Shulchan Aruch, The Code of Jewish Law of Rabbi Shneur Zalman of Liadi. English-Hebrew. Weiss Edition [Part 3]

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi Sort By: Original Sort

Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of Shabbos Domains Shulchan Aruch: Chapter 346 - The Laws Governing Eruvin According to Scriptural Law Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an Object from a Domain] According to Scriptural Law Shulchan Aruch: Chapter 348 - The Laws Pertaining to One Who Extends a Utensil from One Domain to Another Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits [Granted a Person] in the Public Domain Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends His Head and the Majority of His Body from One Domain to Another Shulchan Aruch: Chapter 351 - The Laws Applying to One Who Extends His Hand to a Gutter or Drainpipe in the Public Domain to Drink Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads a Scroll and It Rolls Out from One Domain to Another Shulchan Aruch: Chapter 353 - The Laws that Apply to Projections [that Jut Out] into the Public Domain Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a Rubbish Dump Located in a Public Domain Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and an Outhouse Shulchan Aruch: Chapter 356 - The Laws that Apply to an Irrigation Ditch that Passes through a Courtyard Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard That Is Less than Four Cubits [by Four Cubits] and to a Gutter Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Are Defined As Enclosed for [the Purpose of] Human Habitation

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The Laws of Eruvin - Texts & Writings

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Shulchan Aruch: Chapter 359 - The Laws [Governing] a Plot of Land behind Homes Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction of] Barriers [to Enable Carrying] on Shabbos Shulchan Aruch: Chapter 361 - The Laws [Governing] a Roof that Borders on a Public Domain Shulchan Aruch: Chapter 362 - Which Partitions are Defined as Walls [to Permit] Carrying [within their Confines] Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open on Both Ends and [a Lane] that is Constructed Like a Centipede Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an Opening was Made Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment of an Eruv for a Courtyard With Many Residents Shulchan Aruch: Chapter 367 - The Law Governing Whether a Woman may Establish an Eruv Shulchan Aruch: Chapter 368 - [The Laws that Apply] if an Eruv Became Invalid After having been Established Shulchan Aruch: Chapter 369 - The Manner in which [a Person] is Granted a Share in an Eruv Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in an Eruv Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the Residents of a Courtyard Leaves or Dies Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Spaces [with Regard] to an Eruv Shulchan Aruch: Chapter 373 - The Laws Applying to Two Balconies [Protruding] From Two Lofts Shulchan Aruch: Chapter 374 - [The Laws That Apply When] the Entrance or Window on which an Eruv Depends Becomes Sealed on Shabbos Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying] to be Forbidden When They are Located in a Courtyard

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The Laws of Eruvin - Texts & Writings

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Shulchan Aruch: Chapter 376 - [The Laws Pertaining to] a Cistern and a Well Between Two Courtyards Shulchan Aruch: Chapter 377 - [The Laws Pertaining to] Two Lofts that Face Each Other and Open to a [Common] Courtyard Shulchan Aruch: Chapter 378 - The Laws [that Apply When] Courtyards Open to Each Other Shulchan Aruch: Chapter 379 - The Laws [that Apply When] There are Houses Between Courtyards Shulchan Aruch: Chapter 380 - The Laws [Governing] The Nullification of One’s Domain Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights] to His Domain and then Transgresses and Brings [an Article] Out [to that Domain] Shulchan Aruch: Chapter 382 - Whether the Residence of a Non-Jew Prevents [the Establishment of] an Eruv Shulchan Aruch: Chapter 383 - [Renting the Rights of] a Non-Jew is Not Required When He is Not at Home [on Shabbos] Shulchan Aruch: Chapter 384 - Whether a Non-Jewish Guest [Can] Disqualify [an Eruv] Shulchan Aruch: Chapter 385 - The Laws Applying to a Sadducee and an Apostate Regarding an Eruv Shulchan Aruch: Chapter 386 - The Laws [Pertaining to the Establishment of] a Shared Eruv [for the Residents of a Lane] Shulchan Aruch: Chapter 387 - The Requirement that the Participants in a Shituf for a Lane Establish Eruvin in Their [Respective] Courtyards Shulchan Aruch: Chapter 388 - The Laws [that Apply When the Residents of] Courtyards Did Not Establish Eruvin, Nor was a Shituf Established for a Lane Shulchan Aruch: Chapter 389 - [The Laws that Apply When] a Non-Jew Has a Window that Opens to a Lane Shulchan Aruch: Chapter 390 - [The Laws Pertaining to] a Lane in Which a Non-Jew Lives on One End and a Jew [Lives] on the Other End Shulchan Aruch: Chapter 391 - The Laws [Pertaining to] the Nullification of One’s Rights in Favor of those Who Forgot to Join in an Eruv Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment of] Eruvin for Towns [and Cities]

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Shulchan Aruch: Chapter 393 - The Laws [Governing the Establishment of] an Eruv When a Festival Falls on Friday and the Laws an Eruv Bein Hashmashos Shulchan Aruch: Chapter 394 - The Laws that Apply When the Validity of an Eruv is in Doubt Shulchan Aruch: Chapter 395 - The Laws [Governing] the Blessing [Recited When Establishing] an Eruv Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” Granted to Each Person on Shabbos Shulchan Aruch: Chapter 397 - The Laws Governing the Shabbos Place [Granted to] A Person and His Articles; [the License to] Proceed 2000 Cubits Shulchan Aruch: Chapter 398 - The Laws Governing How the 2000 Cubits [of the Shabbos Limits] are Measured Shulchan Aruch: Chapter 399 - With What Are the Shabbos Limits Measured; the Measurement of Places; Who May Perform the Measurement Shulchan Aruch: Chapter 400 - A Traveler Who Sat Down to Rest Without Knowing Whether or Not He is Within the Shabbos Limits [of a Town] Shulchan Aruch: Chapter 401 - A Person who was Sleeping while on a Journey is Granted 2000 Cubits in All Directions Shulchan Aruch: Chapter 402 - The Laws that Apply to a Trench Filled with Water [Located] Between the Shabbos Limits of Two [Towns] Shulchan Aruch: Chapter 403 - The Laws Applying to a Group of Fields that Non-Jews Enclosed [on Shabbos] Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabbos Limits Applies Ten Handbreadths Above [the Ground] Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Beyond His Shabbos Limits Shulchan Aruch: Chapter 406 - [The Laws Applying to a Person] Who Unknowingly Went Beyond His Shabbos Limits Shulchan Aruch: Chapter 407 - The Individuals Granted License to Go Beyond Their Shabbos Limits Shulchan Aruch: Chapter 408 - The Laws Applying to Depositing [Food for] an Eruv [Techumin] and Establishing a Shabbos Place

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‫שנה‬-‫קונטרס אחרון שמה‬ Sort By: Original Sort

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Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of ...

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Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of Shabbos Domains By Rabbi Schneur Zalman of Liadi

SECTION 345 The Laws Governing the Four Types of Shabbos Domains (1-27) ‫סימן שמה ִדּין ַא ְרַבּע ְרֻשׁיּוֹת ְלַשָׁבּת וּבוֹ כ"ז ְסִﬠיִפים‬: 1 There are four types of Shabbos domains:1 a private domain, a public domain,2 a karmelis,3 and a makom p’tur.4 What defines a private domain? An area surrounded by walls5 that are ten handbreadths6 high and whose inner space7 is at least four handbreadths8 by four handbreadths.9 This is the [minimum] measure of a significant place that is fit to be used [for a specific purpose].10 Similarly, when a ditch is ten handbreadths deep, its inner space is thus surrounded by walls ten [handbreadths] high. Hence, if its [inner] area is four handbreadths by four handbreadths – this being the measure of a [significant] place – its inner space is considered a private domain in a complete sense even if [the ditch] is located in the public domain.11 Similarly, a pillar12 or a mound13 that is ten [handbreadths] high and whose area [measures] four [handbreadths] by four [handbreadths] is considered as if it is surrounded by walls that are ten [handbreadths] high. [See fig. 11. The rationale is that] it is a halachah transmitted to Moshe at Mount Sinai14 that [we adopt the halachic construct] gud asik, “extend and elevate,” i.e., we view the four sides of the pillar as if they have been extended and elevated above its top,15 and [it is as if] they are standing as walls around the top [of the pillar]. Thus, the top [of the pillar] is [considered] to be surrounded on [all] four sides, and its interior space [comprises] an area of four [handbreadths] by four [handbreadths]. 4,‫ א‬.‫ וְּמקוֹם ְפּטוּר‬3‫ ַכּ ְרְמִלית‬2,‫ ְרשׁוּת ַהָיִּחיד וּ ְרשׁוּת ָהַרִבּים‬1:‫א ַא ְרַבּע ְרֻשׁיּוֹת ְלַשָׁבּת‬ '‫ ַﬠל ד‬8‫ )א( ד' ְטָפִחים‬7,‫ ְוֵישׁ ַבֲּחָללוֹ ג‬6,‫ ב‬,‫ ְגּבוֹהוֹת ֲﬠָשָׂרה ְטָפִחים‬5‫ֵאיזוֹ ִהיא ְרשׁוּת ַהָיִּחיד? ָמקוֹם ַהֻמָּקּף ְמִחצּוֹת‬ 10,‫ ה‬.‫ ֶשֶׁזּהוּ ִשׁעוּר ָמקוֹם ָחשׁוּב ד ָהָראוּי ְלִהְשַׁתֵּמּשׁ בּוֹ‬9,‫ְטָפִחים‬ '‫ ִאם ֹרַחב ֲחָללוֹ הוּא ד' ְטָפִחים ַﬠל ד‬,‫ ֶשׁ ִנְּמָצא ֲחָללוֹ ֻמָקּף ִבְּמִחצּוֹת ְגּבוֹהוֹת ֲﬠָשָׂרה‬,‫ְוֵכן ָח ִריץ ָﬠֹמק ֲﬠָשָׂרה ְטָפִחים‬ 11,‫ז‬.‫ ו ֲאִפלּוּ הוּא ִבּ ְרשׁוּת ָהַרִבּים‬,‫ ֶשׁהוּא ִשׁעוּר ָמקוֹם – ֲהֵרי הוּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ְבּתוֹכוֹ‬,‫ְטָפִחים‬ ‫ ֶשֲׁהָלָכה‬,‫ ֶשׁהוּא ָגבוַֹהּ ֲﬠָשָׂרה ְוָרָחב ד' ַﬠל ד' – ֲהֵרי הוּא ְכֻּמָקּף ְמִחצּוֹת ְגּבוֹהוֹת ֲﬠָשָׂרה‬13,‫ אוֹ ֵתּלט‬12,‫ְוֵכן ַﬠמּוּדח‬ ‫יא ְדַּה ְינוּ ֶשָׁאנוּ רוִֹאים ֶאת ד' ְצָדֵדי ָהַﬠמּוּד ַהְגּבוִֹהים י' ְטָפִחים ְכִּאלּוּ‬,"‫ ֶשָׁאנוּ אוְֹמ ִרים "גּוּד ַאֵסּק‬14‫ְלֹמֶשׁה ִמִסּיַני י ִהיא‬ ‫יג‬:'‫ ְו ִנְמָצא ר ֹאשׁוֹ ֻמָקּף ִמד' ְצָדִדים ַוֲחָללוֹ ד' ַﬠל ד‬,‫ ְועוְֹמִדים ִכְּמִחצּוֹת ָסִביב לוֹ‬15,‫ִנְמְשׁכוּ ְוֻהֲﬠלוּ ְלַמְﬠָלה ַﬠל ר ֹאשׁוֹיב‬

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Fig. 11: Virtual walls extending above a pillar. a) A pillar 10 handsbreadths high and 4 by 4 handsbreadth wide; b) The virtual walls above the pillar 2 [The following laws apply when] there is a sloped mound that gradually increases in height:16 If [the mound] rises [to a height of] ten handbreadths within a length of four cubits17 and reaches this height on all sides, it is considered as if [the mound] rises vertically, and it is [therefore] deemed a private domain at its highest point. [This rule applies] even if it is located in the public domain, because [the mound] is difficult to ascend.18 If, however, [the mound] rises ten handbreadths within a length of five cubits, it is easy to ascend. Hence, [the mound] is considered as a public domain in a complete sense if it is located in the public domain or as a karmelis if it is located in a karmelis. [See figs. 12 and 13.] ‫ – ֲהֵרי‬17,‫ ִאם הוּא ַמְגִבּיַהּ י' ְטָפִחים ִמתּוֹ ִהלּוּ ד' ַאמּוֹתיד‬16,‫ב ֵתּל ֶשׁהוּא ְמֻשָׁפּע ְוהוֵֹל וִּמְתַלֵקּט ְבָּגְבהוֹ ְמַﬠט ְמַﬠט‬ ‫טז ֲאִפלּוּ הוּא עוֵֹמד ִבּ ְרשׁוּת‬,‫טו ִאם ַמְגִבּיַהּ ֵכּן ִמָכּל רוּחוָֹתיו‬,‫ וּ ְרשׁוּת ַהָיִּחיד הוּא ִבְּמקוֹם ָגְּבהוֹ‬,‫הוּא ְכִּאלּוּ ָזקוּף ְבּ ֹיֶשׁר‬ ,‫ ֲהֵרי ַהִהלּוּ בּוֹ נוַֹח ְוַקל‬,‫ ֲאָבל ִאם ִמְתַלֵקּט ֹגַּבהּ ֲﬠָשָׂרה ִמתּוֹ ִהלּוּ ה' ַאמּוֹת‬18,‫יז‬.‫ ֵכּיָון ֶשֵׁאין נוַֹח ַלֲהלוֹ בּוֹ‬,‫ָהַרִבּים‬ ‫ אוֹ ְכַּכ ְרְמִלית ִאם הוּא ְבַּכ ְרְמִלית‬,‫וְּלִפיָכ הוּא ִכּ ְרשׁוּת ָהַרִבּים ְגּמוָּרהיח ִאם הוּא ִבּ ְרשׁוּת ָהַרִבּים‬:

Fig. 12: A mound that rises to a height of 10 handbreadths over the course of 4 cubits

Fig. 13: A mound that rises to a height of 10 handbreadths over the course of 5 cubits 3 When the upper surface of a pillar is ten [handbreadths] high and four [handbreadths] by four [handbreadths] in area, but its size progressively diminishes as it descends so that [the pillar’s width is only] three handbreadths by three handbreadths19 when it reaches three handbreadths close to the ground, the top [of the pillar] is [nevertheless] considered a private domain.20 [The rationale is that] it is a halachah transmitted to Moshe at Mount Sinai that we adopt the halachic construct gud achis, “extend and draw it down,”21 i.e., [it is as if] the top of the pillar [is extended] on all its sides and is drawn down to the earth.22 Thus, it is as if [the pillar] is surrounded by walls on all sides until its top. Since [the area] at 12/16/2020, 10:30 AM

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its top is four [handbreadths] by four [handbreadths], that area is deemed a private domain in a complete sense. Even if the area [of the pillar] is less than three handbreadths by three handbreadths when it reaches less than three handbreadths close to the ground, this is of no consequence. [The rationale is that] whenever something is within three handbreadths of the ground, it is considered as lavud, [i.e.,]one entity [with the ground]. Thus, it is as if [the extension of the top of the pillar actually] reached the ground [while comprising an area measuring three handbreadths by three handbreadths]. [Even though the top of the pillar measures four handbreadths by four handbreadths,] the area between the top of the pillar and the earth below it is not deemed a private domain despite being considered as if it is surrounded by [virtual] walls. [The rationale is that] it does not [truly] encompass a space of four [handbreadths] by four [handbreadths], which would enable the space to be used, because the pillar’s base takes up [some of the] space. '‫יט וְּכֶשַׁמִּגּיַﬠ ג' ְטָפִחים ָסמוּ ָלָאֶרץ ֵישׁ בּוֹ ג‬,‫ וִּמְתַקֵצּר ְוהוֵֹל ְלַמָטּה‬,'‫ג ַﬠמּוּד ָגּבוַֹהּ ֲﬠָשָׂרה ֶשֵׁיּשׁ ְבּר ֹאשׁוֹ ד' ַﬠל ד‬ ‫ ְלִפי ֶשֲׁהָלָכה ְלֹמֶשׁה ִמִסּיַני ִהיאכב ֶשׁאוְֹמ ִרים‬20,‫כא‬,‫ – ֲהֵרי הוּא ְרשׁוּת ַהָיִּחיד ַﬠל ר ֹאשׁוֹ‬19,‫ְטָפִחים ַﬠל ג' ְטָפִחיםכ‬ ‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ְמִחצּוֹת ַמִקּיפוֹת‬22,‫ ְמשׁוֹ ֶאת ר ֹאשׁ ָהַﬠמּוּד ִמָכּל ְצָדָדיו ְוהוֵֹרד ְלַמָטּה ַﬠד ָלָאֶרץ‬,‫ ְדַּה ְינוּ‬21,"‫"גּוּד ַאֵחת‬ ‫כד ַוֲאִפלּוּ ִאם ְכֶּשִׁהִגּיַﬠ‬.‫ ֲהֵרי הוּא ָשׁם ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬,'‫אוֹתוֹכג ִמָכּל ְצָדָדיו ַﬠד ר ֹאשׁוֹ; ְוֵכיָון ֶשְׁבּר ֹאשׁוֹ ֵישׁ ד' ַﬠל ד‬ ‫ ֶשָׁכּל ֶשׁהוּא ָפּחוֹת ִמג' ְטָפִחים‬,‫ ֵאין ְבָּכ ְכּלוּם‬,‫ְלָפחוֹת ִמג' ְטָפִחים ָסמוּ ָלָאֶרץ ֵאין ְבָּﬠְביוֹ ג' ְטָפִחים ַﬠל ג' ְטָפִחים‬ ‫כה‬.‫ וְּכִאלּוּ ִהִגּיַﬠ ָלָאֶרץ‬,‫ָלָאֶרץ ְכָּלבוּד הוּא‬ ‫ ַאף ַﬠל ִפּי ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ ְמִחצּוֹת ַמִקּיפוֹת ָשׁם – ֵאין ֶזה מוִֹﬠיל ַלֲﬠשׂוֹת ָשׁם ְרשׁוּת‬,‫ֲאָבל ַתַּחת ר ֹאשׁוֹ ְוַﬠד ָהָאֶרץ‬ ‫כח‬:‫כז ֶשֲׁהֵרי ַתְּחִתּית ָהַﬠמּוּד ַמְפִסיק ָשׁם‬,‫כו ְלִפי ֶשֵׁאין ָשׁם ֶרַוח ד' ַﬠל ד' ֶשְׁיֵּהא ָראוּי ְלִהְשַׁתֵּמּשׁ ָשׁם‬,‫ַהָיִּחיד‬

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Fig. 14: A pillar whose walls progressively decline in area. a) A pillar 10 handsbreadths high whose upper surface is 4 by 4 handsbreadths wide; b) The dimensions of the pillar 3 handbreadths above the ground, 3 handbreadths by 3 handbreadths; c) The virtual walls extending downward; d) The space, 4 handbreadths by four handbreadths, encompassed by the pillar’s virtual walls 4 When a pillar has an area of four [handbreadths] by four [handbreadths] over a span of ten handbreadths,23 its upper surface is considered a private domain even though afterwards [the thickness of the pillar is reduced. This ruling applies] even though [the pillar] does not have an area of three handbreadths [by three handbreadths] when it reaches [a height of] three handbreadths close to the ground. [Furthermore, this ruling] even [applies] when [the pillar’s] area reaches less than three handbreadths [by three handbreadths] far above [the height of] three handbreadths near the ground. [The rationale is that] we adopt the construct gud asik and consider [the pillar’s] sides to have risen to a height of ten handbreadths, as explained.24 [See fig. 15.] Nevertheless, [the area] under the pillar’s slanted portion, below [its upper portion],25 is not a private domain. [The rationale is that the construct of] gud achis cannot be applied [to that area], because goat kids can pass [under the pillar].26 For any partition that does not reach within three handbreadths of the ground is not considered a [valid] partition that causes a domain to be set off as a distinct entity, because goat kids can pass under it.27 If, however, [the partition] reaches within three handbreadths of the ground so [goat kids] cannot pass under it, the principle of lavud is applied and it is considered as if the partition reached

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‫‪Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of ...‬‬

‫‪the ground. [Indeed, this rule applies] even if [a partition suspended less than three‬‬ ‫‪handbreadths above the ground] is only a little more than seven handbreadths‬‬ ‫]‪high.28 [See fig. 16.‬‬ ‫ד ַﬠמּוּד ֶשֵׁיּשׁ ְבָּﬠְביוֹ ד' ַﬠל ד' ְבֶּמֶשׁ ֹגַּבהּ ֲﬠָשָׂרה‪ְ 23,‬וַאַחר ָכּ ִמְתַמֵﬠט ְוהוֵֹל ‪ַ ,‬אף ַﬠל ִפּי ֶשְׁכֶּשַׁמִּגּיַﬠ ְלג' ְטָפִחים ָסמוּ‬ ‫ָלָאֶרץ ֵאין ְבָּﬠְביוֹ ג' ְטָפִחים‪ ,‬אוֹ ֲאִפלּוּ ִאם ְכָּבר ֵאין ְבָּﬠְביוֹ ג' ְטָפִחים ְלַמְﬠָלה ַה ְרֵבּה יוֵֹתר ִמג' ְטָפִחים ָסמוּ ָלָאֶרץ –‬ ‫ֲהֵרי הוּא ְרשׁוּת ַהָיִּחיד ַﬠל ַגָּבּהּ‪,‬כט ִמשּׁוּם ֶשׁאוְֹמ ִרים "גּוּד ַאֵסּק" ֹגַּבהּ י' ְטָפִחים ֶשׁל ְצָדָדיו ְלַמְﬠָלה‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר‪.‬ל‪24,‬‬ ‫ֲאָבל ְלַמָטּה ַתַּחת ַהִשּׁפּוַּﬠ‪ֵ 25‬אינוֹ ְרשׁוּת ַהָיִּחיד‪,‬לא ֵכּיָון ֶשִׁאי ֶאְפָשׁר לוַֹמר ָשׁם "גּוּד ַאֵחת"‪ֵ ,‬מֲחַמת ְבִּקיַﬠת‬ ‫ַהְגָּד ִיים‪,‬לב‪ִ 26,‬כּי ָכּל ְמִחָצּה ֶשֵׁאינוֹ ַמַגַּﬠת ג' ְטָפִחים ָלָאֶרץ ֵאינוֹ ְמִחָצּה ַלֲחלוֹק ְרשׁוּת ִבְּפֵני ַﬠְצָמהּ‪ְ ,‬לִפי ֶשַׁהְגָּד ִיים‬ ‫ְיכוִֹלים ִלְבקוַֹﬠ ַתְּחֶתּיָה‪.‬לג‪ֲ 27,‬אָבל ָפּחוֹת ִמג' ְטָפִחים‪ֶ ,‬שֵׁאיָנן ְיכוִֹלין ַלֲﬠבוֹר ָשׁם‪,‬לד ֲאִפלּוּ ֵאין ָבּהּ ֶאָלּא ז' ְטָפִחים‬ ‫וַּמֶשּׁהוּ – ָאנוּ אוְֹמ ִרים ָלבוּד‪ ,‬וְּכִאלּוּ ִה ִגּיַﬠ ָלָאֶרץ‪28:‬‬

‫‪Fig. 15: A pillar whose area progressively decreases. The space beneath the pillar is‬‬

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not considered as a private domain. a) The virtual walls above the pillar; b) The upper surface of the pillar, 4 handbreadths by 4 handbreadths; c) The upper portion of the pillar, at least 10 handbreadths; d) The lower portion of the pillar, more than 3 handbreadths high

Fig. 16: The space beneath a pillar is considered as a private domain. a) The upper surface of the pillar, 4 handbreadths by 4 handbreadths; b) The upper portion of the pillar, more than 7 handbreadths long; c) The lower portion of the pillar, less than 3 handbreadths high, less than 3 handbreadths wide; d) The virtual walls extending downward 5 Every place that has four walls, even if [the walls] are not complete but rather [are] open in the middle, is considered a private domain according to Scriptural Law. [Indeed, the above ruling applies even if such a place] only has a wall that [measures one] cubit29 on one side and a [wall that measures one] cubit on the other side at each corner.30 For example, four wooden blocks are implanted in a public domain on the four corners [of a virtual] square, each block measuring one cubit by one cubit.31 [See fig. 17.] Thus, on every side, there is a wall one cubit wide at each corner. [In such an instance,] if there are 13⅓ cubits32 [or less] between [the blocks,33 the enclosure] is considered as a private domain according to Scriptural Law, and one who throws [an object] into it from the public domain is liable.34 Nevertheless, according to Rabbinic Law, these blocks are not considered as [sufficiently significant] partitions to allow one to carry within them35 even if they are located in a karmelis. [The rationale is that] the open portion of the sides exceeds the enclosed portion.36 [An exception to this stringency was granted only to] those who would ascend to [Jerusalem for] the pilgrimage festivals. [Our Sages] permitted [these travelers] to erect such structures around the wells in the public

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domain37 [along the pilgrimage routes] so that there would be water available to them on Shabbasos. ‫ ְלַכאן‬29‫ ְוֵאין ָבֶּהן ֶאָלּא ַאָמּה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנן ְשֵׁלמוֹת ֶאָלּא ְפּרוּצוֹת ְבֶּאְמָצָﬠן‬,‫ה ָכּל ָמקוֹם ֶשֵׁיּשׁ לוֹ ָשׁם ד' ְמִחצּוֹת‬ ‫ ְוָכל ַאַחת ָﬠְבָיהּ ַאָמּה ַﬠל‬,‫ ְכּגוֹן ד' קוֹרוֹת ַה ְנּעוִּצים ִבּ ְרשׁוּת ָהַרִבּים ְלַא ְרַבּע ָז ִויּוֹת‬30,‫לה‬,‫ְוַאָמּה ְלַכאן ְבָּכל ָז ִוית‬ ‫ ֶאָלּא י"ג‬33‫ ִאם ֵאין ֵבּיֵניֶהם‬,‫ ֶשׁ ִנְּמָצא ֶשְׁלָּכל רוַּח ֵישׁ ְמִחָצּה ְבֹּרַחב ַאָמּה ִמָזּ ִוית זוֹ וְּבֹרַחב ַאָמּה ִמָזּ ִוית זוֹ‬31,‫לו‬,‫ַאָמּה‬ ‫ ֲאָבל ִמִדְּבֵרי‬34,‫לז‬.‫ ְוַהזּוֵֹרק ְלתוָֹכהּ ֵמ ְרשׁוּת ָהַרִבּים ַחָיּב‬,‫ – ֲהֵרי ֶזה ְרשׁוּת ַהָיִּחיד ִמן ַהתּוָֹרה‬32‫ַאמּוֹת וְּשִׁלישׁ‬ ‫ הוִֹאיללט ְוַהָפּרוּץ ְמֻרֶבּה ַﬠל‬,‫ ֲאִפלּוּ ֵהן ְבַּכ ְרְמִלית‬35,‫סוְֹפ ִריםלח ֵאיָנן ֲחשׁוּבוֹת ְמִחצּוֹת ְלַהִתּיר ַהִטְּלטוּל ְבּתוֹכוֹ‬ ‫ ְכֵּדי ֶשׁ ִיְּהיוּ ַמ ִים‬37,‫מא‬,‫ ֶאָלּא ְלעוֵֹלי ְרָגִלים ִבְּלָבד ִהִתּירוּ ַלֲﬠשׂוֹת ֵכּן ָסִביב ַהֵבּיָראוֹת ֶשִׁבּ ְרשׁוּת ָהַרִבּים‬36,‫מ‬,‫ָהעוֵֹמד‬ ‫ְמצוּ ִיים ָלֶהם ְבַּשָׁבּתוֹת‬:

Fig. 17: A virtual enclosure around a well. a ) A public domain; b) A block of wood 1 cubit by 1 cubit; c) 13.3 cubits of empty space; d) The well 6 Similarly, a place that is enclosed by three complete partitions, but is completely open on the fourth side,38 or even [if] it has only two partitions and a lechi [i.e., a pole]39 – for this lechi is considered as the third partition, as will be explained in sec. 363[:1; see fig. 18]40 – is considered a private domain in a complete sense according to Scriptural Law. One who throws [an object] into [such an enclosure] from the public domain is liable. Nevertheless, our Sages prohibited carrying [an object] more than four cubits in such a domain and transferring from such a domain both to a private domain or a public domain and vice versa, as is the law regarding a karmelis, as will be explained.41 When does the above apply? When this place opens to a karmelis. If, however, [this enclosure] opens to a public domain, one who throws [an article] into it is exempt 12/16/2020, 10:30 AM

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because it is not a private domain according to Scriptural Law.42 [The rationale is that] at times, many people are forced into [this enclosure] when the public domain is very crowded. '‫ אוֹ ֲאִפלּוּ ֵאין בּוֹ ֶאָלּא ב‬38,‫מב‬,‫ו ְוֵכן ָמקוֹם ַהֻמָּקּף ג' ְמִחצּוֹת ְגּמוּרוֹת ֶאָלּא ֶשָׁפּרוּץ וָּפתוַּח ְלַגְמֵרי ְבּרוַּח ְרִביִﬠית‬ ‫ – ֲהֵרי הוּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬40,‫ ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"גמד‬,'‫ ֶשֶׁלִּחי ֶזה ִנדּוֹן ִכְּמִחָצּה ג‬39,‫מג‬,‫ְמִחצּוֹת ְוֶלִחי‬ ‫ ְוֶשׁלּ ֹא ְלהוִֹציא‬,‫ ֲאָבל ֲחָכִמים ָאְסרוּ ְלַטְלֵטל בּוֹ יוֵֹתר ִמד' ַאמּוֹת‬.‫ ְוַהזּוֵֹרק ֵמ ְרשׁוּת ָהַרִבּים ְלתוֹכוֹ ַחָיּב‬,‫ִמן ַהתּוָֹרה‬ 41,‫מו‬.‫מה ְכִּדין ַהַכּ ְרְמִלית ֶשׁ ִיְּתָבֵּאר‬,‫וְּלַהְכ ִניס ִמתּוֹכוֹ ִל ְרשׁוּת ַהָיִּחיד ְול ֹא ִל ְרשׁוּת ָהַרִבּים‬ ‫ ֲאָבל ִאם הוּא ָפּתוַּח ִל ְרשׁוּת ָהַרִבּים – ַהזּוֵֹרק ְלתוֹכוֹ‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁמּקוֹם ֶזה הוּא ָפּרוּץ וָּפתוַּח ְלַכ ְרְמִלית‬ ‫ ְכֶּשֵׁיּשׁ ֹדַּחק ַרב ִבּ ְרשׁוּת‬,‫ ִמְפֵּני ֶשִׁלְּפָﬠִמים ִנְדָחִקים ַרִבּים ְלתוֹכוֹ‬42,‫מח‬,‫מז ֶשֵׁאינוֹ ִכּ ְרשׁוּת ַהָיִּחיד ִמן ַהתּוָֹרה‬,‫ָפּטוּר‬ ‫ָהַרִבּים‬:

Fig. 18: An Enclosure Made by Two Partitions and a Lechi. a) A complete partition; b) A lechi which serves as the third partition 7 The space on top of the walls surrounding a private domain is [also deemed] a private domain even though [these walls] are not four [handbreadths] wide.43 [Moreover,] even if the space between [the walls] does not [measure] four [handbreadths by four handbreadths], and thus [the enclosure] is not a private domain, nevertheless, if an area of four [handbreadths] by four [handbreadths] can be reached by combining [the space on top of the walls] with the space between them, [the space] on top of the walls is deemed a private domain.44 [See fig. 19. The above applies] even though there is not a space of four [handbreadths by four handbreadths] on each of the walls and thus the [space on top of the walls] is not fit to serve a purpose. Nevertheless, [the area on top of the walls] is [considered a private domain] since it is possible to place a board that is four [handbreadths] by four [handbreadths] on top of [the walls] so that it will cover their measure and the space between them. [The space] above [the board can then] be used for a purpose. ‫ ַוֲאִפלּוּ ִאם‬43,‫מט‬.'‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנן ְרָחִבים ד‬,‫ז ְכָּתִלים ַהַמִּקּיִפים ֶאת ְרשׁוּת ַהָיִּחיד – ֲהֵרי ַﬠל ַגֵּבּיֶהם ְרשׁוּת ַהָיִּחיד‬ '‫ ִאם ֵישׁ ָשׁם ד' ַﬠל ד‬,‫נא ִמָכּל ָמקוֹם ַﬠל ַגֵּבּי ַהְכָּתִלים ְלַמְﬠָלה‬,‫נ ֶשֵׁאינוֹ ְרשׁוּת ַהָיִּחיד ָשׁם‬,'‫ַגּם ֶהָחָלל ֶשֵׁבּיֵניֶהם ֵאין בּוֹ ד‬ 12/16/2020, 10:30 AM

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‫ ְוַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָראוּי ְלִהְשַׁתֵּמּשׁ ָשׁם ַﬠל ַגֵּבּי‬44.‫ְבִּהְצָט ְרפוּת ֻכָּלּם ִﬠם ֶהָחָלל ֶשֵׁבּיֵניֶהם – ֲהֵרי הוּא ְרשׁוּת ַהָיִּחיד ָשׁם‬ ‫ ְכִּמָדָּתם ִﬠם‬,'‫ ִמָכּל ָמקוֹם ֲהֵרי ֶאְפָשׁר ְלַה ִנּיַח ָשׁם ַﬠל ַגֵּבּיֶהם ַדּף ָהָרָחב ד' ַﬠל ד‬,‫ ֶשֵׁאין ָבֶּהם ֹרַחב ד' ְבָּכל ֶאָחד‬,‫ְכָּתִלים‬ 44,‫נב‬:‫ וְּלִהְשַׁתֵּמּשׁ ָﬠָליו‬,‫ֶהָחָלל ֶשֵׁבּיֵניֶהם‬

Fig. 19: A private domain above a space that is not a private domain. a) Walls that are 10 handbreadths high; b) A wall, a handbreadth wide; c) The space between the walls, 2 handbreadths wide; d) A board, 4 handbreadths by 4 handbreadths 8 Apertures or cavities in the walls of a private domain that face the private domain are deemed a private domain.45 [This ruling applies] even if [the apertures] extend [through the wall] entirely [and also open] to the public domain, and they are within ten handbreadths [of the ground] – a space that is deemed as belonging to the public domain46 – and [the passersby in] the public domain make use of them. Nevertheless, since it is possible to make use of [the apertures] from the private domain, they are ancillary to [the private domain] and are considered to be part of it.47 If, by contrast, [the apertures] face the outside and do not extend to the inside, they are not considered [to be] ancillary to [the private domain]. Instead, [the laws pertaining to the apertures] are determined according to their height and width, as will be explained.48 [See fig. 20.]

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‫ ַוֲאִפלּוּ ֵהם ְמֻפָלִּשׁים ְכַּלֵפּי חוּץ ִל ְרשׁוּת‬45,‫נג‬.‫ ֵהם ְרשׁוּת ַהָיִּחיד‬,‫ח חוֹ ִרים ֶשְׁבָּכְתֵלי ְרשׁוּת ַהָיִּחיד ֶשְׁכַּלֵפּי ְרשׁוּת ַהָיִּחיד‬ ‫ ַאף ַﬠל ִפּי‬,‫ וְּבֵני ְרשׁוּת ָהַרִבּים ִמְשַׁתְּמִּשׁים ָבֶּהם‬46,‫נד ְוֵהם ְלַמָטּה ִמי' ְטָפִחים ֶשָׁשּׁם הוּא ֲא ִויר ְרשׁוּת ָהַרִבּים‬,‫ָהַרִבּים‬ ‫ ֲאָבל ִאם ֵהם ְכַּלֵפּי‬47,‫נה‬.‫ֵכן ֵכּיָון ֶשֶׁאְפָשׁר ְלִהְשַׁתֵּמּשׁ ָבֶּהם ֵמ ְרשׁוּת ַהָיִּחיד – ֲהֵרי ֵהם ְבֵּטִלים ֶאְצָלהּ ְוֶנְחָשִׁבים ָכּמוָֹה‬ 48,‫נו‬:‫ ַוֲהֵרי ֵהם ִנדּוֹ ִנים ְלִפי ָגְבָהם ְוָרְחָבּם ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ֵאיָנם ְבֵּטִלים ֶאְצָלהּ‬,‫חוּץ ְוֵאיָנם עוְֹב ִרים ְכַּלֵפּי ְפּ ִנים‬

Fig. 20: Apertures in the wall of a private domain that are less than 10 handbreadths high. a) An aperture that opens to both the private and the public domain; b) An aperture facing the public domain 9 The open space of a private domain is deemed a private domain until the very heavens.49 Therefore, if one implanted a reed – even one that is 100 cubits high – in a private domain, the space on top of [the reed] is deemed a private domain.50 Similarly, any object in a private domain, whether broad or narrow, whether high or low, is governed by the laws of a private domain, for it is common practice to build lofts, both large and small, in a private domain, one on top of the other.51 29,‫ ֲאִפלּוּ ָגּבוַֹהּ ֵמָאה ַאָמּה‬,‫ ְוָלֵכן ִאם ָנַﬠץ ָקֶנה ִבּ ְרשׁוּת ַהָיִּחיד‬49.‫ט ֲא ִויר ְרשׁוּת ַהָיִּחיד הוּא ְרשׁוּת ַהָיִּחיד ַﬠד ָלָרִקיַﬠ‬ ‫ ִדּינוֹ ִכּ ְרשׁוּת‬, ‫ ֵבּין ָרָחב ֵבּין ָקָצרנח ֵבּין ָגּבוַֹהּ ֵבּין ָנמוּ‬,‫ ְוֵכן ָכּל ַמה ֶשֵּׁיּשׁ ִבּ ְרשׁוּת ַהָיִּחיד‬50,‫נז‬.‫ַﬠל ַגָּבּיו ְרשׁוּת ַהָיִּחיד‬ 51,‫נט‬:‫ ְקַטנּוֹת וְּגדוֹלוֹת‬,‫ ֶשֵׁכּן ֶדֶּר ִלְבנוֹת ִבּ ְרשׁוּת ַהָיִּחיד ֲﬠִליּוֹת זוֹ ְלַמְﬠָלה ִמזּוֹ‬,‫ַהָיִּחיד‬ 10 [Moreover, this law] even [applies] to a k’li52(utensil) located in the public domain. If [the k’li] is large enough to enclose a square four [handbreadths] by four [handbreadths], and it is ten handbreadths high like a chest, a beehive[-like container], or a set of drawers, its inner space and the space above it until the sky are deemed as private domains,53 because any object that is ten handbreadths high and four [handbreadths by four handbreadths] in area is set off as a distinct domain. If, however, [the k’li] is not ten handbreadths high, even though it is four [handbreadths by four handbreadths] wide, it is not set off as a distinct domain. Even though our Sages decreed that every entity that is four [handbreadths by four handbreadths] in area but is less than ten handbreadths high is set off as a distinct domain, i.e., it is considered as a karmelis, as will be explained,54 nevertheless,

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[they ruled differently regarding] keilim. Since they are [useful] articles, the Sages did not want to issue a decree that they [be considered a karmelis, for that would in effect be] nullifying their designation as keilim and causing them to be deemed as a separate domain. [Instead,] they are [judged as keilim and] governed by the laws pertaining to a makom p’tur.55Other authorities maintain that [even if the keilim are four handbreadths by four handbreadths wide], they are governed by the laws pertaining to the public domain in which they are located. How much more so does this [principle] apply if [the keilim] are not four [handbreadths by four handbreadths] in area, and are less than ten handbreadths high.56 When keilim are attached to the ground, they are not categorized as keilim in this context. [In this instance,] a decree was issued concerning [these keilim], and they are categorized as a karmelis if they are four [handbreadths by four handbreadths] in area but not ten handbreadths high. ‫ ְכּגוֹן ֵתָּבה אוֹ‬,‫ ִאם ֵישׁ בּוֹ ְכֵּדי ְלַרֵבַּﬠ ד' ְטָפִחים ַﬠל ד' ְטָפִחים ְוהוּא ָגבוַֹהּ י' ְטָפִחים‬,‫י ַוֲאִפלּוּ ְכִּלי ָהעוֵֹמד ִבּ ְרשׁוּת ָהַרִבּים‬ '‫ ִמְפֵּני ֶשֹׁכּל ֶשׁהוּא ָגבוַֹהּ ֲﬠָשָׂרה ְוָרָחב ד‬52,‫סב‬,‫ ֲהֵרי הוּא ְרשׁוּת ַהָיִּחידס ְבּתוֹכוֹסא ְוַﬠל ַגּבּוֹ ַﬠד ָלָרִקיַﬠ‬,‫ַכֶּוֶּרת אוֹ ִמְגָדּל‬ ‫סג‬.‫הוּא חוֵֹלק ְרשׁוּת ְלַﬠְצמוֹ‬ ‫סד ְוַאף ַﬠל ִפּי ֶשֲׁחָכִמים ָגְּזרוּ ַﬠל ָכּל ָדָּבר‬.‫ ֵאינוֹ חוֵֹלק ְרשׁוּת ְלַﬠְצמוֹ‬,'‫ ַאף ַﬠל ִפּי ֶשָׁרָחב ד‬,‫ֲאָבל ִאם ֵאינוֹ ָגבוַֹהּ ֲﬠָשָׂרה‬ 54‫ ִמָכּל ָמקוֹם ְבֵּכִלים‬53,‫סה‬,‫ ְדַּה ְינוּ ַכּ ְרְמִלית ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ֶשָׁרָחב ד' ְוֵאינוֹ ָגבוַֹהּ ֲﬠָשָׂרה ַלֲﬠשׂוֹתוֹ ְרשׁוּת ִבְּפֵני ַﬠְצמוֹ‬ ‫סו ְוִדיָנם ִכְּמקוֹם‬,‫ הוִֹאיל ְוֵהן ֵכִּלים‬,‫ל ֹא ָרצוּ ֲחָכִמים ִל ְגזוֹר ְלַבְטָּלם ִמתּוַֹרת ְכִּלי ַלֲﬠשׂוָֹתם ְרשׁוּת ִבְּפֵני ַﬠְצָמם‬ ‫ ְוָכל ֶשֵׁכּן ִאם ֵאינוֹ ָרָחב ד' ְוהוּא ְלַמָטּה‬,‫ ְוֵישׁ אוְֹמ ִריםסח ֶשִׁדּיָנם ִכּ ְרשׁוּת ָהַרִבּים ֶשֵׁהם עוְֹמִדים ָﬠֶליָה‬55,‫סז‬.‫ְפּטוּר‬ 56.'‫ִמי‬ ‫ ְוָגְזרוּ ֲﬠֵליֶהם ַלֲﬠשׂוָֹתם ַכּ ְרְמִלית ִאם ְרָחִבים ד' ְוֵאיָנם‬,‫ְוֵכִלים ַהְמֻּחָבּ ִרים ַלַקּ ְרַקע ֵאין ֲﬠֵליֶהם תּוַֹרת ְכִּלי ְלִﬠְנָין ֶזה‬ ‫סט‬:'‫ְגּבוִֹהים י‬ 11 What constitutes a public domain? Roads and marketplaces57 [within a town or city] that are sixteen cubits by sixteen cubits in area, for these were the dimensions of the road [that passed through] the camp of the Levites in the desert.58 [The above applies] provided [the roads and marketplaces] are not roofed59 and they are not surrounded by a wall, or even if they are surrounded by a wall but [the road] runs from gate to gate. Implied is that when the gates are [constructed] one opposite the other, all the laws of a public domain apply to a road that runs [straight] from the gate [at one end of the town] to the gate60 [at the town’s opposite end] if it is sixteen cubits wide. [It is classified as a public domain] for it has only two walls, [one on each of] its two sides (provided these walls are not separated more than a cubit from the open space of the gate)61 and provided the gates are not closed at night, as will be explained in sec. 364[:4].62 Similarly, thoroughfares that run from town to town that are sixteen cubits wide63 and also lanes that are sixteen cubits wide that run from one road to another or from roads to thoroughfares that are sixteen cubits wide are deemed public domains64 in a complete sense. There are authorities who maintain that any [place] where 600,000 people do not pass through every day,65 as was the [situation in the] encampment in the desert,66 is not considered a public domain, but [is] rather [considered] a karmelis. Based on their words, the custom has spread throughout these countries to rule leniently and to say that, in the present era, there is no concept of a public domain

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in a complete sense.67 [Those who accept this leniency] should not be admonished since they have an authority on whom to rely. (Nevertheless, every G-d-fearing person should be stringent [with regard to his own conduct].)68 ‫עב ֶשֵׁכּן ָהָיה ֹרַחב ַהֶדֶּר‬,‫ ָה ְרָחִבים ט"ז ַאָמּהעא ַﬠל ט"ז ַאָמּה‬57,‫יא ֵאיזוֹ ִהיא ְרשׁוּת ָהַרִבּים? ְרחוֹבוֹת וְּשָׁוִקיםע‬ 58,‫עג‬.‫ְבַּמֲחֵנה ְל ִו ִיּים ֶשַׁבִּמְּדָבּר‬ ‫עה ְדַּה ְינוּ‬,‫ ַוֲאִפלּוּ ֵישׁ ָלֶהם חוָֹמה ֶאָלּא ֶשֵׁהם ְמֻפָלִּשׁים ִמַשַּׁﬠר ְלַשַׁﬠר‬.‫ ְוֵאין ָלֶהם חוָֹמה ָסִביב‬59,‫ְוהוּא ֶשֵׁאיָנם ְמֹק ִריםעד‬ ‫ ָכּל ִדּין ְרשׁוּת ָהַרִבּים ִאם הוּא ָרָחב‬60‫עו ֲהֵרי ֵישׁ ְלאוֹתוֹ ֶדֶר עז ַהְמֻּכָוּן ִמַשַּׁﬠר ְלַשַׁﬠר‬,‫ֶשַׁהְשָּׁﬠ ִרים ְמֻכָוּ ִנים ֶזה ְכֶּנֶגד ֶזה‬ ‫ ֶשֲׁהֵרי ֵאין לוֹ ֶאָלּא ב' ְמִחצּוֹת ִמְשֵּׁני ְצָדָדיו ִבְּלָבדעח )ִאם ְמִחצּוֹת ֵאלּוּ ֵאיָנן ְרחוֹקוֹת ַאָמּה ְבֹּרַחב ְרשׁוּת‬,‫ט"ז ַאָמּה‬ 62,‫פ‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ד‬,‫ ְוהוּא ֶשֵׁאין ַהְדָּלתוֹת ִנ ְנָﬠלוֹת ַבַּלּ ְיָלה‬61.(‫ָהַרִבּים ִמְכֶּנֶגד ֲחַלל ַהַשַּׁﬠרעט‬ ‫ ְוֵכן ְמבוֹאוֹת ְרָחִבים ט"ז ַאָמּה ַהְמֻּפָלִּשׁים ֵמ ְרחוֹב‬63,‫פא‬,‫ְוֵכן ְדָּרִכים ֶשׁעוְֹב ִרים ָבֶּהן ֵמִﬠיר ְלִﬠיר וּ ְרָחִבים ט"ז ַאָמּה‬ ‫פב‬.‫ ְגּמוָּרה‬64‫ ֵהן ְרשׁוּת ָהַרִבּים‬,‫ִל ְרחוֹב אוֹ ֵמ ְרחוֹבוֹת ִלְדָרִכים ָה ְרָחִבים ט"ז ַאָמּה‬ ‫ ֵאינוֹ ְרשׁוּת ָהַרִבּים ֶאָלּא ַכּ ְרְמִלית‬66,‫ ְכִּד ְגֵלי ִמְדָבּר‬65‫ ְוֵישׁ אוְֹמ ִריםפג ֶשֹׁכּל ֶשֵׁאין ִשִׁשּׁים ִרבּוֹא עוְֹב ִרים בּוֹ ְבָּכל יוֹם‬. ‫ ְוֵאין‬67,‫פה‬,‫ְוַﬠל ִפּי ִדְבֵריֶהם ִנְתַפֵּשּׁט ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ְלָהֵקלפד ְולוַֹמר ֶשֵׁאין ָלנוּ ַﬠְכָשׁו ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ 68(‫ ֶשֵׁיּשׁ ָלֶהם ַﬠל ִמי ֶשִׁיְּסְמכוּ ) ְוָכל ְיֵרא ָשַׁמ ִים ַיְחִמיר ְלַﬠְצמוֹפו‬,‫ִלְמחוֹת ְבָּיָדם‬: 12 [When the majority of a] lane is sixteen cubits wide even though it narrows at its ends and is not sixteen cubits wide there, [the lane] is deemed a public domain because it is impossible for a public domain “to be trimmed with a plane and shears.”69 Therefore, when lanes open up to the public domain at both ends and their length runs in the same direction as that of the public domain, they are deemed as a public domain in a complete sense even though they are not sixteen cubits wide. Since their length runs in the same direction as that of the public domain, they resemble a long public domain that became short at its end. If, however, the length [of the lanes] perpendicularly intersects the public domain, they are not deemed a public domain. [See figs. 21 and 22.] There are other authorities who maintain that [even when such lanes run in the same direction as the public domain], they are not deemed as public domains unless they are 13⅓ cubits wide.70 (In that instance,71 [the lanes] are deemed as public domains even if they [only] intersect the public domain perpendicularly). It was already explained72 that at present there are authorities who maintain that the concept of a public domain no longer exists in any instance. ‫פז ְלִפי ֶשִׁאי‬,‫ ֲאִפלּוּ ֶשִׁמְּתַקְצּ ִרים ִבְּקָצָתן ְוֵאין ָבֶּהם ט"ז ַאָמּה – ֲהֵרי ֵהן ְרשׁוּת ָהַרִבּים‬,‫יב ְמבוֹאוֹת ָה ְרָחִבים ט"ז ַאָמּה‬ ,‫ ְלִפיָכ ְמבוֹאוֹת ַהְמֻּפָלִּשׁים ִל ְרשׁוּת ָהַרִבּים ִמב' ָראֵשׁיֶהם‬69,‫פח‬.‫ֶאְפָשׁר ִל ְרשׁוּת ָהַרִבּים ְלִהְתַלֵקּט ִבְּמַלֵקּט וּ ְרִהיְטִני‬ ‫ ְלִפי ֶשֵׁהן ִכּ ְרשׁוּת‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְבָּרְחָבּן ט"ז ַאָמּה – ֲהֵרי ֵהם ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬,‫ְוָא ְרָכּן ְלֹאֶר ְרשׁוּת ָהַרִבּים‬ ‫ ֵאיָנן‬,‫ ֲאָבל ִאם ָא ְרָכּן ְמֻפָלּשׁ ְלֹרַחב ְרשׁוּת ָהַרִבּים‬.‫ ֵכּיָון ֶשָׁא ְרָכּן ְלֹאֶר ְרשׁוּת ָהַרִבּים‬,‫ָהַרִבּים ֲאֻרָכּה ֶשׁ ִנְּתַקְצָּרה ִבְּקָצָתהּ‬ ‫ ֵהם ְרשׁוּת‬71‫ ) ְוָאז‬70,‫פט ְוֵישׁ אוְֹמ ִריםצ ֶשֵׁאיָנן ְרשׁוּת ָהַרִבּים ֶאָלּא ִאם ֵכּן ְרָחִבים י"ג ַאָמּה וְּשִׁלישׁצא‬.‫ְרשׁוּת ָהַרִבּים‬ ‫ וְּכָבר ִנְתָבֵּאר ֶשַׁﬠְכָשׁו ֵישׁ אוְֹמ ִרים ֶשֵׁאין ָלנוּ ְרשׁוּת ָהַרִבּים ְבָּכל‬,(‫ָהַרִבּים ֲאִפלּוּ ֵהם ְמֻפָלִּשׁים ְלֹרַחב ְרשׁוּת ָהַרִבּיםצב‬ 72:‫ִﬠ ְנָין‬

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Fig. 21: A lane that runs in the same direction as the public domain. Fig. 22: A lane that runs perpendicular to the public domain. a) A lane; b) A public domain; c) A block of houses and courtyards 13 Any entity (– even a k’li –) in the public domain that is not three handbreadths73 high even if [that entity consists of] thorns or filth74 that people will not tread on, is considered like the ground, and as [such, is part of] the public domain.75 [See C.] [The following rules apply] if the entity is three handbreadths [or more] high: If [the entity] is between three and nine handbreadths [high], but [is] less than nine handbreadths high, and it is four [handbreadths] by four [handbreadths] in area, [the entity] is considered a karmelis provided it is not a k’li.76 If [the entity] is [that height, but is] not four [handbreadths] by four [handbreadths in area], it is deemed a makom p’tur. [See B and D in fig. 23.] ([The laws that apply] if it is a k’li were explained above.) If [the entity] is exactly nine handbreadths high – in which instance, it is fit to use to load burdens, for it is neither [too] high nor [too] low – and many [actually] use it to load burdens, [the entity] is considered as a public domain in a complete sense even if it is not four handbreadths wide.77 Since [the entity] is necessary for the people at large, it is deemed [part of] the public domain whether it is wide or narrow. If, however, many [people] do not use [this entity] to load burdens, it is not considered [part of] the public domain, even though [this entity] is fit to [be] used to load burdens. If [the entity] is less than nine [handbreadths high] even if it is used for loading burdens, that is not significant, because [the entity] is not fit to be used for loading. There are authorities who maintain that if [the entity] is between nine and ten handbreadths high, it is fit to be used for loading and it is deemed [part of] the public domain if people [actually] use it for loading, even if it is not four [handbreadths by four handbreadths] in area. When, however, [an entity] is ten handbreadths or more high, even though it is fit to be used for loading and [many use it] for that purpose, its status changes. If it is four [handbreadths] by four [handbreadths] wide, [the entity] is deemed a private domain, and if [the entity] is not four [handbreadths by four handbreadths wide], it is deemed a makom p’tur, (even if it is a k’li). [See A and E in fig. 23 on the preceding page. Indeed,] even if there is a possibility of hollowing [the entity] out to increase its size to four [handbreadths] by four [handbreadths], e.g., [making] an 12/16/2020, 10:30 AM

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aperture ten [handbreadths] high in a wall that faces the public domain, if [the wall] is not four [handbreadths] by four [handbreadths in its present state], it is deemed a makom p’tur.78We do not say that we consider it as if a space four [handbreadths] by four [handbreadths] was hollowed out from the wall. ‫ ֶשֵׁאין ַרִבּים דּוֹ ְרִסים‬74,‫ ֲאִפלּוּ ֵהם קוִֹצים אוֹ צוָֹאהצג‬73,‫ ִאם ֵאינוֹ ָגבוַֹהּ ג' ְטָפִחים‬,‫יג ָכּל ָדָּבר ֶשׁהוּא ִבּ ְרשׁוּת ָהַרִבּים‬ 75.(‫ ַוֲהֵרי ֵהם ְרשׁוּת ָהַרִבּיםצד )ַוֲאִפלּוּ ֵהם ֵכִּלים‬,‫ֲﬠֵליֶהם – ֲחשׁוִּבים ַכַּקּ ְרַקע‬ ‫ ִאם הוּא ָרָחב ד' ַﬠל ד' – ָחַלק ְרשׁוּת ְלַﬠְצמוֹ ִמִדְּבֵרי סוְֹפ ִרים ְוהוּא‬,‫ְוִאם הוּא ָגבוַֹהּ ג' וִּמג' ְוַﬠד ט' ְול ֹא ט' ִבְּכָלל‬ ‫ ִנְתָבֵּאר‬,‫ הוּא ְמקוֹם ְפּטוּרצו ) ְוִאם הוּא ְכִּלי‬,'‫ ְוִאם ֵאינוֹ ָרָחב ד' ַﬠל ד‬76.‫צה ְוהוּא ֶשֵׁאינוֹ ְכִּלי‬,‫ְכַּכ ְרְמִלית‬ (76.

 ,‫ְלֵﬠילצז‬

‫ ְוַרִבּים ְמַכְתִּפים ָﬠָליו – ֲהֵרי‬, ‫ ֶשֵׁאינוֹ ל ֹא ָגבוַֹהּ ְול ֹא ָנמוּ‬,‫ ֶשָׁראוּי ְלַכֵתּף ָﬠָליו‬,‫ְוִאם הוּא ָגבוַֹהּ ט' ְטָפִחים ְמֻצְמָצִמים‬ ‫ ֵבּין ָרָחב ֵבּין‬,‫ ְרשׁוּת ָהַרִבּים הוּא‬,‫ ֶשֵׁכּיָון ֶשׁהוּא ָצ ִרי ָלַרִבּים‬77,‫צט‬,'‫הוּא ִכּ ְרשׁוּת ָהַרִבּים ְגּמוָּרהצח ֲאִפלּוּ ֵאינוֹ ֹרַחב ד‬ ,'‫קא וָּפחוֹת ִמט‬.‫ ַאף ַﬠל ִפּי ֶשָׁראוּי הוּא ְלַכֵתּף ָﬠָליו – ֵאינוֹ ְרשׁוּת ָהַרִבּים‬,‫ק ֲאָבל ִאם ֵאין ַרִבּים ְמַכְתִּפים ָﬠָליו‬.‫ָקָצר‬ ,‫קב ְוֵישׁ אוְֹמ ִריםקג ֶשִׁמט' ְוַﬠד ֲﬠָשָׂרה ָראוּי הוּא ְלִכתּוּף‬.‫ ִמְפֵּני ֶשֵׁאינוֹ ָראוּי ְלִכתּוּף‬,‫ֲאִפלּוּ ִאם ְמַכְתִּפים ָﬠָליו ֵאינוֹ ְכּלוּם‬ ‫ ֲאִפלּוּ ֵאינוֹ ֹרַחב ד‬,‫'וּ ְרשׁוּת ָהַרִבּים הוּא ִאם ְמַכְתִּפים ָﬠָליו‬. '‫ ֶשִׁאם הוּא ָרָחב ד‬,‫ ַאף ִאם ָראוּי הוּא ְלִכתּוּףקד וְּמַכְתִּפים ָﬠָליו – ֲהֵרי ִנְשַׁתָּנּה ִל ְרשׁוּת ַאֶחֶרת‬,‫ֲאָבל ֵמֲﬠָשָׂרה וְּלַמְﬠָלה‬ ‫ ַוֲאִפלּוּ ֵישׁ בּוֹ ָמקוֹם ְכֵּדי ָלֹחק‬.(‫ ְוִאם ֵאינוֹ ָרָחב ד' הוּא ְמקוֹם ְפּטוּרקה )ֲאִפלּוּ הוּא ְכִּלי‬,‫ַﬠל ד' הוּא ְרשׁוּת ַהָיִּחיד‬ ‫ ֲהֵרי הוּא ְמקוֹם‬,'‫ ְוֵאין ְבּתוֹכוֹ ד' ַﬠל ד‬,‫קו ְכּגוֹן חוֹר ֶשַׁבֹּכֶּתל ְכַּלֵפּי ְרשׁוּת ָהַרִבּים ְוהוּא ָגבוַֹהּ ֲﬠָשָׂרה‬,'‫ְלַהְשִׁלימוֹ ְלד‬ ‫קח‬:'‫ ְוֵאין אוְֹמ ִרים רוִֹאים ְכִּאלּוּ ֶנְחַקק ִמן ַהֹכֶּתל ִבְּמקוֹמוֹ ְכִּשׁעוּר ד' ַﬠל ד‬78,‫קז‬,‫ְפּטוּר‬

Fig. 23: The size of objects in the public domain in relation to an ordinary person. a) An object 10 handbreadths high and less than 4 handbreadths by 4 handbreadths in area; b) An object 3 handbreadths high and less than 4 handbreadths by 4 handbreadths in area; c) An object less than 3 handbreadths high and 4 handbreadths by 4 handbreadths in area; d) An object between 3 and 9 handbreadths high and 4 handbreadths by 4 handbreadths in area; e) An object 10 handbreadths high and 4 handbreadths by 4 handbreadths in area 14 A pit in the public domain that is not three handbreadths deep is deemed [part of] the public domain. If [the pit] is between three and ten [handbreadths deep] and 12/16/2020, 10:30 AM

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is four [handbreadths] by four [handbreadths] wide, it is deemed a karmelis. If [the pit] is not [that large], it is deemed a makom p’tur. [This applies] even if [the pit] is ten handbreadths or more deep, and even if at times people leave their articles there until they return. [The rationale is that even though people make use of the pit,] nonetheless, this is considered as being used only with difficulty and it is not considered as [sufficiently common] usage to cause [the pit] to be considered as [part of] the public domain.79 If [the pit] is ten [handbreadths] deep and four [handbreadths] by four [handbreadths] in area, it is deemed a private domain, for it has its “walls” inside of it.80 [The above applies] provided [the pit] reaches its depth of ten [handbreadths] within a space of four cubits.81 '‫ ִמְשּׁ ָשׁה ְוַﬠד ֲﬠָשָׂרה – ִאם ְרָחָבה ד‬.‫ ִאם ֵאיָנהּ ֲﬠֻמָקּה ג' ְטָפִחים – ֲהֵרי הוּא ְרשׁוּת ָהַרִבּים‬,‫יד גּוָּמא ִבּ ְרשׁוּת ָהַרִבּים‬ ‫קי ַוֲאִפלּוּ ִאם‬.‫ ֲאִפלּוּ ִהיא ֲﬠֻמָקּה ֲﬠָשָׂרה ְטָפִחים ְויוֵֹתר‬77,‫קט‬,‫ ְוִאם ָלאו הוּא ְמקוֹם ְפּטוּר‬,‫ַﬠל ד' ֲהֵרי הוּא ַכּ ְרְמִלית‬ ‫ ְוֵאינוֹ ָחשׁוּב ַתְּשִׁמישׁ‬,‫ ִמָכּל ָמקוֹם ַתְּשִׁמישׁ ַﬠל ְיֵדי ַה ְדָּחק הוּא‬,‫ִלְפָﬠִמים ַמִנּיִחים ָבּהּ ַרִבּים ֶחְפֵציֶהם ַﬠד ֶשָׁיּשׁוּבוּ‬ ‫ ֶשֲׁהֵרי ֵישׁ‬,‫ ְוִאם ִהיא ֲﬠֻמָקּה ֲﬠָשָׂרה וּ ְרָחָבה ַא ְרָבָּﬠה – ֲהֵרי זוֹ ְרשׁוּת ַהָיִּחיד‬79,‫קיא‬. ‫ַלֲﬠשׂוָֹתהּ ְרשׁוּת ָהַרִבּים ִבְּשִׁביל ָכּ‬ 81,‫קיג‬:‫ ְוהוּא ֶשׁ ְיֵּהא ָהֹעֶמק ֲﬠָשָׂרה ִמְתַלֵקּט ִמתּוֹ ִהלּוּ ד' ַאמּוֹת‬80,‫קיב‬.‫ָלהּ ְמִחצּוֹת ְבּתוָֹכהּ‬ 15 If the pit is filled with water, the water does not nullify its “walls.”82 The same rule applies [if the pit is filled] with other entities that are clear, so that when a person looks into [the pit], he is able to see the “walls.” If, by contrast, [the pit] is filled with produce, it is not considered as a private domain, because the produce nullifies the “walls” according to Scriptural Law.83 [This ruling applies] even if the person intends to remove [the produce] that day, since at present the walls are not visible. {84Even if a pit is filled with water or even if it is empty, it is not deemed a private domain unless it reaches the depth of ten [handbreadths] within the space of four cubits, as explained above.85 [The above reflects the Scriptural Law.] (According to Rabbinic Law,) (even if [a pit filled with water] reaches the depth of ten [handbreadths] within the space of four cubits,) it is not considered a private domain, but rather a karmelis, like seas and rivers. [The latter] are not deemed private domains according to Rabbinic Law even if they reach the depth of ten [handbreadths] within the space of four cubits, since people pass through them, as will be explained.}86 This same [ruling] applies to a shallow body of water in a karmelis.87 (Needless to say, [a pit or a body of water is deemed a karmelis] if it reaches the depth of ten [handbreadths] in the space of more than four cubits, in which instance, it is not a private domain according to Scriptural Law. Nevertheless, [a body of water] is not a public domain even though many people walk through it, because whenever water is ten cubits deep, it is not comfortable to walk through it at all.)88 ‫ ְוהוּא ַהִדּין ְשָׁאר ְדָּב ִרים ְצלוִּלים ֶשָׁאָדם ִמְסַתֵּכּל‬82,‫קיד‬,‫טו ָה ְיָתה ַהגּוָּמא ְמֵלָאה ַמ ִים – ֵאין ַהַמּ ִים ְמַבְטִּלים ַהְמִּחצּוֹת‬ ‫ ֶשַׁהֵפּרוֹת ְמַבְטִּלים ַהְמִּחצּוֹתקטז ִמן‬,‫קטו ֲאָבל ְמֵלָאה ֵפרוֹת ֵאיָנהּ ְרשׁוּת ַהָיִּחיד‬.‫ָבֶּהם ְורוֶֹאה ְבּתוָֹכם ְו ִנ ְרִאים ַהְמִּחצּוֹת‬ ‫קיח‬.‫ הוִֹאיל ְוַﬠְכָשׁו ֵאין ַהְמִּחצּוֹת ִנָכּרוֹת‬,‫ ֲאִפלּוּ ַדְּﬠתּוֹ ְלַפנּוָֹתם ַהיּוֹם‬83,‫קיז‬,‫ַהתּוָֹרה‬ (84'‫ ֵאיָנהּ ְרשׁוּת ַהָיִּחיד ֶאָלּא ִאם ֵכּן ָהֹעֶמק ֲﬠָשָׂרה הוּא ִמְתַלֵקּט ִמתּוֹ ִהלּוּ ד‬,‫ אוֹ ֲאִפלּוּ ְבֵּריָקִנית‬,‫ַוֲאִפלּוּ ִבְּמֵלָאה ַמ ִים‬ 85,‫קכ‬.‫קיט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ַאמּוֹת‬ (‫)ַוֲאִפלּוּ הוּא ָﬠֹמק ֲﬠָשָׂרה ִמתּוֹ ִהלּוּ ד' ַאמּוֹת‬, ‫קכא ְכּמוֹ ַהַיִּמּים‬,‫ֵאינוֹ ְרשׁוּת ַהָיִּחיד )ִמִדְּבֵרי סוְֹפ ִרים( ֶאָלּא ַכּ ְרְמִלית‬

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‫ הוִֹאיל ְועוְֹב ִרים‬,‫ְוַה ְנָּחִליםקכב ֶשֵׁאיָנן ְרשׁוּת ַהָיִּחיד ִמִדְּבֵרי סוְֹפ ִרים ֲאִפלּוּ ֲﬠֻמִקּים ֲﬠָשָׂרה ִמתּוֹ ִהלּוּ ד' ַאמּוֹת‬ 86,‫קכג ְכּמוֹ ֶשִׁיְּתָבֵּארקכד‬,‫)ֲﬠֵליֶהם‬. 87,‫קכה‬.‫ְוהוּא ַהִדּין ִל ְרָקק ֶשְׁבַּכ ְרְמִלית‬ (‫ ְוַאף ַﬠל ִפּי ֵכן‬,‫ ֶשָׁאז ֵאינוֹ ְרשׁוּת ַהָיִּחיד ִמן ַהתּוָֹרה‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם הוּא ָﬠֹמק ֲﬠָשָׂרה ִמתּוֹ ִהלּוּ יוֵֹתר ִמד' ַאמּוֹת‬ ‫ ְלִפי ֶשָׁכּל ַמ ִים ֶשֵׁהן ֲﬠֻמִקּים ֲﬠָשָׂרה ֵאין נוַֹח ַלֲהלוֹ ָבֶּהן‬,‫ ַאף ַﬠל ִפּי ֶשָׁהַרִבּים ְמַהְלִּכים בּוֹ‬,‫ֵאינוֹ ְרשׁוּת ָהַרִבּים‬ ‫)ְכָּללקכו‬:88 16 A shallow body of water in the public domain that is not ten handbreadths deep is batel89to the public domain if many people are accustomed to walk through it, even though they walk through it [only] with difficulty. [Moreover,] even if [the body of water] is not four [handbreadths by four handbreadths] in area, in which case, people do not walk through it, but jump over it instead, it is still [part of] the public domain.90 [The rationale is that] many people either walk through or pass over [the body of water]. They do not go around it like they go around a cistern in the public domain.Similarly, a plank of wood placed over a shallow body of water (or a cistern) is [part of] the public domain since many people walk over it. When, however, many people do not walk through a shallow body of water, it is not [part of] the public domain, even though it is not ten [handbreadths] deep. Instead, [the body of water] is a karmelis if it is four [handbreadths by four handbreadths] in area, even if it is nine [handbreadths] deep.91 ,‫ הוּא ְלַגֵבּי ְרשׁוּת ָהַרִבּיםקכז ִאם ְרִגיִלים ָהַרִבּים ְלַהֵלּ בּוֹ‬89‫ ָבֵּטל‬,‫טז ְרַקק ַמ ִים ֶשִׁבּ ְרשׁוּת ָהַרִבּים ֶשֵׁאינוֹ ָﬠֹמק ֲﬠָשָׂרה‬ ‫ ֶשֵׁאין ְמַהְלִּכים ְבּתוֹכוֹ ֶאָלּא ְמַדְלִּגים ָﬠָליו – ֲהֵרי הוּא‬,'‫ ַוֲאִפלּוּ ִאם ֵאינוֹ ָרָחב ד‬.‫ַאף ַﬠל ִפּי ֶשׁהוּא ִהלּוּ ֶשַׁﬠל ְיֵדי ַהְדָּחק‬ ‫ ְוֵאין ַמִקּיִפים אוֹתוֹ ְכּמוֹ ֶשַׁמִּקּיִפים ֶאת ַהבּוֹר ֶשִׁבּ ְרשׁוּת‬,‫ ֵכּיָון ֶשָׁהַרִבּים בּוְֹקִﬠים בּוֹ ְועוְֹב ִרים ָﬠָליו‬90,‫ְרשׁוּת ָהַרִבּים‬ ‫קכט ֲאָבל‬.‫ ֵכּיָון ֶשַׁרִבּים בּוְֹקִﬠים בּוֹ‬,‫ ְוֵכן ַדּף ַהֻמָּנּח ַﬠל ַגֵּבּי ָה ְרָקק )אוֹ ַﬠל ַהבּוֹר( הוּא ְרשׁוּת ָהַרִבּים‬90,‫קכח‬.‫ָהַרִבּים‬ ‫ ֶאָלּא ַכּ ְרְמִלית הוּא ִאם הוּא ָרָחב‬,‫קל ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָﬠֹמק ֲﬠָשָׂרה‬,‫ְרָקק ֶשֵׁאין ַרִבּים בּוְֹקִﬠים בּוֹ ֵאינוֹ ְרשׁוּת ָהַרִבּים‬ 91,‫קלא‬:'‫ ַוֲאִפלּוּ הוּא ָﬠֹמק ט‬,'‫ד‬ 17 The empty space above the public domain is only considered as [part of] the public domain for [up to] ten handbreadths.92 With regard to the space above ten handbreadths: An entity that is not specific, e.g., the surface of a wall in the public domain where an object became stuck or the open space [of a public domain ten handbreadths above the ground] where an object was caught, is [considered to be] a makom p’tur.93 It is permitted to take an article from there into a private domain. With regard to a specific entity, for example, an aperture in the wall94 or the top of a pillar: If [the entity measures] less than four [handbreadths] by four [handbreadths], even [if it is] lower than ten handbreadths,95 it is deemed a makom p’tur.96If [the entity measures] four [handbreadths] by four [handbreadths], it is not [deemed] a makom p’tur even if it is higher than ten [handbreadths]. Instead, it is a private domain in a complete sense.97 ‫ ֲאָבל ְלַמְﬠָלה ִמי' ְטָפִחים ְמקוֹם ְפּטוּר הוּאקלב‬92.‫יז ֲא ִויר ְרשׁוּת ָהַרִבּים ֵאינוֹ ְרשׁוּת ָהַרִבּים ֶאָלּא ַﬠד ֲﬠָשָׂרה ְטָפִחים‬ – 93‫ ִאם ֵאיֶזה ָדָבר ִנְדַבּק ָשׁםקלד אוֹ קוֵֹלט ִמן ָהֲא ִויר‬,‫קלג ְכּגוֹן ְפֵּני ֹכֶּתל ֶשִׁבּ ְרשׁוּת ָהַרִבּים‬,‫ְלִﬠ ְנַין ָדָּבר ֶשֵׁאינוֹ ְמֻסָיּם‬ '‫קלז ִאם ֵאין בּוֹ ד‬,‫ אוֹ ר ֹאשׁ ַﬠמּוּד‬94,‫ ְכּגוֹן חוֹר ֶשַׁבֹּכֶּתלקלו‬,‫קלה ֲאָבל ָדָּבר ְמֻסָיּם‬.‫ֻמָתּר ְלהוִֹציא ִמָשּׁם ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְוִאם ֵישׁ בּוֹ ד' ַﬠל ד' – ַגּם ְלַמְﬠָלה ֵמֲﬠָשָׂרה ֵאינוֹ ְמקוֹם‬96,‫קלח‬,‫ ְמקוֹם ְפּטוּר הוּא‬95‫ַﬠל ד' – ֲאִפלּוּ ְלַמָטּה ֵמֲﬠָשָׂרה‬ 97,‫קלט‬:‫ ֶאָלּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה הוּא‬,‫ְפּטוּר‬ 18 [The following laws apply with regard to] apertures in walls that face the public domain98 and do not extend [through the wall and do not open] to the inside [of an enclosure]:99 If the [apertures] are three handbreadths (high), they are not 12/16/2020, 10:30 AM

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considered as [part of] the public domain.100 Instead, their status depends on their size. If the [apertures measure] four [handbreadths] by four [handbreadths] and are less than ten handbreadths high, they are considered as a karmelis. If the [apertures measure four handbreadths by four handbreadths, and] are positioned above ten handbreadths [from the ground], they are deemed a private domain. If the [apertures] are not four [handbreadths] by four [handbreadths], they are deemed a makom p’tur whether they are positioned above ten [handbreadths] or below ten [handbreadths. See fig. 24.] '‫ ִאם ֵהם )רחבים( ]ְגּבוִֹהים[ ג‬99,‫קמא‬,‫ ְוֵאיָנם ְמֻפָלִּשׁים ִלְפִנים‬98,‫יח חוֹ ִרים ֶשַׁבְּכָּתִלים ְכַּלֵפּי ְרשׁוּת ָהַרִבּיםקמ‬ – ‫ ִאם ֵישׁ ָבֶּהם ד' ַﬠל ד' ְוֵהם ְלַמָטּה מי' ְטָפִחים‬:‫ ֶאָלּא ִנדּוִֹנים ְלִפי ִמדּוֵֹתיֶהם‬100,‫ְטָפִחיםקמב ֵאיָנם ִכּ ְרשׁוּת ָהַרִבּים‬ ‫ ֵבּין ֶשֵׁהם‬,‫ ְוִאם ֵאין ָבֶּהם ד' ַﬠל ד' – ֵהם ְמקוֹם ְפּטוּר‬,‫ ְוִאם ֵהם ְלַמְﬠָלה ִמי' ְטָפִחים – ֵהם ְרשׁוּת ַהָיִּחיד‬,‫ֵהם ַכּ ְרְמִלית‬ ‫קמג‬:‫ְלַמְﬠָלה ֵמֲﬠָשָׂרה ֵבּין ֶשֵׁהם ְלַמָטּה ֵמֲﬠָשָׂרה‬

Fig. 24: Apertures that face the public domain and do not extend inward. a) An aperture less than three handbreaths high; b) An aperture between 3 and 10 handbreadths high and 4 handbreadths by 4 handbreadths in area; c) An aperture between 3 and 10 handbreadths high and less than 4 handbreadths by 4 handbreadths; d) An aperture 10 handbreadths high and 4 handbreadths by 4 handbreadths; e) An aperture 10 handbreadths high and less than 4 handbreadths by 4 handbreadths 19 What defines a karmelis? A place that is not accessed by many people, but is also not surrounded by partitions as the law would require [for the area to be classified as a private domain].101 This is the implication of the term karmelis, [which is Aramaic for] “like a widow,” i.e., [like a woman] who is neither a maiden nor married. So too, such a domain is neither surrounded by partitions, as is a private domain, nor is it accessed by many people, as is a public domain. [A karmelis] is a makom p’tur according to Scriptural Law, i.e., one may bring in or take out articles from [a karmelis] to [both] a private domain and a public domain

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and from [a private or public domain] to [a karmelis] because [a karmelis] is considered as batelto both of [these domains].102 This applies whether [the karmelis]is four [handbreadths by four handbreadths] in area or [is] not [of that size]. Nevertheless, our Sages made a distinction, [stating] that when [a karmelis] is not four [handbreadths] by four [handbreadths], it [remains] a makom p’tur. When, however, [a karmelis] is [of the above size], it is considered as a significant domain and, [hence,] is not batel to [the other domains. Our Sages therefore] deemed it a domain of its own and named it karmelis. Examples [of such a domain are]: an area that is four [handbreadths] by four [handbreadths] but [is] surrounded by partitions that are less than ten handbreadths high,103 a mound or a pillar that is four [handbreadths] by four [handbreadths in area] but [is] less than ten handbreadths high, or a groove that is four [handbreadths] by four [handbreadths wide] but is less than ten handbreadths deep. Similarly, seas and rivers [are placed in this category].104 Even though they are ten [handbreadths] deep and the water does not nullify [the presence of] its partitions,105 nevertheless, [the seabeds and riverbeds] do not reach the depth of ten [handbreadths] within [a space of] four cubits.106 Nor are [seas and rivers considered] public domains even though many [people] traverse them on ships, because traveling [across a sea or river] is not comfortable like [walking on] dry land. Thus, [seas and rivers] do not resemble [the Jews’] encampment in the desert.107 When [a sea or a river] has a pit that reaches a depth of ten handbreadths within four cubits, [the pit] is deemed a private domain in a complete sense according to Scriptural Law. Hence, one who throws [an article] into [such a pit] from the public domain is liable.108 Nevertheless, according to Rabbinic Law, [such a pit] is not deemed a private domain, but rather a karmelis.109 ([The rationale is that] people pass over the partitions [surrounding the pit] as if they were entirely non-existent.) ‫ ְוֶזהוּ‬101,‫קמו‬.‫יט ֵאיזוֹ ִהיא ַכּ ְרְמִלית?קמד ָמקוֹם ֶשֵׁאינוֹ ִהלּוּ ָלַרִבּיםקמה ְוַגם ֵאינוֹ ֻמָקּף ְמִחצּוֹת ְכִּהְלָכָתן‬ ‫ ָכּ ֶזה ֵאינוֹ ֻמָקּף ְמִחצּוֹת ִכּ ְרשׁוּת ַהָיִּחיד ְוֵאינוֹ ִהלּוּ‬,‫ ְכּלוַֹמר ְכַּאְלָמָנה ֶשֵׁאיָנהּ ל ֹא ְבתוָּלה ְול ֹא ְנשׂוָּאה‬,"‫"ְכַּא ְרְמִלית‬ ‫קמז‬.‫ְלַרִבּים ִכּ ְרשׁוּת ָהַרִבּים‬ ‫ ֶשֻׁמָּתּר ְלהוִֹציא וְּלַהְכִניס ִמתּוֹכוֹ ִל ְרשׁוּת ַהָיִּחיד ְוִל ְרשׁוּת ָהַרִבּים וֵּמֶהם‬,‫וָּמקוֹם ֶזה הוּא ְמקוֹם ְפּטוּר ִמן ַהתּוָֹרה‬ ‫ ֶאָלּא ֶשֲׁחָכִמים ִחְלּקוּ‬.‫ ֵבּין ֶשֵׁיּשׁ בּוֹ ד' ֵבּין ֶשֵׁאין בּוֹ‬102,‫קמט‬,‫ ֵאֶצל ָכּל ֶאָחד ֵמֶהן‬89‫קמח ִמְפֵּני ֶשׁהוּא ָבֵּטל‬,‫ְלתוֹכוֹ‬ ‫ ַוֲﬠָשׂאוּהוּ ְרשׁוּת‬,‫ וְּכֶשֵׁיּשׁ בּוֹ – הוּא ָמקוֹם ָחשׁוּבקנ ְוֵאינוֹ ָבֵּטל ֶאְצָלן‬,‫ ֶשְׁכֶּשֵׁאין בּוֹ ד' ַﬠל ד' הוּא ְמקוֹם ְפּטוּר‬,‫ֵבּיֵניֶהם‬ ‫ִבְּפֵני ַﬠְצמוֹ וְּקָראוּהוּ ַכּ ְרְמִלית‬. '‫ ְוֵכן ֵתּל אוֹ ַﬠמּוּד ֶשֵׁיּשׁ בּוֹ ד' ַﬠל ד‬103,‫קנא‬,‫ְכּגוֹן ָמקוֹם ֶשֵׁיּשׁ בּוֹ ד' ַﬠל ד' ַהֻמָּקּף ְמִחצּוֹת ֶשֵׁאיָנן ְגּבוֹהוֹת י' ְטָפִחים‬ ‫קנב‬.‫ ְוֵכן ָח ִריץ ֶשֵׁיּשׁ בּוֹ ד' ַﬠל ד' ְוֵאינוֹ ָﬠֹמק ֲﬠָשָׂרה‬,‫ְוֵאינוֹ ָגבוַֹהּ ֲﬠָשָׂרה‬ ‫ ִמָכּל ָמקוֹם ֵאין‬105,‫קנה‬,‫ ֶשַׁאף ֶשֵׁהם ֲﬠֻמִקּים ֲﬠָשָׂרה ְוַהַמּ ִים ֵאיָנם ְמַבְטִּלים ַהְמִּחצּוֹת‬104,‫קנד‬,‫ְוֵכן ַהַיִּמּיםקנג ְוַהְנָּחִלים‬ ,‫ ַאף ַﬠל ִפּי ֶשַׁרִבּים ְמַהְלִּכים ָבֶּהם ִבְּסִפינוֹת‬,‫ ְוַגם ֵאיָנן ְרשׁוּת ָהַרִבּים‬106,‫ָהֹעֶמק ֲﬠָשָׂרה ִמְתַלֵקּט ִמתּוֹ ִהלּוּ ד' ַאמּוֹת‬ 107,‫קנז‬.‫קנו ְוֵאינוֹ דוֶֹמה ְלִד ְגֵלי ִמְדָבּר‬,‫ְלִפי ֶשֵׁאינוֹ נוַֹח ַתְּשִׁמישׁ ֲהִליָכָתן ְכּמוֹ ַבַּיָּבָּשׁה‬ ,‫ ֶשִׁהיא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬,‫ְוַאף ִאם ֵישׁ ָבֶּהם גּוָּמא ֶשָׁﬠְמָקהּ ִמְתַלֵקּט י' ְטָפִחים ִמתּוֹ ִהלּוּ ד' ַאמּוֹת‬ ‫ ִמָכּל ָמקוֹם )ב( ִמִדְּבֵרי סוְֹפ ִרים ֵאיָנהּ ְרשׁוּת ַהָיִּחיד ֶאָלּא‬108,‫קנח‬,‫ְוַהזּוֵֹרק ְלתוָֹכהּ ֵמ ְרשׁוּת ָהַרִבּים ַחָיּב‬ (‫ )הוִֹאיל ְועוְֹב ִרים ַﬠל ְמִחצּוֶֹתיָה ִמְלַמְﬠָלה ְכִּאלּוּ ל ֹא ָהיוּ ָשׁם ְמִחצּוֹת ְכָּלל‬109,‫ַכּ ְרְמִליתקנט‬: 20 Similarly, [all of the following] are placed in the category of a karmelis: a) a 12/16/2020, 10:30 AM

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bikah, i.e., a group of fields [that] were sown or harvested that are not surrounded by a fence ten handbreadths high,110 b) an area at the edge of a public domain,111 e.g., lanes with three walls but lacking a lechi112or a beam113 at the fourth side that opens up to the public domain, and c) a public domain that is roofed.114 [The rationale is that these] do not resemble [the Jews’] encampment in the desert. ‫ ְוֵכן ֶקֶרן ָז ִוית‬110,‫קסא‬,‫קס ְדַּה ְינוּ ָשׂדוֹת ְזרוּעוֹת אוֹ ְקצוּרוֹת ֶשֵׁאיָנן ֻמָקּפוֹת ָגֵּדר ָגּבוַֹהּ י' ְטָפִחים‬,‫כ ְוֵכן ַהִבְּקָﬠה‬ ‫ ְבּרוַּח ְרִביִﬠית‬113‫ אוֹ קוָֹרה‬112‫ ְכּגוֹן ְמבוֹאוֹת ֶשֵׁיּשׁ ָלֶהם ג' ְמִחצּוֹת ְוֵאין ָלֶהם ֶלִחי‬111,‫קסב‬,‫ַהְסּמוָּכה ִל ְרשׁוּת ָהַרִבּים‬ ‫ – ֵהן‬107‫ ֶשֵׁאיָנהּ דּוָֹמה ְלִד ְגֵלי ִמְדָבּר‬,114‫קסג ְוֵכן ְרשׁוּת ָהַרִבּים ֶשִׁהיא ְמֹקָרה‬,‫ַהְפּתוָּחה ִל ְרשׁוּת ָהַרִבּים‬ ‫קסד‬:‫ַכּ ְרְמִלית‬ 21 The same applies to a colonnade, i.e., the open space before stores where merchants sit on benches.115 This place is not made for people at large to walk through, and it is deemed a karmelis. [See fig. 25.] Similarly, with regard to the pillars in the public domain where the merchants hang their wares, and the benches arranged [in front of these pillars] where the merchants sit: the benches are deemed a karmelis116 if they are four [handbreadths] by four [handbreadths] wide and between three and ten handbreadths high, as explained above117 with regard to a mound or a pillar in the public domain. Nevertheless, the open space between the pillars is a public domain because many people pass through there. [This is so] even though [this area] does not [contain] a space of sixteen cubits [as is necessary to classify an area as a] public domain. [Indeed, this is] even [true] if the [area between the pillars] is not [even] 13⅓ cubits wide, which is the measure of a lane that opens to the public domain.118 Even so, since many people pass through [this space], it is ancillary to the public domain, which is sixteen cubits wide. In contrast, a lane is a significant entity in its own right and is not ancillary and batel to the public domain. ‫ וָּמקוֹם ֶזה‬115,‫קסה ְדַּה ְינוּ ָמקוֹם ָפּנוּי ֶשִׁלְּפֵני ַהֲחנוּיוֹת ֶשׁיּוְֹשִׁבים ָשׁם ַהסּוֲֹח ִריםקסו ַﬠל ִאְצְטָבאוֹת‬,‫כא ְוֵכן ָהִאְסְטָו ִנית‬ ‫ ְוַגם‬,‫קסז ְוֵכן ָהַﬠמּוִּדים ֶשִׁבּ ְרשׁוּת ָהַרִבּים ֶשָׁבֶּהם תּוִֹלים ַהַתָּגּ ִרים ְפַּרְקַמְטָיא‬.‫ ְוַכ ְרְמִלית הוּא‬,‫ֵאינוֹ ָﬠשׂוּי ְלִהלּוּ ַרִבּים‬ '‫ ִאם ֵהן ְרָחבוֹת ד' ַﬠל ד‬116,‫קסח ֲהֵרי ִאְצְטָבאוֹת ֵאלּוּ ֵהן ַכּ ְרְמִליתקסט‬,‫ִאְצְטָבאוֹת ְסדוּרוֹת ִלְפֵניֶהם ֵליֵשׁב ָשׁם ַהַתָּגּ ִרים‬ ‫ ְבֵּתל ְוַﬠמּוּד ֶשִׁבּ ְרשׁוּת ָהַרִבּים‬117,‫קע ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלֵﬠילקעא‬,‫וְּגבוֹהוֹת ִמְשּׁ ָשׁה ְוַﬠד ֲﬠָשָׂרה‬. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁבּין ַﬠמּוּד‬.‫ ֵכּיָון ֶשַׁרִבּים בּוְֹקִﬠים ָשׁם‬116,‫קעב‬,‫ֲאָבל ָמקוֹם ָפּנוּי ֶשֵׁבּין ָהַﬠמּוִּדים הוּא ְרשׁוּת ָהַרִבּים‬ ‫קעג ַוֲאִפלּוּ ֵאין ָשׁם ֲאִפלּוּ י"ג ַאָמּה וְּשִׁלישׁ ְכִּשׁעוּר ָמבוּי‬,‫ְלַﬠמּוּד ֵאין ָשׁם ֹרַחב ט"ז ַאָמּה ְכִּשׁעוּר ֹרַחב ְרשׁוּת ָהַרִבּים‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשַׁרִבּים בּוְֹקִﬠים ָבֶּהם – ֵהם ְטֵפִלים ִל ְרשׁוּת ָהַרִבּים ָה ְרָחָבה ט"ז‬118,‫קעד‬,‫ַהְמֻּפָלּשׁ ֵמ ְרשׁוּת ָהַרִבּים‬ ‫קעה‬:‫ ִל ְרשׁוּת ָהַרִבּים‬89‫ ֶשׁהוּא ָמקוֹם ָחשׁוּב ִבְּפֵני ַﬠְצמוֹ ְוֵאינוֹ ָטֵפל וָּבֵטל‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבָּמבוֹי‬.‫ַאָמּה‬

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Fig. 25: A colonade at the side of the public domain. a) The public domain; b) The benches in the public domain; c) Wares hung at the side of the colonade; d) The colonade; e) Benches in front of stores; f) A store 22 If a low building whose inner space is not ten handbreadths high, but its ceiling brings it to the height of ten handbreadths, has an area of four [handbreadths] by four [handbreadths, the space] on [the building’s] roof is a private domain119 like the space on top of a pillar that is ten handbreadths high and four [handbreadths by four handbreadths] in area, due to [the principle of] gud asik.120 Its inner space, however, is a karmelis since it does not have walls that are ten [handbreadths] high.121 If one hews out a space [in the floor measuring] four [handbreadths] by four [handbreadths],122 even [if he hews it out] in the midst [of the floor at a distance] three handbreadths or more from the wall, the entire [building] is [thereby] transformed into a private domain because in regard to the place that is hewed out itself, which is ten [handbreadths] high, this place is a private domain in a complete sense. [See fig. 26.] The remainder [of the inner space of the building]123 is considered as apertures leading to a private domain that are themselves considered a private domain.124 [This ruling applies] despite the fact that the edge of the hewed-out area is being joined with the [outer] walls of the [remainder of the area] to comprise walls that are ten handbreadths high, even though [the hewed out space] is three handbreadths or more distant from [the outer walls].125 Nevertheless, since the outer side of the wall is ten [handbreadths] high, this hewed-out area is considered a private domain since it has an empty space that is ten handbreadths high. It is not significant that the walls are three handbreadths or more removed from the hewed-out space, because with regard to Shabbos,126 all that is necessary is that the domain be protected by walls.127 [When that is so,] even if [the walls] are far removed from [the hewed-out space, that space] is deemed a private domain, and the rest [of the area] is considered as apertures of a private domain that are [also] private domains. If, however, [the person] did not hew out a portion, the inner space is not deemed a private domain because of the outer side of the walls, because [no sufficient portion of] inner space is ten handbreadths high. If even the outer sides of the walls are not ten [handbreadths] high, the hewed-out portion is not deemed a private domain128 unless it is closer than three

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‫‪https://www.chabad.org/library/article_cdo/aid/4051006/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of ...‬‬

‫‪handbreadths to the walls. In such an instance, its edge is combined with the height‬‬ ‫‪of the walls to reach a combined height of ten [handbreadths]. Even though the‬‬ ‫‪outer sides of the walls are not ten [handbreadths] high, they are nevertheless‬‬ ‫‪considered as joined together [with the walls of the hewed-out area].129‬‬ ‫כב ַבּ ִית ָנמוּ ‪ֶ ,‬שֵׁאין תּוֹכוֹ י' ְטָפִחים ְבֹּגַבהּ ְוֵקרוּיוֹ ַמְשִׁלימוֹ ַלֲﬠָשָׂרה‪,‬קעו ִאם ֵישׁ בּוֹ ד' ַﬠל ד'קעז – ֲהֵרי ַﬠל ַגָּבּיו ְרשׁוּת‬ ‫ַהָיִּחיד‪ְ 119,‬כּמוֹ ַﬠל ַגֵּבּי ַﬠמּוּד ַהָגּבוַֹהּ ֲﬠָשָׂרה ְוָרָחב ד'‪ִ ,‬משּׁוּם "גּוּד ַאֵסּק"‪.‬קעח‪ֲ 120,‬אָבל תּוֹכוֹ הוּא ַכּ ְרְמִלית‪ֵ ,‬כּיָון‬ ‫ֶשֵׁאין ָשׁם ְמִחצּוֹת ְגּבוֹהוֹת ֲﬠָשָׂרה‪.‬קעט‪121,‬‬ ‫ְוִאם חוֵֹקק ָבֶּהם ד' ַﬠל ד'‪,‬קפ‪ֲ 122,‬אִפלּוּ ָבֶּאְמַצע‪ָ ,‬רחוֹק ִמן ַהְכָּתִלים ג' ְטָפִחים אוֹ יוֵֹתרקפא – ַנֲﬠָשׂה ֻכּלּוֹ ְרשׁוּת‬ ‫ַהָיִּחיד‪ְ 119,‬לִפי ֶשִׁבְּמקוֹם ַהֲחָקק ַﬠְצמוֹ‪ֶ ,‬שָׁשּׁם הוּא ָגבוַֹהּ ֲﬠָשָׂרה‪ָ ,‬שׁם הוּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה; ְוַהְשָּׁאר‪ַ 123‬נֲﬠָשׂה‬ ‫ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד ֶשֵׁהם ִכּ ְרשׁוּת ַהָיִּחיד‪.‬קפב‪124,‬‬ ‫ְוַאף ַﬠל ִפּיקפג ֶשְׁשַּׂפת ַהֲחָקק ִמְצָטֵרף ִﬠם ַהְכָּתִלים ֶשְׁבּתוֹכוֹ ְלַהְשִׁליָמם ַלֲﬠָשָׂרה‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוּא ָרחוֹק ֵמֶהם ג'‬ ‫ְטָפִחים אוֹ יוֵֹתר‪ִ 125,‬מָכּל ָמקוֹם ַﬠל ְיֵדי ַצד ַהִחיצוֹן ֶשׁל ַהְכָּתִלים‪ֶ ,‬שָׁשּׁם ֵהם ְגּבוִֹהים י'‪ַ ,‬נֲﬠָשׂה ֲחָקק ֶזה ְרשׁוּת ַהָיִּחיד‪,‬‬ ‫הוִֹאיל ְוֵישׁ בּוֹ ָחָלל ָגּבוַֹהּ י' ְטָפִחים‪.‬קפד ְוַאף ַﬠל ִפּי ֶשַׁהְכָּתִלים ְרחוִֹקים ֵמֲחָללוֹ ג' ְטָפִחים אוֹ יוֵֹתר‪ֵ ,‬אין ְבָּכ ְכּלוּם‪,‬‬ ‫ְלִפי ֶשְׁלִּﬠְנַין ַשָׁבּת‪ֵ 126‬אין ָצ ִרי ַרק ֶשְׁתֵּהא ָה ְרשׁוּת ִמְשַׁתֶּמֶּרת ַﬠל ְיֵדי ַהְמִּחצּוֹת‪ַ 127,‬וֲאִפלּוּ ֵהן ְרחוֹקוֹת ִמֶמָּנּה ַה ְרֵבּה‬ ‫‪ִ.‬נְקֵראת ְרשׁוּת ַהָיִּחיד‪,‬קפה ְוַהְשָּׁאר ַנֲﬠָשׂה ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד ֶשֵׁהם ִכּ ְרשׁוּת ַהָיִּחיד‬ ‫ֲאָבל ְכֶּשׁלּ ֹא ָחַקק בּוֹ‪ֵ ,‬אין תּוֹכוֹ ַנֲﬠֶשׂה ְרשׁוּת ַהָיִּחיד ַﬠל ְיֵדי ַצד ַהִחיצוֹן ֶשׁל ַהְכָּתִלים‪ ,‬הוִֹאיל ְוֵאין ְבּתוֹכוֹ ָחָלל ָגּבוַֹהּ י'‬ ‫ְטָפִחים‪.‬קפו‬ ‫ְוִאם ֵאין ַהְכָּתִלים ְגּבוִֹהים ֲﬠָשָׂרה ֲאִפלּוּ ְבַּצד ַהִחיצוֹן ֶשָׁלֶּהם‪ֵ ,‬אין ַהֲחָקק ַנֲﬠֶשׂה ְרשׁוּת ַהָיִּחיד‪ֶ 128,‬אָלּא ִאם ֵכּן הוּא‬ ‫ָסמוּ ַלְכָּתִלים ָפּחוֹת ִמג' ְטָפִחים‪,‬קפז ֶשָׁאז ִמְצָטֵרף ְשָׂפתוֹ ְלֹגַבהּ ַהְכָּתִלים ְלַהְשִׁליָמם ַלֲﬠָשָׂרה‪ְ ,‬וַאף ַﬠל ִפּי ֶשֵׁאין‬ ‫ַהְכָּתִלים ְגּבוִֹהים י' ֲאִפלּוּ ְבַּצד ַהִחיצוֹן‪ִ ,‬מָכּל ָמקוֹם ִמְצָט ְרִפים‪:‬קפח‪129,‬‬

‫‪Fig. 26: Hewing out a space in a building less than 10 handbreadths high. a) The‬‬ ‫‪inner space of the building, less than ten handbreadths high; b) The outer wall of‬‬

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the building, at least ten handbreadths high; c) A hewn out space in the floor, 4 handbdreadths by 4 handbreadths and deep enough so that the inner space of the building is ten handbreadths; d) The upper surface of the building, at least 4 handbreadths by 4 handbreadths 23 When a roof protrudes over the walls of a house in a manner that the walls are not apparent and visible to the people standing on the roof when they look beneath their feet, as is true with regard to our roofs, the principle of gud asik does not apply.130 Therefore, even if its height and area are very large,131 the area on top of the roof is not deemed a private domain, but rather a karmelis. If, [however,] an aperture opens up to [the roof] from the home,132 the entire [roof] is considered as an aperture that opens to a private domain and it is deemed a private domain.133 [See fig. 27.] Similarly, projections that jut forth from the wall [of a building] that [measure] four [handbreadths] by four [handbreadths]134 are deemed a karmelis unless an aperture from the building opens up to them.135 [See fig. 27. The rationale is that] even though [the projections] are more than ten [handbreadths] high, we do not apply the principle gud achis [so that it is considered as if the wall] extends downward [from them] until the earth, because goat kids can pass under them, as explained above.136 There is an authority who maintains that a roof that juts out is not considered a karmelis unless it juts out four handbreadths into a public domain or a karmelis. Such an extension is then considered as a karmelis, like projections that jut out. [That distinction is also conveyed on] the remainder of the roof, [since it] opens up entirely to this extension. The principle of gud asik is not applied [to the walls of the home, and] they are not considered as interrupting between this extension and the remainder of the roof, since they are not apparent to a person standing on the roof. If, however, the [portion of the roof that] extends out does not project four handbreadths, it is not deemed a karmelis, but rather a makom p’tur. With regard to the remainder of the roof: True, its only walls are the walls of the house [beneath it] and the principle of gud asik is not applied to them. Nevertheless, since the house below [the roof] is a private domain, [this lower domain extends without limits, since the space of] a private domain extends upward until the very heavens.137 It is only necessary to apply the principle of gud asik regarding a space where the area below [the space] is not a private domain in the complete sense, i.e., [when it is not] surrounded by walls, for example, a pillar in the public domain, or the like.138 (Nevertheless, since the remainder of the roof is open in its entirety to the [part of the roof that extends out], which is a makom p’tur, [the remainder of the roof] is also considered a makom p’tur139 if the [extended portion of the roof] is a makom p’tur from both sides of the roof, i.e., a public domain or a karmelis is present on both sides of the house.140 [See fig. 28. In such an instance,] this roof is no different than a house that is open entirely on two of its sides that is not deemed a private domain but rather is placed in the same category as the domain into which it opens.) One may rely on [this authority’s] words and rule leniently [since the matter concerns a point of] Rabbinic Law. ‫ ְבִּﬠְנָין ֶשֵׁאין ְמִחצּוֹת ַהַבּ ִית ִנָכּ ִרים ְוִנ ְרִאים ָלעוְֹמִדים ַﬠל ַהַגּגקפט ְכֶּשִׁמְּסַתְּכִּלין ַתַּחת‬,‫כג ַגּג ַהבּוֵֹלט ַﬠל ְמִחצּוֹת ַהַבּ ִית‬ ‫ ְוָלֵכן ַﬠל ַגֵּבּי ַהַגּג ֵאינוֹ ְרשׁוּת‬130,‫קצב‬,"‫קצ ְכּגוֹן ַגִּגּין ֶשָׁלּנוּקצא – ֵאין אוְֹמ ִרים ִבְּמִחצּוֹת ֵאלּוּ "גּוּד ַאֵסּק‬,‫ַרְגֵליֶהם‬ ‫ ַנֲﬠָשׂה ֻכּלּוֹ ְכּחוֵֹרי‬132,‫ ְוִאם ַחלּוֹן ָפּתוַּח לוֹ ִמן ַהַבּ ִית‬.‫ ֶאָלּא ַכּ ְרְמִלית הוּא‬131,‫ַהָיִּחיד ֲאִפלּוּ הוּא ָגבוַֹהּ ְוָרָחב ַה ְרֵבּה‬ 133.‫ וּ ְרשׁוּת ַהָיִּחיד הוּאקצג‬,‫ְרשׁוּת ַהָיִּחיד‬

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‫‪Shulchan Aruch: Chapter 345 - The Laws Governing the Four Types of ...‬‬

‫ְוֵכן ִזיִזין ַהבּוְֹלִטים ִמן ַהֹכֶּתל ְוֵישׁ ָבֶּהם ד' ַﬠל ד'‪ֵ 134,‬הם ַכּ ְרְמִלית‪,‬קצד ֶאָלּא ִאם ֵכּן ַחלּוֹן ַהַבּ ִית ָפּתוַּח ָלֶהם‪,‬קצה‪135,‬‬ ‫ְלִפי ֶשַׁאף ֶשֵׁהם ְגּבוִֹהים ֲﬠָשָׂרה‪ֵ ,‬אין אוְֹמ ִרים ָבֶּהם "גּוּד ַאֵחת ְמִחָצּה ְלַמָטּה ַﬠד ָלָאֶרץ"‪ ,‬הוִֹאיל ְוַהְגָּד ִיים ְיכוִֹלים ִלְבקוַֹﬠ‬ ‫ַתְּחֵתּיֶהם‪,‬קצו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪.‬קצז‪136,‬‬ ‫ְוֵישׁ ִמי ֶשׁאוֵֹמרקצח ֶשַׁגּג ַהבּוֵֹלט ֵאינוֹ ְכַּכ ְרְמִלית‪ֶ ,‬אָלּא ִאם ֵכּן בּוֵֹלט ד' ְטָפִחים ְלתוֹ ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית‪ֶ ,‬שָׁאז‬ ‫ְבִּליָטה זוֹ ִהיא ַכּ ְרְמִלית ְכּמוֹ ִזיִזים ַהבּוְֹלִטים‪ ,‬וְּשָׁאר ַהַגּג הוּא ָפּרוּץ ְבִּמלּוּאוֹ ִלְבִליָטה זוֹ‪ֶ ,‬שְׁמִּחצּוֹת ַהַבּ ִית ֵאין אוְֹמ ִרים‬ ‫ָבֶּהם "גּוּד ַאֵסּק" ְלַהְפִסיק ֵבּין ְבִּליָטה זוֹ ִלְשָׁאר ַהַגּג‪ ,‬הוִֹאיל ְוֵאיָנן ִנָכּרוֹת ְלִמי ֶשׁעוֵֹמד ַﬠל ַהַגּג‪ֲ .‬אָבל ִאם ֵאין ַבְּבִליָטה ד'‬ ‫ְטָפִחים‪ֵ ,‬איָנהּ ְכַּכ ְרְמִלית ֶאָלּא ְמקוֹם ְפּטוּר‪ ,‬וְּשָׁאר ַהַגּג‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁאין לוֹ ֶאָלּא ְמִחצּוֹת ַהַבּ ִית ְוֵאין אוְֹמ ִרים ָבֶּהם "גּוּד‬ ‫ַאֵסּק"‪,‬קצט ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהַבּ ִית ֶשַׁתְּחָתּיו ְרשׁוּת ַהָיִּחיד‪ֲ ,‬הֵרי ְרשׁוּת ַהָיִּחיד עוָֹלה ַﬠד ָלָרִקיַﬠ‪,‬ר‪ְ 137,‬ול ֹא ֻהְצ ְרכוּ‬ ‫לוַֹמר "גּוּד ַאֵסּק" ֶאָלּא ְבָּדָבר ֶשַׁתְּחָתּיו ֵאינוֹ ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ְבֶּהֵקּף ְמִחצּוֹת ְסִביָבהּ‪ְ ,‬כּגוֹן ַﬠמּוּד ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ְוַכיּוֵֹצא ָבהּרא‪ֶ) 138,‬אָלּא ֶשֵׁכּיָון ֶשְׁשָּׁאר ַהַגּג ָפּרוּץ ְבִּמלּוּאוֹ ַלְבִּליָטה ֶשִׁהיא ְמקוֹם ְפּטוּר‪ַ ,‬אף הוּא ַנֲﬠָשׂה ְמקוֹם‬ ‫ְפּטוּר‪ִ 139‬אם ַהְבִּליָטה ִהיא ְמקוֹם ְפּטוּר ִמב' רוּחוֹת ַהַגּג‪ְ ,‬כּגוֹן ֶשׁ ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית ְמַהֶלֶּכת ִמב' רוּחוֹת‬ ‫ַהַבּ ִית‪ֶ 140,‬שַׁגּג ֶזה ל ֹא ָﬠ ִדיף ִמַבּ ִית ֶשִׁנְּפַרץ ְבִּמלּוּאוֹ ִמב' רוּחוָֹתיו‪ֶ ,‬שֵׁאינוֹ ְרשׁוּת ַהָיִּחיד ֶאָלּא ָכּ ְרשׁוּת ֶשׁ ִנְּפַרץ לוֹרב(‪.‬‬ ‫‪ְ :‬וֵישׁ ִלְסמוֹ ַﬠל ְדָּבָריו ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬

‫‪Fig. 27: A roof that projects over the walls of a building and a projection that juts‬‬ ‫‪out from a building. a) A roof that projects over the walls of a building; b) An‬‬ ‫‪aperture that opens up to it; c) A window opening up to a projection; d) A‬‬ ‫‪projection at least 4 handbreadths by 4 handbreadths‬‬

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Fig. 28: A roof that extends less than 4 handbreadths beyond the walls of both sides of a building 24 (Apertures in walls that open up to a karmelis141 are not considered as a karmelis142 if they are more than three handbreadths [above the ground],143 unless they are four [handbreadths] by four [handbreadths in area] and less than ten handbreadths [above the ground,] as explained [above]144 with regard to apertures [in a wall] in a public domain.) ‫ ֶאָלּא ִאם‬143,‫רד‬,‫ ִאם ֵהם ְלַמְﬠָלה ִמג' ְטָפִחים‬142,‫ ֵאיָנם ְכַּכ ְרְמִליתרג‬141,‫כד )חוֹ ִרים ֶשַׁבְּכָּתִלים )ג( ְכַּלֵפּי ַכּ ְרְמִלית‬ (‫ ְבּחוֵֹרי ְרשׁוּת ָהַרִבּיםרו‬144‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ֵכּן ֵישׁ ָבֶּהם ד' ַﬠל ד'רה ְוֵהם ְלַמָטּה ֵמֲﬠָשָׂרה‬: 25 Both [types of] leniencies, [i.e., the leniencies] that apply with regard to a private domain and [also] those that apply to a public domain, were applied [by our Sages] with regard to a karmelis. Among the leniencies [derived from those] applying to a private domain is that [an area] is not [deemed] a karmelis if it is less than four [handbreadths] by four [handbreadths in area].145 And among the leniencies [derived from those] applying to a public domain is that a karmelis does not extend above ten [handbreadths]. Instead, that space is a makom p’tur146 with regard to a non-specific entity, as explained with regard to the public domain.147 [Different laws apply,] by contrast, to a specific entity, for example, the top of a pillar located in a karmelis: If it is four [handbreadths] by four [handbreadths], it is a private domain. If it is less than four [handbreadths] by four [handbreadths] in area, even when it is less than ten [handbreadths high], it is not a karmelis, but rather a makom p’tur.148 There are authorities who maintain that no area is designated as a makom p’tur in a karmelis; [that classification applies] only in a public domain. In a karmelis, by contrast, we say “an entity finds another entity of its type and [its identity] is

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aroused,”149 i.e., the makom p’tur finds a karmelis, which according to Scriptural Law is also a makom p’tur, and [its identity] is aroused and strengthened by [being joined to] an entity of the same type. [The makom p’tur] is [thus merged with the karmelis and] is placed in the same category. Therefore, any entity that is not four [handbreadths] by four [handbreadths] and thus does not constitute a domain in its own right is considered as batel to the karmelis and is placed in that category if it is within ten handbreadths [of the ground]. If, by contrast, it is more than ten handbreadths [above the ground], it is a makom p’tur because a karmelis does not apply to a space ten handbreadths above the ground. [Different laws apply to] a cistern located in a karmelis. Even if it is 100 cubits deep, [the cistern] is deemed a karmelis unless it is four [handbreadths] by four [handbreadths wide],150 for a karmelis encompasses [the space below it] until the very depths. There is no concept of a makom p’tur [in such a situation]. Fundamentally, the halachah follows this approach. All authorities agree that there is no concept of a makom p’tur in a private domain. Instead, every entity in a private domain is deemed [to be part of] the private domain. '‫ ִמֻקֵּלי ְרשׁוּת ַהָיִּחיד – ֶשֵׁאין ַכּ ְרְמִלית ְבָּפחוֹת ִמד‬.‫כה ַכּ ְרְמִלית – ֵהֵקלּוּ ָבהּ ִמֻקֵּלּי ְרשׁוּת ַהָיִּחיד וִּמֻקֵּלּי ְרשׁוּת ָהַרִבּים‬ ‫ ְלִﬠ ְנַין ָדָּבר‬146,‫ ֶאָלּא ְמקוֹם ְפּטוּר הוּארח‬,‫ וִּמֻקֵּלּי ְרשׁוּת ָהַרִבּיםרז – ֶשֵׁאין ַכּ ְרְמִלית ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬145,'‫ַﬠל ד‬ ‫ ִאם ֵישׁ בּוֹ‬,‫ ְכּגוֹן ר ֹאשׁ ַﬠמּוּד ָהעוֵֹמד ְבַּכ ְרְמִלית‬,‫ ֲאָבל ָדָּבר ְמֻסָיּם‬147.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאררט ִבּ ְרשׁוּת ָהַרִבּים‬,‫ֶשֵׁאינוֹ ְמֻסָיּם‬ 148,‫רי‬.‫ ֶאָלּא ְמקוֹם ְפּטוּר‬,‫ ְוִאם ֵאין בּוֹ ד' ַﬠל ד' – ַאף ְלַמָטּה ֵמֲﬠָשָׂרה ֵאינוֹ ַכּ ְרְמִלית‬,‫ד' ַﬠל ד' – ְרשׁוּת ַהָיִּחיד הוּא‬ ‫ ֲאָבל ְבַּכ ְרְמִלית ָאנוּ אוְֹמ ִרים "ָמָצא ִמין ֶאת ִמינוֹ‬,‫ְוֵישׁ אוְֹמ ִריםריא ֶשֵׁאין ְמקוֹם ְפּטוּר ְבַּכ ְרְמִלית ֶאָלּא ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ ְוֵנעוֹר‬,‫ ֶשִׁהיא ַגם ֵכּן ְמקוֹם ְפּטוּר ִמן ַהתּוָֹרה‬,‫ ַהְמּקוֹם ְפּטוּר ָמָצא ֶאת ַהַכּ ְרְמִלית ֶשִׁהיא ִמינוֹ‬,‫ ְדַּה ְינוּ‬149,‫ריב‬,"‫ְוֵנעוֹר‬ ,‫ ֶשֵׁאינוֹ חוֵֹלק ְרשׁוּת ְלַﬠְצמוֹ‬,'‫ ְוָלֵכן ָכּל ָדָּבר ֶשֵׁאין בּוֹ ד' ַﬠל ד‬.‫ְוִנְתַחֵזּק ַﬠל ְיֵדי ִמינוֹריג ְלִהְצָטֵרף ִﬠמּוֹ ְוִלְהיוֹת ָכּמוֹהוּ‬ ‫ ֶשֵׁאין‬,‫ ֲאָבל ִאם הוּא ְלַמְﬠָלה ֵמֲﬠָשָׂרה ְמקוֹם ְפּטוּר הוּא‬,‫ָבֵּטל הוּא ֵאֶצל ַהַכּ ְרְמִלית ְוַנֲﬠָשׂה ָכּמוָֹה ִאם הוּא ְלַמָטּה ֵמֲﬠָשָׂרה‬ ‫ ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ‬,‫ ֲאִפלּוּ ָﬠֹמק ֵמָאה ַאָמּה הוּא ַכּ ְרְמִלית‬,‫ ֲאָבל בּוֹר ָהעוֵֹמד ְבַּכ ְרְמִלית‬.‫ַכּ ְרְמִלית תּוֶֹפֶסת ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬ ‫רטז‬.‫רטו ְוֵכן ִﬠָקּר‬.‫ ֶשַׁהַכּ ְרְמִלית תּוֶֹפֶסת ַﬠד ַהְתּהוֹם ְוֵאין ְמקוֹם ְפּטוּר נוֵֹהג ָשׁם‬150,‫ריד‬,'‫ד' ַﬠל ד‬ ‫ריז‬:‫ ֶאָלּא ָכּל ַמה ֶשֵּׁיּשׁ ִבּ ְרשׁוּת ַהָיִּחיד הוּא ְרשׁוּת ַהָיִּחיד‬,‫וְּלִדְבֵרי ַהֹכּל ֵאין ְמקוֹם ְפּטוּר ִבּ ְרשׁוּת ַהָיִּחיד‬ 26 In seas and rivers, the ten handbreadths [of open space encompassed by] a karmelis is measured from the surface of the water and not from the ground,151 for the water is considered as the ground itself.152 Therefore, all of the water and the ten handbreadths above the water are a karmelis. [The space] more than ten [handbreadths] above the water is a makom p’tur. ‫ ְלִפי ֶשַׁהַמּ ִים‬151,‫ריח‬,‫כו ַבַּיִּמּים וּ ְנָחִלים מוְֹדִדים ֵאלּוּ ָהֲﬠָשָׂרה ְטָפִחים ֶשׁל ַכּ ְרְמִלית ֵמַﬠל ְפֵּני ַהַמּ ִים ְול ֹא ִמן ַהַקּ ְרַקע‬ ‫ ְלַמְﬠָלה ֵמֲﬠָשָׂרה הוּא‬,‫ ְוָלֵכן ָכּל ַהַמּ ִים ְוי' ְטָפִחים ְלַמְﬠָלה ַﬠל ְפֵּני ַהַמּ ִים ֵהם ַכּ ְרְמִלית‬152,‫ריט‬.‫ֶנְחָשִׁבים ָכָּאֶרץ ַﬠְצָמהּ‬ ‫ְמקוֹם ְפּטוּר‬: 27 What is meant by a makom p’tur? Any elevated place in the public domain that is not four [handbreadths] by four [handbreadths in area], that is three [handbreadths]153 or more high154 until the very sky, or a groove [in the public domain] that is less than four [handbreadths] wide and is more than three [handbreadths] deep until the very depths. [This rule applies] even if [the groove] is 1000 cubits long.155 Similarly, when there are walls that are more than three handbreadths high – and [from three handbreadths] to the very heavens – but the space between them is less than four [handbreadths] by four [handbreadths],156 [that space] between the walls is a makom p’tur if [the walls] are located in the 12/16/2020, 10:30 AM

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public domain. [This rule does not apply in a karmelis, because] there is absolutely no concept of a makom p’tur in a karmelis157 except for [the empty space] ten handbreadths above [the ground]. How much more so is this true with regard to a private domain, as explained.158 154,‫ וְּלַמְﬠָלהרכ‬153‫כז ֵאיֶזהוּ ְמקוֹם ְפּטוּר? ָכּל ָמקוֹם ָגּבוַֹהּ ֶשִׁבּ ְרשׁוּת ָהַרִבּים ֶשֵׁאין בּוֹ ד' ַﬠל ד' ְוהוּא ָגבוַֹהּ ִמְשּׁ ָשׁה‬ ‫רכג ֲאִפלּוּ הוּא ָאֹר ֶאֶלף‬,‫רכא אוֹ ָח ִריץ ֶשֵׁאין בּוֹ ד' ְטָפִחים ֹרַחב ְוָﬠֹמק ִמְשּׁ ָשׁהרכב ְוַﬠד ַהְתּהוֹם‬,‫ַﬠד ָלָרִקיַﬠ‬ ‫ – ֲהֵרי ֵבּיֵניֶהם ְמקוֹם‬156'‫ ְוֵכן ְמִחצּוֹת ַהְגּבוֹהוֹת ִמְשּׁ ָשׁה ְוַﬠד ָלָרִקיַﬠ ְוֵאין ֵבּיֵניֶהםרכה ד' ַﬠל ד‬155,‫רכד‬.‫ַאָמּה‬ ‫ ְוָכל‬,‫ ֶאָלּא ְלַמְﬠָלה ִמי' ְטָפִחים‬157,‫ ֲאָבל ְבַּכ ְרְמִלית ֵאין ָשׁם ְמקוֹם ְפּטוּר ְכָּללרכז‬.‫ְפּטוּררכו ִאם ֵהם ִבּ ְרשׁוּת ָהַרִבּים‬ 158,‫רכח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ֶשֵׁכּן ִבּ ְרשׁוּת ַהָיִּחיד‬

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Shulchan Aruch: Chapter 346 - The Laws Governing Eruvin According to Scriptural Law By Rabbi Schneur Zalman of Liadi

SECTION 346 The Laws Governing Eruvin According to Scriptural Law (1-13) ‫סימן שמו ִדּיֵני ֵﬠרוִּבין ִמן ַהתּוָֹרה וּבוֹ י"ג ְסִﬠיִפים‬: 1 According to Scriptural Law,1 a person is liable [for transferring] an object only when: a) he takes the object [in his hands] and walks [with it]2 from a private domain3 [to a public domain4 and places it down there], b) he brings [the object] in from a public domain to a private domain [and places the object down there], or c) he stands in a private domain and throws or extends an object into a public domain [and it sets down there], or the opposite, [i.e., throwing or extending the object from a public domain to a private domain]. The Sages [however, broadened the scope of this prohibition, and] forbade taking out, bringing in, throwing, and extending [an object] from a karmelis5 to a public domain or to a private domain, and from these [domains] to a karmelis. It is, however, permitted to take out and to bring in [an object] from a makom p’tur6 to a private domain and to a public domain, and to [take out and to bring in an object] from these [domains] to [a makom p’tur, even according to Rabbinic Law]. Similarly, [objects] may be thrown and extended [to and from these domains to a makom p’tur and from a makom p’tur to them].7 If, however, one takes [an object] from a private domain to a public domain, or brings [an object] into a private domain from the public domain via a makom p’tur, for example, one takes [an object] from a store8 out to a public domain via a colonnade9 [that stands before the store], or [one does] the reverse, he is liable. [The rationale is that] the object did not come to rest in a makom p’tur.10 True, [the person] walked through the makom p’tur and he placed his feet down there with every step. Nevertheless, this is not considered as placing [the object] down,11 unless [the person] stopped [in the makom p’tur] to rest.12 If, however, [the person merely] stopped to adjust his burden, he is considered as having stood for the sake of [continuing] to walk and [the object] is not considered to have come to a rest. Needless to say, when one extends or throws [an object] from a private domain to the public domain or [from the public domain to a private domain] via a makom p’tur, he is liable for such a transfer.13 ‫ ִל ְרשׁוּת‬4‫ אוֹ ַמְכ ִניסוֹ ֵמ ְרשׁוּת ָהַרִבּים‬3‫ ֵמ ְרשׁוּת ַהָיִּחיד‬2,‫ ִמן ַהתּוָֹרה ֵאינוֹ ַחָיּב ֶאָלּא ְכֶּשׁמּוִֹציא ֵחֶפץ ְבַּרְגָליוא‬1 ‫א‬ ‫ ַוֲחָכִמים ָאְסרוּ ַההוָֹצָאה ְוַהַהְכָנָסה‬. ‫ אוֹ ֶשׁעוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד ְוזוֹ ְרקוֹ אוֹ מוִֹשׁיטוֹ ִל ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ‬,‫ַהָיִּחיד‬ ‫ – ֻמָתּר‬6‫ ֲאָבל ְמקוֹם ְפּטוּר‬.‫ אוֹ ֵמֶהן ְלַכ ְרְמִלית‬,‫ ִל ְרשׁוּת ָהַרִבּים אוֹ ִל ְרשׁוּת ַהָיִּחיד‬5‫ְוַהְזּ ִריָקה ְוהוָֹשָׁטה ִמַכּ ְרְמִלית‬ 7,‫ב‬.‫ ְוֵכן ִלְזרוֹק וְּלהוִֹשׁיט‬,‫ְלהוִֹציא וְּלַהְכ ִניס ִמֶמּנּוּ ִל ְרשׁוּת ַהָיִּחיד ְוִל ְרשׁוּת ָהַרִבּים וֵּמֶהן ְלתוֹכוֹ‬ ‫ ְכּגוֹן‬,‫ֲאָבל ַהמּוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ַהַמְּכִניס ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְמקוֹם ְפּטוּר‬ ‫ ְוַאף ַﬠל‬10,‫ד‬.‫ ֵכּיָון ֶשׁלּ ֹא ָנח ַהֵחֶפץ ִבְּמקוֹם ְפּטוּר‬,‫ אוֹ ְלֵהֶפ – ַחָיּב‬9,‫ ִל ְרשׁוּת ָהַרִבּים ֶדֶּר ִאְסְטָו ִניתג‬8‫ַהמּוִֹציא ֵמֲחנוּת‬ 12/16/2020, 10:31 AM

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‫ ֶאָלּא ִאם ֵכּן ָﬠַמד ָשׁם‬11‫ ַוֲהֵרי ִה ִנּיַח ַרְגָליו ָשׁם ְבָּכל ְפִּסיָﬠהה – ֵאין זוֹ ֲחשׁוָּבה ַהָנָּחה‬,‫ִפּי ֶשׁהוֵֹל ְבַּרְגָליו ִבְּמקוֹם ְפּטוּר‬ ‫ז ְוֵאין ָצ ִרי לוַֹמר‬.‫ ֲהֵרי ֲﬠִמיָדה זוֹ ֹצֶר ִהלּוּכוֹ ְוֵאיָנהּ ֲחשׁוָּבה ַהָנָּחה‬,‫ ֲאָבל ִאם ָﬠַמד ָשׁם ְלַתֵקּן ַמָשּׂאוֹ‬12,‫ו‬,‫ָלפוּשׁ‬ 13,‫ח‬:‫ ֶשׁהוּא ַחָיּב‬,‫ֶשַׁהמּוִֹשׁיט אוֹ זוֵֹרק ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ ֶדֶּר ְמקוֹם ְפּטוּר‬ 2 Similarly, when a person standing in a makom p’tur takes an object from a private domain or from the hand of a person standing in a private domain, and places it down in the public domain or in the hand of [a person] standing in the public domain, or [does the opposite] without his hand coming to rest at all in the makom p’tur when he passes [the object] through there, he is liable. If, however, [the person’s] hand rests briefly [in the makom p’tur], he is exempt.14 [Although in the latter instance, one is exempt,] it is forbidden to do so according to Rabbinic Law. [This restriction applies] even if [the transfer is performed] by two people,15 e.g., one person is standing in a private domain and takes an object from there and places it in a makom p’tur, and a person standing in the public domain takes [the object from there to the public domain. The rationale is that] they are making light of the Shabbos prohibitions, causing [objects] to be taken out initially from a private domain to a public domain or the opposite. [This is forbidden as] a decree, lest people come to take [objects] from a private domain to a public domain or the opposite without placing them in a makom p’tur in the interim. ‫ב ְוֵכן ָהעוֵֹמד ִבְּמקוֹם ְפּטוּר ְונוֵֹטל ֵחֶפץ ֵמ ְרשׁוּת ַהָיִּחיד אוֹ ִמַיּד ִמי ֶשׁעוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד ְונוְֹתנוֹ ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְבַּיד‬ ‫ ֲאָבל ִאם ָנָחה ָידוֹ ָשׁם‬.‫ ְול ֹא ָנָחה ָידוֹ ְכָּלל ִבְּמקוֹם ְפּטוּר ְכֶּשׁהוִֹליָכהּ ֶדֶּר ָשׁם – ַחָיּב‬, ‫ָהעוֵֹמד ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ‬ 14,‫ט‬.‫ְקָצת – ָפּטוּר‬ ‫ ְכּגוֹן ֶשֶׁאָחד עוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד ְונוֵֹטל ִמָשּׁם ֵחֶפץ‬15,‫ ֲאִפלּוּ ַﬠל ְיֵדי ְשַׁנ ִים‬13,‫י‬,‫ֲאָבל ָאסוּר ַלֲﬠשׂוֹת ֵכּן ִמִדְּבֵרי סוְֹפ ִרים‬ ‫יא ִמְפֵּני ֶשְׁמַּזְלֵזל ְבִּאסּוֵּרי ַשָׁבּת ִלְגרוֹם ְלַכְתִּחָלּה הוָֹצָאה ֵמ ְרשׁוּת‬,‫ ְוָהעוֵֹמד ִבּ ְרשׁוּת ָהַרִבּים נוְֹטלוֹ‬,‫וַּמ ִנּיחוֹ ִבְּמקוֹם ְפּטוּר‬ ‫ וּ ְגֵזָרה ֶשָׁמּא ָיֹבאוּ ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּיםיב אוֹ ְלֵהֶפ ְבּל ֹא ַהָנָּחה‬, ‫ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ‬ ‫יג‬:‫ִבְּמקוֹם ְפּטוּר ֵבּי ְנַת ִים‬ 3 In which situations does the above apply? In domains defined by Scriptural Law, i.e., [areas defined as] a private domain or a public domain in a complete sense. [Different laws apply,] by contrast, to domains [and prohibitions] established by Rabbinic Law.16 For example, when there is a makom p’tur between two courtyards [whose inhabitants] did not establish a [common] eruv,17it is permitted to stand in [the makom p’tur] and take [an object] from one courtyard and place it down in the second [courtyard].18 Similar [laws apply] when there is a makom p’tur between a private domain and a karmelis, as will be explained in sec. 355[:3]. ([The rationale for this leniency] is that even in instances that involve domains defined by Scriptural Law, the prohibition [against this form of transfer] is merely a decree. Hence, when the domains are defined by Rabbinic Law, [issuing such a prohibition would be] a decree [issued to safeguard] a decree.)19 There are authorities who forbid [such transfers] even in domains defined by Rabbinic Law for the reason to be explained in sec. 352[:2].20 One should be stringent and follow their opinion.21 ‫ ֲאָבל ִבּ ְרֻשׁיּוֹת ֶשׁל‬.‫ ֶשֵׁהן ְרשׁוּת ַהָיִּחיד וּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬,‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבּ ְרֻשׁיּוֹת ֶשׁל תּוָֹרה‬ ‫ ֻמָתּר ַלֲﬠמוֹד ָﬠָליו ְוִלטּוֹל ֵמָחֵצר זוֹ וְּלַה ִנּיַח‬17,‫טו‬,‫ ְכּגוֹן ְמקוֹם ְפּטוּר ָהעוֵֹמד ֵבּין ב' ֲחֵצרוֹת ֶשׁלּ ֹא ֵﬠ ְרבוּ‬16,‫יד‬,‫ִדְּבֵריֶהם‬ ‫ ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן )שנ"ו( ]שנ"הטז[ )ֶשֵׁכּיָון‬,‫ ְוֵכן ִבְּמקוֹם ְפּטוּר ֶשֵׁבּין ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית‬18.‫ְבָּחֵצר זוֹ‬ 19.(‫ ִאם ֵכּן ִבּ ְרֻשׁיּוֹת ֶשׁל ִדְּבֵריֶהם ִהיא ְגֵזָרה ִלְגֵזָרהיז‬,‫ֶשַׁאף ִבּ ְרֻשׁיּוֹת ֶשׁל תּוָֹרה ֵאין ִאסּוּר ְבֶּזה ֶאָלּא ִמשּׁוּם ְגֵּזָרה‬ ‫ ְוֵישׁ ְלַהֲחִמיר‬20,[‫ְוֵישׁ אוְֹס ִריםיח ֲאִפלּוּ ִבּ ְרֻשׁיּוֹת ֶשׁל ִדְּבֵריֶהם ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן )שנ"ג( ]שנ"ביט‬

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21,‫כ‬:‫ְכִּדְבֵריֶהם‬ 4 (All the above applies when [the person] is standing in a makom p’tur and [the object] comes to rest there, as explained, and similarly, when one is standing in a private domain and places an object down in a makom p’tur and then picks up [the object] from there and [transfers it] to a karmelis or to a courtyard that is not [joined to one’s domain] with an eruv. All authorities agree, however, that it is forbidden to extend or to throw [an object] over a makom p’tur without it coming to rest [in the makom p’tur] in the interim. [The rationale is that] were one to perform such an act in Scripturally defined domains, he would be liable for a sin-offering.22 Therefore, [if such an act is performed] in Rabbinically defined domains, it is forbidden according to Rabbinic Law. [The prohibition against doing so] is not considered a decree safeguarding a decree.) There is an authority who permits even such an act, but his words should not be relied upon, as will be stated in sec. 353[:1].23 All authorities agree that it is forbidden to take out [an object] from a private domain to a makom p’tur [via another domain] even via a Rabbinically [established] domain like a karmelis or a courtyard that is not joined with an eruv.[This applies] even when [the object] is not placed down [in the other domain] in the interim.24 [To cite a parallel: Our Sages] prohibited [transferring an object] from one private domain to another private domain via a karmelis, as will be stated in sec. 347[:8].25 A similar [prohibition] applies [regarding transferring an object] from one karmelis to another karmelis via a private domain, as will be stated [in sec. 347:9].26 It is, however, permitted [to transfer an object] from one karmelis to another via a makom p’tur, provided [the object is carried only] within four cubits [of its original place].27 ‫ ְוֵכן ִאם עוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד וַּמ ִנּיַח ֵחֶפץ ִבְּמקוֹם‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ד ) ְוָכל ֶזה ְכֶּשׁעוֵֹמד ִבְּמקוֹם ְפּטוּר ְוַנֲﬠֵשׂית ָשׁם ַהָנָּחה‬ ‫ ֲאָבל ִאם מוִֹשׁיט אוֹ זוֵֹרק ֶדֶּר ְמקוֹם ְפּטוּר ְבִּלי ַהָנָּחה‬.‫ ְוחוֵֹזר ְועוְֹקרוֹ ִמָשּׁם ְלַכ ְרְמִלית אוֹ ְלָחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת‬,‫ְפּטוּר‬ ‫ ָלֵכן ִבּ ְרֻשׁיּוֹת ֶשׁל ִדְּבֵריֶהם‬22,‫כא ֶשֲׁהֵרי ַכּיּוֵֹצא ָבֶזה ִבּ ְרֻשׁיּוֹת ֶשׁל תּוָֹרה ַחָיּב ַחָטּאת‬,‫ֵבּי ְנַת ִים – ְלִדְבֵרי ַהֹכּל ָאסוּר‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ְוֵאין ִלְסמוֹ ַﬠל ְדָּבָריו‬,‫ ְוֵישׁ ִמי ֶשַׁמִּתּירכב ַגּם ְבֶּזה‬.(19‫ָאסוּר ִמִדְּבֵריֶהם ְוֵאין ַכּאן ְגֵּזָרה ִלְגֵזָרה‬ 23,‫כג‬.‫שנ"ג‬ ‫ ְכּגוֹן ַכּ ְרְמִלית אוֹ ָחֵצר‬,‫וְּלִדְבֵרי ַהֹכּל ָאסוּר ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִלְמקוֹם ְפּטוּרכד ֲאִפלּוּ ֶדֶּר ְרֻשׁיּוֹת ֶשׁל ִדְּבֵריֶהם‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ וְּכמוֹ ֶשָׁאְסרוּ ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ַכּ ְרְמִלית‬24,‫ ֲאִפלּוּ ְבִּלי ַהָנָּחה ֵבּי ְנַת ִים‬,‫ֶשֵׁאיָנהּ ְמֹעֶרֶבת‬ ‫ ֲאָבל ִמַכּ ְרְמִלית‬26,‫כו‬.‫ ְוהוּא ַהִדּין ִמַכּ ְרְמִלית ְלַכ ְרְמִלית ֶדֶּר ְרשׁוּת ַהָיִּחיד ְכּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם‬25,‫כה‬,‫ְבִּסָמּן שמ"ז‬ 27:‫ ֻמָתּר תּוֹ ד' ַאמּוֹת‬,‫ְלַכ ְרְמִלית ֶדֶּר ְמקוֹם ְפּטוּר‬ 5 It is a halachah transmitted to Moshe at Sinai that one who transfers an object four cubits in the public domain is liable.28 Our Sages [extended this prohibition and] forbade transferring [an object] four cubits in a karmelis.29 It is, however, permitted to transfer [an object from place to place] in a makom p’tur [and even to carry it] throughout the entire [domain] despite it being 1000 cubits long.30 It is permitted to carry [an object] from one karmelis to another karmelis [provided the object is carried only] within four cubits [of its original place], e.g., from a lake to an unenclosed group of fields, or in other similar situations involving other karmelios.31 ‫ ַוֲחָכִמים ָאְסרוּ ְלַהֲﬠִביר ד' ַאמּוֹת‬28,‫כח‬.‫ה ֲהָלָכה ְלֹמֶשׁה ִמִסּיַניכז ֶשַׁהַמֲּﬠִביר ֵחֶפץ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים ַחָיּב‬ ‫ וֻּמָתּר ְלַטְלֵטל‬30,‫ל‬.‫ ֲאִפלּוּ הוּא ָאֹר ֶאֶלף ַאָמּה‬,‫ ֲאָבל ְמקוֹם ְפּטוּר – ֻמָתּר ְלַהֲﬠִביר בּוֹ ְבֻּכלּוֹ‬29,‫כט‬.‫ְבַּכ ְרְמִלית‬ 31,‫לא‬:‫ ְכּגוֹן ִמָיּם ְלִבְקָﬠה ְוַכיּוֵֹצא ָבֶהן ִמְשָּׁאר ַהַכּ ְרְמִליּוֹת‬,‫ִמַכּ ְרְמִלית זוֹ ְלַכ ְרְמִלית ַאֶחֶרת תּוֹ ד' ַאמּוֹת‬

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Shulchan Aruch: Chapter 346 - The Laws Governing Eruvin According t...

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6 [A similar leniency is granted] even regarding a place that is a private domain in a complete sense according to Scriptural Law, but our Sages forbade carrying within it except within four cubits like they forbade [carrying] in a domain that is a karmelis in a complete sense. An example would be a yard whose area is larger than the space necessary to sow two seah32 that was not enclosed for the purpose of [human] habitation,33 as will be explained in sec. 358[:1]. According to Scriptural Law, [such an area] is a private domain in a complete sense even if it is several mil34 long and wide, since it has walls [around it. Hence,] one who throws [an object] from [this domain] into the public domain is liable.35 [Nevertheless, because] people do not dwell in [this private domain, our Sages placed restrictions on carrying within it]. Even so, although [this area is essentially a private domain], it is permitted to move [an object] from it to a place that is a karmelis in a complete sense36[provided the object is moved only] within four cubits [of its original place], e.g., from [such a yard] to an unenclosed group of fields that pass in front of it.37 [Our Sages] did not enforce a decree in this instance as they did regarding moving [an object] from other private domains to a karmelis. [The rationale is that our Sages] feared that if it will be forbidden to move [an object] from [such a yard] to a karmelis, people may err in this instance and say that [such a yard] is not placed in the category of a karmelis at all,38 and they will come to permit moving [objects] more than four cubits inside it. ‫ ֶאָלּא ֶשֲׁחָכִמים ָאְסרוּ ְלַטְלֵטל בּוֹ ֶאָלּא תּוֹ ד' ַאמּוֹת ְכּמוֹ ֶשָׁאְסרוּ‬,‫ו ֲאִפלּוּ ָמקוֹם ֶשׁהוּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬ ‫לג‬,‫ ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ח‬33,‫לב‬,‫ ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬32‫ ְכּגוֹן ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ְבַּכ ְרְמִלית ְגּמוָּרה‬ ‫ ֶאָלּא ֶשְׁמֻּחַסּר‬,‫ ֵכּיָון ֶשֵׁיּשׁ לוֹ ְמִחצּוֹת‬34,‫לד‬,‫ֶשִׁמּן ַהתּוָֹרה הוּא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ֲאִפלּוּ ָאֹר ְוָרָחב ַכָּמּה ִמיִלין‬ '‫ תּוֹ ד‬36,‫ – ַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלַטְלֵטל ִמֶמּנּוּ ְלַכ ְרְמִלית ְגּמוָּרהלו‬35,‫ ְוַהזּוֵֹרק ִמתּוֹכוֹ ִל ְרשׁוּת ָהַרִבּים ַחָיּבלה‬,‫ִדּיּוּ ִרין‬ ,‫ ְול ֹא ָגְזרוּ ַכּאן ְכּמוֹ ֶשָׁגְּזרוּ ַﬠל ִטְלטוּל ִמְשָּׁאר ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית‬37,‫לח‬.‫לז ְכּגוֹן ְלִבְקָﬠה ָהעוֶֹבֶרת ְלָפָניו‬,‫ַאמּוֹת‬ ‫ ְוָיֹבאוּ‬38,‫ ִיְטעוּ לוַֹמר ֶשׁהוּא ֵאין לוֹ ִדּין ַכּ ְרְמִלית ְכָּלל‬,‫ְלִפי ֶשָׁחְשׁשׁוּ ַכּאן ִאם ִיְהֶיה ָאסוּר ְלַטְלֵטל ִמֶמּנּוּ ְלַכ ְרְמִלית‬ 28,‫לט‬:‫ְלַהִתּיר ַהִטְּלטוּל ְבּתוֹכוֹ יוֵֹתר ִמד' ַאמּוֹת‬ 7 Why were [our Sages] more concerned regarding the prohibition against carrying within [four cubits of such a yard] than the prohibition against carrying from it to [a domain that is] a karmelis in a complete sense? Because it is more common to carry [objects] within such a domain than from such a domain to [a domain that is] a karmelis39 in a complete sense. Hence, [the Sages] nullified this [i.e., the prohibition of carrying from a private domain to a karmelis] in order to [keep in force] the other [i.e., the prohibition against carrying four cubits within a karmelis]. Since [both are Rabbinic prohibitions, the Sages] upheld one [of their prohibitions] and did not apply [the other]. ‫ ְלִפי ֶשַׁהִטְּלטוּל ְבּתוֹכוֹ ָמצוּי‬28?‫ז ְוָלָמּה ָחְשׁשׁוּ יוֵֹתר ְלִאסּוּר ַהִטְּלטוּל ְבּתוֹכוֹ ִמְלִּאסּוּר ַהִטְּלטוּל ִמֶמּנּוּ ְלַכ ְרְמִלית ְגּמוָּרה‬ ‫מא‬:‫ ֶשֵׁהם ָאְמרוּ ְוֵהם ָאְמרוּ‬,‫ ְוָלֵכן ִבְּטּלוּ ֶזה ִמְפֵּני ֶזה‬39,‫מ‬,‫יוֵֹתר ֵמַהִטְּלטוּל ִמֶמּנּוּ ְלַכ ְרְמִלית ְגּמוָּרה‬ 8 Therefore, it is permitted to take a key from a karmelis that is in front of a garden to open and lock the garden or to hide the key in [the karmelis] and then to come and take [the key] from [its hiding place in the karmelis] when [the person] is standing outside [the garden. This ruling applies] even though the garden is a private domain in a complete sense according to Scriptural Law. Nevertheless, [the garden] is a karmelis according to Rabbinic Law if its area is larger than the space necessary to sow two seah.40 [There is, however, one condition:] There may not be a doorstep between [the 12/16/2020, 10:31 AM

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karmelis in front of the garden and the garden] that constitutes a private domain, i.e., [a doorstep] that is ten handbreadths [or more] high and four handbreadths [or more] wide. [Indeed, this restriction also applies] even if [the doorway] does not have a raised [doorstep] at all, but it has partitions that are four handbreadths [or more] wide on its sides, i.e., the doorposts [that serve as partitions] on both sides. [See fig. 29.] If these [doorposts] are four [handbreadths] wide and there is also a lintel above them that is also four [handbreadths] wide and thus can be considered as a roof, the principle “the [outer] edge of the roof [is considered as having] descended and closed [the area]”41 is applied, as will be stated in sec. 361[:5-6] and sec. 365[:6]. Thus, [in this situation] it is as if there is a partition before the doorway. As a result, [the doorstep] is deemed a private domain,42 and it is forbidden to carry [an object] through it, because [by doing so,] one would be carrying from one karmelis to another via a private domain.43 ‫ אוֹ ְלַהְטִמינוֹ ְבּתוָֹכהּ ְוַלֲחזוֹר ְוִלְטּלוֹ ִמֶמָּנּה ְכֶּשׁהוּא‬,‫ח ְוָלֵכן ֻמָתּר ִלַקּח ַמְפֵתַּח ִמַכּ ְרְמִלית ֶשִׁלְּפֵני ִגָנּה ִלְפתּוַֹח ְוִל ְנעוֹל ַהִגָּנּה‬ ‫ ֶאָלּא ֶשִׁהיא ְכַּכ ְרְמִלית ִמִדְּבֵרי סוְֹפ ִרים ִאם ִהיא‬,‫מב ַאף ַﬠל ִפּי ֶשַׁהִגָּנּה ִהיא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬,‫עוֵֹמד ַבּחוּץ‬ 40,‫מג‬.‫ְיֵתָרה ַﬠל ֵבּית ָסאַת ִים‬ ‫ אוֹ ֲאִפלּוּ ֵאיָנהּ‬,'‫ ְכּגוֹן ֶשִׁהיא ְגבוָֹהה ֲﬠָשָׂרה וּ ְרָחָבה ד‬,‫וִּבְלָבד ֶשׁלּ ֹא ְתֵהא ַמְפֶסֶקת ֵבּיֵניֶהן ִאְסֻקָפּה ֶשִׁהיא ְרשׁוּת ַהָיִחיד‬ ‫ ְדַּה ְינוּ ְמזוּזוֹת ַהֶפַּתח ִמַכּאן וִּמַכּאן ִאם ֵישׁ ָבֶּהן‬,‫ְגּבוָֹהה ְכָּלל ֶאָלּא ֶשֵׁיּשׁ ָלהּ ְמִחצּוֹת )א( ִמן ַהְצָּדִדים ָה ְרָחבוֹת ד' ְטָפִחים‬ 41,‫מה‬,"‫מד ֶשֵׁיּשׁ תּוַֹרת ִתְּקָרה ָﬠָליו ְואוְֹמ ִרים בּוֹ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם‬,'‫ ְוַגם ֵישׁ ָﬠֶליָה ַמְשׁקוֹף ִמְלַמְﬠָלה ָהָרָחב ד‬,'‫ד‬ ‫ ְוַﬠל ְיֵדי ֵכן ַנֲﬠֵשׂית ְרשׁוּת‬,‫מז ַוֲהֵרי ֶזה ְכִּאלּוּ ָה ְיָתה ְמִחָצּה ִלְפֵני ָהִאְסֻקָפּה‬,‫וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"אמו ְושס"ה‬ 43,‫מח‬:‫ ִמְפֵּני ֶשְׁמַּטְלֵטל ִמַכּ ְרְמִלית ְלַכ ְרְמִלית ֶדֶּר ְרשׁוּת ַהָיִּחיד‬,‫ ְוָאסוּר ְלַטְלֵטל ֶדֶּר ָﬠֶליָה‬42,‫ַהָיִּחיד‬

Fig. 29: A doorway leading from a karmelis to a garden. a) The karmelis; b) The roof of the doorway, at least 4 handbreadths by 4 handbreadths; c) The doorway, at least 4 handbreadths by 4 handbreadths; d) The garden 9 According to law, if this doorstep – which is deemed a private domain based on the principle “the [outer] edge of the roof [is considered as having] descended and closed [the area]” – is positioned before [an area that is] a private domain in a complete sense where one may carry, e.g., a house or courtyard,44 it should have been permitted to carry from the doorstep into [the private domain] and the reverse. [The rationale is that] one is carrying from one private domain into [another] private domain. Nevertheless, there is reason to forbid this, because not

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everyone is knowledgeable enough to check whether the lintel is four [handbreadths] wide [and thus the above principle is applied], for when [the lintel] is less than four [handbreadths wide], we do not apply the principle, “the [outer] edge of the roof [is considered as having] descended and closed [the area].” Thus, such a doorstep would have the status of a karmelis if it is not ten handbreadths high.45 [This ruling applies] even though [the doorstep] is not four [handbreadths by four handbreadths] in area, and a domain is not deemed a karmelis if its [area] is less than four [handbreadths by four handbreadths]. The rationale is that all of our public domains are considered as karmelios46 and there is no concept of a makom p’tur in a karmelis. Instead, any [separate area] within [the karmelis], even if its [area] is less than four [handbreadths] by four [handbreadths],47 is batel to [the karmelis] and is given its status, [for] as explained in sec. 345[:25, this approach] should be given primacy. Hence, this doorstep is batel to [the karmelis] and not to the private domain inside, since there is a door separating them.48 Even when the door is opened, the doorstep is not given the status of the inside [of the house], but rather that of [the karmelis] outside [the house,] since [the door] will be closed again. ‫ט ְוִאם ִאְסֻקָפּה זוֹ ֶשַׁנֲּﬠֵשׂית ְרשׁוּת ַהָיִּחיד ַﬠל ְיֵדי "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם" הוּא ִלְפֵני ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ֶשֻׁמָּתּר‬ ‫ ֶשֲׁהֵרי ְמַטְלֵטל‬, ‫ – ִמן ַהִדּין ָהָיה ֻמָתּר ְלַטְלֵטל ֵמָהִאְסֻקָפּה ִלְפ ִנים אוֹ ְלֵהֶפ‬44,‫ ְכּגוֹן ַבּ ִית ְוָחֵצרמט‬,‫ְלַטְלֵטל ְבּתוָֹכהּ‬ ‫נ‬,'‫ ֶאָלּא ֶשֵׁיּשׁ ֶלֱאסוֹר ִמשּׁוּם ֶשֵׁאין ַהֹכּל ְבִּקיִאים ְלַדְקֵדּק ִאם ֵישׁ ְבֹּרַחב ַהַמְּשׁקוֹף ד‬,‫ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד‬ 45.‫ ַוֲהֵרי ֵישׁ ְלִאְסֻקָפּה זוֹ ִדּין ַכּ ְרְמִלית ִאם ֵאיָנהּ ָגּבוַֹהּ ֲﬠָשָׂרה‬,"‫ֶשְׁכֶּשֵׁאין בּוֹ ד' ֵאין אוְֹמ ִרים בּוֹ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם‬ ‫ ְוֵאין ְמקוֹם‬46,‫ ְוֵאין ַכּ ְרְמִלית ְבָּפחוֹת ִמד' – ֲהֵרי ָכּל ְרשׁוּת ָהַרִבּים ֶשָׁלּנוּ ֵהן ַכּ ְרְמִלית‬,'‫ְוַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְרָחָבה ד‬ ‫נא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ הוּא ָבֵּטל ֶאְצָלהּ ְוַנֲﬠֶשׂה ָכּמוָֹה‬47'‫ ֶאָלּא ָכּל ָדָּבר ֶשֵׁיּשׁ ָבּהּ ֲאִפלּוּ ֵאין בּוֹ ד' ַﬠל ד‬,‫ְפּטוּר ְבַּכ ְרְמִלית‬ ‫נג הוִֹאיל ְוֵישׁ ֶדֶּלת ַמְפֶסֶקת‬,‫ ְוַאף ִאְסֻקָפּה זוֹ ְבֵּטָלה ֶאְצָלהּ ְול ֹא ֵאֶצל ְרשׁוּת ַהָיִּחיד ֶשִׁבְּפ ִנים‬.‫ְבִּסָמּן שמ"הנב ֶשֵׁכּן ִﬠָקּר‬ ‫ הוִֹאיל ְוהוּא ָﬠשׂוּי ַלֲחזוֹר ְוִלָנֵּﬠל‬,‫ ְוַאף ִבְּזַמן ֶשַׁהֶפַּתח ָפּתוַּח ֵאין ָהִאְסֻקָפּה ְכִּלְפ ִנים ֶאָלּא ְכַּלחוּץ‬48.‫ֵבּיֵניֶהן‬: 10 Based on the above, when a house opens to a karmelis, one should be careful when carrying from the house to the outside to carry no further than the place in the lintel where the door closes, not even the slightest distance more. For it is possible that the lintel will not be four [handbreadths] wide, and thus [the doorstep] is deemed a karmelis from the place in the lintel where the door closes outward. [See fig. 30.] Even though [such precautions are being taken], one may not carry from the karmelis until outside of the place in the lintel where the door closes, for it is possible that the lintel is four [handbreadths wide], in which instance, the entire expanse of the doorstep is deemed a private domain. [This includes] the area outside the place in the lintel where the door closes. Thus, because of the doubt, both the stringencies applying to the private domain and those applying to the karmelis are applied to the portion of the doorstep that is outside the place in the lintel where the door closes. ([The same rule] also applies to the empty space above [the lintel] until the height of ten handbreadths above the ground, but the space above ten handbreadths is a makom p’tur even in a karmelis), (as stated in sec. 345[:25]). ‫ ֶשׁלּ ֹא ְלַטְלֵטל ִמן ַהַבּ ִית ְוַלחוּץ ַרק ַﬠד ְמקוֹם ְשִׁקיַפת ַהֶדֶּלתנד ְול ֹא‬,‫י ְוָלֵכן ֵישׁ ִלָזֵּהר ְבַּב ִית ֶשִׁפְּתחוֹ ָפּתוַּח ְלַכ ְרְמִלית‬ ‫ ְוַאף ַﬠל ִפּי ֵכן ֵאין‬.‫נה ִכּי ֶשָׁמּא ל ֹא ִיְהֶיה ַבַּמְּשׁקוֹף ֹרַחב ד' וִּמְשִּׁקיַפת ַהֶדֶּלת ְוֵאיַל הוּא ַכּ ְרְמִלית‬,‫יוֵֹתר ֲאִפלּוּ ַמֶשּׁהוּ‬ ‫ ְוָאז ָכּל ֹרַחב ָהִאְסֻקָפּה הוּא ְרשׁוּת‬,'‫נו ִכּי ֶשָׁמּא ִיְהֶיה ַבַּמְּשׁקוֹף ד‬,‫ְלַטְלֵטל ֵמַהַכּ ְרְמִלית ַﬠד ְמקוֹם ְשִׁקיַפת ַהֶדֶּלת ִמַבּחוּץ‬

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‫ ַמִטּיִלין ָﬠֶליָה ִמָסֵּפק ֹחֶמר‬,‫ ִנְמֵצאָת ָלֵמד ֶשָׁהִאְסֻקָפּה ִמְשִּׁקיַפת ֶדֶּלת ְוֵאיַל ְכַּלֵפּי חוּץ‬. ‫ַהָיִּחיד ַאף ִמְשִּׁקיַפת ַהֶדֶּלת ְוֵאיַל‬ ‫ ְרשׁוּת ַהָיִּחיד ְוֹחֶמר ַכּ ְרְמִלית‬. (‫ ֲאָבל ִמי' וְּלַמְﬠָלה הוּא ְמקוֹם ְפּטוּר ַאף ְבַּכ ְרְמִלית‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר( ) ְוֵכן ְבָּחָלל ֶשָׁﬠֶליָה ַﬠד ֹגַּבהּ י' ְטָפִחים ִמן ָהָאֶרץ‬ ‫)ִסָמּן שמ"הנז‬:

Fig. 30: A doorway that opens to a karmelis. a) The lintel; b) The point to which the door reaches; c) The karmelis 11 Therefore, [care should be taken] in those places where it is forbidden to carry because there is no eruv: If the entrance to the synagogue faces the street and there is no room before the entrance, [should] a non-Jew bring the key [to the synagogue], the Jewish synagogue-attendant should be warned not to take the key from [the non-Jew’s] hand until both he and [the non-Jew] are [standing] under the lintel that [hangs] over the [synagogue’s] entrance. [See fig. 31. The rationale is that] it is possible that the area under the lintel is a private domain. [Thus, if one takes the key when not standing under the lintel, when he brings the key under the lintel to open the door,] he is carrying from the karmelis in front of the synagogue to a private domain. Hence, [the synagogue attendant] should take the key from [the non-Jew] under the lintel and [then] open the lock. [The synagogue attendant] should not open the door until he removes the key. Only then should he open [the door. This stringency is necessary] because perhaps the space under the lintel is a karmelis,49 and thus by opening the door towards the inside [of the synagogue] with the key in [the lock, the synagogue attendant] would be bringing the key into a 12/16/2020, 10:31 AM

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private domain from a karmelis. Therefore, [the synagogue attendant] should first remove [the key] and give it to the non-Jew, or hide [the key] between the doorpost and the lintel, or between the doorpost and [the portion of] the doorstep that is in front of the door’s lintel. Nevertheless, inserting the key into the keyhole in the door to open it is not considered as bringing [an object] from a karmelis into a private domain, because this hole is not considered as being inside [the private domain], for it is impossible to use the keyhole from the inside; [rather, the keyhole can] only [be used] from the outside.50 Since the keyhole is not four [handbreadths] by four [handbreadths], it is deemed a makom p’tur.51 (According to the authorities who maintain that [when] a person’s hand is more than ten handbreadths above the ground [it] is deemed a makom p’tur, as will be explained in sec. 347[:6-7], one may stand on the doorstep and take the key from the non-Jew while he is standing in the karmelis, provided the non-Jew’s hand is [also] more than ten [handbreadths] above [the ground]. Afterwards, there is no need to remove the key from the keyhole in the door before he opens it if this keyhole is more than ten [handbreadths] above the ground. [The rationale is that] the entire transfer of the key was performed more than ten [handbreadths] above [the ground]. When, by contrast, a person leaves the synagogue and closes [the door], he is forbidden to take the key with him by carrying it more than ten [handbreadths] above [the ground] into the space under the lintel and hide it there in a hole that is more than ten [handbreadths] above [the ground. The rationale is that] the key briefly rests in [the person’s] hand [before he places it in the hole],52 and with regard to his own person, it is not significant that the transfer is being made more than ten [handbreadths] above [the ground],53 as stated in that source.) [Because of these concerns,] it is appropriate for such a community54 to make a small room before the entrance to the synagogue [and have the key hidden there]. Thus, these concerns will not arise at all.55 ‫ ְוֵאין ָשׁם‬,‫ וֶּפַתח ֵבּית ַהְכֶּנֶסת הוּא ְלַצד ָה ְרחוֹב‬,‫יא ְוָלֵכן ְבּאוָֹתן ְמקוֹמוֹת ֶשָׁאסוּר ַהִטְּלטוּל ָשׁם ֵמֲחַמת ֶשֵׁאין ָשׁם ֵﬠרוּב‬ ‫ ְוַהָנְּכ ִרי ֵמִביא ַהַמְּפֵתַּח – ֵישׁ ְלַהְזִהיר ַלַשָּׁמּשׁ ֶשׁלּ ֹא ִיַקּח ַהַמְּפֵתַּח ִמָיּדוֹ ַﬠד ֶשׁ ִיְּהֶיה ִﬠמּוֹ ַתַּחת ַהַמְּשׁקוֹף‬,‫ֶחֶדר ִלְפֵני ַהֶפַּתח‬ ‫ ַﬠל ֵכּן‬.‫ ִויַטְלֵטל ִמַכּ ְרְמִלית ֶשִׁלְּפֵני ֵבּית ַהְכֶּנֶסת ִל ְרשׁוּת ַהָיִּחיד‬,‫ ִכּי ֶשָׁמּא ַתַּחת ַהַמְּשׁקוֹף הוּא ְרשׁוּת ַהָיִּחיד‬,‫ֶשַׁﬠל ַהֶפַּתח‬ ‫ ְוַאַחר ָכּ‬,‫ ְול ֹא ִיְפַתּח ַהֶפַּתח ַﬠד ֶשָׁיִּסיר ַהַמְּפֵתַּח ְתִּחָלּה‬,‫ ַאַחר ָכּ ִיְפַתּח ַהַמּ ְנעוּל‬.‫ִיַקּח ַהַמְּפֵתַּח ִמֶמּנּוּ ַתַּחת ַהַמְּשׁקוֹף‬ ‫ ְו ִנְמָצא ַמְכ ִניס ַהַמְּפֵתַּח ִמַכּ ְרְמִלית ִל ְרשׁוּת ַהָיִּחיד ִבְּפִתיַחת‬49,‫ ִכּי ֶשָׁמּא ַתַּחת ַהַמְּשׁקוֹף הוּא ַכּ ְרְמִלית‬,‫ִיְפַתּח ַהֶפַּתח‬ ‫ אוֹ ַיְטִמיֵנהוּ ֵבּין ַהְמּזוָּזה ְלַהַמְּשׁקוֹף אוֹ ֵבּין ַהְמּזוָּזה‬,‫ ַﬠל ֵכּן ְיִסיֶרנּוּ ְתִּחָלּה ְוִיְתֶּננּוּ ְלַהָנְּכ ִרי‬.‫ַהֶפַּתח ִלְפ ִנים ִﬠם ַהַמְּפֵתַּח‬ ‫נח‬.‫ָלִאְסֻקָפּה ִלְפֵני ְשִׁקיַפת ַהֶדֶּלת‬ ‫ ִכּי חוֹר ֶזה‬,‫ֲאָבל ְבַּמה ֶשַּׁמְּכ ִניס ַהַמְּפֵתַּח ְלחוֹר ֶשַׁבֶּדֶּלת ְלָפְתָחהּ בּוֹ – ֵאין ְבֶּזה ִמשּׁוּם ַמְכ ִניס ִמַכּ ְרְמִלית ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְמקוֹם ְפּטוּר‬,'‫ ְוֵכיָון ֶשֵׁאין בּוֹ ד' ַﬠל ד‬50.‫נט הוִֹאיל ְוִאי ֶאְפָשׁר ְלִהְשַׁתֵּמּשׁ בּוֹ ִמִבְּפִנים ֶאָלּא ִמַבּחוּץ‬,‫ֵאינוֹ ְכִּלְפ ִנים‬ 51,‫ס‬.‫הוּא‬ (‫סא‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שמ"ז‬,‫וְּלָהאוְֹמ ִרים ֶשַׁיּד ָהָאָדם ֶשִׁהיא ְגבוָֹהה ְלַמְﬠָלה ִמי' ְטָפִחים ִמן ָהָאֶרץ הוּא ְמקוֹם ְפּטוּר‬ ‫סב‬.‫ ִאם ַיד ַהָנְּכ ִרי ִהיא ְגבוָֹהה ֵמֲﬠָשָׂרה‬,‫ָיכוֹל ַלֲﬠמוֹד ַﬠל ָהִאְסֻקָפּה ְוִלַקּח ַהַמְּפֵתַּח ִמַיּד ַהָנְּכ ִרי ְבּעוֹד ֶשׁהוּא ְבַּכ ְרְמִלית‬ ‫ ֵכּיָון ֶשָׁכּל‬,‫ְוַאַחר ָכּ ֵאין ָצ ִרי ְלָהִסיר ַהַמְּפֵתַּח ֵמחוֹרוֹ ֶשַׁבֶּדֶּלת ֶטֶרם ִיְפָתֶּחָנּה ִאם חוֹר ֶזה הוּא ְלַמְﬠָלה ֵמֲﬠָשָׂרה ֵמָהָאֶרץ‬ ‫ַהֲﬠָבַרת ַמְפֵתַּח ַהֹכּל הוּא ֶדֶּר ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬. ,‫ֲאָבל ְכֶּשׁיּוֵֹצא ִמֵבּית ַהְכֶּנֶסת ְוסוְֹגרוֹ – ָאסוּר ְלהוִֹציא ִﬠמּוֹ ַהַמְּפֵתַּח ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה ְלתוֹ ָחָלל ֶשַׁתַּחת ַהַמְּשׁקוֹף‬ ‫ ְלִפי ֶשְׁלַּגֵבּי ַﬠְצמוֹ ֵאינוֹ מוִֹﬠיל ַמה ֶשּׁמּוִֹציא‬52,‫סג‬,‫ ֵכּיָון ֶשָׁנָחה ְקָצת ְבָּידוֹ‬,'‫וְּלַהְטִמינוֹ ָשׁם ְבּחוֹר ֶשׁהוּא ְלַמְﬠָלה ִמי‬

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‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬53,‫)ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬. 55,‫סד‬:‫ ְושׁוּב ל ֹא ִיְהֶיה ֲחָשׁשׁ ְכָּלל‬,‫ ַלֲﬠשׂוֹת ֵאיֶזה ֶחֶדר ָקָטן ִלְפֵני ֶפַּתח ֵבּית ַהְכֶּנֶסת‬54 ‫ְוָראוּי ְלאוֹתוֹ ָקָהל‬

Fig. 31: An entrance to a synagogue that faces a public domain 12 All the above applies under a lintel that has walls on its sides. [Different rules apply,] by contrast, when there is a roof that does not have walls on its sides, even if [the roof] is very wide. In such an instance, the principle “the [outer] edge of the roof [is considered as having] descended and closed [the area]” is not applied, as will be stated in sec. 361[:5]. Therefore, the open space under [the lintel] is placed in exactly the same category as the domain before it: (If [that domain] is a karmelis, [the space below the lintel] is a karmelis; if it is a public domain, [that space] is a public domain). [In this instance,] there is no place for doubt at all [whether] the space below [the lintel] is a private domain.56 Therefore, it is necessary to be vociferous in warning people at large who err with regard to our roofs that project beyond [the walls of] the homes and, [as a result,] carry from the homes to under [these roofs]. This is an absolute prohibition. Such deeds should not be performed in Israel! For there are no walls as required by law under that protrusion. True, there are pillars standing before the house and the roof is placed over them, thus creating “the frame of an entrance”57 (a tzuras hapesach), which is considered as a wall, as will be stated in sec. 362[:19].58 Nevertheless, on its sides,59 there are no walls at all. Therefore, one should erect a pole next to the wall of the house, opposite the pillar on either side. Thus the pole and the pillar opposite it will be considered a “frame of an entrance.” This will also apply on the

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other side. Thus, there will be a “frame of an entrance” on three sides60 and the wall of the house will be the fourth wall. [See fig. 32.] True, according to law, only three walls are necessary, and the principle “the [outer] edge of the roof [is considered as having] descended and closed [the area]” should be applied with regard to the fourth wall, as will be stated in sec. 361[:5]. Nevertheless, it is desirable to be stringent and give weight to the words of the authority61 who maintains that some measure should also be taken with regard to the fourth wall. If there are many homes standing next to each other, it is sufficient to erect one pole at the [outer] end of the house on the outer end, and one pole at the outer end of the house at the [other] outer end, and have all the homes establish an eruv [joining them] together. [See fig. 33.] There is an authority who maintains that a “frame of an entrance” is not sufficient to permit carrying under this projection in front of the houses, since the open portion of this “wall” exceeds the standing portion. Nevertheless, fundamentally, the halachah follows the first [and more lenient] opinion, as will be explained in sec. 362[:19]. ‫ ֲאִפלּוּ ִהיא ְרָחָבה‬,‫ ֲאָבל ִתְּקָרה ֶשֵׁאין ָלהּ ְמִחצּוֹת ִמן ַהְצָּדִדים‬.‫יב ְוָכל ֶזה ְבַּתַחת ַמְשׁקוֹף ֶשֵׁיּשׁ לוֹ ְמִחצּוֹת ִמן ַהְצָּדִדים‬ ‫סז ְוָלֵכן ֶהָחָלל ֶשַׁתְּחֶתּיָה ִדּינוֹ‬,‫סו ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"א‬,"‫ַה ְרֵבּהסה – ֵאין אוְֹמ ִרים ָבּהּ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם‬ ‫ ְוֵאין ְלִהְסַתֵּפּק‬,(‫ ְוִאם ְרשׁוּת ָהַרִבּים – ְרשׁוּת ָהַרִבּיםסח‬,‫ְלַגְמֵרי ִכּ ְרשׁוּת ַהְמַהֶלֶּכת ְלָפָניו )ִאם ַכּ ְרְמִלית – ַכּ ְרְמִלית‬ 56.‫ְבָּחָלל ֶשַׁתְּחֶתּיָה ְכָּלל ִבּ ְרשׁוּת ַהָיִּחיד‬ ‫ ְוֶזהוּ‬,‫ ֶשְׁמַּטְלְטִלים ַתְּחֵתּיֶהן ֵמַהָבִּתּים‬,‫ְוָלֵכן ָצ ִרי ְלַהְזִהיר ְמֹאד ָלַרִבּים ֶשׁ ִנְּכָשִׁלים ְבַּג ִגּין ֶשָׁלּנוּ ַהבּוְֹלִטים ִלְפֵני ַהָבִּתּים‬ ‫ ֶשַׁאף ֶשַׁﬠמּוִּדים ְתּחוִּבים ְכֶּנֶגד ַהַבּ ִית‬,‫ ֶשֲׁהֵרי ִלְבִליָטה זוֹ ֵאין ָלהּ ְמִחצּוֹת ְכִּהְלָכָתן‬,‫ִאסּוּר ָגּמוּר – ל ֹא ֵיָﬠֶשׂה ֵכּן ְבּ ִיְשָׂרֵאל‬ ‫ – ִמָכּל ָמקוֹם ִמן‬58,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"בסט‬,‫ ֶשִׁהיא ִכְּמִחָצּה‬57‫ ַוֲהֵרי ֶזה צוַּרת ַהֶפַּתח‬,‫ְוַהַגּג ָנתוּן ֲﬠֵליֶהם‬ ‫ ְמֻכָוּ ִנים‬,‫ ְוָקֶנה ֶאָחד ִמָקָּצה ִמֶזּה‬,‫ ְוָלֵכן ַיֲﬠִמיד ָקֶנה ֶאָחד ֵאֶצל ֹכֶּתל ַהַבִּית ִמָקָּצה ִמֶזּה‬.‫ ֵאין ָשׁם ְמִחָצּה ְכָּלל‬59‫ַהְצָּדִדים‬ ‫ ְו ִיְהֶיה‬,‫ ְוֵכן ְבַּצד ַהֵשּׁ ִני‬,‫ ְו ִיְהֶיה ַהָקֶּנה ִﬠם ָהַﬠמּוּד ֶשְׁכֶּנְגדּוֹ ִמַצּד ֶזה ִנדּוֹן ִמשּׁוּם צוַּרת ַהֶפַּתח‬,‫ְכֶּנֶגד ָהַﬠמּוִּדים ֶשַׁבְּקָּצווֹת‬ ‫ע‬.‫ ְוֹכֶתל ַהַבִּית הוּא ְמִחָצּה ְרִביִﬠית‬60,‫צוַּרת ַהֶפַּתח ִמָכּל ַהג' ְצָדִדים‬ ‫עא‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"א‬,"‫ וָּב ְרִביִﬠית אוְֹמ ִרים "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם‬,‫ְוַאף ֶשִׁמּן ַהִדּין ֵאין ָצ ִרי ֶאָלּא ג' ְמִחצּוֹת‬ ‫ ֶשַׁגּם ָבּ ְרִביִﬠית ָצ ִרי ֵאיֶזה ִתּקּוּן‬61,‫ִמָכּל ָמקוֹם טוֹב ְלַהֲחִמירעב ְוָלחוּשׁ ִלְדֵברי ָהאוֵֹמרעג‬. ‫ְוִאם ָבִּתּים ַרִבּים עוְֹמִדים ֶזה ֵאֶצל ֶזה – ַדּי ְלַהֲﬠִמיד ָקֶנה ֶאָחד ִבְּקֵצה ַהַבִּית ָהעוֵֹמד ִמָקָּצה ִמֶזּה ְוָקֶנה ֶאָחד ִבְּקֵצה ַהַבּ ִית‬ ‫עד‬.‫ ִויָﬠ ְרבוּ ַיַחד ָכּל ַהָבִּתּים‬,‫ָהעוֵֹמד ִמָקָּצה ִמֶזּה‬ ‫ הוִֹאיל ְוַהָפּרוּץ ֶשָׁבּהּ ְמֻרֶבּה ַﬠל‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמר ֶשֵׁאין צוַּרת ַהֶפַּתח מוֶֹﬠֶלת ְלַהִתּיר ַהִטְּלטוּל ִבְּבִליָטה זוֹ ֶשִׁלְּפֵני ַהָבִּתּים‬ 62,‫עה‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ֲאָבל ָהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנה‬.‫ָהעוֵֹמד‬

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Fig. 32: A series of frames of entrances constructed under a roof

Fig. 33: A series of frames of entrances constructed under a roof that covers two homes. a) A roof that projects beyond the walls of the homes; b) A pole next to the wall of the homes; c) A pillar that supports the roof 13 If projections jut out from the wall [creating something] like a pillar and reaches within three handbreadths of the ground, there is no need for a pole at all, as will be 12/16/2020, 10:31 AM

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explained in sec. 363[:33.62 See fig. 34.] ‫עו ְכּמוֹ‬,‫ ַﬠד ָפּחוֹת ִמְשּׁ ָשׁה ָסמוּ ָלָאֶרץ – ֵאין ָצ ִרי ָקֶנה ְכָּלל‬,‫יג ִאם ִגּפּוִּפים בּוְֹלִטים ִמן ְקֵצה ַהֹכֶּתל ְכִּמין ַﬠמּוּד‬ ‫עז‬:‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ג‬,

Fig. 34: A private domain created by a roof, its supporting pillars, and projections that jut out from its walls. a) The roof of the home; b) Projections that jut out from its side walls; c) The pillars that support the roof

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an Object from a Domain] According to Scriptural Law By Rabbi Schneur Zalman of Liadi

SECTION 347 When One is Liable for Removing [an Object from a Domain] According to Scriptural Law (1-10) ‫ וּבוֹ י' ְסִﬠיִפים‬,‫סימן שמז ַﬠל ֵאיֶזה הוָֹצָאה ַחָיּב ִמן ַהתּוָֹרה‬: 1 According to Scriptural Law, a person is not liable [for hotzaah, i.e. transferringan object] unless he picks up the object, [thus performing an akirah,]in a private domain and [transfers the object] to the public domain and places it down there, [thus performing a hanachah,] or does the converse. When, however, a person stands in one of these domains and extends his hand to the other domain while holding an object in his hand, and another person standing in that domain takes [the object] from him, [neither are liable. The rationale is that] one person picked up [the article] in one domain and the other placed it down in the other domain. [Hence,] they are both exempt,1 as [can be derived from] the phrase,2 “From the people of the land who shall perform….” [This phrase can be interpreted to mean,] “One who performs [a transgression] in its entirety [is liable,] not one who performs only a portion of it. One person who performs [a forbidden act] alone is liable. Two people who perform it [together] are exempt.”3 Nevertheless, these individuals are forbidden from acting in this manner by Rabbinic Law.4 [This is] a decree lest each one of them come to perform a forbidden labor in its entirety on Shabbos. ‫ ֲאָבל ָהעוֵֹמד ְבַּאַחת ִמְשֵׁתּי‬. ‫א ִמן ַהתּוָֹרה ֵאינוֹ ַחָיּב ֶאָלּא ְכֶּשׁעוֵֹקר ֵחֶפץ ֵמ ְרשׁוּת ַהָיִּחיד וַּמִנּיחוֹ ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ‬ ‫ ֶשֶׁזּה ָﬠַקר ֵמ ְרשׁוּת זוֹ ְוֶזה ִה ִנּיַח‬,‫ וְּנָטלוֹ ִמֶמּנּוּ ֲחֵברוֹ ָהעוֵֹמד ָשׁם‬,‫ְרֻשׁיּוֹת ֵאלּוּ וָּפַשׁט ָידוֹ ִל ְרשׁוּת ַהְשּׁ ִנָיּה ְוֵחֶפץ ְבָּידוֹ‬ ‫ "ֵמַﬠם ָהָאֶרץ ַבֲּﬠשׂוָֹתהּ" – ָהעוֶֹשׂה ֶאת ֻכָּלּהּ ְול ֹא ָהעוֶֹשׂה ֶאת‬2,‫ ֶשֶׁנֱּאַמרב‬1,‫א‬,‫ִבּ ְרשׁוּת ַהְשּׁ ִנָיּה – ְשֵׁניֶהם ְפּטוּ ִרים‬ 4,‫ד‬,‫ ֲאָבל ֲאסוּ ִרים ַלֲﬠשׂוֹת ֵכּן ִמִדְּבֵרי סוְֹפ ִרים‬3,‫ג‬.‫ ְשַׁנ ִים ְוָﬠשׂוּ אוָֹתהּ – ְפּטוּ ִרין‬,‫ִמְקָצָתהּ; ָיִחיד ְוָﬠָשׂה אוָֹתהּ – ַחָיּב‬ ‫ה‬:‫ְגֵּזָרה ֶשָׁמּא ָיֹבאוּ ָכּל ֶאָחד ְוֶאָחד ֵמֶהם ַלֲﬠשׂוֹת ְמָלאָכה ְשֵׁלָמה ְבַּשָׁבּת‬ 2 If a person was standing in one of these two domains and he extended his hand to the other domain where another person was standing, and took an object from [that person’s] hand and brought it [back] into the domain in which he is standing, he is liable. [This ruling] applies even if [the person taking the object] did not place the object down on the ground. [The rationale is that] since [the object] is being held in his hand, it is as if it is placed down on the ground, for [a person’s] hand is categorized as an extension of his body, and his body is standing on the ground [of that domain].5 ([This principle applies] even if [the person] is standing in the public domain and his hand that is holding the object is more than ten handbreadths above [the ground]6 – i.e., in [a place which is] a makom p’tur.7 [The rationale is that] the sons of Kehos would carry the Ark in such a manner, i.e., they would carry [the Ark] on their shoulders.8 Thus, the entire Ark was ten handbreadths above the ground.)

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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‫ ְוָנַטל ַהֵחֶפץ ִמָיּדוֹ ְוהוִֹציא ִל ְרשׁוּת ֶשׁעוֵֹמד בּוֹו – ֲאִפלּוּ‬,‫ב ָהָיה עוֵֹמד ְבַּאַחת ִמְשֵׁתּי ָה ְרֻשׁיּוֹת וָּפַשׁט ָידוֹ ִל ְרשׁוּת ֲחֵברוֹ‬ 5,‫ז ֶשַׁהָיּד ִנְגֶרֶרת ַאַחר ַהגּוּף ְוַהגּוּף הוּא עוֵֹמד ָבָּאֶרץח‬,‫ הוִֹאיל ְוהוּא ֻמָנּח ְבָּידוֹ ֲהֵרי הוּא ְכֻּמָנּח ָבָּאֶרץ‬,‫ל ֹא ִה ִנּיחוֹ ָבָּאֶרץ‬ – 7 ‫ ֶשׁהוּא ְמקוֹם ְפּטוּר‬6,‫ )א( ְוָידוֹ ֶשַׁהֵחֶפץ ְבּתוָֹכהּ ִהיא ְלַמְﬠָלה ִמי' ְטָפִחים‬,‫)ַוֲאִפלּוּ ִאם הוּא עוֵֹמד ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ ְוָהָיה ָהָארוֹן ֻכּלּוֹ ְלַמְﬠָלה ִמי' ְטָפִחים‬8,‫ ֶשָׁהיוּ נוְֹשִׂאים ָהָארוֹן ַﬠל ִכְּתֵפיֶהם‬,‫ ֶשֵׁכּן ָהָיה ַמָשּׂא ְבֵּני ְקָהת‬1,‫ט‬,‫ֲהֵרי ֶזה ַחָיּב‬ (‫ֵמָהָאֶרץי‬: 3 However, the person from whom the object was taken is exempt.9 [Furthermore, his actions] are permitted with regard to the Shabbos prohibitions, for he did not do anything.10 [The person is,] however, forbidden [to do so] by Scriptural Law – because he is enabling the other person to [perform a] transgression by [enabling him to take]11 an object to transfer from one domain to another domain. [Thus, the person holding the object] violates the prohibition,12 “Do not place a stumbling block before the blind.” If the object was located in a place where [the transgressor] could take it on his own even if the other person did not give it to him, [then, if even if the person allows the transgressor to take the object from his hand,] he does not violate the Scriptural prohibition, “[Do not place a stumbling block] before the blind.” According to Rabbinic Law, however, it is forbidden for [the person holding the object] to [allow the other person to take it from his hand]. This [ruling] applies even if [the recipient] is a non-Jew and even if [the recipient] is [standing] in a karmelis, as stated in sec. 325[:2ff.], for the reason explained there.13 If [the recipient] is Jewish, yet another Rabbinical prohibition is involved – [that of] assisting a transgressor.14 Therefore, it is forbidden to give an apostate Jew a forbidden object even when the apostate could take [the object] on his own. ‫ ֲאָבל ָאסוּר ִמן‬10,‫יג‬,‫יב ֶשֲׁהֵרי ל ֹא ָﬠָשׂה ְכּלוּם‬,‫ וֻּמָתּריא ִמשּׁוּם ִאסּוּר ַשָׁבּת‬9‫ג ֲאָבל ֶזה ֶשׁ ִנַּטּל ַהֵחֶפץ ִמֶמּנּוּ – ָפּטוּר‬ ‫ "ִלְפֵני ִﬠֵוּר ל ֹא ִתֵתּן‬12‫יד ְועוֵֹבר ַﬠל‬,‫ ֵחֶפץ ְלהוִֹציאוֹ ֵמ ְרשׁוּת ִל ְרשׁוּת‬11‫ַהתּוָֹרה ִמשּׁוּם ֶשַׁמְּכִשׁיל ֶאת ֲחֵברוֹ ְונוֵֹתן לוֹ‬ ‫טו ְוִאם ַהֵחֶפץ ָהָיה ֻמָנּח ְבִּﬠְנָין ֶשַׁאף ִאם ל ֹא ָהָיה נוְֹתנוֹטז לוֹ ָהָיה ָיכוֹל ִלְטּלוֹ ְבַּﬠְצמוֹ – ֵאינוֹ עוֵֹבר ַﬠל "ִלְפֵני‬."‫ִמְכשׁוֹל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ַוֲאִפלּוּ ְבַּכ ְרְמִלית‬,‫ ֲאִפלּוּ הוּא ָנְכ ִרי‬11,‫ ֲאָבל ִמִדְּבֵרי סוְֹפ ִרים ָאסוּר ִלְתּנוֹ לוֹיז‬.‫ִﬠֵוּר" ִמן ַהתּוָֹרה‬ 13,‫יט‬.‫שכ"היח ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫ ְוָלֵכן ָאסוּר ְלהוִֹשׁיט ְלמוָּמ ִרים ְדַּבר‬14,‫כ‬.‫ ִמְפֵּני ֶשְׁמַּסֵיַּﬠ ְלעוְֹבֵרי ֲﬠֵבָרה‬,‫וְּב ִיְשָׂרֵאל ֵישׁ עוֹד ִאסּוּר ִמִדְּבֵרי סוְֹפ ִרים‬ ‫כב‬:‫ִאסּוּרכא ֲאִפלּוּ ָיכוֹל ַהמּוָּמר ִלְטּלוֹ ְבַּﬠְצמוֹ‬ 4 Similarly, it is forbidden on Shabbos to lend out utensils to a Jew who is suspect to perform forbidden labor on Shabbos [and who may use these utensils for that purpose. The prohibition applies] even if [the Jew] could borrow these utensils from someone else. If, however, [the prospective lender] has reason to think that [the other Jew] will perform a permitted task with [the utensil], it is permitted to lend him a utensil that is easily available. If, however, [the utensil] is not easily available, it is forbidden to lend it to [the other Jew] unless the matter involves “the ways of peace.”15 When, by contrast, [the lender] has no reason to think [that the other Jew] will perform a permitted task with it, it is forbidden to lend him [the utensil] even when the matter involves “the ways of peace.”16 Similarly, when [a fellow Jew] is performing a forbidden labor, it is forbidden to wish him, “Be successful in your task,” even though it is [common] etiquette to offer [such wishes] to anyone who performs such a task,17 even to a non-Jew, as an expression of “the ways of peace.”18 Nevertheless, it is forbidden [to make such statements] to a Jew [who performs such labor] because [by doing so] one encourages transgressors. 12/16/2020, 10:33 AM

Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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‫ ֲאִפלּוּ הוּא ְכִּלי ַהָמּצוּי לוֹ ִלְשׁאוֹל‬,‫ד ְוֵכן ָאסוּר ְלַהְשִׁאיל ְכִּלי ְמָלאָכה ְבַּשָׁבּת ְל ִיְשָׂרֵאל ֶהָחשׁוּד ַלֲﬠשׂוֹת ְמָלאָכה ְבַּשָׁבּת‬ – ‫ ֲאָבל ִאם ֵאינוֹ ָמצוּי‬,‫ ְוִאם ֵישׁ ִלְתלוֹת ֶשַׁיֲּﬠֶשׂה בּוֹ ְמֶלאֶכת ֶהֵתּר – ֻמָתּר ְלַהְשִׁאילוֹ ִאם הוּא ְכִּלי ַהָמּצוּי‬.‫ְבָּמקוֹם ַאֵחר‬ ‫ ֲאָבל ִאם ֵאין ִלְתלוֹת ֶשַׁיֲּﬠֶשׂה בּוֹ ְמֶלאֶכת ֶהֵתּר – ָאסוּר‬15.‫ָאסוּר ְלַהְשִׁאילוֹ לוֹ ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ִמשּׁוּם ַדּ ְרֵכי ָשׁלוֹם‬ 16,‫כג‬.‫ְלַהְשִׁאילוֹ לוֹ ֲאִפלּוּ ְבָּמקוֹם ֶשֵׁיּשׁ בּוֹ ִמשּׁוּם ַדּ ְרֵכי ָשׁלוֹם‬ ‫כד ַאף ַﬠל ִפּי ֶשֶׁדֶּר ֶאֶרץ לוַֹמר ֵכּן ְלָכל עוֵֹסק‬," ‫ ָאסוּר לוַֹמר לוֹ "ִתְּצַלח ְמַלאְכְתּ‬,‫ְוֵכן ִמי ֶשׁעוֵֹסק ִבְּמֶלאֶכת ִאסּוּר‬ ‫ ִמשּׁוּם ֶשַׁמֲּחִזיק ְיֵדי עוְֹבֵרי‬,‫ ִמָכּל ָמקוֹם ְל ִיְשָׂרֵאל ָאסוּר‬18,‫כו‬,‫ ִמשּׁוּם ַדּ ְרֵכי ָשׁלוֹם‬,‫ ַוֲאִפלּוּ ְלַﬠכּוּ"ם‬17,‫ִבְּמָלאָכהכה‬ ‫כז‬:‫ֲﬠֵבָרה‬ 5 When [a person standing in a public or private domain] extends his hand into the opposite [type of] domain while holding an object in his hand and places [the object] in the hand of a person standing there, [the one placing the object in the other’s hand] is liable because he performed both the akirah and the hanachah. The other person is exempt.19 With regard to the prohibitions of Shabbos, [the recipient’s conduct] is permitted. Nevertheless, it is forbidden according to Rabbinic Law, even in a karmelis, because he is assisting transgressors. ‫ ַוֲחֵברוֹ‬,‫ ֶשָׁﬠָשׂה ֲﬠִקיָרה ְוַהָנָּחה‬,‫ ְוִה ִנּיַח ְבַּיד ֲחֵברוֹ ָהעוֵֹמד ָשׁם – הוּא ַחָיּב‬,‫ה ְכֶּשָׁפַּשׁט ָידוֹ ִל ְרשׁוּת ְשׁ ִנָיּה ְוֵחֶפץ ְבָּידוֹ‬ ‫ ִמשּׁוּם ֶשְׁמַּסֵיַּﬠ ְלעוְֹבֵרי ֲﬠֵבָרה‬,‫ ְוָאסוּר ִמִדְּבֵרי סוְֹפ ִריםכט ֲאִפלּוּ ְבַּכ ְרְמִלית‬,‫ וֻּמָתּר ִמשּׁוּם ִאסּוּר ַשָׁבּת‬19,‫ָפּטוּרכח‬: 6 If [one person] was standing in a private domain and another person was [standing] in the public domain, and [the first person] placed an object in the hand of the second [person] while [the first person’s] hand was more than ten [handbreadths] above [the ground], i.e., in a makom p’tur, both are exempt.20 [The rationale is that a distinction is made between the person standing in in the public domain himself and his relationship with the other person:] True, with regard to [the person in the public domain], his hand is not considered as a makom p’tur, because it is placed in the same category as his body which is standing on the ground in the public domain, as explained.21 Nevertheless, with regard to the other person [who is standing in a private domain, and who places an object in the hand of the person standing in the public domain], even [part of] the [recipient’s] body is deemed a makom p’tur [when it is] ten [handbreadths] above [the ground].22 Even so, according to Rabbinic Law, they are forbidden to carry out this [transfer] unless the recipient takes the object [from the person standing in the private domain], passes it while holding it ten [handbreadths] above [the ground], and places it down in a makom p’tur ten [handbreadths] above [the ground]. If, however, [the recipient] places [the object] down on the ground, [the transfer] is forbidden according to Rabbinic Law, [because] a transfer was made from a private domain to a public domain via a makom p’tur through [the actions of] these two people. Indeed, [it is] even [forbidden to transfer an object in this manner from a private domain] into a karmelis, as will be stated in sec. 346[:2-3]. Even if [the person standing in the private domain] would place [the object] in a makom p’tur that is [located] less than ten handbreadths from the ground [this, too, would be forbidden, since] between [the actions of] the two of them, [the object] would have been transported from a private domain to a makom p’tur via the [space] of a public domain. It is possible that this also involves [the violation of] a Rabbinic prohibition, as does transporting [an object] from a private domain to another private domain via the [space] of a public domain, as will be explained.23 Were the person to carry [the object from a public domain] to a private domain while holding it ten [handbreadths above the ground], he would be liable according

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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to Scriptural Law. [The rationale is that] with regard to his own self, the person’s hand is not considered as a makom p’tur because it is placed in the same category as his body.24 [Thus,] when he [lifts up] his body to walk [i.e., performing an akirah], he also [lifts up] the object from the public domain. Afterwards, he placed [the object] down in a private domain, [thus completing a Scripturally forbidden transfer]. There are authorities who maintain that even with regard to others, neither a person’s hand nor other parts of his body are considered as a makom p’tur, just as they are not considered as a makom p’tur with regard to the person himself. Similarly, other living beings are not considered a makom p’tur even though [the location where the object comes to rest] is more than ten handbreadths above [the ground]. Instead, [all living beings] are considered as the ground of the public domain on which they are standing. By the same token, if [the people or animals] are standing on an entity that is a karmelis in the public domain25 or [they are standing] in an actual karmelis,26 they are categorized as a karmelis, even if they are very high.27 If, however, [the people or animals] are standing on a makom p’tur, all authorities agree that they are categorized as a makom p’tur. ‫ ֶשׁהוּא‬,‫ ְוִהיא ְגבוָֹהה ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬,‫ ְוִה ִנּיַח ַהֵחֶפץ ְבַּיד ֲחֵברוֹ‬,‫ו ְוִאם הוּא עוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד ַוֲחֵברוֹ ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ ְלִפי ֶשׁ ִנְּגֶרֶרת‬,‫ ֶשַׁאף ֶשְׁלַּגֵבּי ֲחֵברוֹ ַﬠְצמוֹ ֵאין ָיד ֶשׁלּוֹ ֶנְחֶשֶׁבת לוֹ ְמקוֹם ְפּטוּר‬20,‫ל‬,‫ְמקוֹם ְפּטוּר – ְשֵׁניֶהם ְפּטוּ ִרים‬ ‫ ִמָכּל ָמקוֹם ְלַגֵבּי ָאָדם ַאֵחר ַגּם גּוּפוֹ הוּא ְמקוֹם ְפּטוּר‬21,‫לא‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ַאַחר גּוּפוֹ ָהעוֵֹמד ַﬠל ַק ְרַקע ְרשׁוּת ָהַרִבּים‬ 22,‫לב‬.‫ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬ ‫ וַּמ ִנּיחוֹ‬,‫ ֶאָלּא ִאם ֵכּן ֲחֵברוֹ מוִֹלי ַהֵחֶפץ ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה‬,‫ֲאָבל ִמָכּל ָמקוֹם ֲאסוּ ִרים ַלֲﬠשׂוֹת ֵכּן ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֲאָבל ִאם ַמִנּיחוֹ ָבָּאֶרץ – ֲהֵרי ַנֲﬠֵשׂית ַﬠל ְיֵדי ְשֵׁניֶהם הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד‬.‫ִבְּמקוֹם ְפּטוּר ַהָגּבוַֹהּ ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬ ‫לג‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שמ"ו‬,‫ ְוֵישׁ ְבֶּזה ִאסּוּר ִמִדְּבֵרי סוְֹפ ִרים ֲאִפלּוּ ְבַּכ ְרְמִלית‬,‫ִל ְרשׁוּת ָהַרִבּים ֶדֶּר ְמקוֹם ְפּטוּר‬ ‫ַוֲאִפלּוּ ִאם ַמִנּיחוֹ ִבְּמקוֹם ְפּטוּר ֶשׁהוּא ְלַמָטּה ֵמֲﬠָשָׂרה – ֲהֵרי ַנֲﬠֶשׂה ַﬠל ְיֵדי ְשֵׁניֶהם ִטְלטוּל ֵמ ְרשׁוּת ַהָיִּחיד ִלְמקוֹם ְפּטוּר‬ ‫לד ְכּמוֹ ִבְּמַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד‬,‫ ְוֶאְפָשׁר ֶשֵׁיּשׁ ְבֶּזה ַגּם ֵכּן ִאסּוּר ֶשׁל ִדְּבֵריֶהם‬,‫ֶדֶּר ֲא ִויר ְרשׁוּת ָהַרִבּים‬ 23,‫לה‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ֶדֶּר ֲא ִויר ְרשׁוּת ָהַרִבּים‬ ‫ ֶשֲׁהֵרי ְלַגֵבּי ַﬠְצמוֹ ֵאין ָידוֹ ֶנְחֶשֶׁבת לוֹ‬,‫ְוִאם מוִֹליִכים ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה ְלֵאיזוֹ ְרשׁוּת ַהָיִּחיד – ֲהֵרי ֶזה ַחָיּב ִמן ַהתּוָֹרה‬ ‫ ֲהֵרי ָﬠַקר ַהֵחֶפץ ֵמ ְרשׁוּת ָהַרִבּים ְוִה ִנּיחוֹ ַאַחר ָכּ‬,‫ וְּכֶשָׁﬠַקר גּוּפוֹ ָלֶלֶכת‬24,‫ ֶשִׁהיא ִנְגֶרֶרת ַאַחר גּוּפוֹ‬,‫ְמקוֹם ְפּטוּר‬ ‫לו‬.‫ִבּ ְרשׁוּת ַהָיִּחיד‬ ‫ ְוֵכן‬,‫ ְכּמוֹ ֶשֵׁאין ֶנְחָשִׁבים ְלַגֵבּי ַﬠְצמוֹ‬,‫ְוֵישׁ אוְֹמ ִריםלז ֶשַׁגּם ְלַגֵבּי ֲאֵח ִרים ֵאין ָידוֹ אוֹ ְשָׁאר גּוּפוֹ ֶנְחָשִׁבים ְמקוֹם ְפּטוּר‬ ‫ ֶאָלּא ֲהֵרי ֵהם ְכַּק ְרַקע ְרשׁוּת ָהַרִבּים ֶשֵׁהם עוְֹמִדים‬,‫ ֲאִפלּוּ ֵהם ְגּבוִֹהים ֵמֲﬠָשָׂרה‬,‫ְשָׁאר ַבֲּﬠֵלי ַח ִיּיםלח ֵאיָנם ְמקוֹם ְפּטוּר‬ ,‫ – ֲהֵרי ֵהם ַכּ ְרְמִלית‬26‫ אוֹ ְבַּכ ְרְמִלית ַמָמּשׁ‬25,‫ ְוֵכן ִאם עוְֹמִדים ַﬠל ַגֵּבּי ָדָבר ֶשׁהוּא ַכּ ְרְמִלית ִבּ ְרשׁוּת ָהַרִבּים‬.‫ָﬠֶליָה‬ ‫ ֲאָבל ִאם עוְֹמ ִדים ַﬠל ַגֵּבּי ָדָבר ֶשׁהוּא ְמקוֹם ְפּטוּר – ֵהם ְמקוֹם ְפּטוּרלט ְלִדְבֵרי ַהֹכּל‬27.‫ֲאִפלּוּ ֵהם ְגּבוִֹהים ַה ְרֵבּה‬: 7 When a person is standing inside [a private domain] and he extends a hand or another one of his limbs outside [of that domain], all [of the above] authorities28 agree that [his hand] is categorized as a makom p’tur29even when [the limb] is less than ten handbreadths above the ground, and even with regard to the person himself. [Hence,] it is permissible for [the person] to take into his hand an object that was resting in the public domain.30 [The rationale is that the person’s] hand is not placed in the same category as his body and hence [is not] deemed a private domain,31 since [his hand and his body] are located in separate domains. Nor is his hand placed in the same category as the public domain in which it is located, since it is connected to his body which is standing in a private domain.32 Hence, [his hand] is a makom p’tur.

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(The fact that it is forbidden for him – and even for another person – to place an object from the public domain in his hand so that he can bring it into the private domain33 even though [it is permitted for him to] bring an object from a makom p’tur to a private domain34 [does not represent a contradiction to the above statement]. For this prohibition is a decree, [imposed] lest the person come to lift up [an object] from the public domain and place it in a private domain, since according to Rabbinic Law, it is forbidden to bring about the entry [of an object] from the public domain to a private domain even via a makom p’tur, as explained in sec. 346[:2].) If, however, one removed an object by hand from a private domain, even if his hand first came to rest in [the open space] of the public domain,35 [the object] is not considered to have been placed down in a makom p’tur. If, afterwards, [the person] placed down the object in the public domain, he is liable. [The rationale is that the fact that an object] comes to rest in [a person’s] hand is considered as a hanachah only when the object is placed [in] his hand from another place. [This rule does not apply,] however, [when a person who was holding] an object in his hand in one domain extends that hand into another domain. Since extending that hand is not considered as bringing the hand itself to rest – for the hand is extended in the air – it is [also] not considered as bringing the object [he holds in his hand] to rest. [The fundamental concept is that] extending one’s hand is not comparable to bringing one’s body to a standstill. When one stands to rest, his standing is also considered as a hanachah for an object on his body36 or in his hand,37 because his body is itself standing and resting on the ground. In contrast, when one merely extends his hand, it is extended and resting in midair.38 There are authorities who [differ and] maintain that when [a person’s] hand is extended into another domain, it is governed entirely by the rules of that domain,39 whether it be a private domain or a public domain. The same law applies to any of [a person’s] other limbs despite the fact that they are connected to his body and [his body] is located in a different domain. {Note: According to these authorities, the reason] a person who extends his hand from one domain to another while holding an object is not liable until he places the object on the ground or in the hand of another person, while if another person takes the object from him, [both] he [and that other person] are exempt, is because, [in the first instance,] the object is not considered to have come to rest in the [second] domain. Even though the object that is held in his hand is considered [according to these authorities] as being in the [second] domain entirely, and thus, [by extending his hand into the second domain while holding the object, seemingly,] he took it out from one domain to another, [nevertheless, a hanachah has yet to be performed]. For holding an object at rest in one’s hand is not considered as a hanachah,since the object was in his hand beforehand, as explained above.} Therefore, [a different ruling applies] if one lowered his hand [to] within three handbreadths of the ground in the domain into which he brought [the object], whether it is a private domain or a public domain. [According to these authorities the person] is liable even if he did not place the object on the ground. [The rationale is that the space] within three [handbreadths] of the ground is considered as the ground itself. Thus, [when one lowers his hand within three handbreadths of the ground,] it is as if his hand came to rest on the ground itself, and his hand is considered entirely as part of that [other] domain.

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(All authorities agree that if [a person’s] hand is extended from a private domain to [the open space] more than ten [handbreadths] above the public domain, his hand is deemed a makom p’tur.)40 Therefore,41 [when a] circumcision [is to be performed] on Shabbos, it is permitted to transfer the infant from a private domain to a karmelis [in the following manner]:42 Two women should stand inside [the house]. One [of the women] should extend her hands outside, more than ten [handbreadths above the ground, a place] that all authorities deem a makom p’tur. [While standing inside the house,] the other [woman] should take the infant from inside [the house], pass him outside and place him on the hands of the other woman [who is standing inside but whose hands] are stretched outside [the house] more than ten handbreadths above [the ground].43 This is considered as placing [the infant] down in a makom p’tur, since the infant was placed on [the woman’s] hands from another place.44 Afterwards, even [the woman who received] the infant45 may place him in the hands of another woman who is standing outside, [whose hands] are also more than ten [handbreadths above the ground. The baby should be brought out of the house in this manner] for there are authorities who maintain that [the woman’s] hands are considered as a makom p’tur with regard to another person, as explained above.46 Their words can be relied on to enable leniency in this situation47 in a karmelis, where the prohibition [against transferring from another domain] is Rabbinic in origin, for one may rely on the more lenient opinion in questions of Rabbinic Law. Furthermore, there are authorities who grant total license to carry from a private domain to a karmelis via a makom p’tur, as stated in sec. 346[:3]. (The woman standing outside, however, may not take [the infant] from the [second] woman standing inside,48 for with regard to her own self,49 her hands are not considered as a makom p’tur.50 [Therefore,] were she to have taken the infant [from the hands of the woman standing inside], it [would be] as if he was placed on the ground [outside], as stated above.51 Thus, these three women would have brought about the transfer [of the infant] from a private domain to a karmelis via a makom p’tur. There are authorities who forbid this, and one should conduct himself stringently, in accordance with their words, as stated in that source.52 [No leniency may be granted because the observance of a mitzvah is involved,] for the violation of even a minor prohibition by a Jew may not be permitted for the sake of a mitzvah, as explained in sec. 331[:7-8].)53 Afterwards, the woman standing outside should place [the infant] on the arms of another woman [whose hands are at least ten handbreadths above the ground], and she should pass him to the arms of another woman. [The infant should be passed] less than four cubits at one time54 while [being held] more than ten [handbreadths] above [the ground] at all times.55 [Passing the infant in this manner] is not forbidden as a decree, lest one [woman] rest while holding the infant in her hands, which would be considered as [if] she [had] placed the child down on the ground, as explained above. For even if [a woman] would [rest while holding the infant], all that would have been brought about would be a transfer from a private domain to a karmelis via a makom p’tur. A decree [safeguarding against] such a transfer should not be issued, since there are authorities who permit it entirely.56 When [the women] reach [an area] before the courtyard of the synagogue,57 which is a private domain, one woman should stand inside [the courtyard] and extend her

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hand outside [of it], more than ten [handbreadths above the ground]. The woman standing outside [the synagogue courtyard holding the infant in her hands] should place him on [the extended] arms [of the woman standing inside], which are a makom p’tur according to all opinions. Thus, the infant will have been transferred from one private domain58 to another private domain59 via a makom p’tur60that is more than ten [handbreadths above the ground. Such a transfer] is permitted even for one’s personal matters61 provided both domains belong to one person, in which instance, there is no need for an eruv at all. If, however, the domains belong to two people, and it is impossible to establish an eruv [between them, such a transfer] is forbidden, as will be stated in sec. 353[:3].62 Therefore, in the instance at hand, it is permitted to make the transfer in the manner described above if there is no one dwelling in the courtyard of the synagogue.63 If, however, a person lives there, it is forbidden to bring anything there from another courtyard for which an eruv has not been established.64 The eruv [used] for the synagogue itself is not effective [in allowing a transfer] when it is forbidden to carry in the lane outside it, as will be stated in sec. 366[:6]. Therefore, [in such an instance,] there is absolutely no license to have Jews bring [the infant] into the synagogue even when one person performs the akirah and the other the hanachah, as stated in sec. 331[:8]. Indeed, concerning a [similar] prohibition – [bringing an object] into a courtyard for which an eruv was not established – [our Sages] said65 that the Sages upheld the safeguard they instituted even though [a mitzvah for which one is] punished by kareis [for failing to observe] is involved.66 [For our Sages ruled that] if it is not possible to have the knife67 [to be used for the circumcision] brought by a non-Jew,68 the circumcision should be postponed until the following day. [The rationale is that] there is no way [to permit] a Jew to bring [the knife] without an eruv, in a place where an eruv is required.69 [This ruling] does not follow [the reasoning of] the authority who grants leniency in this situation because [one is acting] for the sake of a mitzvah. ‫ ְלִדְבֵרי‬29,‫ ֲאִפלּוּ ֵהן ְלַמָטּה ֵמֲﬠָשָׂרה – ֵהן ְמקוֹם ְפּטוּרמ‬,‫ז ָהעוֵֹמד ִבְּפ ִנים וָּפַשׁט ָיָדיו אוֹ ֶאָחד ִמְשָּׁאר ֵאיָבָריו ַלחוּץ‬ 30,‫מב‬,‫ ְלִﬠ ְנָין ֶשֻׁמָּתּר לוֹ ְלַהְכ ִניס ְלתוֹ ָידוֹ ֵחֶפץ ַהֻמָּנּח ִבּ ְרשׁוּת ָהַרִבּים‬,‫ ֲאִפלּוּ ְלַגֵבּי אוֹתוֹ ָהָאָדם ַﬠְצמוֹ‬28,‫ַהֹכּלמא‬ ‫ ְוַגם ֵאינוֹ ִכּ ְרשׁוּת ָהַרִבּים‬,‫ הוִֹאיל ְוֵהן ִבּ ְרֻשׁיּוֹת ֻמְחָלקוֹת‬31,‫מג‬,‫ֶשֵׁאין ָידוֹ ִנְגֶרֶרת ַאַחר גּוּפוֹ ִלְהיוֹת ְרשׁוּת ַהָיִּחיד ָכּמוֹהוּ‬ ‫ ְלִפיָכ הוּא ְמקוֹם ְפּטוּר‬32,‫מה‬.‫ הוִֹאיל ַוֲאגוָּדה ְבּגוּפוֹ ָהעוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד‬31,‫מד‬,‫ֶשִׁהיא ְבּתוָֹכהּ‬. (‫ ַאף ַﬠל ִפּי ֶשַׁמְּכִניס‬33,‫ ִלֵתּן ֵחֶפץ ְלָידוֹ ֵמ ְרשׁוּת ָהַרִבּים ֶשַׁיְּכִניֶסנּוּ ִל ְרשׁוּת ַהָיִּחיד‬,‫מו ַוֲאִפלּוּ ְלַאֵחר‬,‫וַּמה ֶשָּׁאסוּר לוֹ‬ ‫ – ִאסּוּר ֶזה הוּא ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ָיב ֹא ַלֲﬠשׂוֹת ְבַּﬠְצמוֹ ֲﬠִקיָרה ֵמ ְרשׁוּת ָהַרִבּים ְוַהָנָּחה‬34‫ִמְמּקוֹם ְפּטוּר ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְכּמוֹ‬,‫מז ֶשָׁאסוּר ִמִדְּבֵרי סוְֹפ ִרים ִלְגרוֹם ַהְכָנָסה ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד ֲאִפלּוּ ֶדֶּר ְמקוֹם ְפּטוּר‬,‫ִבּ ְרשׁוּת ַהָיִּחיד‬ ‫)ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"ומח‬. ‫ – ֵאין זוֹ ֲחשׁוָּבה ַהָנָּחה‬35‫ ֲאִפלּוּ ִאם ָנָחה ָידוֹ ְתִּחָלּה ַבֲּא ִויר ְרשׁוּת ָהַרִבּים‬,‫ֲאָבל ִאם הוִֹציא ֵחֶפץ ְבָּידוֹ ֵמ ְרשׁוּת ַהָיִּחיד‬ ‫ ְלִפי ֶשַׁהָנָּחה ַﬠל ַהָיּד ֵאיָנהּ ֲחשׁוָּבה ַהָנָּחה ֶאָלּא ְלֵחֶפץ‬,‫ ְוִאם ַאַחר ָכּ ִה ִנּיַח ַהֵחֶפץ ִבּ ְרשׁוּת ָהַרִבּים – ַחָיּב‬,‫ִבְּמקוֹם ְפּטוּר‬ ‫ ֵכּיָון ֶשֵׁאין הוָֹשָׁטה זוֹ‬,'‫מט ֲאָבל ֵחֶפץ ֶשָׁהָיה ָﬠֶליָה ַבְּתִּחָלּה ִבּ ְרשׁוּת זוֹ ְוהוִֹשׁיָטהּ ִל ְרשׁוּת ב‬,‫ֶשֻׁהַנּח ָﬠֶליָה ִמָמּקוֹם ַאֵחר‬ .‫ ֶשֲׁהֵרי ִהיא ְתּלוָּיה ַכּאן ַבֲּא ִויר – הוּא ַהִדּין ֶשֵׁאיָנהּ ֲחשׁוָּבה ַהָנָּחה ְלַהֵחֶפץ ֶשָׁבּהּ‬,‫ֲחשׁוָּבה ַכּאן ַהָנָּחה ַלָיּד ַﬠְצָמהּ‬ 36,‫ ֶשְׁכֶּשׁעוֵֹמד ָלפוּשׁ – ֲﬠִמיָדה זוֹ ֲחשׁוָּבה ַהָנָּחהנ ַגּם ְלַהֵחֶפץ ֶשַׁﬠל גּוּפוֹנא‬,‫ֶשׁהוָֹשַׁטת ַהָיּד ֵאיָנהּ דּוָֹמה ַלֲﬠִמיַדת גּוּפוֹ‬ ‫ ֶשִׁהיא ְתּלוָּיה ְוָנָחה‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבּהוָֹשַׁטת ָידוֹ ְלַבָדּהּ‬,‫ ְלִפי ֶשַׁהגּוּף ַﬠְצמוֹ עוֵֹמד ְוָנח ַﬠל ַגֵּבּי ַק ְרַקע‬37,‫נב‬,‫אוֹ ֶשַׁﬠל ָידוֹ‬ 38,‫נג‬.‫ָבֲּא ִויר‬ ,‫ ִאם ְרשׁוּת ַהָיִּחיד – ְרשׁוּת ַהָיִּחיד‬39,‫ְוֵישׁ אוְֹמ ִריםנד ֶשָׁיּדוֹ ַהְפּשׁוָּטה ִל ְרשׁוּת ַאֶחֶרת ֲהֵרי ִהיא ְלַגְמֵרי ְכּאוָֹתהּ ְרשׁוּת‬ ‫נה ַאף ַﬠל ִפּי ֶשֲׁאגוּ ִדים ַבּגּוּף ָהעוֵֹמד ִבּ ְרשׁוּת‬,‫ ְוהוּא ַהִדּין ְלֶאָחד ִמְשָּׁאר ֵאָבָריו‬.‫ִאם ְרשׁוּת ָהַרִבּים – ְרשׁוּת ָהַרִבּים‬ ‫ַאֶחֶרת‬.

12/16/2020, 10:33 AM

‫‪https://www.chabad.org/library/article_cdo/aid/4051011/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...‬‬

‫ַהָגָּה"ה‪ :‬וַּמה ֶשַּׁהפּוֵֹשׁט ָידוֹ ֵמ ְרשׁוּת ִל ְרשׁוּת ְוֵחֶפץ ְבָּידוֹ ֵאינוֹ ַחָיּב ַﬠד ֶשַׁיּ ִנּיַח הוּא ַהֵחֶפץ ַﬠל ַגֵּבּי ַק ְרַקע‪ ,‬אוֹ ְלַיד ֲחֵברוֹ[‬ ‫ָהעוֵֹמד ָשׁם‪ֲ ,‬אָבל ִאם ֲחֵברוֹ ְנָטלוֹ ִמֶמּנּוּ – ַאף הוּא ָפּטוּר‪,‬נו ַאף ַﬠל ִפּי ֶשַׁהֵחֶפץ ֻמָנּח ְבָּידוֹ ֶשִׁהיא ֲחשׁוָּבה ְכּאוָֹתהּ ְרשׁוּת‬ ‫ְלַגְמֵרי‪ַ ,‬וֲהֵרי הוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת – ֶזהוּ ְלִפי ֶשׁלּ ֹא ָה ְיָתה ֲﬠַד ִין ַהָנָּחה ְלֵחֶפץ ֶזה ְבּאוָֹתהּ ְרשׁוּת‪,‬נז ֶשַׁהָנַּחת ַהֵחֶפץ ַבָּיּד‬ ‫‪ֵ].‬איָנהּ ֲחשׁוָּבה ַהָנָּחה‪ ,‬הוִֹאיל ְוָהָיה ָבּה ִמְתִּחָלּה‪,‬נח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪37‬‬ ‫ְלִפיָכ ‪ִ 40‬אם ִשְׁלֵשׁל ָידוֹ ְלַמָטּה ִמג' ְטָפִחים ָסמוּ ָלָאֶרץ ְבּאוָֹתהּ ְרשׁוּת ֶשִׁהְכ ִניָסהּ ְלָשׁם‪ֵ ,‬בּין ֶשִׁהיא ְרשׁוּת ַהָיִּחיד ֵבּין‬ ‫ֶשִׁהיא ְרשׁוּת ָהַרִבּים – ַחָיּב‪,‬נט ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִה ִנּיַח ַהֵחֶפץ ָבָּאֶרץ‪ֶ ,‬שָׁכּל ָפּחוֹת ִמג' ָסמוּ ָלָאֶרץ הוּא ָכָּאֶרץ‪,‬ס וְּכִאלּוּ‬ ‫‪ָ.‬נָחה ָידוֹ ָבָּאֶרץ ַﬠְצָמהּ‪,‬סא ְוָידוֹ ִהיא ְכּאוָֹתהּ ְרשׁוּת ְלַגְמֵרי‬ ‫‪).40‬וְּלִדְבֵרי ַהֹכּל ִאם ָידוֹ ְפּשׁוָּטה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ִ ,‬היא ְמקוֹם ְפּטוּרסב(‬ ‫ְוָלֵכן‪ֵ 41‬ישׁ ְלַהִתּיר ְבִּמיָלה ְבַּשָׁבּת ְלהוִֹציא ַהִתּינוֹקסג ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִליתסד‪ַ 42 ,‬ﬠל ְיֵדי ֶשַׁיַּﬠְמדוּ ְשֵׁתּי ָנִשׁים‬ ‫ִבְּפ ִנים‪ְ ,‬וַאַחת ֵמֶהן תּוִֹשׁיט ָיֶדיָה ַלחוּץ ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ ,‬שֵׁהן ְמקוֹם ְפּטוּר ְלִדְבֵרי ַהֹכּל‪ְ ,‬וַהְשִּׁנָיּה ִתּטּוֹל ַהִתּינוֹק ִמִבְּפ ִנים‬ ‫ְותוִֹשׁיֶטנּוּ ַלחוּץ‪ְ ,‬וַת ִנּיֶחנּוּ ַﬠל ְיֵדי ָהִאָשּׁה ַהְפּשׁוּטוֹת ַלחוּץ ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ַ 43,‬וֲהֵרי זוֹ ַהָנָּחה ִבְּמקוֹם ְפּטוּר‪ֵ ,‬כּיָון‬ ‫ֶשַׁהִתּינוֹק ֻהַנּח ַﬠל ָיֶדיָה ִמָמּקוֹם ַאֵחר‪ְ 44,‬וַאַחר ָכּ ַתִּנּיַח ֲאִפלּוּ ִהיא ַﬠְצָמהּ ֶאת ַהִתּינוֹק ַﬠל ְיֵדי ִאָשּׁה ַאֶחֶרת‪45‬‬ ‫ָהעוֶֹמֶדת ַבּחוּץ‪ֶ ,‬שֵׁהן ַגּם ֵכּן ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ ,‬שֵׁיּשׁ אוְֹמ ִרים ֶשֵׁהן ְמקוֹם ְפּטוּר ְלַגֵבּי ָאָדם ַאֵחר‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְלַמְﬠָלה‪,‬סה‪ְ 46 ,‬וֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבִּﬠ ְנָין ֶזה‪ְ 47‬בַּכ ְרְמִלית ֶשִׁאסּוּרוֹ ִמִדְּבֵרי סוְֹפ ִרים‪ֶ ,‬שְׁבִּדְבֵרי סוְֹפ ִרים‬ ‫ַהֵלּ ַאַחר ַהֵמֵּקל‪ְ ,‬ועוֹד ֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרין ְלַגְמֵרי ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ְמקוֹם ְפּטוּר‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְבִּסָמּן שמ"ו‪.‬סו‬ ‫ֲאָבל ָהעוֶֹמֶדת ַבּחוּץ ל ֹא ִתטּוֹל ֵמַﬠל ְיֵדי ָהעוֶֹמֶדת ִבְּפ ִנים‪ֶ 48,‬שֲׁהֵרי ְלַגֵבּי ַﬠְצָמהּ‪ֵ 49‬אין ָיֶדיָה ֲחשׁוּבוֹת ְמקוֹם(‬ ‫ְפּטוּר‪ 50,‬וְּכֶשׁנּוֶֹטֶלת ַהִתּינוֹק ְבָּיֶדיָה ֲהֵרי ֶזה ְכִּאלּוּ ִה ִנּיַחתּוּ ָבָּאֶרץ‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‪,‬סז‪ַ 51,‬וֲהֵרי ַנֲﬠֵשׂית ַכּאן ַﬠל‬ ‫ְיֵדי ְשָׁלְשָׁתּן הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ְמקוֹם ְפּטוּר‪,‬סח ְוֵישׁ אוְֹס ִרים ְבֶּזה ְוֵישׁ ְלַהֲחִמיר ְכִּדְבֵריֶהם‪ְ ,‬כּמוֹ‬ ‫‪ֶ).53‬שׁ ִנְּתָבֵּאר ָשׁם‪ 52.‬וִּמשּׁוּם ֹצֶר ִמְצָוה ֵאין ַמִתּי ִרין שׁוּם ִאסּוּר ַקל ַﬠל ְיֵדי ִיְשָׂרֵאל‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן של"אסט‬ ‫ְוַאַחר ָכּ ַתֲּחזוֹר ָהעוֶֹמֶדת ַבּחוּץ ְוַת ִנּיֶחנּוּ ַﬠל ְיֵדי ֲחֶב ְרָתּהּ‪ַ ,‬וֲחֶב ְרָתּהּ ַﬠל ְיֵדי ֲחֶב ְרָתּהּ ְבָּפחוֹת ָפּחוֹת ִמד' ַאמּוֹת‪ְ 54,‬וַהֹכּל‬ ‫ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ְ 55.‬וֵאין ִל ְגזוֹר ֶשָׁמּא ַתֲּﬠמוֹד ַאַחת ָלפוּשׁ ְבּעוֹד ַהִתּינוֹק ַﬠל ָיֶדיָה‪ַ ,‬וֲהֵרי ֶזה ְכִּאלּוּ ִה ִנּיַחתּוּ ָבָּאֶרץ‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪ְ ,‬לִפי ֶשַׁאף ִאם ַתֲּﬠֶשׂה ֵכּן ל ֹא ַנֲﬠֵשׂית ַכּאן ֶאָלּא הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ְמקוֹם ְפּטוּר‪,‬‬ ‫ְוֵאין ָלנוּ ִלְגזוֹר ָכּל ָכּ ְבּהוָֹצָאה זוֹ‪ֵ ,‬כּיָון ֶשֵׁיּשׁ ַמִתּי ִרים אוָֹתהּ ְלַגְמֵרי‪56.‬‬ ‫וְּכֶשַׁיִּגּיעוּ ִלְפֵני ֲחַצר ֵבּית ַהְכֶּנֶסת‪ֶ 57,‬שִׁהיא ְרשׁוּת ַהָיִּחיד‪ַ ,‬תֲּחזוֹר ִאָשּׁה ַאַחת ְוַתֲﬠמוֹד ִבְּפ ִנים‪ְ ,‬ותוִֹשׁיט ָיֶדיָה ַלחוּץ‬ ‫ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ְ ,‬וָהעוֶֹמֶדת ַבּחוּץ ַתּ ִנּיֶחנּוּ ַﬠל ָיֶדיָה‪ֶ ,‬שֵׁהן ְמקוֹם ְפּטוּר ְלִדְבֵרי ַהֹכּל‪ְ .‬וִנְמָצא ֶשֶׁהֱﬠִבירוּ ַהִתּינוֹק ֵמ ְרשׁוּת‬ ‫ַהָיִּחיד‪ִ 58‬ל ְרשׁוּת ַהָיִּחיד‪ֶ 59‬דֶּר ְמקוֹם ְפּטוּר‪ְ 60‬לַמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ ,‬שׁהוּא ֻמָתּר ֲאִפלּוּ ִלְדַבר ָה ְרשׁוּת‪ִ 61‬אם ְשֵׁתּי‬ ‫‪ָ.‬ה ְרֻשׁיּוֹת ֵהם ֶשׁל ָאָדם ֶאָחד‪ֶ ,‬שֵׁאין ָצ ִרי ֵﬠרוּב ְכָּלל‬ ‫ֲאָבל ִאם ֵהן ֶשׁל ְשַׁנ ִים ְוִאי ֶאְפָשׁר ְלָﬠֵרב – ָאסוּר‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ג‪.‬ע‪ְ 62,‬וָלֵכן ַאף ַכּאן‪ִ ,‬אם ֵאין שׁוּם ָאָדם‬ ‫ָדּר ַבֲּחַצר ֵבּית ַהְכֶּנֶסת – ֻמָתּר ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‪ֲ 63,‬אָבל ִאם ָאָדם ָדּר ָשׁם – ֲהֵרי ָאסוּר ְלָהִביא ְלָשׁם שׁוּם ָדָּבר‬ ‫ֵמָחֵצר ַאֵחר ֶשֵׁאיָנהּ ְמֹעֶרֶבת‪ְ 64,‬וָהֵﬠרוּב ֶשְׁבֵּבית ַהְכֶּנֶסת ֵאינוֹ מוִֹﬠיל ְכּלוּם ְכֶּשָׁאסוּר ְלַטְלֵטל ַבָּמּבוֹי‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסָמּן שס"ו‪.‬עא ְלִפיָכ ֵאין שׁוּם ֶהֵתּר ָבּעוָֹלם ְלָהִביא ַהִתּינוֹק ְלֵבית ַהְכֶּנֶסת ַﬠל ְיֵדי ִיְשָׂרֵאל‪ַ ,‬וֲאִפלּוּ ְבֶּזה עוֵֹקר ְוֶזה‬ ‫ַמִנּיַח‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן של"א‪.‬עב ְוַﬠל ִאסּוּר ֶזה ֶשׁל ָחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ָאְמרוּעג‪ֶ 65,‬שֶׁהֱﬠִמידוּ ֲחָכִמים ִדְּבֵריֶהם‬ ‫ִבְּמקוֹם ָכֵּרת‪ִ 66‬לְדחוֹת ַהִמּיָלה ְלָמָחר ִאם ִאי ֶאְפָשׁר ְלָהִביא ַהַסִּכּין‪ַ 67‬ﬠל ְיֵדי ַהָנְּכ ִרי‪ְ 68,‬לִפי ֶשֵׁאין שׁוּם ַתָּקָּנה‬ ‫‪ַ:‬לֲהִביאוֹ ַﬠל ְיֵדי ִיְשָׂרֵאל ְבִּלי ֵﬠרוּב ְבָּמקוֹם ֶשָׁצּ ִרי ְלָﬠֵרב‪ְ ,‬ול ֹא ְכֵּישׁ ִמי ֶשַׁמִּתּיר ְבֶּזהעד ִמשּׁוּם ֹצֶר ִמְצָוה‬ ‫‪8 A person who throws [an object] from one private domain to another when there‬‬ ‫‪is a public domain between them is exempt,70 since [the object] did not come to‬‬ ‫‪rest in the public domain. According to Rabbinic decree, however, [doing so] is‬‬ ‫‪forbidden because of a decree, [imposed] lest [the object] land in the public‬‬ ‫‪domain.71 Indeed, it is even forbidden [to throw an object over] a karmelis.72‬‬ ‫‪When does the above apply? When one throws [or passes the object] through a‬‬ ‫‪space less than ten [handbreadths above the ground]. It is, by contrast, permitted‬‬ ‫‪even initially, to throw [an object from one private domain to another] through a‬‬ ‫‪space more than ten [handbreadths above the ground], which is deemed a makom‬‬

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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p’tur,73 as will be explained in sec. 353[:1].74 ‫ ֵכּיָון ֶשׁלּ ֹא ָה ְיָתה ַהָנָּחה ִבּ ְרשׁוּת‬70,‫עה‬,‫ וּ ְרשׁוּת ָהַרִבּים ָבֶּאְמַצע – ָפּטוּר‬,‫ח ַהזּוֵֹרק ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ַוֲאִפלּוּ ֶדֶּר ַכּ ְרְמִלית‬71,‫עז‬.‫עו ְגֵּזָרה ֶשָׁמּא ָיב ֹא ַלֲﬠשׂוֹת ַהָנָּחה ִבּ ְרשׁוּת ָהַרִבּים‬,‫ ֲאָבל ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬.‫ָהַרִבּים‬ ‫ ֶשׁהוּא ְמקוֹם ְפּטוּר – ֻמָתּר‬,‫ ֲאָבל ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה‬,‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּזוֵֹרק ֶדֶּר ַמָטּה ֵמֲﬠָשָׂרה‬72,‫עח‬.‫ָאסוּר‬ 74,‫פ‬:‫ ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן שנ"ג‬73,‫עט‬,‫ְלַכְתִּחָלּה‬ 9 When does the above apply? When one throws [the object]. It is, by contrast, forbidden by Rabbinic Law to pass [an object] from one private domain to another via the public domain even if [it is held] more than ten handbreadths [above the ground. Our Sages instituted this prohibition] lest one stand to rest in the public domain and thus be liable even though the burden is more than ten handbreadths [above the ground], as explained above.75 [Indeed,] it is even forbidden [to pass an object] via a karmelis.76 Similarly, it is forbidden by Rabbinic Law to pass or throw [an object] from one karmelis to another via a private domain.77 ‫ ֲאִפלּוּ ְלַמְﬠָלה‬,‫ ֲאָבל ַהַמֲּﬠִביר ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְרשׁוּת ָהַרִבּים‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּזוֵֹרק‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהַמּשּׂוֹי‬,‫ ֶשָׁמּא ַיֲﬠמוֹד ָלפוּשׁ ִבּ ְרשׁוּת ָהַרִבּיםפב ְוִיְתַחֵיּב‬73,‫ֵמֲﬠָשָׂרה ְטָפִחים – ָאסוּרפא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ְוֵכן ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬76,‫פד‬.‫ ַוֲאִפלּוּ ֶדֶּר ַכּ ְרְמִלית ָאסוּר‬75,‫פג‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְלַמְﬠָלה ִמי' ְטָפִחים‬ 77,‫פה‬:‫ְלַהֲﬠִביר אוֹ ִלְזרוֹק ִמַכּ ְרְמִלית ְלַכ ְרְמִלית ֶדֶּר ְרשׁוּת ַהָיִּחיד‬ 10 ll the above78 applies when one throws [an object] (or carries it while walking). [Different laws apply,] however, when one stands in one private domain and passes [an object] from this private domain to another private domain [located] at its side and [a portion of] the length of a public domain79 intervenes between them. For example, there is a projection jutting forth from a wall into the public domain that is ten handbreadths high and four handbreadths wide, and thus is deemed a private domain. A similar projection juts out from the wall at its side,80 and [a portion of] the length of the public domain intervenes between them. Even though that space is more than ten [handbreadths above the ground] and thus deemed a makom p’tur, it is still forbidden to extend [an object] from one [of these private domains] to the other, and one is liable if he in fact does so. [See fig. 35. The rationale is that] this resembles the service of the Levites in the Sanctuary. [At that time,] there were two wagons positioned in the public domain, one behind the other, and [a portion of] the length of the public domain intervened between them. [The Levites] would pass the boards [of the Sanctuary] from one [wagon] to another. [The Levites] would not throw [the boards], because of their weight. The wagons were private domains, for they were ten [handbreadths] high and four [handbreadths] wide.81 [Different rules apply,] however, if the width of the public domain intervenes between [the two private domains], i.e., [the private domains] are not standing next to each other in one row, but rather [they are standing] opposite each other. [See fig. 36.] One [projection] juts out from the wall on one side of the public domain, and the other juts out from the wall of the opposite side, and the width of the public domain intervenes between them. One who extends [an object] from one [private domain] to the other is exempt, because objects were not extended in this manner in the Sanctuary.82 [Indeed,] one is even permitted [to extend an object] in this manner initially,83 as will be explained in sec. 353[:1].84 [This leniency is granted] since [the person] is extending [the object] more than ten handbreadths [above the ground and that space is deemed] a makom p’tur. ‫ ֲאָבל ָהעוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד וּמוִֹשׁיט ֵמ ְרשׁוּת ַהָיִּחיד זוֹ ִל ְרשׁוּת ַהָיִּחיד ַאֶחֶרת‬.(‫ ְבּזוֵֹרק )וַּמֲﬠִביר ְבַּרְגָליו‬78‫י ְוָכל ֶזה‬ ,'‫ ַמְפִסיק ֵבּיֵניֶהן – ְכּגוֹן ִזיז ַהבּוֵֹלט ֵמַהֹכֶּתל ִל ְרשׁוּת ָהַרִבּים ָגּבוַֹהּ ֲﬠָשָׂרה ְוָרָחב ד‬79‫ ְוֹאֶר ְרשׁוּת ָהַרִבּים‬,‫ֶשְׁבִּצָדּהּ‬ 12/16/2020, 10:33 AM

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‫‪Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...‬‬

‫ֶשׁהוּא ְרשׁוּת ַהָיִּחיד‪ְ ,‬וִזיז ַאֵחר ָכּמוֹהוּ בּוֵֹלט ְבִּצדּוֹ‪ְ 80,‬וֹאֶר ְרשׁוּת ָהַרִבּים ַמְפִסיק ֵבּיֵניֶהם – ַאף ַﬠל ִפּי ֶשׁהוּא ְלַמְﬠָלה‬ ‫ֵמֲﬠָשָׂרה וְּמקוֹם ְפּטוּר הוּא‪ַ ,‬אף ַﬠל ִפּי ֵכן ָאסוּר ְלהוִֹשׁיט ִמֶזּה ְלֶזה‪ְ ,‬וִאם הוִֹשׁיט – ַחָיּב‪ֶ ,‬שָׁכּ ָהְיָתה ֲﬠבוַֹדת ַהְל ִו ִיּם‬ ‫ַבִּמְּשָׁכּן‪ְ :‬שֵׁתּי ֲﬠָגלוֹת זוֹ ַאַחר זוֹ ִבּ ְרשׁוּת ָהַרִבּים‪ְ ,‬וֹאֶר ְרשׁוּת ָהַרִבּים ַמְפִסיק ֵבּיֵניֶהם‪ְ ,‬וָהיוּ מוִֹשׁיִטים ַהְקָּרִשׁים ִמזּוֹ ְלזוֹ‬ ‫– ֲאָבל ל ֹא ָהיוּ זוֹ ְרִקין אוָֹתן‪ִ ,‬מְפֵּני ָכְבָדּן – ְוָהֲﬠָגלוֹת ָהיוּ ְרשׁוּת ַהָיִּחיד‪ֶ ,‬שָׁהיוּ ְגּבוֹהוֹת ֲﬠָשָׂרה וּ ְרָחבוֹת ד'‪81.‬‬ ‫ֲאָבל ִאם ֹרַחב ְרשׁוּת ָהַרִבּים ַמְפִסיק ֵבּיֵניֶהם‪ְ ,‬כּגוֹן ֶשֵׁאיָנם ֶזה ְבַּצד ֶזה ִבְּדיוָּטא ַאַחת ֶאָלּא ֶזה ְכֶּנֶגד ֶזה‪ֶ ,‬שֶׁאָחד יוֵֹצא‬ ‫ִמֹכֶּתל ֶשְׁבַּצד ֶזה ֶשׁל ְרשׁוּת ָהַרִבּים ְוַהֵשּׁ ִני ִמֹכֶּתל ֶשְׁבַּצד ֶשְׁכֶּנְגדּוֹ‪ְ ,‬וֹרַחב ְרשׁוּת ָהַרִבּים ֵבּיֵניֶהם – ַהמּוִֹשׁיט ִמֶזּה ָלֶזה‬ ‫ָפּטוּר‪ֶ ,‬שׁהוָֹשָׁטה זוֹ ל ֹא ָהְיָתה ַבִּמְּשָׁכּן‪.‬פו‪ַ 82,‬וֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר‪,‬פז‪ַ 83,‬ﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן שנ"ג‪,‬פח‪ֵ 84,‬כּיָון‬ ‫‪ֶ:‬שׁמּוִֹשׁיט ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ ,‬שׁהוּא ְמקוֹם ְפּטוּר‬

‫‪Fig. 35: The transfer of an object from a projection jutting out over the public‬‬ ‫‪domain to an adjoining projection. a) A projection jutting out of the wall, 10‬‬ ‫‪handbreadths high and 4x4 handbreaths wide; b) A similar projection with the‬‬ ‫‪length of the public domain intervening between them; c) The path of an object‬‬ ‫‪thrown from one projection to the other‬‬

‫‪12/16/2020, 10:33 AM‬‬

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Shulchan Aruch: Chapter 347 - When One is Liable for Removing [an O...

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Fig. 36: The transfer of objects from a projection on one side of the public domain to a second projection on the opposite side. a) A projection jutting out of the wall, 10 handbreadths high and 4x4 handbreaths wide; b) A similar projection on the opposite side of the public domain; c)The path of an object thrown from one projection to the other

12/16/2020, 10:33 AM

Shulchan Aruch: Chapter 348 - The Laws Pertaining to One Who Extend...

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Shulchan Aruch: Chapter 348 - The Laws Pertaining to One Who Extends a Utensil from One Domain to Another By Rabbi Schneur Zalman of Liadi

SECTION 348 The Laws Pertaining to One Who Extends a Utensil from One Domain to Another (1-3) ‫סימן שמח ִדּין ַהמּוִֹשׁיט ְכִּלי ֵמ ְרשׁוּת ִל ְרשׁוּת וּבוֹ ג' ְסִﬠיִפים‬: 1 [When a person] standing in a private domain extends his hand that is [holding] produce into the public domain (or even a karmelis)1 within ten [handbreadths of the ground],2 he is forbidden to bring [his hand] back inside [the private domain] until after Shabbos concludes.3 [This applies even if the person intends to [bring his hand back after lifting it] higher than [ten handbreadths] above [the ground].4 Our Sages penalized [such a person] and required him to [keep his hand] extended in this manner, [holding the produce in the public domain] until Saturday night, because he violated their prohibition5 and performed an akirah from a private domain to a public domain or to a karmelis. – 1(‫ )אוֹ ֲאִפלּוּ ְלַכ ְרְמִליתג‬2,‫ ְוהוִֹציא ָידוֹ ְמֵלָאה ֵפּרוֹת ִל ְרשׁוּת ָהַרִבּיםא ְבּתוֹ ֲﬠָשָׂרהב‬,‫א ָהָיה עוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד‬ ‫ ִלְהיוֹת ָידוֹ ְתּלוָּיה ָכּ ַﬠד‬3,‫ )א( ֶשְׁקָּנסוּהוּ ֲחָכִמיםו‬3,‫ה‬,‫ָאסוּר ְלַהֲחִזיָרהּ ֲאִפלּוּ ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרהד ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬ ‫ ְוָﬠָשׂה )ב( ֲﬠִקיָרה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‬5‫ְלמוָֹצֵאי ַשָׁבּת ַﬠל ֶשָׁﬠַבר ַﬠל ִדְּבֵריֶהם‬: 2 When does the above apply? When the person performs the transfer intentionally. If, however, [the person] transgresses unknowingly,6 our Sages did not penalize him, and he is permitted to return [his hand] to the courtyard in which he is standing. [The person] is forbidden, however, to extend [his hand] into another courtyard7 [and deposit the produce there]8 even when that courtyard also belongs to him and there is no need for an eruv. [This prohibition even applies when the Scriptural prohibition against] extending [objects] from a private domain to [another] private domain via the public domain does not apply, i.e., when the two courtyards are opposite each other and the public domain intervenes between them,9 or even when they are in the same row but the public domain does not intervene between them at all,10 i.e., the public domain runs in front of them and not between them. [True, a person] who extends an object from one private domain to another private domain is only liable when a public domain intervenes between them, as was the case in the Sanctuary. Nevertheless, our Sages instituted a prohibition here so that the person will not have carried out his intent, which is to transfer the produce from this courtyard.11 [The rationale is that] if [the person] is permitted to [transfer] the produce into the other courtyard, he will have carried out his intent. Hence, [our Sages felt it necessary to] impose a decree lest, on another occasion, [the person] cast [the produce] into the public domain. [There is,] however, no need to impose a decree when [the person merely] returns the produce to the [original] courtyard [in which he is currently standing,] since his intent [to transfer the produce to a different courtyard] was not fulfilled. 12/16/2020, 10:34 AM

‫‪https://www.chabad.org/library/article_cdo/aid/4051012/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 348 - The Laws Pertaining to One Who Extend...‬‬

‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁﬠָשׂה ֵכּן ְבֵּמִזיד‪ֲ ,‬אָבל ְבּשׁוֵֹגג‪ 6‬ל ֹא ְקָנסוּהוּ ֲחָכִמים‪ ,‬וֻּמָתּר ְלַהֲחִזיָרהּ ְלאוָֹתהּ ָחֵצר ֶשׁהוּא‬ ‫עוֵֹמד ָבּהּ‪ֲ .‬אָבל ָאסוּר ְלהוִֹשׁיָטהּ ְלָחֵצר‪ַ 7‬אֶחֶרת‪,‬ז‪ֲ 8,‬אִפלּוּ ְשֵׁתּיֶהן ֶשׁלּוֹ‪ֶ ,‬שֵׁאין ָצ ִרי ֵﬠרוּב‪,‬ח ַוֲאִפלּוּ הוּא ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ‬ ‫ִמשּׁוּם מוִֹשׁיט ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְרשׁוּת ָהַרִבּים‪ְ ,‬כּגוֹן ֶשֲׁחֵצרוֹת ֵאלּוּ ֵהן זוֹ ְכֶּנֶגד זוֹ ְוֹרַחב ְרשׁוּת ָהַרִבּים‬ ‫ַמְפִסיק ֵבּיֵניֶהן‪ 9,‬אוֹ ֲאִפלּוּ ֵהן )ג( ִבְּדיוָּטא ַאַחת ֶאָלּא ֶשֵׁאין ֹאֶר ְרשׁוּת ָהַרִבּים ַמְפִסיק ֵבּיֵניֶהן ְכָּלל‪,‬ט‪ֶ 10,‬שׁ ְרשׁוּת‬ ‫ָהַרִבּים ְמַהֶלֶּכת ִלְפֵניֶהן ְול ֹא ֵבּיֵניֶהן‪ְ ,‬וַהמּוִֹשׁיט ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֵאינוֹ ַחָיּב ֶאָלּא ְכֶּשׁ ְרשׁוּת ָהַרִבּים ָבֶּאְמַצע‪,‬‬ ‫ְכּמוֹ ֶשָׁהָיה ַבִּמְּשָׁכּןי – ַאף ַﬠל ִפּי ֵכן ָאְסרוּ ֲחָכִמים ַכּאן‪ְ ,‬כֵּדי ֶשׁלּ ֹא ִתְתַקֵיּם ַמֲחַשְׁבתּוֹיא ֶשִׁנְּתַכֵּוּן ְלַפנּוֹת ַהֵפּרוֹת ֵמָחֵצר‬ ‫זוֹ‪ֶ 11,‬שִׁאם ַנִתּיר לוֹ ְלהוִֹשׁיָטן ְלָחֵצר ַאֶחֶרת‪ֲ ,‬הֵרי ִנְתַק ְיָּמה ַמֲחַשְׁבתּוֹ‪ְ ,‬וֵישׁ ִלְגזוֹר ֶשָׁמּא ַפַּﬠם ַאֶחֶרת ַיְשִׁליֵכן ִל ְרשׁוּת‬ ‫ָהַרִבּים‪ֲ .‬אָבל ְכֶּשַׁמֲּחִזיָרהּ ְלאוָֹתהּ ָחֵצר‪ֵ ,‬כּיָון ֶשׁלּ ֹא ִנְתַק ְיָּמה ַמֲחַשְׁבתּוֹ – ֵאין ִל ְגזוֹר ְכּלוּם ְבֶּזה‪:‬יב‬ ‫‪3 When does the above [decree] apply? When [one] takes [the produce] out via a‬‬ ‫‪public domain. If, however, [one merely] takes it out via a karmelis, he may even‬‬ ‫‪extend it to the other courtyard [and deposit the produce there]. Our Sages did not‬‬ ‫‪impose this decree12 when a karmelis [intervenes between the two courtyards],‬‬ ‫‪because it would be a gezeirah legezeirah, a safeguard for a Rabbinic safeguard.13‬‬ ‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוִֹציָאהּ ִל ְרשׁוּת ָהַרִבּים‪ֲ ,‬אָבל ִאם הוִֹציָאהּ ְלַכ ְרְמִלית – ֻמָתּר ְלהוִֹשׁיָטהּ ֲאִפלּוּ ְלָחֵצר‬ ‫ַאֶחֶרת‪ֶ ,‬שְׁבַּכ ְרְמִלית ל ֹא ָגְזרוּ ְגֵּזָרה זוֹ‪,‬יג‪ִ 12,‬משּׁוּם ֶשִׁהיא ְגֵזָרה ִלְגֵזָרה‪:‬יד‪13,‬‬

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Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits ...

1 of 5

https://www.chabad.org/library/article_cdo/aid/4051014/jewish/Shulcha...

Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits [Granted a Person] in the Public Domain By Rabbi Schneur Zalman of Liadi

SECTION 349 The Laws Pertaining to the Four Cubits [Granted a Person] in the Public Domain (1-6) ‫סימן שמט ִדּין ַא ְרַבּע ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים וּבוֹ ו' ְסִﬠיִפים‬: 1 Every person is [granted] four cubits in the public domain in which he is permitted to carry,1 as [our Sages2 derived from] the verse,3 “Let every man abide in his place.” According to the Oral Tradition, this [instruction] was stated with regard to carrying, [implying that] no person may carry in the public domain beyond the measure of “his place,” i.e., the length of his body, which is three cubits, and an additional cubit for him to stretch out his arms and legs. Therefore, these cubits are measured [for each person individually] according to his own cubit, i.e., ([the distance] from his elbow to his middle-finger. [Indeed,] the middle-finger is called the amah4 for this reason.) [Consequently, this measure will differ according to a person’s size.] It is greater for a tall person and smaller for a short person, for [each person] is able to extend his arms and legs within his individual four cubits. If, however, [one’s] limbs are abnormally short, i.e., his forearm is small, while his body is large, thus, his individual four cubits [measured by his forearm] are not sufficient [for him to extend his arms and legs], he is given the four cubits of an ordinary-sized person, each [cubit being] composed of six handbreadths. Whether a standard cubit is used, or these cubits are measured for each person individually, they are measured precisely and stringently.5 ‫ ְוָלְמדוּ ִמִפּי‬2,"‫ "ְשׁבוּ ִאישׁ ַתְּחָתּיו‬3,‫ ֶשֶׁנֱּאַמרב‬1,‫א‬,‫א ָכּל ָאָדם ֵישׁ לוֹ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים ֶשָׁיּכוֹל ְלַטְלֵטל ָבֶּהם‬ ‫ ְדַּה ְינוּ ְכִּמַדּת ֹאֶר‬1,‫ד‬,"‫ ֶשׁלּ ֹא ְיַטְלֵטל ָכּל ָאָדם ִבּ ְרשׁוּת ָהַרִבּים ֶאָלּא ְכִּמַדּת "ַתְּחָתּיו‬,‫ַהַקָּבָּלהג ֶשֶׁזּה ֶנֱאַמר ְלִﬠ ְנַין ִטְלטוּל‬ ‫ ְדַּה ְינוּ )ִמַמּ ְרֵפּקוֹ )ֶשׁקּוֹ ִרין‬1,‫ו‬,‫ה ְלִפיָכ מוְֹדִדים לוֹ ְבַּאָמּה ֶשׁלּוֹ‬.‫ ֶשׁהוּא ג' ַאמּוֹת ְוַאָמּה ְכֵּדי ִלְפשׁוֹט ָבּהּ ָיָדיו ְוַר ְגָליו‬,‫גּוּפוֹ‬ (‫ ַﬠל ֵשׁם ֶזהז‬4‫ֶﬠִלי ְנבּוִֹגי"ן ִבְּלשׁוֹן ִאיִדישׁ( ַﬠד ר ֹאשׁ ֶאְצַבּע ָהֲאֻרָכּה ַה ִנְּקֵראת ַאָמּה‬. ‫ ְוִאם הוּא ַנָנּס‬.‫ ֶשֲׁהֵרי ְבּד' ַאמּוֹת ֶשׁלּוֹ ֵישׁ ָבֶּהן ְכֵּדי ְפִּשׁיטוּת ֹאֶר גּוּפוֹ ְוָיָדיו ְוַרְגָליו‬,‫ַהָגּדוֹל ְלִפי ָגְדלוֹ ְוַהָקָּטן ְלִפי ָקְטנוֹ‬ ‫ט ְו ִנְמָצא ֶשׁלּ ֹא ַיְסִפּיקוּ לוֹ ד' ַאמּוָֹתיו – נוְֹת ִנים לוֹ ד' ַאמּוֹת ֵבּינוֹ ִניּוֹת ֶשׁל‬,‫ח ְדַּה ְינוּ ֶשַׁאָמּתוֹ ְקַטָנּה ְוגוּפוֹ ָגּדוֹל‬,‫ְבֵּאיָבָריו‬ ‫ ֶשָׁכּל ַאַחת ֵמֶהן ִשָׁשּׁה ְטָפִחים‬1,‫ָכּל ָאָדם‬. ‫י‬:‫ ְלַהֲחִמיר‬5‫ וֵּבין ֶשׁמּוְֹדִדין לוֹ ַאמּוֹת ֶשׁלּוֹ – מוְֹדִדין אוָֹתן ְמֻצְמָצמוֹת‬,‫וֵּבין ֶשׁמּוְֹד ִדין לוֹ ַאמּוֹת ֵבּינוֹ ִנית‬ 2 These four cubits [also] include their diagonal,6 i.e., the diagonal of a square 4 cubits by four cubits, which is 5 3/5 cubits.7 [This measure is derived from the Torah’s description of] the open space [around] the cities [to be given to the Levites. That space] was square and it had corners of [right-]angles, as [evident from] the phrase,8 “The southern peah…,” for the meaning of the term peah is “corner.” 12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits ...

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[Concerning this measurement, the Torah] states, “This will be for them….” Our Sages extrapolated [from this wording] that [the measures of] all who rest on Shabbos shall [be determined] in a similar manner. For example, a private domain that is four [handbreadths] by four [handbreadths] is considered as square, so that its corners are included.9 Similarly, the 2000 cubits of the Shabbos limits are not considered as circled [but rather] squared, so that [people] will benefit [from the inclusion] of the corners.10 [So too,] with regard to [the prohibition against] carrying four cubits in the public domain: Since the concept of a square or a circle does not apply to carrying four cubits in a public domain,11 [the concept that the corners must be included must be interpreted as meaning that to be liable,]12 it is necessary that [one carry an object the length of] the diagonal of a square [measuring four cubits by four cubits], for the diagonal is the extra distance of length within a square due to [the inclusion of] the corners. There is an authority who maintains that [one who carries] from [the] four cubit [limit] to 5 3/5 cubits is exempt [according to Scriptural Law], but that it is forbidden [to do so] according to Rabbinic Law. Weight should be given to his words [and the stringency followed]. Within four [cubits], however, it is permitted [to carry] as an initial preference. One may even take an object from the beginning of the four [cubits] and place it down at their end, provided he does not take it beyond four [cubits]. ‫ ְלִפי‬7,‫יב‬,‫ ְדַּה ְינוּ ֲאַלְכסוֹן ֶשׁל ד' ַﬠל ד' ֶשׁהוּא ה' ַאמּוֹת ְוג' ֻחְמֵשׁי ַאָמּה‬6,‫יא‬,‫ב ַא ְרַבּע ַאמּוֹת ֶשָׁאְמרוּ – ֵהן ַוֲאַלְכסוָֹנן‬ ‫יד‬,‫ "ֶאת ְפַּאת ֶנֶגב ְוגוֹ'" וּ"ֵפָאה" ִהיא ָז ִויּוֹת‬8‫ ֶשֲׁהֵרי ֶנֱאַמריג ָבֶּהם‬,‫ֶשְׁבִּמְג ְרֵשׁי ֶהָﬠ ִרים ֶשֵׁהן ְמֻרָבִּﬠים ְוֵישׁ ָלֶהם ָז ִויּוֹת‬ '‫ ְכּגוֹן ְרשׁוּת ַהָיִּחיד ֶשׁהוּא ד' ַﬠל ד‬,‫ ְכֶּזה ִיְהֶיה ָכּל שׁוְֹבֵתי ַשָׁבּת‬6,‫ ְוָד ְרשׁוּ ֲחָכִמיםטו‬,"'‫ "ֶזה ִיְהֶיה ָלֶהם ְוגוֹ‬8‫ֶנֱאַמר ָבֶּהם‬ ‫ ְוֵכן ַאְלַפּ ִים ֶשׁל ְתּחוּם ַשָׁבּת ֵהן ְמֻרָבּעוֹת ְול ֹא ֲﬠֻגלּוֹת ְכֵּדי ֶשׁ ִיְּשַׂתֵּכּר‬9,‫טז‬,‫ִיְהֶיה ַגּם ֵכּן ְמֻרָבּע ֶשִׁתְּהֶייָנה בּוֹ ָז ִויּוֹת‬ ‫ ֶשׁ ְיֵּהא ָשׁם ָהֲאַלְכסוֹן ֶשׁל‬12 ‫ ָצ ִרי‬11,‫ ֶשׁלּ ֹא ַשָׁיּ ִרבּוַּﬠ ְוִﬠגּוּל‬,‫ ְוַגֵבּי ַהֲﬠָבָרה ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים‬10,‫יז‬.‫ַהָזּ ִויּוֹת‬ ‫יח ֶשָׁהֲאַלְכסוֹן הוּא ָהעוֵֹדף ֶשֵׁיּשׁ ְבֶּמֶשׁ ַהְמֻּרָבּע ֵמֲחַמת ַהָזּ ִויּוֹת‬,‫ ִרבּוַּﬠ‬. ‫כ ֲאָבל תּוֹ‬.‫ ] ְו[ֵישׁ ָלחוּשׁ ִלְדָבָריו‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמריט ֶשִׁמּד' ַאמּוֹת ַﬠד ה' ְוג' ֳחָמִשׁים ָפּטוּר ֲאָבל ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬ ‫כב ַרק ֶשׁלּ ֹא יוִֹציא חוּץ ְלד‬,'‫'ד' ֻמָתּר ְלַכְתִּחָלּהכא ֲאִפלּוּ ִלטּוֹל ִמְתִּחַלּת ד' וְּלַה ִנּיַח ְבּסוֹף ד‬: 3 One who carries an object [more than] four cubits in the public domain is only liable if he carried [that distance] without stopping. If, however, [the person] stood still within four cubits and then walked again, he is exempt. When does the above apply? When [the person] stopped to rest.13 If, however, [the person] stopped to adjust his burden, it is as if he continued walking [and he is liable]. According to Rabbinic Law, it is forbidden to take an object outside of one’s four cubits14 even if one stands or sits to rest within these four cubits, or even if one places the object on the ground within four cubits and then takes it further, beyond the [original] four cubits.15 [This stringency was imposed] lest one carry it four cubits without stopping. This prohibitive decree was imposed even in a karmelis with regard to the [Shabbos]day itself, for the reason to be explained in sec. 352[:2].16 However, this decree was not imposed in a karmelis during bein hashmashos,17 even [when one carries] for the sake of his personal matters.18 In a public domain, by contrast, a decree was imposed concerning this even bein hashmashos, and even for matters involving a mitzvah, since it is easily possible for [a person] to come to violate a Scriptural prohibition by carrying [an object] four cubits without stopping.

12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits ...

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For this reason as well,19 [our Sages] imposed a decree concerning taking an object from a private domain to the public domain when one person performs the akirah and another the hanachah. [This safeguard applies] even bein hashmashos and even for matters involving a mitzvah. Similarly, [such a safeguard was imposed] regarding transferring [objects from one domain to another] in an unusual manner,20 as will be stated in sec. 409.21 ‫ ֲאָבל ִאם ָﬠַמד ְבּתוֹ ד' ַאמּוֹת ְוָחַזר‬,‫ג ַהַמֲּﬠִביר ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים ֵאינוֹ ַחָיּב ֶאָלּא ִאם ֵכּן ֶהֱﬠִביר ַבֲּהִליָכה ַאַחת‬ ‫ ֲאָבל ָﬠַמד ְלַתֵקּן ַמָשּׂאוֹכד – ֲהֵרי ֶזה ִכְּמַהֵלּ‬13,‫כג‬,‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁﬠַמד ָלפוּשׁ‬.‫ ְוָהַל – ָפּטוּר‬. ‫ אוֹ ֲאִפלּוּ‬,‫ ֲאִפלּוּ ְבּעוֵֹמדכו אוֹ יוֵֹשׁב ָלפוּשׁכז תּוֹ ד' ַאמּוֹת‬14,‫וִּמִדְּבֵרי סוְֹפ ִרים ָאסוּר ְלהוִֹציא ֵחֶפץ חוּץ ְלד' ַאמּוֹתכה‬ 14,‫כח‬.‫ ְגֵּזָרה ֶשָׁמּא ַיֲﬠִביֶרנּוּ ד' ַאמּוֹת ַבֲּהִליָכה ַאַחת‬15,‫ַמ ִנּיַח ַהֵחֶפץ ָבָּאֶרץ תּוֹ ד' ַאמּוֹת ְוחוֵֹזר וּמוִֹליכוֹ חוּץ ְלד' ַאמּוֹת‬ ‫ ל ֹא ָגְזרוּ‬17‫ ֲאָבל ְבֵּבין ַהְשָּׁמשׁוֹת‬16,‫ל‬,‫ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ב‬,‫ַוֲאִפלּוּ ְבַּכ ְרְמִלית ָגְּזרוּ ַﬠל ֶזהכט ְבִּﬠצּוּמוֹ ֶשׁל יוֹם‬ ‫לב ֲאִפלּוּ ִלְדַבר‬,‫ ֲאָבל ִבּ ְרשׁוּת ָהַרִבּים ָגְּזרוּ ַﬠל ֶזה ֲאִפלּוּ ְבֵּבין ַהְשָּׁמשׁוֹת‬18,‫לא‬.‫ַﬠל ֶזה ְבַּכ ְרְמִלית ֲאִפלּוּ ִלְדַבר ָה ְרשׁוּת‬ ‫ ֶשַׁיֲּﬠִביֶרנּוּ ד' ַאמּוֹת ַבֲּהִליָכה ַאַחת‬,‫לג ְלִפי ֶשְׁבַּקל יוַּכל ָלב ֹא ִליֵדי ִאסּוּר ֶשׁל תּוָֹרה‬,‫ִמְצָוה‬. ‫ ָגְּזרוּ ַﬠל הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים ַﬠל ְיֵדי "ֶזה עוֵֹקר ְוֶזה ַמ ִנּיַח" ֲאִפלּוּ ְבֵּבין ַהְשָּׁמשׁוֹת‬19‫ְוֵכן ִמַטַּﬠם ֶזה‬ 21,‫לו‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ט‬20,‫לה‬,‫לד ְוֵכן ַﬠל הוָֹצָאה ִכְּלַאַחר ָיד‬,‫ִלְדַבר ִמְצָוה‬ 4 All the above applies when one person takes the object beyond the [original] four cubits, it is just that he performs a hanachah in the interim. It is, however, permitted for a person to lift up an object in the public domain and give it to another person standing within his four cubits. That person may hand [the object] to another person22 standing next to him. [This is permitted] even though [the object is carried in this fashion for] several milin23in the public domain, because no one [person] transfers [the object] four cubits.24 The only [restriction is] that the object may not be taken beyond the Shabbos limits of the city in which [the object’s] Shabbos limits were established. An exception [to the above is an] ownerless article, for which Shabbos limits are not established at all.25 ‫לז ֲאָבל ֻמָתּר לוֹ ְלָאָדם ַלֲﬠקוֹר ֵחֶפץ‬.‫ ֶאָלּא ֶשׁעוֶֹשׂה ַהָנָּחה ֵבּי ְנַת ִים‬,‫ד ְוָכל ֶזה ְכֶּשָׁאָדם ֶאָחד מוִֹציא ַהֵחֶפץ חוּץ ְלד' ַאמּוֹת‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהֵחֶפץ הוֵֹל‬,‫ ֶשֶׁאְצלוֹ‬22‫ ַוֲחֵברוֹ ִיְתֶּננּוּ ַלֲחֵברוֹ‬,‫ֵמ ְרשׁוּת ָהַרִבּים ְוִלְתּנוֹ ַלֲחֵברוֹ ֶשֶׁאְצלוֹ ְבּתוֹ ד' ַאמּוָֹתיו‬ 24,‫לח‬.‫ ֵכּיָון ֶשָׁכּל ֶאָחד ֵאינוֹ ַמֲﬠִביר ד' ַאמּוֹת‬,‫ ִבּ ְרשׁוּת ָהַרִבּים‬23‫ַכָּמּה ִמיִלין‬ ‫ ֶאָלּא ִאם ֵכּן הוּא ֵחֶפץ ֶשׁל ֶהְפֵקר ֶשֵׁאינוֹ‬24,‫לט‬,‫וִּבְלָבד ֶשׁלּ ֹא יוִֹציאוּ ַהֵחֶפץ חוּץ ִלְתחוּם ָהִﬠיר ֶשָׁקָּנה ָבּהּ ַהֵחֶפץ ְשִׁביָתה‬ 25,‫מ‬:‫קוֶֹנה ְשִׁביָתה ְכָּלל‬ 5 Nevertheless, the license [to transport an object] by passing it from person to person is only effective with regard to [the prohibition against] carrying [an object] beyond four cubits in a karmelis or a public domain. It is not effective with regard to transferring an object from a private domain to a public domain or a karmelis.26 ([There is a prohibition] even when one person is standing inside and another outside, and the person standing inside extends an object and the person standing outside takes it from his hand. [The first] will [thus] have performed [only] the akirah and [the second, only] the hanachah. Nevertheless, [even though the transfer is performed by two people], it is forbidden according to Rabbinic Law. [This prohibition applies] even in a karmelis and even when a mitzvah is involved, as explained in sec. 331[:8].27 [The only exception to this rule is] in an instance where sacred writings are subject to disgrace, as stated in sec. 301[:52].28)

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Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits ...

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‫ ֵאין ֶהֵתּר ֶזה – ֶשׁנּוְֹתנוֹ ַלֲחֵברוֹ ַוֲחֵברוֹ ַלֲחֵברוֹ – מוִֹﬠיל ֶאָלּא ְלִﬠ ְנַין ִטְלטוּל חוּץ ְלד' ַאמּוֹת ְבַּכ ְרְמִלית אוֹ‬,‫ה וִּמָכּל ָמקוֹם‬ ‫ )ֲאִפלּוּ ִאם ֶאָחד עוֵֹמד‬26,‫ ֲאָבל ל ֹא ְלִﬠְנַין ִטְלטוּל ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִליתמא‬,‫ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ ֶשֶׁזּה עוֵֹקר ְוֶזה ַמ ִנּיַח – ַאף ַﬠל ִפּי ֵכן ָאסוּר‬,‫ ְוֶזה ֶשִׁבְּפ ִנים מוִֹשׁיט ַהֵחֶפץ ְוֶזה ֶשַׁבּחוּץ נוְֹטלוֹ ִמָיּדוֹ‬,‫ִבְּפִנים ְוֶאָחד ַבּחוּץ‬ ‫ ֶאָלּא ִאם ֵכּן ִמשּׁוּם ִבְּזיוֹן‬27,‫מג‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן של"א‬,‫ ַוֲאִפלּוּ ִלְדַבר ִמְצָוה‬,‫ִמִדְּבֵרי סוְֹפ ִריםמב ֲאִפלּוּ ְבַּכ ְרְמִלית‬ (28,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"אמד‬,‫ִכְּתֵבי ַהֹקֶּדשׁ‬: 6 When there are two people [in the public domain] and the [four] cubits [granted] to [each of] them overlap – for example, there are six cubits between them – they may bring [food] and eat it in [the common space they share,]29 as long as each one does not take [an object] from the place that is [solely] his [and bring it] into [the area that is solely] the other person’s.30 [See fig. 37.] If there are three people, and the person [B] in the middle is encompassed within [the space] of the outer two [A and C] – for example, there are eight cubits between the people positioned on the outside – the person in between is permitted to share with each of the people on the outside in the space where his four cubits overlaps [with] theirs, but [the people on either end] are forbidden [to give anything directly] to each other.31 [See fig. 38.] 29,‫מז‬,‫מה ְכּגוֹן ֶשֵׁיּשׁ ֵבּיֵניֶהן ו' ַאמּוֹתמו – ְמִביִאין ְואוְֹכִלים ָבֶּאְמַצע‬,‫ ִמְקָצת ַאמּוָֹתיו ֶשׁל ֶזה ְבּתוֹ ֶשׁל ֶזה‬,‫ו ָהיוּ ְשַׁנ ִים‬ '‫ ְכּגוֹן ֶשֵׁבּין ב‬,‫ ְוָהֶאְמָצִﬠי ֻמְבָלע ֵבּיֵניֶהם‬,‫ ָהיוּ ְשׁ ָשׁה‬30.‫וִּבְלָבד ֶשׁלּ ֹא יוִֹציא ָכּל ֶאָחד ִמתּוֹ ֶשׁלּוֹ ְלתוֹ ֶשׁל ֲחֵברוֹ‬ ‫ ְוֵהם‬,‫ַהִחיצוֹ ִנים ְשׁמוֶֹנה ַאמּוֹת – ָהֶאְמָצִﬠי ֻמָתּר ִﬠם ָכּל ֶאָחד ֵמַהִחיצוֹ ִנים ְבַּמה ֶשּׁד' ַאמּוֹת ֶשׁלּוֹ ֻמְבָלע ְבּתוֹ ֶשָׁלֶּהם‬ 31:‫ֲאסוּ ִרים ֶזה ִﬠם ֶזה‬

Fig. 37: Two people who may share in a public domain. a) The first person; b) The second person; c) The 4 cubits into which the first person may deposit and pick up an article; d) The 4 cubits into which the second person may deposit and pick up an article

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Shulchan Aruch: Chapter 349 - The Laws Pertaining to the Four Cubits ...

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Fig. 38: Transferring beverages between three people in a public domain. a) One person; b) A second person; c) A third person; d) The 2 cubits shared by the first and second persons; e) The 2 cubits shared by the second and third persons

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Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends...

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Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends His Head and the Majority of His Body from One Domain to Another By Rabbi Schneur Zalman of Liadi

SECTION 350 The Laws that Apply When One Extends His Head and the Majority of His Body from One Domain to Another (1-4) ‫סימן שנ ִדּין ַהמּוִֹציא ר ֹאשׁוֹ ְוֻרבּוֹ ֵמ ְרשׁוּת ִל ְרשׁוּת וּבוֹ ד' ְסִﬠיִפים‬: 1 A person may stand in a private domain, extend his hand into the public domain, and move objects [located] there, picking them up from one place [in the public domain] and putting them down in another place [in that domain].1 We do not suspect that he will forget and bring [the objects back] to his [location] in the private domain. [The person must, however, be careful] not to move [the objects more] than four cubits in the public domain. [In such an instance,] even though [the person] would be standing in one place [without moving] in a private domain, and merely moving the object with his hands four cubits from the place it had been positioned [initially in the public domain], he would be liable.2 So too, a person may stand in the public domain and move objects in a private domain.3 We do not suspect that [the person] will bring [the objects] to [the domain] where he is currently [standing]. ‫ ְוֵאין‬1,‫א‬,‫ ֶשׁנּוְֹטָלן ִמַכּאן וַּמִנּיָחן ַכּאן‬,‫א עוֵֹמד ָאָדם ִבּ ְרשׁוּת ַהָיִּחיד וּמוִֹציא ָידוֹ ִל ְרשׁוּת ָהַרִבּים וְּמַטְלֵטל ָשׁם ֲחָפִצים‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁהוּא‬.‫ב וִּבְלָבד ֶשׁלּ ֹא ַיֲﬠִביֵרם ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים‬,‫חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ִויִביֵאם ֵאָליו ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְוֵכן עוֵֹמד ָאָדם‬2,‫ג‬.‫ ַרק ֶשְׁבָּידוֹ מוִֹלי ַהֵחֶפץ ד' ַאמּוֹת ִמָמּקוֹם ֶשָׁהָיה ֻמָנּח – ַחָיּב‬,‫עוֵֹמד ְבָּמקוֹם ֶאָחד ִבּ ְרשׁוּת ַהָיִּחיד‬ 1,‫ד‬:‫ ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ְיִביֵאם ֶאְצלוֹ‬3,‫ִבּ ְרשׁוּת ָהַרִבּים וְּמַטְלֵטל ֲחָפִצים ִבּ ְרשׁוּת ַהָיִּחיד‬ 2 To [which type of objects] does the above – that we do not suspect [that one will bring the objects to his location] – apply? To objects that [the person] does not require in the domain in which he is [currently] located; [he] only [needs these objects] in the domain where he moves them. For example, [a person] stands in one domain and extends his hand to the other, takes a key, and opens [a door there with the key].4 [The person] does not need the key in the domain in which he is located, only in the other domain where he opens [the door]. Similar laws apply in all analogous situations with regard to objects that one does not require in one domain, only in the other. A person may not, however, stand in a private domain and extend his head into the public domain and drink there, or do the opposite.5 [Standing in one domain and reaching over to drink from another domain] is only permitted if [the person] extends his head and the majority of his body into the place where he is drinking. [The rationale for this stringency is that] there is concern that since [the person] is in need of the water, he will forget and bring [the water] to his [location in the 12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends...

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private domain].6 The same [principle] holds true in all similar situations. It is, however, permitted to stand in a private domain or a public domain and drink in a karmelis, or to do the opposite, [i.e., stand in a karmelis and drink in a private or public domain]. Our Sages did not decree [a restriction to safeguard the observance of] a Rabbinic decree.7 (True, [the person drinking] is performing an akirah with the water by drinking it in one domain, and when the water enters his digestive system, which is located in the other domain, he has performed a hanachah and thus transferred [the water] from one domain to another. This, [however,] is of no consequence, since the water already came to rest in [the person’s] mouth for a brief time before it entered his digestive system, and his mouth is a makom p’tur. [The person’s mouth is categorized as such] because he is standing in one domain and his mouth is in another domain. There are authorities who rule in this manner, as stated in sec. 347[:7]. A prohibition against bringing [an object] into a private domain from a karmelis even via a makom p’tur was established only as a decree lest one bring [the object] in[to the private domain] without it being placed down in the makom p’tur in the interim, as stated in sec. 346[:2-3]. In this instance, however, such a safeguard is not relevant, [for in order for the water to enter the person’s system, it must first enter his mouth, and] it is impossible that the water will not come to rest, at least briefly, in his mouth before he swallows it. [Hence, there is no basis for a prohibition.] It is possible to say that [the person’s] mouth is not deemed a makom p’tur, but is rather considered as being in the domain into which he extended it. [Indeed,] as stated in sec. 347[:7], there are authorities who follow such a view. [According to this conception, when the person drew the water into his mouth,] the water came to rest in that domain, and when he swallowed [the water], he enabled it to enter his digestive system which was located in the other domain. Thus, [the person] will have transferred [the water] from one domain to another. Nevertheless, [this does not pose a difficulty, for] it can be argued that [there is no prohibition involved] since [the act of] swallowing the water is considered as placing [the water] down [i.e., performing a hanachah] in a complete sense. [Hence,] there is no concern about the fact that later [the water] descends into [the person’s] digestive system [which is in the other domain], because since [the water] has already been absorbed in his body, it is batel, subordinate to and considered part of, his body.) ‫ו ֶאָלּא‬,‫ ִבּ ְרשׁוּת ֶשׁהוּא עוֵֹמד ָבּהּ‬2,‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשֵׁאין חוְֹשִׁשׁים ְלָכ ? ְכֶּשֵׁהם ֲחָפִצים ֶשֵׁאיָנם ְצ ִריִכים לוֹה‬ 4,‫ז‬,‫ ְכּגוֹן ֶשׁעוֵֹמד ִבּ ְרשׁוּת זוֹ וּפוֵֹשׁט ָידוֹ ִל ְרשׁוּת ַהְשּׁ ִנָיּה ְונוֵֹטל ָשׁם ַמְפֵתַּח וּפוֵֹתַח בּוֹ ָשׁם‬,‫ִבּ ְרשׁוּת ֶשְׁמַּטְלֵטל ָבּהּ ִבְּלָבד‬ ‫ ְוֵכן ָכּל ַכּיּוֵֹצא בוֹ ִמְשָּׁאר‬.‫ ִבּ ְרשׁוּת ֶשׁהוּא פּוֵֹתַח ָבּהּ‬,‫ ֶאָלּא ָשׁם ִבְּלָבד‬,‫ֶשֵׁאין ַהַמְּפֵתַּח ָצ ִרי לוֹ ַכּאן ִבּ ְרשׁוּת ֶשׁעוֵֹמד ָבּהּ‬ ‫ֲחָפִצים ֶשֵׁאיָנם ְצ ִריִכים לוֹ ַכּאן ֶאָלּא ָשׁם‬. ‫ )א( ֶאָלּא ִאם ֵכּן ִהְכ ִניס‬5, ‫ֲאָבל ל ֹא ַיֲﬠמוֹד ָאָדם ִבּ ְרשׁוּת ַהָיִּחיד ְויוִֹציא ר ֹאשׁוֹ ִל ְרשׁוּת ָהַרִבּים ְו ִיְשֶׁתּה ָשׁם אוֹ ְלֵהֶפ‬ ‫ ְוֵכן‬6,‫ט‬.‫ ֶשֵׁכּיָון ֶשׁהוּא ָצ ִרי ְלֵאלּוּ ַהַמּ ִים – ֵישׁ ָלחוּשׁ ֶשָׁמּא ִיְשַׁכּח ִויִביֵאם ֵאָליו‬2,‫ח‬,‫ר ֹאשׁוֹ ְוֻרבּוֹ ְלָמקוֹם ֶשׁהוּא שׁוֶֹתה‬ ‫ְבָּכל ַכּיּוֵֹצא ָבֶזה‬. 7,‫י‬.‫ ֶשׁלּ ֹא ָגְזרוּ ְגֵּזָרה ִלְגֵזָרה‬, ‫ֲאָבל ֻמָתּר ַלֲﬠמוֹד ִבּ ְרשׁוּת ַהָיִּחיד אוֹ ִבּ ְרשׁוּת ָהַרִבּים ְוִלְשׁתּוֹת ְבַּכ ְרְמִלית אוֹ ְלֵהֶפ‬ (‫ ְו ִנְמָצא‬,‫ ְוָשׁם ַנֲﬠֵשׂית ַהָנָּחָתן‬,‫ְוַאף ַﬠל ִפּי ֶשׁעוֵֹקר ַהַמּ ִים ֵמ ְרשׁוּת זוֹ ְושׁוֶֹתה אוָֹתם ְו ִנְכָנִסים ְלֵמָﬠיו ֶשֵׁהם ִבּ ְרשׁוּת זוֹ‬ ‫יא וִּפיו הוּא ְמקוֹם‬,‫ ֵכּיָון ֶשְׁכָּבר ָנחוּ ַהַמּ ִים ְמַﬠט ְבִּפיו ֹקֶדם ֶשִׁנְּכ ְנסוּ ְלֵמָﬠיו‬,‫מוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְול ֹא‬.‫ וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"זיג ֶשֵׁיּשׁ סוְֹב ִרים ֵכּן‬,‫יב ֵכּיָון ֶשׁהוּא עוֵֹמד ִבּ ְרשׁוּת זוֹ וִּפיו הוּא ִבּ ְרשׁוּת ָהַאֶחֶרת‬,‫ְפּטוּר‬ ‫טו ֶאָלּא ִמשּׁוּם ְגֵּזָרה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‬,‫ָאְסרוּ ְלַהְכ ִניס ִמַכּ ְרְמִליתיד ִל ְרשׁוּת ַהָיִּחיד ֲאִפלּוּ ֶדֶּר ְמקוֹם ְפּטוּר‬

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Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends...

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‫ ֶשִׁאי‬,‫טז ֲאָבל ַכּאן ל ֹא ַשָׁיּ ִלְגזוֹר ְכָּלל‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ֶשָׁמּא ָיב ֹא ְלַהְכ ִניס ָכּ ְבִּלי ַהָנָּחה ֵבּי ְנַת ִים ִבְּמקוֹם ְפּטוּר‬ ‫יז‬.‫ֶאְפָשׁר ְכָּלל ֶשׁלּ ֹא ָינוּחוּ ַהַמּ ִים ְמַﬠט ְבִּפיו ֶטֶרם ֶשׁ ִיְּבָלֵﬠם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,[‫ְוַאף ִאם ִתְּמֵצי לוַֹמר ֶשִׁפּיו ֵאינוֹ ְמקוֹם ְפּטוּר ֶאָלּא הוּא ְכּאוָֹתהּ ְרשׁוּת ֶשׁהוִֹציאוֹ )משׁם( ]ְלָשׁם‬ ‫ וְּכֶשׁבּוְֹלָﬠם וַּמְכ ִניָסם ְלֵמָﬠיו ֶשִׁבּ ְרשׁוּת ַאֶחֶרת ֲהֵרי הוּא‬,‫ ְוִנְמָצא ֶשָׁנּחוּ ַהַמּ ִים ְבּאוָֹתהּ ְרשׁוּת‬,‫שמ"זיח ֶשֵׁיּשׁ סוְֹב ִרים ֵכּן‬ ‫ ְוֵאין ָלחוּשׁ ְכָּלל ַמה ֶשּׁשּׁוּב‬,‫מוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת – ִמָכּל ָמקוֹם ֵישׁ לוַֹמר ֶשְׁבִּליַﬠת ַהַמּ ִים זוֹ ִהיא ַהָנָּחָתן ְלַגְמֵרי‬ ‫ ְלִפי ֶשֵׁכּיָון ֶשׁ ִנְּבְלעוּ ְבּגוּפוֹ – ֲהֵרי ֵהם ְבֵּטִלים ְלַגֵבּי גוּפוֹיט‬,‫)ִנְכָנִסים ְלֵמָﬠיו‬: 3 A person may not stand in a private domain and urinate or spit into the public domain, or do the opposite.8 [Indeed,] if [one] urinates or spits [in this manner], he is liable.9 [There is] an unresolved question [in the Talmud] concerning one [who, while standing in the private domain], inserted his male organ [into the public domain] and urinated there. Is it considered that the urine was removed from the cavity of [the person’s] body that was in the private domain, and thus, [by inserting his male organ into the public domain and urinating there,] he will have transferred [the urine] from the private domain and hence he is liable? Or is it considered as if the urine was removed from his male organ that was located in the public domain, and hence, [the person] is exempt? [Since] the unresolved question involves a Scriptural prohibition, stringency is required. [Accordingly, it is] even [forbidden to do so] from a private domain or a public domain into a karmelis or the converse. Similarly, [an unresolved question exists] if one extended his head [into the other domain] and spat there. [Hence, doing so] is forbidden even from a private domain or a public domain into a karmelis or the converse. True, the spittle comes to rest briefly in [the person’s] mouth before he spits it out, and there are authorities who maintain that when one’s mouth is in another domain, it is a makom p’tur. Nevertheless, in this instance, it is not considered that the spittle came to rest in a makom p’tur, since [the spittle] was not put [in his mouth] from another place after he extended [his head] into the other domain, as explained in sec. 347[:7].10 9,‫כא‬.‫ ְוִאם ִהְשִׁתּין אוֹ ָרק – ַחָיּב‬8,‫כ‬, ‫ג ל ֹא ַיֲﬠמוֹד ָאָדם ִבּ ְרשׁוּת ַהָיִּחיד ְוַיְשִׁתּין אוֹ ָיֹרק ִל ְרשׁוּת ָהַרִבּים אוֹ ְלֵהֶפ‬ ‫ ִאם הוְֹלִכים ַאַחר ֲﬠִקיַרת ַהֵמּי ַרְגַל ִים ֵמָחָלל ֶשׁל גּוּף ִבּ ְרשׁוּת‬8‫ְוִאם הוִֹציא ַאָמּתוֹ ַלחוּץ ְוִהְשִׁתּין ָשׁם – ֲהֵרי ֶזה ָסֵפק‬ ‫כב ְוָסֵפק ֶשׁל‬.‫ ֶשׁהוּא ִבּ ְרשׁוּת ָהַרִבּים וָּפטוּר‬,‫ אוֹ ַאַחר ְיִציָאָתם ִמן ָהַאָמּה‬,‫ ְוִנְמָצא ֶשׁהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ְוַחָיּב‬,‫ַהָיִּחיד‬ ‫כג‬.‫ ַוֲאִפלּוּ ֵמ ְרשׁוּת ַהָיִּחיד אוֹ ֵמ ְרשׁוּת ָהַרִבּים ְלַכ ְרְמִלית אוֹ ְלֵהֶפ ָאסוּר‬,‫תּוָֹרה ְלַהֲחִמיר‬ ‫כד ְוָאסוּר ֲאִפלּוּ ֵמ ְרשׁוּת ַהָיִּחיד אוֹ ֵמ ְרשׁוּת ָהַרִבּים ְלַכ ְרְמִלית אוֹ‬,‫ְוֵכן ִאם הוִֹציא ר ֹאשׁוֹ ַלחוּץ ְוָרק ָשׁם – ֲהֵרי ֶזה ָסֵפק‬ ‫ ִמָכּל ָמקוֹם‬,‫ ְוֵישׁ אוְֹמ ִרים ֶשִׁפּיו ֶשִׁבּ ְרשׁוּת ָהַאֶחֶרת הוּא ְמקוֹם ְפּטוּר‬,‫כה ְוַאף ֶשָׁהֹרק ָנח ְמַﬠט ְבָּפיו ֹקֶדם ֶשָׁרַקק‬. ‫ְלֵהֶפ‬ ‫כו ְכּמוֹ‬,‫ הוִֹאיל ְול ֹא ֻהַנּח ָשׁם ִמָמּקוֹם ַאֵחר ַאֲחֵרי ֶשׁהוִֹציאוֹ ִל ְרשׁוּת ָהַאֶחֶרת‬,‫ֵאין זוֹ ֲחשׁוָּבה ַהָנָּחה ִבְּמקוֹם ְפּטוּר‬ 10,‫כז‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ז‬ 4 When spittle already became distinct in a person’s mouth and is primed to be released, there is an authority who maintains that one should not walk four cubits in a public domain – and, similarly, in a karmelis – until one spits.11 Nevertheless, those who take leniencies in a karmelis should not be admonished, for there are authorities who even permit walking [four cubits] in a public domain [with spittle that is primed to be released]. ‫ ְוהוּא‬,‫ – ֵישׁ ִמי ֶשׁאוֵֹמרכט ֶשׁלּ ֹא ְיַהֵלּ בּוֹ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים ַﬠד ֶשָׁיֹּרק‬11,‫ד ֹרק ֶשׁ ִנְּתַלשׁ ִמִפּיו וּמוָּכן ְלָז ְרקוֹכח‬ ‫ ִכּי ֵישׁ ַמִתּי ִריםל ֲאִפלּוּ ִבּ ְרשׁוּת ָהַרִבּים‬,‫ וִּמָכּל ָמקוֹם ֵאין ִלְמחוֹת ְבַּיד ַהְמִּקִלּין ְבַּכ ְרְמִלית‬11.‫ַהִדּין ְבַּכ ְרְמִלית‬:

12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends...

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Fig. 39: A gutter that collects water flowing from a roof. a) A gutter positioned within 3 handbreadths of the roof; b) The portion of the gutter that extends 3 handbreadths beyond the edge of the house; c) The public domain; d) A hole that allows for outflow of water from the roof

12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 350 - The Laws that Apply When One Extends...

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Fig. 40: A drainpipe that extends 3 handbreadths beyond the edge of the house

12/16/2020, 10:35 AM

Shulchan Aruch: Chapter 351 - The Laws Applying to One Who Extend...

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https://www.chabad.org/library/article_cdo/aid/4051016/jewish/Shulcha...

Shulchan Aruch: Chapter 351 - The Laws Applying to One Who Extends His Hand to a Gutter or Drainpipe in the Public Domain to Drink By Rabbi Schneur Zalman of Liadi

SECTION 351 The Laws Applying to One Who Extends His Hand to a Gutter or Drainpipe in the Public Domain to Drink (1-2) ‫סימן שנא ִדּין ַהמּוִֹשׁיט ָידוֹ ְלִצנּוֹר ִבּ ְרשׁוּת ָהַרִבּים ִלְשׁתּוֹת וּבוֹ ב' ְסִﬠיִפים‬: 1 A person should not stand in a public domain and [extend] his hand or a container, joining [his hand or the container] to a gutter,1 i.e., a long [half-] pipe that runs along the length of a roof within three handbreadths of the roof, and take water from it. [The rationale is that] when [the person] joins his hand or the container to the gutter, it is as if he is drawing water from [the gutter]. Since the gutter is (lying entirely) within three handbreadths of the roof, it is considered as [an extension of] the roof itself, based on the halachic construct of lavud. [See fig. 39.] Thus, it is as if the person is drawing [water] and removing [it] from the roof, which is a private domain, [and bringing the water] into the public domain. Therefore, even if the gutter is not ten handbreadths high and four [handbreadths by four handbreadths] in area and [hence,] is not deemed a private domain in its own right, [a person] is forbidden to join his hand or a container to [the gutter. The rationale is that based on this logic], it is as if [the person] is drawing water and removing it from the roof. It is, however, permitted to collect water from the air [below the gutter] even if one’s hands are within three [handbreadths] of the gutter. The halachic construct of lavud is not applied to [the person’s hands] (so that it would be considered as if he was drawing water from [the gutter]). Even if [the gutter] is ten handbreadths high and four handbreadths wide, and thus is deemed a private domain,2 it is permitted to collect and take the water that dripped from it from the air. The same law applies to [water] dripping from the roof itself. [License is granted] whether one collects and takes the water [while holding his hands] more than ten [handbreadths] above [the ground] or less than ten [handbreadths above the ground. In either instance, there is no prohibition, because] the space higher than ten handbreadths [above the ground] is a makom p’tur, and less than ten handbreadths [above the ground is part of] the public domain.3 ‫ ֶשִׁהיא ְכֵּﬠין ִצנּוֹר ָאֹר ֻמַנַּחת ְלֹאֶר ַהַגּג ְבּתוֹ‬1,‫א ל ֹא ַיֲﬠמוֹד ָאָדם ִבּ ְרשׁוּת ָהַרִבּיםא ִויַחֵבּר ָידוֹב אוֹ ְכִּליג ְלַמְזִחיָלה‬ ‫ ְוהוִֹאיל ְוִהיא‬,‫ ְלִפי ֶשַׁהְמַחֵבּר ָידוֹ אוֹ ְכִּלי ֵאֶליָה הוּא ְכּשׁוֵֹאב ִמֶמָּנּה‬,‫ וְּלַקֵבּל ַהַמּ ִים ִמֶמָּנּה‬,‫ְשׁ ָשׁה ְטָפִחים ָסמוּ ַלַגּג‬ ‫ו ִנְמָצא ֶשׁהוּא ְכּשׁוֵֹאב וּמוִֹציא‬,‫ ַוֲהֵרי ִהיא ֲחשׁוָּבה ַכַּגּג ַﬠְצמוֹה ִמשּׁוּם תּוַֹרת ָלבוּד‬,‫)ֻמַנַּחת ֻכָּלּהּד( ְבּתוֹ ג' ְטָפִחים ַלַגּג‬ ‫ ֲאִפלּוּ ִאם ַהַמְּזִחיָלה ֵאיָנהּ ְגּבוָֹהה ֲﬠָשָׂרהח ְוֵאיָנהּ ְרָחָבה‬, ‫ז וְּלִפיָכ‬.‫ ִל ְרשׁוּת ָהַרִבּים‬,‫ ֶשׁהוּא ְרשׁוּת ַהָיִּחיד‬,‫ֵמַהַגּג ַﬠְצמוֹ‬ ‫ הוִֹאיל ְוהוּא ְכּשׁוֵֹאב וּמוִֹציא ֵמַהַגּג‬,‫ט ֶשֵׁאיָנהּ ְרשׁוּת ַהָיִּחיד ִמַצּד ַﬠְצָמהּ – ָאסוּר ְלַחֵבּר ָידוֹ אוֹ ְכִּלי ֵאֶליָה‬,'‫ד‬.

12/16/2020, 10:36 AM

Shulchan Aruch: Chapter 351 - The Laws Applying to One Who Extend...

2 of 2

https://www.chabad.org/library/article_cdo/aid/4051016/jewish/Shulcha...

‫ ֵאין אוְֹמ ִרים ָבֶּהם ָלבוּדיב )ְלִﬠ ְנָין ֶזה ֶשׁ ְיֵּהא ֶנְחָשׁב‬1,‫י ֲאִפלּוּ ָיָדיו תּוֹ ג' ְלַמְזִחיָלהיא‬,‫ֲאָבל ֻמָתּר ִלְקלוֹט ִמן ָהֲא ִויר‬ ‫ – ֻמָתּר ִלְקלוֹט וְּלַקֵבּל ִמן ָהֲא ִויר‬2,‫ ֶשִׁהיא ְרשׁוּת ַהָיִּחידיג‬,'‫ ַוֲאִפלּוּ ִאם הוּא ָגבוַֹהּ ֲﬠָשָׂרה וּ ְרָחָבה ד‬.(‫ְכּשׁוֵֹאב ִמֶמָּנּה‬ ‫ ִמְפֵּני‬,‫טו ֵבּין ֶשׁקּוְֹלָטן ְלַמְﬠָלה ֵמֲﬠָשָׂרה ֵבּין ְלַמָטּה ֵמֲﬠָשָׂרה‬,‫יד ְוהוּא ַהִדּין ְלנוְֹטִפים ֵמַהַגּג ַﬠְצמוֹ‬.‫ַהַמּ ִים ַהנּוְֹטִפים ִמֶמָּנּה‬ 3:‫טז וְּלַמָטּה ֵמֲﬠָשָׂרה ְרשׁוּת ָהַרִבּים הוּא‬,‫ֶשְׁלַּמְﬠָלה ֵמֲﬠָשָׂרה ֲא ִויר ְמקוֹם ְפּטוּר הוּא‬ 2 If a gutter juts out three handbreadths from the roof or if an ordinary pipe is long and juts out three handbreadths from the roof [see figs. 39 and 40], they are not considered as [an extension of] the roof itself, and [one] is permitted to join his hand or a container to [the gutter or the pipe] to take water, provided they are not four [handbreadths] by four [handbreadths wide] and they are less than ten [handbreadths above the ground]. For if [the gutter or pipe is] four [handbreadths by four handbreadths] in area, even if they are less than ten [handbreadths above the ground], they are, nevertheless, deemed a karmelis.4 [Thus,] when [the person] joins his hand or container to [the gutter or pipe], it is as if he is drawing water and taking it from a karmelis to the public domain. If [the gutter or pipe] are more than ten [handbreadths above the ground], even though they are not four [handbreadths wide], it is forbidden [to draw water from them]. This is a decree [instituted] lest they be four [handbreadths wide], in which instance, [the gutter or pipe] would be a private domain in the complete sense. Even though goat kids could pass beneath them,5 [they are nevertheless placed in this category] because they jut out and extend from the roof, which is a private domain. Hence, [the gutter or pipe] are considered like apertures [in a wall] within a private domain, which are deemed a private domain, as explained in sec. 345[:8]. ‫יז ְוֵכן ְסָתם ִצנּוֹר ֶשׁהוּא ָאֹר וּבוֵֹלט ג' ְטָפִחים ִמן ַהַגּגיח – ֵאיָנם ֲחשׁוִּבים‬,‫ב ָה ְיָתה ַמְזִחיָלה בּוֶֹלֶטת ג' ְטָפִחים ִמן ַהַגּג‬ ‫כ ֶשִׁאם ֵישׁ‬,‫יט ְוֵהם ְלַמָטּה ֵמֲﬠָשָׂרה‬,'‫ ְוהוּא ֶשֵׁאין ָבֶּהם ד' ַﬠל ד‬.‫ וֻּמָתּר ְלַחֵבּר ָידוֹ אוֹ ְכִּלי ֲאֵליֶהם ְלַקֵבּל ַהַמּ ִים‬,‫ַכַּגּג ַﬠְצמוֹ‬ ‫ וְּכֶשְׁמַּחֵבּר ָידוֹ אוֹ ְכִּלי ֲאֵליֶהם – ֲהֵרי הוּא‬4,‫ ַﬠל ָכּל ָפּ ִנים ֵהם ְכַּכ ְרְמִלית‬,‫ ֲאִפלּוּ ֵהם ְלַמָטּה ֵמֲﬠָשָׂרה‬,'‫ָבֶּהם ֹרַחב ד‬ ‫ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא‬,‫ ַאף ֶשֵׁאין ָבֶּהם ד' – ָאסוּר‬,‫כא ְוִאם ֵהם ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬.‫ְכּשׁוֵֹאב וּמוִֹציא ִמַכּ ְרְמִלית ִל ְרשׁוּת ָהַרִבּים‬ ‫ ִמָכּל ָמקוֹם הוִֹאיל ְוֵהם‬5,‫כב ְוַאף ַﬠל ִפּי ֶשַׁהְגָּד ִיים בּוְֹקִﬠים ַתְּחֵתּיֶהם‬.‫ ֶשָׁאז ֵהם ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬,'‫ְיֵהא ָבֶּהם ד‬ ‫כג ְכּמוֹ‬,‫ ֲהֵרי ֵהם ִנדּוֹ ִנים ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד ֶשֵׁהם ִכּ ְרשׁוּת ַהָיִּחיד‬,‫בּוְֹלִטים ְויוְֹצִאים ִמן ַהַגּג ֶשׁהוּא ְרשׁוּת ַהָיִּחיד‬ ‫כד‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬

12/16/2020, 10:36 AM

Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads...

1 of 4

https://www.chabad.org/library/article_cdo/aid/4051018/jewish/Shulcha...

Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads a Scroll and It Rolls Out from One Domain to Another By Rabbi Schneur Zalman of Liadi

SECTION 352 [The Laws that Apply When] One Reads a Scroll and It Rolls Out from One Domain to Another (1-4) ‫סימן שנב ַהקּוֵֹרא ַבֵּסֶּפר ְו ִנְתַגְּלֵגּל ֵמ ְרשׁוּת ִל ְרשׁוּת וּבוֹ ד' ְסִﬠיִפים‬: 1 [The following laws apply when a person situated] on a doorstep is reading a scroll of sacred writings that is rolled up in a manner that resembles a Torah scroll.1 [If] one end of the scroll rolls out of [the person’s] hand into the public domain [located] before the doorstep, [as long as] the other end remains in his hand, he may roll it back to himself even if it rolled outside [the doorstep], four cubits [into the public domain. See fig. 41.] Even though the doorstep is deemed a private domain since it has a lintel above it four [handbreadths] wide,2 license was granted [to roll back the scroll to prevent] the denigration of sacred writings,3 for [in a crowded public domain,] many people tread on the doorstep.4 [The rationale is that] rolling [the scroll] back does not violate a Scriptural prohibition, since the second end remained in [the person’s] hand. [Indeed,] whenever one throws an object into the public domain and its other end remains in his hand, if [the person] can draw [the object] back to him [by pulling the end remaining in his hand], he is exempt because [the object] has not [fully] come to rest in the public domain.5 Therefore, according to Scriptural Law, [one] would be permitted to [draw the object] back to himself. Nevertheless, the Sages forbade doing so with regard to other objects as a decree [instituted] lest [the object] fall from [the person’s] hand entirely, [dropping] into the public domain, and he go to retrieve it. However, this decree was not instituted [with regard to a scroll containing sacred writings,] because [of the possibility] of the sacred writings being denigrated. If, however, the entire scroll falls from one’s hand, even if it falls into a karmelis, it is forbidden to bring it back to oneself.6 [For doing so constitutes] a shvus7in a complete sense, and [the Sages] did not lift [such a prohibition] because of [the possibility] of sacred writings being denigrated. ‫ ְו ִנְתַגְּלֵגּל ר ֹאשׁ ָהֶאָחד ֵמַהֵסֶּפר ִמָיּדוֹ‬1,‫ב‬,‫א ַהקּוֵֹרא ַﬠל ָהִאְסֻקָפּה ְבֵּסֶפרא ִמִסְּפֵרי ַהֹקֶּדשׁ ֶהָﬠשׂוּי ִבּ ְגִליָלה ְכֵּסֶפר תּוָֹרה‬ ‫ד ְוַאף ַﬠל ִפּי‬.‫ ֲאִפלּוּ ִנְתַגְּלֵגּל חוּץ ְלד' ַאמּוֹת‬,‫ ְור ֹאשׁ ַהֵשִּׁני ִנְשַׁאר ְבָּידוֹג – גּוְֹללוֹ ֶאְצלוֹ‬,‫ִל ְרשׁוּת ָהַרִבּים ֶשִׁלְּפֵני ָהִאְסֻקָפּה‬ ‫ – ֶשַׁרִבּים דּוֹ ְרִסים‬3,‫ ִמשּׁוּם ִבְּזיוֹן ִכְּתֵבי ַהֹקֶּדשׁה‬,‫ ִהִתּירוּ‬2,'‫ ֶשֵׁיּשׁ ָﬠֶליָה ַמְשׁקוֹף ָרָחב ד‬,‫ֶשָׁהִאְסֻקָפּה ִהיא ְרשׁוּת ַהָיִּחיד‬ ‫ ְוָכל ַהזּוֵֹרק ָדָּבר ִל ְרשׁוּת ָהַרִבּים‬2,‫ז‬,‫ הוִֹאיל ְור ֹאשׁ ַהֵשּׁ ִני ִנְשַׁאר ְבָּידוֹ‬,‫ – ֶשֵׁאין ִבְּגִליָלה זוֹ ִאסּוּר תּוָֹרה‬4,‫ַﬠל ָהִאְסֻקָפּהו‬ ‫ ְוָלֵכן ֻמָתּר ַלֲחזוֹר‬5,‫ח‬.‫ ֶשֵׁאין ַכּאן ַהָנָּחה ִבּ ְרשׁוּת ָהַרִבּים‬,‫ ִאם ָיכוֹל ַלֲהִביאוֹ ֶאְצלוֹ ַﬠל ְיֵדי ֶזה – ָפּטוּר‬,‫ְור ֹאשׁ ַהֵשּׁ ִני ְבָּידוֹ‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיפּוֹל ֻכּלּוֹ ִמָיּדוֹ ִל ְרשׁוּת ָהַרִבּים ִויִביֶאנּוּ‬,‫ ֶאָלּא ֶשֲׁחָכִמים ָאְסרוּ ֶזה ִבְּשָׁאר ְדָּב ִרים‬.‫ְוַלֲהִביאוֹ ֶאְצלוֹ ִמן ַהתּוָֹרה‬ ‫ ֲאָבל ִבְּמקוֹם ִבְּזיוֹן ִכְּתֵבי ַהֹקֶּדשׁ ל ֹא ָגְזרוּ ְגֵּזָרה זוֹ‬1,‫ט‬.‫ֶאְצלוֹ‬. ‫ ָגּמוּר ָכֶּזה ִמשּׁוּם‬7‫ ֶשׁלּ ֹא ִהִתּירוּ ְשׁבוּת‬6,‫ ֲאִפלּוּ ָנַפל ְלַכ ְרְמִליתי – ָאסוּר ַלֲהִביאוֹ ֶאְצלוֹ‬,‫ֲאָבל ִאם ָנַפל ָכּל ַהֵסֶּפר ִמָיּדוֹ‬ ‫יא‬:‫ִבְּזיוֹן ִכְּתֵבי ַהֹקֶּדשׁ‬

12/16/2020, 10:37 AM

Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads...

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https://www.chabad.org/library/article_cdo/aid/4051018/jewish/Shulcha...

Fig. 41: A person reading a scroll of sacred writings whose end rolled into the public domain. a) A poublic domain; b) A doorstep which has a lintel and walls that are 4x4 handbreadths wide 2 It is, [however,] forbidden to bring other objects8 back to one’s place even if they fall into a karmelis and [the person] is holding the other end [of the object]. (The statement9 that our Sages did not institute a decree [safeguarding the prohibition against transferring] in a karmelis, because it would be a gezeirah legezeirah, a compound Rabbinic decree,10 applies only in a situation that does not resemble a labor [forbidden by Scriptural Law], e.g., one who is standing in a private domain and drinks in the public domain, as stated in sec. 350[:2],11 or one who throws [an object] from one private domain to another private domain via a makom p’tur, as will be explained in sec. 353[:1],12 or one who goes out to the public domain while it is still day [on Friday] near nightfall while holding an object, as explained in sec. 252[:17-18].13 When, however, the situation resembles a forbidden labor, our Sages imposed prohibitive decrees even in a karmelis. Therefore, there are authorities who [even] forbid taking out an article from a private domain to a karmelis via a makom p’tur, as explained in sec. 346[:3]. Accordingly,14 [our Sages] forbade carrying [an object] less than four cubits [and then repeating that act] in a karmelis, as stated in sec. 349[:3. Similarly,] for this reason, [our Sages] forbade performing [a transfer that is] a melachah she’einah tzerichah legufah in a karmelis,15 as stated in sec. 311[:2, 5].16 The same applies to taking an article out in an abnormal manner17 and all analogous situations.) ‫ ֶשְׁבַּכ ְרְמִלית‬9,‫ ֲאִפלּוּ ָנַפל ְלַכ ְרְמִליתיג ְור ֹאשׁ ַהֵשּׁ ִני ְבָּידוֹ – ָאסוּר ַלֲהִביאוֹ ֶאְצלוֹ ) ְול ֹא ָאְמרוּיד‬8,‫יב‬,‫ב וִּבְשָׁאר ְדָּב ִרים‬ ‫טו ְכּגוֹן ָהעוֵֹמד ִבּ ְרשׁוּת ַהָיִּחיד ְושׁוֶֹתה‬,‫ ֶאָלּא ְבָּדָבר ֶשֵׁאין בּוֹ ֶדֶּר ְמָלאָכה‬10‫ל ֹא ָגְזרוּ ְגֵּזָרה ִמְפֵּני ֶשׁהוּא ְגֵזָרה ִל ְגֵזָרה‬ ‫ אוֹ ַהזּוֵֹרק ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְמקוֹם ְפּטוּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬11,‫טז‬,‫ִבּ ְרשׁוּת ָהַרִבּים ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"נ‬ ‫ ֲאָבל ָדָּבר‬13,‫יח‬.‫ אוֹ ַהיּוֵֹצא ִל ְרשׁוּת ָהַרִבּים ִמְבּעוֹד יוֹם ָסמוּ ַלֲחֵשָׁכה ְוֵחֶפץ ְבָּידוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ב‬12,‫יז‬,‫שנ"ג‬ ‫ ְכּמוֹ‬,‫ ְוָלֵכן ֵישׁ אוְֹס ִרים ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ְמקוֹם ְפּטוּר‬.‫ ָגְּזרוּ ַאף ְבַּכ ְרְמִלית‬,‫ֶשׁהוּא דוֶֹמה ִלְמָלאָכה‬ (‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן )ש"נ‬,‫ ָאְסרוּ ְלַטְלֵטל ָפּחוֹת ָפּחוֹת ִמד' ַאמּוֹת ְבַּכ ְרְמִלית‬14‫יט ְוָלֵכן‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‬

12/16/2020, 10:37 AM

Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads...

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https://www.chabad.org/library/article_cdo/aid/4051018/jewish/Shulcha...

‫ ְוהוּא‬16,‫כב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שי"א‬15,‫כא‬,‫ ְוָלֵכן ָאְסרוּ ְמָלאָכה ֶשֵׁאיָנהּ ְצ ִריָכה ְלגוָּפהּ ְבַּכ ְרְמִלית‬.[‫]שמ"טכ‬ (‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֵאלּוּ‬17,‫ַהִדּיןכג ְלהוָֹצָאה ִכְּלַאַחר ָידכד‬: 3 [The following rules apply] if one is reading [from a scroll] on a roof, which is a private domain, and one end (of the scroll) rolls from his hand:18 When [the end of the scroll] has yet to reach the ten handbreadths closest to the ground, [the person] may roll it back to his [place], because [the end of the scroll is situated] in space that is a makom p’tur.19 Even if [the scroll] comes to rest on a projection, if [that projection] is not four [handbreadths by four handbreadths] in area, it is also a makom p’tur. [Moreover,] even if [the projection] is four [handbreadths by four handbreadths] in area, and [thus it] is deemed a private domain (or a karmelis in the manner to be described in sec. 253[:2], there is no prohibition against [the person] bringing [the scroll] back to [himself] from a karmelis to a private domain, since he is holding the other end [of the scroll], as will be explained). [A more stringent ruling applies,] however, if [the scroll] reaches within ten handbreadths [of the ground], which is considered the free space of the public domain. Should the wall be [built leaning] in a manner that [the scroll] rests on it,20 [the person] is forbidden to roll [the scroll] back to himself, lest [the scroll] fall there entirely and he [then] bring it back, [performing a transfer for which] he would be liable. [Our Sages’] statement that such a decree is not imposed when [dishonor to] sacred texts is involved21 applies only [when the person drops one end of the scroll from] a doorstep over which many people pass. This is a great disgrace [for the scroll], since many people pass [over the doorstep]. In the instance [described here], however, many people do not pass by. [Hence,] even though leaving the scroll lying in this manner in the public domain is denigrating to it, it is forbidden for [the person] to roll it back to himself. Instead, he should turn [the scroll] facedown so as to minimize the dishonor, for it is a greater dishonor when the sacred writing is visible.22 When does the above apply? When many people use the slope of the wall to load [their burdens]. Then [the wall] is deemed a public domain in a complete sense, as stated in sec. 345[:13]. If, [by contrast,] many people do not use [the slope of the wall] to load [their burdens], it is deemed a karmelis, and this prohibitive decree was not imposed in a karmelis when holy writings are found in denigrating circumstances. [Hence, in that situation, the person may roll the scroll back up to himself.] If the wall is not sloped, as long as the scroll does not reach the ground,23 [the person] is permitted to roll it back to himself even though [the wall] is in the public domain and many people use it to load [their burdens],24 since the scroll has not come to rest on [the ground].25 [The rationale is that our Sages] did not impose a decree lest [the scroll] fall entirely [into the public domain] and one seek to bring it [back into the private domain in this instance], since even if the entire [scroll] would fall into the public domain, if it does not come to rest there, but rather, hangs in the open space of the public domain, it would be permitted to take [the scroll] from that open space and bring it into a private domain according to Scriptural Law. Nevertheless, if the entire [scroll] falls, it is forbidden to do this according to Rabbinic Law. [However,] when only part of [the scroll] falls, [our Sages] did not impose such a decree in a situation where holy writings would be left in denigrating circumstances.

12/16/2020, 10:37 AM

‫‪https://www.chabad.org/library/article_cdo/aid/4051018/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 352 - [The Laws that Apply When] One Reads...‬‬

‫ג ָהָיה קוֵֹרא בּוֹ ַﬠל ַהַגּג‪,‬כה ֶשׁהוּא ְרשׁוּת ַהָיִּחיד‪,‬כו ְו ִנְתַגְּלֵגּל )ַהֵסֶּפר( ִמָיּדוֹ ר ֹאשׁוֹ ָהֶאָחד‪ַ – 18‬ﬠד ֶשׁלּ ֹא ִהִגּיע ַלֲﬠָשָׂרה‬ ‫ְטָפִחים ַהַתְּחתּוֹ ִנים ַהְקּרוִֹבים ָלָאֶרץ‪ ,‬גּוְֹללוֹ ֶאְצלוֹ‪ֶ ,‬שֲׁא ִויר ְמקוֹם ְפּטוּר הוּא‪.‬כז‪ַ 19,‬וֲאִפלּוּ ָנח ַﬠל ַגֵּבּי ִזיז‪ִ ,‬אם ֵאינוֹ ָרָחב‬ ‫ד' הוּא ַגם ֵכּן ְמקוֹם ְפּטוּר‪ַ ,‬וֲאִפלּוּ ִאם ָרָחב ד' – הוּא ְרשׁוּת ַהָיִּחידכח )אוֹ ַכּ ְרְמִלית‪,‬כט ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫שנ"ג‪,‬ל ַגּם ֵכּן ֵאין ִאסּוּר ַבֲּהָבָאתוֹ אוֹתוֹ ִמַכּ ְרְמִלית ִל ְרשׁוּת ַהָיִּחיד‪ֵ ,‬כּיָון ֶשׁר ֹאשׁוֹ ָהֶאָחד ְבָּידוֹ‪,‬לא וְּכמוֹ ֶשׁ ִיְּתָבֵּאר(‪ֲ .‬אָבל‬ ‫ִאם ִהִגּיַﬠ ְלי' ְטָפִחים ַהַתְּחתּוֹ ִנים‪ֶ ,‬שֵׁהם ֲא ִויר ְרשׁוּת ָהַרִבּים‪ִ ,‬אם ַהֹכֶּתל ְמֻשָׁפּעלב ְבִּﬠ ְנָין ֶשָׁנּח ָﬠָליו‪ָ – 20‬אסוּר ְלָגְללוֹ‬ ‫ֶאְצלוֹ‪ְ ,‬גֵּזָרה ֶשָׁמּא ִיפּוֹל ֻכּלּוֹ ָשָׁמּה ִויִביֶאנּוּ ֶאְצלוֹ ְוִיְתַחֵיּב‪.‬לג‬ ‫ְול ֹא ָאְמרוּ ֶשׁלּ ֹא ָגְזרוּ ְגֵּזָרה זוֹ ְבִּכְתֵבי ַהֹקֶּדשׁ ֶאָלּא ְבִּאְסֻקָפּה ֶשֶׁדֶּר ַרִבּים עוְֹב ִרים ָﬠֶליָה‪ֶ 21,‬שֶׁזּהוּ ִבָּזּיוֹן ָגּדוֹל‪ֶ ,‬שַׁרִבּים‬ ‫דּוֹ ְרִסים ָשׁם‪ֲ .‬אָבל ַכּאן ֶשֵׁאין ְדּ ִריַסת ָהֶרֶגל עוֶֹבֶרת ָשׁם‪ַ ,‬אף ַﬠל ִפּי ֶשַׁהֵסֶּפר ֻמָטּל ָכּ ִבּ ְרשׁוּת ָהַרִבּים‪ֶ ,‬שֶׁזּהוּ ִבָּזּיוֹן לוֹ –‬ ‫ָאסוּר ְלָגְללוֹ ֶאְצלוֹ‪,‬לד ֶאָלּא ַיַהְפֶכנּוּ ַﬠל ַהְכָּתבלה ְכֵּדי ְלַמֵﬠט ַהִבָּזּיוֹן‪ֶ ,‬שְׁכֶּשַׁהְכָּתב ְמֻגֶלּה הוּא ִבָּזּיוֹן יוֵֹתר‪.‬לו‪22,‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁרִבּים ְמַכְתִּפים ַﬠל ִשׁפּוַּﬠ ַהֹכֶּתל‪ֶ ,‬שָׁאז ִדּינוֹ ִכּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‪,‬לז ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫שמ"ה‪.‬לח ֲאָבל ִאם ֵאין ַרִבּים ְמַכְתִּפים ָﬠָליו – ַכּ ְרְמִלית הוּא‪,‬לט וְּבַכ ְרְמִלית ל ֹא ָגְזרוּ ְגֵּזָרה זוֹ ְבִּכְתֵבי ַהֹקֶּדשׁ ֶשֻׁמָּטִּלים‬ ‫ְבִּבָזּיוֹן‪.‬מ‬ ‫ְוִאם ֵאין ַהֹכֶּתל ְמֻשָׁפּע‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוּא ִבּ ְרשׁוּת ָהַרִבּים ְוַרִבּים ְמַכְתִּפים ָﬠָליו‪ֵ 24,‬כּיָון ֶשׁלּ ֹא ָנח ַהֵסֶּפר ָﬠָליו‪– 25‬‬ ‫ֻמָתּר ְלָגְלל]וֹ[ ֶאְצלוֹ ָכּל ְזַמן ֶשׁלּ ֹא ִה ִגּיַﬠ ָלָאֶרץ‪,‬מא‪ֶ 23,‬שֵׁאין ִל ְגזוֹר ֶשָׁמּא ִיפּוֹל ֻכּלּוֹ ִויִביֶאנּוּ‪ְ ,‬לִפי ֶשַׁאף ִאם ִיפּוֹל ֻכּלּוֹ‬ ‫ִל ְרשׁוּת ָהַרִבּים ְול ֹא ָינוַּח ָשׁם ֶאָלּא ְיֵהא ָתּלוּי ַבֲּא ִויר ְרשׁוּת ָהַרִבּים – ֻמָתּר ְלָקְלטוֹ ִמן ָהֲא ִויר ְוַלֲהִביאוֹ ִל ְרשׁוּת ַהָיִּחיד‬ ‫‪ִ:‬מן ַהתּוָֹרה‪,‬מב ֶאָלּא ֶשָׁאסוּר ִמִדְּבֵרי סוְֹפ ִרים ְבָּנַפל ֻכּלּוֹ‪ .‬וְּבָנַפל ִמְקָצתוֹ ל ֹא ָגְזרוּ ִבְּמקוֹם ִכְּתֵבי ַהֹקֶּדשׁ ַהֻמָּטִּלים ְבִּבָזּיוֹן‬ ‫‪4 [All of the above applies with regard to sacred writings.] With regard to other‬‬ ‫‪objects,26 by contrast, even if only a portion [of the object] falls into the open space‬‬ ‫‪of a public domain27 and [that portion] does not come to rest there, it is forbidden‬‬ ‫‪[for the person] to bring [the object] back to [himself]. If, however, [a portion of an‬‬ ‫‪object] falls into the open space of a karmelis and does not come to rest there, one‬‬ ‫‪is permitted to bring it back to himself as long as one end [of the object] remains in‬‬ ‫‪his hand. ([Indeed, following the same logic, even] initially, one is permitted to‬‬ ‫‪extend [one end of an object] into the open space of a karmelis as long as [the‬‬ ‫‪person] is holding the other end [of the object] in his hand in a private domain and‬‬ ‫‪[the entire object] is not extended outside [the private domain].)28‬‬ ‫ד ֲאָבל ִבְּשָׁאר ְדָּב ִרים‪ֲ 26,‬אִפלּוּ ל ֹא ָנַפל ֶאָלּא ִמְקָצתוֹ ַלֲא ִויר ְרשׁוּת ָהַרִבּים‪ְ 27‬ול ֹא ָנח ָשׁם – ָאסוּר ַלֲהִביאוֹ ֶאְצלוֹ‪.‬‬ ‫ֲאָבל ִאם ָנַפל ַלֲא ִויר ַכּ ְרְמִלית ְול ֹא ָנח ָשׁם – ֻמָתּר ַלֲהִביאוֹ ֶאְצלוֹ ִאם ר ֹאשׁוֹ ָהֶאָחד ִנְשַׁאר ְבָּידוֹמג ) ְוהוּא ַהִדּין ֶשֻׁמָּתּר‬ ‫‪ְ:‬להוִֹציאוֹ ְלַכְתִּחָלּה ַלֲא ִויר ַכּ ְרְמִליתמד ִאם ר ֹאשׁוֹ ָהֶאָחד ְבָּידוֹ ֶשִׁהיא ִבּ ְרשׁוּת ַהָיִּחיד ְוֵאיָנהּ ְפּשׁוָּטה ַלחוּץמה‪(28,‬‬

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Shulchan Aruch: Chapter 353 - The Laws that Apply to Projections [that ...

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https://www.chabad.org/library/article_cdo/aid/4051019/jewish/Shulcha...

Shulchan Aruch: Chapter 353 - The Laws that Apply to Projections [that Jut Out] into the Public Domain By Rabbi Schneur Zalman of Liadi

SECTION 353 The Laws that Apply to Projections [that Jut Out] into the Public Domain (1-5) ‫סימן שנג ִדּיני ִזיִזין ִבּ ְרשׁוּת ָהַרִבּים וּבוֹ ה' ְסִﬠיִפים‬: 1 When there are two houses on opposite sides of the public domain that belong to one person, or that belong to two people, but they established an eruv together (as will be explained in sec. 373[:1] regarding balconies), it is permitted to throw an object from one [house] to the other1 [as long as the object remains] more than ten [handbreadths] above [the ground at all times. The reason this is permitted is that the person] is transferring from one private domain to another private domain via a makom p’tur,2 [which is a permitted act]. If the roof of one house is higher than that of the other, it is forbidden to throw an object from one roof to the other – neither from the higher [roof] to the lower [one] nor from the lower [roof] to the higher [one. The rationale is that] one who throws from a higher place to a lower place or the converse must aim his hand [precisely when throwing]. It is possible that [the person] will not be able to aim his hand [sufficiently] and the object will fall into the public domain. [The person may] then forget and bring it [back] to a private domain. Therefore, if the article [being thrown] will break when it falls, e.g., it is an earthenware or glass vessel or the like, it is permitted to throw [the vessel] from one [roof] to the other. For if it will fall and break, there is no concern that [the person] will go and bring the broken pieces to a private domain.3 Nor does the fact that [the object] fell and came to rest in the public domain constitute [a violation of] the prohibition against taking an object from a private domain to a public domain according to Scriptural Law, since [the person] did not intend to throw [the object] into the public domain.4 All the above applies when a public domain intervenes between [the two houses]. If, however, a karmelis intervenes between [the two houses], it is permitted [to throw the object] regardless.5 [Our Sages] did not impose this decree in a karmelis, because that would be a decree safeguarding a decree.6 ‫א ְוֵהם ֶשׁל ָאָדם ֶאָחדב אוֹ ֶשׁל ְשַׁנ ִים )א( ְוֵﬠ ְרבוּ ַיַחדג )ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫א ְשֵׁני ָבִתּים ִבְּשֵׁני ִצֵדּי ְרשׁוּת ָהַרִבּים‬ ‫ה ֶשֶׁזּהוּ ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְמקוֹם‬,‫ ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה‬1‫ ֻמָתּר ִלְזרוֹק ִמֶזּה ְלֶזה‬,(‫שע"גד ִבּ ְגזוְּזְטָראוֹת‬ 2.‫ְפּטוּר‬ ‫ו ְלִפי‬,‫ ֵבּין ֵמַהָגּבוַֹהּ ְלַהָנּמוּ וֵּבין ֵמַהָנּמוּ ְלַהָגּבוַֹהּ‬,‫ְוִאם ָהָיה ַגּג ֶזה ָגּבוַֹהּ ִמַגּג ֶזה – ָאסוּר ִלְזרוֹק ִמַגּג ֶזה ְלַגג ֶזה‬ ‫ ְו ִיְשַׁכּח‬,‫ ְוֶשָׁמּא ל ֹא יוַּכל ְלַאֵמּן ָיָדיוז ְו ִיפּוֹל ַהֵחֶפץ ִל ְרשׁוּת ָהַרִבּים‬,‫ֶשַׁהזּוֵֹרק ִמָגּבוַֹהּ ְלָנמוּ אוֹ ְלֵהֶפ ָצ ִרי ְלַאֵמּן ָיָדיו‬ ‫ח‬.‫ִויִביֶאנּוּ ִל ְרשׁוּת ַהָיִּחיד‬

12/16/2020, 10:37 AM

Shulchan Aruch: Chapter 353 - The Laws that Apply to Projections [that ...

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‫ט ֶשִׁאם‬,‫ ְכּגוֹן ְכֵּלי ֶחֶרס וְּזכוִּכית ְוַכיּוֵֹצא ָבֶהם – ֻמָתּר ְלָז ְרָקם ִמֶזּה ְלֶזה‬,‫וְּלִפיָכ ִאם ֵהם ֵכִּלים ַהִנְּשָׁבּ ִרים ְכֶּשׁנּוְֹפִלים‬ ‫ ֵאין ְבֶּזה ִאסּוּר‬,‫ וְּבַמה ֶשָּׁנְּפלוּ ְוֻהְנּחוּ ִבּ ְרשׁוּת ָהַרִבּים‬3,‫ י‬.‫ ֵאין ָלחוּשׁ ֶשָׁמּא ָיִביא ִשְׁבֵריֶהם ִל ְרשׁוּת ַהָיִּחיד‬,‫ִיְפּלוּ ְו ִיָשְּׁברוּ‬ 4,‫ יא‬,‫ הוִֹאיל ְול ֹא ִנְתַכֵּוּן ִלְזרוֹק ִל ְרשׁוּת ָהַרִבּים‬,‫הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים ִמן ַהתּוָֹרה‬ ‫ ֶשׁלּ ֹא ָגְזרוּ‬5,‫ יב‬,‫ ֲאָבל ִאם ָהְיָתה ַכּ ְרְמִלית עוֶֹבֶרת ֵבּיֵניֶהם – ֻמָתּר ְבָּכל ִﬠ ְנָין‬.‫ְוָכל ֶזה ְכֶּשׁ ְרשׁוּת ָהַרִבּים עוֶֹבֶרת ֵבּיֵניֶהם‬ 6,‫יג‬:‫ְגֵּזָרה זוֹ ְבַּכ ְרְמִלית ִמשּׁוּם ֶשִׁהיא ְגֵּזָרה ִלְגֵזָרה‬ 2 When a projection juts out from a wall to the public domain, if [the projection] is more than ten [handbreadths above the ground] and a window of the home opens up to it, it is permitted to use [the projection] from the home7 via the window because [the projection] is considered like an aperture that opens up to a private domain, as described in sec. 345[:23].8 [The above applies provided that] the window opens up within {the height of ten handbreadths}{three}9 [handbreadths of the projection].10 If [the window] is not [that] close to [the projection, the projection] is not considered as an aperture of a private domain. [Instead, the projection] is deemed a karmelis if it is four [handbreadths] by four [handbreadths]. [The following law applies] if the projection is within ten [handbreadths] of the ground: Since [the projection] is in the space of the public domain, it is [as if] the public [has] acquired [the rights to the projection],11 and it is forbidden for the owner [of the home] to use [the projection] via his window even though [the window] opens to within three handbreadths [of the projection. This law applies] regardless of whether [the projection] is four [handbreadths] by four [handbreadths] or not. The same law applies if [a projection] juts out into the open space of a karmelis within ten handbreadths of the ground. ‫טו ִאם הוּא ְלַמְﬠָלה ֵמֲﬠָשָׂרהטז ְוַחלּוֹן ַהַבּ ִית ָפּתוַּח לוֹיז – ֻמָתּר‬,‫ ְדַּה ְינוּ ַדּף ַהבּוֵֹלט ִמן ַהֹכֶּתליד ִל ְרשׁוּת ָהַרִבּים‬,‫ב ִזיז‬ 8,‫יט‬.‫יח וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ ִמְפֵּני ֶשׁהוּא ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד‬,‫ ֶדֶּר ַהַחלּוֹן‬7‫ְלִהְשַׁתֵּמּשׁ ָﬠָליו ִמן ַהַבִּית‬ ‫ ֲאָבל ִאם ֵאינוֹ ָסמוּ לוֹ – ֵאינוֹ ִנדּוֹן‬10.[‫ ]ְשׁ ָשׁהכב‬9[‫ְוהוּא ֶשַׁהַחלּוֹן ָפּתוַּח ָﬠָליו ְבָּסמוּ לוֹכ תּוֹ ]ֹגַּבהּ י' ְטָפִחיםכא‬ ‫כג‬.'‫ ְוַכ ְרְמִלית הוּא ִאם ֵישׁ בּוֹ ד' ַﬠל ד‬,‫ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד‬ ‫ ְואוְֹס ִרים ֵהם ַﬠל‬11,‫ ֵכּיָון ֶשׁהוּא ַבֲּא ִויר ְרשׁוּת ָהַרִבּים )ב( – ָזכוּ בּוֹ ַרִבּים‬,‫ְוִאם ַהִזּיז הוּא ְלַמָטּה ֵמֲﬠָשָׂרה ִמן ָהָאֶרץ‬ ‫כד‬.‫ ֵבּין ֶשֵׁיּשׁ בּוֹ ד' ַﬠל ד' ֵבּין ֶשֵׁאין בּוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָפּתוַּח לוֹ תּוֹ ְשׁ ָשׁה‬,‫ַבַּﬠל ַהַבִּית ְלִהְשַׁתֵּמּשׁ בּוֹ ֶדֶּר ַחלּוֹנוֹ‬ ‫כה‬:‫ְוהוּא ַהִדּין ִאם הוּא בּוֵֹלט ַלֲא ִויר ַכּ ְרְמִלית תּוֹ ֲﬠָשָׂרה ָלָאֶרץ‬ 3 [More stringent rules apply] if there are two projections [jutting out from the wall], one under the other, and [the projections] belong to two people,12 even though both [projections] are more than ten [handbreadths above the ground]. If the upper projection in front of the window is four [handbreadths] by four [handbreadths in area], it is forbidden to place articles that were inside the home at the onset of the Shabbos upon it. [The rationale is that the upper projection] is [considered as] a domain in its own right, while the projection below it is [considered as] a separate domain. Thus, [the projections] cause each other to be forbidden to be used for articles that were inside a home13 at the onset of the Shabbos, as is the rule applying to two roofs or two courtyards belonging to two people. Similar principles apply to all comparable [places] that are not usually used in an ongoing manner as one makes use of a home, as will be explained in sec. 372[:1].14 ‫ ִאם ֵישׁ ַבִּזּיז ָהֶﬠְליוֹן‬,‫ ַאף ַﬠל ִפּי ֶשְׁשֵּׁניֶהם ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬12,‫כו‬,‫ ְוֵהם ֶשׁל ב' ֲאָנִשׁים‬,‫ג ִאם ָהיוּ ב' ִזיִזין ֶזה ְלַמָטּה ִמֶזּה‬

12/16/2020, 10:37 AM

Shulchan Aruch: Chapter 353 - The Laws that Apply to Projections [that ...

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‫ ִמְפֵּני ֶשׁהוּא ְרשׁוּת ִבְּפֵני‬10,‫כח‬,‫ֶשִׁלְּפֵני ַהַחלּוֹן ֹרַחב ד' ַﬠל ד' – ָאסוּר ְלִהְשַׁתֵּמּשׁ ָﬠָליוכז ְבֵּכִלים ֶשָׁשְּׁבתוּ ְבּתוֹ ַהַבּ ִית‬ ‫ ְכִּדין ְשֵׁתּי ַגגּוֹת אוֹ ְשֵׁתּי‬13,‫ ְואוְֹס ִרים ֶזה ַﬠל ֶזה ְלִﬠ ְנַין ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית ִבְּלָבד‬,‫ַﬠְצמוֹ ְוַהִזּיז ֶשַׁתְּחָתּיו ְרשׁוּת ַאֶחֶרת‬ 14‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שע"ב‬,‫ ֶשֵׁאין ַתְּשִׁמיָשׁן ָתִּדיר ְכַּתְשִׁמישׁ ַהַבּ ִית‬,‫ֲחֵצרוֹת ֶשׁל ְשֵׁני ֲאָנִשׁים ְוָכל ַכּיּוֵֹצא ָבֶהן‬: 4 Even if the lower projection is less than four [handbreadths by four handbreadths in area],15 it causes the upper projection to be forbidden to be used when [the upper projection] is four [handbreadths by four handbreadths in area].16 If, however, the upper projection is less than four [handbreadths by four handbreadths in area] and the lower projection is also less than four [handbreadths by four handbreadths], one may use both of [the projections], and [similarly, he may use] the entire wall until its lowest ten handbreadths.17 If the lower [projection] is four [handbreadths by four handbreadths in area] and the upper [projection] is less than [that size], one may use only the portion of the upper [projection] that is [directly] opposite the window, for that space is considered like an aperture extending from the window.18 It is, however, forbidden to use the remainder of the projection on both sides of the window, because of the projection below [the upper projection], which is defined as a domain in its own right19 since it is four [handbreadths] by four [handbreadths in area]. 16,‫כט‬,'‫ – אוֵֹסר הוּא ַﬠל ָהֶﬠְליוֹן ִאם ֵישׁ בּוֹ ד‬15'‫ד ַוֲאִפלּוּ ִאם ִזיז ַהַתְּחתּוֹן ֵאין בּוֹ ד‬ 17,‫ל‬.‫ ְוַגם ַבַּתְּחתּוֹן ֵאין ד' – ִמְשַׁתֵּמּשׁ ִבְּשֵׁניֶהם וְּבָכל ַהֹכֶּתל ַﬠד ֲﬠָשָׂרה ְטָפִחים ַהַתְּחתּוֹ ִנים‬,'‫ֲאָבל ִאם ֵאין ָבֶּﬠְליוֹן ד‬ ‫לא ֶשָׁשּׁם הוּא ְכּחוֵֹרי‬,‫ ְוָהֶﬠְליוֹן ֵאין בּוֹ ד' – ֵאין ִמְשַׁתֵּמּשׁ ָבֶּﬠְליוֹן ֶאָלּא ְכֶּנֶגד ַחלּוֹנוֹ ִבְּלָבד‬,'‫ְוִאם ַהַתְּחתּוֹן ֵישׁ בּוֹ ד‬ 19,‫ ִמְפֵּני ֶזה ַהִזּיז ֶשַׁתְּחָתּיו ֶשָׁחַלק ְרשׁוּת ְלַﬠְצמוֹ‬,‫ ֲאָבל ִבְּשָׁאר ַהִזּיז ֶשִׁבְּשֵׁני ְצָדֵדי ַהַחלּוֹן ָאסוּר ְלִהְשַׁתֵּמּשׁ‬18,‫לב‬.‫ַחלּוֹנוֹ‬ ‫'ֶשֲׁהֵרי ֵישׁ בּוֹ ד' ַﬠל ד‬: 5 Whenever one is permitted to use a projection extending over the space of the public domain, when he makes use of it, he may only place on [the projection] or remove from [the projection] glass utensils, earthenware utensils, or the like, [i.e., utensils] that will break if they fall into the public domain [and that the person will not bother to bring back in when they break].20 It is forbidden, however, to [place] other utensils on [the projection] lest they fall and [the person] will bring them [in]. By contrast, if [a projection] extends over the space of a karmelis, it is permitted [to place] all types of utensils [on the projection] since such a decree was not imposed concerning a karmelis.21 Even in a public domain, a decree was imposed only on a [narrow] projection or the like that extends over an open space. When, by contrast, a person stands on a wide surface together with the utensil, e.g., on a roof,22 he is permitted to use [the surface] for all [types of] utensils. ‫ ְכֶּשׁהוּא ִמְשַׁתֵּמּשׁ ֵאין נוְֹת ִנים ָﬠָליו ְוֵאין נוְֹטִלים ִמֶמּנּוּ‬,‫ ֶשֻׁמָּתּר ְלִהְשַׁתֵּמּשׁ ָﬠָליו‬,‫ה ָכּל ִזיז ַהיּוֵֹצא ַﬠל ֲא ִויר ְרשׁוּת ָהַרִבּים‬ ‫ ֶשָׁמּא‬,‫ ֲאָבל ְשָׁאר ֵכִּלים ֲאסוּ ִרים‬20,‫לג‬.‫ ֶשִׁאם ִיְפּלוּ ִל ְרשׁוּת ָהַרִבּים ִיָשְּׁברוּ‬,‫ֶאָלּא ְכֵּלי ְזכוִּכית וְּכֵלי ֶחֶרס ְוַכיּוֵֹצא ָבֶהן‬ ‫ ֶשׁלּ ֹא ָגְזרוּ ְגֵּזָרה זוֹ‬,‫ ֲאָבל ִאם הוּא יוֵֹצא ַﬠל ֲא ִויר ַכּ ְרְמִלית – ֻמָתּר ְבָּכל ַהֵכִּלים‬.‫ִיְפּלוּ ִל ְרשׁוּת ָהַרִבּים ִויִביֵאם‬ ,‫ ֲאָבל ִאם הוּא ָדָבר ָרָחב‬,‫ ֶשׁהוּא יוֵֹצא ָלֲא ִויר‬,‫ ַוֲאִפלּוּ ִבּ ְרשׁוּת ָהַרִבּים ל ֹא ָגְזרוּ ֶאָלּא ְבִּזיז ְוַכיּוֵֹצא בוֹ‬21,‫לד‬.‫ְבַּכ ְרְמִלית‬ ‫לה‬:‫ – ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבָּכל ַהֵכִּלים‬22‫ְכַּגג ֶשַׁהִמְּשַׁתֵּמּשׁ עוֵֹמד ָשׁם ִﬠם ַהְכִּלי‬

12/16/2020, 10:37 AM

Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a...

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Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a Rubbish Dump Located in a Public Domain By Rabbi Schneur Zalman of Liadi

SECTION 354 The Laws that Apply To a Cistern and a Rubbish Dump Located in a Public Domain (1-3) ‫סימן שנד ִדּין בּוֹר ְוַאְשָׁפּה ִבּ ְרשׁוּת ָהַרִבּים וּבוֹ ג' ְסִﬠיִפים‬: 1 It is permitted to draw water into a private domain from a cistern located in a public domain, which is situated within four handbreadths of that private domain.1 [The rationale is that] the cistern is also deemed a private domain, for it is ten [handbreadths] deep and four [handbreadths by four handbreadths] in area. Thus, the person will be transferring [the water] from one private domain to another private domain via a makom p’tur. The space between [the private domain and the cistern] is deemed a makom p’tur, because it is less than four [handbreadths by four handbreadths] in area. True, generally, a space [with an area of] less than four [handbreadths] by four [handbreadths] in a public domain is not deemed a makom p’tur, unless it is more than three handbreadths above the ground. By contrast, if [the space] is within three [handbreadths of the ground], it is [part of] the public domain because people at large tread upon it. Nevertheless, people at large will not pass through the space between the cistern and the private domain,2 because [that space] is not easily accessible, since it is not four handbreadths wide. [Hence, it is not considered as part of the public domain. See fig. 42.] If, however, the [space between the cistern and the private domain] is four [handbreadths] wide, it is [deemed as part of] the public domain3 and one may not [draw water] from this cistern to the private domain next to it, unless the cistern has a barrier ten handbreadths high around it. In such an instance, it is permitted to draw [water] from [the cistern] to a private domain via a window that is [at least] ten handbreadths above [ground level. License is granted] because while the bucket is passing [over] the barrier [from the cistern] to the window [through the space above] the public domain, it is passing more than ten [handbreadths above the ground, i.e., it is passing through a space] that is a makom p’tur. [The above applies] provided the cistern and the private domain are not in the same row with the length of the public domain [intervening] between them,4 but rather [they are on opposite sides and separated by] the width of the public domain, as explained in sec. 347[:10]. If, however, the barrier [around the cistern] is less than ten [handbreadths] high, it is forbidden to [draw water from it], even from a window that is ten [handbreadths] above [ground level. See fig. 43. The rationale is that] the bucket passes within ten [handbreadths of the ground], which is the open space of the public domain. [Doing

12/16/2020, 10:38 AM

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‫‪Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a...‬‬

‫‪so] is forbidden even though the other end of the rope tied to the bucket is in his‬‬ ‫‪hand,5 as explained in sec. 352[:4]. If, however, a karmelis [intervenes between the‬‬ ‫‪cistern and the private domain, drawing water] in such a manner is permitted, as‬‬ ‫‪explained in that source.6‬‬ ‫א בּוֹר ִבּ ְרשׁוּת ָהַרִבּיםא ָהעוֵֹמד ְבּתוֹ ד' ְטָפִחים ִל ְרשׁוּת ַהָיִּחידב – ֻמָתּר ְלַמלּ ֹאת ִמֶמּנּוּ ִל ְרשׁוּת ַהָיִּחיד זוֹ‪ֶ 1,‬שַׁהבּוֹר ַגּם‬ ‫ֵכּן ְרשׁוּת ַהָיִּחיד‪ֶ ,‬שָׁﬠְמקוֹ ֲﬠָשָׂרהג ְוָרְחבּוֹ ד'‪ְ ,‬וִנְמָצא מוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ל ְרשׁוּת ַהָיִּחיד ֶדֶּר ְמקוֹם ְפּטוּר‪ֶ ,‬שַׁהָמּקוֹם‬ ‫‪ָ'.‬פּנוּי ֶשֵׁבּיֵניֶהם ְמקוֹם ְפּטוּר הוּא‪ ,‬הוִֹאיל ְוֵאין ְבָּרְחבּוֹ ד‬ ‫ְוַאף ַﬠל ִפּי ֶשָׁכּל ָמקוֹם ֶשֵׁאין בּוֹ ד' ַﬠל ד' ֶשִׁבּ ְרשׁוּת ָהַרִבּים ֵאינוֹ ְמקוֹם ְפּטוּר ֶאָלּא ִאם ֵכּן ָגּבוַֹהּ ג' ְטָפִחים ֵמָהָאֶרץ‪,‬‬ ‫ֲאָבל ָפּחוֹת ִמְשּׁ ָשׁה ְרשׁוּת ָהַרִבּים הוּא‪ְ ,‬לִפי ֶשַׁרִבּים דּוֹ ְרִסים ָﬠָליו‪,‬ד ֲאָבל ֶהְפֵסק ֶזה ֶשֵׁבּין ַהבּוֹר ִל ְרשׁוּת ַהָיִּחיד ֵאין‬ ‫ַרִבּים בּוְֹקִﬠים בּוֹ‪ְ 2,‬לִפי ֶשֵׁאינוֹ נוַֹח ַתְּשִׁמישׁ ֲהִליָכתוֹ‪ ,‬הוִֹאיל ְוֵאין בּוֹ ֹרַחב ד'‪.‬ה‬ ‫ֲאָבל ִאם ֵישׁ בּוֹ ֹרַחב ד' – ְרשׁוּת ָהַרִבּים הוּא‪,‬ו‪ְ 3,‬וֵאין ְמַמְלִּאים ִמבּוֹר ֶזה ִל ְרשׁוּת ַהָיִּחיד זוֹ ֶשֶׁאְצלוֹ ֶאָלּא ִאם ֵכּן ֵישׁ‬ ‫ַלבּוֹר ֻחְלָיא ָגּבוַֹהּ י' ְטָפִחים ְסִביבוֹ‪ֶ ,‬שָׁאז ֻמָתּר ְלַמלּ ֹאת ִמֶמּנּוּ ֵמ ְרשׁוּת ַהָיִּחיד ֶדֶּר ַחלּוֹןז‪ַ 3,‬הָגּבוַֹהּ י' ְטָפִחים‪,‬ח ְלִפי‬ ‫‪ֶ.‬שַׁהְדִּלי ֶשׁהוֵֹל ִבּ ְרשׁוּת ָהַרִבּים ִמן ַהַחלּוֹן ַﬠל ַהֻחְלָיא‪ ,‬הוּא הוֵֹל ְלַמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ ,‬שׁהוּא ְמקוֹם ְפּטוּר‬ ‫ְוהוּא ֶשׁלּ ֹא ְיֵהא ַהבּוֹר וּ ְרשׁוּת ַהָיִּחיד זוֹ ִבְּדיוָּטא ַאַחת ְוֹאֶר ְרשׁוּת ָהַרִבּים ַמְפִסיק ֵבּיֵניֶהם‪ֶ 4,‬אָלּא ֹרַחב ְרשׁוּת ָהַרִבּים‪,‬ט‬ ‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ז‪.‬י‬ ‫ֲאָבל ִאם ַהֻחְלָיא ֵאיָנהּ ָגּבוַֹהּ ֲﬠָשָׂרה – ָאסוּר ְלַמלּ ֹאת ֲאִפלּוּ ֵמַחלּוֹן ָגּבוַֹהּ ֲﬠָשָׂרה‪ְ ,‬לִפי ֶשַׁהְדִּלי הוֵֹל ְבּתוֹ ֲﬠָשָׂרה‪ֶ ,‬שׁהוּא‬ ‫ֲא ִויר ְרשׁוּת ָהַרִבּים‪.‬יא ְוַאף ַﬠל ִפּי ֶשׁר ֹאשׁ ַהֵשִּׁני ֶשׁל ַהֶחֶבל ַהָקּשׁוּר ַבְּדִּלי הוּא ְבָּידוֹ – ָאסוּר‪,‬יב‪ְ 5,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫שנ"ב‪.‬יג ֲאָבל ְבַּכ ְרְמִלית ֻמָתּר ְבִּﬠ ְנָין ֶזה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‪:‬יד‪6,‬‬ ‫‪2 When there is a rubbish dump in a public domain that is ten [handbreadths] high‬‬ ‫‪and four [handbreadths by four handbreadths] wide, it is permitted to throw‬‬ ‫‪[items] into it from a private domain7 that is within four handbreadths of [the‬‬ ‫‪rubbish dump], or from a window that is ten handbreadths above ground level, as‬‬ ‫‪explained [above]. There is no need for concern that perhaps the item that [the‬‬ ‫‪person] threw into [the rubbish dump] will roll into the public domain, and he will‬‬ ‫‪bring it [back into the private domain],8 because one only throws items into a‬‬ ‫‪rubbish dump when he has no [further] use for them at all.‬‬ ‫ב ַאְשָׁפּה ִבּ ְרשׁוּת ָהַרִבּים ָגּבוַֹהּ ֲﬠָשָׂרה וּ ְרָחָבה ד' – ֻמָתּר ִלְזרוֹק ָלהּ ֵמ ְרשׁוּת ַהָיִּחידטו‪ַ 7,‬הָקּרוֹב ָלהּ ָפּחוֹת מד' ְטָפִחים‪,‬‬ ‫אוֹ ֶשׁזּוֵֹרק ֶדֶּר ַחלּוֹן ַהָגּבוַֹהּ י' ְטָפִחים‪,‬טז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪ְ .‬וֵאין ָלחוּשׁ ֶשָׁמּא ִיְתַגְּלֵגּל ִמֶמָּנּה ִל ְרשׁוּת ָהַרִבּים ַמה ֶשָּׁזַּרק ָלהּ‬ ‫ִויִביֶאנּוּ‪,‬יז‪ְ 8,‬לִפי ֶשֵׁאין זוֹ ְרִקים ְלַאְשָׁפּה ֶאָלּא ְדָּב ִרים ֶשֵׁאין ְצ ִריִכים ָלֶהם ְכָּלל‪:‬יח‬

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Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a...

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Fig. 42: Drawing water from a cistern within 4 handbreadths of a home. a) The window in the home; b) A public domain; c) A cistern; d) A space of 3 handbreadths

Fig. 43: Drawing water from a cistern surrounded by a barrier. a) A window in a private domain, 10 handbreadths or more above the ground; b) A public domain; c) A cistern surrounded by a wall, at least ten handbreadths high; d) The space between the wall and the cistern, at least 4 handbreadths wide

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Shulchan Aruch: Chapter 354 - The Laws that Apply To a Cistern and a...

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3 When does the above apply? When one throws [the item] into a communal rubbish dump. If, however, the rubbish dump [is utilized only by] a private individual, it is forbidden to throw anything into it from the public domain.9 [The rationale is that] it is common practice for a private individual to [totally] clear out his rubbish dump. Thus, [it is possible that one] will throw [items] to that place as he was accustomed to doing even after the rubbish dump was cleared out. Consequently, [the person] will be throwing [the garbage] into the public domain. (Even [if the private rubbish dump is located] in a karmelis, it is forbidden [to throw items into it on Shabbos].) ‫ ְלִפי ֶשַׁהָיִּחיד‬9,‫ ֲאָבל ְבֶּשׁל ָיִחיד – ָאסוּר ִלְזרוֹק ָלהּ ְכּלוּם ֵמ ְרשׁוּת ַהָיִּחיד‬.‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּאְשָׁפּה ֶשׁל ַרִבּים‬ ‫כ ְו ִנְמְצאוּ זוֹ ְרִקים ִל ְרשׁוּת ָהַרִבּים‬,‫יט ְוָיֹבאוּ ִלְזרוֹק ָשׁם ְכַּד ְרָכּן ַגּם ַאַחר ֶשִׁתָּנֵּטל ָהַאְשָׁפּה‬,‫ָﬠשׂוּי ְלַפנּוֹת ַאְשָׁפּה ֶשׁלּוֹ‬ (‫)ַוֲאִפלּוּ ְבַּכ ְרְמִלית ָאסוּרכא‬:

12/16/2020, 10:38 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and an Outhouse By Rabbi Schneur Zalman of Liadi

SECTION 355 The Laws That Apply to a Balcony and an Outhouse (1-17) ‫סימן שנה ִדּיֵני ְגזוְּזְטָרא וֵּבית ַהִכֵּסּא וּבוֹ י"ז ְסִﬠיִפים‬: 1 A balcony [located] above [a body of] water to which a window from a home opens1 is deemed a private domain2 even though there are no walls around [the balcony], as stated in sec. 345[:23].3 It is forbidden to draw water [and take it into the home]4 from [the body of water] via [the balcony] because the [body of] water is deemed a karmelis.5 [License is granted] only when a partition ten handbreadths high is made surrounding [the balcony] entirely and one draws water via a hole cut out in [the] middle [of the balcony].6 In such an instance, [drawing the water] is permitted because of the principle of gud achis, i.e., it is considered as if the partitions that surround [the balcony] extend downward until the [water’s] very depths. Thus, the water below [the balcony] is [considered as] surrounded by walls and [hence is considered as] a private domain.7 Alternatively, one may make partitions [only] around the hole,8 [provided] the hole is [at least] four [handbreadths] by four [handbreadths in area. It is necessary that the hole be at least this size] because a partition made around a space that is less than four [handbreadths by four handbreadths in area] is not a [valid] partition.9 There is no difference whether one makes this partition below the balcony, connected to [the balcony] from below [and] surrounding its entire perimeter; [or whether he makes this partition] below [the balcony], connected [only] to the space around the hole; or [whether he makes this partition] above [the balcony] in the [previously described] manner. [There is one] proviso: [The partition] must be made with this intent, [i.e.,] to permit the water to be drawn. If, however, [the partition] was made for another purpose, the principle of gud achis is not applied,10 for the reason to be explained.11 Once a partition [of this type] was made for [the balcony], it is also permitted to pour water from [the balcony] through [this] hole,12 even though the water that is poured [will then] flow to a space outside the [area encompassed by the virtual] partition,13 since the person does not intend that [that the water he pours] do so.14 ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָלהּ‬2‫ – ֶשָׁאז ִהיא ְרשׁוּת ַהָיִּחיד‬1‫א ְוַחלּוֹן ָפּתוַּח ָלהּ ִמן ַהַבִּית‬,‫א ְגּזוְּזְטָרא ֶשִׁהיא ְלַמְﬠָלה ִמן ַהַמּ ִים‬ ‫ ֶאָלּא ִאם ֵכּן ָﬠָשׂה‬5,‫ ְלִפי ֶשַׁהַמּ ִים ֵהם ַכּ ְרְמִלית‬4,‫ – ָאסוּר ְלַמלּ ֹאת ִמֶמָּנּה ַמ ִים‬3,‫ב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"הג‬,‫ְמִחצּוֹת‬ ‫ו‬,"‫ ֶשָׁאז ֻמָתּר ִמשּׁוּם "גּוּד ַאֵחת‬6,‫ה ְוהוּא ְמַמֵלּא ְבֶּנֶקב ֶהָחקוּק ְבֶּאְמָצִﬠיָתהּ‬,‫ָלהּ ְמִחָצּה ְגּבוָֹהה י' ְטָפִחיםד ָכּל ְסִביָבהּ‬ ,‫ז ְו ִנְמְצאוּ ַהַמּ ִים ֶשַׁתְּחֶתּיָה ֻמָקִּפים ְמִחצּוֹת‬,‫ְדַּה ְינוּ ֶשָׁאנוּ רוִֹאים ַהְמִּחצּוֹת ֶשְׁסִּביָבהּ ְכִּאלּוּ ִנְמְשׁכוּ ְלַמָטּה ַﬠד ַהְתּהוֹם‬ ‫ח ֶשָׁכּל ְמִחָצּה ָהֲﬠשׂוָּיה ְלָפחוֹת‬,'‫ ְוהוּא ֶשׁ ְיֵּהא ַבֶּנֶּקב ד' ַﬠל ד‬8,‫ אוֹ ַיֲﬠֶשׂה ַהְמִּחָצּה ְסִביב ַהֶנֶּקב‬7.‫וּ ְרשׁוּת ַהָיִּחיד ֵהם‬ ‫ אוֹ ְמֻחָבּר ַתַּחת‬,‫ ְוֵאין ִחלּוּק ֵבּין ִאם ַיֲﬠֶשׂה ָלהּ ְמִחָצּה זוֹ ְלַמָטּה ְמֻחָבּר ָלהּ ַתַּחת ָכּל ְסִביָבהּ‬9,‫ט‬.‫ֵמָחָלל ד' ֵאיָנהּ ְמִחָצּה‬ .‫י וִּבְלָבד ֶשַׁיֲּﬠֶשָׂנּה ִבְּשִׁביל ָכּ – ְכֵּדי ְלַהִתּיר ִמלּוּי ַהַמּ ִים‬,‫ וֵּבין ִאם ַיֲﬠֶשָׂנּה ַﬠל ַגָּבּהּ ִמְלַמְﬠָלה ְבִּﬠ ְנָין ֶזה‬3,‫ְסִביבוֹת ַהֶנֶּקב‬ 11,‫יב‬.‫ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר‬10,‫יא‬,"‫ ֵאין אוְֹמ ִרים ָבּהּ "גּוּד ַאֵחת‬,‫ֲאָבל ִאם ֲﬠָשָׂאהּ ְלֹצֶר ַאֵחר‬

12/16/2020, 10:39 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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‫ ַאף ַﬠל ִפּי ֶשַׁהשּׁוָֹפִכין הוְֹלִכים ַלחוּץ ְלָהְלָאה‬12,‫ְוֵכיָון ֶשָׁﬠָשׂה ָלהּ ְמִחָצּה – ֻמָתּר ַגּם ִלְשׁפּוֹ ִמֶמָּנּהיג ֶדֶּר ַהֶנֶּקב ֶשָׁבּהּ‬ 14,‫טו‬: ‫ ֵכּיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלָכ‬13,‫יד‬,‫ִמְכֶּנֶגד ַהְמִּחָצּה‬ 2 Similarly, when a person is traveling on a boat15 which is [at least] ten [handbreadths] deep and four [handbreadths by four handbreadths] in area, [the boat] is deemed a private domain.16 [The person] may not draw water from [the body of] water or the river [on which the boat is traveling] unless he takes a board [measuring] four [handbreadths] by four [handbreadths], makes a hole in it, ]extends it over the water,] and draws the water through [the hole. In this instance, the person] need not make a partition around [the board or the hole]. Instead, we apply the principle of gud achis [to the board in its present state], i.e., it is considered as if the sides of the board have extended downward until the very depths,17 and thus, the water below is considered as if it is surrounded by a partition. [The rationale is that our Sages] granted greater leniency18 with regard to a boat than with regard to a balcony in a home because it is impossible to do [everything] one can do at home on a boat. ‫ ֵאינוֹ ָיכוֹל ְלַמלּ ֹאת ֵמַהַמּ ִים אוֹ‬16,‫יז‬,‫ ֶשִׁהיא ְרשׁוּת ַהָיִּחיד‬,'‫ ֶשִׁהיא ֲﬠֻמָקּה ֲﬠָשָׂרה וּ ְרָחָבה ד‬15,‫ב ְוֵכן ַההוֵֹל ִבְּסִפיָנהטז‬ ‫ ְוֵאינוֹ ָצ ִרי ַלֲﬠשׂוֹת ְמִחָצּה‬.‫ ֶאָלּא ִאם ֵכּן ַיֲﬠֶשׂה ַדף ד' ַﬠל ד' ְועוֶֹשׂה בּוֹ ֶנֶקב וְּמַמֵלּא ֶדֶּר ָשׁם‬,‫ַהָנָּהר ֶשׁהוּא ַכּ ְרְמִלית‬ 17,‫יט‬,‫ ְדַּה ְינוּ ֶשָׁאנוּ רוִֹאים ְצָדֵדי ַהַדּף ְכִּאלּוּ ִנְמְשׁכוּ ְוָי ְרדוּ ְלַמָטּה ַﬠד ַהְתּהוֹם‬,"‫יח ֶאָלּא ָאנוּ אוְֹמ ִרים "גּוּד ַאֵחת‬,‫ְסִביבוֹ‬ ‫ ִמְפֵּני ֶשֵׁאינוֹ ָיכוֹל ַלֲﬠשׂוֹת‬,‫ ִבְּסִפיָנה יוֵֹתר ִמִבְּגזוְּזְטָרא ֶשַׁבַּבּ ִית‬18‫ ֶשֵׁהֵקלּוּ‬,‫ְוִנְמְצאוּ ַהַמּ ִים ֶשַׁתְּחָתּיו ֻמָקִּפים ְמִחָצּה‬ ‫ִבְּסִפיָנה ַמה ֶשָּׁיּכוֹל ַלֲﬠשׂוֹת ַבַּבּ ִית‬: 3 When does the above apply? When less than ten handbreadths of the outer walls of the boat are [exposed above] the water level. [Instead,] only the inner space of [the boat] is ten [handbreadths] deep.19 [Different laws apply] if, however, [the walls of the boat] are ten handbreadths higher than the water level, and thus, when one draws water from above [the boat’s] walls, the bucket passes through space that is more than ten handbreadths above the water. This space is located in a makom p’tur. [In such an instance,] it is not necessary to [erect] a board four [handbreadths by four handbreadths in area]. Instead, it is sufficient [to extend] a projection of even the slightest width [merely] to make a distinction so that one will not come to transfer [an object] from a private domain to a karmelis20 without it passing through the space of a makom p’tur.21 Therefore, it is not necessary to make a hole in the projection to draw [water] through it. Instead, one may draw [water] from [any place on] the entire boat, because of the distinction he [already] made by [extending a] projection from one place on the boat.22 Even the authorities who forbid transferring [an object] from a private domain to a karmelis even when [the object] is placed down in a makom p’tur in the interim,23 as stated in sec. 346[:3], would agree that, in the instance [described] here, [transferring from the sea to the boat] is permitted, [because] there is a projection of at least a minimal size that creates a distinction. [To explain:] The reason [why these authorities] prohibit[transfers from a private domain to a karmelis via a makom p’tur] is only [to create a safeguard] lest one transfer [an object from one of these domains to the other] without [the object] passing through a makom p’tur in the interim, as explained in that source. [Such a safeguard is unnecessary] in this instance, because there is a projection of at least a minimal size that creates a distinction. (According to the authorities who permit transferring [an object] from a private domain to a karmelis when it is placed down in a makom p’tur [in the interim], but not [directly] through the empty space of a makom p’tur,24 [extending] a

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Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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projection to create a distinction is not effective when [the projection] is above ten [handbreadths] high, just as it is not effective when it is below ten [handbreadths high]. Therefore, [according to these authorities,] it is necessary to first place the bucket down on the projection which is a makom p’tur. Afterwards, [the person] may lower [the bucket] into the water. [He must follow] the same [pattern] when returning [the bucket from the water].) ‫ ֶאָלּא ְבּתוָֹכהּ ִבְּלָבד ִהיא‬,‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁדְּפֵני ַהְסִּפיָנה ֵאיָנם ְגּבוִֹהים י' ְטָפִחים ֵמַﬠל ְפֵּני ַהַמּ ִים ִמַבּחוּץ‬ ‫ ֶשִׁנְּמָצא ְכֶּשְׁמַּמֵלּא ֶדֶּר ַמְﬠָלה ֵמַהְדָּפנוֹת הוֵֹל ַהְדִּלי‬,‫ ֲאָבל ִאם ֵהם ְגּבוִֹהים י' ְטָפִחים ֵמַﬠל ַהַמּ ִים‬16,‫כ‬.‫ ֲﬠָשָׂרה‬19‫ֲﬠֻמָקּה‬ ‫ ֶאָלּא ַדּי ְבִּזיז ָכּל ֶשׁהוּא‬16,‫כא‬,'‫ ֶשׁהוּא ֲא ִויר ְמקוֹם ְפּטוּר – ֵאין ָצ ִרי ַלֲﬠשׂוֹת ַדּף ד‬,‫ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה ֵמַﬠל ַהַמּ ִים‬ ‫ וְּלִפיָכ ֵאין ָצ ִרי‬21,‫כב‬.‫ ֶשׁלּ ֹא ְבֶּדֶר ֲא ִויר ְמקוֹם ְפּטוּר‬20‫ ֶשׁלּ ֹא ָיב ֹא ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית‬,‫ְלֶהֵכּר ְבָּﬠְלָמא‬ ‫כג ֶאָלּא ָיכוֹל ְלַמלּ ֹאת ְבָּכל ַהְסִּפיָנה ַﬠל ְיֵדי ֶהֵכּר ִזיז ֶשָׁﬠָשׂה ְבָּמקוֹם ֶאָחד‬,‫ַלֲﬠשׂוֹת ֶנֶקב ַבִּזּיז ְלַמלּ ֹאת ֶדֶּר ָשׁם‬ 22,‫כד‬.‫ֵמַהְסִּפיָנה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬23,‫ַוֲאִפלּוּ ָהאוְֹס ִרים ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֲאִפלּוּ ֶדֶּר ַהָנָּחה ִבְּמקוֹם ְפּטוּר ֵבּיְנַת ִים‬ ‫ ֶשֲׁהֵרי ַטַﬠם ָהִאסּוּר ֵאינוֹ ֶאָלּא ִמשּׁוּם ֶשָׁמּא ָיב ֹא ְלַטְלֵטל‬,‫כה ַכּאן ֶשֵׁיּשׁ ִזיז ָכּל ֶשׁהוּא ְלֶהֵכּר – מוִֹדים ֶשֻׁמָּתּר‬,‫שמ"ו‬ ‫כו‬.‫ ְוַכאן ֲהֵרי ֵישׁ לוֹ ֶהֵכּר ְבִּזיז ָכּל ֶשׁהוּא‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ֶשׁלּ ֹא ְבֶּדֶר ְמקוֹם ְפּטוּר ֵבּי ְנַת ִים‬ (‫ ֲאָבל ל ֹא ֶדֶּר ֲא ִויר ְמקוֹם‬,‫וְּלִדְבֵרי ָהאוְֹמ ִריםכז ֶשֻׁמָּתּר ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ַהָנָּחה ִבְּמקוֹם ְפּטוּר‬ ‫ ְוָלֵכן ָצ ִרי ַלֲﬠשׂוֹת ַכּאן ִבְּתִחָלּה‬.‫ ְכּמוֹ ֶשֵׁאינוֹ מוִֹﬠיל ְלַמָטּה ִמי' ְטָפִחים‬,‫ ֵאין ֶהֵכּר ִזיז מוִֹﬠיל ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬24,‫ְפּטוּר‬ ‫ ְוֵכן ְבַּהֲחָזָרתוֹכח‬,‫ ְוַאַחר ָכּ ְיַשְׁלְשֶׁלנּוּ ַלַמּ ִים‬,‫ ֶשׁהוּא ְמקוֹם ְפּטוּר‬,‫)ַהָנָּחה ְלַהְדִּלי ַﬠל ַהִזּיז‬: 4 All the above applies with regard to drawing water from the sea to the boat. By contrast, there is no need for a board or a projection [to be made] in order to pour waste water or to throw bones and shells from the boat to the water even if the outer walls of the boat are less than ten handbreadths higher than the surface of the water. Instead, one may pour or throw [the waste] from the top edge of the boat’s walls. That area is deemed the space of a private domain, for as explained in sec. 345[:7], the space on top of the walls of a private domain is also deemed a private domain. [Thus,] from [the upper edge of the boat’s walls, the waste material] will descend via the boat’s sides to the sea. True, [the waste material] will not come to rest on [the boat’s] sides at all, but will immediately descend to the sea; [indeed,] that is [the person’s] intent.25 Nevertheless, since [the person] does not pour or throw [the waste materials] directly from his hand to the sea, but instead, [pours or throws them] on the wall and [then,] because of his power, they descend to the sea, [there is room for leniency. The rationale is that our Sages] did not impose prohibitive decrees in a karmelis regarding [an action that a person did not perform directly, but which came about as a result of] his power.26 If, however, [the person] does (not) desire to pour [the substances] directly on the wall,27 but rather slightly distant from it, straight into the sea, he must make a distinction with a projection28 or with a board [that measures] four [handbreadths] by four [handbreadths] that has a hole, and pour [the waste out] via the hole,29 as explained above with regard to drawing [water]. ‫כט אוֹ ִלְזרוֹק ִמֶמָּנּה ֲﬠָצמוֹת וְּקִלִפּיןל – ֵאין‬,‫ ֲאָבל ִלְשׁפּוֹ שׁוָֹפִכין ֵמַהְסִּפיָנה ַלָיּם‬22.‫ד ְוָכל ֶזה ְלַמלּ ֹאת ֵמַהָיּם ִלְסִפיָנה‬ ‫ ֶאָלּא שׁוְֹפָכן אוֹ‬22,‫לא‬,‫ ֲאִפלּוּ ִאם ָדְּפֵני ַהְסִּפיָנה ֵאיָנם ְגּבוִֹהים י' ְטָפִחים ֵמַﬠל ְפֵּני ַהַמּ ִים ִמַבּחוּץ‬,‫ָצ ִרי ל ֹא ַדף ְול ֹא ִזיז‬ ‫ ֶשָׁשּׁם הוּא ֲא ִויר ְרשׁוּת ַהָיִּחיד – ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"הלב ֶשְׁמִּחצּוֹת ֶשׁל‬,‫זוֹ ְרָקן ַﬠל ֻחֵדּי ָדְּפֵני ַהְסִּפיָנה ִמְלַמְﬠָלה‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָנִחים ְכָּלל ַﬠל ַהֹדֶּפן‬.‫ְרשׁוּת ַהָיִּחיד ַﬠל ַגֵּבּיֶהן ְרשׁוּת ַהָיִּחיד – וִּמָשּׁם ֵהם יוֹ ְרִדים ֶדֶּר ָדְּפנוֶֹתיָה ַלָיּם‬ ‫ וִּמֹכּחוֹ‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ שׁוְֹפָכן ְוזוֹ ְרָקן ְבָּיָדיו ַלָיּם ֶאָלּא ַלֹדֶּפן‬25,‫לג‬,‫ וְּלָכ הוּא ִמְתַכֵּוּן‬,‫ֶאָלּא יוֹ ְרִדים ִמָיּד ַלָיּם‬ 26,‫לד‬.‫ ְוֹכחוֹ ְבַּכ ְרְמִלית ל ֹא ָגְזרוּ‬,‫ֵהם ָבִּאים ַלָיּם‬

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Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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‫ אוֹ‬28,‫ ָצ ִרי ַגּם ֵכּן ֶהֵכּר ִזיזלה‬,‫ ֶאָלא ֵמָרחוֹק ְקָצת ְלתוֹ ַהָיּם ַמָמּשׁ‬27,‫ֲאָבל ִאם )ֵאינוֹ( רוֶֹצה ִלְשׁפּוֹ ַﬠל ַהֹדֶּפן ַמָמּשׁ‬ ‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּמלּוּי‬29,‫ ְו ִיְשׁפּוֹ ֶדֶּר ַהֶנֶּקבלו‬,‫ַדף ד' ַﬠל ד' ָנקוּב‬: 5 All the above applies when the walls of the boat are ten handbreadths high, in which instance, [the boat] is deemed a private domain.30 If, however, [the walls] are not ten [handbreadths] high, [the boat] is deemed a karmelis even though it is a k’li. [In that instance,] it is permitted to draw [water and] pour water from [the boat] to the sea in all cases without [extending] a board or a projection, because it is permitted transfer [articles] from one karmelis to another.31 The statement that a k’li is not deemed a karmelis32 was made only with regard to a k’li located in the public domain, because [a k’li located in the public domain] becomes batel to the public domain and is placed in that category. When, by contrast, [the k’li] is located in a karmelis,33 it is deemed a karmelis. – ‫ ֲאָבל ִאם ֵאיָנן ְגּבוִֹהים ֲﬠָשָׂרה‬30.‫ ֶשָׁאז ִהיא ְרשׁוּת ַהָיִּחיד‬,‫ה ְוָכל ֶזה ְכֶּשָׁדְּפֵני ַהְסִּפיָנה ֵהם ְגּבוִֹהים י' ְטָפִחים‬ ‫ ֶשֲׁהֵרי ֻמָתּר‬,‫ וֻּמָתּר ְלַמלּ ֹאת ִלְשׁפּוֹ ִמֶמָּנּה ַלָיּם ְבָּכל ִﬠ ְנָין ְבּל ֹא ַדף וְּבל ֹא ִזיז‬,‫ַכּ ְרְמִלית ִהיאלז ַאף ַﬠל ִפּי ֶשִׁהיא ְכִּלי‬ ‫ ֶשׁהוּא‬,‫ ֶאָלּא ִבְּכִלי ָהעוֵֹמד ִבּ ְרשׁוּת ָהַרִבּים‬32‫ ְול ֹא ָאְמרוּלט ֶשֵׁאין ַכּ ְרְמִלית ְבֵּכִלים‬31,‫לח‬.‫ְלַטְלֵטל ִמַכּ ְרְמִלית ְלַכ ְרְמִלית‬ ‫מ‬:‫ ַכּ ְרְמִלית הוּא‬33,‫ ֲאָבל ְכֶּשׁעוֵֹמד ְבַּכ ְרְמִלית‬,‫ָבֵּטל ִל ְרשׁוּת ָהַרִבּים ְוַנֲﬠֶשׂה ָכּמוָֹה‬ 6 Therefore, [when the walls of the boat are that low,] one must be careful not to move articles inside it more than four cubits, as is the law with regard to a karmelis.34 Should the boat have a dwelling on it, it is forbidden to carry from the dwelling to the [other parts of the] boat.35 ‫ ָאסוּר ְלהוִֹציא‬,‫ ְוִאם ֵישׁ ַבּ ִית ִבְּסִפיָנה‬34,‫מא‬.‫ו ְלִפיָכ ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלַטְלֵטל ְבּתוָֹכהּ יוֵֹתר ִמד' ַאמּוֹת ְכִּדין ַכּ ְרְמִלית‬ 35,‫מב‬:‫ֵמַהַבּ ִית ִלְסִפיָנה‬ 7 Similar [laws] apply with regard to small boats whose bases narrow at their hull until they are [as narrow] as the tip of a knife36 and their narrow portion is the height of three handbreadths. [As such, these boats] lack an area of four [handbreadths by four handbreadths] in their lower portions before they rise three handbreadths from their hull. It is forbidden to carry an object more than four cubits in [such a boat] even if its walls extend ten handbreadths upward from the point where its area expands to being more than four [handbreadths by four handbreadths. The rationale is that,] in its narrow place, [at its bottom, the boat] does not have any walls – for any walls made to encompass a space less than four [handbreadths by four handbreadths wide] are not considered as walls, as stated above.37 Hence, [in] the portion [of the boat] where [the area encompassed] (by the walls) became four [handbreadths by four handbreadths] or more [wide], the walls are considered as walls hanging in the air,38 which are not considered as valid walls.39 The principle of gud achis40 is not applied regarding these [walls. It is applied] only when the [walls that are hanging] were made to permit carrying in the water, as will be explained.41 If, however, [the inner space of the boat] expanded to four [handbreadths by four handbreadths] within three handbreadths [of the water], it is considered as if [the boat’s] bottom was raised until [this height], and hence, its walls are considered as valid walls.42 Similarly, if one filled the bottom [of the boat’s hollow] with reeds until the point where its area reached the required width, [the walls] are considered as valid walls (above [that point]) if they extend for ten [handbreadths] or more. '‫ ֶשֵׁאין ֹרַחב ד‬,‫ ְוַהָקָּצר ֶשָׁלֶּהן ָגּבוַֹהּ ג' ְטָפִחים‬36,‫ז ְוֵכן ְסִפינוֹת ְקַטנּוֹת )א( ֶשִׁמְּתַקְצּרוֹת ְלַמָטּה ַﬠד ְכֻּחדּוֹ ֶשׁל ַסִכּין‬ ‫ ֲאִפלּוּ ֵישׁ ִבְּמִחצּוֶֹתיָה‬,‫ְטָפִחים ְלַמָטּה ְבּעוֹד ֶשׁלּ ֹא ִה ְגִבּיהוּ ג' ְטָפִחים ִמַקּ ְרָקִﬠיתוֹ – ֵאין ְמַטְלְטִלים ְבּתוֹכוֹ יוֵֹתר ִמד' ַאמּוֹת‬ 12/16/2020, 10:39 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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https://www.chabad.org/library/article_cdo/aid/4051026/jewish/Shulcha...

‫ ֶשֵׁכּיָון ֶשִׁבְּמקוֹם ַהָקָּצר ֵאין ָלהּ ְמִחצּוֹת ְכָּלל – ֶשָׁכּל ְמִחָצּה ָהֲﬠשׂוָּיה‬,‫ֹגַּבהּ י' ְטָפִחים ִמָמּקוֹם ֶשִׁה ְרִחיבוּ ד' וְּלַמְﬠָלה‬ '‫ ִמָמּקוֹם ֶשִׁה ְרִחיבוּ )ַהְמִּחצּוֹת( ד‬38‫ – ִאם ֵכּן‬37,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהמג‬,‫ְלָחָלל ָפּחוֹת ִמד' ְטָפִחים ֵאיָנהּ ְמִחָצּה‬ ‫ ֶאָלּא‬40"‫ ְוֵאין אוְֹמ ִרים ָבֶּהן "גּוּד ַאֵחת‬39,‫מד‬,‫ ֶשֵׁאין ָלֶהם ִדּין ְמִחָצּה‬,‫ְטָפִחים וְּלַמְﬠָלה ֵהן ִכְּמִחצּוֹת ַהְתּלוּיוֹת ָבֲּא ִויר‬ 41,‫מו‬.‫מה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ִאם ֵכּן ַנֲﬠשׂוּ ְלַהִתּיר ִטְלטוּל ְבַּמ ִים‬ ‫ ְוֵכן ִאם‬42,‫מז‬.‫ ֲהֵרי ֵהן ְכּמוֹ ֶשַׁקּ ְרְקִﬠיָתן עוָֹלה ַﬠד ַכּאן וְּמִחצּוֵֹתיֶהן ְמִחצּוֹת‬,'‫ֲאָבל ִאם ַﬠד ֶשׁלּ ֹא ִהְגִבּיהוּ ג' ִה ְרִחיבוּ ד‬ ‫מט‬:‫ ֲהֵרי ֵהן ְמִחצּוֹת ְכֵּשׁרוֹת )ְלַמְﬠָלהמח( ִאם ֵישׁ ָבֶּהן י' ִמָשּׁם וְּלַמְﬠָלה‬,‫ִמֵלּא ָקִנים ְבַּק ְרָקִﬠיָתן ַﬠד ְמקוֹם ָרְחָבּן‬ 8 When two boats are [located] next to each other and there is less than four handbreadths – the [minimum] measure of a karmelis – between them,43 it is permitted to carry from one [boat] to the other. If [the boats] belong to two different people, one may not carry from one [boat] to another unless an eruv was established between them. An eruv is only valid when [the boats] are tied to each other.44 [The rationale is that] if [the boats] are not tied together, they can drift away and separate. [Then the open space of] a karmelis will intervene between them; thus, they will not be joined domains. If [initially the boats] were tied together and their connection was severed on Shabbos, the eruv is nullified. In this instance, the principle – since [carrying between them] was permitted [at the onset of the Shabbos], it is permitted [for the entire Shabbos]45– is not applied. See sec. 362[:8].46 ‫ ְמַטְלְטִלין ִמזּוֹ ָלזוֹ‬43,‫נב‬,‫ח ב' ְסִפינוֹת ְסמוּכוֹת זוֹ ְלזוֹנ ֶשֵׁאין ֵבּיֵניֶהם ד' ְטָפִחיםנא ְכִּשׁעוּר ַכּ ְרְמִלית‬. ‫נג ְוֵאין ָהֵﬠרוּב מוִֹﬠיל ֶאָלּא ִאם ֵכּן ֵהן ְקשׁוּרוֹת‬.‫ ֵאין ְמַטְלְטִלין ִמזּוֹ ְלזוֹ ֶאָלּא ִאם ֵכּן ֵﬠ ְרבוּ ַיַחד‬,‫ְוִאם ֵהם ֶשׁל ב' ְבֵּני ָאָדם‬ ‫ ְוֵאין‬,‫ ֲהֵרי ֵהן ְיכוֹלוֹת ָלנוּד וְּלִהְתָפֵּרד זוֹ ִמזּוֹ וְּתֵהא ַכּ ְרְמִלית ַמְפֶסֶקת ֵבּיֵניֶהם‬,‫ ֶשִׁאם ֵאיָנן ְקשׁוּרוֹת זוֹ ָבּזוֹ‬44,‫נד‬,‫זוֹ ָבּזוֹ‬ ‫נה‬.‫ֶזה ֵﬠרוּב ְרֻשׁיּוֹת‬ ‫ ַﬠֵיּן ִסָמּן‬45,‫נו‬,"‫ ְוֵאין אוְֹמ ִרים ְבֶּזה "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬,‫ְוִאם ָהיוּ ְקשׁוּרוֹת ְו ִנְפְסקוּ ְבַּשָׁבּת – ָבֵּטל ָהֵﬠרוּב‬ 46:[‫)שמ"ט( ]שס"בנז‬ 9 If the walls of the [two boats] are ten handbreadths above the water level from the outside,47 it is permitted to transfer articles from one [boat] to the other even if they are very distant from each other. [The rationale is that one] is transferring from one private domain to another private domain through [an intervening area] more than ten [handbreadths] high, which is a makom p’tur.48 Even if the boats belong to two [people], it is permitted [to transfer] from one to the other without an eruv according to the authorities who permit transferring an object [from one domain to another] via the empty space of a makom p’tur [since a makom p’tur is] a domain defined by Rabbinic Law, as stated in sec. 346[:4].49 It was already explained there50 that, fundamentally, the halachah follows the authorities who forbid such [a transfer]. ,‫ ֻמָתּר ְלַטְלֵטל ִמזּוֹ ְלזוֹ ֲאִפלּוּ ֻמְפָלגוֹת זוֹ ִמזּוֹ ַה ְרֵבּה‬47,‫ט ְוִאם ָדְּפֵני ַהְסִּפיָנה ְגּבוִֹהים י' ְטָפִחים ֵמַﬠל ְפֵּני ַהַמּ ִים ִמַבּחוּץ‬ ,‫ ַוֲאִפלּוּ ֵהן ֶשׁל ְשַׁנ ִים‬48,‫נח‬.‫ ֶשׁהוּא ְמקוֹם ְפּטוּר‬,‫ֶשֲׁהֵרי הוּא ְמַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד ֶדֶּר ַמְﬠָלה ֵמֲﬠָשָׂרה‬ 49,‫ס‬.‫נט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‬,‫ֻמָתּר ְבִּלי ֵﬠרוּב ְלַהַמִּתּי ִרים ְלַטְלֵטל ֶדֶּר ֲא ִויר ְמקוֹם ְפּטוּר ִבּ ְרֻשׁיּוֹת ֶשׁל ִדְּבֵריֶהם‬ ‫ ֶשָׁהִﬠָקּר ְכָּהאוְֹס ִרים ְבֶּזה‬50‫וְּכָבר ִנְתָבֵּאר ָשׁם‬: 10 When an outhouse51 is positioned over water, it is permitted to relieve oneself there [on Shabbos] by constructing a barrier that hangs down and surrounds it in the manner described with regard to a balcony.52 The principle of gud achis is applied with regard to such a barrier since it was constructed for this specific 12/16/2020, 10:39 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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purpose – to allow [people] to relieve themselves there on Shabbos. This principle of gud achis is not, however, applied with regard to the walls of the outhouse, since they were not constructed for that [particular] purpose, but rather for the sake of modesty.53 [The rationale is that,] according to the letter of the law, it would not be appropriate even to permit a barrier that is hanging below [the outhouse], because the principle of gud achis is not applied to barriers that are hanging more than three handbreadths above the ground since goat kids can pass under them, as explained in sec. 345[:4. True,] in this instance, [since the barrier is constructed over] water, goat kids cannot pass under it. Nevertheless, fish can pass under it.54 For this reason,55 a balcony [over land] is not considered a private domain unless a window opens up to it.56 Our Sages, however, granted leniency [with regard to domains hanging over and positioned in] water57 and applied [the principle of] gud achis, since the passage of the fish [in the water below the barrier] is not apparent. They did not, [however,] grant the leniency unless the barrier was constructed for the sake of [transferring to and from] the water.58 [The barrier creates] a distinction and a reminder that the water below is a karmelis, and it is only permitted to transfer [to and from the water] when there is a barrier. When the barrier, however, was not erected for this purpose, there is no distinction [or reminder] whatsoever. ‫ ַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬,‫ ֻמָתּר ִלָפּנוֹת בּוֹ ַﬠל ְיֵדי ְמִחָצּה ְתּלוָּיה ֶשַׁיֲּﬠֶשָׂנּה ְלַמָטּה ְסִביבוֹ‬,‫ ֶשַׁﬠל ְפֵּני ַהַמּ ִים‬51‫י ֵבּית ַהִכֵּסּא‬ ‫ הוִֹאיל ְוִהיא ֲﬠשׂוָּיה ִבְּשִׁביל ָכּ – ְכֵּדי ְלַהִתּיר ִלָפּנוֹת ָשׁם ְבַּשָׁבּת‬,"‫ ֶשִׁבְּמִחָצּה זוֹ אוְֹמ ִרים ָבּהּ "גּוּד ַאֵחת‬52,‫ִבְּגזוְּזְטָרא‬. (‫סא )ב‬,"‫ ֵאין אוְֹמ ִרים ָבֶּהם "גּוּד ַאֵחת‬,‫ הוִֹאיל ְוֵאיָנן ֲﬠשׂוּיוֹת ְלַהִתּיר ֶאָלּא ִלְצִניעוּת‬,‫ֲאָבל ִבְּמִחצּוֹת ֵבּית ַהִכֵּסּא ַﬠְצָמן‬ ‫ ֶשֲׁהֵרי ִבְּמִחצּוֹת ַהְתּלוּיוֹת‬,‫ְלִפי ֶשִׁמּן ַה ִדּין ל ֹא ָהָיה ָראוּי ְלַהִתּיר ְכָּלל ִמשּׁוּם "גּוּד ַאֵחת" ֲאִפלּוּ ִבְּמִחָצּה ְתּלוָּיה ְלַמָטּה‬ ‫ ְכּמוֹ‬,‫ ְלִפי ֶשַׁהְגָּד ִיים ְיכוִֹלים ִלְבקוַֹﬠ ַתְּחֵתּיֶהם‬,"‫ְבַּיָבָּשׁה ַהְגּבוֹהוֹת ג' ְטָפִחים ִמן ָהָאֶרץ ֵאין אוְֹמ ִרים ָבֶּהם "גּוּד ַאֵחת‬ ‫ ִמָכּל ָמקוֹם ֲהֵרי ָדִגים ְיכוִֹלים‬53,‫ ַאף ֶשֵׁאין ַהְגָּד ִיים ְיכוִֹלים ִלְבקוַֹﬠ ָשׁם‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"הסב – ְוַכאן ְבַּמ ִים‬ ‫ ֶאָלּא ַקל הוּא‬56,‫סד‬.‫ ֵאין ַהְגּזוְּזְטָרא ְרשׁוּת ַהָיִּחיד ֶאָלּא ִאם ֵכּן ַחלּוֹן ָפּתוַּח ָלהּ‬55‫ – וִּמְפֵּני ֶזה‬54,‫ִלְבקוַֹﬠ ָשׁםסג‬ ‫סו ְול ֹא ֵהֵקלּוּ ֶאָלּא ְכֶּשָׁﬠָשׂה ַהְמִּחָצּה‬,‫סה הוִֹאיל ְוֵאין ְבִּקיַﬠת ַהָדּ ִגים ִנ ְרֵאית‬,"‫ לוַֹמר "גּוּד ַאֵחת‬57‫ֶשֵׁהֵקלּוּ ֲחָכִמים ְבַּמ ִים‬ ‫ ְוֵאין‬,‫סח ֶשֵׁיּשׁ לוֹ ְבֶּזה ֶהֵכּרסט ְוִזָכּרוֹן ֶשַׁהַמּ ִים ֶשַׁתְּחֵתּיֶהם ַכּ ְרְמִלית ֵהם‬,‫ ְכֵּדי ְלַהִתּיר ָבֶּהם ַהִטְּלטוּל‬58,‫סז‬,‫ְלֵשׁם ַהַמּ ִים‬ ‫ ֵאין ָבּהּ ֶהֵכּר ְכָּלל‬, ‫ ֲאָבל ְמִחָצּה ֶשׁלּ ֹא ַנֲﬠֵשׂית ִבְּשִׁביל ָכּ‬.‫ַהִטְּלטוּל ֻמָתּר ָשׁם ֶאָלּא ַﬠל ְיֵדי ְמִחָצּה‬: 11 If the person made a board – or even [fashioned] a thin reed – on which the excrement will fall before it falls into the water, there is no need for a barrier at all if [the reed or the board] is within three [handbreadths] of the hole,59 for then [the principle of] lavud [is applied. Thus, the board or the reed] is considered like a hole [which opens to] a private domain that is [also] deemed a private domain.60 Thus, [the person] is transferring the excrement from a private domain to another private domain, and then it falls into the water, which is a karmelis, because of his power. [This is permitted, because our Sages] did not impose a decree forbidding [an indirect transfer caused by a person’s] power in a karmelis.61The same laws apply if the outhouse is constructed in a manner where the excrement first falls on the side of the wall of the outhouse, which is a private domain, and then rolls and falls below into a karmelis. All the above [leniencies only] apply with regard to a karmelis that is outside a town, as will be explained in sec. 357[:7].62 If the reed or the board [placed above the hole in the outhouse] breaks on Shabbos, it is [still] permitted to relieve oneself there. [The rationale is that] in consideration of human dignity,63 [our Sages] did not impose a decree prohibiting [a transfer in] a karmelis, as stated in sec. 312[:4].64 ‫יא ְוִאם ָﬠָשׂה ַדףע אוֹ ֲאִפלּוּ ָקֶנה ַדקעא ֶשִׁתּפּוֹל ַהצּוָֹאה ָﬠֶליָה ֹקֶדם ֶשִׁתּפּוֹל ַלַמּ ִים – ֵאין ָצ ִרי ִלְמִחָצּה ְכָּלל ִאם ֵהם‬

12/16/2020, 10:39 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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‫ ְו ִנְמָצא הוּא‬60,‫עב ַוֲהֵרי ֵהם ְכּחוֵֹרי ְרשׁוּת ַהָיִּחידעג ֶשִׁנּדּוֹ ִנים ִכּ ְרשׁוּת ַהָיִּחיד‬,‫ ֶשְׁכָּלבוּד ֵהם‬59,‫ְבָּפחוֹת ִמג' ַלֶנֶּקב‬ 61,‫עד‬.‫ ְוֹכחוֹ ְבַּכ ְרְמִלית ל ֹא ָגְזרוּ‬,‫ וִּמֹכּחוֹ ִהיא נוֶֹפֶלת ַלַמּ ִים ֶשֵׁהם ַכּ ְרְמִלית‬,‫מוִֹציא ַהצּוָֹאה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְוַאַחר ָכּ‬,‫ְוהוּא ַהִדּין ִאם ֵבּית ַהִכֵּסּא ָﬠשׂוּי ָכּ ֶשַׁהצּוָֹאה נוֶֹפֶלת ַﬠל ִצֵדּי ַהֹכֶּתל ֶשְׁבֵּבית ַהִכֵּסּא ֶשׁהוּא ְרשׁוּת ַהָיִּחיד‬ 62,‫עו‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ז‬,‫עה ְוָכל ֶזה ְבַּכ ְרְמִלית ֶשׁחוּץ ָלִﬠיר‬.‫ִמְתַגְּלֶגֶּלת ְונוֶֹפֶלת ְלַמָטּה ְבַּכ ְרְמִלית‬ ‫עז ְכּמוֹ‬,‫ ל ֹא ָגְזרוּ ַﬠל ִאסּוּר ַהַכּ ְרְמִלית‬63‫ ֶשִׁמּשּׁוּם ְכּבוֹד ַהְבּ ִריּוֹת‬,‫ְוִאם ִנְשַׁבּר ַהָקֶּנה אוֹ ַהַדּף ְבַּשָׁבּת – ֻמָתּר ִלָפּנוֹת ָשׁם‬ 64,‫עח‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שי"ב‬ 12 If an outhouse projects outward from the walls of a town and the excrement falls into a ditch around the town that is larger than the space necessary to sow two seah65– in which instance, [the ditch] is [considered] a karmelis, as will be explained in sec. 358[:1] – it is not permitted [to relieve oneself] in [the outhouse] using a partition that hangs down [below the outhouse].66 [The rationale is that our Sages] only permitted [such a partition] with regard to water for the reason explained,67 but not [over] dry land. Nevertheless, it is permitted [to relieve oneself there using] a board or a reed.68 [The rationale is that an indirect transfer caused by a person’s] power is permitted in any karmelis that is not located in a town.69 According to the authorities who permit transferring from a private domain to a karmelis via the empty space of a makom p’tur,70 there is no need for a barrier at all, nor [is there a need for] a board or a reed [to relieve oneself] in any outhouse that is located ten [handbreadths] above the ground of a karmelis. [However,] it was already explained71 that, fundamentally, the halachah follows the authorities who differ [and forbid such a transfer]. There are authorities who maintain that if there already was excrement in [the ditch] in the karmelis while it was day [on Friday], it is permitted to relieve oneself upon [that excrement] in any instance, even though afterwards, [the excrement] falls to the ground of the karmelis. [The rationale is that the pile of] excrement that was there while it was day [on Friday] is deemed a makom p’tur (if it is not four [handbreadths] by four [handbreadths]) (and it is three [handbreadths] high, or even if [the pile of excrement] is not three handbreadths high, but it is four [handbreadths by four handbreadths] in area and thus people do not step or jump over it,72 but rather walk around it).73 Nevertheless, according to the explanation in sec. 345[:25] – that fundamentally, the halachah follows the opinion that the concept of a makom p’tur does not apply in a karmelis – no leniency should be taken in such an instance. According to the explanation in that source – that all authorities agree that [the concept of] a makom p’tur does not apply in a private domain – when there is an outhouse located between two homes and an eruv was not established between them,74 all authorities agree that it is forbidden to relieve oneself [in that outhouse] even if there was excrement [below it] while it was still day [on Friday], except when one constructs a board or a reed [below the hole leading from the outhouse].75 In such an instance, license was granted, even though [the outhouse] was located in a town.76 [The rationale is that our Sages] did not impose a decree forbidding [an indirect transfer caused by a person’s] power in a courtyard that is not joined with an eruv, even when [the courtyard] is located in a town, as stated in sec. 357[:7]. ‫ ֶשֵׁיּשׁ ַבֲּחִפיָרה זוֹ יוֵֹתר ִמֵבּית‬,‫ ְוצוָֹאה נוֶֹפֶלת ַבֲּחִפיָרה ֶשָׁסִּביב ָהִﬠיר‬,‫יב ִאם ֵבּית ַהִכֵּסּא בּוֵֹלט חוּץ ְלחוַֹמת ָהִﬠיר‬ ‫ ֶשׁלּ ֹא‬66,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ח – ֵאינוֹ ֻמָתּר ַﬠל ְיֵדי ְמִחָצּה ְתּלוָּיה ִמְלַּמָטּה‬,‫ ַוֲהֵרי ִהיא ַכּ ְרְמִלית‬65‫ָסאַת ִים‬ ‫ ֶשֹׁכּחוֹ ֻמָתּר ְבָּכל‬68,‫פ‬,‫עט ֲאָבל ַﬠל ְיֵדי ַדף אוֹ ָקֶנה ֻמָתּר‬.‫ ֲאָבל ל ֹא ְבַּיָבָּשׁה‬67,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬,‫ִהִתּירוָּה ֶאָלּא ְבַּמ ִים‬

12/16/2020, 10:39 AM

‫‪https://www.chabad.org/library/article_cdo/aid/4051026/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...‬‬

‫ַכּ ְרְמִלית ֶשֵׁאיָנהּ ְבּתוֹ ָהִﬠיר‪.‬פא‪69,‬‬ ‫וְּלִפי ִדְּבֵרי ַהַמִּתּי ִריםפב ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ְלַכ ְרְמִלית ֶדֶּר ֲא ִויר ְמקוֹם ְפּטוּר‪ֵ 70,‬אין ָצ ִרי ְמִחָצּה ְכָּלל ְול ֹא ַדף אוֹ‬ ‫‪ָ.‬קֶנה ְבָּכל ֵבּית ַהִכֵּסּא ֶשִׁהיא ְלַמְﬠָלה ֵמֲﬠָשָׂרה ִמַקּ ְרַקע ַהַכּ ְרְמִלית‪.‬פג וְּכָבר ִנְתָבֵּאר‪ֶ 71‬שָׁהִﬠָקּר ְכַּהחוְֹלִקים ֲﬠֵליֶהם‬ ‫ְוֵישׁ אוְֹמ ִריםפד ֶשִׁאם ָהְיָתה ָשׁם צוָֹאה ִמְבּעוֹד יוֹם ְבַּכ ְרְמִלית ְוהוּא ִנְפֶנה ַﬠְכָשׁו ָﬠֶליָהפה – ֻמָתּר ְבָּכל ִﬠ ְנָין‪ְ ,‬וַאף ַﬠל ִפּי‬ ‫ֶשַׁאַחר ָכּ נוֶֹפֶלת ֵמָﬠֶליָה ְלַק ְרַקע ַהַכּ ְרְמִלית‪ְ ,‬לִפי ֶשַׁהצּוָֹאה ֶשִׁמְּבּעוֹד יוֹם ִהיא ְמקוֹם ְפּטוּר )ִאם ֵאין ָבּהּ ד' ַﬠל ד'פו(‬ ‫) ְוִהיא ְגבוָֹהה ג'‪ ,‬אוֹ ֲאִפלּוּ ֵאיָנהּ ְגּבוָֹהה ג' ֶאָלּא ֶשׁ ְרָחָבה ד'‪ֶ ,‬שֵׁאין ַרִבּים פּוְֹסִﬠים וְּמַדְלּ ִגים ָﬠֶליָה‪ֶ 72‬אָלּא ַמִקּיִפין‬ ‫אוָֹתהּפז(‪ֲ 73.‬אָבל ְלִפי ַמה ֶשּׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"הפח ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשֵׁאין ְמקוֹם ְפּטוּר ְבַּכ ְרְמִלית‪ֵ ,‬אין ְלָהֵקל‬ ‫ְבֶּזה‪.‬פט‬ ‫וְּלִפי ַמה ֶשּׁ ִנְּתָבֵּאר ָשׁם ֶשְׁלִּדְבֵרי ַהֹכּל ֵאין ְמקוֹם ְפּטוּר ִבּ ְרשׁוּת ַהָיִּחיד‪ִ ,‬אם ֵכּן ֵבּית ַהִכֵּסּא ָהעוֵֹמד ֵבּין ב' ָבִּתּים‪ִ ,‬אם ל ֹא‬ ‫ֵﬠ ְרבוּ ַיַחד‪ֲ – 74‬אסוּ ִרים ִלָפּנוֹת ָשׁם ְלִדְבֵרי ַהֹכּל‪ֲ ,‬אִפלּוּ ָה ְיָתה ָשׁם צוָֹאה ִמְבּעוֹד יוֹם‪,‬צ ִאם ל ֹא ַﬠל ְיֵדי ַדף ְוָקֶנה‪,‬צא‪75,‬‬ ‫ֶשָׁאז ֻמָתּר ַאף ַﬠל ִפּי ֶשִׁהיא ְבּתוֹ ָהִﬠיר‪ְ 76,‬לִפי ֶשְׁבָּחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ל ֹא ָגְזרוּ ַﬠל ֹכּחוֹ‪ַ ,‬אף ַﬠל ִפּי ֶשִׁהיא ְבּתוֹ‬ ‫ָהִﬠיר‪,‬צב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ז‪:‬צג‬ ‫‪13 All the above applies as an initial preference. After the fact, by contrast, i.e., [the‬‬ ‫‪homeowners] forgot and did not establish an eruv,77 it is permitted [to use the‬‬ ‫‪outhouse] in consideration of human dignity.78‬‬ ‫יג ְוָכל ֶזה ְלַכְתִּחָלּה‪ֲ .‬אָבל ְבִּדיֲﬠַבד‪ֶ ,‬שָׁשְּׁכחוּ ְול ֹא ֵﬠ ְרבוּ‪ֻ – 77‬מָתּר ִמשּׁוּם ְכּבוֹד ַהְבּ ִריּוֹת‪:‬צד‪78,‬‬ ‫‪14 Seafarers are accustomed to relieve themselves from the meshitah79into the sea.‬‬ ‫‪[This is permitted] since the meshitah is not ten [handbreadths] above the water.80‬‬ ‫‪Even though it is four [handbreadths by four handbreadths or more] in area, [the‬‬ ‫‪meshitah] is only deemed a karmelis. [Hence, relieving oneself from it into the sea‬‬ ‫‪is considered] transferring from one karmelis to another [which is permitted].81‬‬ ‫יד הוְֹלֵכי ְסִפינוֹת ָנֲהגוּ ַלֲﬠשׂוֹת ָצ ְרֵכיֶהם ִמן ַהְמִּשׁיָטה‪ְ 79‬לָים‪ ,‬הוִֹאיל ְוַהְמִּשׁיָטה ֵאיָנהּ ְגּבוָֹהה ֲﬠָשָׂרהצה ֵמַהַמּ ִיםצו‪80,‬‬ ‫– ַאף ַﬠל ִפּי ֶשׁ ְרָחָבה ד' – ֵאיָנהּ ֶאָלּא ַכּ ְרְמִלית‪ ,‬וּמוִֹציא ִמַכּ ְרְמִלית ְלַכ ְרְמִלית‪81:‬‬

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Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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https://www.chabad.org/library/article_cdo/aid/4051026/jewish/Shulcha...

Fig. 44: A ship with two decks. a) The upper deck; b) The lower deck (the meshitah). 15 ([Our Sages] permitted the use of a partition hanging [over water]82 only when people do not pass through [the water] because of its depth, even though its depth is less than ten [handbreadths].83 When, [however,) many people walk through [a body of] water, a hanging partition does not cause [carrying] in it to be permitted (even if [the water] is ten [handbreadths] deep and even if it is located in a karmelis). [The rationale is: The fact] that many people pass through [the water]prevents the application of the principle of gud achis.84Similarly, if the water dries up, the hanging partition is no longer effective with regard to permitting [carrying] in that area. [The rationale is that] a hanging partition does not cause [carrying] to be permitted on dry land even in a deep groove, as stated [above].85 ‫ ַאף ַﬠל ִפּי‬,‫ ֶאָלּא ְכֶּשֵׁאין )ג( ְדּ ִריַסת ָהֶרֶגל עוֶֹבֶרת ָשׁם ָבֶּהם ֵמֲחַמת ָﬠְמָקם‬82‫טו )ל ֹא ִהִתּירוּ ְבַּמ ִים ְמִחָצּה ְתּלוָּיה‬ ‫ ֲאָבל( ַמ ִים ֶשָׁהַרִבּים בּוְֹקִﬠים ָבֶּהן ֵאין ְמִחָצּה ְתּלוָּיה ַמֶתֶּרת ָבֶּהם )ֲאִפלּוּ ִאם ֵהם ֲﬠֻמִקּים‬83,‫צז‬.‫ֶשֵׁאיָנם ֲﬠֻמִקּים ֲﬠָשָׂרה‬ ‫ ֵאין‬,‫ ְוֵכן ִאם ָיְבשׁוּ ַהַמּ ִים‬84."‫ ְלִפי ֶשְׁבִּקיַﬠת ָהַרִבּים ְמַﬠֶכֶּבת ִמלּוַֹמר "גּוּד ַאֵחת‬,(‫צח ַוֲאִפלּוּ ֵהם ְבַּכ ְרְמִלית‬,‫ֲﬠָשָׂרה‬ 85,‫ק‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫צט ֶשֵׁאין ְמִחָצּה ְתּלוָּיה ַמֶתֶּרת ַבַּיָּבָּשׁה ֲאִפלּוּ ְבָּח ִריץ ָﬠֹמק‬,‫ְמִחָצּה ְתּלוָּיה ַמֶתֶּרת ָשׁם ֵמַﬠְכָשׁו‬ 16 [The following rules apply when there are] two balconies, one on top of the other,86 whether they are situated within ten handbreadths of each other or whether there is a height of more than ten cubits between them. [If] a partition and a hole were made for the upper balcony,87 but not for the lower one, [a difficulty could arise] on Shabbos [in the following situation]: The lower balcony is not situated directly under [the upper one, but rather a slight distance away from it, and thus it is possible for] the residents of the lower [dwelling] to throw a bucket over the walls of the higher [balcony] and have it lowered through the hole [in the upper balcony], lowering [the bucket] and then pulling and lifting it up.88 [Accordingly, the residents of] both domains are forbidden to draw water [through that hole] unless they make an eruv,89 since they both share control over the hole.90 [See fig. 45.] The above applies when [the residents of both dwellings] partner in making the partition. If, however, the [people dwelling] above make a partition [around the balcony or the hole] by themselves, [the people in] the lower dwelling do not cause [the use of the hole by those in the upper dwelling] to be forbidden even if [the people in the lower dwelling] are accustomed to also using [that hole] during the week, since they are using it in a manner not sanctioned by law.91 Similarly, if [a partition and a hole] are made for the lower [balcony], but not for the upper one, those dwelling above do not cause [the use of the hole] to be forbidden [for those dwelling below] unless [the residents of both dwellings] make [the partition] in partnership.92 If they [each] make [holes and partitions for] their [balconies], or even if [the people from both dwellings] make them in partnership (but each one only uses his own,) (in which instance, explanation is necessary [regarding the rationale given by our Sages]93 – that [the residents of the lower dwelling] need to reveal their intent)94 – [the residents of] neither [dwelling] cause the other [hole] to be forbidden.95 [It must be concluded that] they are making the partnership for another reason.96 ‫קא ֵבּין ִאם עוְֹמדוֹת תּוֹ י' ְטָפִחים זוֹ ְלזוֹ ֵבּין ֵישׁ ֵבּיֵניֶהן ֹגַּבהּ יוֵֹתר ֵמֶﬠֶשׂר‬,‫טז ָהיוּ ב' ְגּזוְּזְטָראוֹת זוֹ ְלַמְﬠָלה ִמזּוֹ‬

12/16/2020, 10:39 AM

Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...

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‫ וְּבַשָׁבּת זוֹ ְרִקין ְבֵּני ַהַתְּחתּוָֹנה ְדִּלי ֶשָׁלֶּהם ַﬠל ְמִחצּוֹת‬,‫ ְול ֹא ָﬠשׂוּ ַלַתְּחתּוָֹנה‬87‫קב ְוָﬠשׂוּ ָלֶﬠְליוָֹנה ַהְמִּחָצּה ְוַהֶנֶּקב‬,‫ַאמּוֹת‬ ‫ ְכּגוֹן ֶשׁזּוֹ ְמשׁוָּכה ִמְכֶּנֶגד זוֹ ְמַﬠטקד ְוֵאיָנהּ ַתְּחֶתּיָה ַמָמּשׁ – ֲהֵרי‬88,‫קג‬,‫ ְויוֵֹרד ַלֶנֶּקב וְּמַשְׁלֵשׁל וּמוֵֹשׁ ְועוֶֹלה‬,‫ָהֶﬠְליוָֹנה‬ 90,‫קה‬.‫ ִמְפֵּני ֶשׁ ְרשׁוּת ְשֵׁתּיֶהן שׁוֶֹלֶטת ָשׁם‬89,‫ְשֵׁתּיֶהם ֲאסוּרוֹת ְלַמלּ ֹאת ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬ ‫ ֲאִפלּוּ‬,‫קו ֲאָבל ִאם ָהֶﬠְליוָֹנה ָﬠְשָׂתה ַהְמִּחָצּה ְלַבָדּהּ – ֵאין ַהַתְּחתּוָֹנה אוֶֹסֶרת ָﬠֶליָה‬.‫וְּכגוֹן ֶשָׁﬠשׂוּ אוָֹתהּ ְמִחָצּה ְבֻּשָׁתּפוּת‬ 91,‫קז‬.‫ ֵכּיָון ֶשִׁמְּשַׁתֶּמֶּשׁת ָבּהּ ֶשׁלּ ֹא ַכִדּין‬,‫ִהיא ְרִגיָלה ְלִהְשַׁתֵּמּשׁ ָבּהּ ַגּם ְבֹּחל‬ 92,‫קח‬.‫ ֶאָלּא ִאם ֵכּן ָﬠְשָׂתה ִﬠָמּהּ ְבֻּשָׁתּפוּת‬,‫ְוֵכן ִאם ָﬠשׂוּ ַלַתְּחתּוָֹנה ְול ֹא ָﬠשׂוּ ָלֶﬠְליוָֹנה – ֵאין ָהֶﬠְליוָֹנה אוֶֹסֶרת ָﬠֶליָה‬ 93‫ ֲאִפלּוּ ָﬠשׂוּ ְבָּכל ֶאָחד ְבֻּשָׁתּפוּת )וִּמָכּל ָמקוֹם ָכּל ַאַחת ִמְשַׁתֶּמֶּשׁת ְבֶּשָׁלּהּקט( ) ְוָצ ִרי ִﬠיּוּן ַטְﬠָמא‬,‫ְוִאם ָﬠשׂוּ ִבְּשֵׁתּיֶהן‬ 96,‫קיב‬:‫שָׁתּפוּת הוּא ֵמֵאיֶזה ַטַﬠם ַאֵחר‬ ֻ ‫ וַּמה ֶשֲּׁﬠָשׂאוָּה ְבּ‬95,‫קיא‬,‫ ֵאין ַאַחת אוֶֹסֶרת ַﬠל ֲחֶב ְרָתּהּ‬94,(‫ְדִגלּוּי ַדַּﬠתקי‬

Fig. 45: Drawing water through a hole in an adjacent balcony. a) balcony located on top of water, with a hole to draw water and a partition of 10 handbreadths surrounding it; b) lower balcony within 4 handbreadths of the upper balcony. The inhabitants of the lower dwelling, throw a bucket over the walls of the higher balcony and have it lowered through the hole in it. 17 All the above [restrictions] apply when [the two balconies] are only separated from each other by [a short distance],97 i.e., less than four handbreadths. If, however, [the balconies] are separated from each other by four handbreadths [or more, the residents of] both [dwellings] are permitted to draw [water] without an eruv, and the people in the [dwelling] without [the hole]do not cause the one who [made the hole] to be forbidden to use it. [This leniency applies] whether [a hole and a partition] were made for the upper [balcony] and not for the lower one or for the lower one and not for the upper one. [The rationale is that] since [one balcony] is separated from [the other] by a width of four handbreadths [or more], the only way [the residents of one dwelling] can make use of [the hole in the other dwelling’s balcony] is by throwing a bucket across a space that is four handbreadths wide. And a person does not cause another person

12/16/2020, 10:39 AM

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‫‪Shulchan Aruch: Chapter 355 - The Laws That Apply to a Balcony and ...‬‬

‫‪to be forbidden to use his property when [the second person’s property] is‬‬ ‫‪[separated from the first person’s property] by a [significant] space, as will be stated‬‬ ‫‪is sec. 376[:3].98 [The rationale is that] using [property] by throwing [something] a‬‬ ‫‪distance of four handbreadths [or more] is not considered [ordinary] usage at all.99‬‬ ‫יז ְוָכל ֶזה ְכֶּשׁזּוֹ ֵאיָנהּ ְמשׁוָּכה ִמְכֶּנֶגד זוֹ ֶאָלּא ְמַﬠט‪,‬קיג‪ְ 97,‬דַּה ְינוּ ָפּחוֹת ִמד' ְטָפִחים‪.‬קיד ֲאָבל ִאם ְמשׁוָּכה ִמְכֶּנְגָדּהּ ד'‬ ‫ְטָפִחים‪ֵ ,‬בּין ֶשָׁﬠשׂוּ ָלֶﬠְליוָֹנה ְול ֹא ַלַתְּחתּוָֹנה ֵבּין ֶשָׁﬠשׂוּ ַלַתְּחתּוָֹנה ְול ֹא ָלֶﬠְליוָֹנה – ֻמָתּרוֹת ְשֵׁניֶהם ְלַמלּ ֹאת ְבִּלי ֵﬠרוּב‪,‬‬ ‫ְוֵאין אוָֹתהּ ֶשֵׁאין ָבּהּ אוֶֹסֶרת ַﬠל אוָֹתהּ ֶשֵׁיּשׁ ָבּהּ‪ְ ,‬לִפי ֶשֵׁכּיָון ֶשִׁהיא ְמשׁוָּכה ִמְכֶּנְגָדּהּ ד' ְטָפִחים ְבֹּרַחב‪ֲ ,‬הֵרי ֵאיָנהּ ְיכוָֹלה‬ ‫ְלִהְשַׁתֵּמּשׁ ָבּהּ ֶאָלּא ַﬠל ְיֵדי ְז ִריַקת ַהְדִּלי ָלֲא ִויר ְבֹּרַחב ד' ְטָפִחים‪,‬קטו ְוֵאין ָאָדם אוֵֹסר ַﬠל ֲחֵברוֹ ֶדֶּר ֲא ִויר ְבֹּרַחב‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שע"ו‪,‬קטז‪ְ 98,‬לִפי ֶשַׁתְּשִׁמישׁ ֶשַׁﬠל ְיֵדי ְז ִריָקה ַבֲּא ִויר ד' ְטָפִחים ְבֹּרַחב ֵאינוֹ ָחשׁוּב ַתְּשִׁמישׁ ְכָּלל‪99:‬‬

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Shulchan Aruch: Chapter 356 - The Laws that Apply to an Irrigation Ditc...

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Shulchan Aruch: Chapter 356 - The Laws that Apply to an Irrigation Ditch that Passes through a Courtyard By Rabbi Schneur Zalman of Liadi

SECTION 356 The Laws that Apply to an Irrigation Ditch that Passes through a Courtyard (1-4) ‫סימן שנו ִדּין ַאַמּת ַהַמּ ִים ָהעוֶֹבֶרת ְבָּחֵצר וּבוֹ ד' ְסִﬠיִפים‬: 1 When an irrigation ditch ten handbreadths deep and four [handbreadths] wide passes through a courtyard, [water] may not be drawn from it unless one makes a partition ten [handbreadths] high across its width at its entrance and exit.1 One handbreadth [of the partition’s height] must descend into the water. If the entire partition is located in the water, one handbreadth must project above the water. In that way, a distinction will be made between the water outside [the courtyard,] which is a karmelis,2 and the water inside it. [The need for such a distinction can be explained as follows:] The irrigation ditch is not contained within the courtyard. Instead, it passes through [the courtyard, entering from] one side [and exiting from] the other.3 [Hence, the irrigation ditch] is not considered as batel4to the courtyard. Instead, since [the ditch] is ten handbreadths deep and four handbreadths wide, it is defined as a domain in its own right,5 for that measure comprises the criteria [for the size of a space] that is defined as a separate domain. Since [the irrigation ditch] is not batel to the courtyard, it is deemed as a karmelis within the courtyard, as it is deemed a karmelis before it enters the courtyard and after it leaves [the courtyard]. Therefore, it is necessary to make partitions that distinguish between the water in the courtyard and the water outside [the courtyard]. True, the water [situated inside the courtyard and that located outside of it] are connected either below or above6 the partition.7 Nevertheless, this is not of [any] consequence, because our Sages ruled leniently with regard to water, permitting a hanging partition because of the principle of gud achis,8 as stated in sec. 355[:1, 10]. Nevertheless, the fact that the courtyard wall may pass over [the irrigation ditch] is of no consequence even if [the wall] extends a handbreadth into the water. [The rationale is that our Sages] granted leniency regarding [a partition for] water only when the partition has been made [specifically] for the sake of the water, i.e., to permit carrying [the water],9 as explained in that source. ‫ ֶאָלּא ִאם ֵכּן ָﬠָשׂה ָﬠֶליָה ְלָרְחָבּהּ‬,‫א ַאַמּת ַהַמּ ִים ָהעוֶֹבֶרת ְבָּחֵצרא ֲﬠֻמָקּה י' ְטָפִחים וּ ְרָחָבה ד'ב – ֵאין ְמַמְלִּאים ֵהיֶמָנּה‬ – ‫ ְוִאם ָה ְיָתה ַהְמִּחָצּה ֻכָּלּהּ יוֶֹרֶדת ְבּתוֹ ַהַמּ ִים‬.‫ ְו ִיְהֶיה ֶטַפח ִמֶמָּנּה ְמֻשָׁקּע ְבַּמ ִים‬1,‫ג‬,‫ְמִחָצּה ָגּבוַֹהּ י' ִבְּכִניָסָתהּ וִּביִציָאָתהּ‬ ‫ה ְלִפי‬,‫ ַלַמּ ִים ֶשִׁבְּפ ִנים‬2‫ד ְכֵּדי ַלֲחלוֹק ֵבּין ַהַמּ ִים ֶשַׁבּחוּץ ֶשֵׁהם ַכּ ְרְמִלית‬,‫ָצ ִרי ֶשׁ ְיֵּהא ֶטַפח ִמֶמָּנּה יוֵֹצא ְלַמְﬠָלה ִמן ַהַמּ ִים‬ ‫ו‬,‫ ְלַגֵבּי ֶהָחֵצר ְוחוֶֹלֶקת ְרשׁוּת ְלַﬠְצָמהּ‬4‫ ֵאיָנהּ ְבֵּטָלה‬3,‫ֶשֵׁכּיָון ֶשָׁהַאָמּה ֵאיָנהּ ִמְתַﬠֶכֶּבת ֶבָּחֵצר ֶאָלּא עוֶֹבֶרת ִמַצּד ְלַצד‬ ‫ ֲהֵרי ִהיא‬,‫ ֶשֶׁזּהוּ ִשׁעוּר ִחלּוּק ְרֻשׁיּוֹת זוֹ ִמזּוֹ;ז ְוֵכיָון ֶשֵׁאיָנהּ ְבֵּטָלה ֶלָחֵצר‬5,'‫הוִֹאיל ְוִהיא ֲﬠֻמָקּה ֲﬠָשָׂרה וּ ְרָחָבה ד‬ 12/16/2020, 11:26 AM

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‫ח ְוָלֵכן ָצ ִרי ַלֲﬠשׂוֹת ָלהּ ְמִחצּוֹת‬.‫ ְכּמוֹ ֶשִׁהיא ַכּ ְרְמִלית ֹקֶדם ְכּ ִניָסָתהּ ֶלָחֵצר ְוַאַחר ְיִציָאָתהּ ִמֶמָּנּה‬,‫ַכּ ְרְמִלית ֶבָּחֵצר‬ ‫ט‬.‫ַהַמְּפִסיקוֹת ֵבּין ַהַמּ ִים ֶשֶׁבָּחֵצר ְלַהַמּ ִים ֶשַׁבּחוּץ‬ ‫י ֶשֵׁהֵקלּוּ ֲחָכִמים ְבַּמ ִים ִלְהיוֹת‬,‫ ֵאין ְבָּכ ְכּלוּם‬6,‫ אוֹ ַﬠל ַגָּבּהּ‬7‫ְוַאף ַﬠל ִפּי ֶשַׁאף ַﬠל ִפּי ֵכן ֵהם ְמֻחָבּ ִרים ַתַּחת ַהְמִּחָצּה‬ ‫יב וִּמָכּל ָמקוֹם ֹכֶּתל ֶהָחֵצר ֶשׁעוֵֹבר ָשׁם‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שנ"ה‬8,‫יא‬,"‫ְמִחָצּה ְתּלוָּיה מוֶֹﬠֶלת ָבֶּהם ִמשּׁוּם "גּוּד ַאֵחת‬ ‫יג ְלִפי ֶשׁלּ ֹא ֵהֵקלּוּ ְבַּמ ִים ֶאָלּא ִבְּמִחָצּה ַהַנֲּﬠֵשׂית ְלֵשׁם ַהַמּ ִיםיד‬,‫ֲﬠֵליֶהם ֵאינוֹ מוִֹﬠיל ְכּלוּם ַאף ִאם ָהָיה ְמֻשָׁקּע ַבַּמּ ִים ֶטַפח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬9,‫טו‬,‫ְכֵּדי ְלַהִתּיר ַהִטְּלטוּל ָבֶּהם‬: 2 It is, however, permitted to carry in the courtyard itself, even if a partition was not made for the irrigation ditch [that passes] within it. [True,] the irrigation ditch is a karmelis. Nevertheless, it does not cause [carrying in] the courtyard to be forbidden, even though [the irrigation ditch and the courtyard] are entirely open to each other and there is no partition separating them. [The rationale is that] the trench of the irrigation ditch itself constitutes a partition between its water and the courtyard, for [the irrigation ditch] is ten [handbreadths] deep, and any ditch that is ten [handbreadths] deep is deemed a partition. [The above law applies] even if [the irrigation ditch] is not ten [handbreadths] deep at its edge and only [reaches that depth] as it inclines. As long as the gradient reaches a depth of ten [handbreadths] within four cubits, [the irrigation ditch] is deemed a partition. If, however, it takes more than four cubits for the gradient to reach [a depth of ten handbreadths, the irrigation ditch] is not deemed a partition, as stated in sec. 345[:2, 15, 19]. When [the irrigation ditch] is deemed as a partition for the courtyard, it is permitted to carry in [the courtyard] even though the wall of the courtyard is [entirely] open over the width of the irrigation ditch at its entrance and exit, and [even though] this opening is more than ten cubits wide.10 [Such a wide opening] would [usually] cause [carrying in] the courtyard to be forbidden were it not for the presence of the irrigation ditch, which is considered as [the courtyard’s] partition. Thus, because of the irrigation ditch, [the courtyard is deemed a private domain since] it [is considered to] have four partitions on either side of the ditch. ‫ ַאף ַﬠל ִפּי ֵכן‬,‫ ַוֲהֵרי ָהַאָמּה ִהיא ַכּ ְרְמִלית‬,‫ב ֲאָבל ֶבָּחֵצר ַﬠְצָמהּ ֻמָתּר ְלַטְלֵטל ֲאִפלּוּ ל ֹא ָﬠָשׂה ְמִחצּוֹת ָלַאָמּה ֶשְׁבּתוָֹכהּ‬ ‫ ְלִפי ֶשֲׁחִפיַרת ָהַאָמּה ַﬠְצָמהּ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְפּרוּצוֹת זוֹ ְלזוֹ ְבִּמלּוָּאן ְוֵאין ֵבּיֵניֶהן ְמִחָצּה‬,‫ֵאיָנהּ אוֶֹסֶרת ֶאת ֶהָחֵצר‬ ‫ ְוָכל ָח ִריץ ֶשׁהוּא ָﬠֹמק ֲﬠָשָׂרה ִנדּוֹן ִמשּׁוּם‬,‫ ֶשֲׁהֵרי ִהיא ֲﬠֻמָקּה ֲﬠָשָׂרה‬,‫ַנֲﬠֵשׂית ְמִחָצּה ֵבּין ַהַמּ ִים ֶשָׁבּהּ וֵּבין ֶהָחֵצר‬ – ‫ ִאם ַהִשּׁפּוַּﬠ ִמְתַלֵקּט ֹעֶמק ֲﬠָשָׂרה ִמתּוֹ ד' ַאמּוֹת‬,‫טז ַוֲאִפלּוּ ִאם ֵאיָנהּ ֲﬠֻמָקּה ֲﬠָשָׂרה ִבְּשָׂפָתהּ ֶאָלּא ְבִּשׁפּוַּﬠ‬.‫ְמִחָצּה‬ ‫יח‬.‫יז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ ֵאיָנהּ ִנדּוֹן ִכְּמִחָצּה‬,‫ ֲאָבל ִאם ִמְתַלֵקּט ֵכּן ִמתּוֹ יוֵֹתר ִמד' ַאמּוֹת‬.‫ִנדּוֹן ִמשּׁוּם ְמִחָצּה‬ ,‫ ֻמָתּר ְלַטְלֵטל ָבּהּ ֲאִפלּוּ ִנְפַרץ ֹכֶּתל ֶהָחֵצר ְבֹּרַחב ָהַאָמּה ִבְּכ ִניָסָתהּ וִּביִציָאָתהּ‬,‫וְּכֶשׁהוּא ִנדּוֹן ִמשּׁוּם ְמִחָצּה ֶלָחֵצר‬ ‫ ַוֲהֵרי ֵישׁ‬,‫ ֶשִׁהיא אוֶֹסֶרת ֶאת ֶהָחֵצר ִאם ל ֹא ֲחִפיַרת ָהַאָמּה ֶשָׁבּהּ ֶשׁ ִנּדּוָֹנה ָלהּ ִכְּמִחָצּה‬10,‫וִּפ ְרָצה זוֹ ִהיא יוֵֹתר ִמי' ַאמּוֹת‬ ‫יט‬:‫ָלהּ ד' ְמִחצּוֹת ִמַצּד ָהַאָמּה ִמַכּאן ְוד' ְמִחצּוֹת ִמַצּד ָהַאָמּה ִמַכּאן‬ 3 [The following law applies when a person] begins making a partition at the edge of the irrigation ditch on all sides across its width11 but does not join it in the center of its width.12 [Instead, the person] leaves an empty space in the center of the partition [on the side where the water] enters and [on the side where it] departs so that the water can enter and depart through [that space]. If there are less than three handbreadths [of empty space] between the sides, it is permitted [to draw water from the irrigation ditch to the courtyard] because of the principle of lavud.13 [See fig. 46.]If there are three handbreadths [or more of space between the sides, carrying] is forbidden. If the holes [in the wall of the courtyard] through which [water from] the irrigation

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ditch enters are less than three handbreadths wide, a partition is not even required. [The courtyard is considered] as entirely closed because of [the principle of] lavud. ‫ ְוִה ִנּיַח ָמקוֹם‬12,‫ ְול ֹא ִחֵבּר אוָֹתהּ ְבֶּאְמַצעכ ָרְחָבּהּ‬11,‫ג ִאם ִהְתִחיל ַלֲﬠשׂוֹת ַהְמִּחָצּה ֵאֶצל ַהָשָּׂפה ִמָכּל ַצד ְלֹרַחב ָהַאָמּה‬ '‫כא ִאם ֵאין ָשׁם ֵבּיֵניֶהם ג‬,‫ָפּנוּי ְבֶּאְמָצִﬠית ַהְמִּחָצּה ֶשׁל ְכּ ִניָסה ִויִציָאה ְכֵּדי ֶשִׁיְּהיוּ ַהַמּ ִים ִנְכָנִסים ְויוְֹצִאים ֶדֶּר ָשׁם‬ ‫ ְוִאם ַה ְנָּקִבים ֶשָׁהַאָמּה ִנְכֶנֶסת ְויוֵֹצאת ָבֶּהם ֵאיָנם‬.‫ ְוִאם ֵישׁ ֵבּיֵניֶהם ג' ְטָפִחים – ָאסוּר‬13,‫ְטָפִחים – ֻמָתּר ִמשּׁוּם ָלבוּד‬ ‫כב‬:‫ ֶשֲׁהֵרי ֵהם ִכְּסתוִּמים ְלַגְמֵרי ִמשּׁוּם ָלבוּד‬, ‫ ֲאִפלּוּ ְמִחָצּה ֵאין ָצ ִרי‬,‫ְרָחִבים ג' ְטָפִחים‬

Fig. 46: A partition that allows carrying to be permitted in a courtyard through which an irrigation ditch passes. a) An irrigation ditch, at least 10 handbreadths deep and 4 handbreadths wide; b) A partition at least 10 handbreadths high; at least one handbreadth extends over the water; c) An empty space in the midst of the partition, less than 3 handbreadths wide; d) The courtyard’s walls, at least 10 handbreadths high 4 [The following law applies when the wall of] a courtyard is breached and an inlet of the sea passes over the breached portion.14 As long as [the wall] is not breached in its entirety and the breached portion is not more than ten cubits wide, it does not [cause carrying] to be forbidden in the courtyard, because [this breach] is considered as an entrance to [the courtyard],15 as will be stated in sec. 362[:18]. It is permitted to draw water from the inlet [of the sea] that entered the courtyard, and the water may be brought into the house. Even though [the inlet] is ten [handbreadths] deep and four [handbreadths] wide, it is not considered as a domain in its own right.16 [The rationale is that] since [sea water merely] enters the courtyard but does not depart from it,it is considered as a cistern in the courtyard17 and the partitions around the courtyard [cause drawing the water from the inlet to the courtyard] to be permitted. It is not forbidden despite [the fact that the courtyard] is open to the sea, which is a karmelis.18 If, however, [the wall] was breached in its entirety or it has a breach more than ten [cubits wide], it is forbidden to draw water from [the breach in the wall] to the courtyard, since there is no partition above [the inlet that separates] between it and the water outside, for [the wall] is breached in its entirety or it has a breach more than ten [cubits wide] in that place. People at large should be cautioned concerning this, for they err in this regard in places where rivers run close to courtyards.

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Shulchan Aruch: Chapter 356 - The Laws that Apply to an Irrigation Ditc...

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It is, however, permitted to carry in the courtyard itself, provided the inlet reaches a depth of ten [handbreadths] within four cubits, which is considered as a partition.19 [This leniency applies only] if [the inlet] is [sufficiently] removed from the seashore or the remnants [of the courtyard’s wall]20 are very high,21 in which instance, there is no concern that perhaps the sea will wash up [mud and rocks]22 and thereby reduce the depth of [the inlet or the courtyard’s partitions] to less than ten [handbreadths],23 and [as a result, it is feared that notwithstanding the diminished depth, people] will carry in the courtyard as they did originally, as will be stated in sec. 363[:35]. If remnants [of the wall] ten [handbreadths] high remain at the bottom in the place where the wall of the courtyard was breached, but [these remnants] are covered by water, it is permitted to draw water from [the inlet] to the courtyard, but is forbidden to take [the water] into the house24 unless a partition ten [handbreadths] high over the water was constructed. [The rationale is that] the remnants covered by water are considered a partition for the courtyard, but not for the house, because sometimes [these remnants] are apparent and visible from the courtyard when the water subsides,25 but they are never apparent and visible from the house.26 Therefore, it is forbidden to carry anything from the courtyard to the house unless the inlet is ten [handbreadths] deep. – 10‫ ִאם ל ֹא ִנְפ ְרָצה ְבִּמלּוָּאהּכד ְוֵאין ַבִּפּ ְרָצה יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬14,‫כג‬,‫ד ָחֵצר ֶשׁ ִנְּפ ְרָצה וְּלשׁוֹן ָים עוֵֹבר ַﬠל ַהִפּ ְרָצה‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"בכו – ֻמָתּר‬15,‫כה‬,‫ ִמְפֵּני ֶשִׁהיא ָלהּ ְכֶּפַתח‬,‫ֶשִׁפּ ְרָצה זוֹ ֵאיָנהּ אוֶֹסֶרת ֶהָחֵצר ִמְלַּטְלֵטל ָבּהּ‬ 16,‫ ֵאינוֹ חוֵֹלק ְרשׁוּת ְלַﬠְצמוֹ‬,'‫ ְוַאף ַﬠל ִפּי ֶשָׁﬠְמקוֹ ֲﬠָשָׂרה ְוָרְחבּוֹ ד‬.‫ְלַמלּ ֹאת ֵמַהָלּשׁוֹן ֶשׁ ִנְּכָנס ָבּהּ וְּלַהְכ ִניס ַהַמּ ִים ַלַבּ ִית‬ ‫ ְוֵאינוֹ ֶנֱאָסר‬,‫ וְּמִחצּוֹת ֶהָחֵצר ַמִתּירוֹת אוֹתוֹ‬17,‫ ֲהֵרי הוּא ְכּבוֹר ֶשֶׁבָּחֵצר‬16,‫ֶשֵׁכּיָון ֶשׁ ִנְּכָנס ֶלָחֵצר ְוֵאינוֹ יוֵֹצא ִמֶמּנּוּ‬ 18,‫כז‬.‫ֵמֲחַמת ֶשָׁפּרוּץ ַלָיּם ֶשׁהוּא ַכּ ְרְמִלית‬ ‫ ֵכּיָון ֶשֵׁאין ְמִחָצּה ַﬠל ַגָּבּיו‬,‫ אוֹ ֶשֵׁיּשׁ ַבִּפּ ְרָצה יוֵֹתר ֵמֲﬠָשָׂרה – ָאסוּר ְלַמלּ ֹאת ִמֶמּנּוּ ֶלָחֵצר‬,‫ֲאָבל ִאם ִנְפ ְרָצה ְבִּמלּוָּאהּ‬ ‫כח ְוָצ ִרי ְלַהְזִהיר ָלַרִבּים ֶשׁ ִנְּכָשִׁלים ְבֶּזה‬.‫ ֶשֲׁהֵרי ָשׁם ִנְפ ְרָצה ֶהָחֵצר ְבִּמלּוָּאהּ אוֹ יוֵֹתר ֵמֶﬠֶשׂר‬,‫ֵבּינוֹ ְלֵבין ַהַמּ ִים ֶשַׁבּחוּץ‬ ‫כט‬.‫ִבְּמקוֹמוֹת ֶשָׁנָּהר ְמַהֵלּ ָסמוּ ַלֲחֵצרוֹת‬ ‫ וְּכגוֹן‬19.‫לא ֶשׁהוּא ֶנְחָשׁב ִלְמִחָצּה‬,‫ֲאָבל ֶבָּחֵצר ַﬠְצָמהּ ֻמָתּר ְלַטְלֵטל ִאם ַהָלּשׁוֹן הוּא ָﬠֹמק ֲﬠָשָׂרהל ִמתּוֹ ד' ַאמּוֹת‬ 22‫ ְבִּﬠְנָין ֶשֵׁאין ָלחוּשׁ בּוֹ ֶשָׁמּא ַיֲﬠֶלה ַהָיּם ִשׂ ְרטוֹן‬21,‫ ְגּבוִֹהים ְבּיוֵֹתר‬20‫ אוֹ ֶשׁ ִגּדּוָּדיו‬,‫ֶשׁהוּא ָרחוֹק ִמְשַּׂפת ַהָיּם‬ ‫לג‬.‫לב ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"ג‬,‫ ִויַטְלְטלוּ ֶבָּחֵצר ְכַּבְתִּחָלּה‬23‫ְו ִיְתַמֵﬠט ָﬠְמקוֹ ֵמֲﬠָשָׂרה‬ ‫ ְוַהַמּ ִים ְמַכִסּים אוָֹתם – ֻמָתּר ְלַמלּ ֹאת ִמֶמּנּוּ‬,‫ְוִאם ְבָּמקוֹם ֶשׁ ִנְּפַרץ ֹכֶּתל ֶהָחֵצר ִנְשֲׁארוּ ָשׁם ְלַמָטּה ִגּדּוִּדין ְגּבוִֹהים ֲﬠָשָׂרה‬ ‫ ִמְפֵּני ֶשַׁהִגּדּוִּדים‬,‫ ֶאָלּא ִאם ֵכּן ָﬠשׂוּ לוֹ ְמִחָצּה ְגּבוָֹהה ֲﬠָשָׂרה ַﬠל ַהַמּ ִים‬24,‫ ֲאָבל ָאסוּר ְלַהְכ ִניָסם ַלַבּ ִיתלד‬.‫ַמ ִים ֶלָחֵצר‬ ‫לה ְלִפי ֶשֶׁבָּחֵצר ְפָּﬠִמים ֶשֵׁהם ִנָכּ ִרים ְו ִנ ְרִאים‬,‫ ֲאָבל ל ֹא ְלַגֵבּי ַהַבּ ִית‬,‫ַהְמֻּכִסּים ַבַּמּ ִים ֲחשׁוִּבים ְמִחָצּה ְלַגֵבּי ֶהָחֵצר‬ ‫ ְוָלֵכן ָאסוּר ְלַטְלֵטל שׁוּם ָדָּבר ֵמָחֵצר ַלַבּיתלז ִאם‬26,‫לו‬.‫ ֲאָבל ַבַּבּ ִית ֵאין ִנָכּ ִרים ְו ִנ ְרִאים ְלעוָֹלם‬25,‫ְכֶּשַׁהַמּ ִים שׁוְֹקִﬠים‬ ‫ֵאין ַהָלּשׁוֹן ָﬠֹמק ֲﬠָשָׂרה‬:

12/16/2020, 11:26 AM

Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard Tha...

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https://www.chabad.org/library/article_cdo/aid/4051030/jewish/Shulcha...

Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard That Is Less than Four Cubits [by Four Cubits] and to a Gutter By Rabbi Schneur Zalman of Liadi

SECTION 357 The Laws That Apply to a Courtyard That Is Less than Four Cubits [by Four Cubits] and to a Gutter (1-8) ‫סימן שנז ִדּיֵני ָחֵצר ָפּחוֹת ֵמַא ְרַבּע ַאמּוֹת וִּביב וּבוֹ ח' ְסִﬠיִפים‬: 1 When a courtyard [that measures] less than four cubits by four cubits is located next to a public domain,1 water should not be poured into [the courtyard] on Shabbos [from one’s home]2during the summer.3 [The rationale is that] since [the total area of the courtyard] is less than four cubits [by four cubits], the two seah4 of water that a person normally uses daily will not be absorbed5 in [the courtyard and it will subsequently flow into the public domain]. Hence, it is as if [the person] poured the water [directly] into the public domain.6 True, there is no Scriptural prohibition against pouring the water [into] a courtyard [when it will then flow into the public domain on its own] (as long as [the water] is not poured directly close to the public domain, but rather slightly distant from it in a manner that [the water] will flow into the public domain as a matter of course and not as a result of the force of the person pouring it. Instead, [the person’s] pouring will merely serve as the [initial] cause.) Nevertheless, doing so is forbidden by Rabbinic Law (in all cases). [This is] a decree [imposed] lest one pour [water] directly into the public domain (or pour it in [a portion of] the courtyard [that is] right next to the public domain). Therefore, [for one to be permitted to pour his water into such a courtyard,] it is necessary [for him] to make a cavity whose hollow can contain two seah,7so that the water he uses [on Shabbos] could be contained in it. Thus, [when the person pours water into the courtyard], it will not be as if he is pouring it into the public domain. [License is granted] whether [the person] makes [the cavity] in the courtyard or in the public domain in immediate proximity to the courtyard. If, however, [one] makes [a hole] outside [the courtyard], he must cover it with boards. [The rationale is that] if [the hole] remains open, there are times when mire or mud will [collect] in it and [thus] it will not be ten [handbreadths] deep. [Hence, the hole] will be deemed a karmelis.8 When, however, [the area] is covered and opens to a private domain,9 it is considered as a hole [directly] off a private domain, which is also deemed a private domain.10 ‫ ִבּימוֹת‬2‫ ֵאין שׁוְֹפִכין ְלתוָֹכהּ ַמ ִים ְבַּשָׁבּת‬1,‫ג‬,‫א ָחֵצר ֶשִׁהיא ְפּחוָּתה ִמד' ַאמּוֹתא ַﬠל ד' ַאמּוֹתב וְּסמוָּכה ִל ְרשׁוּת ָהַרִבּים‬ ‫ ַוֲהֵרי‬5,‫ו‬,‫ ַמ ִים ֶשָׁאָדם ָרִגיל ְלִהְשַׁתֵּמּשׁ ְבָּכל יוֹםה ְראוּ ִיים ִלָבַּלע ָבּהּ‬4‫ ֵאין ָסאַת ִים‬,‫ ֶשֵׁכּיָון ֶשֵׁאין ָבּהּ ד' ַאמּוֹת‬3,‫ד‬,‫ַהַחָמּה‬ 6.‫ֶזה ְכִּאלּוּ שׁוְֹפָכן ִל ְרשׁוּת ָהַרִבּים‬

12/16/2020, 11:27 AM

Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard Tha...

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‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ִבְּשִׁפיָכה זוֹ ֶשֵׁמָּחֵצר ִל ְרשׁוּת ָהַרִבּים ִאסּוּר ֶשׁל תּוָֹרה )ִאם ֵאינוֹ שׁוְֹפָכן ָסמוּ ִל ְרשׁוּת ָהַרִבּים ַמָמּשׁ‬ ‫ז ְוֵאיֶנָנּה ֹכַּח ְשִׁפיָכתוֹ ַמָמּשׁ ֶאָלּא ֹכּחוֹ הוּא גוֵֹרם‬,‫ ְבִּﬠְנָין ֶשְׁיִּציָאָתן ִל ְרשׁוּת ָהַרִבּים ִהיא ֵמֲאֵליֶהן‬,‫ֶאָלּא ְבָּרחוֹק ְמַﬠט‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְשְׁפֶּכנּוּ ִל ְרשׁוּת ָהַרִבּיםט )אוֹ ְבָּחֵצר ָסמוּ‬,(‫ וִּמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ָאסוּר )ְבָּכל ִﬠ ְנָין‬,(‫ִבְּלָבדח‬ ‫ִל ְרשׁוּת ָהַרִבּים( ַמָמּשׁ‬. ‫ ְול ֹא ִיְהֶיה ְכִּאלּוּ‬,‫ ֶשׁיּוְּכלוּיא ִמי ַתְּשִׁמישׁוֹ ֵליֵרד ְלתוָֹכהּ‬7,‫י‬,‫ְלָכ ָצ ִרי ַלֲﬠשׂוֹת גּוָּמא ֶשְׁתֵּהא ֲחָלָלהּ ַמֲחֶזֶקת ָסאַת ִים‬ ‫ ֶאָלּא ֶשִׁאם‬7,‫יב‬.‫שׁוְֹפָכן ִל ְרשׁוּת ָהַרִבּים – ֵבּין ִאם ַיֲﬠֶשָׂנּה ֶבָּחֵצר ֵבּין ִאם ַיֲﬠֶשָׂנּה ִבּ ְרשׁוּת ָהַרִבּים ָסמוּ ֶלָחֵצר ַמָמּשׁ‬ ,‫יג ֶשִׁאם ְתֵּהא ְמֻגָלּה – ְפָּﬠִמים ֶשִׁיְּהֶיה ֶרֶפשׁ ְוִטיט ְבּתוָֹכהּ ְול ֹא ְתֵהא ֲﬠֻמָקּה ֲﬠָשָׂרה‬,‫ ָצ ִרי ְלַכסּוֹת ִבּ ְנָס ִרים‬,‫ַיֲﬠֶשָׂנּה ַבּחוּץ‬ ‫ ֲהֵרי ֶזה חוֵֹרי ְרשׁוּת ַהָיִּחיד ֶשֵׁהם ִכּ ְרשׁוּת‬9,‫יד‬,‫ ֲאָבל ְכֶּשִׁהיא ְמֻכָסּה וִּפיָה ִל ְרשׁוּת ַהָיִּחיד‬8.‫ְוִתְהֶיה ַכּ ְרְמִלית‬ 10,‫טו‬.‫ַהָיִּחיד‬ 2 Once one makes a cavity [that can contain] two seah, he is permitted to pour as much [water] as he desires into it and/or [into] the courtyard,11 even a kor12 or two kor.13 [This leniency applies] even if the cavity was [already] full on Friday.14 [The rationale is that] since the Sages ordained that [a specific act15 be performed to ensure] the person [remembers] the Shabbos so that he will not forget and pour [the water directly] into the public domain, there is no reason for concern if [after the person adhered to their instructions, the water] flows into the public domain as a matter of course.16 ([The person] should, however, take care not to pour the water out into [a place in the courtyard that is] in direct proximity to the public domain and distant from the cavity in a manner that the flow [of the water] into the public domain actually comes about directly as a result of the power of his pouring.17 This would constitute a Scriptural prohibition, like one who rolls an object from a private domain to a public domain.) If, however, [the cavity] is not [capable of] containing two seah, [the person] may not pour even a small amount into it. [This is] a decree [instituted] lest one pour a large amount [of water] into [the cavity, i.e.,] more than it can contain.18 13,‫יח‬,‫ ַוֲאִפלּוּ כּוַֹר ִים‬12‫ – ֲאִפלּוּ כּוֹר‬11,‫ ֻמָתּר ִלְשׁפּוֹ ָבּהּ וֶּבָחֵצרטז ָכּל ַמה ֶשִּׁיּ ְרֶצהיז‬,‫ב ְוֵכיָון ֶשַׁיֲּﬠֶשׂה גוָּמא ָסאַת ִים‬ ‫ ְדֵּכיָון ֶשִׁתְּקּנוּ לוֹ ֲחָכִמים ֵזֶכר ְלַשָׁבּת ֶשׁלּ ֹא ִיְשַׁכּח ְוִיְשְׁפֵּכם ִבּ ְרשׁוּת ָהַרִבּים‬14,‫יט‬,‫ַוֲאִפלּוּ ִנְתַמְלָּאה ַהגּוָּמא ֵמֶﬠֶרב ַשָׁבּת‬ ‫ )ַרק ֶשִׁיָּזֵּהר ֶשׁלּ ֹא ִיְשְׁפֵּכם ָסמוּ ִל ְרשׁוּת‬16,‫ שׁוּב ֵאין ָלחוּשׁכ ִאם ֵהם יוְֹצִאים ֵמֲאֵליֶהם ִל ְרשׁוּת ָהַרִבּיםכא‬,‫הוּא ְבַּﬠְצמוֹ‬ ‫ ֶשֵׁיּשׁ ְבֶּזה ִאסּוּר ֶשׁל‬17,‫ ְבִּﬠ ְנָין ֶשׁ ְיִּציָאָתן ִל ְרשׁוּת ָהַרִבּים ִהיא ֹכַּח ְשִׁפיָכתוֹ ַמָמּשׁ‬,‫ָהַרִבּים ַמָמּשׁכב ֶשׁלּ ֹא ֵאֶצל ַהגּוָּמא‬ ‫ ל ֹא ִיְשׁפּוֹ ָבּהּ ֲאִפלּוּ‬,‫ ֲאָבל ִאם ֵאיָנהּ ַמֲחֶזֶקת ָסאַת ִים‬.(‫ ְכּמוֹ ִבְּמַגְלֵגּל ֵחֶפץ ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּיםכג‬,‫תּוָֹרה‬ 18,‫כה‬:‫כד ְגֵּזָרה ֶשָׁמּא ִיְשׁפּוֹ ַה ְרֵבּה יוֵֹתר ִמַמּה ֶשִּׁהיא ַמֲחֶזֶקת‬,‫ְמַﬠט‬ 3 All of the above applies during the summer, when a person is careful that his courtyard [not become] soiled and he desires that the water flow out of it. Thus, when [the water] flows out, his intent is fulfilled. Hence, there is reason [to institute] a decree lest he pour [water] out [into the public domain]. In the rainy season, by contrast, when a person is not bothered by his courtyard [becoming] soiled19 and he does not [necessarily] intend for the water to flow out of it, there is no concern [that he will pour water out into the public domain. The person] may, [therefore,] pour as much water as he desires [into his courtyard] even if [his courtyard] is very small. ([This license is granted] even if [the person] pours [the water] in direct proximity to the public domain, as long as it is not inevitable20 that [the water] will immediately flow into the public domain as a direct result of his pouring.) ‫כו וְּכֶשֵׁהם יוְֹצִאים ֲהֵרי‬,‫ ֶשָׁאָדם ַמְקִפּיד ַﬠל ִלְכלוּ ֲחֵצרוֹ ְוָחֵפץ הוּא ֶשֵׁיְּצאוּ ַהַמּ ִים ִמֶמָּנּה ַלחוּץ‬,‫ג ְוָכל ֶזה ִבּימוֹת ַהַחָמּה‬

12/16/2020, 11:27 AM

Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard Tha...

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‫ ֶשֵׁאין ָאָדם ַמְקִפּיד ַﬠל ִלְכלוּ‬,‫ ֲאָבל ִבּימוֹת ַה ְגָּשִׁמים‬18,‫כז‬.‫ ְוֵישׁ ִלְגזוֹר ֶשָׁמּא ִיְשְׁפֵּכם ְבַּﬠְצמוֹ ַהחוָּצה‬,‫ִנְתַק ְיָּמה ַמֲחַשְׁבתּוֹ‬ ‫ ֲאִפלּוּ‬18,‫ וֻּמָתּר ִלְשׁפּוֹ ָבּהּ ָכּל ַמה ֶשִּׁיּ ְרֶצהל‬, ‫ ֵאין ָלחוּשׁ ְלָכ‬,‫ ְוֵאינוֹ ִמְתַכֵּוּן ֶשֵׁיְּצאוּ ַהַמּ ִים ִמֶמָּנּה ַלחוּץכט‬19,‫ֲחֵצרוֹכח‬ ‫ ֶשֵׁיְּצאוּ ִל ְרשׁוּת‬20"‫ ִאם הוּא ְבִּﬠְנָין ֶשֵׁאינוֹ "ְפִּסיק ֵריֵשׁהּ‬,‫ִהיא ְקַטָנּה ְמֹאד )ַוֲאִפלּוּ שׁוְֹפָכן ָסמוּ ִל ְרשׁוּת ָהַרִבּים ַמָמּשׁ‬ (‫ָהַרִבּים ִמָיּד ִמֹכַּח ְשִׁפיָכתוֹ ַמָמּשׁלא‬: 4 [One might ask:] Why are we not concerned with the impression that might be created, i.e., that one who sees water flowing out of the drains in the earth of [a person’s] courtyard on Shabbos will say that [the person] poured [the water] into the public domain (or in his courtyard in direct proximity to where [the water] will flow out to the public domain with the intent that it flow out to the public domain)? [The rationale is that] in the rainy season, the drains [naturally] gush with rain water and an observer will say that [the water gushing forth] is from [the] rain. Even when it is not raining [at that moment], one will say that [the water] is from the collection of past rains that are now flowing out. ‫ ֶשָׁהרוֶֹאה ֶשַׁהִצּנּוֹר ֶשְׁבַּק ְרָקעוּת ֲחֵצרוֹ ְמַקֵלַּח ַמ ִים ְבַּשָׁבּת י ֹאַמר ֶשׁהוּא ַﬠְצמוֹ ְשָׁפָכן‬,‫ד ְוָלָמּה ֵאין חוְֹשִׁשׁים ְלַמ ְרִאית ָהַﬠִין‬ ‫ ְבִּמְתַכֵּוּן ְכֵּדי ֶשֵׁיְּצאוּ ִל ְרשׁוּת ָהַרִבּים(? ְלִפי‬,‫ִל ְרשׁוּת ָהַרִבּיםלב )אוֹ ֶבָּחֵצר ָסמוּ ַמָמּשׁ ִליִציָאָתן ִל ְרשׁוּת ָהַרִבּים‬ ‫ ַוֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת‬18,‫לד‬.‫לג ְוי ֹאַמר ָהרוֶֹאה ֶשֵׁמּי ְגָשִׁמים ֵהם‬,‫ֶשִׁבּימוֹת ַה ְגָּשִׁמים ְסָתם ִצנּוֹרוֹת ְמַקְלִּחים ֵהם ֵמי ְגָשִׁמים‬ ‫לה‬:‫ י ֹאְמרוּ ֵמי ְגָשִׁמים ֵהם ֶשִׁמְּתַמִצּים ְוהוְֹלִכים ִמן ַה ְגָּשִׁמים ֶשָׁﬠְברוּ‬,‫ַהֶגֶּשׁם‬ 5 If the area of the courtyard is [equal to] four [cubits] by four [cubits] – even if it is not square, but rather, long and narrow, e.g., eight cubits by two [cubits] – it is permitted to pour as much [water] as one desires into [the courtyard],21 even in the summer. [The rationale is that there is no reason] to impose a restrictive decree [against pouring] into this courtyard the two seah that a person is accustomed to use each day, because [this quantity of water] is fit to be absorbed in [the courtyard itself]. If so, when [one] pours [water] there, he is not pouring it with the intent that it flow outside [to the public domain]. Even if it comes to pass that [the water] does flow out [of the courtyard to the public domain], that was not his intent, and his intent was not fulfilled if [the water] flowed out [of the courtyard to the public domain. There is also no reason] to impose a restrictive decree lest [one intentionally] pour [the water] out to the public domain. Therefore, even if [one] wishes to [pour] more than two seah [of water] into [the courtyard, the Sages] did not impose a restrictive decree, because this is an uncommon situation. Similarly, even if [the courtyard] was filled with water on Friday, since this is also an uncommon situation, [the Sages] did not desire to impose a restrictive decree for this reason alone, because there would be no reason to impose a decree [in an ordinary situation, i.e.,] with regard to the two seah [of water] that would [normally] be absorbed within [the courtyard]. (Nevertheless, one must be careful not to pour [the water] in immediate proximity to the public domain, as explained.)22 – ‫ ְכּגוֹן ֶשָׁא ְרָכּהּ ְשֹׁמֶנה ַאמּוֹת ְוָרְחָבּהּ ב'לז‬18,‫לו‬,‫ ֲאִפלּוּ ֵאיָנהּ ְמֻרַבַּﬠת ֶאָלּא ֲאֻרָכּה וְּקָצָרה‬,'‫ה ְוִאם ֵישׁ ֶבָּחֵצר ד' ַﬠל ד‬ ‫ ִמְפֵּני ֶשַׁהָסּאַת ִים ֶשָׁאָדם ָרִגיל ְלִהְשַׁתֵּמּשׁ ְבָּכל יוֹם ֵאין‬,‫ ֲאִפלּוּ ִבּימוֹת ַהַחָמּה‬21,‫ֻמָתּר ִלְשׁפּוֹ ָבּהּ ָכּל ַמה ֶשּׁ ִיּ ְרֶצהלח‬ ‫ ְוַאף ִאם ֵאַרע‬.‫לט ְוִאם ֵכּן ְכֶּשׁשּׁוְֹפָכן ֵאינוֹ שׁוְֹפָכן ְכֵּדי ֶשֵׁיְּצאוּ ַלחוּץ‬,‫ִלְגזוֹר ָבֶּהם ְבָּחֵצר זוֹ ֶשֲׁהֵרי ְראוּ ִיים ִלָבַּלע ָבּהּ‬ ‫מ ְוֵאין ִלְגזוֹר ָבּהּ ֶשָׁמּא ִיְשְׁפֵּכם הוּא ַﬠְצמוֹ ִבּ ְרשׁוּת‬,‫ ְול ֹא ִנְתַק ְיָּמה ַמֲחַשְׁבתּוֹ ִבּיִציָאה זוֹ‬, ‫ ֵאין ַכָּוָּנתוֹ ְלָכ‬,‫ֶשׁיּוְֹצִאין‬ ‫מא ְוֵכן ַאף ִאם‬.‫ ֶשָׁדָּבר ֶשֵׁאינוֹ ָמצוּי הוּא‬,‫ ְלִפיָכ ַאף ִאם רוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבּהּ יוֵֹתר ִמָסּאַת ִים – ל ֹא ָגְזרוּ‬21.‫ָהַרִבּים‬ ‫ ֵכּיָון ֶשְׁבָּסאַת ִים‬,‫ ְול ֹא ָרצוּ ִלְגזוֹר ִבְּשִׁביל ֶזה ִבְּלָבד‬,‫מב ֶשֶׁזּהוּ ַגם ֵכּן ָדָּבר ֶשֵׁאינוֹ ָמצוּי‬,‫ִהיא ְמֵלָאה ַמ ִים ֵמֶﬠֶרב ַשָׁבּת‬ ‫ֶשׁ ְרִגיִלים ְלִהָבַּלע ָבּהּ ֵאין ִלְגזוֹר ָבֶּהם )וִּמָכּל ָמקוֹם ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִלְשׁפּוֹ ָסמוּ ִל ְרשׁוּת ָהַרִבּים ַמָמּשׁ ְכּמוֹ‬ (‫ֶשׁ ִנְּתָבֵּארמג‬: 6 [When there is] a courtyard and an exedra23 where neither one alone [has an 12/16/2020, 11:27 AM

Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard Tha...

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area of] four cubits [by four cubits], but together [they reach that size], they are considered as a combined entity of four cubits [by four cubits] with regard to the license of pouring out [water] there.24 The same law applies to two balconies in front of two lofts, [when the balconies have] a large ceiling on them in which the water could be absorbed. [Although] neither one of [the balconies] alone [has an area of] four cubits [by four cubits], they are considered as a combined entity and as one balcony, provided that they are within four handbreadths of each other, and thus it is easy for [a person on] one [balcony] to make use of the other. ‫ ֶאָלּא ְבִּהְצָט ְרפוּת ְשֵׁתּיֶהן – ֲהֵרי ֵאלּוּ ִמְצָט ְרפוֹת ְלד' ַאמּוֹת‬,‫ ֶשֵׁאין ְבָּכל ַאַחת ֵמֶהן ְלַבָדּהּ ד' ַאמּוֹת‬23‫ו ְוָחֵצר ְוַאְכַסְדָרה‬ ‫ ְוהוּא ַהִדּין ְשֵׁתּי ְדּיוָּטאוֹת ֶשִׁלְּפֵני ב' ֲﬠִליּוֹת ַוֲﬠֵליֶהן ַמֲﬠִזיָבהמה ַרָבּהמו ֶשׁ ְראוּ ִיים ַהַמּ ִים‬24,‫מד‬.‫ְלַהִתּיר ִלְשׁפּוֹ ָבֶּהן‬ ,‫ ְוֵאין ְבָּכל ַאַחת ֵמֶהן ְלַבָדּהּ ד' ַאמּוֹת – ִמְצָט ְרפוֹת זוֹ ִﬠם זוֹ ִאם ֵהן ְסמוּכוֹת זוֹ ְלזוֹ ְבּתוֹ ד' ְטָפִחים‬,‫ִלָבַּלע ָבּהּ‬ ‫מז‬:‫ֶשַׁתְּשִׁמיָשׁן נוַֹח ִמזּוֹ ְלזוֹ ַוֲהֵרי ֵהן ִכְּדיוָּטא ַאַחת‬ 7 All the above applies to a courtyard next to the public domain. If, however, [the courtyard] is [located] next to a karmelis, it is not necessary for it to have a cavity [dug in it]. Even if [the courtyard] is very small, it is not necessary for it to have a cavity [dug in it, and] it is permitted to pour out as much [water] as one desires there, even in the summer and even if one intends for [the water to] flow out [into the karmelis. The rationale is that:] As long as one does not pour the water directly into the karmelis or in direct proximity to the karmelis,25but rather, [the water flows] into the karmelis as a result of [the person’s] power, [the act is permitted, and our Sages] did not impose a [restrictive] decree [against the effects of one’s] power in a karmelis, as stated in sec. 355[:4]. There are, [however,] authorities who maintain that there is no difference between a public domain and a karmelis in this context. [Our Sages’] statement that a [restrictive] decree was not imposed [against the effects of one’s] power in a karmelis applies only to seas and rivers,26 which will not be confused with an area that is a public domain [in a complete sense. Similarly, this statement] even [applies] regarding a karmelis on dry land, [but] which is outside a town.27 [Such a karmelis] also will not be confused with a public domain in a complete sense, for it is uncommon for so many people to be found outside a town that there will be [sufficient] human traffic to constitute a public domain in a complete sense. In contrast, a karmelis [located] within a town can be confused with a public domain in a complete sense. This applies even in the present era, when there are authorities who maintain that a public domain in a complete sense does not exist because 600,000 people do not pass through [the domain].28 Nevertheless, such confusion can arise in a large city where there are 600,000 [people who indeed do pass through its streets].29 True, license was granted [to pour waste water] through a hole in a balcony above water even though, as a result of [the person’s] power, the waste water flows outside the partition that is around the balcony, as stated in sec. 355[:1. However, that license was only granted] because the person did not have that intent [in mind],30 as stated in that source. In this instance, by contrast, when a person pours water into a courtyard that is not four cubits [by four cubits in area] in the summer, he intends that [the water] flow outside the courtyard so [the courtyard] does not become soiled. Fundamentally, the halachah follows this opinion [and, hence, stringency is required]. All authorities agree that a [restrictive] decree [against the effects of] one’s power was not imposed when [two] courtyards [are adjacent, but] an eruv was not

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established between them.31 It is permitted to pour [water] into one courtyard with the intent that it flow into the other, even though an eruv was not established between them. A walled city in which an eruv was not established is governed by the same laws as [two adjacent] courtyards for which an eruv was not established. [The rationale is that the city] is [after all, surrounded by] partitions; it merely lacks an eruv. ‫ וֻּמָתּר‬,‫ ֲאִפלּוּ ִהיא ְקַטָנּה ְמֹאד – ֵאין ָצ ִרי גּוָּמא‬,‫ ֲאָבל ַהְסּמוָּכה ְלַכ ְרְמִלית‬.‫ז ְוָכל ֶזה ְבָּחֵצר ַהְסּמוָּכה ִל ְרשׁוּת ָהַרִבּים‬ ‫ ֶשֵׁכּיָון ֶשֵׁאינוֹ שׁוְֹפָכן ְבָּיָדיו‬,‫מח ַאף ַﬠל ִפּי ֶשִׁמְּתַכֵּוּן ֶשֵׁיְּצאוּ ַלחוּץ‬,‫ִלְשׁפּוֹ ָבּהּ ָכּל ַמה ֶשּׁ ִיּ ְרֶצה ֲאִפלּוּ ִבּימוֹת ַהַחָמּה‬ ‫נ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוֹכחוֹ ְבַּכ ְרְמִלית ל ֹא ָגְזרוּ‬,‫ ֶאָלּא ִמֹכּחוֹ ֵהם ָבִּאים ְלַכ ְרְמִלית‬25,‫מט‬,‫ְלַכ ְרְמִלית אוֹ ָסמוּ ְלַכ ְרְמִלית ַמָמּשׁ‬ ‫נא‬.‫ְבִּסָמּן שנ"ה‬ ‫ ְול ֹא ָאְמרוּ ֶשֹׁכּחוֹ ְבַּכ ְרְמִלית ל ֹא ָגְזרוּ ֶאָלּא ְבַּיִמּים‬,‫ְוֵישׁ אוְֹמ ִריםנב ֶשֵׁאין ִחלּוּק ַכּאן ֵבּין ְרשׁוּת ָהַרִבּים ְלַכ ְרְמִלית‬ ‫ ֶשַׁגּם ֵכּן‬27,‫נד‬,‫ אוֹ ֲאִפלּוּ ַכּ ְרְמִלית ֶשַׁבַּיָּבָּשׁה ֶאָלּא ֶשִׁהיא חוּץ ָלִﬠיר‬,‫ ֶשֵׁאיָנם ִמְתַחְלִּפים ִבּ ְרשׁוּת ָהַרִבּים‬26,‫וּ ְנָהרוֹתנג‬ ‫ ֶשֵׁאין ֶדֶּר ִלְהיוֹת ַרִבּים ְמצוּ ִיים ָכּל ָכּ חוּץ ָלִﬠיר ְכִּשׁעוּר ְבִּקיַﬠת ָהַרִבּים‬,‫ֵאיָנהּ ִמְתַחֶלֶּפת ִבּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ ‫נה ַוֲאִפלּוּ ִבְּזַמן ַהֶזּה ֶשֵׁיּשׁ‬.‫ ֲאָבל ַכּ ְרְמִלית ֶשְׁבּתוֹ ָהִﬠיר ִמְתַחֶלֶּפת ִבּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬,‫ִבּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ ‫ ִמָכּל ָמקוֹם ִמְתַחֶלֶּפת ִהיא ְבִּﬠיר‬28,‫נו‬,‫אוְֹמ ִרים ֶשֵׁאין ָלנוּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה ִמְפֵּני ֶשֵׁאין ִשִׁשּׁים ִרבּוֹא בּוְֹקִﬠים ָבּהּ‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהשּׁוָֹפִכין‬,‫ וַּמה ֶשִּׁהִתּירוּ ִבְּגזוְּזְטָרא ֶשַׁﬠל ִפּי ַהַמּ ִים ִלְשׁפּוֹ ֶדֶּר ַהֶנֶּקב‬29,‫נז‬.‫ְגּדוָֹלה ֶשֵׁיּשׁ ָבּהּ ס' ִרבּוֹא‬ 30,‫נט‬, ‫נח הוּא ִמשּׁוּם ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלָכ‬,‫הוְֹלִכין ִמֹכּחוֹ ְלָהְלָאה ִמְכֶּנֶגד ְמִחַצּת ַה ְגּזוְּזְטָרא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ה‬ ‫ ֲאָבל ַכּאן ְכֶּשׁשּׁוֵֹפ ֶלָחֵצר ֶשֵׁאין ָבּהּ ד' ַאמּוֹת ִבּימוֹת ַהַחָמּה ִמְתַכֵּוּן ֶשֵׁיְּצאוּ ַלחוּץ ִמשּׁוּם ִלְכלוּ‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫סא‬.‫ס ְוֵכן ִﬠָקּר‬.‫ֲחֵצרוֹ‬ ‫ וֻּמָתּר ִלְשׁפּוֹ ְבָּחֵצר זוֹ ְבִּמְתַכֵּוּן ֶשֵׁיְּצאוּ ִמֶמָּנּה ְלָחֵצר זוֹ ַאף‬30,‫וְּלִדְבֵרי ַהֹכּל ְבָּחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ל ֹא ָגְזרוּ ַﬠל ֹכּחוֹ‬ ‫ ֵכּיָון ֶשֵׁיּשׁ ָלהּ ְמִחצּוֹת ֶאָלּא‬,‫ ְכָּחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ִהיא‬,‫סב ְוִﬠיר ַהֻמֶּקֶּפת חוָֹמה ְול ֹא ֵﬠ ְרבוּ ָבּהּ‬.‫ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‬ 31,‫סג‬:‫ֶשְׁמֻּחֶסֶּרת ֵﬠרוּב‬ 8 [The following laws apply to] a gutter,32 i.e., a ditch made for waste water to flow from a courtyard to a public domain that extends along a goodly portion of [the length of] the public domain. If [the gutter] is covered in the four cubits of the public domain that are [directly] adjacent to a courtyard, and [the gutter] is also [at least] four cubits wide,33 it is even permitted to pour water into the opening of the gutter [located] in the courtyard in direct proximity to the public domain, and [it is] even [permitted to do so] in the summer. [One is allowed to pour] the water even though it flows immediately from his hand to the public domain outside the four cubits [of the gutter] that are covered. [The rationale is that] the four [cubit] by four [cubit portion of] the covered gutter that is in the public domain is comparable to apertures [in the wall of] a private domain. Thus, [this portion of the gutter is] governed by the same laws as a courtyard that is four [cubits] by four [cubits], into which it is permitted to pour [water] even in the summer. [The rationale is that the] four [cubits] by four [cubits] of the gutter are fit to absorb two seah of water, just as the courtyard does. [This leniency applies] provided the gutter duct is not made of wood, which is not fit to absorb the water. If, however, [the gutter] is made like a stone floor, it is fit to absorb [the water] and [one] is permitted [to pour water into it]. All the above applies to [pouring water into] a public domain. In a karmelis, by contrast, it is permitted [to pour water] even when [using] a wooden duct, according to the first opinion [mentioned above].34 Although fundamentally, the halachah does not [follow the opinion of these authorities], it is possible to rely on their words and rule leniently with regard to [pouring water into] a [half-] pipe that flows into a karmelis from a point ten [handbreadths above the ground]. It is permitted to pour water into [such a pipe] even with the intent that it descend [and

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‫‪https://www.chabad.org/library/article_cdo/aid/4051030/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 357 - The Laws That Apply to a Courtyard Tha...‬‬

‫‪flow] into a karmelis. [The rationale is that the water] passes through the open‬‬ ‫‪space of a makom p’tur,35 and there are authorities who permit [such a transfer] in‬‬ ‫‪a karmelis,36 as stated in sec. 346[:4].37‬‬ ‫ח ִבּיב‪,‬סד‪ְ 32,‬והוּא ָח ִריץ ֶהָﬠשׂוּי ְלַקֵלַּח שׁוָֹפִכין ֶשֶׁבָּחֵצר ִל ְרשׁוּת ָהַרִבּיםסה וּמוֵֹשׁ ְוהוֵֹל ְבֶּמֶשׁ ְרשׁוּת ָהַרִבּים‬ ‫ַה ְרֵבּה‪ִ ,‬אם הוּא ְמֻכֶסּה ִבּ ְרשׁוּת ָהַרִבּים ד' ַאמּוֹת ַהְסּמוִּכים ֶלָחֵצר‪ְ ,‬וֵישׁ ְבָּרְחבּוֹ ַגּם ֵכּן ד' ַאמּוֹתסו‪ֻ – 33,‬מָתּר ִלְשׁפּוֹ‬ ‫ֲאִפלּוּ ַﬠל ִפּי ַהִבּיב ֶשֶׁבָּחֵצר ָסמוּ ַמָמּשׁ ִל ְרשׁוּת ָהַרִבּים‪ֲ ,‬אִפלּוּ ִבּימוֹת ַהַחָמּה‪ַ ,‬אף ַﬠל ִפּי ֶשַׁהַמּ ִים יוְֹצִאים ִמָיּד ִמָיּדוֹ‬ ‫ִל ְרשׁוּת ָהַרִבּים ְלחוּץ ִמד' ַאמּוֹת ַהְמֻּכִסּים‪,‬סז ִמְפֵּני ֶשׁד' ַﬠל ד' ֵאלּוּ ֶשׁל ִבּיב ַהְמֻּכִסּים ִבּ ְרשׁוּת ָהַרִבּים‪ֶ ,‬שֵׁהם ְכּחוֵֹרי‬ ‫ְרשׁוּת ַהָיִּחיד‪,‬סח‪ִ 10,‬דּיָנם ְכָּחֵצר ֶשֵׁיּשׁ ָבּהּ ד' ַﬠל ד' ֶשֻׁמָּתּר ִלְשׁפּוֹ ָבּהּ ֲאִפלּוּ ִבּימוֹת ַהַחָמּה‪ְ ,‬לִפי ֶשְׁבּד' ַﬠל ד' ֶשׁל ִבּיב‬ ‫ָראוּי ַגּם ֵכּן ִלָבַּלע ָסאַת ִים ְכּמוֹ ֶבָּחֵצר‪.‬סט‬ ‫וִּבְלָבד ֶשׁלּ ֹא ְיֵהא ִסלּוֹן ֶשׁל ֵﬠץ ֶשֵׁאין ַהַמּ ִים ְראוּ ִיים ִלָבַּלע בּוֹ‪ֲ .‬אָבל ִאם ָﬠשׂוּי ְכֵּﬠין ִרְצָפּה ֶשׁל ֲאָב ִנים‪ָ ,‬ראוּי ִלָבַּלע בּוֹ‬ ‫וֻּמָתּר‪.‬ע‬ ‫ְוָכל ֶזה ִל ְרשׁוּת ָהַרִבּים‪ֲ .‬אָבל ְלַכ ְרְמִלית – ֲאִפלּוּ ְבִּסלּוֹן ֶשׁל ֵﬠץעא ֻמָתּרעב ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‪.‬עג‪ְ 34,‬וַאף ֶשֵׁאין ֶזה‬ ‫ִﬠָקּר‪ִ ,‬מָכּל ָמקוֹם ֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבִּצנּוֹר ַהְמַקֵלַּח ְלַמְﬠָלה ִמי' ְבַּכ ְרְמִלית‪ֶ ,‬שֻׁמָּתּר ִלְשׁפּוֹ בּוֹ ֲאִפלּוּ‬ ‫ְבִּמְתַכֵּוּן ֶשֵׁיּ ְרדוּ ַהַמּ ִים ְלַכ ְרְמִלית‪ֵ ,‬כּיָון ֶשֵׁהם עוְֹב ִרים ֶדֶּר ֲא ִויר ְמקוֹם ְפּטוּר‪,‬עד‪ֶ 35,‬שֵׁיּשׁ ַמִתּי ִרים ְבֶּזה ְבַּכ ְרְמִלית‪36,‬‬ ‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‪:‬עה‪37,‬‬

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Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Are Defined As Enclosed for [the Purpose of] Human Habitation By Rabbi Schneur Zalman of Liadi

SECTION 358 The Laws [Clarifying] Which Places Are Defined As Enclosed for [the Purpose of] Human Habitation ‫סימן שנח ִדּין ֵאיֶזה ְמקוֹמוֹת ִנְקָרִאים ֻמָקִּפים ְלִדיָרה וּבוֹ כ"ב ְסִﬠיִפים‬: 1 The Sages forbade carrying [objects] for more than four cubits in any area that was surrounded by walls that was not enclosed for the purpose of human habitation,1 i.e., a place where people do not enter or depart on an ongoing basis,2 [likening it to carrying in] a public domain. Examples [of such areas are] a lot behind a house,3 a karpeif, i.e., a large enclosed area where wood is stored, a garden, and an orchard4 that is encompassed by a fence ten handbreadths high, or similar areas,5 as will be explained in sec. 362[:1]. [Such an area] is deemed a private domain in a complete sense according to Scriptural Law, and one who throws an object into it from the public domain is liable6 since [this area] is surrounded by actual partitions; it is only that [the area] lacks inhabitants. [Nevertheless, such domains] are deemed as a karmelis according to Rabbinic Law. [The rationale is that] since [these areas] were not made for the purpose of habitation, they may be confused with a public domain if they are [comprised of] a large enclosed area. If, however, [these areas] are only [comprised of] a small enclosed area, they will not be confused with a public domain, and it is permitted to carry in them even though they were not enclosed for the purpose of habitation. – ‫ ְוַהַקּ ְרֵפּף‬3,‫ ְכּגוֹן ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּיםד‬2,‫ג‬,‫א ָכּל ֶהֵקּף ְמִחצּוֹת ֶשׁלּ ֹא ֻהַקּף ְלִדיַרתא ָאָדםב ִלְכ ִניָסה ִויִציָאה ָתִּמיד‬ ‫ ַהֻמָּקִּפים ָגֵּדר ָגּבוַֹהּ י' ְטָפִחים ְוָכל ַכּיּוֵֹצא ָבֶהן‬4,‫ ְוַהַפּ ְרֵדּסז‬1,‫ְוהוּא ֶהֵקּף ָגּדוֹל ְלַהְכ ִניס בּוֹ ֵﬠִצים ָלאוָֹצרה – ְוַהִגָּנּהו‬ ‫י ְוַאף ַﬠל‬.‫ ְכּמוֹ ִבּ ְרשׁוּת ָהַרִבּים‬1,‫ ָאְסרוּ ֲחָכִמים ְלַטְלֵטל ְבּתוָֹכן יוֵֹתר ִמד' ַאמּוֹתט‬5,‫ח‬,‫ֵמַהְמּקוֹמוֹת ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"ב‬ ‫ ֶאָלּא‬,‫ ֶשֲׁהֵרי ְמִחצּוֹת ְגּמוּרוֹת ֵהן‬6,‫יא‬,‫ ְוַהזּוֵֹרק ְלתוָֹכן ֵמ ְרשׁוּת ָהַרִבּים ַחָיּב‬,‫ִפּי ֶשֵׁהן ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬ ‫ ִמְתַחְלִּפין ֵהן ִבּ ְרשׁוּת‬,‫יג ֶשֵׁכּיָון ֶשֵׁאיָנן ֲﬠשׂוּ ִיין ְלִדיָרה‬,‫ֶשְׁמֻּחָסּ ִרין ִדּיּוּ ִריןיב – ֲהֵרי ֵהן ְכַּכ ְרְמִלית ִמִדְּבֵרי סוְֹפ ִרים‬ ‫טו וֻּמָתּר ְלַטְלֵטל ְבּתוֹכוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֻהַקּף‬,‫ ֲאָבל ֶהֵקּף ָקָטן ֵאינוֹ ִמְתַחֵלּף ִבּ ְרשׁוּת ָהַרִבּים‬.‫ָהַרִבּיםיד ִאם ֵהן ֶהֵקּף ָגּדוֹל‬ ‫ְלִדיָרה‬: 2 What is defined as a small enclosure? [An enclosure whose area is] less than or exactly the size of beis sasayim, an area large enough for two seah [of grain] to be sown in it, like the courtyard of the Sanctuary7 that was 100 [cubits] long and 50 [cubits] wide,8 i.e., twice an area 50 [cubits] by 50 [cubits]. For 50 [cubits] by 50 [cubits], i.e., 2500 square cubits, is an area in which one seah [of grain] can be sown. Thus, [a space] that is 5000 square cubits9 [is an area in which] two seah can be sown (beis sasayim).

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Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...

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Any area of this size, whether round or square, i.e., its length is 70⅔ cubits plus a small amount on all sides, [is governed by these laws]. Our Sages were not concerned with an exact measurement.10 [The same applies to a rectangle.] Its width [may vary, but even] if [the rectangle] is long and narrow, e.g., it is 100 [cubits] long and 50 [cubits] wide, [one] is permitted to carry in its entire area, provided [the rectangle’s] length is not more than a cubit longer than twice its width, like the courtyard of the Sanctuary that was not even a cubit longer than twice its width.11 However, [if its length is] less than a cubit [longer than twice its width, the difference between length and width] is not significant and it does not [cause carrying] to be forbidden. ‫ ֶשֵׁהן ב' ְפָּﬠִמים‬8,‫יז‬,‫ ֶשָׁהָיה ֵמָאה ֹאֶר ְונ' ֹרַחב‬7,‫ ַכֲּחַצר ַהִמְּשָׁכּןטז‬,‫ב ְוַכָמּה הוּא ֶהֵקּף ָקָטן? ַﬠד ֵבּית ָסאַת ִים ְוַﬠד ִבְּכָלל‬ ‫ ְוָסאַת ִים ֵהן ה' ֲאָלִפים ַאָמּה ַﬠל‬,‫ ֶשׁהוּא ב' ֲאָלִפים ְות"ק ְפָּﬠִמים ַאָמּה ַﬠל ַאָמּה‬,‫ ְונ' ַﬠל נ' הוּא ֵבּית ְסָאה‬,'‫נ' ַﬠל נ‬ ‫ ְכּגוֹן ֶשָׁא ְרכּוֹ ע' ַאָמּה וּב' ְשִׁליֵשׁי‬,‫ ֵבּין ֶשׁהוּא ָﬠֹגל ֵבּין ֶשׁהוּא ְמֻרָבּעיט ַמָמּשׁ‬,‫ ְוָכל ָמקוֹם ֶשֵׁיּשׁ בּוֹ ְכִּשׁעוּר ֶזה‬9,‫יח‬.‫ַאָמּה‬ ‫ ֵבּין ֶשׁהוּא ָאֹר ְוָקָצר ְכּגוֹן ֶשָׁא ְרכּוֹ ֵמָאה‬,‫ – ְוֵכן ָרְחבּוֹ‬10,‫ַאָמּהכ ְועוֹד ַמֶשּׁהוּכא – ְול ֹא ָחשׁוּ ֲחָכִמים ְלַדְקֵדּק בּוֹכב‬ ‫כה ְכּמוֹ ֶשֲׁחַצר‬,‫כג וִּבְלָבד ֶשׁלּ ֹא ְיֵהא ָא ְרכּוֹ ָיֵתר ַﬠל ִפּי ְשַׁנ ִים ְבָּרְחבּוֹכד ַאָמּה ַאַחת‬,‫ְוָרְחבּוֹ ֲחִמִשּׁים – ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹ‬ ‫כז‬:‫ ֲאָבל ָפּחוֹת ֵמַאָמּה ֵאינוֹ ְכּלוּם ְוֵאינוֹ אוֵֹסר‬11.‫ַהִמְּשָׁכּן ל ֹא ָהָיה ָא ְרכּוֹ ָיֵתר ַﬠל ִפּי ְשַׁנ ִים ְבָּרְחבּוֹכו ֲאִפלּוּ ַאָמּה ַאַחת‬ 3 Our Sages derived these measures from the size of the courtyard of the Sanctuary, since all of the [forbidden] labors of Shabbos and the [pertinent Shabbos] laws are derived from the Sanctuary.12 [The people] would carry within the entire courtyard of the Sanctuary even though it was not enclosed for the purpose of human habitation.13 Therefore, our Sages did not desire to forbid carrying in [an enclosure] of this size or less. If, however, [an enclosure] is even slightly larger than this size, it is forbidden to carry [objects] more than four cubits in it. Similarly, [it is forbidden] to transfer [objects] from [another] courtyard to it or from it to [another] courtyard.14 12,‫כח‬,‫ ְלִפי ֶשָׁכּל ְמֶלאֶכת ַשָׁבּת ְוִהְלכוֶֹתיָה ָאנוּ ְלֵמִדין ִמִמְּשָׁכּן‬,‫ג ְוָסְמכוּ ֲחָכִמים ִשׁעוּ ִרים ֵאלּוּ ְלִשׁעוֵּרי ֲחַצר ַהִמְּשָׁכּן‬ ‫ ְלִפיָכ ל ֹא ָרצוּ ֲחָכִמים ֶלֱאסוֹר ַﬠד ִשׁעוּר ֶזה ְוַﬠד‬,‫ ְוָהיוּ ְמַטְלְטִלין ְבֻּכלּוֹ‬13,‫ַוֲחַצר ַהִמְּשָׁכּן ַגּם ֵכּן ל ֹא ָהָיה ֻמָקּף ְלִדיָרהכט‬ ‫ ְוֵכן ְלהוִֹציא ֵמָחֵצר ְלתוֹכוֹ וִּמתּוֹכוֹ‬7,‫ל‬,‫ ֲאָבל יוֵֹתר ִמִשּׁעוּר ֶזה ֲאִפלּוּ ַמֶשּׁהוּ – ָאסוּר ְלַטְלֵטל בּוֹ ֶאָלּא ְבּד' ַאמּוֹת‬.‫ִבְּכָלל‬ 14,‫לא‬:‫ֶלָחֵצר‬ 4 Even if an enclosure is smaller than this size, only objects that were located in [the enclosure] or in the courtyard at the onset of Shabbos are permitted to be transferredfrom [the enclosure] to the courtyard or from the courtyard to [the enclosure]. By contrast, objects that were located in a home at the onset of Shabbos and then taken out to the courtyard may not be transferred] to [the enclosure].15 Similarly, objects that were located in [the enclosure] at the onset of Shabbos and [were] then transferred to the courtyard are forbidden to be transferred to the house.16 (Even objects that were located in a courtyard at the onset of Shabbos and were taken into the house or into [the enclosure] may not be transferred from one [area] to the other unless they were placed down in the courtyard in the interim.)17 [The rationale for these stringencies is that] this area was not enclosed for the purpose of habitation. [Hence,] it is deemed an independent domain, distinct from the home, which is an actual dwelling. [The enclosure] is, however, considered as [part of] the same domain as the courtyard,18 even though the courtyard is deemed as enclosed for the purpose of habitation. Even if the courtyard belongs to one person, and the karpeif or a similar area that was not enclosed for the purpose of habitation belongs to another [person], and [the two] did not establish an eruv, it is permitted to carry from one

12/16/2020, 11:50 AM

Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...

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[area] to the other, as will be explained in sec. 372[:1]. Establishing an eruv is not, however, effective in granting license to carry [an object] from the house to the karpeif and the like or from [the karpeif and the like] to the house. [Indeed,] it is forbidden to do so according to Rabbinic Law even if [both properties] belong to one person. [The rationale is that taking an object from one of these types of property to a home] is comparable to transferring [it] from one domain to another. As will be explained in sec. 359[:1], a lot behind a home is an exception [to the above rule] because it is considered as the same domain as the home. .‫ ֵאינוֹ ֻמָתּר ְלַטְלֵטל ִמתּוֹכוֹ ֶלָחֵצר אוֹ ֵמָחֵצר ְלתוֹכוֹ ֶאָלּא ֵכִּלים ֶשָׁשְּׁבתוּ ְבּתוֹכוֹ אוֹ ֶבָּחֵצר‬,‫ד ַוֲאִפלּוּ ְבָּפחוֹת ִמִשּׁעוּר ֶזה‬ ,‫ ְוֵכן ֵכִּלים ֶשָׁשְּׁבתוּ ְבּתוֹכוֹ ְוִהְכ ִניָסן ֶלָחֵצר‬15,‫לב‬.‫ ָאסוּר ְלַטְלֵטל ְלתוֹכוֹ‬,‫ֲאָבל ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבִּית ְוהוִֹציָאם ֶלָחֵצר‬ ‫ )ַוֲאִפלּוּ ֵכִּלים ֶשָׁשְּׁבתוּ ֶבָּחֵצר ְוִהְכִניָסם ַלַבּ ִית אוֹ ְלתוֹכוֹ – ָאסוּר ְלַטְלְטָלם ִמֶזּה ָלֶזה ֶאָלּא‬16,‫ָאסוּר ְלַטְלְטָלן ַלַבּ ִיתלג‬ ‫ ֻמְחֶלֶקת ֵמַהַבּ ִית ֶשׁהוּא‬,‫ ְלִפי ֶשָׁמּקוֹם ֶזה ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה הוּא ְרשׁוּת ִבְּפֵני ַﬠְצָמהּ‬17,(‫ִאם ֵכּן ַי ִנּיֵחם ֶבָּחֵצר ֵבּי ְנַת ִיםלד‬ ‫לה‬.‫ְמקוֹם ִדּיָרה ַמָמּשׁ‬ ,‫ ַוֲאִפלּוּ ֶהָחֵצר הוּא ֶשׁל ָאָדם ֶאָחד‬."‫ ַאף ַﬠל ִפּי ֶשֶׁהָחֵצר ִנְקֵראת "ֻמָקּף ְלִדיָרה‬18,‫לו‬,‫ֲאָבל ִﬠם ֶהָחֵצר הוּא ְרשׁוּת ַאַחת‬ ‫ ְול ֹא ֵﬠ ְרבוּ ַיַחד – ֻמָתּר ְלַטְלֵטל ִמֶזּה ְלֶזה ְכּמוֹ‬,‫ְוַהַקּ ְרֵפּף ְוַכיּוֵֹצא בוֹ ִמְמּקוֹמוֹת ֶשׁלּ ֹא ֻהְקּפוּ ְלִדיָרה הוּא ֶשׁל ַאֵחר‬ ‫לז‬.‫ֶשִׁיְּתָבֵּאר ְבִּסָמּן שע"ב‬ ‫לט ָאסוּר‬,‫לח ַוֲאִפלּוּ ֵהם ֶשׁל ָאָדם ֶאָחד‬.‫ אוֹ ִמֶמּנּוּ ַלַבּ ִית – ֵאין ֵﬠרוּב מוִֹﬠיל‬,‫ֲאָבל ְלַטְלֵטל ֵמַהַבּ ִית ְלַק ְרֵפּף ְוַכיּוֵֹצא בוֹ‬ ‫ ֶשׁהוּא ְרשׁוּת ַאַחת ִﬠם‬,‫ חוּץ ִמן ָה ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּים‬,‫ ִמְפֵּני ֶשׁהוּא ְכּמוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ ‫מא‬:‫מ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שנ"ט‬,‫ַהָבִּתּים‬ 5 Whenever an area was enclosed for the purpose of habitation, i.e., one enters and leaves it continually,19 e.g., a pen,20 a corral,21 or a courtyard, it is permitted to carry in [that area] in its entirety22 even if it is several mil [long].23 [Similarly,] it is permitted to carry from [this area] to the home and from the home to [this area].24 In the same vein, as explained in sec. 345[:23], the roof of a home is deemed a private domain. It is permitted to carry on the entire [roof] even if [the roof] is larger than beis sasayim. [Similarly, it is permitted to carry] from the roof to the house below it and from the house to the roof.25 It is [also] permitted to carry from the roof to a karpeif and the like, just as [it is permitted to carry] from a courtyard and the like to a karpeif.26 ‫ ֲאִפלּוּ‬22,‫מז‬,‫ ְוָחֵצר‬21,‫ ְוַסַהרמו‬20,‫ ְכּגוֹןמד ִדּירמה‬19,‫מג‬,‫מב ְדַּה ְינוּ ִלְכִניָסה ִויִציָאה ָתִּמיד‬,‫ה ָכּל ָמקוֹם ֶשֻׁהַקּף ְלִדיָרה‬ ‫ ְוֵכן ַגּג ַהַבּ ִית ֶשׁהוּא ְרשׁוּת‬24,‫מט‬.‫ וִּמתּוֹכוֹ ְלַב ִית וִּמַבּ ִית ְלתוֹכוֹ‬23‫ – ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹ‬24,‫ֵישׁ בּוֹ ַכָּמּה ִמיִליןמח‬ ‫ וִּמַגּג ַלַבּ ִית‬18,‫נא‬,‫נ ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹ ֲאִפלּוּ ֵישׁ בּוֹ יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ַהָיִּחיד‬ 25,‫נב‬. ‫ֶשַׁתְּחָתּיו אוֹ ְלֵהֶפ‬ 26,‫נד‬:‫ ְכּמוֹ ֵמֶהָחֵצר ְוַכיּוֵֹצא ָבהּ ְלַק ְרֵפּף‬,‫ ְוַכיּוֵֹצא בוֹ‬18,‫וֻּמָתּר ְלַטְלֵטל ֵמַהַגּג ְלַק ְרֵפּףנג‬ 6 Even [though this is not the ordinary practice, nevertheless,] if a karpeif or the like was enclosed for the purpose of habitation, it is governed by the same laws that apply to a courtyard with regard to all matters. Thus, it is permitted to carry more than four cubits in it even if it is larger than beis sasayim. Similarly, [it is permitted to carry] from [such a karpeif] to a home and from a home to [such a karpeif].27 What is meant by [the phrase], “being enclosed for the purpose of habitation”? [For example,] initially28 one made a hut for a watchman29 where he will dwell [both] 12/16/2020, 11:50 AM

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during the day and night, or one initially built a dwelling there even if he does not dwell there continuously, and [only] afterwards did he surround [the enclosure] with walls. [The same laws apply] even if one merely first opened an entrance from his home30 (or an entrance already existed), and he then surrounded [the area] with three other walls next to the wall of the house where the entrance is located. [Such an enclosure is considered] an enclosure for the purpose of habitation. Since [the enclosure] is open to a dwelling, it is considered like the dwelling, similar to a courtyard of a home. Nonetheless, [for an enclosure to receive this status,] when making its walls, it is necessary that they be made for the purpose of habitation. '‫ ֵבּין ְלַהִתּיר ַהִטְּלטוּל ְבּתוֹכוֹ יוֵֹתר ִמד‬,‫ ִאם ִהִקּיפוּ ְמִחצּוָֹתיו ְלִדיָרה – ִדּינוֹ ְכָּחֵצר ְלָכל ָדָּבר‬,‫ו ַוֲאִפלּוּ ַק ְרֵפּף ְוַכיּוֵֹצא בוֹ‬ 27,‫נו‬.‫ וֵּבין ִמתּוֹכוֹ ַלַבּ ִית וִּמַבּ ִית ְלתוֹכוֹ‬22,‫נה‬,‫ ֲאִפלּוּ הוּא יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ַאמּוֹת‬ ‫נח אוֹ ֶשָׁבָּנה בּוֹ‬,‫ ֶשָׁדּר ָבּהּ ַהשּׁוֵֹמר ַבּיּוֹם וַּבַלּ ְיָלה‬29,‫ ֻסַכּת שׁוְֹמ ִריםנז‬28‫וַּמהוּ "ֻהַקּף ְלִדיָרה"? זוֹ ֶשָׁﬠָשׂה בּוֹ ְתִּחָלּה‬ ‫ס אוֹ ֲאִפלּוּ ָפַּתח ְתִּחָלּה ֶפַּתח‬,‫ְתִּחָלּה ֵבּית ִדּיָרה – ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָדר ָבּהּ ִבְּקִביעוּתנט – ְוַאַחר ָכּ ִהִקּיפוֹ ְמִחצּוֹת‬ ‫ )אוֹ ֶשָׁהָיה ַהֶפַּתח ָפּתוַּח ִמְכָּבר( ְוַאַחר ָכּ ִהִקּיף עוֹד ג' ְמִחצּוֹת ָסמוּ ְלֹכֶתל ַהַבִּית ֶשׁבּוֹ ַהֶפַּתחסב‬30,‫ִבְּלָבד ִמֵבּיתוֹסא‬ ‫ ַרק ֶשָׁצּ ִרי ֶשִׁבְּשַׁﬠת‬.‫ ָחשׁוּב ְכֵּבית ִדּיָרה ְכּמוֹ ֲחַצר ַהַבִּית‬,‫ ֶשֵׁכּיָון ֶשׁהוּא ָפּתוַּח ְלֵבית ִדּיָרה‬,‫– ֲהֵרי ֶזה ֻמָקּף ְלִדיָרה‬ ‫סג‬:‫ֲﬠִשַׂיּת ְמִחצּוָֹתיו ְתֵּהא ֲﬠִשָׂיָּתן ְלִדיָרה‬ 7 Therefore, if one made walls around an area and afterwards constructed a dwelling there, or if he made an opening [to the enclosure] from his home after [the enclosure was already constructed], his actions are of no consequence.31 Even if when making the enclosure [the person] had the intent to build [a dwelling within the enclosed area] or to open [an entrance from his home, the person’s actions and his intent] are of no consequence. Nevertheless, it is not necessary that all the walls [of an enclosure] be made for the purpose of habitation. Even if an enclosure had three complete walls and only the fourth wall had an opening larger than ten cubits [wide] (an opening of this size nullifies the wall, as will be explained in sec. 362[18]), and before [the person] enclosed the part of the gap that was larger than ten [cubits], he built a hut or a dwelling or opened an entrance from a dwelling, [the enclosure] is considered as having been enclosed for the purpose of habitation. [Similarly,] if [a person] built a dwelling near this opening and then enclosed [the portion of the open space of the fourth side] that was more than ten cubits [long], leaving ten [cubits to serve] as an entrance from this dwelling, [the enclosure] is also considered as having been enclosed for the purpose of habitation. Similarly, if [an area] had already been enclosed entirely for a purpose other than habitation, [one] may open up a portion [of its walls] larger than ten [cubits]32 and then enclose [that area] for the purpose of habitation, or enclose only [the portion that] exceeds ten [cubits], leaving ten [cubits] as an opening. [Afterwards, the area is considered as having been enclosed for the purpose of habitation]. 31.‫סד אוֹ ֶשָׁפַּתח לוֹ ַאַחר ָכּ ֶפַּתח ִמֵבּיתוֹסה – ל ֹא הוִֹﬠיל ְכּלוּם‬,‫ז ְלִפיָכ ִאם ִהִקּיפוֹ ְמִחצּוֹת ְוַאַחר ָכּ ָבָּנה בּוֹ ִדּיָרה‬ ‫סו‬.‫ ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬, ‫ַוֲאִפלּוּ ִאם ִבְּשַׁﬠת ֲﬠִשַׂיּת ַהְמִּחצּוֹת ָהָיה ְבַּדְﬠתּוֹ ֶשׁעוֶֹשׂה ְלֵשׁם ָכּ ִלְבנוֹת בּוֹ ְוִלְפתּוַֹח לוֹ ַאַחר ָכּ‬ ‫ ַרק ֶשָׁבּ ְרִביִﬠית ָהָיה‬,‫ ֶאָלּא ֲאִפלּוּ ִהִקּיפוֹ ג' ְמִחצּוֹת ְשֵׁלמוֹת‬,‫וִּמָכּל ָמקוֹם ֵאין ָצ ִרי ֶשָׁכּל ְמִחצּוָֹתיו ְתֵּהא ֲﬠִשָׂיָּתן ְלִדיָרה‬ ‫סז ְוֹקֶדם ֶשָׁגַּדר ַהָיֵּתר ֵמֶﬠֶשׂר ָﬠָשׂה‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ֶשִׁפּ ְרָצה זוֹ ְמַבֶטֶּלת ַהְמִּחצּוֹת‬,‫ָפּרוּץ יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬ ‫ ְוגוֵֹדר ַהָיֵּתר ַﬠל‬,‫סח ְוִאם ָבָּנה ִדיָרה ֵאֶצל ִפּ ְרָצה זוֹ‬.‫בּוֹ ֻסָכּה אוֹ ֵבּית ִדּיָרה אוֹ ֶפַּתח ִמֵבּית ִדּיָרה – ֲהֵרי ֶזה ֻמָקּף ְלִדיָרה‬ ‫סט‬.‫ וַּמ ִנּיַח ָהֶﬠֶשׂר ֶשֵׁהן ֶפַּתח ִמִדּיָרה זוֹ – ֲהֵרי ֶזה ַגּם ֵכּן ֻמָקּף ְלִדיָרה‬,‫ֶﬠֶשׂר‬

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,‫ אוֹ ִיְגדּוֹר ַהָיֵּתר ַﬠל ֶﬠֶשׂר ִבְּלָבד‬,‫ ְוגוְֹדרוֹ ְלִדיָרה‬32‫ פּוֵֹרץ בּוֹ יוֵֹתר ֵמֶﬠֶשׂר‬,‫ְוֵכן ִאם ָהָיה ֻמָקּף ְכָּבר ֻכּלּוֹ ֶשׁלּ ֹא ְלִדיָרה‬ 30,‫ע‬:‫ְוָהֶﬠֶשׂר ַאמּוֹת ֵהן ֶפַּתח‬ 8 [Similarly,] if one tore down [a portion of the wall of an enclosure] a cubit [long] and rebuilt it for the purpose of habitation, then tore down [another portion] a cubit [long] and then rebuilt it [for the purpose of habitation], continuing this process until he completed [tearing down and rebuilding] more than ten [cubits], it is permitted [to carry in the enclosure]. It is considered as if [the person] tore down [the entire wall] at once, since a new entity has come into being, just as if he tore down [the entire wall] at once and then enclosed it afterwards. If [the person] tore down more than ten [cubits] and made a tzuras hapesach33 for the sake of habitation, it is as effective as if he enclosed [the open portion] for the sake of habitation.34 – ‫ ְוָחַזר ְוָﬠָשׂה ֵכּן ַﬠד ֶשִׁהְשִׁלימוֹעא ְלָיֵתר ֵמֶﬠֶשׂרעב‬,‫ ְוָחַזר וָּפַרץ ַאָמּה וּ ְגָדָרהּ‬,‫ח ְוִאם פּוֵֹרץ ַאָמּה וְּגָדָרהּ ְלִדיָרה‬ ‫ ְוִאם‬. ‫ ְכּמוֹ ְבּפוֵֹרץ ְבַּבת ַאַחת ְוגוֵֹדר ַאַחר ָכּ‬30,‫עג‬,‫ ִמְפֵּני ֶשָׁפּ ִנים ֲחָדשׁוֹת ָבּאוּ ְלַכאן‬,‫ ְכִּאלּוּ ָפַּרץ ְבַּבת ַאַחת‬30‫ֻמָתּר‬ 34,‫עד‬:‫ ְלִדיָרה – מוִֹﬠיל ְכּמוֹ ַהגּוֵֹדר ְלִדיָרה‬33‫ ְוָﬠָשׂה ָשׁם צוַּרת ַהֶפַּתח‬,‫ָפַּרץ יוֵֹתר ֵמֶﬠֶשׂר‬ 9 If [one desires to nullify an enclosure, but] finds it difficult to break down its wall, there are authorities who maintain that there is a means [to nullify the distinction of the wall as an enclosure. The person should] place earth that is less than ten handbreadths high35 and four or more handbreadths wide36 on both sides of the wall for a length of more than ten cubits. Thus, if the wall is less than twenty handbreadths high, the upper part of the wall will not be ten handbreadths above the earth. Hence, [the wall] is considered as “breached” in the place where the earth is located. [The rationale is that] since [the mound] is not ten handbreadths high, people at large will [be able to] walk over [the mound of] earth. Now, from the earth [of the mound], it is possible to climb on the wall. [Thus,] since [the wall] is not ten handbreadths above [the mound], it is as if the space is entirely open. The earth should be left there for at least one Shabbos.37Before [the person] clears away [the earth] from [next to the wall], he should construct a dwelling inside [the enclosure] or make an opening to [the enclosure] from a dwelling. Afterwards, when [the person] clears away [the earth] from there and the wall [is restored] to its height of ten [handbreadths or more], it is as if he built the wall anew for the purpose of habitation. Although this wall is made as a matter of course38 because [the person] removed the earth outside it, that is not significant, as will be explained in sec. 362[:4].39 There are authorities who differ with this [ruling], maintaining that the fact that one nullified the earth [by] leaving it there over one Shabbos [thus making it part of the ground]40 is not at all effective in nullifying the wall and causing [the space] to be considered as open. [Their rationale] is that [from the very outset, the person] intended to clear [the earth] from there afterwards.41 Earth can only nullify a wall [when it is considered as part of the ground, i.e.,] when one’s intent is for [the earth] to remain there forever. If so, [in this instance, since the person intended to remove the earth after Shabbos,] through what [lasting] act is [the enclosure] considered as having been enclosed for the purpose of habitation? Therefore, the earth is not effective [in negating the original wall] unless it is ten handbreadths high and is set off [at least] three handbreadths from [the inner side of] the wall.42 In this instance, [the earth] is considered as a new wall that nullifies

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the first wall along a distance greater than ten cubits, as will be explained.43 In such an instance, it is not necessary for [the mound of dirt] to be four handbreadths wide.44 Nor is it necessary to place [the earth] on both sides of the wall; [it] only [has to be placed] on the [wall’s] inner side. [Placing it] on the outer side, however, serves no purpose. [Since] the matter concerns a Rabbinic decree, the more lenient opinion may be followed. ‫ ַﬠל ְיֵדי ֶשַׁיּ ִנּיַח ָﬠָפר ֵאֶצל ַהֹכֶּתל ִמְשֵּׁני ְצָדָדיו ְבֹּגַבהּ ָפּחוֹת‬,‫ ֵישׁ אוְֹמ ִריםעה ֶשֵׁיּשׁ ַתָּקָּנה‬,‫ט ְוִאם ָקֶשׁה ָﬠָליו ִלְפרוֹץ ַהֹכֶּתל‬ '‫ ְוִאם ֵאין ַהֹכֶּתל ָגּבוַֹהּ כ‬,‫ יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת ְבֹּאֶר ַהֹכֶּתל‬36 ‫ ְוֹרַחב ֶהָﬠָפר ד' ְטָפִחיםעו אוֹ יוֵֹתר ְבֹּאֶר‬35,‫ִמי' ְטָפִחים‬ ,‫ ֶשׁ ִנְּמָצא ֵאין י' ְטָפִחים ְבֹּגַבהּ ַהֹכֶּתל ֶשִׁמֹּגַּבהּ ֶהָﬠָפר וְּלַמְﬠָלה – ֲהֵרי הוּא ֶנְחָשׁב ְכָּפרוּץ ָשׁם ִבְּמקוֹם ֶהָﬠָפר‬,‫ְטָפִחים‬ ‫ ְוָכל ָפּחוֹת ִמי' ְטָפִחים הוּא‬,‫ הוִֹאיל ְוֵאין ְבָּגְבהוֹ י' ְטָפִחים‬,‫ֶשֲׁהֵרי ֵישׁ ָשׁם ְדּ ִריַסת ָהֶרֶגל ִמַקּ ְרַקע עוָֹלם ַﬠל ַגֵּבּי ֶהָﬠָפר‬ ‫ ַוֲהֵרי הוּא ְכָּפרוּץ ָשׁם‬,‫ ֶשָׁשּׁם ֵאינוֹ ָגבוַֹהּ ֲﬠָשָׂרה‬,‫ְכָּפרוּץ וָּפתוַּח ְלַגְמֵרי;עז וִּמן ֶהָﬠָפר ֵישׁ ְדּ ִריַסת ָהֶרֶגל ַﬠל ַגֵּבּי ַהֹכֶּתל‬ ‫ְלַגְמֵרי‬. ‫ ְוֹקֶדם ֶשַׁיֲּחזוֹר ִויַפֵנּהוּ ִמָשּׁם ַיֲﬠֶשׂה ְבּתוֹכוֹ ֵבּית ִדּיָרה אוֹ ִיְפַתּח לוֹ ֶפַּתח‬37,‫עח‬,‫ִויֵהא ֶהָﬠָפר ֻמָנּח ָכּ ְלָפחוֹת ַשָׁבּת ַאַחת‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁזּוֹ ִהיא‬.‫ ֲהֵרי ֶזה ְכּבוֵֹנהוּ ֵמָחָדשׁ ְלִדיָרה‬,‫ ְוַאַחר ָכּ ְכֶּשְׁמַּפֵנּהוּ ִמָשּׁם ְוַנֲﬠֶשׂה ַהֹכֶּתל ָגּבוַֹהּ ֲﬠָשָׂרה‬,‫ִמֵבּית ִדּיָרה‬ 39,‫פ‬.‫עט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ֵאין ְבָּכ ְכּלוּם‬,‫ ַﬠל ְיֵדי ִפּנּוּי ֶהָﬠָפר ֶשׁחוָּצה ָלהּ‬38‫ְמִחָצּה ַהַנֲּﬠֵשׂית ֵמֵאֶליָה‬ ‫ ֵאין ֶזה מוִֹﬠיל ְכּלוּם ְלַבֵטּל ַהֹכֶּתל‬40,‫פא ְואוְֹמ ִרים ֶשֶׁזּה ֶשִׁבֵּטּל ֶהָﬠָפר ִלְהיוֹת ֻמָנּח ָשׁם ַשָׁבּת ַאַחת‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה‬ ‫ ֶאָלּא ִאם ֵכּן‬40‫ ְוֵאין ֶהָﬠָפר ָיכוֹל ְלַבֵטּל ַהֹכֶּתל‬41.‫ הוִֹאיל ְוַדְﬠתּוֹ ַלֲחזוֹר וְּלַפנּוֹתוֹ ִמַכּאן ְלַאַחר ְזַמן‬,‫ֶשׁ ְיֵּהא ֶנְחָשׁב ְכָּפרוּץ‬ '‫ ְוִאם ֵכּן ַבֶּמּה ִי ְגְדֶּרנּוּ ְלִדיָרה? ְלִפיָכ ֵאין ֶהָﬠָפר מוִֹﬠיל ֶאָלּא ִאם ֵכּן ֵישׁ ְבָּגְבהוֹ י‬,‫ִבְּטּלוֹ ָשׁם ִלְהיוֹת ֻמָנּח ָשׁם ְלעוָֹלם‬ ‫ ֶשָׁאז הוּא ַנֲﬠֶשׂה ְמִחָצּה ֲחָדָשׁה וְּמַבֵטּל ְמִחָצּה ָה ִראשׁוָֹנה ֶשֶׁאְצלוֹ ְבֹּאֶר‬42,‫פג‬,‫פב ְוִה ְרִחיקוֹ ִמן ַהֹכֶּתל ג' ְטָפִחים‬,‫ְטָפִחים‬ ‫ ְוַגם ֵאין ָצ ִרי ְלַהִנּיחוֹ ִמב' ְצָדֵדי‬44,‫ ְוָאז ֵאין ָצ ִרי ִלְהיוֹת ְבָּרְחבּוֹ ד' ְטָפִחים‬43,‫פד‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫יוֵֹתר ִמי' ַאמּוֹת‬ ‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר‬,‫ וְּלִﬠְנַין ֲהָלָכה‬.‫ ֲאָבל ְבַּצד ַהחוּץ ֵאין מוִֹﬠיל ְכּלוּם‬,‫ ֶאָלּא ִמִצּדּוֹ ֶשִׁבְּפ ִנים ִבְּלָבד‬,‫ַהֹכֶּתל‬ ‫פה‬:‫ַהֵמֵּקל‬ 10 There are authorities who maintain that in the present age, it can be assumed that a karpeif is enclosed for the purpose of habitation, because it is common to open an entrance [from a home] first and then to enclose the area.45 There are [more lenient] authorities who make a further assumption: that any karpeif that is located within [a town’s] Shabbos limits46 is considered as enclosed for the purpose of habitation, because [the owner’s] intent is to make [continuous use of it] on Shabbos. Fundamentally, [this approach] is not accepted, as explained above47 with regard to a lot that is behind homes, [for when the lot] is larger than beis sasayim, it is [governed by the same laws as] a karmelis,48 as will be explained in sec. 359[:1]. ‫ ְוֵישׁ‬45.‫ ִכּי ְרִגיִלין ִלְפתּוַֹח ֶפַּתח ְתִּחָלּה ְוַאַחר ָכּ ְלַהִקּיף‬,‫י ֵישׁ אוְֹמ ִריםפו ֶשְׁסָּתם ַק ְרֵפּיִפיּוֹת ֶשָׁלּנוּ ֻמָקִּפין ְלִדיָרה ֵהם‬ ‫ ְכּמוֹ‬,‫ ְוֵאין ֶזה ִﬠָקּר‬.‫ ִכּי ַדְּﬠתּוֹ ָﬠָליו ְבַּשָׁבּת‬,‫ ִנְקָרא ֻמָקּף ְלִדיָרה‬46,‫אוְֹמ ִריםפז עוֹד ֶשָׁכּל ַק ְרֵפּף ֶשׁהוּא ְבּתוֹ ַהְתּחוּםפח‬ ‫ וְּכמוֹ ֶשִׁיְּתָבֵּאר‬48,‫צ‬,‫ ֶשְׁכֶּשִׁהיא ְיֵתָרה ִמֵבּית ָסאַת ִים ַכּ ְרְמִלית ִהיא‬,‫ ָבּ ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּים‬47,‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהפט‬ ‫ְבִּסָמּן שנ"ט‬: 11 A mound that is ten handbreadths high is considered as a karpeif. Up until beis sasayim, it is permitted to carry upon the entire [mound] because the principle of gud asik [is applied]49 and it is considered as if its walls [extend] higher [than] ten handbreadths. Thus, [the mound] is considered as surrounded [by an enclosure. If the mound is] larger than beis sasayim, one may only carry four cubits [on top of] it, because it was not enclosed for the purpose of habitation.50 ‫ ְמִחָצּתוֹצא‬49‫ ִמשּׁוּם ֶשׁאוְֹמ ִרים גּוּד ַאֵסּק‬,‫ ֶשַׁﬠד ָסאַת ִים ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹ‬,‫יא ֵתּל ָגּבוַֹהּ י' ְטָפִחים ִדּינוֹ ְכַּק ְרֵפּף‬ ‫ ֶשֲׁהֵרי ל ֹא ֻהַקּף‬,‫ ְויוֵֹתר ִמֵבּית ָסאַת ִים ֵאין ְמַטְלְטִלין בּוֹ ֶאָלּא ְבּד' ַאמּוֹת‬.‫ ַוֲהֵרי הוּא ֻמָקּף‬,‫ְלַמְﬠָלה י' ְטָפִחים‬ 12/16/2020, 11:50 AM

Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...

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50,‫צב‬:‫ְלִדיָרה‬ 12 When trees are planted in a karpeif larger than beis sasayim to reduce its [open] space,51 its space is not considered as having been reduced.52 [The rationale is that] it is common for there to be trees in a karpeif. Therefore, even if the trees were ten [handbreadths] high and four [handbreadths] wide – in which instance, [each tree] is defined as a separate domain – they do not reduce [the open space of the karpeif]. Similarly, cisterns in gardens, even those ten [handbreadths] deep and four [handbreadths] wide,53 are made to serve the garden, to provide it with water. Hence, [these cisterns] do not reduce [the garden’s open space]. However, another entity that is not necessary for the garden (and is not commonly found there)54 does reduce [its open space]. ‫ ֶשֵׁכּן ֶדֶּר ַהַקּ ְרֵפּפוֹת ִלְהיוֹת‬52,‫צג‬,‫ – ֵאין ֶזה ִמעוּט‬51‫יב ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשָׁנַּטע בּוֹ ִאיָלנוֹת ְלַמֵﬠט ֲא ִוירוֹ‬ ‫צה ְוֵכן‬.‫ ֵאין ְמַמֲﬠִטין‬,‫ ֶשׁחוְֹלִקין ְרשׁוּת ְלַﬠְצָמן‬,'‫צד ְלִפיָכ ֲאִפלּוּ ָהיוּ ָהִאיָלנוֹת ְגּבוִֹהים ֲﬠָשָׂרה וּ ְרָחִבים ד‬.‫ָבֶּהם ִאיָלנוֹת‬ ‫צז ֲאָבל ָדָּבר‬.‫ ְוֵאין ְמַמֲﬠִטין‬,‫ – ַתְּשִׁמישׁ ַהִגָּנּה ֵהם ְלַהְשׁקוָֹתהּ‬53'‫ ֲאִפלּוּ ֲﬠֻמִקּים ֲﬠָשָׂרה וּ ְרָחִבים ד‬,‫ַהבּוֹרוֹתצו ֶשְׁבִּגנּוֹת‬ ‫ – ְמַמֶﬠֶטת‬54(‫ַאֵחר ֶשֵׁאינוֹ ֹצֶר ַהִגָּנּהצח ) ְוֵאין ַדּ ְרכּוֹ ִלְהיוֹת ְבּתוָֹכהּצט‬: 13 [When a person] built a pillar that is three handbreadths [or more] in area in a karpeif and thus reduced its open space, it reduces [the] open space [of the karpeif]. If [the pillar] is smaller than [three handbreadths], it is not considered as significant because of its negligible size.55 ‫ ָפּחוֹת ִמֵכּן – ָבֵּטל‬52,‫ק‬.‫ ִאם הוּא ָרָחב ג' ְטָפִחים – ֲהֵרי ֶזה ִמעוּט‬, ‫יג ָבָּנה ַﬠמּוּד ְבַּק ְרֵפּף ְו ִנְתַמֵﬠט ְבָּכ‬ 55,‫קא‬:‫ְבִּמעוּטוֹ‬ 14 [The following rules apply when a person] built a wall longer than ten [cubits] in front of [a domain’s] original wall to nullify it so that [the original wall] will be considered as if it does not exist – [doing so with the intent that the construction of] this wall would cause [the domain to be considered as] enclosed for the purpose of habitation,56 e.g., [the person] built a dwelling or opened an entrance from a dwelling before building this wall: If [the person built the new wall at a] distance [of at least] three handbreadths from the original [wall], it is permitted [to carry in the enclosure];57 if not, his actions are of no consequence. [The rationale is that based on the principle of] lavud, whenever [one entity] is less than three handbreadths [away from another, they are considered as] joined, and [the new wall] is considered as nothing more than an addition to the thickness of the first. [An exception is made] only when [building the second wall less than three handbreadths from the original wall] reduces the [total] size [of the enclosure, causing it] to be smaller than beis sasayim, as will be explained below.58 ‫ ְו ִיְהֶיה ֻמָקּף ְלִדיָרה ַﬠל‬,‫ ֶשִׁתְּהֶיה ְכּמוֹ ֶשֵׁאיָנהּ‬52,‫יד ָבָּנה ְמִחָצּהקב ְבֹּאֶר יוֵֹתרקג ֵמֶﬠֶשׂר ִלְפֵני ְמִחָצּה ָה ִראשׁוָֹנה ְלַבְטָּלהּ‬ ‫קה ִאם ִה ְרִחיָקהּ‬,‫ ְכּגוֹן ֶשָׁﬠָשׂה בּוֹ ֵבּית ִדּיָרה אוֹ ָפַּתח בּוֹ ֶפַּתח ִמֵבּית ִדּיָרה ֹקֶדם ֶשָׁﬠָשׂה ְמִחָצּה זוֹ‬56,‫קד‬,‫ְיֵדי ְמִחָצּה זוֹ‬ ‫קז ְוֵאינוֹ‬,‫ ֶשָׁכּל ָפּחוֹת ִמג' ְטָפִחים ְכָּלבוּד ָדִּמי‬,‫ ְוִאם ָלאו – ל ֹא ָﬠָשׂה ְול ֹא ְכלוּם‬57,‫קו‬,‫ֵמָה ִראשׁוָֹנה ג' ְטָפִחים – ֻמָתּר‬ 58:‫קח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְלַקָמּן‬,‫ ְוֵאין ֶזה מוִֹﬠיל ֶאָלּא ִאם ֵכּן ִנְתַמֵﬠט ֲא ִוירוֹ ִמֵבּית ָסאַת ִים‬,‫ֶאָלּא מוִֹסיף ַﬠל ֹעִבי ָה ִראשׁוָֹנה‬ 15 [The following rules are relevant when a person] applies mortar to the existing walls for the purpose of reducing the size of the enclosure, and it becomes less than beis sasayim: If the mortar is thick enough that [even] if the wall would be removed, it [the mortar] could stand independently, [the size of the enclosure is considered] to have been reduced.59 If not, [the] size [of the enclosure] is not 12/16/2020, 11:50 AM

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[considered] to have been reduced. ‫ ִאם ַהִטּיט ָﬠב ֶשִׁאם ִתָּנֵּטל ַהְמִּחָצּה ָראוּי‬52,‫טו ָטח ִטיט ַﬠל ְמִחצּוֹת ָה ִראשׁוֹנוֹת ְלַמֵﬠט ֲא ִוירוֹ ְו ִנְתַמֵﬠט ִמֵבּית ָסאַת ִים‬ ‫קט‬:‫ ְוִאם ָלאו – ֵאינוֹ ְמַמֵﬠט‬59,‫הוּא ַלֲﬠמוֹד ִבְּפֵני ַﬠְצמוֹ – ְמַמֵﬠט‬ 16 If one built walls for the sake of habitation on top of [an enclosure’s] original walls, his act is of absolutely no consequence. [The rationale is that] the original walls still exist below; [the person] merely raised their height. If [afterwards], the original [walls] sink [into the ground] and the upper [walls] remain, [carrying in the enclosure] becomes permissible because of [the new walls].60 [This ruling applies] even though the wall’s [existence] comes about on its own accord, as it were.61 [A different rule applies if] one constructed a wall for the sake of habitation around a mound62 that is larger than beis sasayim:63 [The wall] is effective [and allows the person to carry in the enclosure] even if it was not distanced three handbreadths from the edge [of the mound. True,] the principle gud asik is applied in this instance, and the borders all around [the] edges [of the mound] are considered to be extended upward. Thus, the walls are [built] on top of [these virtual] walls. Nevertheless, since [the person] lives in the inner space encompassed by these walls that were currently made for the purpose of habitation, [the enclosure] is considered as enclosed for the purpose of habitation. [This ruling applies] even if [the person] only made one wall longer than ten [cubits].64 ‫ ֵכּיָון ֶשְׁמִּחצּוֹת ָה ִראשׁוֹנוֹת‬52,‫קי‬,‫ ֵאינוֹ מוִֹﬠיל ְכּלוּם‬,‫טז ָבָּנה ְמִחצּוֹת ְלִדיָרה ַﬠל ַגֵּבּי ְמִחצּוֹת ָה ִראשׁוֹנוֹת ִמְלַמְﬠָלה‬ ‫ ַאף ַﬠל ִפּי‬60,‫קיב‬,‫קיא ְוִאם ִנְבְלעוּ ַהַתְּחתּוֹנוֹת ְו ִנְשֲׁארוּ ָהֶﬠְליוֹנוֹת – ִנָתּר ַﬠל ָיָדן‬.‫ ֶאָלּא ֶשַׁמְּגִבּיָהן‬,‫ִמְלַּמָטּה ַקָיּמוֹת‬ 61,‫קיג‬.‫ֶשְׁמִּחָצּה ָהֲﬠשׂוָּיה ֵמֵאֶליָה ִהיא‬ ‫קטו‬,‫ הוִֹﬠילקיד ֲאִפלּוּ ל ֹא ִה ְרִחיָקן ג' ְטָפִחים ִמְשָּׂפתוֹ‬63,‫ יוֵֹתר ִמֵבּית ָסאַת ִים ֶשָׁﬠָשׂה ָﬠָליו ְמִחצּוֹת ְלִדיָרה‬62‫ֲאָבל ֵתּל‬ ‫קטז ַוֲהֵרי ְמִחצּוֹת ַﬠל ַגֵּבּי ְמִחצּוֹת – ִמָכּל ָמקוֹם‬,‫ְוָשׁם ָאנוּ אוְֹמ ִרים 'גּוּד ַאֵסּק' ִמְמִּחצּוָֹתיו ְלַמְﬠָלה ַﬠל ְשָׂפתוֹ ָסִביב‬ ‫ ַוֲאִפלּוּ ל ֹא ָﬠָשׂה ֶאָלּא ְמִחָצּה‬,‫ ֲהֵרי ֶזה ֻמָקּף ְלִדיָרה‬,‫הוִֹאיל ְוהוּא ָדר ַבֲּא ִויר ְמִחצּוֹת ֵאלּוּ ֶשְׁלַּמְﬠָלה ֶשֲׁﬠָשָׂאן ַﬠָתּה ְלִדיָרה‬ 64,‫קיז‬:‫ַאַחת ְבּיוֵֹתר ֵמֲﬠָשָׂרה‬ 17 When [the owner] planted trees in the greater portion of a karpeif that was enclosed for the purpose of habitation and that is larger than beis sasayim, it is not considered as if [the trees] nullify the dwelling that is there.65 [This ruling applies] even if [the trees] are not planted in even rows.66 [The rationale is that] it is common for people to continually spend time under the shade of trees. If, by contrast, one sowed the major portion of [such an enclosure67 with crops] – even if [the portion sown] is smaller than beis sasayim – they nullify the dwelling. [The rationale is that] it is not common to dwell [in a place] where crops [are sown]. The smaller portion that was not sown is considered as insignificant in relation to the larger portion that was sown. [Hence, carrying in] the entire [enclosure] is forbidden as if it was not encompassed for the purpose of habitation. [The following rules apply if crops] were sown in only the lesser portion [of the enclosure].68 If the area sown is [not larger than] beis sasayim, it is permitted to carry in the entire [enclosure. The rationale is that] even if the dwelling was nullified in the portion that was sown, [that portion] is not larger than beis sasayim. The remainder [of the area] that was not sown is not nullified in relation to the portion that was sown to produce an area larger than beis sasayim, since [only] the lesser portion of the enclosure was sown. Nevertheless, it is forbidden to carry from this karpeif to a house or from a house to [the karpeif. The rationale is that] in the place where [crops] were sown, [the karpeif’s connection to] a dwelling

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was nullified and it is governed by the laws applying to a karpeif that was not enclosed for the purpose of habitation, i.e., one may not carry [an object] from [such a karpeif] to a house, as explained above.69 If so, it is forbidden [to carry from the house] to the remainder [of the enclosure] that was not sown. [The rationale is that] there is no barrier separating between [the two portions of the enclosure]; instead, they are entirely open [to each other].70 There are authorities who permit [carrying from the house] to the remainder [of the enclosure] in which [crops] were not sown. [The rationale is that the principle] – it is forbidden [to carry in an area that] is open entirely to [an area where it is forbidden to carry] – applies only when [the permitted area] is open to an area that is inherently forbidden, for example, [an area that is] a karmelis in a complete sense. In this instance, however, the prohibition [against carrying to the portion of the enclosure where crops were sown] is only [enforced] because of the house.71 [Hence, the area where crops were sown] does not cause [carrying from the house to] the remainder [of the area where crops] were not sown to be forbidden, even though [the portion of the enclosure that is not sown] is entirely open [to the portion that is sown. With regard to actual practice,] one should be stringent and follow the first opinion.72 If, however, the smaller portion [of the enclosure where crops] were sown is less than beis sasayim, it is even permitted to carry from [this part of the enclosure] to the house and from the house to it. True, the same [law] applies to all karpeifim whether they are the size of beis sasayim or smaller:73 If [the karpeifim] were not enclosed for the purpose of habitation, one may not carry from them to a home. Nevertheless, this instance [is an exception]. Since [crops] have not been sown in the majority [of the enclosure] and it is enclosed for the purpose of habitation, the smaller [sown] portion is insignificant and subsumed [in the larger portion] unless it is [at least] the size of beis sasayim, the size of the courtyard of the Sanctuary. In that instance, [the sown portion of the enclosure] is [considered] an important entity, and hence, is not considered insignificant [and subsumed in the larger portion]. There are authorities who prohibit carrying [an object] to the house from [the portion of the enclosure where crops] were sown, but permit [doing so] from the portion where [crops] were not sown. With regard to actual practice, [we follow the principle:] In matters involving a Rabbinic safeguard, the lenient approach may be followed. If the lesser portion is larger than beis sasayim, it is forbidden to carry more than four cubits in the entire karpeif. [The rationale is that the portion in which crops] were sown is a karmelis, as is the law pertaining to a karpeif larger than beis sasayim that was not enclosed for the purpose of habitation,74 and the remainder [of the enclosure] in which [crops] were not sown is entirely open to [the portion where crops were sown].75 All the above applies to a karpeif in which [crops] were sown that is larger than beis sasayim. If, however, [a karpeif] is only the size of beis sasayim [or less], even if [crops] were sown in its entirety, there is a doubt whether [the crops] nullify the dwelling. Similarly, there is a doubt regarding [the ruling concerning] a courtyard or lot behind a house76 in which crops were sown in their majority – do crops nullify the dwelling? Perhaps [sowing crops] nullifies only a dwelling in a karpeif that is larger than beis sasayim, since it is not considered so significant a dwelling,

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even though [the area] was enclosed for the purpose of habitation. Stringency should be followed in all these instances. Accordingly, [the following laws apply when] someone has a garden77 sown in his courtyard and there is no halachically valid partition separating the [garden and the courtyard]: If the portion that was sown constitutes the majority of the courtyard – even though the entire courtyard, including the portion that was sown, is not the size of beis sasayim – one should not carry from the portion that was sown and the [rest of the] courtyard to the home nor from the home to them. [The rationale is that] it is possible that the crops nullify [the connection between] the dwelling and the courtyard, and the smaller portion [of the courtyard]78 is considered secondary to the larger portion.79 Thus, the entire courtyard is considered as a karpeif that was not enclosed for the purpose of habitation. [In that instance,] even if [the karpeif] is smaller than beis sasayim, one may not carry [an object] from it to the house. If the entire courtyard, together with the portion that was sown, is larger than beis sasayim, one may not carry [more than] four cubits in the entire courtyard, as is the ruling with regard to a karpeif larger than beis sasayim that was not enclosed for the purpose of habitation. True, the courtyard was enclosed for the purpose of habitation. Nevertheless, it is combined with [the portion] that was sown so that [the total area] is considered larger than beis sasayim, since [the portion that was not sown] is considered secondary [to the portion that was sown] because of its smaller size. [More lenient laws apply] if ]the portion] that was sown is the smaller part of the courtyard. If [that portion] alone is larger than beis sasayim, it causes carrying [more than] four cubits to be forbidden in the entire courtyard, since [the portion of the courtyard that was not sown] is open entirely to [the portion that was sown]. If [the portion that was sown] was exactly the size of beis sasayim, one should be stringent and refrain from carrying from the entire courtyard into the house. If [the portion that was sown] is smaller than beis sasayim, leniency may be shown and one may even carry from [the portion] that was sown into the home or the converse.80 – 66,‫קיח ֲאִפלּוּ ֵאיָנם ֲﬠשׂוּיוֹת שׁוּרוֹת שׁוּרוֹתקיט‬,‫ ְוָנַטע ֻרבּוֹ ִאיָלנוֹת‬,‫יז ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשֻׁהַקּף ְלִדיָרה‬ ‫ – ַהְזָּרִﬠים ְמַבְטִּלים‬67‫קכ ֲאָבל ִאם ִנְזַרע ֻרבּוֹ‬.‫ ֶשֶׁדֶּר הוּא ְלִהְסתּוֵֹפף ְבֵּצל ָהִאיָלנוֹת ָתִּמיד‬65,‫ֵאיָנם ְמַבְטִּלים ַהִדּיָרה‬ ‫קכג ְוַהִמּעוּט ֶשׁלּ ֹא ִנְזַרע ָבֵּטל ְלַגֵבּי ֹרב‬,‫ ְלִפי ֶשֵׁאין ֶדֶּר ָלדוּר ִבְּזָרִﬠים‬66,‫קכב‬,‫ַהִדּיָרהקכא ֲאִפלּוּ ֵאין ָבֶּהם ֵבּית ָסאַת ִים‬ ‫קכה‬.‫ ְכִּאלּוּ ל ֹא ֻהַקּף ְכָּלל ְלִדיָרה‬66,‫ ְוֶנֱאַסר ֻכּלּוֹקכד‬,‫ַהִנְּזָרע‬ ‫ ֶשַׁאף ֶשְׁבָּמקוֹם ַהָזּרוַּﬠ ִנְתַבְּטָּלה‬66,‫קכז‬,‫ ִאם ֵאין ְבָּזרוַּﬠ ֶאָלּא ֵבּית ָסאַת ִים – ֻמָתּר ְלַטְלֵטלקכו ְבֻּכלּוֹ‬68,‫ִנְזַרע ִמעוּטוֹ‬ ‫ ְוַהְשָּׁאר ֶשׁלּ ֹא ִנְזַרע ֵאינוֹ ִמְתַבֵּטּל ֵאֶצל ַהָזּרוַּﬠ ְלִהְצָטֵרף ִﬠמּוֹ ְלַהְשִׁלים‬,‫קכח ֲהֵרי ֵאין בּוֹ יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ַהִדּיָרה‬ ‫קכט ֶשֲׁהֵרי‬,‫ ֲאָבל ָאסוּר ְלַטְלֵטל ִמַקּ ְרֵפּף ֶזה ַלַבּ ִית וִּמַבּ ִית ְלתוֹכוֹ‬.‫ ֵכּיָון ֶשַׁהָזּרוַּﬠ הוּא ַהמּוָּﬠט‬,‫ְליוֵֹתר ִמֵבּית ָסאַת ִים‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוִדינוֹ ְכַּק ְרֵפּף ֶשׁלּ ֹא ֻהַקּף ְל ִדיָרה ֶשֵׁאין ְמַטְלְטִלין ִמֶמּנּוּ ַלַבּ ִית‬,‫ְבָּמקוֹם ַהָזּרוַּﬠ ֶשׁבּוֹ ִנְתַבְּטָּלה ַהִדּיָרה‬ ‫ ֶשֲׁהֵרי ֵאין ְמִחָצּה ַמְפֶסֶקת ֵבּיֵניֶהם ְוֵהם ְפּרוִּצים ֶזה ְלֶזה‬,‫ ְוִאם ֵכּן ַגּם ְבַּהמּוָֹתר ֶשׁלּ ֹא ִנְזַרע ָאסוּר‬69,‫ְלַמְﬠָלה;קל‬ ‫ ֶשׁלּ ֹא ָאְמרוּ "ִפּ ְרָצה ְבִּמלּוָּאהּ אוֶֹסֶרת" ֶאָלּא ְכֶּשׁ ִנְּפ ְרָצה ְלָמקוֹם‬,‫ ְוֵישׁ ַמִתּי ִריןקלב ְבַּהמּוָֹתר ֶשׁלּ ֹא ִנְזַרע‬70,‫קלא‬.‫ְבִּמלּוָּאם‬ 71,‫קלד‬,‫ ֶשָׁמּקוֹם ַהָזּרוַּﬠ ָהָאסוּר ֵאין ִאסּוּרוֹ ֶאָלּא ֵמֲחַמת ַהַבּ ִית‬,‫ ֲאָבל ַכּאן‬,‫קלג ְכּגוֹן ַכּ ְרְמִלית ְגּמוָּרה‬,‫ָהָאסוּר ִמַצּד ַﬠְצמוֹ‬ 72,‫קלה‬.‫ ְוֵישׁ ְלַהֲחִמיר ִכְּסָבָרא ָה ִראשׁוָֹנה‬.‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָפּרוּץ לוֹ ְבִּמלּוּאוֹ‬,‫ֵאינוֹ אוֵֹסר ַﬠל ַהְשָּׁאר ֶשׁלּ ֹא ִנְזַרע‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁכּל ַק ְרֵפּף‬.‫ֲאָבל ִאם ִמעוּט ַהִנְּזָרע הוּא ָפּחוֹת ִמֵבּית ָסאַת ִים – ֻמָתּר ְלַטְלֵטל ַאף ִמתּוֹכוֹ ַלַבּ ִית וִּמַבּ ִית ְלתוֹכוֹ‬ ‫ ִמָכּל ָמקוֹם‬,‫ ֶשִׁאם ל ֹא ֻהְקּפוּ ְלִדיָרה ֵאין ְמַטְלְטִלים ֵמֶהם ַלַבּ ִית‬73,‫קלו‬,‫ֵבּית ָסאַת ִים וָּפחוֹת ִמֵבּית ָסאַת ִים ָשׁ ִוים ֵהם‬ ‫קלז ֶשָׁאז‬,‫ ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ָסאַת ִים ַכֲּחַצר ַהִמְּשָׁכּן‬,‫ ֲהֵרי ַהִמּעוּט ָבֵּטל ֶאְצלוֹ‬,‫ ֶשָׁהֹרב ֵאינוֹ ָזרוַּﬠ וֻּמָקּף ְלִדיָרה הוּא‬,‫ַכּאן‬

12/16/2020, 11:50 AM

‫‪https://www.chabad.org/library/article_cdo/aid/4051033/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...‬‬

‫הוּא ָמקוֹם ָחשׁוּב ְול ֹא ָבֵּטל‪.‬קלח‬ ‫ְוֵישׁ אוְֹס ִריםקלט ְלַטְלֵטל ַלַבּ ִית ִמָמּקוֹם ַהָזּרוַּﬠ‪ ,‬וַּמִתּי ִרים ִמָמּקוֹם ֶשֵׁאינוֹ ָזרוַּﬠ‪ .‬וְּלִﬠ ְנַין ֲהָלָכה‪ְ ,‬בִּדְבֵרי סוְֹפ ִרים ַהֵלּ‬ ‫‪ַ.‬אַחר ַהֵמֵּקל‬ ‫ְוִאם ַהִמּעוּט ַהָזּרוַּﬠ הוּא יוֵֹתר ִמֵבּית ָסאַת ִים – ָאסוּרקמ ְלַטְלֵטל ְבָּכל ַהַקּ ְרֵפּף ִכּי ִאם ְבּד' ַאמּוֹת‪ֶ 66,‬שֲׁהֵרי ַהָזּרוַּﬠ הוּא‬ ‫ַכּ ְרְמִלית ְכִּדין ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‪ְ 74,‬וַהְשָּׁאר ֶשׁלּ ֹא ִנְזַרע הוּא ָפּרוּץ לוֹ ְבִּמלּוּאוֹ‪.‬קמא‪75,‬‬ ‫ְוָכל ֶזה ְבַּק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁ ִנְּזַרע‪ֲ .‬אָבל ִאם ֵאין בּוֹ ֶאָלּא ֵבּית ָסאַת ִים ְו ִנְזַרע ֲאִפלּוּ ֻכּלּוֹ‪ֵ ,‬ישׁ ְלִהְסַתֵּפּק ִאם‬ ‫ַהְזָּרִﬠים ְמַבְטִּלים ַהִדּיָרה‪.‬קמב ְוֵכן ֵישׁ ְלִהְסַתֵּפּק ְבָּחֵצר אוֹ ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּים‪ֶ 76‬שׁ ִנְּזַרע ֻרָבּהּ – ִאם ַהְזָּרִﬠים‬ ‫ְמַבְטִּלים ִדּיָרָתן‪ִ ,‬כּי ֶשָׁמּא ֵאיָנם ְמַבְטִּלים ֶאָלּא ִדּיַרת ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים‪ֶ ,‬שֵׁאינוֹ ָחשׁוּב ִדּיָרה ָכּל ָכּ ַאף ַﬠל ִפּי‬ ‫ֶשִׁהִקּיפוֹ ְלִדיָרה‪.‬קמג ְוֵישׁ ְלַהֲחִמיר ְבָּכל ֶזה‪.‬קמד‬ ‫ְלִפיָכ ִמי ֶשֵׁיּשׁ לוֹ ִגָּנּה‪ָ 77‬זרוַּﬠ ַבֲּחֵצרוֹקמה ְוֵאין ֵבּיֵניֶהן ְמִחָצּה ְכִּהְלָכָתהּ‪,‬קמו ִאם ַהָזּרוַּﬠ הוּא ֹרב ֶהָחֵצר‪ֲ ,‬אִפלּוּ ֵאין‬ ‫ֵבּית ָסאַת ִים ְבָּכל ֶהָחֵצר ִﬠם ַהָזּרוַּﬠ – ל ֹא ְיַטְלֵטל ֵמַהָזּרוַּﬠ וֵּמֶהָחֵצר ַלַבּ ִית וִּמַבּ ִית ָלֶהם‪ִ ,‬כּי ֶשָׁמּא ַהְזָּרִﬠים ְמַבְטִּלים‬ ‫ִדּיַרת ֶהָחֵצר ְוַהִמּעוּט‪ָ 78‬בֵּטל ְלַגֵבּי ָהֹרב‪ַ 79,‬וֲהֵרי ָכּל ֶהָחֵצר ְכַּק ְרֵפּף ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‪ֶ ,‬שֲׁאִפלּוּ הוּא ָפּחוֹת ִמֵבּית‬ ‫ָסאַת ִים ֵאין ְמַטְלְטִלין ִמֶמּנּוּ ַלַבּ ִית‪.‬קמז ְוִאם ָכּל ֶהָחֵצר ִﬠם ַהָזּרוַּﬠקמח הוּא יוֵֹתר ִמֵבּית ָסאַת ִים – ֵאין ְמַטְלְטִלין ְבָּכל‬ ‫ֶהָחֵצר ִכּי ִאם ְבּד' ַאמּוֹת‪ְ ,‬כִּדין ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‪ְ .‬וַאף ֶשֶׁהָחֵצר ִהיא ֻמֶקֶּפת ְלִדיָרה‪ִ ,‬מְצָטֶרֶפת‬ ‫‪ִ.‬היא ִﬠם ַהָזּרוַּﬠ ֶשָׁבּהּ ְלַהְשִׁלימוֹ ְליוֵֹתר ִמֵבּית ָסאַת ִים‪,‬קמט הוִֹאיל ְוִהיא ְבֵּטָלה ֶאְצלוֹ ְבִּמעוָּטהּ‬ ‫ְוִאם ַהָזּרוַּﬠ הוּא ִמעוּט ֶהָחֵצר‪ִ ,‬אם ֵישׁ בּוֹ ְלַבדּוֹ יוֵֹתר ִמֵבּית ָסאַת ִים – אוֵֹסר ָכּל ֶהָחֵצר ֶשׁלּ ֹא ְלַטְלֵטל ָבּהּ ֶאָלּא ְבּד'‬ ‫ַאמּוֹת‪ ,‬הוִֹאיל ְוִהיא ִנְפ ְרָצה לוֹ ְבִּמלּוָּאהּ‪.‬קנ ְוִאם ֵישׁ בּוֹ ֵבּית ָסאַת ִים ִבְּלָבד – ֵישׁ ְלַהֲחִמיר ֶשׁלּ ֹא ְלַטְלֵטל ִמָכּל ֶהָחֵצר‬ ‫ַלַבּ ִית‪ְ .‬וִאם ֵאין בּוֹ ֵבּית ָסאַת ִים – ֵישׁ ְלָהֵקל ֲאִפלּוּ ְלַטְלֵטל ֵמַהָזּרוַּﬠ ַלַבּ ִית אוֹ ְלֵהֶפ ‪:‬קנא‪80,‬‬ ‫‪18 If, however, a valid divider [separates] between [the portion that was sown] and‬‬ ‫‪[the remainder of the courtyard], the portion that was sown does not cause‬‬ ‫‪[carrying in] the courtyard to be forbidden at all. However, if [the portion] that was‬‬ ‫‪sown is larger than beis sasayim, carrying [an object] from the courtyard to [the‬‬ ‫‪portion that was sown] is forbidden even when carrying within four cubits [alone].‬‬ ‫‪If [the portion of the karpeif that was sown] is exactly the size of beis sasayim or‬‬ ‫‪smaller, one may [carry] in [the karpeif] articles that were located in it or in the‬‬ ‫‪courtyard at the beginning of the Shabbos, but not articles that were located in the‬‬ ‫‪house [at that time].‬‬ ‫‪For this reason, it is proper not to eat or drink in a garden on Shabbos, because it is‬‬ ‫‪[virtually] impossible to be careful about this matter.81 [The fact that the entire‬‬ ‫‪enclosure] was enclosed for the purpose of habitation does not affect the status of a‬‬ ‫‪garden, because the crops nullify the dwelling, as explained above.82‬‬ ‫יח ֲאָבל ִאם ֵישׁ ֵבּיֵניֶהם ְמִחָצּה ְכִּהְלָכָתהּ‪ֵ ,‬אין ַהָזּרוַּﬠ אוֵֹסר ַﬠל ֶהָחֵצר ְכָּלל‪ֶ ,‬אָלּא‪ִ ,‬אם ַהָזּרוַּﬠ הוּא יוֵֹתר ִמֵבּית ָסאַת ִים –‬ ‫‪ָ.‬אסוּר ְלַטְלֵטל ֵמָחֵצר ְלתוֹכוֹ ֲאִפלּוּ ְבּתוֹ ד' ַאמּוֹת‬ ‫ְוִאם הוּא ֵבּית ָסאַת ִים אוֹ ָפּחוֹת – ֻמָתּר ְבֵּכִלים ֶשָׁשְּׁבתוּ בּוֹ אוֹ ֶבָּחֵצר‪ֲ ,‬אָבל ל ֹא ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית‪.‬קנב ַﬠל ֵכּן ָראוּי‬ ‫ֶשׁלּ ֹא ֶלֱאכוֹל אוֹ ִלְשׁתּוֹת ְבִּגָנּה ְבַּשָׁבּת‪ִ ,‬כּי ִאי ֶאְפָשׁר ִלָזֵּהר ְבֶּזה‪,‬קנג‪ְ 81,‬וֶהֵקּף ְלִדיָרה ֵאינוֹ מוִֹﬠיל ְבּ ִגָנּה‪ֶ ,‬שַׁהְזָּרִﬠים‬ ‫ְמַבְטִּלים ַהִדּיָרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪:‬קנד‪82,‬‬ ‫‪19 [The following rules apply when] water83 enters a karpeif that is larger than beis‬‬ ‫‪sasayim [and] that was enclosed for the purpose of habitation:84 If [the water] is‬‬ ‫‪fit to drink, its [presence] does not [cause the connection between the courtyard‬‬ ‫‪and] the dwelling to be nullified. [On the contrary,] there is no better dwelling than‬‬ ‫‪this.85 [This ruling applies] even if the place into which [the water] flows is larger‬‬ ‫‪than beis sasayim and even if [the water] is very deep.86‬‬

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If [the water] is not fit to drink and it is ten handbreadths deep, [the area] is governed by the same laws that apply to crops [that were sown there]. If, by contrast, the water is not ten handbreadths deep, it is considered like mud or a puddle, which do not constitute a domain in their own right.87 [Even if the water] is ten handbreadths deep, if [the ground] drops ten handbreadths within four cubits, [the place where] the water [flows] serves as a divider between it and the rest of the karpeif, as explained in sec. 345[:2] and sec. 356[:2. In such an instance, carrying] is not forbidden in the remainder of the karpeif even though [the karpeif] is entirely open to [the water]. ‫ ִאם ְראוּ ִיים ִלְשִׁתָיּהקנו – ֵאין ְמַבְטִּלים‬83,‫קנה‬,‫יט ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשֻׁהַקּף ְלִדיָרה ְו ִנְכְנסוּ בּוֹ ַמ ִים‬ ‫ ֲאִפלּוּ ֵהם‬,‫ ַוֲאִפלּוּ ִאם ַהָמּקוֹם ֶשׁ ִנְּתַפְּשּׁטוּ ָשׁם הוּא יוֵֹתר ִמֵבּית ָסאַת ִים‬85,‫קנז‬.‫ ֶשֵׁאין ְל ִדּיָרה ְמֻﬠָלּה ִמזּוֹ‬84,‫ַהִדּיָרה‬ 86,‫קנח‬.‫ֲﬠֻמִקּים ַה ְרֵבּה‬ ‫קנט ֲאָבל ִאם ֵאין ְבָּﬠְמָקם ֲﬠָשָׂרה ְטָפִחים‬.‫ ְוהוּא ֶשֵׁיּשׁ ְבָּﬠְמָקם י' ְטָפִחים‬,‫ְוִאם ֵאיָנם ְראוּ ִיים ִלְשִׁתָיּה – ִדּיָנם ִכְּזָרִﬠים‬ 87,‫קס‬.‫ ֶשֵׁאין חוְֹלִקין ְרשׁוּת ְלַﬠְצָמם‬,‫ֲהֵרי ֵהם ְכִּטיט וּ ְרָקק‬ ‫ ִאם ִמְתַלֵקּט י' ְטָפִחים ְבּתוֹ ִהלּוּ ד' ַאמּוֹת – ֵהם ַﬠְצָמם ֶנְחָשׁב ִלְמִחָצּה ֵבּיָנם ִלְשָׁאר‬,‫וְּכֶשֵׁיּשׁ ְבָּﬠְמָקם י' ְטָפִחים‬ ‫קסג‬:‫קסב ְוֵאין ְשָׁאר ַהַקּ ְרֵפּף ֶנֱאָסר ֵמֲחַמת ֶשָׁפּרוּץ לוֹ ְבִּמלּוּאוֹ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"]ה[קסא ְוִסָמּן שנ"ו‬,‫ַהַקּ ְרֵפּף‬ 20 When a karpeif large enough for three seah to be sown in it was not enclosed for the purpose of habitation, and one built a roof over an area in which one seah could be sown, it is permitted to carry in the entire karpeif.88([The rationale is that] we consider the edge of the roof as if it is a partition that descends, closing off [the roofed portion] and separating between the area in which two seah can be sown and [the area where] the third [seah could be sown].)89 [This leniency applies] even if the roof is slanted,90 (in which instance, [generally,] we do not apply the principle [that] the edge of the roof [is a partition that] descends and closes off [the area], as will be explained in sec. 361[:6]. In this instance, [however, our Sages] ruled leniently, [and]) nonetheless considered it as if there is a valid partition at the end of the roofed portion. ‫ )ֶשָׁאנוּ רוִֹאין ֶאת ִפּי ַהִתְּקָרה‬88,‫ ְוֵקָרה ֵבּית ְסָאה – ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹקסד‬,‫כ ַק ְרֵפּף ֵבּית ג' ְסִאין ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬ ‫ ַוֲאִפלּוּ ִאם ַהֵקּרוּי הוּא‬89.(‫ְכִּאלּוּ ִהיא ְמִחָצּה יוֶֹרֶדת ְוסוֶֹתֶמת וַּמְפֶסֶקת ֵבּין ַהב' ֵבּית ְסִאין ַלְשִּׁליִשׁיתקסה‬ ‫ ִמָכּל ָמקוֹם‬,(‫קסז ַכּאן ֵהֵקלּוּ‬,‫ )ֶשֵׁאין אוְֹמ ִרים בּוֹ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם" ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש]ס["א‬90,‫ְמֻשָׁפּעקסו‬ ‫רוִֹאין ְכִּאלּוּקסח ָה ְיָתה ְמִחָצּה ְגמוָּרה ְבּסוֹף ַהֵקּרוּי‬: 21 When [part of a wall around] a karpeif that is exactly the size of beis sasayim and that was not enclosed for the purpose of habitation is [breached, and thus the karpeif becomes] entirely open to a courtyard, it is forbidden [to carry in the karpeif. The rationale is that] the area where the wall is breached increases its size,91 causing it to become larger than beis sasayim. It is permitted [to carry] in the courtyard as long as the opening does not encompass the entire side of the courtyard and is not more than ten cubits [wide],92 (for example, [an instance where] the karpeif is narrow [where it meets the courtyard] and then steadily widens. Were this not to be so, the length [of the karpeif]would be more than twice its breadth, and it is forbidden to carry four cubits in it even if [its wall] is not breached at all.)93 If, however, [the wall of the karpeif] is not breached entirely, but instead, a barrier remains on both sides, the place where [the wall] is breached does not cause [the

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Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...

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size of the karpeif] to be increased. [The rationale is that] the inner edges [of the remaining barrier] are, [in a virtual sense, considered to be] extended and to enclose [the karpeif. The space] beyond the inner edge [of the remaining barrier] is deemed as a domain in its own right. For this reason, it is forbidden to carry from a house to a doorstep if there is not a lintel four [handbreadths] wide above the doorstep, as explained in sec. 346[:8-10].94 (Even if [the wall of the karpeif] is breached in its entirety, [carrying in the karpeif] is not forbidden unless the walls along its length project outward and extend into the inner space of the courtyard, and are set off [at least] three handbreadths from the walls of the length of the courtyard. If that is not the case, it is permitted [to carry inside the karpeif] because of the edges [of the wall] of the courtyard,95 as will be explained in sec. 360[:7].) [See fig. 47.] ‫ ִמְפֵּני ֶשְׁמּקוֹם‬90,‫קסט‬,‫ ַהַקּ ְרֵפּף ָאסוּר‬,‫כא ַק ְרֵפּף ֵבּית ָסאַת ִים ְמֻצְמָצִמים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה ֶשִׁנְּפַרץ ְבִּמלּוּאוֹ ֶלָחֵצר‬ ‫ ְוֶהָחֵצר ֻמֶתֶּרתקעא ִאם ִפּ ְרָצה זוֹ ֵאיָנהּ ָלהּ ְבִּמלּוָּאהּ‬90,‫קע‬.‫ ְוַנֲﬠָשׂה יוֵֹתר ַﬠל ֵבּית ָסאַת ִים‬91,‫ַהְמִּחָצּה ֶשִׁנְּפ ְרָצה ְמַיְתּרוֹ‬ ‫ ֶשִׁאם ל ֹא ֵכן ֲהֵרי ְיֵהא‬, ‫ )וְּכגוֹן ֶשַׁהַקּ ְרֵפּף הוּא ָקָצר ַכּאן וְּלָהְלָאה הוּא ִמְתַרֵחב ְוהוֵֹל‬92,‫ְוֵאיָנהּ יוֵֹתר ִמי' ַאמּוֹתקעב‬ 93.(‫ ְוֵאין ְמַטְלְטִלין בּוֹ ֶאָלּא ְבּד' ַאמּוֹת ֲאִפלּוּ ל ֹא ִנְפ ְרָצה ְכָּללקעג‬,‫ָא ְרכּוֹ ָיֵתר ַﬠל ִפּי ְשַׁנ ִים ְבָּרְחבּוֹ‬ ‫ ְלִפי ֶשֻׁחָדּן ַהְפּ ִניִמי‬,‫קעד‬,‫ ֵאין ְמקוֹם ַהִפּ ְרָצה ְמַיְתּרוֹ‬,‫ֲאָבל ִאם ל ֹא ִנְפַרץ ְבִּמלּוּאוֹ ֶאָלּא ִנְשֲׁארוּ בּוֹ ִגּפּוִּפין ִמַכּאן וִּמַכּאן‬ ‫ ֶשִׁמַּטַּﬠם ֶזה ָאסוּר ְלַטְלֵטל ִמַבּ ִית ָלִאְסֻקָפּה‬,‫ וֵּמֻחָדּן ַהְפּ ִניִמית ְוַלחוּץ הוּא ְרשׁוּת ִבְּפֵני ַﬠְצמוֹ‬,‫ֶשׁל ַהִגּפּוִּפין יוֵֹרד ְוסוֵֹתם‬ 94,‫קעה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‬,'‫ִאם ֵאין ָﬠֶליָה ַמְשׁקוֹף ָרָחב ד‬ (‫קעו ְוֵהם ֻמְפָלִגים ָשׁם‬,‫ַוֲאִפלּוּ ִנְפַרץ ְבִּמלּוּאוֹ – ֵאינוֹ ָאסוּר ֶאָלּא ִאם ֵכּן ָכְּתֵלי ָא ְרכּוֹ בּוְֹלִטים ְו ִנְכָנִסים ְלתוֹ ֲחַלל ֶהָחֵצר‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"סקעז‬95,‫ ֶשִׁאם ל ֹא ֵכן ִנָתּר הוּא ְבִּגפּוֵּפי ֶהָחֵצר‬,‫)ג' ְטָפִחים ִמָכְּתֵלי ֹאֶר ֶהָחֵצר‬:

Fig. 47: A karpeif in which it is forbidden to carry because its walls project into the adjoining courtyard. a) The karpeif; b) The courtyard; c) The place where the wall of the karpeif is breached; d) The edges of the wall of the courtyard; e) The extension of the walls of the karpeif 22 When an entrance from a dwelling was opened to a karpeif larger than beis sasayim that was not enclosed for the purpose of habitation, this entrance is not

12/16/2020, 11:50 AM

Shulchan Aruch: Chapter 358 - The Laws [Clarifying] Which Places Ar...

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effective [in changing the status of the karpeif].96 If afterwards, a second wall [longer] than ten [cubits] was erected for [the karpeif, carrying] is permitted because of this wall that was erected after opening the entrance, since [its presence] nullifies the first wall that was not erected for the purpose of habitation.97 If afterwards, this second wall falls, the karpeif returns to [its original status and carrying inside it is] forbidden. [The logic – that] since [carrying in the karpeif] was permitted, it remains permitted – is not applied, because the original wall is now [once again] effective [in enclosing the area].98 ‫ ְוַאַחר ָכּ ָפַּתח בּוֹ ֶפַּתח ִמֵבּית ִדּיָרה – ֶשֶׁפַּתח ֶזה ֵאינוֹ מוִֹﬠיל‬,‫כב ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬ ‫ ֶשַׁﬠל‬,‫ ְוֻהַתּר ַﬠל ְיֵדי ְמִחָצּה זוֹ ֶשַׁנֲּﬠֵשׂית ַאַחר ְפִּתיַחת ַהֶפַּתח‬,‫ – ְוַאַחר ָכּ ָﬠָשׂה ְמִחָצּה ְשׁ ִנָיּה יוֵֹתר ֵמֶﬠֶשׂר‬96,‫ְכּלוּםקעח‬ ,‫ ְוַאַחר ָכּ ָנְפָלה ְמִחָצּה זוֹ ַהְשּׁ ִנָיּה – ָחַזר ְלִאסּוּרוֹ‬97,‫קעט‬,‫ָיֶדיָה ָבְּטָלה ַהְמִּחָצּה ָה ִראשׁוָֹנה ֶשׁלּ ֹא ָהְיָתה ֲﬠִשָׂיָּתהּ ְלִדיָרה‬ 98,‫קפ‬:‫ ְותוִֹﬠיל לוֹ ַﬠְכָשׁו ְמִחָצּה ָה ִראשׁוָֹנה‬,"‫ְוֵאין אוְֹמ ִרים בּוֹ "הוִֹאיל ְוֻהַתּר – ֻהַתּר‬

12/16/2020, 11:50 AM

Shulchan Aruch: Chapter 359 - The Laws [Governing] a Plot of Land be...

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Shulchan Aruch: Chapter 359 - The Laws [Governing] a Plot of Land behind Homes By Rabbi Schneur Zalman of Liadi

SECTION 359 The Laws [Governing] a Plot of Land behind Homes (1-2) ‫סימן שנט ִדּין ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּים וּבוֹ ב' ְסִﬠיִפים‬: 1 One may carry only four cubits in a lot behind homes1 [when the lot is] larger than beis sasayim and was not enclosed for the purpose of human habitation, as is the law regarding a karpeif2that was not enclosed for the purpose of habitation.3 If, however, [the lot] is only the size of beis sasayim4 [or less than that], it is not governed by the laws of a karpeif. It is permitted to carry [objects] from [the lot] to the home and from the home to [the lot] because, unlike a karpeif, [the lot] is not a separate domain from the house5 even though it was not enclosed for the purpose of habitation. ‫ ְכִּדין‬1,‫ב ֵאין ְמַטְלְטִלין ָבּהּ ֶאָלּא ְבּד' ַאמּוֹת‬,‫א ְרָחָבה ֶשֲׁאחוֵֹרי ַהָבִּתּיםא ְיֵתָרה ַﬠל ֵבּית ָסאַת ִים ְול ֹא ֻהְקָּפה ְלִדיָרה‬ ‫ וֻּמָתּר ְלַטְלֵטל ִמתּוָֹכהּ ַלַבּ ִית‬,‫ ֵאין ָלהּ ִדּין ַק ְרֵפּף‬,4‫ ֲאָבל ִאם ֵאין ָבּהּ ֶאָלּא ֵבּית ָסאַת ִים‬3,‫ג‬.‫ ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬2‫ַק ְרֵפּף‬ ‫ד‬:‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֻהְקָּפה ְלִדיָרה‬5,‫ ְלִפי ֶשֵׁאיָנהּ ְרשׁוּת ְמֻחֶלֶּקת ִמן ַהַבּ ִית ְכּמוֹ ַק ְרֵפּף‬,‫וִּמַבּ ִית ְלתוָֹכהּ‬ 2 If the person [first] opened up an entrance to [the lot] from his home and [only] afterwards enclosed [the lot], even if a threshing floor intervenes between [the lot] and the house, we do not say that the entrance was opened because of the threshing floor and there is no entrance to the lot. Instead, it is assumed that [the entrance] was opened for the [sake of the] lot, and [the lot] is considered as enclosed for the purpose of habitation. It is permitted to carry objects in the entire [lot] even if it is larger than beis sasayim. The reason that we are not [presently] careful about carrying in lots that are found behind homes is that in the present age, it can be assumed that [the lots] were enclosed for the purpose of habitation, as stated in sec. 358[:10] with regard to a karpeif.6 ‫ה ֲאִפלּוּ ִאם ֵישׁ ָשׁם ֹגֶּרן ֵבּיָנהּ ַלַבּ ִית – ֵאין אוְֹמ ִרים ֶשִׁבְּשִׁביל ַהֹגֶּרן הוּא‬,‫ב ְוִאם ָפַּתח ָבּהּ ֶפַּתח ִמֵבּיתוֹ ְוַאַחר ָכּ ִהִקּיָפהּ‬ ‫ וֻּמָתּר ְלַטְלֵטל ְבֻּכָלּהּ‬,‫ ֶאָלּא ְסָתָמא ִנְפַתּח ָל ְרָחָבהז ַוֲהֵרי הוּא ֻמֶקֶּפת ְלִדיָרה‬1,‫ֶשׁ ִנְּפַתּח ֶפַּתח ֶזהו ְוֵאין ַכּאן ֶפַּתח ָל ְרָחָבה‬ ‫ֲאִפלּוּ ִהיא יוֵֹתר ִמֵבּית ָסאַת ִים‬. ‫ח ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫וַּמה ֶשֵּׁאין ָאנוּ ִנְזָה ִרים ִמְלַּטְלֵטל ַבֲּחֵצרוֹת ֶשֲׁאחוֵֹרי ַהָבִּתּים – ִמשּׁוּם ֶשִׁבְּזַמן ַהֶזּה ְסָתָמן ֻמֶקֶּפת ְלִדיָרה‬ 6:‫ְבִּסָמּן שנ"חט ַגֵּבּי ַק ְרֵפּף‬

12/16/2020, 12:14 PM

Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction o...

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Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction of] Barriers [to Enable Carrying] on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 360 The Laws [Governing the Construction of] Barriers [to Enable Carrying] on Shabbos (1-8) ‫סימן שס ִדּין ֶהֵקּף ְמִחצּוֹת ְלַשָׁבּת וּבוֹ ח' ְסִﬠיִפים‬: 1 [The following laws apply when] one person spends Shabbos in an open area:1 If, [on Friday,] he surrounded [the place where he will spend Shabbos] with inferior barriers, e.g., [poles] that run vertically but [are not connected] horizontally or bars that run horizontally but [are not connected] vertically, as will be explained in sec. 362[:10, these barriers] are effective in having the [enclosed area] deemed a private domain in a complete sense according to Scriptural Law, even if [the enclosed area] is several mil in size. Thus, one who throws an object into it from the public domain is liable. Nevertheless, according to Rabbinic Law, [such barriers] are not effective in causing carrying to be permitted within [this area], or from it to [an area that is classified as] a private domain in a complete sense unless [this area] is smaller than beis sasayim.2 [If the enclosure is smaller than beis sasayim, carrying within it] is permitted even in a populated area,3 and even when it was possible for the person to erect complete walls. If, however, the [enclosed area] is larger than beis sasayim, one may only carry four cubits in it, as in a karmelis. If, however, one enclosed the open area with complete walls, it is permitted to carry within [the enclosure] even if it is larger than beis sasayim. [Such an enclosed area] is not comparable to a karpeif that was not enclosed for the purpose of habitation [where carrying is prohibited], because [this area] was enclosed [expressly] to dwell in it on Shabbos. ‫ ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ְוִהִקּיף ְמִחצּוֹת ְגּרוּעוֹתב ְכּגוֹן ְשִׁתי ְבּל ֹא ֵﬠֶרב אוֹ ֵﬠֶרב ְבּל ֹא ְשִׁתי‬1,‫א‬,‫א ָיִחיד ֶשָׁשַּׁבת ְבִּבְקָﬠה‬ ‫ ְוַהזּוֵֹרק ְלתוֹכוֹ ֵמ ְרשׁוּת‬,‫ ֲאִפלּוּ ֵישׁ בּוֹ ַכָּמּה ִמיִלין‬,‫שס"בג ֶשֵׁהן מוִֹﬠילוֹת ַלֲﬠשׂוָֹתהּ ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬ ‫ָהַרִבּים ַחָיּב – ַאף ַﬠל ִפּי ֵכן ִמִדְּבֵרי סוְֹפ ִרים ֵאין מוִֹﬠילוֹת ְלַהִתּיר ַהִטְּלטוּל ְבּתוָֹכן וִּמתּוָֹכן ִל ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ֶאָלּא‬ ‫ ַאף ַﬠל ִפּי ֶשֶׁאְפָשׁר לוֹ ַלֲﬠשׂוֹת ְמִחצּוֹת‬3,‫ה‬,‫ ְוָאז ֻמָתּר ֲאִפלּוּ ָﬠָשׂה ֵכּן ְבּ ִישּׁוּב‬2,‫ד‬,‫ְכֶּשֵׁאין ְבּתוָֹכן ַרק ֵבּית ָסאַת ִים‬ ‫ ֲאָבל ַהַמִּקּיף‬.‫ ֵאין ְמַטְלְטִלין ְבּתוָֹכן ֶאָלּא ְבּד' ַאמּוֹת ְכּמוֹ ְבַּכ ְרְמִלית‬,‫ו ֲאָבל ִאם ֵישׁ ְבּתוָֹכן יוֵֹתר ִמֵבּית ָסאַת ִים‬.‫ְגּמוּרוֹת‬ ‫ ֶשֲׁהֵרי‬,‫ז ְוֵאיָנן ְכַּק ְרֵפּף ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬,‫ ֻמָתּר ְלַטְלֵטל ְבּתוָֹכן ֲאִפלּוּ ֵישׁ ְבּתוָֹכן יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ִבְּמִחצּוֹת ְגּמוּרוֹת‬ ‫ח‬:‫ִהִקּיָפן ָלדוּר ָבֶּהן ְבַּשָׁבּת‬ 2 When, by contrast, a convoy4 camped in an open area and enclosed it with inferior barriers, it is permitted to carry in the entire enclosed area,5 even if [the enclosed area] is very large. [The rationale is that] since there are many people [in the convoy, our Sages] permitted them to carry wherever they need to. “Many people” is defined as no less than three.6 [The above leniency is granted] provided they do not enclose an area larger than what is necessary for their needs.7 [That is defined as an area] having less than beis 12/16/2020, 12:15 PM

Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction o...

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sasayim of empty space, [i.e., space] not necessary for the use of their articles8 and animals. If, however, [an area] beis sasayim is left empty, it is only permitted to carry four cubits in the entire enclosure. [The rationale is that the enclosure] is entirely open to a place in which it is forbidden [to carry], i.e., the [area] beis sasayim in size that is empty. When does the above apply? When [the members of the convoy] enclosed an area larger than that in which six seah [of grain] can be sown.9 If, however, [the members of the convoy] did not enclose an area larger than that in which six [seah of grain] can be sown, even though beis sasayim is left empty – i.e., they only needed an area large enough for four seah [of grain to be sown – carrying] is permitted. [The rationale is that] they are three people and each of them is granted beis sasayim. There are other authorities who differ [and rule stringently]. With regard to actual practice, [since the matter concerns] Rabbinic Law, the more lenient ruling should be followed. ‫ ֶשִׁמּתּוֹ‬1,‫ ֲאִפלּוּ הוּא ֶהֵקּף ָגּדוֹל ְמֹאד – ְמַטְלְטִלים ְבֻּכלּוֹ‬,‫ ֶשָׁחְנָתה ְבִּבְקָﬠה ְוִהִקּיפוָּה ְמִחצּוֹת ְגּרוּעוֹת‬4,‫ב ֲאָבל ַשָׁיָּראט‬ ‫ וִּבְלָבד ֶשׁלּ ֹא ַיִקּיפוּ יוֵֹתר ִמַדּאי ִמְכֵּדי‬5,‫יא‬.‫ ְוֵאין ַרִבּים ְפּחוִּתים ִמָשּׁ שׁ‬.‫ֶשֵׁהם ַרִבּים ִהִתּירוּ ָלֶהםי ְלַטְלֵטל ָכּל ָצ ְרָכּם‬ ‫יד ֲאָבל ִאם ִנְשַׁאר ֵבּית‬.‫ וְּבֶהְמָתּם‬8,‫ ֶשׁלּ ֹא ִיָשֵּׁאר ֵבּית ָסאַת ִים ָפּנוּייב ֶשֵׁאין ָצ ִרי ָלֶהם ְלַתְשִׁמישׁ ְכֵּליֶהםיג‬7,‫ָצ ְרָכּם‬ ‫ ְדַּה ְינוּ ְלֵבית‬,‫ ֶשֲׁהֵרי הוּא ָפּרוּץ ְבִּמלּוּאוֹ ְלָמקוֹם ָהָאסוּר‬8,‫ָסאַת ִים ָפּנוּי – ֵאין ְמַטְלְטִלין ְבָּכל ַהֻמָּקּףטו ֶאָלּא בד' ַאמּוֹת‬ ‫ָסאַת ִים ַהָפּנוּי‬. ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּשַׁאר ֵבּית‬,‫ ֲאָבל ִאם ל ֹא ִהִקּיפוּ ָיֵתר ַﬠל ֵשׁשׁ‬9.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהִקּיפוּ יוֵֹתר ַﬠל ֵשׁשׁ ְסִאין‬ ‫טז ְוֵישׁ‬.‫ ֵכּיָון ֶשֵׁהם ְשׁ ָשׁה וְּלָכל ֶאָחד ֵישׁ לוֹ ָסאַת ִים‬,‫ ֶשֵׁאין ָצ ִרי ָלֶהם ֶאָלּא ד' ְסִאין – ֻמָתּר‬,‫ָסאַת ִים ָלֶהם ָפּנוּי‬ ‫יח‬:‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫יז וְּלִﬠְנַין ֲהָלָכה‬.‫חוְֹלִקין‬ 3 When, by contrast, two people camp in an open area, they are governed by the same laws as one person. The two together are granted only beis sasayim [in which they may carry], even though they [may] require a larger area. If [the two Jews] are accompanied by a non-Jew, [the non-Jew’s] presence does not cause it to be considered as if they are a convoy [of three or more travelers].10 There are authorities who maintain that the same ruling applies [if the two Jews are accompanied by] a minor. ‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְצ ִריִכים‬,‫ ְוֵאין ִלְשֵׁניֶהם ַיַחד ֶאָלּא ֵבּית ָסאַת ִים ִבְּלָבד‬7,‫יט‬,‫ג ֲאָבל ְשַׁנ ִים ֶשָׁחנוּ ְבִּבְקָﬠה – ִדּיָנם ְכָּיִחיד‬ ‫כ‬.‫ְליוֵֹתר‬ 10:‫ ְוֵישׁ אוְֹמ ִריםכב ֶשׁהוּא ַהִדּין ְלָקָטן‬10,‫כא‬.‫ ֵאינוֹ ִמְצָטֵרף ִﬠָמֶּהם ִלְהיוֹת ַשָׁיָּרא‬,‫ְוִאם ֵישׁ ִﬠָמֶּהם ָנְכ ִרי‬ 4 When there were three [travelers], they enclosed an area for all their needs that encompassed more than beis sasayim, and one [traveler] died on Shabbos, the [remaining two] are permitted [to carry in the entire enclosure] throughout that entire Shabbos. [The rationale is that] inasmuch as they were permitted to do so when Shabbos entered, the license remains [valid the entire Shabbos].11 If there were two [travelers] who enclosed an area larger than beis sasayim, and other [travelers] joined them on Shabbos, [the two original travelers and their guests] are forbidden [to carry more than four cubits in that enclosure during that Shabbos], since they were forbidden to do so at the onset of Shabbos. The [status of the enclosure at the onset of] Shabbos determines [the ruling for the entire Shabbos].

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‫ ֵכּיָון‬8,‫כג‬,‫ וֵּמת ֶאָחד ֵמֶהן ְבַּשָׁבּת – ֻמָתּ ִרים ָכּל ַהַשָּׁבּת ֻכָּלּהּ‬,‫ ְוִהִקּיפוּ ָכּל ָצ ְרָכּם יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ד ָהיוּ ְשׁ ָשׁה‬ 11,‫כה‬.‫כד ְוהוִֹאיל ְוֻהְתָּרה – ֻהְתָּרה‬,‫ֶשׁ ִנְּכְנָסה ַשָׁבּת ְבֶּהֵתּר‬ ‫כז‬,‫ ֵכּיָון ֶשׁ ִנְּכ ְנָסה ַשָׁבּת ְבִּאסּוּר‬8,‫כו‬,‫ ְוִנתּוְֹספוּ ֲﬠֵליֶהם ְבַּשָׁבּת – ֲאסוּ ִרים‬,‫ ְוִהִקּיפוָּה יוֵֹתר ִמֵבּית ָסאַת ִים‬,‫ָהיוּ ְשַׁנ ִים‬ ‫ֶשַׁהַשָּׁבּת גּוֶֹרֶמת‬: 5 [The following laws apply when] three [travelers] made separate enclosures next to each other, [intending] to dwell in [the enclosures] on Shabbos, and established an eruv12 among themselves:13 If the outer [enclosures] are wide and the middle enclosure is narrow, the middle enclosure will be entirely open to the outer enclosures.14 The outer [enclosures, by contrast], will not be open entirely to the middle enclosure.15 Instead, [the outer enclosures See fig. 48.] have protrusions that extend outward on either side. [Accordingly,] the [residents of the] outer enclosures “rule” over [the person in] the middle one. It is considered as if [the residents of the outer enclosures] dwell in [the middle enclosure] as well. Hence, the three [enclosures] are [grouped] together. [The rationale is that] there is no divider separating between [the resident of the middle enclosure] and [those in the outer enclosures], for his [i.e., the middle] enclosure is entirely open to theirs. Thus, it is as if [the person in the middle enclosure] is located in a corner of the [two outer enclosures], for he does not have a distinct domain. Therefore, they are [all] permitted to carry in the middle [enclosure], even if it is very large,16 since it is [as if] a convoy [camped] there.17 [Moreover,] it is even permitted [for all the travelers] to carry in the outer [enclosures], for [the outer enclosures] are considered as courtyards for the middle [enclosure], which is considered a dwelling for [the people in the outer enclosures], since they became a convoy within [the middle enclosure]. There are authorities who maintain that [carrying in] the outer [enclosures] is permitted only when they are less than beis sasayim in size, since [the outer enclosures] are not a single domain with each other because of the protrusions that separate between them. [Therefore,] if one of [the residents of the outer enclosures] enclosed an area larger than beis sasayim, even [the resident of] the middle [enclosure] is forbidden [to carry in his enclosure], because [that area] is entirely open to a place [where it is] forbidden [to carry]. However, [the resident of] the other outer area that is only beis sasayim or less [in size] is permitted [to carry in his enclosure]. With regard to actual practice, [since the matter concerns] Rabbinic Law, the more lenient ruling should be followed. ‫ ִאם ַהִחיצוֹ ִנים ְרָחִבים‬13,‫כט‬,‫ ַיַחד‬12‫כח ְוֵﬠ ְרבוּ‬,‫ ְוִהִקּיפוּ ָכּל ֶאָחד ְלַﬠְצמוֹ ֶזה ְבַּצד ֶזה ָלדוּר ָבֶּהם ְבַּשָׁבּת‬,‫ה ָהיוּ ְשׁ ָשׁה‬ ‫ ֶאָלּא‬15‫ ְוַהִחיצוִֹנים ֵאיָנם ְפּרוִּצים ְבִּמלּוָּאם ָלֶאְמָצִﬠי‬14,‫ ֶשׁ ִנְּמָצא ָהֶאְמָצִﬠי ָפּרוּץ ְבִּמלּוּאוֹ ְלַהִחיצוִֹנים‬,‫ְוָהֶאְמָצִﬠי ָקָצר‬ ‫ל ְדַּה ְינוּ ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ ֵהם‬,‫ֵישׁ ָלֶהם ִגּפּוִּפים עוְֹדִפים ָﬠָליו ִמַכּאן וִּמַכּאן – ֲהֵרי ִדּיּוֵּרי ַהִחיצוֹ ִנים מוְֹשִׁלים ָבֶּאְמָצִﬠי‬ ‫ ַוֲהֵרי‬,‫ ֵכּיָון ֶשׁ ִנְּפַרץ ָלֶהם ְבִּמלּוּאוֹ‬,‫ ֶשֲׁהֵרי ֵאין ְמִחָצּה ַלֲחצוֹץ ֵבּינוֹ ְלֵביָנם‬,‫ ַוֲהֵרי ֵישׁ ְשׁ ָשׁה ְבַּיַחד‬,‫ַגּם ֵכּן ָדּ ִרים ְבּתוֹכוֹ‬ ‫ ֵכּיָון‬16,‫ וְּלִפיָכ ֻמָתּ ִרים ְלַטְלֵטל ָבֶּאְמָצִﬠי ֲאִפלּוּ הוּא ָגדוֹל ַה ְרֵבּה‬.‫ ֶשֵׁאינוֹ חוֵֹלק ְרשׁוּת ְלַﬠְצמוֹ‬,‫הוּא ְכֶּקֶרן ָז ִויּוֹת ָלֶהם‬ ‫לב ֶשׁהוּא ֵבּית ִדּיָרה‬,‫לא ְלִפי ֶשֵׁהם ֶנְחָשִׁבים ְכָּחֵצר ְלָהֶאְמָצִﬠי‬,‫ ְוַאף ַבִּחיצוֹ ִנים ֻמָתּ ִרים ְלַטְלֵטל‬17.‫ֶשַׁנֲּﬠשׂוּ בּוֹ ַשָׁיָּרא‬ ‫ ֶשַׁנֲּﬠשׂוּ בּוֹ ַשָׁיָּרא‬,‫ָלֶהם‬. ‫ ִמְפֵּני ִגּפּוֵּפיֶהם‬,‫ ֶשֲׁהֵרי ֵהם ֵאיָנם ְרשׁוּת ַאַחת ֶזה ִﬠם ֶזה‬,‫ְוֵישׁ אוְֹמ ִריםלג ֶשַׁהִחיצוֹ ִנים ֵאיָנם ֻמָתּ ִרים ֶאָלּא ַﬠד ָסאַת ִים‬ ‫ ֶשֲׁהֵרי הוּא ָפּרוּץ ְבִּמלּוּאוֹ ְלָמקוֹם‬,‫ ַגּם ָהֶאְמָצִﬠי ָאסוּר‬,‫ ְוִאם ֶהֵקּף ֶאָחד ֵמֶהם יוֵֹתר ִמָסּאַת ִים‬.‫ַהַמְּפִסיִקין ֵבּיֵניֶהם‬ ‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫לה וְּלִﬠ ְנַין ֲהָלָכה‬.‫ ֻמָתּר‬,‫ ֶשֵׁאין בּוֹ ֶאָלּא ָסאַת ִים‬,‫לד ֲאָבל ַהִחיצוֹן ַהֵשּׁ ִני‬.‫ָהָאסוּר‬:

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Fig. 48: A narrow enclosure whose projections jut into wider enclosures on either side. a) The outer enclosures; b) The middle enclosures; c) The portions of the wall of the middle enclosure that extend into the outer enclosure; d) The portions of the wall of the outer enclosures that extend on either side of the middle enclosure 6 [In the above situation, different laws apply] if the middle [enclosure] is wider than the outer ones, in which instance, the outer [enclosures] are entirely open to the middle one and the middle [enclosure] has protrusions extending beyond [the outer enclosures] on either side. If there is one person dwelling in each of [the enclosures], each person is granted only beis sasayim. [It can]not [be said that] the residents of the outer [enclosures] are located in the middle one, since [the middle enclosure] is not open to [the outer ones] in its entirety. Instead, the middle enclosure is considered part of both of [the outer enclosures], since [the outer enclosures] are entirely open to [the middle enclosure]. Thus, there are only two residents in each of the outer [enclosures] – i.e., the resident of the outer [enclosure] and the resident of the middle one, since [the two residents of] the outer [enclosures] are not joined with each other, because the protrusions of the middle [enclosure] separate between them.18 If one of the outer [enclosures] is larger than beis sasayim, only [the resident of that enclosure] is forbidden [to carry. The resident of] the middle [enclosure] is not forbidden, because his [enclosure] has protrusions that set it off. Needless to say, [the resident of] the other outer [enclosure is also permitted]. [The leniencies in the above rulings apply] provided the opening between the middle [enclosure] and the outer ones is not larger than ten cubits, because an opening of that [size] causes a prohibition, as will be explained in sec. 362[:18].19 If, however, the middle [enclosure] is larger than beis sasayim,20 even [the residents of] the outer [enclosures] are forbidden [to carry], because [their enclosures] are entirely open to [the middle enclosure]. [Different laws apply,] however, if there is [only] one person in each of the outer [enclosures] and two people [are present] in the middle one, or two [people are present] in each of the outer [enclosures] and one [person is present] in the middle [enclosure]. The [residents of] the two outer enclosures are granted [the license to carry] for all their needs. [The rationale is that] it is considered as if the resident(s) 12/16/2020, 12:15 PM

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of the middle [enclosure] are present in both of [the outer enclosures] and thus, [it is as if] there are three people together in each [enclosure. Hence,] even [the residents of] the middle [enclosure] are permitted [to carry] for all their needs, because [that enclosure] is considered as a courtyard for the outer [enclosures] according to the first opinion explained [above].21 ‫ ְוָהֶאְמָצִﬠי ֵישׁ לוֹ ִגּפּוִּפים‬14,‫ ֶשׁ ִנְּמְצאוּ ַהִחיצוִֹנים ְפּרוִּצים ְבִּמלּוָּאם ָלֶאְמָצִﬠי‬13,‫ו ְוִאם ָהֶאְמָצִﬠי ָרָחב ֵמַהִחיצוִֹנים‬ ‫ ֶשֲׁהֵרי‬,‫ ֵאין נוְֹת ִנין ְלָכל ֶאָחד ֶאָלּא ֵבּית ָסאַת ִים‬,‫עוְֹדִפים ֲﬠֵליֶהם ִמַכּאן וִּמַכּאן – ִאם ָיִחיד ְבֶּזה ְוָיִחיד ְבֶּזה ְוָיִחיד ְבֶּזה‬ ‫ ֶשֵׁהם ְפּרוִּצים לוֹ‬,‫ ֶאָלּא ָהֶאְמָצִﬠי הוּא ְבָּכל ֶאָחד ֵמֶהם‬,‫ ֵכּיָון ֶשׁהוּא ֵאינוֹ ָפּרוּץ ְבִּמלּוּאוֹ‬,‫ִדּיּוֵּרי ַהִחיצוִֹנים ֵאיָנם ָבֶּאְמָצִﬠי‬ ‫ ֶשַׁהִחיצוֹ ִנים ֵאיָנם ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ִמְפֵּני ִגפּוֵּפי‬,‫ ְו ִנְמָצא ֶשֵׁאין ְבָּכל ֶאָחד ֵמֶהם ֶאָלּא ְשַׁנ ִים – הוּא ְוָהֶאְמָצִﬠי‬,‫ְבִּמלּוָּאם‬ ‫ ְוָהֶאְמָצִﬠי ֵאינוֹ‬,‫ ְוִאם ֶאָחד ֵמַהִחיצוֹ ִנים יוֵֹתר ִמֵבּית ָסאַת ִים – הוּא ְלַבדּוֹ ָאסוּר‬18,‫לו‬.‫ָהֶאְמָצִﬠי ַהַמְּפִסיִקין ֵבּיֵניֶהם‬ ‫לז ְוֵאין ָצ ִרי לוַֹמר ַהִחיצוֹן ַהֵשִּׁני‬,‫ ֵכּיָון ֶשֵׁיּשׁ לוֹ ִגּפּוִּפין ַהַמְּפִסיִקין‬,‫ֶנֱאָסר‬. ‫לח ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ֶשִׁהיא ִפּ ְרָצה אוֶֹסֶרת‬,‫וִּבְלָבד ֶשׁלּ ֹא ְתֵהא ַהִפּ ְרָצה ֶשֵׁבּין ֶאְמָצִﬠי ַלִחיצוֹ ִנים ְיֵתָרה ֵמֶﬠֶשׂר ַאמּוֹת‬ 19,‫לט‬.‫שס"ב‬ ‫מ‬.‫ ֵכּיָון ֶשֵׁהם ְפּרוִּצים לוֹ ְבִּמלּוָּאם‬,‫ – ַגּם ַהִחיצוֹ ִנים ֲאסוּ ִרים‬20‫ֲאָבל ִאם ָהֶאְמָצִﬠי יוֵֹתר ִמֵבּית ָסאַת ִים‬ ‫ אוֹ ְשַׁנ ִים ְבָּכל ֶאָחד ֵמַהִחיצוֹ ִנים ְוָיִחיד ָבֶּאְמָצִﬠי – נוְֹתִנים ִלְשַׁנִים‬,‫ֲאָבל ִאם ָיִחיד ְבָּכל ֶאָחד ֵמַהִחיצוֹ ִנים וְּשַׁנ ִים ָבֶּאְמָצִﬠי‬ ‫ ַוֲהֵרי ֵהם ְשׁ ָשׁה ְבַּיַחד ְבָּכל ֶאָחד‬,‫ ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ ִדּיּוֵּרי ָהֶאְמָצִﬠי ֵהם ְבָּכל ֶאָחד ֵמֶהם‬,‫ַהִחיצוֹ ִנים ָכּל ָצ ְרָכּן‬ ‫ ְלִפי ֶשׁהוּא ֶנְחָשׁב ְכָּחֵצר ַלִחיצוֹ ִניםמב ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬,‫ ְוַגם ָבֶּאְמָצִﬠי ֻמָתּ ִרים ָכּל ָצ ְרָכּן‬13,‫מא‬.‫ֵמֶהם‬ 21,‫מג‬:‫ֶשׁ ִנְּתָבֵּאר‬ 7 All the above applies when the two walls of the length of the narrow enclosure, which is entirely open [to the adjacent enclosure], jut out and enter into the inner space of the wide [enclosure. See fig. 48.] If not, it is not [considered as if the enclosures are] entirely open, for [a side of] an enclosure, a courtyard, or a house, is not considered as entirely open unless the entire wall of the width [of that area] ceases to exist. [Different rules apply] if, by contrast, the wall [along] the width of the [wider enclosed area] is longer than the empty space [of the narrow area], extending [at least] a handbreadth further on both sides.22 [If one side of the wider area] was breached to the [full] measure of [the narrow area’s] inner space and the handbreadth-long strips [that extend] on either side remain – even if those strips do not enter into the inner space between the walls [along] the length [of the area], but rather are present only on the outside – this is not considered as open entirely. [See fig. 49. The rationale is that] there remain small protrusions from the breached wall [on either of its sides]. Even though these protrusions are not visible to a person inside the enclosure, courtyard, or house which has an entirely open [side], since they would be visible to a person standing outside [of the narrow enclosure, i.e., a person standing within the wider enclosure], they are considered as strips [that remain on the sides of] the open portion, just as a lechi23is valid for a lane [even when] it is visible only from outside the [area] and not from inside the [area], as will be explained in sec. 363[:11]. Accordingly, in this instance as well, one standing outside the narrow enclosure – i.e., within the wider enclosure – will see these wider strips that extend on either side of the open portion as the remnants and protrusions of the wall [that would have enclosed] the width of the narrow portion. [Thus, it is as if] only [the wall’s] middle portion is breached.24 In contrast, when the walls [along] the length of the narrow [enclosure] jut out and enter into the inner space of the wider [enclosure], it is obvious that the protrusions [on the side] are not part of the wall [that would have enclosed] the width of the

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‫‪Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction o...‬‬

‫‪narrow [enclosure].25 [The above applies] provided the ends of the walls that jut‬‬ ‫‪out [into the middle enclosure] are separated from the wall [along] the length of the‬‬ ‫‪wider enclosure next to them by [at least] three handbreadths, i.e., the protrusions‬‬ ‫‪[extending on either side of the breached wall] are each [at least] three‬‬ ‫‪handbreadths long. If, however, [the ends of the walls of the narrow enclosure] are‬‬ ‫‪not three handbreadths distant [from the wall of the wider enclosure], they are‬‬ ‫‪considered as attached and part of the wall [along] the length of the wider‬‬ ‫‪[enclosure], and the space between them is deemed as closed.26 Thus, there are‬‬ ‫‪protrusions for the narrow enclosure, i.e., from the ends of the walls [along] its‬‬ ‫‪length [that reach] until the walls [along] the length of the wider portion, for [these‬‬ ‫‪walls] are less than three handbreadths [apart] on either side. [As a result, the wall‬‬ ‫‪of the narrow enclosure] is not entirely open.‬‬ ‫ז ְוָכל ֶזה ְכֶּשְׁשֵּׁני ָכְּתֵלי ֹאֶר ַהַקּ ְרֵפּף ַהָקָּצר ַהָפּרוּץ ְבִּמלּוּאוֹ ֵהם בּוְֹלִטים ְו ִנְכָנִסים ְלתוֹ ָחָלל ָהָרָחב‪,‬מד ֶשִׁאם ל ֹא ֵכן‬ ‫ֵאין זוֹ ִפּ ְרָצה ְבִּמלּוָּאהּ‪ֶ ,‬שֵׁאינוֹ ִנְקֵראת ִפּ ְרָצה ְבִּמלּוָּאהּ ֶאָלּא ִאם ֵכּן ִנְפַרץ ָכּל ֹכֶּתל ָרְחבּוֹ ֶשׁל ַק ְרֵפּף אוֹ ָחֵצר אוֹ ַבּ ִית‪,‬‬ ‫ֲאָבל ִאם ָהָיה ֹכֶּתל ָהֹרַחב ָאֹר ֵמֲחַלל ָהֹרַחב וּבוֵֹלט ֶטַפח ְלַכאן ְוֶטַפח ְלַכאן‪ְ 22,‬ו ִנְפַרץ ְכִּמַדּת ֶהָחָלל‪ְ ,‬ו ִנְשַׁתֵּיּר ִמֶמּנּוּ‬ ‫ַהַפּס ֶטַפח ֶשִׁמַּכּאן וַּפס ֶטַפח ֶשִׁמַּכּאן‪,‬מה ַאף ֶשֵׁאין ַהַפִּסּין בּוְֹלִטין ְלַצד ַהְפּ ִנים ְלתוֹ ֶהָחָלל ֶשֵׁבּין ָכְּתֵלי ֹאֶר ֶאָלּא ְלַצד‬ ‫חוּץ – ֵאין זוֹ ִפּ ְרָצה ְבִּמלּוָּאהּ‪ ,‬הוִֹאיל ְו ִנְשַׁתּ ְיּרוּ ִגּפּוִּפים ְקַטִנּים ֵמַהֹכֶּתל ַה ִנְּפָרץ‪ְ .‬וַאף ֶשִׁגּפּוִּפים ֵאלּוּ ֵאיָנן ִנ ְרִאין ְלִמי‬ ‫ֶשׁעוֵֹמד ִבְּפִנים ְבּתוֹ ַהַקּ ְרֵפּף אוֹ ֶהָחֵצר אוֹ ַהַבִּית ַה ִנְּפָרץ ְבִּמלּוּאוֹ‪ֵ ,‬כּיָון ֶשֵׁהם ִנ ְרִאים ְלִמי ֶשׁעוֵֹמד ַבּחוּץ – ִנדּוֹ ִנין ִמשּׁוּם‬ ‫ַפִּסּין ַלִפּ ְרָצה‪,‬מו ְכּמוֹ ֶשַׁהֶלִּחי‪ַ 23‬ה ִנּ ְרֶאה ִמַבּחוּץ ְול ֹא ִמִבְּפ ִנים ִנדּוֹן ִמשּׁוּם ֶלִחי ְלָמבוֹי‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ג‪.‬מז‬ ‫ְוִאם ֵכּן ַגּם ֵכּן ַכּאן ֲהֵרי ָהעוֵֹמד חוּץ ַלַקּ ְרֵפּף ַהָקָּצר‪ְ ,‬דַּה ְינוּ ְבּתוֹ ַק ְרֵפּף ָהָרָחב‪ִ ,‬נ ְרִאין לוֹ ֵאלּוּ ִגּפּוִּפים ָה ְרָחִבים‬ ‫ָהעוְֹדִפים ִמַכּאן וִּמַכּאן ַלִפּ ְרָצה ְכִּאלּוּ ֵהם ִשׁיּוּ ִרין ְוִגפּוִּפין ִמֹכֶּתל ָהֹרַחב ֶשׁל ַהָקָּצר‪ְ ,‬ול ֹא ִנְפַרץ ֶאָלּא ְבֶּאְמָצעוֹ‬ ‫ִבְּלָבד‪.‬מח‪24,‬‬ ‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשָׁכְּתֵלי ָא ְרכּוֹ ֶשׁל ַהָקָּצר בּוְֹלִטים ְוִנְכָנִסים ְלתוֹ ֶהָחָלל ָהָרָחב‪,‬מט ֲאַזי ִנָכּר ְו ִנ ְרֶאה ֶשַׁהִגּפּוִּפים ַהָלּלוּ ֵאיָנם‬ ‫ִמֹכֶּתל ָרְחבּוֹ ֶשׁל ַהָקָּצר‪.‬נ‪ְ 25,‬והוּא ֶשָׁראֵשׁי ְכָּתִלים ֵאלּוּ ַהבּוְֹלִטים ָשָׁמּה ֵהם ֻמְפָלִגים ָשׁם ג' ְטָפִחים‪ְ 24‬בֹּרַחב ִמן ָכְּתֵלי‬ ‫ֹאֶר ַק ְרֵפּף ָהָרָחב ֶשְׁבִּצָדּם‪,‬נא ְכּגוֹן ֶשׁ ִגּפּוִּפים ֵאלּוּ ֵישׁ ְבֹּאֶר ָכּל ֶאָחד ֵמֶהם ג' ְטָפִחים‪ֲ .‬אָבל ִאם ֵאיָנם ֻמְפָלִגים ֵמֶהם ג'‬ ‫ְטָפִחים‪ֲ ,‬הֵרי ֵהם ִכְּלָבִדים וְּסִניִפים ָשׁם ְלַצד ָכְּתֵלי ֹאֶר ָהָרָחב‪ְ ,‬וָהֲא ִויר ֶשֵׁבּיֵניֶהם הוּא ְכָּסתוּם‪ְ 26.‬וִנְמָצא ֶשֵׁיּשׁ ָשׁם‬ ‫ִגּפּוִּפים ְלַק ְרֵפּף ַהָקָּצר‪ְ ,‬דַּה ְינוּ ֵמָראֵשׁי ָכְּתֵלי ָא ְרכּוֹ ַﬠד ָכְּתֵלי ֹאֶר ָהָרָחב‪ֶ ,‬שֵׁהם ָפּחוֹת ִמג' ְטָפִחים ִמַכּאן וָּפחוֹת ִמג'‬ ‫ְטָפִחים ִמַכּאן‪ְ ,‬וֵאין ַכּאן ִפּ ְרָצה ְבִּמלּוָּאהּ‪:‬נב‬

‫‪Fig. 49: A narrow enclosure with wider enclosures on either side. a) The outer‬‬ ‫‪enclosures; b) The middle enclosures; c) The portions of the wall of the outer‬‬

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Shulchan Aruch: Chapter 360 - The Laws [Governing the Construction o...

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enclosures that extend on either side of the middle enclosure 8 Whenever a wall is not open in its entirety, each [of the enclosures] is considered as a domain in its own right. [Hence, the residents of] each [enclosure are allowed to carry] only in [an area that is no larger than] beis sasayim. If one of [the enclosures] is larger than beis sasayim, it is only forbidden [to carry in that enclosure]. It is, [however,] permitted [to carry in] the other [enclosures], because [the other enclosures] are not entirely open to each other and there is no opening larger than ten [cubits].27 ‫ ְוֵאין נוְֹת ִנים ָלֶהם ְבָּכל ֶאָחד ֵמֶהם ֶאָלּא ֵבּית‬,‫ ֲהֵרי ָכּל ֶאָחד ְוֶאָחד ְרשׁוּת ְלַﬠְצָמן‬,‫ח ְוָכל ֶשֵׁאין ָשׁם ִפּ ְרָצה ְבִּמלּוָּאהּ‬ ‫ ֵכּיָון ֶשֵׁאיָנם ְפּרוִּצים ֶזה ְלֶזה‬,‫נג ְוִאם ֵישׁ ְבֶּאָחד ֵמֶהם יוֵֹתר ִמֵבּית ָסאַת ִים – הוּא ְלַבדּוֹ ָאסוּר ְוַהְשָּׁאר ֻמָתּ ִרים‬.‫ָסאַת ִים‬ 27,‫נד‬:‫ ְוֵאין ְבִּפ ְרָצה יוֵֹתר ֵמֶﬠֶשׂר‬,‫ְבִּמלּוָּאם‬

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Shulchan Aruch: Chapter 361 - The Laws [Governing] a Roof that Borde...

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Shulchan Aruch: Chapter 361 - The Laws [Governing] a Roof that Borders on a Public Domain By Rabbi Schneur Zalman of Liadi

SECTION 361 The Laws [Governing] a Roof that Borders on a Public Domain (1-6) (1-8) ‫סימן שסא ִדּין ַגּג ַהָסּמוּ ִל ְרשׁוּת ָהַרִבּים וּבוֹ ו' ְסִﬠיִפים‬: 1 [The following laws apply to] a roof that borders on a public domain:1 [If] it is not ten handbreadths high on the side that borders on the public domain, but it is ten [handbreadths] high on its other sides which are located in a courtyard, it is a private domain in a complete sense according to Scriptural Law. Nevertheless, since [the portion of the roof bordering the public domain] is within a ten [handbreadth height] of the public domain2 and many people use it – they place hats and small utensils on it – [the roof] bears a resemblance to a public domain.3 It is [therefore] forbidden for the roof’s owner to use [the roof] from the courtyard,4 unless he makes a permanent ladder [leading] to it from his courtyard. Then, [by doing so, the owner] reveals his intent – that he is removing the roof from the influence of [the passersby in] the public domain. Instead, it is convenient for [the owner] to use [the roof] for his own purposes.5 [See fig. 50. Placing] a ladder there temporarily, however, does not remove [the roof from the influence of the public domain]. Since [the owner] will ultimately remove the ladder, it is as if [the ladder] does not exist.6 ‫ וִּבְשָׁאר ְצָדִדין ֶשֶׁבָּחֵצר הוּא ָגבוַֹהּ‬,‫ ְוֵאינוֹ ָגבוַֹהּ י' ְטָפִחיםב ְבִּצדּוֹ ֶשִׁבּ ְרשׁוּת ָהַרִבּים‬1,‫א ַגּג ַהָסּמוּ ִל ְרשׁוּת ָהַרִבּיםא‬ ‫ ְוַרִבּים‬2‫ הוִֹאיל ְוהוּא ְבּתוֹ ֲﬠָשָׂרה ִל ְרשׁוּת ָהַרִבּים‬,‫ד ְוַאף ַﬠל ִפּי ֵכן‬.‫ֲﬠָשָׂרהג – ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִהיא ִמן ַהתּוָֹרה‬ ‫ ְוָאסוּר ְלַבַﬠל ַהַגּג ְלִהְשַׁתֵּמּשׁ בּוֹ‬3,‫ – ֲהֵרי ֶזה ִכּ ְרשׁוּת ָהַרִבּים‬1,‫ ֶשַׁמּ ִנּיִחים בּוֹ כּוָֹבִﬠים ְוֵכִלים ְקַט ִנּיםה‬,‫ִמְשַׁתְּמִּשׁים בּוֹ‬ ‫ז ֶשָׁאז ִגָּלּה ַדְﬠתּוֹ ֶשִׁסֵּלּק ְלַגג ֶזה ִמֹכַּח ְרשׁוּת ָהַרִבּים ֶאָלּא נוַֹח לוֹ‬,‫ ַﬠד ֶשַׁיֲּﬠֶשׂה לוֹ ֻסָלּם ָקבוַּﬠ ֵמֲחֵצרוֹ‬4,‫ֵמָחֵצרו‬ 6,‫ט‬:‫ ְכּמוֹ ֶשֵׁאינוֹ הוּא‬,‫ ֶשֵׁכּיָון ֶשׁסּוֹפוֹ ִלטּוֹל ַהֻסָּלּם‬,‫ ֲאָבל ֻסָלּם ֲﬠַראי – ֵאין ַכּאן ִסלּוּק‬5,‫ח‬.‫ְלִהְשַׁתֵּמּשׁ ְבַּﬠְצמוֹ ָﬠָליו‬

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Shulchan Aruch: Chapter 361 - The Laws [Governing] a Roof that Borde...

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Fig. 50: A house that adjoins the public domain. a) The roof, 20 handbreadths above the courtyard; b) An embankment 14 handbreadths high, separating the public domain from the house and the courtyard; c) The public domain; d) The courtyard 2 What is meant by a permanent ladder? One that is affixed there both on Shabbos and during the week. If, however, [the ladder] is affixed there only on Shabbos and not during the week, or the reverse, it is not considered [a] permanent [ladder].7 ‫יא ֵאין ֶזה‬, ‫ ֲאָבל ִאם ְקָבעוֹ ְלַשָׁבּת ְול ֹא ְלֹחלי אוֹ ְלֵהֶפ‬.‫ב ְוֵאיֶזהוּ ֻסָלּם ָקבוַּﬠ? ֹכּל ֶשְׁקָּבע]וֹ[ ָשׁם ֵבּין ְלַשָׁבּת ֵבּין ְלֹחל‬ 7:‫ָקבוַּﬠ‬ 3 If, however, [the roof] is [also] raised [ten handbreadths] on the side [bordering] on the public domain, not even a ladder is necessary.8 If, however, [the roof] is less than ten [handbreadths high on both sides of the roof, i.e.,] on the side [above] the public domain [and] on the side [adjoining] the courtyard, even though the inner space of the home [between the floor and the roof] is ten handbreadths [high],9 the roof is not deemed a private domain, but rather a karmelis, and a ladder is not at all effective [in having the roof deemed as the owner’s domain].10 8,‫יב‬. ‫ ֲאִפלּוּ ֻסָלּם ֵאין ָצ ִרי‬,‫ג ֲאָבל ִאם ִמִצּדּוֹ ֶשִׁבּ ְרשׁוּת ָהַרִבּים הוּא ָגבוַֹהּ‬ – 9‫יג ַאף ַﬠל ִפּי ֶשַׁהַבִּית ֶשְׁבּתוֹכוֹ ֵישׁ בּוֹ י' ְטָפִחים‬,‫ֲאָבל ִאם ֵאינוֹ ָגבוַֹהּ ֲﬠָשָׂרה ֵבּין ִמַצּד ְרשׁוּת ָהַרִבּים ֵבּין ִמַצּד ֶהָחֵצר‬ 10,‫יד‬:‫ ְוֵאין ֻסָלּם מוִֹﬠיל לוֹ ְכָּלל‬,‫ ֶאָלּא ַכּ ְרְמִלית הוּא‬,‫ֵאינוֹ ִנְקֵראת ַﬠל ַהַגּג ְרשׁוּת ַהָיִּחיד‬ 4 When a courtyard opens up entirely11 – or has an opening of more than ten cubits – to a public domain, the place where the wall [is open] is deemed as “an area adjacent to a public domain,”12 which is categorized as a karmelis.13 It is permitted to bring [an object] from the courtyard to the place where the wall [is open], but not to the public domain, nor to a private domain, nor [to carry] more than four cubits [in the courtyard itself. The rationale is that] a courtyard that is open to a public domain is considered as a karmelis, for it is like a corner adjacent to a public domain, as explained in sec. 345[:20]. If [a courtyard] is open to a karmelis, it is deemed a karmelis according to Rabbinic Law. (Even though, according to Scriptural Law, [the courtyard] is a private 12/16/2020, 12:17 PM

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domain, it is permitted to carry from [the courtyard] to [an area that is] a karmelis in a complete sense14 for the reason explained in sec. 346[:6-7].)15 If, however, the open portion [of the wall] is less than ten [cubits wide] and [the courtyard] is not entirely open [from this side], it does not cause [carrying] to be forbidden, because [the open portion] is considered as an entrance.16 12‫ אוֹ ְבָּיֵתר ֵמֶﬠֶשׂר ַאמּוֹתטז ִל ְרשׁוּת ָהַרִבּים – ְמקוֹם ְמִחָצּהיז ִנדּוֹן ְכִּצֵדּי ְרשׁוּת ָהַרִבּים‬11‫ד ָחֵצר ֶשִׁנְּפ ְרָצהטו ְבִּמלּוָּאהּ‬ ‫יח ֲאָבל ל ֹא ִל ְרשׁוּת ָהַרִבּיםיט ְול ֹא ִל ְרשׁוּת ַהָיִּחידכ ְול ֹא‬,‫ וֻּמָתּר ְלַטְלֵטל ִמתּוֹ ֶהָחֵצר ִלְמקוֹם ַהְמִּחָצּה‬13,‫ֶשֵׁהן ַכּ ְרְמִלית‬ ‫כא ֶשֲׁהֵרי הוּא ְכֶּקֶרן ָז ִוית‬,‫ ִמְפֵּני ֶשׁתּוֹ ֶהָחֵצר ֶשׁ ִנְּפ ְרָצה ִל ְרשׁוּת ָהַרִבּים ַנֲﬠָשׂה ַגם ֵכּן ַכּ ְרְמִלית‬,‫ְלחוּץ ְלד' ַאמּוֹת‬ ‫כב‬.‫ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ַהְסּמוָּכה ִל ְרשׁוּת ָהַרִבּים‬ ‫כג ֻמָתּר‬,‫ ַאף ֶשׁהוּא ְרשׁוּת ַהָיִּחיד ִמן ַהתּוָֹרה‬,‫ ֲהֵרי הוּא ַכּ ְרְמִלית ִמִדְּבֵרי סוְֹפ ִרים ) ְוַאף ַﬠל ִפּי ֵכן‬,‫ְוִאם ִנְפ ְרָצה ְלַכ ְרְמִלית‬ (15,‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"וכה‬14,‫ְלַטְלֵטל ִמֶמּנּוּ ְלַכ ְרְמִלית ְגּמוָּרהכד‬. 16,‫כו‬:‫ ִמְפֵּני ֶשִׁהיא ְכֶּפַתח‬,‫ֲאָבל ִאם ַהִפּ ְרָצה ִהיא ָפּחוֹת ֵמֶﬠֶשׂר ְוֵאיָנהּ ְבִּמלּוָּאהּ – ֵאיָנהּ אוֶֹסֶרת‬ 5 If [the wall around a courtyard] is breached in a corner, i.e., there is open space on both sides [of the walls that would meet] at the corner, even [an opening] that is less than ten [cubits wide17 causes carrying] to be forbidden. [The rationale is that] it is not common to make an entrance at a corner.18 Similar [laws apply] if [the walls of] a house are breached at their corner19[and open] to a public domain or a karmelis.20Even [an opening] that is less than ten [cubits wide causes carrying] to be forbidden, provided the roof is also open above the corner, i.e., the remainder of [the roof] runs diagonally from one wall to the wall next to it. In such an instance, the principle “the edge of the roof descends and closes off [the area]”21 is not applied. [The reason this principle is not applied is] because its [motivating] rationale is that [when an open part of a wall is covered by a roof], it appears as an entrance. [That rationale is not applicable in the case at hand,] because it is not at all common to make an entrance in a corner. When, however, an opening [in a wall] is not at a corner, the principle “the edge of the roof descends and closes off [the area]” is applied, even if [the opening] is more than ten [cubits wide], as long as [the wall] is not entirely [open]. There are authorities who maintain that even if [the side of an enclosure] is open in its entirety – [indeed,] even if two adjoining sides [of an enclosure] are entirely open, [when] there is a roof above them, the principle, “the edge of the roof descends and closes off [the area],” is applied,22 provided there remain two adjoining walls. If, by contrast, two [opposite] sides [of an enclosure] are entirely open – or [have openings wider] than ten [cubits, even though] there are two complete walls on the [other] opposite sides,23 the principle “the edge of the roof descends and closes off [the area]” is not applied, since there is open space and a passageway from one opening to the other.24 Fundamentally, the halachah follows this view. Nevertheless, it is desirable [to be stringent] and give weight to the first opinion, as stated in sec. 346[:12]. ,‫ ָאסוּר‬17‫ ֲאִפלּוּ ְבָּפחוֹת ֵמֶﬠֶשׂר‬,‫ ְדַּה ְינוּ ֶשַׁהִפּ ְרָצה תּוֶֹפֶסת ִמְשֵׁתּי רוּחוֶֹתיָה ֵאֶצל ַהָזּ ִויּוֹת‬,‫ה ִאם ִנְפ ְרָצה ְבֶּקֶרן ָז ִוית ַמָמּשׁ‬ 18,‫כז‬.‫ְלִפי ֶשֵׁאין ֶדֶּר ַלֲﬠשׂוֹת ֶפַּתח ְבֶּקֶרן ָז ִוית‬ ‫ ָאסוּר ִאם ַגּם‬19‫ ֲאִפלּוּ ְבָּפחוֹת ֵמֶﬠֶשׂר‬20,‫כט‬,‫ ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‬19,‫ְוֵכן ֵבּית ֶשׁ ִנְּפַרץ ְבֶּקֶרן ָז ִוית ַמָמּשׁכח‬ ‫ ֶשָׁאז ֵאין אוְֹמ ִרים בּוֹ "ִפּי ִתְקָרה יוֵֹרד‬,‫ ַﬠד ֶשַׁה ִנְּשָׁאר הוּא ַבֲּאַלְכסוֹן ִמֹכֶּתל ֶזה ְלֹכֶתל ֶשֶׁאְצלוֹ‬,‫ַהֵקּרוּי ִנְפַרץ ֵמַﬠל ַהָזּ ִוית‬

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‫‪Shulchan Aruch: Chapter 361 - The Laws [Governing] a Roof that Borde...‬‬

‫ְוסוֵֹתם"‪,‬ל‪ְ 21,‬לִפי ֶשַׁהַטַּﬠם ֶשׁאוְֹמ ִרים "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם" הוּא ִמשּׁוּם ֶשׁדּוֶֹמה ְלֶפַתח‪ ,‬וְּבֶקֶרן ָז ִוית ֵאין ֶדֶּר‬ ‫ַלֲﬠשׂוֹת ָשׁם ֶפַּתח ְכָּלל‪.‬לא‬ ‫ֲאָבל ֶפַּתח ֶשֵׁאיָנהּ ְבֶּקֶרן ָז ִוית אוְֹמ ִרים ָבּהּ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם"‪ֲ ,‬אִפלּוּ ִהיא ְיֵתָרה ֵמֶﬠֶשׂרלב‪ַ 19,‬רק ֶשֵׁאיָנהּ‬ ‫ְבִּמלּוָּאהּ‪.‬לג‪19,‬‬ ‫ְוֵישׁ אוְֹמ ִריםלד ֶשֲׁאִפלּוּ ִהיא ְבִּמלּוָּאהּ‪ֲ ,‬אִפלּוּ ִנְפ ְרצוּ ב' ְמִחצּוֹת זוֹ ֵאֶצל זוֹ ְבִּמלּוָּאםלה ְוִנְשַׁאר ֵקרוּי ֲﬠֵליֶהם – אוְֹמ ִרים‬ ‫בּוֹ "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם"‪ִ 22‬אם ִנְשָׁאר ָשׁם ב' ְמִחצּוֹת ְדּבוּקוֹת זוֹ ְבּזוֹ‪.‬לו ֲאָבל ִאם ִנְפ ְרצוּ ב' ְמִחצּוֹת זוֹ ְכֶּנֶגד זוֹ‬ ‫ְבִּמלּוָּאהּ אוֹ ְבּיוֵֹתר ֵמֲﬠָשָׂרה‪ְ ,‬ו ִנְשָׁאר ב' ְמִחצּוֹת ְשֵׁלמוֹת זוֹ ְכֶּנֶגד זוֹלז‪ֵ – 23,‬כּיָון ֶשֵׁיּשׁ ֵבּיֵניֶהם ִפּלּוּשׁלח ְוַקַפּ ְנַדּ ְרָיאלט‬ ‫ִמִפּ ְרָצה זוֹ ְלִפ ְרָצה ֶשְׁכֶּנ ְגָדּהּ‪ֵ ,‬אין אוְֹמ ִרים ָבֶּהן "ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם"‪ְ 24.‬וֵכן ִﬠָקּר‪.‬מ ְוַאף ַﬠל ִפּי ֵכן טוֹב ָלחוּשׁ‬ ‫ִלְסָבָרא ָה ִראשׁוָֹנה‪,‬מא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"ו‪:‬מב‬ ‫‪6 There are authorities who maintain that the principle, “the edge of the roof‬‬ ‫‪descends and closes off [the area],” is not applied – even if only one side of a‬‬ ‫‪structure is open – unless the roof is four handbreadths wide.25‬‬ ‫‪There are other authorities who maintain that [for this principle to be applied], the‬‬ ‫‪roof must not be slanted like our roofs are today, for then they do not have edges‬‬ ‫”‪and [our Sages] only said “the edge of the roof descends and closes off [the area‬‬ ‫‪and that is not applicable in this instance.26‬‬ ‫ו ֵישׁ אוְֹמ ִריםמג ֶשֵׁאין ִפּי ִתְקָרה יוֵֹרד ְוסוֵֹתם ֲאִפלּוּ ְלִפ ְרָצה ֶשֵׁמּרוַּח ֶאָחד‪ֶ ,‬אָלּא ִאם ֵכּן ֵישׁ ְבֹּרַחב ַהֵקּרוּי ד'‬ ‫ְטָפִחים‪.‬מד‪25,‬‬ ‫ְוֵישׁ אוְֹמ ִריםמה ֶשָׁצּ ִרי ַגּם ֵכּן ֶשׁלּ ֹא ְיֵהא ִפּי ַהִתְּקָרה ְמֻשָׁפּע ְכַּגִגּין ֶשָׁלּנוּ‪,‬מו ֶשָׁאז ֵאין ָבֶּהם ֶפּה‪ְ ,‬ול ֹא ָאְמ ִריָנן ֶאָלּא "ִפּי‬ ‫ִתְקָרה יוֵֹרד ְוסוֵֹתם"‪26:‬‬

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Shulchan Aruch: Chapter 362 - Which Partitions are Defined as Walls [t...

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Shulchan Aruch: Chapter 362 - Which Partitions are Defined as Walls [to Permit] Carrying [within their Confines] By Rabbi Schneur Zalman of Liadi

SECTION 362 Which Partitions are Defined as Walls [to Permit] Carrying [within their Confines] ‫סימן שסב ֵאיֶזה ְמִחָצּה ָקרוּי ְמִחָצּה ְלַטְלֵטל וּבוֹ כ"ב ְסִﬠיִפים‬: 1 All walls that were not made for the purpose of habitation, [i.e., for people to dwell] within them – [the latter phrase refers to walls with entrances through which people] enter and depart on a regular basis (see sec. 358[:6] with regard to a karpeif) – [are not considered as valid walls.1 This includes:] a) [walls constructed] to protect [items] stored within them, b) [walls constructed] to abide inside them while guarding fields,2 but not to dwell in [the enclosure] during both the day and the night, instead [these walls were constructed] only to take shelter in their shade when the sun beats down upon [a watchman], (by contrast, a hut in which a watchman dwells [both] day and night is deemed a totally acceptable dwelling, as explained in sec. 358[:6]), similarly, c) walls constructed simply for the purpose of concealment, for example, walls constructed by builders who work in the sun and make [temporary] walls to protect themselves from the sun, and also, d) an exedra3 that is built in an orchard, (for these walls are also not used in an ongoing and consistent manner, [i.e., the exedra is not made] to take shelter in its shade even for one day and one night in an ongoing and consistent manner; instead, [such a shelter is used] only [infrequently], when the sun beats down. When, however, walls are constructed [for daily use, if] even for [but] one day and one night, they are considered a totally acceptable dwelling, as explained in sec. 360[:1].)4 [True,] all the walls mentioned above are considered walls in a complete sense according to Scriptural Law – even when they enclose [an area of] several mil5 – and thus, one who throws an object into [these walls] from the public domain is liable.6 Nevertheless, according to Rabbinic Law, one may not carry more than four cubits within them if they enclose an area larger than beis sasayim, because they are not considered as having been enclosed for the purpose of habitation. Even so, it is permitted to carry throughout an enclosure [of one of the types described above] that is beis sasayim or less. ‫ ֶאָלּא‬1,(‫א ְדַּה ְינוּ ִלְכ ִניָסה ִויִציָאה ָתִּמידב )ַﬠֵיּן ִסָמּן שנ"חג ַגֵּבּי ַק ְרֵפּף‬,‫א ָכּל ְמִחצּוֹת ֶשׁלּ ֹא ַנֲﬠשׂוּ ְכֵּדי ָלדוּר ְבּתוָֹכן‬ ‫ ֶשֵׁאינוֹ ָדר ָבּה יוָֹמם ָוַל ְיָלה ֶאָלּא ִמְסתּוֵֹפף ְבִּצָלּהּ‬2,‫ה‬,‫ אוֹ ֵליֵשׁב ְבּתוָֹכן ִלְשׁמוֹר ַהָשּׂדוֹת‬1,‫ִלְשׁמוֹר ַמה ֶשַׁיּ ִנּיחוּ ְבּתוָֹכןד‬

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‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ִבְּלָבד ְכֶּשַׁהַחָמּה עוֶֹמֶדת ָﬠָליוו )ֲאָבל ֻסָכּה ֶשָׁדּר ָבּהּ ַהשּׁוֵֹמר יוָֹמם ָוַל ְיָלה – ִדּיָרה ְמֻﬠָלּה ִהיא‬ ‫ ְכּגוֹן ַהַבָּנִּאים ֶשׁבּוֹ ִנים ַבַּחָמּה ְועוִֹשׂין ְמִחָצּה ְלָהֵגן ֲﬠֵליֶהם ִמְפֵּני‬1,‫ח‬,‫ ְוֵכן ְמִחצּוֹת ָהֲﬠשׂוּ ִיין ִלְצ ִניעוּת ְבָּﬠְלָמא‬,(‫שנ"חז‬ ‫ ֶשׁבּוִֹנים ְבּתוֹ ַהַפּ ְרֵדּסי )ֶשַׁתְּשִׁמישׁ ְמִחָצּה זוֹ ַגּם ֵכּן ֵאינוֹ ָקבוַּﬠיא ְלִהְתלוֵֹנן ְבִּצָלּהּ ֲאִפלּוּ יוֹם‬3‫ט ְוֵכן ָהַאְכַסְדָרה‬,‫ַהַחָמּה‬ ‫יב‬,‫ ֲאָבל ְמִחָצּה ָהֲﬠשׂוָּיה ְליוֹם ְוַל ְיָלה ֶאָחד – ִדּיָרה ְמֻﬠָלּה ִהיא‬,‫ ֶאָלּא ְכֶּשַׁהַחָמּה קוֶֹדֶרת ִבְּלָבד‬,‫ְוַל ְיָלה ֶאָחד ִבְּקִביעוּת‬ (4,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"סיג‬. ‫ ֲאִפלּוּ ֵישׁ ְבּתוָֹכן‬6,‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְמִחצּוֹת ְגּמוּרוֹת ִמן ַהתּוָֹרה ְוַהזּוֵֹרק ְלתוָֹכן ֵמ ְרשׁוּת ָהַרִבּים ַחָיּביד‬,‫ְוָכל ְמִחצּוֹת ֵאלּוּ‬ ,‫ ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ֵאין ְמַטְלְטִלין ְבּתוָֹכן ֶאָלּא ְבּד' ַאמּוֹת ִאם ֵישׁ ְבּתוָֹכן יוֵֹתר ִמֵבּית ָסאַת ִים‬5,‫טו‬,‫ַכָּמּה ִמיִלין‬ ‫טז‬:‫ ֻמָתּר ְלַטְלֵטל ְבָּכל ַהֻמָּקּף‬,‫ ֲאָבל ַﬠד ֵבּית ָסאַת ִים ְוַﬠד ִבְּכָלל‬.‫ִמְפֵּני ֶשֵׁהן ֵאיָנן ֲחשׁוּבוֹת ֻמָקּפוֹת ְלִדיָרה‬ 2 Accordingly,7 when the branches of a tree [or trees]8 descend and surround the tree[s] in its entirety,9 they are considered as [forming] a wall if they descend lower than three handbreadths above the ground10 and the ends [of the branches] that are connected to the tree are [at least] ten handbreadths high.11 [The branches] are considered as [forming totally valid] walls, and it is permitted to carry inside [this enclosure] even though it was not constructed for the sake of habitation. [The above applies] provided one fills the space between the branches with wood or straw, and ties them there so that the wind does not move them. [This is necessary] because any wall that cannot stand firmly in the face of an ordinary wind12 is not a [valid] wall.13 The same ruling applies if [the branches] are not ten handbreadths high where they are attached to the tree; they are ten [handbreadths] high only in their middle of their span, i.e., they are bow-shaped. The entire [area] that is ten [handbreadths] high must comprise [an area measuring] four [handbreadths] by four [handbreadths]. If [the space beneath the branches] is not four [handbreadths] by four [handbreadths in area without including the portion] that is less than ten [handbreadths high, the status of this space is downgraded] and it is deemed a karmelis.14 ‫ ְוִﬠָקָּרן ְבָּמקוֹם‬10,‫ ִאם ֵאיָנם ְגּבוִֹהים ג' ְטָפִחים ִמן ָהָאֶרץיז‬9,‫ ֶשֲׁﬠָנָפיו יוֹ ְרִדין ְלַמָטּה ָכּל ְסִביבוֹ‬8‫ ִאיָלן‬7 ‫ב ְלִפיָכ‬ ‫יח – ֲהֵרי ֵהם ֲחשׁוִּבים ְמִחָצּה וֻּמָתּר ְלַטְלֵטל ְבּתוָֹכן ַאף ַﬠל ִפּי ֶשׁלּ ֹא ַנֲﬠשׂוּ‬11‫ֶשְׁמֻּחָבּ ִרים ָלִאיָלן הוּא ָגבוַֹהּ י' ְטָפִחים‬ ‫ְלִדיָרה‬. ‫ ֶשָׁכּל ְמִחָצּה ֶשֵׁאיָנהּ‬,‫ְוהוּא ֶשׁ ְיַּמֵלּא ָהֲא ִויר ֶשֵׁבּין ָהֲﬠָנִפים ְבֵּﬠִצים אוֹ ְבַּקשׁיט ִויַקְשֵּׁרםכ ָשׁםכא ְכֵּדי ֶשׁלּ ֹא ְיִניֵדם ָהרוַּח‬ 13 ,‫כב‬.‫ ֵאיָנהּ ְמִחָצּה‬12‫ְיכוָֹלה ַלֲﬠמוֹד ְבּרוַּח ְמצוָּיה‬ .‫ ֶשֲׁﬠשׂוּ ִיים ְכֶּקֶשׁת‬,‫ ֶאָלּא ֶשָׁבֶּאְמַצע ֵהם ְגּבוִֹהים ֲﬠָשָׂרה‬,‫ְוהוּא ַהִדּין ִאם ֵאין ְגּבוִֹהים י' ְטָפִחים ְבָּמקוֹם ֶשְׁמֻּחָבּ ִרים ָלִאיָלן‬ ‫ ֶשִׁאם ֵאין ֵבּיֵניֶהם ד' ֶאָלּא ִמְלַּמָטּה ֵמֲﬠָשָׂרה ְוֵאיַל – ֲהֵרי ֵהן‬,‫ְוָצ ִרי ֶשְׁיֵּהא ֵבּיֵניֶהם ד' ַﬠל ד' ְבָּכל ֹגַּבהּ ֲﬠָשָׂרה‬ 14 ,‫כג‬:‫ְכַּכ ְרְמִלית‬ 3 All the above applies when [the space under the tree or trees] is beis sasayim [or less]. However, it is forbidden to [carry under a tree or trees] if [that space] is more than beis sasayim.15 [This applies] even if the person planted the tree[s] initially for that reason16 – i.e., for its branches to serve as a wall around [this area] so that carrying will be permitted there. [The person’s actions] are not at all effective, since [the “walls”]17 were not made to dwell within their [confines], but rather to take shelter under [their] shade so that he could guard the fields.18 [A different rule applies] if, by contrast, [the enclosure] was made [explicitly with the intent of] dwelling within it19 – even if [the tree] was not planted with the intent of dwelling under it, but one filled the space between the branches with straw 12/16/2020, 12:44 PM

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with that intent. If the majority of the wall consists of the straw placed there with the intent of [making] a dwelling, it is as if the entire wall was made for the purpose of habitation, and one may carry [in the enclosure] even if [the area] is larger than beis sasayim. (It is permitted [to carry in the enclosure] even if [the space filled by] the straw is not more than ten [handbreadths] wide. And if [the space the straw fills] is more than ten [handbreadths] wide, it is permitted [to carry in the enclosure] even if [that space] does not constitute the majority of the wall, as explained in sec. 358[:7].)20 ‫ ְכֵּדי‬16,‫כה‬, ‫ ַוֲאִפלּוּ ָנַטע ָהִאיָלן ִמְתִּחָלּה ְלֵשׁם ָכּ‬15,‫כד‬.‫ ֲאָבל יוֵֹתר ִמֵבּית ָסאַת ִים – ָאסוּר‬,‫ג ְוָכל ֶזה ַﬠד ֵבּית ָסאַת ִים‬ ‫ ָלדוּר בּוֹ ֶאָלּא ְלִהְסתּוֵֹפף‬17‫ ֵכּיָון ֶשֵׁאינוֹ ָﬠשׂוּי‬,‫ ְלַהִתּיר ָשׁם ַהִטְּלטוּל – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ֶשׁ ִיְּהיוּ ֲﬠָנָפיו ְמִחצּוֹת ְסִביבוֹ‬ ‫ ֶאָלּא ֶשִׁמֵּלּא ַקשׁ‬,‫ ַוֲאִפלּוּ ל ֹא ְנָטעוֹ ִמְתִּחָלּה ְכֵּדי ָלדוּר בּוֹ‬19,‫ ֲאָבל ִאם הוּא ָﬠשׂוּי ָלדוּר בּוֹ‬18,‫כו‬.‫ְבִּצלּוֹ ִלְשׁמוֹר ַהָשּׂדוֹת‬ ,‫ ֲהֵרי ֶזה ְכִּאלּוּ ָכּל ַהֹדֶּפן ָﬠשׂוּי ְלִדיָרה‬,‫ֵבּין ָהֲﬠָנִפים ְכֵּדי ָלדוּר בּוֹכז – ִאם ֹרב ַהֹדֶּפן ִמן ַהַקּשׁ ַהְמַמֵלּא ָשׁם ְלִדיָרה‬ ,‫ ְוִאם ֵישׁ ְבָּרְחבּוֹ יוֵֹתר ֵמֶﬠֶשׂר‬.‫וְּמַטְלְטִלין ָשׁם ֲאִפלּוּ ְבּיוֵֹתר ִמָסּאַת ִיםכח )ַוֲאִפלּוּ ֶשֵׁאין ְבֹּרַחב ַהַקּשׁ יוֵֹתר ֵמֶﬠֶשׂר – ֻמָתּר‬ 20:(‫כט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"חל‬,‫ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֹרב ַהֹדֶּפן – ַגּם ֵכּן ֻמָתּר‬ 4 When one constructs a wall five handbreadths high on top of a mound that is five handbreadths high, [the enclosed area] on [the mound] is deemed a private domain21 in all contexts.22 [The rationale is that] there is a barrier ten handbreadths [high around the mound] – i.e., the five handbreadths of [the mound’s] height, concerning which the principle of gud asik is applied, i.e., the sides of the mound itself are considered to have been extended upward, as explained in sec. 345[:1], and the five handbreadths of the wall. An actual wall and [a virtual wall that depends on the principle of] gud [asik] may be combined [to produce a valid barrier]. A “wall” that comes into being as a matter of course, i.e., it was not made [with the intent that it serve] as a wall,23 is acceptable in all contexts. ‫ ְלָכל‬21,‫ ְוָﬠָשׂה ָﬠָליו ְמִחָצּה ה' ְטָפִחים – ֲהֵרי ֶזה ַﬠל ַגָּבּיו ְרשׁוּת ַהָיִּחיד ְגּמוָּרהלא‬,‫ד ֵתּל ֶשָׁגּבוַֹהּ ה' ְטָפִחים‬ "‫ ֶשׁאוְֹמ ִרים בּוֹ "גּוּד ַאֵסּק ְמִחָצּה‬,‫ ַה ְינוּ ה' ְטָפִחים ִמן ֹגַּבהּ ַﬠְצמוֹ‬,‫ ֶשֲׁהֵרי ֵישׁ ַכּאן ְמִחָצּה י' ְטָפִחים‬22,‫לב‬,‫ָדָּבר‬ ‫ ֶשַׁהְמִּחָצּה ְו"גוּד" ִמְצָט ְרִפין‬,‫לד ְוה' ְטָפִחים ִמן ַהְמִּחָצּה‬,‫לג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ְלַמְﬠָלה‬. ‫ – ְכֵּשָׁרה ְלָכל ָדָּבר‬23 ,‫לה ְדַּה ְינוּ ֶשׁלּ ֹא ַנֲﬠֵשׂית ְלֵשׁם ְמִחָצּהלו‬,‫ְמִחָצּה ָהעוֶֹמֶדת ֵמֵאֶליָה‬: 5 A “wall” that was unintentionally made on Shabbos24 is acceptable in all contexts. If [the “wall”] was made intentionally, it is considered as a “wall” as a stringency, i.e., one who throws [an object] from within [its enclosure] into the public domain is liable, but not for the sake of leniency, i.e., to allow carrying inside25 [the domain that was purposely created on Shabbos]. This is a penalty.26 When does the above apply? When there was no “wall” there at the onset of the Shabbos. If, however, there had been a “wall” there originally, [and the person] removed it and then replaced it, even intentionally, [the enclosure] reverts to its original status and [hence, carrying within the enclosure] is permitted. ‫ ְלַחֵיּב ַהזּוֵֹרק ִמתּוָֹכהּ ִל ְרשׁוּת‬,‫ ְבֵּמִזיד – ְמִחָצּה ִהיאלז ְלַהֲחִמיר‬.‫ ְכֵּשָׁרה ְלָכל ָדָּבר‬24,‫ה ְמִחָצּה ֶשַׁנֲּﬠֵשׂית ְבַּשָׁבּת ְבּשׁוֵֹגג‬ ‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ָה ְיָתה ָשׁם‬26,‫לט‬.‫ ִמשּׁוּם ְקָנס‬25,‫לח‬,‫ ְלַהִתּיר ַהִטְּלטוּל ְבּתוָֹכהּ‬,‫ ֲאָבל ל ֹא ְלָהֵקל‬,‫ָהַרִבּים‬ ‫מ‬:‫ ֲאָבל ִאם ָה ְיָתה ָשׁם ֶוֱהִסיָרהּ ְוָחַזר ַוֲﬠָשָׂאה – ֲאִפלּוּ ְבֵּמִזיד ָחְזָרה ְלֶהֵתָּרהּ ָה ִראשׁוֹן‬.‫ְמִחָצּה ְכָּלל ִבְּתִחַלּת ַהַשָּׁבּת‬ 6 All the above applies when the “wall” is located in a public domain or a karmelis, and a private domain is established there as a result [of its enclosure on Shabbos. Different laws apply] however, if, even without the “wall” [made on Shabbos], there

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exist other “walls” which cause [the domain] to be deemed a private domain in a complete sense according to Scriptural Law, but it is forbidden to carry there according to Rabbinic Law.27 [In such an instance], even if the wall did not exist at the onset of the Shabbos and was intentionally made on Shabbos, it is effective [and] carrying is permitted [within the enclosure]. If [there was a wall that enables carrying to be permitted] around [such an enclosure] at the onset of Shabbos, but it fell afterwards, [carrying] is permitted [within the formerly enclosed area] even if [the wall] was not rebuilt [later. The rationale is that] since even without that [wall], there are other walls, we apply the principle:28 Since license [to carry was] granted for [this] Shabbos, the license remains. ‫ ֲאָבל ִאם ַגּם ְבּל ֹא ְמִחָצּה זוֹ‬.‫ ְוַﬠל ָיָדהּ ַנֲﬠָשׂה ָשׁם ְרשׁוּת ַהָיִּחיד‬,‫ו ְוָכל ֶזה ְכֶּשַׁהְמִּחָצּה ִהיא ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְבַּכ ְרְמִלית‬ ‫ ֶאָלּא ֶשָׁהָיה ָאסוּר ְלַטְלֵטל ָשׁם ִמִדְּבֵרי‬,‫ ֶשַׁﬠל ָיָדן ַנֲﬠָשׂה ָשׁם ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬,‫ֵישׁ ָשׁם עוֹד ְמִחצּוֹת‬ ‫מא ַוֲאִפלּוּ ל ֹא ָה ְיָתה ִבְּתִחַלּת ַהַשָּׁבּתמב ְוַנֲﬠֵשׂית ְבַּשָׁבּת ְבֵּמִזיד‬,‫ – מוֶֹﬠֶלת ְמִחָצּה זוֹ ְלַהִתּיר ְלַטְלֵטל ָשׁם‬27‫סוְֹפ ִרים‬. ‫ ֶשֵׁכּיָון ֶשַׁגּם ִמַבְּלָﬠֶדיָה ֵישׁ ָשׁם‬,‫ְוִאם ָה ְיָתה ָשׁם ִבְּתִחַלּת ַהַשָּׁבּת ְוָנְפָלה ַאַחר ָכּ – ֻמָתּר ֲאִפלּוּ ל ֹא ָחְזָרה ְוַנֲﬠֵשׂית ְכָּלל‬ ‫מג‬:"‫ ֻהְתָּרה‬,‫ "ַשָׁבּת – ֵכּיָון ֶשֻׁהְתָּרה‬28‫ ֲהֵרי ָאנוּ אוְֹמ ִרים‬,‫עוֹד ְמִחצּוֹת‬ 7 What is implied? Two or three people made an enclosure29 with mats [placed] around them in a public domain or in a karmelis, and they also made separations [with mats] between their individual [places. The people] did not make an eruv [to join their individual places]. Thus, each person was permitted to carry [only] in his place. On Shabbos, the mats [that separated] between their [individual places] were rolled up.30 [See fig. 51. In such a situation,] we apply the principle: Since license [to carry was] granted for [this] Shabbos, the license remains,31 for even without the mats between their [domains, the entire area] was a private domain in a complete sense because of the original mats. Ifthere were no mats spread out between their [separate domains] before Shabbos, although they were spread out on Shabbos, even intentionally, they are [all] permitted [to carry throughout the entire area].32 If, however, the mats [forming] the outer [enclosure] were spread out on Shabbos in intentional [violation of the Shabbos prohibitions], they are not effective [in causing carrying in the entire enclosure to be permitted] unless they had already been spread out at the onset of Shabbos, were [then] rolled close, and then spread out again. [In such an instance, if the mats] were not spread out again, we do not apply the principle: Since license [to carry was] granted for [this] Shabbos, the license remains. [The rationale is that] there are no “walls” separating between [the areas in which the people dwell] and the public domain or the area that is a karmelis in a complete sense.33 (By contrast, even though a karpeif that is larger than beis sasayim, andthat was not enclosed for the purpose of habitation is deemed a karmelis according to Rabbinic Law, it is a private domain according to Scriptural Law. Hence, [with regard to such an area] we do apply the principle: Since license [to carry was] granted for [this] Shabbos, the license remains, as stated in sec. 360[:4].) ‫מה ְוִהְבִדּילוּ ַגּם‬,‫ ְבַּמְחְצָלאוֹת ְסִביבוֵֹתיֶהםמד ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְבַּכ ְרְמִלית‬29‫ז ֵכּיַצד? ְכּגוֹן ְשַׁנ ִים אוֹ ְשׁ ָשׁה ֶשִׁהִקּיפוּ‬ ‫ – ָאנוּ אוְֹמ ִרים‬30‫מו וְּבַשָׁבּת ִנְגְללוּ ַהַמְּחְצָלאוֹת ֶשֵׁבּיֵניֶהם‬,‫ ְוָהָיה ָכּל ֶאָחד ֻמָתּר ְלַטְלֵטל ְבֶּשׁלּוֹ‬,‫ ְול ֹא ֵﬠ ְרבוּ ַיַחד‬,‫ֵבּיֵניֶהם‬ ‫ ֵכּיָון ֶשַׁגּם ִמַבְּלֲﬠֵדי ַהַמְּחְצָלאוֹת ֶשֵׁבּיֵניֶהם ָה ְיָתה ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ַﬠל ְיֵדי‬31,‫מז‬,"‫"ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬ ‫ַמְחְצָלאוֹת ָה ִראשׁוֹנוֹת‬. 12/16/2020, 12:44 PM

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32 ,‫מח‬.‫ ֲאִפלּוּ ְבֵּמִזיד – ֻמָתּר‬,‫ ְו ִנְפ ְרסוּ ְבַּשָׁבּת‬,‫ְוִאם ֹקֶדם ַהַשָּׁבּת ל ֹא ָהיוּ ַמְחְצָלאוֹת ְפּרוּסוֹת ֵבּיֵניֶהם‬ ‫ ֶאָלּא ִאם ֵכּן ָהיוּ ְכָּבר ְפּרוּסוֹת ִבְּתִחַלּת ַהַשָּׁבּת ְוִנְגְללוּ‬,‫ֲאָבל ַמְחְצָלאוֹת ַהִחיצוֹנוֹת ֶשִׁנְּפ ְרסוּ ְבַּשָׁבּת ְבֵּמִזיד ֵאיָנן מוִֹﬠילוֹת‬ ‫ הוִֹאיל ְוֵאין ַכּאן ְמִחצּוֹת‬,"‫ ֵאין אוְֹמ ִרים ָבֶּהם "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬,‫מט ְוִאם ל ֹא ָחְזרוּ ְוִנְפ ְרסוּ‬.‫ְוָחְזרוּ ְו ִנְפ ְרסוּ‬ 33 ,‫נ‬.‫ַהַמְּפִסיקוֹת ֵבּין ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית ְגּמוָּרה‬ (‫ ֵכּיָון ֶשִׁמּן ַהתּוָֹרה הוּא‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ְכַּכ ְרְמִלית ִמִדְּבֵרי סוְֹפ ִרים‬,‫ֲאָבל ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"סנא‬,"‫) ְרשׁוּת ַהָיִּחיד ְגּמוָּרה – אוְֹמ ִרים בּוֹ "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬:

Fig. 51: Enclosures made with mats. a) A public domain; b) A enclosure made by one person; c) An enclosure made by a second person; d) An enclosure made by a third person; e) The mats used to make the inner enclosures that were later rolled up; f) The mats used to make the outer enclosures 8 Similarly, when two ships at sea were tied together and an eruv was established between them and[later their connection] was severed on Shabbos, we do not apply the principle: Since license [to carry was] granted for [this] Shabbos, the license remains. [The rationale is that] since [their connection] was severed, it is as if the sea is intervening between [the ships], as stated in sec. 355[:8], and the sea is a karmelis in a complete sense.34 If, however, [the ships] were tied together again [on Shabbos]– even in purposeful [violation of the Shabbos laws] – the original license [to carry between them] is restored,35 since both of [the ships] were private domains even without [their being connected].36 ‫נב וְּבַשָׁבּת ִנְפְסקוּ – ֵאין אוְֹמ ִרים ָבֶּהן "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה‬,‫ח ְוֵכן ְשֵׁתּי ְסִפינוֹת ֶשַׁבָּיּם ֶשֵׁהן ְקשׁוּרוֹת זוֹ ְבּזוֹ ְוֵﬠ ְרבוּ ַיַחד‬ ‫נד ְוַהָיּם הוּא ַכּ ְרְמִלית‬,‫נג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ה‬,‫ ְלִפי ֶשְׁכֶּשׁ ִנְּפְסקוּ ֲהֵרי ֶזה ְכִּאלּוּ ַהָיּם ַמְפִסיק ֵבּיֵניֶהן‬30,"‫ֻהְתָּרה‬ ‫ ֵכּיָון ֶשִׁמַּבְּלֲﬠֵדי ֶזה ָהיוּ ְשֵׁתּיֶהן‬35,‫נו‬,‫ ֲאִפלּוּ ְבֵּמִזיד – ָחְזרוּ ְלֶהֵתָּרן ָה ִראשׁוֹן‬,‫ ֲאָבל ִאם ָחְזרוּ ְוִנְקְשׁרוּ‬34,‫נה‬.‫ְגּמוָּרה‬ 36,‫נז‬:‫ְרשׁוּת ַהָיִּחיד‬ 9 One may carry throughout an entire ship,37 even if its area is larger than beis sasayim, because it is considered [an area that has been] enclosed for the purpose of habitation. It is not said that its walls were [solely] made to prevent water from entering and not for [the purpose of] habitation. Needless to say, [the above applies] if one [removed the ship from the sea and] 12/16/2020, 12:44 PM

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overturned it in order to dwell under it, for by overturning it, one creates walls under which it is fit to dwell.38 [Moreover,] doing so also causes the area on top of [the ship] to be considered as enclosed for the purpose of habitation, based on the principle of gud asik.39 If, however, one overturned [a ship] larger than beis sasayim in order to apply tar to it, it is forbidden to carry more than four cubits under it and on top of it. The reason is that by overturning [the ship], one nullified the conception of dwelling in it – both above and below it. For as long as [the ship] is overturned [for tarring], it is not prepared for dwelling – neither below [the hull] or above it. ‫נט ְוֵאין אוְֹמ ִרים‬.‫ ִמְפֵּני ֶשֲׁחשׁוָּבה ְלֻמֶקֶּפת ִדּיָרה‬,‫ ֲאִפלּוּ ִהיא יוֵֹתר ִמֵבּית ָסאַת ִים‬37,‫ט ְסִפיָנה – ֻמָתּר ְלַטְלֵטל ְבֻּכָלּהּנח‬ ‫סא‬.‫ס ֶשׁלּ ֹא ְלִדיָרה‬,‫ְמִחצּוֶֹתיָה ְלַהְב ִריַח ַמ ִים ַנֲﬠשׂוּ‬ ‫ ְוַנֲﬠָשׂה ַﬠל ְיֵדי ֵכן‬38,‫סב ֶשְׁכִּפָיָּתהּ – זוֹ ִהיא ֲﬠִשַׂיּת ְמִחָצָּתהּ ְלִדיַרת ַמָטּה‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ְכָּפָאהּ ָלדוּר ַתְּחֶתּיָה‬ 39 ,‫סג‬."‫ֻמֶקֶּפת ְלִדיָרה ַגּם ַﬠל ַגָּבּהּ ִמְלַמְﬠָלה ִמשּׁוּם "גּוּד ַאֵסּק‬ ,‫ ִאם ִהיא יוֵֹתר ִמָסּאַתִים‬37,‫ ֶאָלּא ְבּד' ַאמּוֹת‬,‫סד ֵבּין ַתְּחֶתּיָהסה ֵבּין ָﬠֶליָה‬,‫ֲאָבל ִאם ְכָּפָאהּ ְלַזְפָּתהּ – ֵאין ְמַטְלְטִלין ָבּהּ‬ ‫סו‬:‫ ֶשֵׁאיָנן עוְֹמדוֹת ָכּל ְזַמן ְכִּפָיָּתן ל ֹא ְלִדיַרת ַמָטּה ְול ֹא ְלִדיַרת ַמְﬠָלה‬,‫ִמְפֵּני ֶשִׁבֵּטּל ְמִחצּוֶֹתיָה ִמתּוַֹרת ִדּיָרה ִבְּכִפָיָּתן זוֹ‬ 10 While it is still day [on Friday], a partition can be made with any type of object.40 [This includes] even implements and saddles41 that are ten handbreadths high,42 although they will be removed after Shabbos.43[The above even] includes dividers that are merely horizontal, e.g., ropes stretched out [and extended] from one post to another surrounding the enclosure, one rope above another,44 [until they reach] a height of ten handbreadths. [And it] also [includes] dividers that are merely vertical, e.g., poles ten [handbreadths] high that are implanted in the ground one next to another.45 Such an enclosure is valid even for one person in a settled area, as long as [the enclosed area] is not larger than beis sasayim, as explained in sec. 360[:1]. [The above applies] provided that there is less than three handbreadths [distance] between one rope and another or between one pole and another, [for] any space that is less than three handbreadths [wide] is considered as closed entirely.46 If, however, there are three handbreadths between even one [of the] rope[s] and [the next rope], the partition is not valid at all. ([The only] exception is when the space of three handbreadths is in the middle [of the partition]) and there are more than three handbreadths that are enclosed by ropes from the rope that is directly above these three [middle] handbreadths to the highest rope in the barrier, and [similarly,] the space from the rope that is directly below these three [middle] handbreadths to a point less than three handbreadths above the earth is enclosed by ropes.47 [To explain:] If there are only three handbreadths of space that is closed with ropes from the rope directly above the open space to the highest rope of the divider, the open space on either side of the three handbreadths of closed space – i.e., the open space above the highest rope of the barrier and the three handbreadths [of open space below it] – nullify the three handbreadths of closed space between them. If, however, the closed [space] above the open space is larger than three handbreadths, the open [space] does not nullify the closed [space], because the closed space is larger. [See fig. 52.] All the above applies [to space] between one rope and another. If, however, there are three handbreadths of open space between the ground and the lowest rope, even

12/16/2020, 12:44 PM

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‫‪Shulchan Aruch: Chapter 362 - Which Partitions are Defined as Walls [t...‬‬

‫‪if there are more than 100 cubits of closed space above it, it is not considered a valid‬‬ ‫‪partition, since young goats can pass under [the bottom rope], as stated in sec.‬‬ ‫‪355[:10].‬‬ ‫י ַבֹּכּל עוִֹשׂין ְמִחָצּהסז ִמְבּעוֹד יוֹם‪ֲ 40,‬אִפלּוּ ְבֵּכִליםסח ְוֻאָכּפוֹתסט‪ַ 41 ,‬הְגּבוִֹהים י' ְטָפִחים‪,‬ע‪ַ 42 ,‬אף ַﬠל ִפּי ֶשׁסּוָֹפן‬ ‫ְלִהָנֵּטל ַאַחר ַהַשָּׁבּת‪,‬עא‪ַ 43 ,‬וֲאִפלּוּ ְמִחצּוֹת ֶשׁל ֵﬠֶרב ְבּל ֹא ְשִׁתי‪,‬עב ְכּגוֹן ֶשׁל ֲחָבִלים ַהְמּתוִּחים ַﬠל ַגֵּבּי ְיֵתדוֹת ָסִביבעג‬ ‫ֶחֶבל ַﬠל ַגֵּבּי ֶחֶבל‪ְ 44‬בֹּגַבהּ י' ְטָפִחים‪ ,‬אוֹ ֶשׁל ְשִׁתי ְבּל ֹא ֵﬠֶרבעד‪ְ ,‬כּגוֹן ָק ִנים ַה ְגּבוִֹהים ֲﬠָשָׂרה ַה ְנּעוִּצים ָבָּאֶרץ ֶזה ֵאֶצל‬ ‫ֶזהעה‪ֲ – 45 ,‬הֵרי ֶזה מוֶֹﬠֶלת ַﬠד ֵבּית ָסאַת ִים‪ֲ ,‬אִפלּוּ ְלָיִחיד ְבּ ִישּׁוּב‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ס‪.‬עו‬ ‫וִּבְלָבד ֶשׁלּ ֹא ִיְהֶיה ֵבּין ֶחֶבל ַלֲחֵברוֹ אוֹ ֵבּין ָקֶנה ַלֲחֵברוֹ ג' ְטָפִחים‪.‬עז ְוָכל ֲא ִויר ֶשׁהוּא ָפּחוֹת ִמג' ְטָפִחים ֶנְחָשׁב ְכָּסתוּם‬ ‫ְלַגְמֵרי‪.‬עח‪ֲ 46 ,‬אָבל ִאם ֵישׁ ֲאִפלּוּ ֵבּין ֶחֶבל ֶאָחד ַלֲחֵברוֹ ג' ְטָפִחים – ֵאינוֹ ְמִחָצּה ְכָּלל‪ֶ) ,‬אָלּא ִאם ֵכּן ָהֲא ִויר ֶשׁל ג'‬ ‫ְטָפִחים הוּא ָבֶּאְמַצע( ְוֵישׁ ֵמֶחֶבל ָהֶﬠְליוֹן ֶשׁל ג' ְטָפִחים ַהָלּלוּ ַﬠד ֶחֶבל ָהֶﬠְליוֹן ֶשְׁבּר ֹאשׁ ֹגַּבהּ ַהְמִּחָצּה יוֵֹתר ִמג' ְטָפִחים‬ ‫שׁה ָסמוּ ָלָאֶרץ‪,‬עט‪ ,‬‬ ‫ָסתוּם ַבֲּחָבִלים‪ ,‬וֵּמֶחֶבל ַהַתְּחתּוֹן ֶשׁל ג' ְטָפִחים ֲא ִויר ַהָלּלוּ ָסתוּם ַגּם ֵכּן ַבֲּחָבִלים ַﬠד ָפּחוֹת ִמְשּׁ ָ‬ ‫‪ֶ 47‬שִׁאם ֵאין ֵמֶחֶבל ָהֶﬠְליוֹן ֶשׁל ג' ְטָפִחים ַהָלּלוּ ַﬠד ֶחֶבל ָהֶﬠְליוֹן ֶשְׁבּר ֹאשׁ ֹגַּבהּ ַהְמִּחָצּה ֶאָלּא ג' ְטָפִחים ְסתוִּמים‬ ‫ַבֲּחָבִליםפ – ֲהֵרי ָהֲא ִויר ֶשִׁמַּצּד ֶזה וִּמַצּד ֶזה ְלג' ְטָפִחים ַהָלּלוּ ַהְסּתוִּמים‪ְ ,‬דַּה ְינוּ ָהֲא ִויר ָהֶﬠְליוֹן ֶשַׁﬠד ֶחֶבל ֶשְׁבָּראֵשׁי‬ ‫ֹגַּבהּ ַהְמִּחָצּה ִﬠם ָהֲא ִויר ֶשׁל ג' ְטָפִחים ַהָלּלוּ‪ָ ,‬בִּאים וְּמַבְטִּלים ַהג' ְטָפִחים ְסתוִּמים ֶשֵׁבּיֵניֶהם‪.‬פא ֲאָבל ִאם ַהָסּתוּם יוֵֹתר‬ ‫‪ִ.‬מג' ְטָפִחים‪ֲ ,‬אַזי ֵאין ֲא ִויר ֶזה ְמַבֵטּל ַהָסּתוּם ֶשָׁﬠָליו‪ ,‬הוִֹאיל ְוהוּא ְמֻרֶבּה ִמֶמּנּוּ‬ ‫ְוָכל ֶזה ֵבּין ֶחֶבל ְלֶחֶבל‪ֲ .‬אָבל ִאם ֵישׁ ֲא ִויר ג' ְטָפִחים ֵמָהָאֶרץ ַﬠד ֶחֶבל ַהַתְּחתּוֹן‪ֲ ,‬אִפלּוּ ִמָשּׁם ְוֵאיַל ָסתוּם ְלַגְמֵרי יוֵֹתר‬ ‫ִמֵמָּאה ַאָמּה – ֵאין זוֹ ְמִחָצּה‪ ,‬הוִֹאיל ְוַהְגָּד ִיים ְיכוִֹלים ִלְבקוַֹﬠ ַתְּחֶתּיָה‪,‬פב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ה‪:‬פג‬

‫‪Fig. 52: A partition formed by ropes. a) A space larger than 3 handbreadths‬‬ ‫‪enclosed by ropes; b) An empty space of 3 handbreadths; c) A space of 3‬‬ ‫‪handbreadths enclosed by ropes running to a point less than 3 handbreadths above‬‬ ‫‪the earth; d) The height of the partition as a whole, 10 handbreadths‬‬ ‫‪11 All the above48 applies with regard to ropes. [Different laws apply to] poles: If‬‬ ‫‪there is [an open space] three handbreadths [wide]49 or [even] more, until ten‬‬ ‫‪cubits, between one pole and [the next], the barrier is not disqualified because of‬‬ ‫‪[the open space], unless there is more open space than there is closed space, as will‬‬ ‫‪be explained.50‬‬ ‫]‪Even if there is open space next to one end of the barrier and more than ten [cubits‬‬ ‫‪of space closed [by an actual barrier] do not remain until its [other] end, [see fig.‬‬

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53], it is not said that the open space [on one side of the barrier]51 and the open space on the outside [of the barrier]52 nullify the closed portion [of the barrier] which remains from this open space until the end [of the enclosure. The rationale is that] it is only said that open space nullifies a closed portion [of a barrier] when the open space would be considered closed because of the standing [portion of the barrier], for example, [the instance mentioned in the previous subsection. In that instance,] the open space in the midst of the barrier and the open space until the heavens – which would also be considered as closed when there is [a portion of the barrier] standing ten [handbreadths] high53 – [combine to nullify the closed portion]. In contrast, [in the instance mentioned here,] the open space on the outside [of the barrier] is not considered as closed by the partition. Hence, it does not nullify [the barrier. See fig. 53.] ‫ ַﬠד ֶﬠֶשׂר ַאמּוֹת – ֵאין‬,‫ אוֹ יוֵֹתר‬49‫ ִאם ֵישׁ ֵבּין ָקֶנה ֶאָחד ַלֲחֵברוֹ ג' ְטָפִחים‬,‫ ֲאָבל ְבָּק ִנים‬.‫ ַבֲּחָבִלים‬48‫יא ְוָכל ֶזה‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ ֲא ִויר‬50,‫פה‬.‫ ֶאָלּא ִאם ֵכּן ַהָפּרוּץ ְמֻרֶבּה ַﬠל ָהעוֵֹמד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬41,‫פד‬,‫ַהְמִּחָצּה ִנְפֶסֶלת ִבְּשִׁביל ֶזה‬ ‫ ִﬠם ֲא ִויר ָהעוָֹלם‬51‫ ְול ֹא ִנְשַׁאר ָשׁם עוֵֹמד יוֵֹתר ֵמֶﬠֶשׂר ַﬠד ַהָקֶּצה – ֵאין אוְֹמ ִרים ֶשָׁיּב ֹא ֲא ִויר ֶזה‬,‫ָסמוּ ִלְקֵצה ַהְמִּחָצּה‬ ‫ ְלִפי ֶשֵׁאין אוְֹמ ִרים ֶשָׁהֲא ִויר ְמַבֵטּל ָהעוֵֹמד ֶאָלּא ַבֲּא ִויר‬,‫ ִויַבְטּלוּ עוֵֹמד ַהִנְּשָׁאר ֵמֲא ִויר ֶזה ַﬠד ַהָקֶּצה‬52‫ֶשׁחוּץ ַלָקֶּצה‬ ‫ ֶשׁהוּא ֶנְחָשׁב ַגּם ֵכּן‬,‫ ְכּגוֹן ָהֲא ִויר ֶשְׁבּתוֹ ַהְמִּחָצּה ְוָהֲא ִויר ֶשְׁלַּמְﬠָלה ַﬠד ָלָרִקיַﬠ‬,‫ֶשׁהוּא ֶנְחָשׁב ְכָּסתוּם ַﬠל ְיֵדי ָהעוֵֹמד‬ ‫ ַהְמִּחָצּה ֵאין ֶנְחָשׁב ְכָּסתוּם ְכָּלל ַﬠל‬52‫ ֲאָבל ֲא ִויר ָהעוָֹלם ֶשׁחוּץ ִלְקֵצה‬53.‫ְכָּסתוּם ְכֶּשֵׁיּשׁ ַתְּחָתּיו עוֵֹמד ָגּבוַֹהּ ֲﬠָשָׂרה‬ ‫פו‬:‫ ְוָלֵכן ֵאינוֹ ְמַבְטּלוֹ ְכָּלל‬,‫ְיֵדי ָהעוֵֹמד‬

Fig. 53: Open space in a barrier constructed from poles. a) Poles that form the barrier; b) A space less than three handbreadths between poles; c) Open space less than 10 cubits in middle of the barrier; d) The remaining space closed by the barrier until the end, is less than 10 cubits; e) Open space outside the barrier 12 A partition may even be made from [live] animals,54 i.e., while it is still day on Friday,55 one positions an animal to serve as a wall [of an enclosure]. One may then carry [within the enclosure] on Shabbos, provided [the animal] is tied there in the manner to be described in sec. 363[:5]. If the space between its legs, [between its body and the ground,] is more than three handbreadths high, a barrier of reeds must be made there.56 ,‫ וֻּמָתּר ְלַטְלֵטל ָשׁם ְבַּשָׁבּת‬55,‫ ֶשַׁיֲּﬠִמיד ָשׁם ְבֵּהָמה ְלֹדֶפן ִמְבּעוֹד יוֹםפח‬54,‫פז‬,‫יב ֲאִפלּוּ ִמַבֲּﬠֵלי ַח ִיּים עוִֹשׂים ְמִחָצּה‬ ‫צ ְוִאם ֶהָחָלל ֶשֵׁבּין ָהַר ְגַל ִים ָגּבוַֹהּ ג' ְטָפִחים – ָצ ִרי‬.‫פט ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ג‬,‫וִּבְלָבד ֶשְׁתֵּהא ְקשׁוָּרה ָשׁם‬ 56,‫צא‬:‫ִלְגדוֹר ָשׁם ְבָּקִנים‬ 13 Even on Shabbos itself, it is permitted to make a barrier by having people stand next to each other,57 less than three handbreadths away from each other.58 [Such

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an enclosure may be made on Shabbos,]because this is not the [ordinary] way one builds. ([In contrast to the animals mentioned in the previous subsection,] a human being possesses the capacity to make independent decisions and he, himself, makes the decision to stand [in place]. In contrast, an animal resembles a piece of wood.59 [Therefore,] having [an animal] stand as a barrier resembles building [and thus the animal must be positioned before Shabbos].) Even when people are walking, they are considered as a barrier and the space between them is deemed a private domain in the complete sense (provided that they form four partitions that encompasses the space in their midst).60 ‫ ְלִפי ֶשֵׁאין ֶדֶּר‬58,‫צג‬,‫ ְבָּפחוֹת ִמג' ְטָפִחים‬57‫יג ַוֲאִפלּוּ ְבַּשָׁבּת ֻמָתּר ַלֲﬠשׂוֹת ְמִחָצּה ֵמָהֲאָנִשׁיםצב ָהעוְֹמִדים ֶזה ֵאֶצל ֶזה‬ ‫ ְוַהֲﬠָמָדָתהּ‬59‫צה ַמה ֶשֵּׁאין ֵכּן ְבֵּהָמה ֶשִׁהיא ְכֵּﬠץ ְבָּﬠְלָמא‬,‫ִבְּנָין ְבָּכ צד )ֶשֲׁהֵרי ָהָאָדם הוּא ֶבּן ַדַּﬠת ְועוֵֹמד ְלַדַﬠת ַﬠְצמוֹ‬ ‫ִלְמִחָצּה דּוָֹמה ְלִב ְנָיןצו( ַוֲאִפלּוּ ְכֶּשֵׁהם ְמַהְלִּכים ֲחשׁוִּבים ְמִחָצּהצז וֵּביֵניֶהם ְרשׁוּת ַהָיִּחיד ְגּמוָּרהצח )ִאם הוּא ְבִּﬠ ְנָין‬ 60:(‫ֶשֵׁיּשׁ ֵמֶהם ְכּד' ְמִחצּוֹת ַמִקּיפוֹת ֶלָחָלל ֶשֵׁבּיֵניֶהם‬ 14 When does [the statement that] it is permitted to cause [people] to stand [together to form a barrier] apply? When [the people involved] are unaware that they are being caused to stand there to create a barrier.61 (Since [the people involved] do not intend to create a barrier, they possess the capacity to make independent decisions and they, themselves, decide to stand [there, their actions] do not [violate the prohibition against] making a barrier on Shabbos.)62 If, however, even one of [the people involved] knows [that a barrier is being formed by their standing in this manner], it is forbidden to cause them to stand [together]. If one willfully transgressed and had [the people] stand [together], the laws that pertain [to this situation] are the same as those that apply to a barrier willfully constructed on Shabbos that were explained above.63 [Moreover,] even if the person did not inform the others that he is forming an enclosure with them, if it is likely that [the people involved] will realize [his intent], for example, [this person] formed an enclosure with [these same people] once [previously] and it became known to them, [the person] should not use [the same people] to make an enclosure again. [The rationale is that the people] may realize [that the person is using them to form an enclosure] before they [are able to] complete the enclosure and [still] complete [its formation] afterwards.64 Thus, [the enclosure] would have been made in a forbidden manner. It is, however, questionable if another person may use [these people] to form an enclosure at a later time.65 (The question was left unresolved [by our Sages. Hence, since the matter concerns] a Rabbinic decree, leniency is allowed.) 61,‫יד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשֻׁמָּתּר ְלַהֲﬠִמיָדם ְבַּשָׁבּת? ֶאָלּא ְכֶּשֵׁהם ֵאיָנם יוְֹדִﬠים ֶשְׁלֵּשׁם ְמִחָצּה הוּא ַמֲﬠִמיֵדם ָשׁםצט‬ 62.(‫ ֵאין ְבֶּזה ִמשּׁוּם ֲﬠִשַׂיּת ְמִחָצּה ְבַּשָׁבּתק‬,‫ ְוֵהם ְבֵּני ַדַﬠת ְועוְֹמִדים ְלַדַﬠת ַﬠְצָמן‬,‫)ֶשֵׁכּיָון ֶשֵׁהם ֵאיָנם ִמְתַכּ ְוּ ִנים ִלְמִחָצּה‬ ‫ ִדּיָנם ִכְּמִחָצּה ַהַנֲּﬠֵשׂית ְבֵּמִזיד‬,‫קא ְוִאם ָﬠַבר ְוֶהֱﬠִמיָדם ְבֵּמִזיד‬.‫ֲאָבל ִאם ֲאִפלּוּ ֶאָחד ֵמֶהם יוֵֹדַﬠ – ָאסוּר ְלַהֲﬠִמיָדם‬ 63,‫קג‬.‫ְבַּשָׁבּתקב ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְכּגוֹן ֶשָׁﬠָשׂה ֵמֶהם ְמִחָצּה ַפַּﬠם ַאַחת ְונוַֹדע‬,‫ ִאם ָקרוֹב ַהָדָּבר ֶשֵׁיְּדעוּ‬,‫ַוֲאִפלּוּ ִאם ל ֹא הוִֹדיָﬠם ַﬠָתּה ֶשׁעוֶֹשׂה ֵמֶהם ְמִחצּוֹת‬ ‫קד ֶשָׁמּא ַי ְר ִגּישׁוּ ַבָּדָּבר ֶטֶרם ֶשַׁיְּסִפּיקוּ ִלְגמוֹר ֲﬠִשַׂיּת ַהְמִּחָצּהקה ְוַאַחר ָכּ‬,‫ָלֶהם ְכָּבר – ל ֹא ַיֲﬠֶשׂה הוּא ֵמֶהם ְמִחָצּה עוֹד‬ ‫ )וְּסֵפק‬65 ,‫קו ֲאָבל ֵישׁ ְלִהְסַתֵּפּק ִאם ָאָדם ַאֵחר ַרַשּׁאי ַלֲﬠשׂוֹת ֵמֶהם ְמִחָצּה עוֹדקז‬.‫ ְו ִנְמָצא ַנֲﬠֵשׂית ְבִּאסּוּר‬64,‫ִיְגְמרוָּה‬ (‫ ִדְּבֵרי סוְֹפ ִרים ְלָהֵקלקח‬: 15 Even when one causes [a group of people] to form an enclosure for the first time, if he has them form an enclosure and then has them walk forward so that he can carry between them, it is likely that they will realize the matter before he completes

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having them proceed as an enclosure. [After all, the person] had [the group] stand [together] and then had them walk while he walked between them. It is not permitted to carry between [people who form] such an enclosure while they are walking unless they walk on their own initiative. ‫ ְוַאַחר ָכּ מוִֹליֵכם ָכּ ְכֵּדי ְלַטְלֵטל‬,‫ ִאם ַמֲﬠִמיֵדם ְתִּחָלּה ִכְּמִחצּוֹת‬,‫טו ַוֲאִפלּוּ ְכֶּשׁעוֶֹשׂה ֵמֶהם ְמִחָצּה ַפַּﬠם ִראשׁוָֹנה‬ ‫ ֵכּיָון ֶשֶׁהֱﬠִמיָדם ְתִּחָלּה‬,‫ֵבּיֵניֶהם ְכֶּשֵׁהם ְמַהְלִּכים – ָקרוֹב ַהָדָּבר ֶשַׁיּ ְרִגּישׁוּ ַבָּדָּבר ֹקֶדם ֶשִׁיְּגמוֹר הוָֹלָכָתם אוָֹתם ִכְּמִחצּוֹת‬ ‫קט‬:‫ ְול ֹא ִהִתּירוּ ְלַטְלֵטל ֵבּיֵניֶהם ֶדֶּר ִהלּוָּכם ֶאָלּא ְכֶּשֵׁהם ְמַהְלִּכים ֵמַﬠְצָמם‬.‫ ְוהוּא הוֵֹל ֵבּיֵניֶהם‬,‫ְוַאַחר ָכּ מוִֹליָכם‬ 16 If initially [the group of people] came together [and formed an enclosure] unintentionally, even though later, after the enclosure was established, they realized the matter, before one [actually] carried [in the enclosure] they made, this is of no consequence [and carrying in the enclosure is permitted,] since [the people acted] unintentionally at the time they formed the enclosure. ‫ ֹקֶדם ֶשִׁהְסִפּיק‬,‫ ְלַאַחר ֶשַׁנֲּﬠָשׂה ֵמֶהם ַהְמִּחצּוֹת‬,‫ ַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ִה ְרִגּישׁוּ ַבָּדָּבר‬,‫טז ִאם ָבּאוּ ְתִּחָלּה ֶשׁלּ ֹא ָלַדַﬠת‬ ‫קי‬:‫ ֵכּיָון ֶשִׁבְּשַׁﬠת ֲﬠִשַׂיּת ַהְמִּחָצּה ָה ְיָתה ֶשׁלּ ֹא ָלַדַﬠת‬,‫ְלַטְלֵטל ֵבּיֵניֶהם – ֵאין ְבָּכ ְכּלוּם‬ 17 One may not make [an enclosure using] people as a wall unless there is a need [for this to be done] and the situation is pressing. If one forgot an object [and left it] in the public domain, it is preferable that [the person have] young children go there and pick up [the object] on their own initiative and bring it home,66 than to have people make an enclosure and then have an adult bring [the object] in. [The above applies] provided the young child does not know that the object belongs to his father. Instead, [the child] intends to bring [the object] home for his own benefit, for he thinks he found an [ownerless] object in the public domain.67 If, however, [the child] knows that the object belongs to his father, it can be assumed that he intends to bring it for his father’s sake. [In such an instance, any person who sees the child carrying the object] must admonish this child so that he will not bring [the object], as explained in sec. 334[:26].68 How much more so should [the child] not be brought there so that he will bring [the object home]. (The same law applies if the object belongs to another person whom the child knows and recognizes69 and to whom he will bring [the object].) All the above applies with regard to others. The child’s father, by contrast, is commanded to educate him70 [in the observance of mitzvos], rebuke him, and distance him [from transgression] when he sees [his child] desecrate the Shabbos,even if [the child] acts for his own satisfaction,71 and even when [merely] a Rabbinic prohibition is involved, as stated in sec. 343[:2]. How much more so may [a father] not take [his child] to [the place where the object is located] so that [the child] bring it, even if [the object] does not belong to [the father].72 ‫קיא ְוִאם ָשַׁכח ֵחֶפץ ִבּ ְרשׁוּת ָהַרִבּים – יוֵֹתר טוֹב‬.‫יז ֵאין ַלֲﬠשׂוֹת ְמִחָצּה ֶשׁל ְבֵּני ָאָדם ֶאָלּא ִבְּשַׁﬠת ַהֹצֶּר וִּבְשַׁﬠת ַהְדָּחק‬ ‫ ִמֶשַּׁיֲּﬠֶשׂה ְמִחצּוֹת ֶשׁל ְבֵּני ָאָדם ִויִביֶאנּוּ‬66,‫קיב‬,‫ ְוֵהם ַי ְגִבּיהוּ ַהֵחֶפץ ֵמֲאֵליֶהם ִויִביאוּהוּ ַלַבּ ִית‬,‫ְלהוִֹלי ָשׁם ִתּינוֹקוֹת‬ ‫קיג‬.‫ָגּדוֹל‬ ‫ ֶשָׁסּבוּר ֶשָׁמָּצא ֵחֶפץ‬,‫ ְוַלֲהָנַאת ַﬠְצמוֹ הוּא ִמְתַכֵּוּן ַבֲּהָבָאתוֹ אוֹתוֹ‬,‫ְוהוּא ֶשֵׁאין ַהִתּינוֹק יוֵֹדַﬠ ֶשֵׁחֶפץ ֶזה הוּא ֶשׁל ָאִביו‬ 66 ,‫קיד‬,‫ ֲהֵרי הוּא ִמְתַכֵּוּן ִמן ַהְסָּתם ַבֲּהָבָאתוֹ ִבְּשִׁביל ָאִביו‬,‫ ֲאָבל ִאם יוֵֹדַﬠ ֶשֵׁחֶפץ ֶזה ֶשׁל ָאִביו‬67.‫ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ ְוָכל ֶשֵׁכּן ֶשׁלּ ֹא יוִֹליֶכנּוּ ָשָׁמּה ְכֵּדי‬68 ,‫קטו‬,‫ְוָצ ִרי ָכּל ָאָדם ִלְמחוֹת ְבִּתינוֹק ֶזה ֶשׁלּ ֹא ְיִביֶאנּוּ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן של"ד‬ (‫ ִויִביֶאנּוּ ֵאָליו‬69 ֹ‫קטז ְוַהִתּינוֹק יוְֹדעוֹ וַּמִכּירו‬,‫ֶשׁ ְיִּביֶאנּוּ ) ְוהוּא ַהִדּין ִאם ַהֵחֶפץ הוּא ֶשׁל ַאֵחר‬. ‫ ְוִלְגעוֹר בּוֹ וְּלַהְפ ִרישׁוֹ ְכֶּשׁרוֵֹאהוּ ְמַחֵלּל ַשָׁבּת ֲאִפלּוּ ַלֲהָנַאת‬70 ,‫ ֲאָבל ָאִביוקיז ְמֻצֶוּה ְלַח ְנּכוֹקיח‬.‫ְוָכל ֶזה ַבֲּאֵח ִרים‬

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,‫קיט ְוָכל ֶשֵׁכּן ֶשׁלּ ֹא יוִֹליֶכנּוּ ָשָׁמּה ְכֵּדי ֶשְׁיִּביֶאנּוּ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ג‬,‫ ַוֲאִפלּוּ ְבִּאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים‬71,‫ַﬠְצמוֹ‬ 72:‫ֲאִפלּוּ ֵאין ַהֵחֶפץ ֶשׁלּוֹ‬ 18 Whenever there is an enclosure [made up] of partitions but its open portion exceeds its closed portion, it is forbidden [to carry within the confines of the enclosure].73 It is as if the area is entirely open.74 The only exception is when each of these open [portions] is less than three handbreadths wide.75 When, however, the open space is exactly equal to the closed space, it is permitted [to carry within the enclosed area]. ([This applies] whether the dividers are [positioned merely] vertically or [merely] horizontally.)76 For this is a halachah transmitted to Moshe at Sinai, that the majority [of an enclosure] may not be open, but it is not necessary that the majority be closed,77 provided there not be [even] one place that is open more than ten cubits. An opening of ten cubits or less, by contrast, is permitted because it resembles an entrance. ‫ ֶאָלּא ִאם ֵכּן ָכּל ִפּ ְרָצה‬74,‫ וְּכִאלּוּ ֻכּלּוֹ ָפּרוּץ‬73,‫קכא‬,‫יח ָכּל ֶהֵקּףקכ ְמִחצּוֹת ֶשַׁהָפּרוּץ ֶשׁבּוֹ ְמֻרֶבּה ַﬠל ָהעוֵֹמד – ָאסוּר‬ ‫ ֲאָבל ִאם ַהָפּרוּץ ְכּעוֵֹמד ָשֶׁוה ְבָּשֶׁוה – ֻמָתּרקכג )ֵבּין ִבְּמִחצּוֹת ֶשׁל ְשִׁתיקכד ֵבּין‬75,‫קכב‬.‫ֵמֶהם ְפּחוָּתה ִמג' ְטָפִחים‬ ‫ ְול ֹא ֶשׁ ְיֵּהא ָצ ִרי ָהֹרב‬,‫ ֶשָׁכּ ִהיא ֲהָלָכה ְלֹמֶשׁה ִמִסּיַניקכו – ֶשׁלּ ֹא ִיְהֶיה ָהֹרב ָפּרוּץ‬76,(‫ִבְּמִחצּוֹת ֶשׁל ֵﬠֶרבקכה‬ ‫ ִמְפֵּני ֶשׁהוּא‬,‫ ֲאָבל ַﬠד ֶﬠֶשׂר ְוַﬠד ִבְּכָלל – ֻמָתּר‬.‫ וִּבְלָבד ֶשׁלּ ֹא ִיְהֶיה ְבָּמקוֹם ֶאָחד ָפּרוּץ יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬77,‫קכז‬,‫עוֵֹמד‬ 76,‫קכח‬:‫ְכֶּפַתח‬ 19 If one made a tzuras hapesach, [lit., “the frame of an entrance,”]78 even for an open space larger than ten [cubits], it is permitted [to carry within the enclosure.79 The rationale is that it is as if] there is no open space at all.80 When does the above apply? In a residential courtyard or a lane, [whose residents] enclose [the area] for the purpose of dwelling there, and not merely so that they would be allowed to carry. Therefore, it is effective when their dwellings are enclosed by having a tzuras hapesach on each of [the area’s] four sides.81 By contrast, in a bikah,82 where one makes an enclosure to enable carrying to be permitted, merely enclosing [the area] with a tzuras hapesach on each of its four sides is not effective according to Rabbinic Law.83 If, however, the enclosure was made in a valid manner,84 but it has breaches that are more than ten [cubits wide], a tzuras hapesach is effective in creating [an enclosure] even if the [enclosure’s] open portion exceeds the closed portion. There are authorities85 who maintain that a tzuras hapesach is not effective in enclosing a breach wider than ten [cubits], even in a courtyard, unless the enclosed portion is greater than the open portion, or [when the tzuras hapesach serves] as the third side of a lane, as explained in sec. 364[:1].86 When, however, the breach is ten [cubits or less], a tzuras hapesach is effective and it is permitted [to carry] even in a bikah87 even if the open [portion] is greater than the enclosed [portion], and even when all four sides are enclosed via a tzuras hapesach and [each tzuras hapesach] is no more than ten [cubits] by ten [cubits]. It is desirable to give weight to their words [and follow this stringency], even though fundamentally, the halachah follows the first view.88 ‫ ַבֶּמּה‬80,‫קל‬.‫ ִמְפֵּני ֶשֵׁאין ַכּאן ָפּרוּץ ְכָּלל‬79,‫קכט‬,‫ ֲאִפלּוּ ְלִפ ְרָצה ְיֵתָרה ֵמֶﬠֶשׂר – ֻמָתּר‬78,‫יט ִאם ָﬠָשׂה צוַּרת ֶפַּתח‬ ‫ ָלֵכן מוִֹﬠיל‬,‫ְדָּב ִרים ֲאמוּ ִרים? ְבָּחֵצר וָּמבוֹי ֶשֵׁיּשׁ ָבֶּהם ִדּיּוּ ִרים וַּמִקּיִפים אוָֹתם ְלִדיָרה ְול ֹא ִבְּשִׁביל ֶהֵתּר ִטְלטוּל ִבְּלָבד‬ ‫ ֶשָׁבּא ַלֲﬠשׂוֹת ָבּהּ ֶהֵקּף ְכֵּדי ְלַהִתּיר‬82‫ ֲאָבל ְבִּבְקָﬠה‬81,‫קלא‬.‫ָבֶּהם ְכֶּשֶׁהֵקּף ִדּיָרָתם הוּא ַﬠל ְיֵדי צוַּרת ֶפַּתח ִמד' רוּחוֹת‬ ‫ ֲאָבל ִאם‬83,‫קלג‬.‫ ֵאינוֹ מוִֹﬠיל ִמִדְּבֵרי סוְֹפ ִריםקלב ְכֶּשָׁכּל ַהד' רוּחוֹת ֻמָקּפוֹת ַﬠל ְיֵדי צוַּרת ֶפַּתח ִבְּלָבד‬,‫ְלַטְלֵטל ְבּתוֹכוֹ‬ ‫ ֲאִפלּוּ ִאם ַהָפּרוּץ ְמֻרֶבּה ַﬠל‬,‫ ֶאָלּא ֶשֵׁיּשׁ בּוֹ ְפָּרצוֹת ְיֵתרוֹת ַﬠל ֶﬠֶשׂר – מוִֹﬠיל ָבֶּהן צוַּרת ֶפַּתח‬84,‫ַהֶהֵקּף הוּא ְכִּתקּוּנוֹ‬

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Shulchan Aruch: Chapter 362 - Which Partitions are Defined as Walls [t...

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‫קלד‬.‫ָהעוֵֹמד‬ ‫ ֶאָלּא ִאם ֵכּן עוֵֹמד ְמֻרֶבּה ַﬠל‬,‫ ֶשֵׁאין צוַּרת ֶפַּתח מוִֹﬠיל ְלִפ ְרָצה ְיֵתָרה ֵמֶﬠֶשׂר ֲאִפלּוּ ְבָּחֵצר‬85 ,‫ְוֵישׁ אוְֹמ ִריםקלה‬ ‫ ֲאָבל ְלִפ ְרַצת ֶﬠֶשׂר מוִֹﬠיל‬86 ,‫קלז‬.[‫קלו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן )שס"ג( ]שס"ד‬,‫ אוֹ ְבּרוַּח ְשִׁליִשׁית ֶשׁל ָמבוֹי‬,‫ַהָפּרוּץ‬ ‫ ְוֵאין ָבֶּהן ֶאָלּא ֶﬠֶשׂר ַﬠל ֶﬠֶשׂר‬,‫ ַוֲאִפלּוּ ָכּל ַהד' רוּחוֹת ֵהן ַﬠל ְיֵדי צוַּרת ֶפַּתח‬.‫צוַּרת ֶפַּתח ֲאִפלּוּ ָפּרוּץ ְמֻרֶבּה ַﬠל ָהעוֵֹמד‬ 88:‫ ְוטוֹב ָלחוּשׁ ְלִדְבֵריֶהם ַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ִכְּסָבָרא ִראשׁוָֹנה‬87 ,‫קלט‬.‫קלח ֲאִפלּוּ ְבִּבְקָﬠה‬,‫– ֻמָתּר‬ 20 What constitutes a tzuras hapesach, i.e. “the frame of an entrance”? [Merely placing] a [vertical] reed89 on one side, a [vertical] reed on the other side90 – even if one is distant from91 the other – with a [horizontal] reed [placed] above them. [Moreover, a tzuras hapesach is valid] even if [the reed that serves as the lintel] is not touching [the side-posts, and] even if there are several cubits between [the lintel and the side-posts, see fig. 54,] as long as the reeds on each side are ten handbreadths high and are aligned with the upper reed. In such an instance, they resemble an entrance, i.e., a lintel positioned over doorposts. If, however, [the side-posts] are not aligned directly under [the upper reed], even if there is the smallest deviation, [see fig. 55, the structure] is invalid, because it does not resemble an entrance. Similarly, if one attached the upper reed to the side-posts – or [just] to one of them – from the side, instead of placing it above them, [the structure] is also invalid.92 [See fig. 56. The rationale is that the structure] does not resemble an entrance, for in that instance, the lintel is placed above the doorposts. [In an instance where a reed serving as a doorpost was not aligned under the upper reed]93 and one set up another reed aligned under [the upper reed],94 one should nevertheless remove the invalid reed because of the impression that may be created. When one tied a rope over the reeds, there are authorities who maintain that if [the rope] is wound around the top of the reeds and no portion of the reeds projects beyond the rope, it is acceptable, even though the rope is not placed on the actual top of the reeds, but wound around their sides. It is desirable to be stringent and to tie [the rope] on the actual top of the reeds.95 ‫ ֲאִפלּוּ ֵאינוֹ‬,‫ ְוָקֶנה ַﬠל ַגֵּבּיֶהם‬,‫ ֵמֲחֵברוֹ‬91,‫ ֲאִפלּוּ ֶאָחד ָרחוֹקקמא‬90,‫קמ‬,‫ ִמַכּאן ְוָקֶנה ִמַכּאן‬89‫כ ַמהוּ צוַּרת ֶפַּתח? ָקֶנה‬ ‫קמד ְו ִיְהיוּ ְמֻכָוּ ִנים‬,‫קמג וִּבְלָבד ֶשׁ ְיֵּהא ֹגַּבהּ ַהָקִּנים ֶשִׁמַּכּאן וִּמַכּאן י' ְטָפִחים‬,‫נוֵֹגַﬠ ָבֶּהםקמב ֶאָלּא ֵישׁ ֵבּיֵניֶהם ַכָּמּה ַאמּוֹת‬ ‫קמו ֲאָבל ִאם ֵהם ְמֻרָחִקים ִמְכֶּנְגדּוֹ ֲאִפלּוּ ָכּל‬.‫ ֶשַׁהַמְּשׁקוֹף ִנָתּן ַﬠל ַהְמּזוּזוֹת‬,‫קמה ֶשָׁאז דּוֶֹמה ְלֶפַתח‬,‫ְכֶּנֶגד ָקֶנה ָהֶﬠְליוֹן‬ ,‫קמח ְוֵכן ִאם ִחֵבּר ָקֶנה ֶﬠְליוֹן ִלְשֵׁני ַהָקּ ִניםקמט אוֹ ְלֶאָחד ֵמֶהםקנ ִמן ַהַצּד‬.‫קמז ֶשֵׁאינוֹ דוֶֹמה ְלֶפַתח‬,‫ֶשׁהוּא – ָפּסוּל‬ 92.‫ ֶשַׁהַמְּשׁקוֹף ִנָתּן ַﬠל ַגֵּבּי ַהְמּזוּזוֹת ִמְלַמְﬠָלהקנא – ַגּם ֵכּן ָפּסוּל‬,‫ְוֵאינוֹ ָנתוּן ַﬠל ַגּבּוֹ ִמְלַמְﬠָלה – ֶשֵׁאינוֹ דּוֶֹמה ְלֶפַתח‬ ‫קנב‬.‫ ִמָכּל ָמקוֹם ֵישׁ ִלְשׁלוֹף ָקֶנה ַהָפּסוּל ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬94,‫ ְמֻכָוּן ַתַּחת ָהֶﬠְליוֹן‬93‫ְוִאם ָﬠָשׂה ַגּם ָקֶנה ַאֵחר‬ ‫ ֶשֵׁאינוֹ בּוֵֹלט ְכּלוּם ֵמַהָקּ ִנים‬,‫ְוִאם ָﬠָשׂה ֶחֶבל ַﬠל ַהָקּ ִנים – ֵישׁ אוְֹמ ִריםקנג ֶשִׁאם הוּא ָכּרוּ ְבָּראֵשׁי ַהָקִּנים ַמָמּשׁ‬ ‫ ְוטוֹב‬.‫ ֶאָלּא ָכּרוּ ָשׁם ַﬠל ִצֵדּיֶהם‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַהֶחֶבל ָנתוּן ַﬠל ַגֵּבּי ָראֵשׁי ַהָקּ ִנים ַמָמּשׁ‬,‫ ָכֵּשׁר‬,‫ְלַמְﬠָלה ֵמַהֶחֶבל‬ 95 ,‫קנד‬:‫ְלַהֲחִמיר ְלָכ ְרכוֹ ַﬠל ַגֵּבּי ָראֵשׁי ַהָקֶּנה ַמָמּשׁ‬

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Fig. 54: A valid tzuras hapesach, where the string serving as the lintel is positioned far above the side-posts

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Fig. 55: An invalid tzuras hapesach; the string serving as the lintel is not aligned with the side-posts

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Fig. 56: An invalid tzuras hapesach; the lintel is attached to the side-posts from the side

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Fig. 57: A tzuras hapesach formed by tying a string to nails on the top of the sideposts 12/16/2020, 12:44 PM

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21 The reeds that are on either side [of the tzuras hapesachi]must be strong enough to hold a door of any type, even one made of straw or of reeds.96 By contrast, any object – even a bulrush stalk97 – is valid to serve as the upper reed. ‫ ֲאָבל‬96.‫ ֲאִפלּוּ ֶשׁל ַקשׁקנה אוֹ ֶשׁל ָק ִניםקנו‬,‫כא ַהָקּ ִנים ֶשִׁמַּכּאן וִּמַכּאן ְצ ִריִכים ֶשִׁיְּהיוּ ֲחָזִקים ְלַקֶבּל ֶדֶּלת ָכּל ֶשׁהוּא‬ 97,‫קנז‬:‫ ַוֲאִפלּוּ הוּא ֶשׁל ֶגִּמי‬,‫ָקֶנה ָהֶﬠְליוֹן ַדּי ְבָּכל ֶשׁהוּא‬ 22 When a gateway is rounded, like an arch, [carrying] is permitted if there is a [perpendicular] portion at the base [of its sides] that extends ten handbreadths before the arch begins, as [in an enclosure with a standard] tzuras hapesach.98 ‫ ְדַּה ְינוּ ֹקֶדם ֶשַׁיְּתִחיל ְלִהְתַﬠֵגּל – ַמִתּיר ִמשּׁוּם צוַּרת‬,‫ ִאם ֵישׁ ֹגַּבהּ י' ְטָפִחים ְבַּרְגָליו‬,‫כב ַשַׁﬠר ֶהָﬠשׂוּי ְבִּﬠגּוּל ְכִּכָפּה‬ 98,‫קנח‬:‫ֶפַּתח‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi By Rabbi Schneur Zalman of Liadi

SECTION 363 The Laws Governing a Lane and a Lechi (1-44) ‫סימן שסג ִדּיֵני ָמבוֹי ְוֶלִחי וּבוֹ מ"ד ְסִﬠיִפים‬: 1 It was already explained in sec. 345[:6],1 that any place that has three walls, [even though it] is entirely open on its fourth side, is deemed a private domain in a complete sense according to Scriptural Law. [This applies] if [the fourth side] opens to a karmelis through which many people do not pass. [Moreover, this rule also applies] even when [the fourth side] is [entirely] open to a public domain,2 in which instance [this three-walled domain] is governed by the laws of a karmelis, for it is permitted to carry in a karmelis according to Scriptural Law, just as in a private domain. Nevertheless, the Sages forbade carrying in [such an enclosed area], whether it opens to a public domainor it opens to a karmelis, because it somewhat resembles a public domain, since [this private domain] is open in its entirety [on its fourth side]. For this reason, the Sages permitted [carrying in this domain] when one made any form of modification to the place where the wall is open, even when the modification would not be effective according to Scriptural Law,3 for example, placing a beam that is a handbreadth wide across the entrance of the lane4 that faces the public domain or the karmelis. According to Scriptural Law, the principle “the edge of the roof descends and closes off [the area]” cannot be applied [to such a beam, the rationale being:] since [the beam] is not four handbreadths wide, it is not deemed a roof, as stated in sec. 346[:8]. Nevertheless, [such a beam] is effective for a lane according to Rabbinic Law, because the prohibition against carrying there is only Rabbinic in origin, [having been instituted] because [the area] somewhat resembles a public domain. [Hence,] since there is a beam across its entrance, there is a distinguishing factor [which serves as a] reminder to observers that [carrying is permitted] in this lane because of this beam which is an ordinance of our Sages.5 [Accordingly, people] will not confuse [the entrance to this lane] with [an entrance to] a public domain. Similarly, [the Sages] granted a leniency and permitted [carrying] in this lane when a lechi[i.e., a post] of [even] the slightest thickness and width that is [at least] ten handbreadths high6 is placed next to one of the walls at the entrance to the lane.7 [The rationale is that] this post is considered as a “wall”8 in a complete sense according to Scriptural Law in any situation where there are two complete walls as well as this post,9 as stated in sec. 345[:6]. It is only that the Sages [imposed a stringency] and forbade [carrying in an area with] two walls and a lechi and permitted [carrying in an area with] three walls and a lechi. ‫ ֶשִׁמּן ַהתּוָֹרה ָכּל ָמקוֹם ֶשֵׁיּשׁ לוֹ ג' ְמִחצּוֹת וָּפרוּץ ְבִּמלּוּאוֹ ְבּרוַּח ְרִביִﬠית הוּא ְרשׁוּת‬1,‫א ְכָּבר ִנְתָבֵּאר ְבִּסָמּן שמ"הא‬ ,‫ ֶשִׁדּינוֹ ְכַּכ ְרְמִלית‬2,‫ ְוַאף ִאם ָפּרוּץ ִל ְרשׁוּת ָהַרִבּים‬.‫ג ֶשֵׁאין ַרִבּים בּוְֹקִﬠים ָשׁם‬,‫ַהָיִּחיד ְגּמוָּרהב ִאם ָפּרוּץ ְלַכ ְרְמִלית‬

12/16/2020, 12:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...‬‬

‫ֲהֵרי ֻמָתּר ְלַטְלֵטל ְבַּכ ְרְמִלית ִמן ַהתּוָֹרה ְכּמוֹ ִבּ ְרשׁוּת ַהָיִּחיד‪.‬ד ֶאָלּא ֶשֲׁחָכִמים ָאְסרוּ ַהִטְּלטוּל בּוֹ‪,‬ה ֵבּין ֶשָׁפּרוּץ ִל ְרשׁוּת‬ ‫ָהַרִבּים ֵבּין ֶשָׁפּרוּץ ְלַכ ְרְמִלית‪,‬ו ִמְפֵּני ֶשׁדּוֶֹמה ְקָצת ִל ְרשׁוּת ָהַרִבּים‪,‬ז‪ֵ 1,‬כּיָון ֶשָׁפּרוּץ ְבִּמלּוּאוֹ‪.‬ח‬ ‫ְלִפיָכ ִהִתּירוּ ְכֶּשָׁﬠָשׂה ֵאיֶזה ִתקּוּן ִבְּמקוֹם ַהִפּ ְרָצה‪,‬ט ֲאִפלּוּ ִתּקּוּן ֶשֵׁאינוֹ מוִֹﬠיל ִמן ַהתּוָֹרה‪ְ 3,‬כּגוֹן ְלַה ִנּיַח קוָֹרהי ְרָחָבה‬ ‫ֶטַפחיא ַﬠל ֶפַּתח ַהָמּבוֹי‪ַ 4‬הָפּתוַּח ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‪ֶ ,‬שְׁבּקוָֹרה זוֹ ֵאין אוְֹמ ִרים ָבּהּ ִמן ַהתּוָֹרהיב "ִפּי ִתְקָרה‬ ‫יוֵֹרד ְוסוֵֹתם"‪ ,‬הוִֹאיל ְוֵאין ְבָּרְחָבּהּ ד' ְטָפִחים ֵאין ֵשׁם ִתְּקָרה ָﬠֶליָה‪,‬יג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‪.‬יד ְוַאף ַﬠל ִפּי ֵכן‬ ‫מוֶֹﬠֶלת ְבָּמבוֹי ִמִדְּבֵרי סוְֹפ ִרים‪ ,‬הוִֹאיל ְוַגם ִאסּוּר ַהִטְּלטוּל בּוֹ ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪ִ ,‬מְפֵּני ֶשׁדּוֶֹמה ְקָצת ִל ְרשׁוּת‬ ‫ָהַרִבּים‪ְ .‬וֵכיָון ֶשֵׁיּשׁ קוָֹרה ַﬠל ִפְּתחוֹ‪ֵ ,‬ישׁ ְבֶּזה ֶהֵכּרטו ְוִזָכּרוֹן ָלרוִֹאים‪ֶ ,‬שַׁיִּכּירוּ ְוֵיְדעוּ ֶשַׁתָּקַּנת ֲחָכִמים ִהיא קוָֹרה זוֹ‬ ‫ְבָּמבוֹי ֶזה‪ְ 5,‬ול ֹא ִיְתַחֵלּף ָלֶהם ִבּ ְרשׁוּת ָהַרִבּים‪.‬טז‬ ‫ְוֵכן ֵהֵקלּוּ ְבָּמבוֹייז ְלַהִתּירוֹ ְבֶּלִחייח‪ֶ 4,‬שָׁﬠְביוֹ ְוָרְחבּוֹ ָכּל ֶשׁהוּא ְוָגְבהוֹ י' ְטָפִחים‪,‬יט‪ֶ 6,‬שַׁיֲּﬠִמיֶדנּוּ ְבֶּפַתח ַהָמּבוֹי ֵאֶצל‬ ‫ֶאָחד ֵמַהְכָּתִלים‪,‬כ‪ֶ 7,‬שֶׁלִּחי ֶזה ִנדּוֹן ִמשּׁוּם ְמִחָצּהכא‪ְ 8,‬גמוָּרה ִמן ַהתּוָֹרה ְבָּכל ָמקוֹם ֶשֵׁיּשׁ לוֹ ב' ְמִחצּוֹת ְשֵׁלמוֹת ְוֶלִחי‬ ‫‪ֶ:‬זה‪,‬כב‪ְ 9,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש]מ["ה‪.‬כג‪ֶ 1,‬אָלּא ֶשֲׁחָכִמים ָאְסרוּ ְבּב' ְמִחצּוֹת ְוֶלִחי ְוִהִתּירוּ ְבּג' ְמִחצּוֹת ְוֶלִחי‬ ‫‪2 [The convention] permitting [carrying] when there are three walls and a lechi or a‬‬ ‫‪beam a handbreadth wide [may be employed] only in a lane. By contrast, when a‬‬ ‫‪courtyard is entirely open [to a public domain or a karmelis] on its fourth side,‬‬ ‫‪[carrying is] permitted only when a barrier [at least] four handbreadths wide is‬‬ ‫‪erected on one side of the open portion. If one desires to modify [the courtyard] on‬‬ ‫‪both sides of the open portion, it is sufficient [to erect] two barriers of any width,‬‬ ‫]‪provided they are ten handbreadths high. [See figs. 58 and 59.‬‬ ‫‪A similar [leniency] applies if a four-handbreadth wide portion of the fourth wall‬‬ ‫‪remained standing on one side [of the open area], or a one-handbreadth portion‬‬ ‫‪remained standing on both sides [of the open area].10 However, when less than a‬‬ ‫‪handbreadth [of the wall remains on both sides of the open area, it is not valid,‬‬ ‫‪because] the remnants of a wall are not as distinctive as a [thin] strip that was‬‬ ‫‪erected [specifically as a barrier] for this purpose.11‬‬ ‫ב ל ֹא ִהִתּירוּ ְבּג' ְמִחצּוֹת ְוֶלִחי ֶאָחד אוֹ קוָֹרה ְרָחָבה ֶטַפח ֶאָלּא ְבָּמבוֹי‪ֲ ,‬אָבל ָחֵצר ֶשִׁהיא ְפּרוָּצה ְבִּמלּוָּאהּ ְבּרוַּח ְרִביִﬠית‬ ‫ֵאיָנהּ ִנֶתֶּרת ֶאָלּא ְבַּפס ָרָחב ד' ְטָפִחיםכד ֶשַׁיֲּﬠִמיֶדנּוּ ְבַּצד ֶאָחד ְבָּמקוֹם ַהָפּרוּץ‪ְ .‬וִאם ִי ְרֶצה ְלַתְקָּנהּ ִבְּשֵׁני ְצָדֵדי ַהִפּ ְרָצה‬ ‫– ַדּי ִבְּשֵׁני ַפִסּין ֶשָׁרְחָבּן ַמֶשּׁהוּ‪,‬כה ַרק ֶשׁ ִיְּהֶיה ָגְבָהם י' ְטָפִחים‪.‬כו‬ ‫ְוהוּא ַהִדּין ִאם ִנְשַׁתֵּיּר ִמֹכֶּתל ְרִביִﬠית ַﬠְצמוֹ ָבּנוּי ְכִּשׁעוּר ד' ְטָפִחים ִמַצּד ֶאָחד‪ ,‬אוֹ ִאם ִנְשַׁתֵּיּר ִמְשֵּׁני ַהְצָּדִדים ֶטַפח‬ ‫שָׁיּר ֵמַהֹכֶּתל ְכּמוֹ ְבַּפס ָגּמוּר ֶשַׁמֲּﬠִמידוֹ ְלֵשׁם‬ ‫ִמַכּאן ְוֶטַפח ִמַכּאן‪.‬כז‪ֲ 10,‬אָבל ְבָּפחוֹת ִמֶטַּפח ֵאין ָכּל ָכּ ֶהֵכּר ְבַּהְמּ ֻ‬ ‫ָכּ ‪:‬כח‪11,‬‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

Fig. 58: A barrier 4 handbreadths wide erected at one side of the opening to the courtyard. a) A public domain (or karmelis); b) A courtyard that is entirely open to the public domain (or karmelis) on its fourth side; c) A barrier 4 handbreadths wide and 10 handbreadths high, erected on one side of the open portion

Fig. 59: Two barriers of any width at the sides of the opening to a courtyard. a) A public domain (or karmelis); b) A courtyard that is entirely open to the public domain (or karmelis) on its fourth side; c) Barriers of minimal width and 10 handbreadths high, erected on both sides of the open portion 3 Why did [the Sages] rule more stringently regarding a courtyard than regarding a lane? Because the more [an enclosure] is made for [the purpose of] dwelling and [conducting one’s] private affairs, the more substantial are the requirements for its walls. Therefore, courtyards, which homeowners generally use for private activities and to eat inside [its confines], require more substantial walls to be deemed a private domain than do lanes that are not used for private activities.12 ‫ג ְוָלָמּה ֶהֱחִמירוּ ְבָּחֵצר יוֵֹתר ִמְבָּמבוֹי? ִמְפֵּני ֶשֹׁכּל ֶשׁהוּא ָﬠשׂוּי יוֵֹתר ְלִדיָרה וְּלַתְשִׁמיֵשׁי ַהְצֵנַﬠ ָצ ִרי ְמִחצּוֹת יוֵֹתר‬ ‫ ְצ ִריכוֹת‬,‫ וְּלִפיָכ ַהֲחֵצרוֹת ֶשַׁדּ ְרָכּן ֶשׁל ַבֲּﬠֵלי ָבִתּים ְלִהְשַׁתֵּמּשׁ ָבֶּהן יוֵֹתר ְבַּתְשִׁמיֵשׁי ַהְצֵנַﬠ ְוֶלֱאכוֹל ָבֶּהן‬.‫ְגּמוּרוֹת‬

12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

‫ ֵמַהְמּבוֹאוֹת ֶשֵׁאין ִמְשַׁתְּמִּשׁין ָבֶּהם ְבַּתְשִׁמיֵשׁי‬,‫ ֶשִׁיְּהֶיה ֵשׁם ְרשׁוּת ַהָיִּחיד ֲﬠֵליֶהן‬,‫ְמִחצּוֵֹתיֶהן ִלְהיוֹת יוֵֹתר ְגּמוּרוֹת‬ 12,‫כט‬:‫ַהְצֵנַﬠ‬ 4 The [abovementioned] modification is necessary even when the opening to a courtyard that is entirely open on one side is less than four handbreadths wide, unless [the opening is even narrower] than three handbreadths. [The rationale for the leniency is that] any space less than three handbreadths wide is considered as closed13 and does not require any modification at all. However, there are authorities who permit carrying in a lane when its opening is less than four handbreadths wide, as will be explained.14 If the opening [to the courtyard] is more than ten cubits wide15 – even if it is not entirely open and there remain, or one erected, protrusions on both sides, and even if [the width of] the projections exceed [the width of] the open space – [this fourth side is not considered as closed and] it is necessary to modify it by erecting a tzuras hapesach (a frame of an entrance), as explained in sec. 362[:18-19. This applies] both to a courtyard and to a lane, as will be explained.16 '‫לא ֶשָׁכּל ָפּחוֹת ִמג‬,‫ ֶאָלּא ִאם ֵכּן ֵאין ָבּהּ ג' ְטָפִחים‬9,‫ל‬,‫ד ַוֲאִפלּוּ ָחֵצר ֶשֵׁאין ְבִּפ ְרַצת ִמלּוָּאהּ ד' ְטָפִחים ְצ ִריָכה ִתּקּוּן ֶזה‬ ‫לב ְכּמוֹ‬,‫ ֵישׁ ַמִתּי ִרין‬,‫ ֲאָבל ָמבוֹי ֶשֵׁאין ְבֹּרַחב ִפְּתחוֹ ד' ְטָפִחים‬.‫ ְוֵאין ָצ ִרי ִתּקּוּן ְכָּלל‬13‫ְטָפִחים הוּא ְכָּסתוּם‬ 14,‫לג‬.‫ֶשׁ ִיְּתָבֵּאר‬ ‫לה‬,‫ ֲאִפלּוּ ֵאינוֹ ְבִּמלּוָּאהּ ֶאָלּא ִנְשַׁתּ ְיּרוּ אוֹ ֶהֱﬠִמיד לוֹ ִגּפּוִּפין ִמַכּאן וִּמַכּאן‬15,‫לד‬,‫ְוִאם ֵישׁ ַבִּפּ ְרָצה יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬ ‫לו ֵבּין ְבָּחֵצר ֵבּין ְבָּמבוֹי‬,‫ַוֲאִפלּוּ ַה ִגּפּוִּפים ְיֵת ִרים ַﬠל ַהִפּ ְרָצה – ָצ ִרי ְלַתְקָּנהּ ְבּצוַּרת ֶפַּתח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬ 16,‫לז‬:‫ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 5 A lechi may be made with any object, even with a living animal,17 provided it is tied [in place] securely with ropes18 to a spike [that] projects from the wall of the lane in a manner that prevents [the animal] from lying down. [Tying it in this manner is necessary so that] the height [of the lechi] will not be diminished below ten handbreadths19 and [thus people] will carry in this lane though it is forbidden, [erroneously] relying on this lechi. Even a person standing [at the side of the entrance to a lane] can serve as a lechi, provided he is tied there and provided he was not informed that he was positioned there to serve as a lechi. [The person must be tied, for otherwise,] he will certainly walk away, since he will not stand there the entire day, [and were he to walk away, people] would carry in this lane though it is forbidden. If, however, [the person] was informed that he is being positioned there to serve as a lechi, there is no concern that he will depart [from his place during Shabbos]. (In that instance, however, [the person] must begin standing there on Friday. [The rationale is that] a lechi is deemed a partition,20 and it is forbidden to make a partition with humans on Shabbos unless it is made without their knowledge, as explained in sec. 362[:14].) ‫ ְלָכְתֵלי ַהָמּבוֹי ִבּיֵתדוֹת ֶשׁיּוְֹצִאין‬18‫ וִּבְלָבד ֶשׁ ִיְּקְשֶׁרנּוּ ָשׁםלט ַבֲּחָבִלים‬17,‫לח‬,‫ ֲאִפלּוּ ִמַבֲּﬠֵלי ַחִיּים‬,‫ה ַבֹּכּל עוִֹשׂין ְלָחַי ִים‬ ‫ ִויַטְלְטלוּ ְבָּמבוֹי ְבִּאסּוּר ַﬠל ְסַמ ֶלִחי‬19,‫ ְכֵּדי ֶשׁלּ ֹא ִיְתַמֵﬠט ָגְּבָהן ִמי' ְטָפִחיםמ‬,‫ ְבִּﬠְנָין ֶשֵׁאינוֹ ָיכוֹל ִל ְרבּוֹץ‬,‫ִמן ַהְכָּתִלים‬ ‫ֶזה‬. ‫ ֶשֲׁהֵרי ְבַּוַדּאי ֵיֵל‬,‫מא ִאם ל ֹא הוִֹדיעוֹ ֶשֶׁהֱﬠִמידוֹ ְלֵשׁם ֶלִחי‬,‫ ְוהוּא ֶשְׁקָּשׁרוֹ ָשׁם‬.‫ַוֲאִפלּוּ ָאָדם ָהעוֵֹמד ָשׁם ִנדּוֹן ִמשּׁוּם ֶלִחי‬ ‫ ֵאין חוְֹשִׁשׁין‬,‫ ֲאָבל ִאם הוִֹדיעוֹ ֶשַׁמֲּﬠִמידוֹ ְלֵשׁם ֶלִחי‬.‫לוֹ – ֶשׁלּ ֹא ַיֲﬠמוֹד ָשׁם ָכּל ַהיּוֹםמב – ִויַטְלְטלוּ ְבָּמבוֹי ְבִּאסּוּר‬ ‫ ְוָאסוּר ַלֲﬠשׂוֹת ְמִחָצּה ֵמָאָדם‬20,‫מג‬,‫ ֶשֲׁהֵרי ֶלִחי ִנדּוֹן ִמשּׁוּם ְמִחָצּה‬,‫ֶשֵׁיֵּל לוֹ )ֶאָלּא ֶשָׁאז ָצ ִרי ְלַהֲﬠִמידוֹ ֵמֶﬠֶרב ַשָׁבּת‬ 12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

‫מד‬:[(]‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ְבַּשָׁבּת ֶאָלּא ִאם ֵכּן ֶשׁלּ ֹא ְלַדְﬠתּוֹ‬ 6 If a small portion of the wall [remains] on the fourth side, it can be considered a lechi, provided it is a handbreadth wide; [this measure is necessary to] create a distinction, as explained above.21 Even stones that jut out from the wall [and which are positioned] one above the other with less than three handbreadths [between them] can serve as a lechi,22if they are [each at least] a handbreadth wide. ‫מה ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ וִּבְלָבד ֶשׁ ְיֵּהא בּוֹ ֹרַחב ֶטַפח ִמשּׁוּם ֶהֵכּר‬,‫ עוֶֹלה ִמשּׁוּם ֶלִחי‬,‫ו ִאם ֵישׁ ְקָצת ֹכֶּתל ְבּרוַּח ְרִביִﬠית‬ ‫ ִאם ָרְחָבּן‬22,‫ עוִֹלין ִמשּׁוּם ֶלִחימז‬,‫ ַוֲאִפלּוּ ֲאָבִנים ַהיּוְֹצִאים ִמן ַהֹכֶּתל זוֹ ְלַמְﬠָלה ִמזּוֹ ָפּחוֹת ִמג' ְטָפִחים‬21,‫מו‬.‫ְלַמְﬠָלה‬ ‫ֶטַפח‬: 7 A lechi that can be moved by an ordinary wind – even though [the wind] will not cause [the lechi] to fall – is not deemed a [valid] lechi.23[The rationale is that] a lechi is like a partition and a partition that will not stand firm in the face of an ordinary wind is not deemed a [valid] partition, as explained in sec. 362[:2]. ‫ ֶשַׁהֶלִּחי הוּא‬23,‫מח ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְיכוָֹלה ְלַהִפּילוֹמט – ֵאינוֹ ָחשׁוּב ִמשּׁוּם ֶלִחי‬,‫ז ֶלִחי ֶשׁרוַּח ְמצוָּיה ָיכוֹל ַלֲה ִנידוֹ‬ ‫נא‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ְוָכל ְמִחָצּה ֶשׁרוַּח ְמצוָּיה ְמ ִניָדָתהּ ֵאיָנהּ ְמִחָצּה‬20,‫נ‬,‫ִכְּמִחָצּה‬ 8 If one positions the lechi three handbreadths from the wall, whether it was [positioned] within the space across the width of the lane, or past [the entrance of the lane] to the outside,24 his actions are of no consequence [and the lechi is invalid].25 [If,] however, [the lechi] is less than three handbreadths away [from the wall], it is [considered as joined to the wall, based on the principle of] lavud. ‫ – ל ֹא ָﬠָשׂה ְול ֹא‬24,‫נב ֵבּין ְלתוֹ ֲחַלל ֹרַחב ַהָמּבוֹי ֵבּין ְלָהְלָאה ְלַצד חוּץנג‬,‫ח ִאם ִה ְרִחיק ַהֶלִּחי ִמן ַהֹכֶּתל ג' ְטָפִחים‬ ‫נד‬:‫ ֲאָבל ָפּחוֹת ִמג' ְטָפִחים ְכָּלבוּד הוּא‬25.‫ְכלוּם‬ 9 Even fragments [of objects] and the fragments of [their] fragments that are attached [to the wall] are valid for a lechi, as long as they can stand in the face of an ordinary wind. For this reason, it is permitted to make a lechi from lime that is (plastered) on a wall, because the wall enables [the lime] to stand. [The above applies] provided one is careful to assure that [the lime plastered] onto the [part of the wall] three handbreadths closest to the earth will not dissolve. [The rationale is that] a lechi that is three handbreadths above the earth is invalid, as will be explained.26 Even though a trace [of the dissolved lime] remains visible on the wall, that is of no consequence, because a lechi must be an entity of some substance and thickness, and [must] project from the wall somewhat. ‫ ְוָלֵכן עוִֹשׂים ֶלִחי‬.‫ ֹכּל ֶשׁ ְיּכוִֹלים ַלֲﬠמוֹד ְבּרוַּח ְמצוָּיהנו‬,‫ט ֶלִחי – ֲאִפלּוּ ְשָׁב ִרים ְוִשְׁבֵרי ְשָׁב ִריםנה ְמֻדָבִּקים ְכֵּשׁ ִרים בּוֹ‬ ‫נח וִּבְלָבד ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא ִיְתַמֶחה ג' ְטָפִחים ָסמוּ‬.‫נז ֶשַׁﬠל ְיֵדי ַהֹכֶּתל הוּא ָראוּי ַלֲﬠמוֹד‬,‫ִמִסּיד )ִתּחוַּח( ָטחוּי ַבֹּכֶּתל‬ ‫ ְוַאף ֶשְׁלַּאַחר ֶשׁ ִנְּתֶמָחה ִנְשַׁאר ָשׁם ַמ ְרֵאהוּ ִנָכּר‬26,‫ס‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫נט ֶשֶׁלִּחי ַהָגּבוַֹהּ ג' ְטָפִחים ִמן ָהָאֶרץ ָפּסוּל‬,‫ָלָאֶרץ‬ ‫סא‬:‫ ִכּי ָצ ִרי ֶשׁ ְיֵּהא ַהֶלִּחי ְקָצת ָדָּבר ַמָמּשׁ ְוָﬠב ְקָצת בּוֵֹלט ִמן ַהֹכֶּתל‬,‫ ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ַﬠל ְפֵּני ַהֹכֶּתל‬ 10 A lechi that was made from the wood of an asherah tree27 is valid.28 True, there are minimum dimensions that a lechi must have, i.e., it must be ten handbreadths high and have at least a minimal degree of thickness, and [there is a general rule that] any object [associated with ritual matters] that must be of a specific measure may not be made from the wood of an asherah tree. [The rationale for that rule is that such wood] is awaiting destruction by fire, and thus it is as if it has already

12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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been consumed by fire and turned to ash. Accordingly, it is as if its measure has been crushed [into powder]. Nevertheless, were one to attach these crushed pieces, i.e., mix the ashes into a blend [with water], it would be possible to make [a plaster] that would be ten handbreadths high and of minimal width. Hence, [the wood of an asherah tree] is valid [to be used for a lechi]. ‫ ְדַּה ְינוּ ֹגַּבהּ י' ְטָפִחים ְוֹרַחב‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהֶלִּחי ָצ ִרי ֶשׁ ְיֵּהא בּוֹ ִשׁעוּר‬28,‫סב‬.‫ – ָכֵּשׁר‬27‫י ֶלִחי ֶשֲׁﬠָשׂאוֹ ֵמֲﬠֵצי ֲאֵשָׁרה‬ ‫ ִמְפֵּני ֶשׁעוְֹמִדים ִלְשֵׂרָפה וְּכִאלּוּ ִנְשׂ ְרפוּ ְוַנֲﬠשׂוּ‬,‫ ְוָכל ָדָּבר ַהָצּ ִרי ִשׁעוּר ֵאין עוִֹשׂין אוֹתוֹ ֵמֲﬠֵצי ֲאֵשָׁרה‬,‫ְוֹעִבי ָכּל ֶשׁהוּא‬ ‫ ְדַּה ְינוּ ֶשָׁהָיה ְמַגֵבּל ָהֵאֶפר – ָהָיה ָיכוֹל ַלֲﬠשׂוֹת ִמֶמּנּוּ ֹגַּבהּ‬,‫ ִמָכּל ָמקוֹם ִאלּוּ ָהָיה ְמַדֵבּק ְכִּתיתוָּתם‬,‫ֵאֶפר ְו ִנְכַתּת ִשׁעוָּרם‬ ‫סג‬:‫ ְלִפיָכ הוּא ָכֵּשׁר‬.‫י' ְטָפִחים ְוֹעִבי ַמֶשּׁהוּ‬ 11 A lechi is valid [in all the following instances]: a) Its projection is apparent to those standing in the lane, but is not apparent to those standing outside of it,29 i.e., one erected the width [of the lechi] along the length of the lane, but did not extend the edge of the lechi’s width at all toward the outside [of the lane]. Instead, [the lechi’s] outer edge is even with the thickness of the lane’s wall. Thus, it appears that one is adding to the thickness of the wall and it does not appear as a lechi from the outside. In contrast, its inner edge will be evident to the people standing on the inside, like this: [See fig. 60.] b) Its projection is apparent to the people standing outside [the lane], but not to those standing inside, i.e., [the person] extended the entire lechi outside [the lane,] and its innermost edge [entered] the thickness of the wall. Thus, from the inside, it does not appear as a lechi, but as if one is extending the length of the wall, but from outside the [lane], it is evident that [the lechi] is not part of the wall, because it extends further than the thickness of the wall [of the lane], like this: [See fig. 61.] There are, however, [other] authorities who maintain that a lechi that is apparent to those [who are] outside [the lane], but not to those inside [the lane], is only acceptable when it is visible to those standing outside, but next to, the inner space of the lane, i.e., the lechi that [the person] extended outward, and its inner edge [enters] the thickness of the wall [of the lane. The intent] is [that the person] did not position [the lechi] at the edge of the thickness [of the wall] on the side of the lane in a manner that it would look like an extension of the length of the wall to those standing inside the [lane]30 – for then it would also appear that way to those standing outside the lane but near it. Instead, [the person] erected the lechi at the edge of the thickness [of the wall] on the exterior side of the lane, like this. [See fig. 62.] (Fundamentally, the halachah follows this view.)31 ‫ ְכּגוֹן ֶשֶׁהֱﬠִמיד ַהֶלִּחי‬29,‫סד‬,‫יא ֵבּין ֶשׁ ִנּ ְרֶאה ְבִּליַטת ַהֶלִּחי ָלעוְֹמִדים ְבּתוֹ ַהָמּבוֹי ְוֵאיָנהּ ִנ ְרֵאית ָלעוְֹמִדים חוּץ ַלָמּבוֹי‬ ‫ ְודוֶֹמה‬,‫ ְול ֹא ָמַשׁ ְקֵצה ָרְחבּוֹ ִקְמָﬠא ְכַּלֵפּי חוּץ ֶאָלּא ִהְשָׁוה ֻחדּוֹ ַהִחיצוֹן ְלֹעִבי ֹכֶּתל ַהָמּבוֹי‬,‫ָרְחבּוֹ ְלַצד ָא ְרכּוֹ ֶשׁל ָמבוֹי‬ ‫סו‬.‫סה ְכֶּזה‬,‫ ֲאָבל ֻחדּוֹ ַהְפִּניִמי ִנ ְרֶאה ָלעוְֹמִדים ָשׁם ִבְּפ ִנים‬,‫ְכִּמי ֶשׁמּוִֹסיף ַﬠל ֹעִבי ַהֹכֶּתל ְוֵאינוֹ ִנ ְרֶאה ִמַבּחוּץ ְכֶּלִחי‬ ‫ ְכּגוֹן ֶשָׁמַּשׁ ָכּל ַהֶלִּחי ַלחוּץ ְוֻחדּוֹ ַהְפּ ִניִמית ִנְכָנס‬29,‫סז‬,‫וֵּבין ֶשׁ ִנּ ְרֵאית ְבִּליָטתוֹ ָלעוְֹמִדים ַבּחוּץ ְול ֹא ָלעוְֹמִדים ִבְּפ ִנים‬ ‫ ֲאָבל ִמְבּחוּץ ִנָכּר ֶשֵׁאינוֹ ִמֹכֶּתל ַהָמּבוֹי‬,‫ ְוֵאינוֹ ִנ ְרֶאה ִמִבְּפ ִנים ְכֶּלִחי ֶאָלּא דּוֶֹמה ְכּמוִֹסיפוֹ ַﬠל ֹאֶר ַהֹכֶּתל‬,‫ְבֹּעִבי ַהֹכֶּתל‬ ‫סח ְכֶּזהסט – ָכֵּשׁר‬,‫ֶשֲׁהֵרי ִנְמָשׁ ְלָהְלָאה ֵמֹעִבי ַהֹכֶּתל‬. ‫ְוֵישׁ אוְֹמ ִריםע ֶשַׁהֶלִּחי ַהִנּ ְרֶאה ִמַבּחוּץ ְול ֹא ִמִבְּפ ִנים ֵאינוֹ ָכֵּשׁר ֶאָלּא ִאם ֵכּן ִנ ְרֶאה ָלעוְֹמִדים ַבּחוּץ ֶנֶגד ֲחַלל ַהָמּבוֹי‬ ‫ ְבִּﬠ ְנָין‬,‫ ְכּגוֹן ֶשַׁהֶלִּחי ֶשְׁמָּשׁכוֹ ַלחוּץ ְוֻחדּוֹ ַהְפּ ִניִמי ִנְכָנס ְבֹּעִבי ַהֹכֶּתל ל ֹא ֶהֱﬠִמידוֹ ִלְשַׂפת ֹעִבי ֶשׁל ַצד ַהָמּבוֹי‬,‫ְבָּסמוּ לוֹ‬ ‫ ֶשָׁאז ַגּם ְלָהעוְֹמִדים ַבּחוּץ ֶנֶגד ֲחַלל ַהָמּבוֹי ְבָּסמוּ לוֹ ִנ ְרֶאה‬30,‫ֶשְׁלָּהעוְֹמִדים ִבְּפ ִנים ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ֹאֶר ַהֹכֶּתל‬ 31:(‫ ְכֶּזהעא ) ְוֵכן ִﬠָקּרעב‬,‫ ֶאָלּא ֶהֱﬠִמידוֹ ִלְשַׂפת ֹעִבי ֶשׁל ַצד ֲאחוֵֹרי ַהָמּבוֹי‬,‫ָלֶהם ֵכּן‬

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Fig. 60: A lechi whose projection is apparent to those standing in the lane, but is not apparent to those standing outside of it. a) the lechi

Fig. 61: A lechi whose projection is apparent to the people standing outside, but not to those standing inside. a) the lechi

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Fig. 62: A lechi whose projection is apparent to the people standing outside, but next to, the inner space of the lane. a) the lechi 12 [A lechi that is] elevated three handbreadths above the ground is invalid.32 [The rationale is that] a lechi is considered as a partition33 and a partition is not valid if it is three handbreadths above the ground, because goat-kids can pass under it.34 If one elevated [a lechi] less than three handbreadths [from the ground], it is valid even if [the actual lechi] is only a little more than seven [handbreadths] high. [The rationale is that] whenever the principle of lavud is applied, the [entire] space is considered as if it was filled.35 ‫ וְּמִחָצּה ַהָגּבוַֹהּ ג' ְטָפִחים ִמן ָהָאֶרץ ֵאיָנהּ‬33,‫עד‬,‫ ֶשַׁהֶלִּחי הוּא ִכְּמִחָצּה‬32,‫עג‬,‫יב ִהְגִבּיהוֹ ֵמָהָאֶרץ ג' ְטָפִחים – ָפּסוּל‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ ֶאָלּא ז' וַּמֶשּׁהוּ‬,‫ ְוִאם ִהְגִבּיהוֹ ָפּחוֹת ִמְשּׁ ָשׁה‬34,‫עה‬.‫ ִמְפֵּני ֶשַׁהְגָּד ִיים ְיכוִֹלים ִלְבקוַֹﬠ ַתְּחֶתּיָה‬,‫ְמִחָצּה‬ 35,‫עז‬:‫עו ְלִפי ֶשָׁכּל ָלבוּד רוִֹאין אוֹתוֹ ְכָּמֵלא‬,‫– ָכֵּשׁר‬ 13 Even if a person did not position [a lechi at the entrance to a lane]with the intention that it serve as a lechi [to permit carrying in the lane] but it happened that a lechi was located there,36 it is valid.37 [The rationale is that, as stated above,] a lechi is considered as a partition and [any partition, even] one that comes into being as a matter of course, is valid.38 [The above applies provided] one relied on [the object to serve as a lechi] from Friday.39 If, however, [this object] was not relied upon [as a lechi] from Friday – e.g., there was another lechi [at the entrance to a lane] and it fell on Shabbos and [therefore on Shabbos] people sought to rely on [this object as a lechi for the first time] – it is not valid. If, however, there was no other lechi there on Friday, it can be assumed that [the people] relied on [this object as a lechi]even though they did not explicitly state that they were relying on it. If, however, [previously the people] specifically did not rely on it – e.g., no other lechi was there [on the previous Shabbos] and, hence, they did not carry [in the lane] on the previous Shabbos despite the presence of this [object that could have served as a] lechi – it is not valid on the next Shabbos unlessthepeople explicitly state that they are relying on it before [the commencement of] Shabbos. ‫ ֶשַׁהֶלִּחי הוּא ִמשּׁוּם‬37,‫ – ָכֵּשׁר‬36 ‫עט ֶאָלּא ֶשׁ ִנְּזַדֵּמּן לוֹ ָשׁם ֵמֵאָליו‬,‫יג ֲאִפלּוּ ל ֹא ֶהֱﬠִמידוֹ ָשׁםעח ְלֵשׁם ֶלִחי‬ ‫ ֲאָבל ל ֹא ָסְמכוּ ָﬠָליו‬39,‫פב‬.‫ וִּבְלָבד ֶשִׁיְּסְמכוּ ָﬠָליו ֵמֶﬠֶרב ַשָׁבּת‬38,‫פא‬,‫ וְּמִחָצּה ָהעוֶֹמֶדת ֵמֵאֶליָה – ְכֵּשָׁרה‬33,‫פ‬,‫ְמִחָצּה‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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‫פג וָּבִאים ַﬠְכָשׁו ִלְסמוֹ ַﬠל ֶזה – ֵאינוֹ מוִֹﬠיל‬,‫ ְכּגוֹן ֶשָׁהָיה ָשׁם ֶלִחי ַאֵחר ְוָנַפל ְבַּשָׁבּת‬,‫ֵמֶﬠֶרב ַשָׁבּת‬. ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָסְמכוּ ַﬠל ֶזה ְבֵּפרוּשׁ – ֲהֵרי ֶזה ְכִּאלּוּ ָסְמכוּ ָﬠָליו ִמן‬,‫ֲאָבל ל ֹא ָהָיה ָשׁם ֶלִחי ַאֵחר ֵמֶﬠֶרב ַשָׁבּת‬ ‫פד‬.‫ַהְסָּתם‬ ‫ ְכּגוֹן ֶשׁלּ ֹא ָהָיה ָשׁם ֶלִחי ַאֵחר ְול ֹא ִטְלְטלוּ ְבַּשָׁבּת ֶשָׁﬠְבָרה ַﬠל ְיֵדי ֶלִחי ֶזה – ֵאינוֹ‬,‫ֲאָבל ִאם ְבֵּפרוּשׁ ל ֹא ָסְמכוּ ָﬠָליו‬ ‫פה‬:‫מוִֹﬠיל ְלַשָׁבּת ַהָבָּאה ַﬠד ֶשִׁיְּסְמכוּ ָﬠָליו ֵמֶﬠֶרב ַשָׁבּת ְבֵּפרוּשׁ‬ 14 When a lechi that came into existence as a matter of course40 projects four cubits widthwise into a lane, it is not deemed a valid lechi even though before Shabbos people [intended] to rely on it [to enable them to carry on Shabbos.41 The rationale is that] four cubits is the full measure of a lane, and thus, there is nothing to distinguish [the object] as a lechi. [Although] this lechi is deemed a “wall” in a complete sense, nevertheless, it also requires some distinguishing feature [that will mark it as a lechi. Hence,] this lane requires another lechi for [carrying to be] permitted [in it. This lechi] should be erected on the side opposite the [existing] lechi. If one desires to position the [additional] lechi next to [the existing lechi, the new lechi] should be made slightly thicker or thinner than [the existing lechi], so that it is evident that [this object] is being erected as a [new] lechi and not [merely] as an addition to the existing [lechi]. When does the above apply? When the lane is more than eight cubits wide. When, by contrast, the lane is only eight cubits wide [or less], another lechi is not necessary [for carrying] to be permitted [within the lane. This applies] even if [people] did not [explicitly state that they would] rely on [the lechi] from Friday. [The rationale is that carrying in this lane] is permitted because the enclosed portion [of the fourth side of the lane] is the same size as the open portion, i.e., the lechi that came into existence as a matter of course is four cubits [wide], equivalent to [the size of] the open space between [the lechi] and the wall opposite it. And [carrying is] permitted in a lane when the enclosed portion of the fourth side is [the same size] as its open portion, just as [enclosing at least half of a wall of any of] the four sides of a courtyard [causes carrying to be] permitted [there], as stated in sec. 362[:18].42 All the above applies with regard to a lechi that comes into being as a matter of course. If, however, a lechi was purposefully erected, it is deemed a lechi even when it is wider than four cubits. [The rationale is that] it is a matter of public knowledge43 that it was constructed as a lechi to [permit carrying in] this lane, and [as such] it is identified [as a lechi] even though it is very wide. ‫פז ֵאינוֹ ִנדּוֹן‬,‫פו ַאף ַﬠל ִפּי ֶשָׁסְּמכוּ ָﬠָליו ֵמֶﬠֶרב ַשָׁבּת‬,‫ וּבוֵֹלט ד' ַאמּוֹת ְלתוֹ ַהָמּבוֹי ְבֹּרַחב‬40‫יד ֶלִחי ָהעוֵֹמד ֵמֵאָליו‬ ,‫ ְוַאף ַﬠל ִפּי ֶשַׁהֶלִּחי ִכְּמִחָצּה ְגמוָּרה‬.‫ ִמְפֵּני ֶשׁד' ַאמּוֹת הוּא ִשׁעוּר ָמבוֹיפח ְוֵאין ַכּאן ֶהֵכּר ֶשׁהוּא ֶלִחי‬41,‫ִמשּׁוּם ֶלִחי‬ ‫ ְוַיֲﬠִמיֶדנּוּ ְבּרוַּח ֶשְׁכֶּנֶגד ֶלִחי‬,‫פט ְוָצ ִרי ֶלִחי ַאֵחר ְלַהִתּיר ָמבוֹי ֶזה‬,‫ִמָכּל ָמקוֹם ָצ ִרי ֶשְׁיֵּהא בּוֹ ַגּם ֵכּן ֶהֵכּר ְקָצת‬ ‫ ְכֵּדי ֶשׁ ְיֵּהא ִנָכּר ֶשׁהוּא ִמשּׁוּם ֶלִחי ְול ֹא ִיְהֶיה‬41,‫צא‬,‫ ַיֲﬠֶשׂנּוּ ְמַﬠט ָﬠב אוֹ ַדק ִמֶמּנּוּ‬,‫ ְוִאם ִי ְרֶצה ְלַהֲﬠִמידוֹ ֶאְצלוֹ‬41,‫צ‬.‫ֶזה‬ ‫ְכּמוִֹסיף ַﬠל ָה ִראשׁוֹן‬. ‫ ֵאין ָצ ִרי ֶלִחי ַאֵחר‬,‫ ֲאָבל ָמבוֹי ֶשֵׁאינוֹ ָרָחב ֶאָלּא ח' ַאמּוֹת‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּמבוֹי ָהָרָחב יוֵֹתר ֵמח' ַאמּוֹת‬ ‫ ְדַּה ְינוּ ֶלִחי ָהעוֵֹמד ֵמֵאָליו ֶשֵׁיּשׁ בּוֹ ד' ַאמּוֹת‬,‫ ֶאָלּא ִנָתּר ְבּעוֵֹמד ְכָּפרוּץ‬,‫ְלַהִתּירוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָסְמכוּ ָﬠָליו ֵמֶﬠֶרב ַשָׁבּת‬ ‫ ְועוֵֹמד ְכָּפרוּץ ַמִתּיר ְבּרוַּח ְרִביִﬠית ֶשׁל ָמבוֹי ְכּמוֹ ֶשַׁמִּתּיר ְבּד' רוּחוֹת ֶשׁל‬,‫ְכּמוֹ ֶשֵׁיּשׁ ְבַּהָפּרוּץ ֶשִׁמֶּמּנּוּ ַלֹכֶּתל ֶשְׁכֶּנְגדּוֹ‬ 42,‫צג‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שׁס"ב‬41,‫צב‬,‫ָחֵצר‬ ‫צד ִמְפֵּני ֶשֵׁיּשׁ‬,‫ ֲאִפלּוּ ֵישׁ בּוֹ יוֵֹתר ִמד' ַאמּוֹת ִנדּוֹן ִמשּׁוּם ֶלִחי‬,‫ ֲאָבל ִאם ֶהֱﬠִמידוֹ ְלֵשׁם ֶלִחי‬.‫ְוָכל ֶזה ְבֶּלִחי ָהעוֵֹמד ֵמֵאָליו‬ ‫צה‬:‫ ְוֵישׁ בּוֹ ֶהֵכּר ַאף ֶשָׁרָחב ַה ְרֵבּה‬,‫ ֶשִׁתְּקּנוּהוּ ֶלִחי ְלָמבוֹי ֶזה‬43‫לוֹ קוֹל‬

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15 [The Talmud44 speaks of] a lechi whose width extends along the length of the lane, i.e., one positioned its edge opposite the thickness of the wall on the outside. Thus, its edge does not cover the entire thickness of the wall, only the portion of the thickness [of the wall] that is on the side of the inner space of the lane according to the first opinion mentioned above (in subsection 11), or a portion of the thickness of the wall on the outer side of the lane according to the second opinion mentioned there. According to the first opinion, this lechi is visible and evident only to those standing outside the lane, but it appears as part of the wall of the lane to those standing inside [the lane]. According to the second opinion, it looks [like a continuation of the wall of the lane] to those standing behind the lane.45 [The following laws apply in such situations:] If the width of this lechi is four cubits, it is considered as [an extension of the wall of] the lane and is not deemed as a lechi even though it was erected to serve as a lechi for the purpose [of enabling carrying to be permitted. See fig. 63.] If [the lechi] is less than four cubits wide, it is considered as a [valid] lechi. One may, [however,] only use the space of the lane until its inner edge, because there is no wall opposite [its extension] on the other side [of the lane].46 ‫ ֶשֵׁאין ֻחדּוֹ ְמַכֶסּה ֶאת‬,‫ ֶשֶׁהֱﬠִמיד ֻחדּוֹ ְכֶּנֶגד ֹעִבי ַהֹכֶּתל ִמַבּחוּץ‬44,‫טו ֶלִחי ַהמּוֵֹשׁ צו ְבָּרְחבּוֹ ִﬠם ֹאֶר צז ָדְּפנוֹ ֶשׁל ָמבוֹי‬ ‫ אוֹ‬,(‫ ֶאָלּא ִמְקָצת ָﬠְביוֹצח ֶשׁל ַצד ֶהָחָלל ַהָמּבוֹי ְלִפי ְסָבָרא ָה ִראשׁוָֹנה ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה )ְסִﬠיף יא‬,‫ָכּל ֹעִבי ַהֹכֶּתל‬ ‫ ְדַּה ְינוּ ֶשֵׁאין ַהֶלִּחי ִנ ְרֶאה ְו ִנָכּר ֶאָלּא ְלָהעוְֹמִדים‬,‫ִמְקָצת ָﬠְביוֹ ֶשׁל ַצד ֲאחוֵֹרי ַהָמּבוֹי ְלִפי ְסָבָרא ָהַאֲחרוָֹנה ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫ אוֹ ֶשׁ ִנּ ְרֶאה ֵכּן ָלעוְֹמִדים‬,‫ ֲאָבל ְלָהעוְֹמִדים ִבְּפִנים ִנ ְרֶאה הוּא ְכִּאלּוּ הוּא ִמֹכֶּתל ַהָמּבוֹי ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬,‫ַבּחוּץ‬ ‫ ַאף ַﬠל‬,‫ ַנֲﬠָשׂה ְכָּמבוֹי ְוָיָצא ִמתּוַֹרת ֶלִחי‬,‫ – ִאם ֵישׁ ְבֹּרַחב ֶלִחי ֶזה ד' ַאמּוֹת‬45,‫ֲאחוֵֹרי ַהָמּבוֹי ְלִפי ְסָבָרא ָהַאֲחרוָֹנהצט‬ ‫קא ֶשֲׁהֵרי ִמָשּׁם‬,‫ ְוֵאין ִמְשַׁתְּמִּשׁין ֶאָלּא ַﬠד ֻחדּוֹ ַהְפִּניִמי‬,‫ ִנדּוֹן ִמשּׁוּם ֶלִחי‬,‫ק ָפּחוֹת ִמד' ַאמּוֹת‬.‫ִפּי ֶשֻׁהֲﬠַמד ְלֵשׁם ֶלִחי‬ 46,‫קב‬:‫ְוֵאיַל ֵאין ְכֶּנְגדּוֹ ֹכֶּתל ְבַּצד ַהֵשּׁ ִני‬

Fig. 63: A lechi that is invalid because of its length. a) A lechi 4 cubits wide; b) A line parallel to the inner edge of the lechi 16 (Even though a lechi must be recognizable,47 nevertheless, fundamentally, it is considered as a partition.48 [Hence, a lechi] need only be somewhat recognizable.49 Accordingly, [a lechi] is acceptable when it is within three handbreadths of [the walls of] the lane,50 even if it is [positioned] outside of [the lane]. In contrast,) a beam [that runs across the entrance to a lane enables carrying] 12/16/2020, 12:45 PM

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to be permitted in the lane only ([because it functions] as a distinguishing factor. Therefore,) [the beam] must [actually] be placed on the walls of the lane. If, however, one embedded two spikes on the outside of the lane, even if they are in immediate proximity to it, and placed a beam on them, it is not valid.51 ‫ ְוֵאין ָצ ִרי ֶאָלּא ְקָצת‬48,‫ ִמָכּל ָמקוֹם ִﬠָקּרוֹ ִמשּׁוּם ְמִחָצּהקד‬47,‫קג‬,‫טז )ַאף ַﬠל ִפּי ֶשַׁהֶלִּחי ָצ ִרי ֶשׁ ְיֵּהא בּוֹ ֶהֵכּר‬ ‫קז ֲאָבל( קוָֹרה ַהַמֶּתֶּרת ְבָּמבוֹי‬.‫ ֲאִפלּוּ ִמַבּחוּץ‬50,‫קו‬,‫ ְוָלֵכן מוִֹﬠיל ְכֶּשׁהוּא ְבּתוֹ ג' ְטָפִחים ְלֹכֶתל ַהָמּבוֹי‬49,‫קה‬,‫ֶהֵכּר‬ ‫ ֲאָבל ִאם ָנַﬠץ ב' ְיֵתדוֹת ְבָּכְתֵלי‬.‫ ְלִפיָכ קט( ָצ ִרי ֶשַׁיִּנּיֶחָנּה ַﬠל ָכְּתֵלי ַהָמּבוֹי‬49,‫קח‬,‫)ֵאין ֶהֵתָּרהּ ֶאָלּא ִמשּׁוּם ֶהֵכּר‬ 51:‫קיא ְוִה ִנּיַח ַהקּוָֹרה ֲﬠֵליֶהן – ְפּסוָּלה‬,‫קי ֲאִפלּוּ ְבָּסמוּ לוֹ ַמָמּשׁ‬,‫ַהָמּבוֹי ַבּחוּץ‬ 17 [The beam] must be placed [over the lane] for the purpose of [enabling carrying] to be permitted [in] the lane. If, by contrast, [the beam] was not placed [over the lane] for that purpose – even if [people] relied on it on Friday52 – it is invalid. [The beam] is not comparable to a lechi, for a lechi serves as a partition.53 A beam, by contrast, is effective solely [because] it functions as a distinguishing factor. [Hence, a beam] is not that much of a distinguishing factor if it was not placed [over the lane] for that [expressed] purpose. – 52‫ ֲאִפלּוּ ָסְמכוּ ָﬠֶליָה ֵמֶﬠֶרב ַשָׁבּת‬, ‫ ֲאָבל ִאם ל ֹא ֻה ְנָּחה ָשׁם ִבְּשִׁביל ָכּ‬.‫יז ְוָצ ִרי ֶשַׁיִּנּיֶחָנּה ְכֵּדי ְלַהִתּיר ַהָמּבוֹי‬ ‫קיד ְוִאם ל ֹא‬,‫ ֲאָבל ַהקּוָֹרה הוּא ִמשּׁוּם ֶהֵכּרקיג ִבְּלָבד‬53,‫ ֶשַׁהֶלִּחי הוּא ִמשּׁוּם ְמִחָצּה‬,‫קיב ְוֵאינוֹ דוֶֹמה ְלֶלִחי‬.‫ְפּסוָּלה‬ ‫קטו‬: ‫ֻה ְנָּחה ִבְּשִׁביל ָכּ ֵאין ָבּהּ ֶהֵכּר ָכּל ָכּ‬ 18 The beam mentioned previously must have specific dimensions.54 Hence, if [the beam] was made from the wood of an asherah tree, it is invalid. Since [the wood] is awaiting destruction by fire, it is considered as if it has already been consumed by fire, and its required measure crushed.55 ,‫ ֶשֵׁכּיָון ֶשִׁלְּשֵׂרָפה עוֶֹמֶדת‬,‫ ְפּסוָּלה‬27,‫ וְּלִפיָכ ִאם ֲﬠָשָׂאהּ ֵמֲﬠֵצי ֲאֵשָׁרה‬54,‫קטז‬.‫יח קוָֹרה זוֹ ֶשָׁאְמרוּ – ְצ ִריָכה ִשׁעוּר‬ 55,‫קיז‬:‫ֲהֵרי ִהיא ְכִּאלּוּ ְכָּבר ִנְשׂ ְרָפה ְו ִנְכַתּת ִשׁעוָּרהּ‬ 19 The required measure of a beam is that it must be strong enough to hold [the type of bricks called] arichim.56An ariach is [a brick] half the size of [the type of brick called] a leveinah. A leveinah is [a brick that measures] three handbreadths by three handbreadths. Thus, an ariach is three handbreadths long and a handbreadth and a half wide. [Hence,] it is sufficient for a beam to be a handbreadth wide,57 for then, it will be fit to hold an ariach; a handbreadth of the ariach will lie on [the beam’s] width and the remaining half of a handbreadth can be joined to it with a fingerbreadth of mortar on each side.58 The thickness of the beam has no required measure, provided it is strong enough to hold arichim that would be placed over its entire length. [The beam’s length] must be equal to the measure of the width of the entrance to the lane when attached there with enough mortar necessary [to hold it]. Were [the beam] not to be [this thick], it would not serve as a distinction, because the people in the public domain would think that it was placed there [only] temporarily. When, by contrast, [the beam] is strong and thick enough to hold building [materials], it is obvious and of public knowledge that [the beam] was placed there permanently. Nevertheless, [the beam] need not be so strong that it is fit to hold arichim over its entire length. Instead, [it is sufficient if the beam] can hold [arichim forslightly less] than [that measure; i.e., a bit less than] one cubit may be subtracted from the measure of the width of the entrance to the lane. For example, if [the lane] was ten cubits wide, it is sufficient that [the beam] be able to hold arichim for nine cubits and a bit more on each side, which [amounts to] eighteen arichim positioned 12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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lengthwise. [The rationale is that] a beam nine cubits long with a bit more on either side enables [carrying] to be permitted [in] a lane that is ten cubits wide, based on the principle of lavud, i.e., [the beam] will be closer than three handbreadths to the walls on either side,59 as will be explained.60 [See fig. 64.] If, however, the beam is four handbreadths wide, it does not have to be strong enough to support arichim.61 ‫ ִנְמָצא‬,‫ ְוָא ִריַח הוּא ֲחִצי ְלֵבָנה ֶשׁל ג' ְטָפִחים ַﬠל ג' ְטָפִחים‬56,‫קיח‬.‫יט ִשׁעוּר ַהקּוָֹרה – ְכֵּדי ְלַקֵבּל ֵקרוּי ֶשׁל ֲא ִריִחים‬ ‫ ֶשָׁאז ִהיא ְראוָּיה ְלַקֵבּל ָא ִריַח‬57,‫קיט‬,‫ ַדָּיּהּ ַלקּוָֹרה ֶשְׁתֵּהא ְרָחָבה ֶטַפח‬.‫ֹאֶר ָא ִריַח ג' ְטָפִחים ְוָרְחבּוֹ ֶטַפח וֶּמֱחָצה‬ ‫ ְוֹעִבי ַהקּוָֹרה‬58,‫קכ‬.‫ ַוֲחִצי ֶטַפח ַהִנְּשָׁאר יוַּכל ְלַחֵבּר ְכֶּאְצַבּע ִמֶמּנּוּ ְבִּטיט ִמַכּאן וְּכֶאְצַבּע ִמֶמּנּוּ ְבִּטיט ִמַכּאן‬,‫ְלָרְחבּוֹ ֶטַפח‬ ,‫ ְכִּשׁעוּר ֹרַחב ֶפַּתח ַהָמּבוֹי‬57,‫ ַרק ֶשְׁתֵּהא ֲחָזָקה ְלַקֵבּלקכא ֲא ִריִחיםקכב שׁוְֹכִבים ָﬠֶליָה ְבָּכל ָא ְרָכּהּ‬,‫ַדּי ְבָּכל ֶשׁהוּא‬ ‫ ִכּי ְסבוּ ִרים ְבֵּני ְרשׁוּת ָהַרִבּים ֶשְׁלִּפי ָשָׁﬠה‬,‫ ֶשִׁאם ל ֹא ֵכן ל ֹא ִיְהֶיה ָבּהּ ֶהֵכּר‬.‫ֻמְדָבִּקים ָשׁם ְבִּטיט ְכִּפי ַמה ֶשָּׁצּ ִרי ָלֶהם‬ ‫קכג‬.‫ ִנָכּר וְּמֻפ ְרָסם ַלֹכּל ֶשִׁלְּקִביעוּת ֻה ְנָּחה ָשׁם‬,‫ ֲאָבל ְכֶּשִׁהיא ְבּ ִריָאה ְוָﬠָבה ְלַקֵבּל ִבּ ְנָין ְכֶּזה‬.‫ִנְתָּנה ָשׁם‬ ‫ ֶאָלּא ְכָּפחוֹת ֵמַאָמּה ִמִשּׁעוּר ֹרַחב ֶפַּתח‬,‫ִמָכּל ָמקוֹם ֵאין ָצ ִרי ֶשְׁתֵּהא ְראוָּיה ְלַקֵבּל ֲא ִריִחים שׁוְֹכִבים ְבָּכל ָא ְרָכּהּ ַמָמּשׁ‬ ‫ ֶשֵׁהן י"ח ֲא ִריִחים‬,‫ ַדָּיּהּ ִאם ְתַּקֵבּל ֲא ִריִחים ְבֹּאֶר ט' ַאמּוֹת וּב' ַמֶשּׁהוּ ִיין‬,‫ ְכּגוֹן ִאם ָרְחבּוֹ ֶﬠֶשׂר ַאמּוֹת‬.‫ַהָמּבוֹי‬ '‫ ְדַּה ְינוּ ֶשׁלּ ֹא ַתִגּיַﬠ ָפּחוֹת ִמג‬,‫קכד ְלִפי ֶשׁקּוַֹרת ט' ַאמּוֹת וּב' ַמֶשּׁהוּ ִיין ַמֶתֶּרת ְבָּמבוֹי ֶﬠֶשׂר ַאמּוֹת ִמִדּין ָלבוּד‬,‫ְלָא ְרָכּן‬ ‫ ֵאיָנהּ ְצ ִריָכה‬,‫ ְוִאם ַהקּוָֹרה ְרָחָבה ד' ְטָפִחים‬60,‫קכה‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬59,‫ְטָפִחים ְלֹכֶתל ֶזה וָּפחוֹת ִמג' ְטָפִחים ְלֹכֶתל ֶזה‬ 61,‫קכו‬:‫ִלְהיוֹת ֲחָזָקה ְלַקֵבּל ֲא ִריִחים‬

Fig. 64: A beam’s potential to support arichim. a) A public domain or karmelis; b) A lane, 10 cubits wide; c) A beam, 10 cubits wide; d) A virutal line of 18 arichim, each 3 handbreadths long; e) A space of less than 3 handbreadths between the virtual line of arichim and the walls of the lane 20 The supports for a beam – i.e., in an instance where the beam is supported by spikes that jut out from the wall into the width of the lane – [may] not be more than a handbreadth wide,62 for if they are that wide, they themselves are considered [as part of] the beam.63 Nor may [the spikes] be three handbreadths long, for in such an instance, the beam [resting] on them does not cause [carrying] to be permitted in the lane, as will be explained.64 There are authorities who maintain that these supports must be strong enough to support the beam and the arichim [mentioned above]. Other authorities 12/16/2020, 12:45 PM

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maintain65 that it is sufficient that the supports be strong enough to merely hold the beam, since, [in actual fact,] arichim are not placed on [the beam]. It was only the beam that had to be permanently affixed so as to serve as a superior distinguishing sign. In contrast, the distinction [brought about by the beam] is not dependent on its supports at all. (With regard to actual practice, [since the matter concerns] a ruling of the Sages, the more lenient opinion may be followed.) ‫כ ַמֲﬠִמיֵדי ַהקּוָֹרהקכז – ְדַּה ְינוּ ִאם ִהיא ִנְסֶמֶכת ַﬠל ַה ְיֵתדוֹתקכח ַהיּוְֹצִאים ִמן ַהֹכֶּתל ְלתוֹ ֹרַחב ַהָמּבוֹי ְוֵאין ְבָּרְחָבּן‬ ‫קלא ֶשִׁאם ל ֹא ֵכן ֵאין‬,‫ ְוֵאין ְבָּא ְרָכּן ג' ְטָפִחים‬63,‫קל‬,‫ ֶשִׁאם ל ֹא ֵכן ֲהֵרי ֵהן ַﬠְצָמן תּוַֹרת קוָֹרה ֲﬠֵליֶהן‬62,‫קכט‬,‫ֶטַפח‬ ‫ – ֵישׁ אוְֹמ ִריםקלד ֶשַׁמֲּﬠִמיִדים ֵאלּוּ ְצ ִריִכין ֶשׁ ִיְּהיוּ ֲחָזִקים‬64,‫קלב ְכּמוֹ ֶשִׁיְּתָבֵּארקלג‬,‫ַהקּוָֹרה ֶשֲׁﬠֵליֶהן ַמֶתֶּרת ַהָמּבוֹי‬ ,‫ ֶשֵׁאיָנן ְצ ִריִכים ִלְהיוֹת ֲחָזִקים ֶאָלּא ְכֵּדי ְלַקֵבּל ַהקּוָֹרה ִבְּלַבָדּהּ‬65,‫ ְוֵישׁ אוְֹמ ִריםקלה‬,‫ְכֵּדי ְלַקֵבּל ַהקּוָֹרה ִﬠם ָהֲא ִריִחים‬ ‫ ֲאָבל ַמֲﬠִמיֶדיָה‬,‫ ְכֵּדי ֶשְׁתֵּהא ֶהֵכּר ְמֻﬠֶלּה‬,‫ וַּבקּוָֹרה ִבְּלַבָדּהּ הוּא ֶשָׁצּ ִרי ְקִביעוּת‬,‫ֶשֲׁהֵרי ֵאין נוְֹת ִנים ָﬠֶליָה ְכָּלל ֲא ִריִחים‬ (‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵל ַאַחר ַהֵמֵּקלקלז‬,‫– ֵאין ֶהֵכּר ָתּלוּי ָבֶּהם ְכָּללקלו )וְּלִﬠְנַין ֲהָלָכה‬: 21 If the beam was round, its circumference must be three handbreadths, for then it will be a handbreadth wide.66 66,‫קלח‬:‫ ֶשָׁאז ֵישׁ ָבּהּ ֹרַחב ֶטַפח‬62,‫כא ָה ְיָתה ַהקּוָֹרה ֲﬠֻגָלּה – ָצ ִרי ֶשׁ ִיְּהֶיה ְבֶּהֵקָּפהּ ג' ְטָפִחים‬ 22 If [the beam] was not directly horizontal and its meandering portion extends outside the lane, [see fig. 65], which is not the place for a beam to be placed, as explained above,67 or it curves below ten handbreadths or above twenty cubits [above the earth in the lane; see figs. 66-67], which are also not places where a beam is to be placed, as will be explained,68 it is viewed as if the curved portion was removed. If there are less than three handbreadths between the portions [of the beam that are in valid positions, the beam] is valid, based on the principle of lavud. If not, it is unacceptable. ‫ אוֹ‬67,‫קלט‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ֶשָׁשּׁם ֵאין ְמקוֹם ַהָנַּחת קוָֹרה‬,‫כב ָה ְיָתה ֲﬠֻקָמּה ְוַﬠְקִמימוָּתהּ נוָֹטה ְלחוּץ ַלָמּבוֹי‬ :‫ – רוִֹאין‬68,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּארקמ‬,‫ ֶשָׁשּׁם ַגּם ֵכּן ֵאין ְמקוֹם ַהָנַּחת קוָֹרה‬,‫ֶשׁנּוָֹטה ְלַמָטּה ִמי' ְטָפִחים אוֹ ְלַמְﬠָלה ִמכ' ַאָמּה‬ ‫קמב ְוִאם ָלאו – ְפּסוָּלה‬,‫ ִמשּׁוּם ָלבוּד‬62,‫ֹכּל ֶשִׁאלּוּ ִיָנֵּטל ָהַﬠְקמוִּמית ְוֵאין ֵבּין ֶזה ְלֶזה ג' ְטָפִחים – ְכֵּשָׁרהקמא‬:

Fig. 65: A beam whose meandering portion extends outside the lane

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Fig. 66: A beam whose meandering portion descends below ten handbreadths

Fig. 67: A beam whose meandering portion extends above 20 cubits 23 If [the beam extends] from one wall and does not reach the other wall, [but reaches within three handbreadths of it] – and even if it does not reach either wall, i.e., it was placed on pillars near the walls, within three handbreadths of both walls – it is acceptable.69 Similarly, [when there are] two beams, one emerging from one wall and the other from the second, which converge in the middle of the lane, if there are less than three handbreadths between the beams, it is valid. If there are three handbreadths between them, it is not acceptable. ‫ ְכּגוֹן ֶשִׁה ִנּיָחם ַﬠל‬62,‫קמד‬,‫קמג אוֹ ֲאִפלּוּ ֵאיָנהּ ַמַגַּﬠת ִלְשֵׁניֶהם‬,‫כג ָה ְיָתה יוֵֹצאת ִמֹכֶּתל ֶזה ְוֵאיָנהּ ַמַגַּﬠת ַלֹכֶּתל ֶשְׁכֶּנְגָדּהּ‬ ‫ ְוֵכן ב' קוֹרוֹת ַאַחת יוְֹצָאה ִמֹכֶּתל ֶזה ְוַאַחת יוְֹצָאה ִמֹכֶּתל ֶזה וָּפְגעוּ זוֹ‬,‫ַﬠמּוִּדים ָסמוּ ַלְכָּתִליםקמה ָפּחוֹת ִמג' ְטָפִחים‬

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62,‫קמו‬:‫ ֵישׁ ֵבּיֵניֶהן ג' ְטָפִחים – ְפּסוָּלה‬69,‫ ְוֵאין ֵבּיֵניֶהם ג' ְטָפִחים – ְכֵּשָׁרה‬,‫ְבּזוֹ ְבֶּאְמַצע ַהָמּבוֹי‬ 24 When two beams – neither of which were a handbreadth wide – were placed next to each other, it is not necessary to bring another beam70 provided: a) between the two of them, they are a handbreadth wide, and b) there are less than three handbreadths between them. [Moreover,] even if one [beam] was on a higher level and the other on a lower level, it is considered as if the upper one is lowered and the lower one is raised [thus meeting in the middle],71 provided: a) the upper beam is not more than twenty cubits above [the ground], b) the lower [beam] is not less than ten handbreadths above the ground, and c) there are less than three handbreadths between them, both in vertical and in horizontal distance, i.e., when we consider it as if [the higher one] was lowered and [the lower one] was raised until they were on the same level, there would not be three handbreadths between them. If, however, there are more than three handbreadths of vertical distance between [the two beams], it is not considered as if [the upper one] was lowered and [the lower one] was raised. [The rationale is that this principle – that despite their difference in height the two objects] are considered as on the same level – is applied only with regard to an object that is a handbreadth wide, as explained in sec. 631[:6-7].72 In contrast, [only] when there are less than three handbreadths between them are they considered as a single entity [based on the principle of] lavud. There are authorities who maintain that even if the beams are next to each other on the same level, their [width] is not combined to reach the width of a handbreadth unless they are next to each other within a handbreadth [of distance]. True, whenever entities are within three handbreadths of each other, they are considered as [a single entity, based on the principle of] lavud. Nevertheless, [the beams] are not fit to hold an ariach across their width unless they are within a handbreadth of each other, for then the width of an ariach can be placed on both of them, a fingerbreadth of it on one [beam] and a fingerbreadth on the other, with a handbreadth in the middle. If the beams are on different vertical levels, they are unacceptable in all contexts, because they are not fit to hold an ariach and it is not distinctly apparent that [the beams] were placed there permanently. This stringency should be followed. ‫ ִאם ֵישׁ ִבְּשֵׁתּיֶהן ֹרַחב ֶטַפחקמז ְוֵאין ֵבּין זוֹ ְלזוֹ‬,‫ ל ֹא ְבזוֹ ֹרַחב ֶטַפח ְול ֹא ְבזוֹ ֹרַחב ֶטַפח‬,‫כד ִה ִנּיַח ב' קוֹרוֹת זוֹ ֵאֶצל זוֹ‬ ‫ ַוֲאִפלּוּ ָה ְיָתה ַאַחת ְלַמְﬠָלה ְוַאַחת ְלַמָטּה – רוִֹאין ֶאת‬70.‫ – ֵאין ָצ ִרי ְלָהִביא קוָֹרה ַאֶחֶרת‬62,‫ְשׁ ָשׁה ְטָפִחיםקמח‬ ‫ וִּבְלָבד ֶשׁלּ ֹא ְתֵהא ָהֶﬠְליוָֹנה ְלַמְﬠָלה ֵמֶﬠְשׂ ִרים ַאָמּה‬71,‫ָהֶﬠְליוָֹנה ְכִּאלּוּ ִהיא ְלַמָטּה ְוֶאת ַהַתְּחתּוָֹנה ְכִּאלּוּ ִהיא ְלַמְﬠָלה‬ ‫קנא ְדַּה ְינוּ‬, ‫קמט ְול ֹא ִיְהֶיה ֵבּיֵניֶהן ג' ְטָפִחיםקנ ל ֹא ְבֹּגַבהּ ְול ֹא ְבֶּמֶשׁ‬,‫ְול ֹא ַהַתְּחתּוָֹנה ְלַמָטּה ֵמֲﬠָשָׂרה ְטָפִחים ִמן ָהָאֶרץ‬ ‫ ֲאָבל ֵישׁ ֵבּיֵניֶהם ג' ְטָפִחים‬.‫ ל ֹא ִיְהֶיה ִמזּוֹ ְלזוֹ ג' ְטָפִחים‬,‫ְכֶּשׁרוִֹאין אוָֹתן ֶשָׁיּ ְרָדה זוֹ ְוָﬠְלָתה זוֹ ַﬠד ֶשַׁנֲּﬠשׂוּ זוֹ ְבַּצד זוֹ‬ ‫קנב ְכּמוֹ‬,‫ ְלִפי ֶשֵׁאין רוִֹאין ֵכּן ֶאָלּא ְבָּדָבר ֶשֵׁיּשׁ בּוֹ ֹרַחב ֶטַפח‬,‫ְבֹּגַבהּ – ֵאין רוִֹאין אוָֹתן ְכִּאלּוּ ָי ְרָדה זוֹ ְוָﬠְלָתה זוֹ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ָפּחוֹת ִמג' ְטָפִחים ְכָּלבוּד הוּא‬72,‫קנג‬.‫ֶשׁ ִיְּתָבֵּאר ִסָמּן תרל"א‬. ,‫ ֵאיָנן ִמְצָט ְרִפין ְלֹרַחב ֶטַפח ֶאָלּא ִאם ֵכּן ֵהן ְקרוֹבוֹת זוֹ ְלזוֹ ְבּתוֹ ֶטַפח‬,‫ֵישׁ אוְֹמ ִריםקנד ֶשֲׁאִפלּוּ ֵהן זוֹ ְבַּצד זוֹ וְּבָשֶׁוה‬ ‫ ִמָכּל ָמקוֹם ֲהֵרי ֵאיָנן ְראוּיוֹת ְלַקֵבּל ָא ִריַח ְלָרְחבּוֹ ֶאָלּא ִאם ֵכּן ֵהן ְבּתוֹ ֶטַפח‬,‫ֶשַׁאף ֶשָׁכּל ָפּחוֹת ִמג' ְטָפִחים ְכָּלבוּד הוּא‬ ‫קנו ְוִאם‬.‫קנה ֶשָׁאז ָיכוֹל ְלַהִנּיַח ֹרַחב ָהָא ִריַח ַﬠל ְשֵׁתּיֶהן ְכֶּאְצַבּע ִמֶמּנּוּ ַﬠל זוֹ וְּכֶאְצַבּע ִמֶמּנּוּ ַﬠל זוֹ ְוֶטַפח ָבֶּאְמַצע‬,‫זוֹ ְלזוֹ‬ .‫ ְוֵאין ַכּאן ֶהֵכּר ְכָּלל ֶשִׁלְּקִביעוּת ֻהְנּחוּ ָשׁם‬,‫ ֵכּיָון ֶשֵׁאיָנן ְראוּיוֹת ְלַקֵבּל ָא ִריַח‬,‫ֵהן זוֹ ְלַמְﬠָלה ִמזּוֹ – ְפּסוּלוֹת ְבָּכל ִﬠְנָין‬ ‫קנז‬:‫ְוֵישׁ ְלַהֲחִמיר ְכִּדְבֵריֶהם‬ 25 If one spread a mat over the beam and [the mat] did not reach the ground but was more than three handbreadths above it, it is unacceptable. [The rationale is that the mat] covered the beam [to the extent] that it is no longer visible.73

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[Hence,] it is no longer valid as a beam, since it is not discernible to an observer.74 The mat [itself] does not serve as a partition, even if it was attached in a manner that would prevent the wind from causing it to sway,75 since it is more than three handbreadths above the ground.76 If, by contrast, one placed a very thick beam that is ten handbreadths in height [over the entrance to a lane], it is not disqualified as a beam77 even though its height is equivalent to the height [required for] a partition, i.e., ten handbreadths. We do not say that it is like a partition three [handbreadths] above the ground. [To be valid,] however, the entire beam must be ten handbreadths above the ground. In contrast, when even a portion of a beam is within ten [handbreadths of the ground], it is unacceptable. [The rationale is that] since the space below [the beam] is not ten [handbreadths high], it is not termed a lane78 and a beam must be positioned above the lane [for which it was erected].79 ‫ ֶשֲׁהֵרי ִכָּסּה ֶאת ַהקּוָֹרהקנח‬,‫ ְוֵאיָנהּ ַמַגַּﬠת ַﬠד ַהַקּ ְרַקע ֶאָלּא ִהיא ָגבוַֹהּ ג' ְטָפִחים – ְפּסוָּלה‬,‫כה ֵפַּרשׂ ַﬠל ַהקּוָֹרה ַמֲחֶצֶלת‬ ‫ ַאף ִאם ִחְבָּרהּ‬,‫ ְוַהַמֲּחֶצֶלת ֵאיָנהּ ִכְּמִחָצּה‬74,‫קנט‬.‫ וָּבְטָלה ִמְהיוֹת קוָֹרה ֵכּיָון ֶשֵׁאין ָבּהּ ֶהֵכּר ָלרוִֹאים‬73,‫ְוֵאיָנהּ ִנ ְרֵאית‬ 76.‫ ֵכּיָון ֶשָׁגּבוַֹהּ ג' ְטָפִחים ִמן ָהָאֶרץ‬75,‫קס‬,‫ָשׁם ְבִּﬠְנָין ֶשֵׁאין ָהרוַּח ְמ ִניָדהּ‬ ‫ ַאף ַﬠל ִפּי‬77,‫ ֶשֵׁיּשׁ ְבָּﬠְבָיהּ י' ְטָפִחים ִמְלַמְﬠָלה ְלַמָטּה – ל ֹא ָבְטָלה ִמתּוַֹרת קוָֹרה‬,‫ֲאָבל ִאם ִה ִנּיַח ַהקּוָֹרה ָﬠָבה ְבּיוֵֹתר‬ ‫קסא ַרק‬.‫ ְוֵאין אוְֹמ ִרים ֶשִׁהיא ִכְּמִחָצּה ָגּבוַֹהּ ִמן ָהָאֶרץ ְשׁ ָשׁה‬,‫ֶשֹׁגַּבהּ ַﬠְצָמהּ הוּא ְכִּשׁעוּר ֹגַּבהּ ְמִחָצּה ֶשׁהוּא י' ְטָפִחים‬ ‫ ֶשֵׁכּיָון ֶשֶׁהָחָלל ֶשַׁתְּחָתּיו ֵאין‬,‫ ֲאָבל קוָֹרה ֶשִׁמְּקָצָתהּ ְבּתוֹ ֲﬠָשָׂרה – ְפּסוָּלה‬,‫ֶשְׁתֵּהא ֻכָלּהּ ְלַמְﬠָלה ִמי' ְטָפִחים ִמן ָהָאֶרץ‬ 79,‫קסב‬:‫ ְוַהקּוָֹרה ְצ ִריָכה ִלְהיוֹת ַﬠל ַגֵּבּי ָמבוֹי‬78,‫ ֵאין ֵשׁם ָמבוֹי ָﬠָליו‬,‫בּוֹ ֲﬠָשָׂרה‬ 26 [The following rules apply when] two curved spikes were embedded in the walls of a lane and their curvature projects into the lane, enabling [the spikes] to serve as an extension to – and to lengthen – a beam on both of its sides when it is placed upon [these spikes], but [the spikes themselves] are not fit to serve as a valid beam, for they are not a handbreadth wide:80 If a) their curvature does not project three handbreadths [into the lane, and thus] the halachic construct of lavud can be applied [so that] the ends of the beam [are considered as joined to] the walls, and b) the spikes are not three handbreadths higher than the walls [of the lane], it is acceptable; we consider the beam as if it has been placed on the walls of the lane.81 [See fig. 68.] If, however, [the spikes] extend beyond three [handbreadths] from the wall, or they are more than three [handbreadths above the wall, the beam] is not considered as placed on the walls [of the lane]. True, whenever an object is a handbreadth [by a handbreadth] wide, we consider it as if [the object] had descended to a lower level – even if the descent is more than three handbreadths,82 as will be explained in sec. 631[:7].83 Nevertheless, [this does not apply] in this instance regarding a beam [over a lane. The rationale is that] a beam must be placed directly over the lane. [When that is not the actual fact, and instead, a halachic construct must be used to consider the beam as being positioned directly over the lane, that leniency] is applied only in an instance [where the beam] is less than three handbreadths [above the lane], for then [the construct of] lavud [applies]. '‫ ִלְהיוָֹתן ְסִניף ְלַהֲא ִרי ַהקּוָֹרה ִמב‬,‫קסג ְוַﬠְקִמימוָּתם נוָֹטה ְלתוֹ ַהָמּבוֹי‬,‫כו ָנַﬠץ ב' ְיֵתדוֹת ֲﬠֻקמּוֹת ַﬠל ָכְּתֵלי ַהָמּבוֹי‬ ‫ – ִאם ֵאין ִבּ ְנִטַיּת‬80,‫ ֶשֵׁאין ָבֶּהן ֹרַחב ֶטַפחקסד‬,‫ ְוֵהן ַﬠְצָמן ֵאיָנן ְראוּיוֹת ְלֶהְכֵשׁר קוָֹרה‬,‫ִצֶדּיָה ְכֶּשִׁתָּנֵּתן ֲﬠֵליֶהן‬ '‫ ְוֵאין ְבָּגְבָהן ֶשׁל ְיֵתדוֹת ִמַמַּﬠל ַלְכָּתִלים ג‬,‫ ֶשֵׁיּשׁ לוַֹמר ָלבוּד ֵמָראֵשׁי ַהקּוָֹרה ְוַלְכָּתִלים‬,‫ַﬠְקִמימוָּתן ג' ְטָפִחים‬ '‫ אוֹ ֶשֵׁיּשׁ ְבָּגְבָהן ג‬,'‫ ֲאָבל ִאם ֵישׁ ִבְּנִטָיָּתן ג‬81.‫ ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ ִהיא ֻמַנַּחת ַﬠל ָכְּתֵלי ַהָמּבוֹי‬,‫ְטָפִחיםקסה – ְכֵּשָׁרה‬ ‫ ַאף ַﬠל ִפּי ֶשָׁכּל ָדָּבר ֶשֵׁיּשׁ בּוֹ ֹרַחב ֶטַפח אוְֹמ ִרים בּוֹ ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ‬.‫– ֵאין רוִֹאין אוָֹתהּ ְכִּאלּוּ ִהיא ַﬠל ַהְכָּתִלים‬ ‫ ֶשָׁצּ ִרי‬,‫ ִמָכּל ָמקוֹם ַכּאן ְבּקוָֹרה‬83,‫קסז‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן תרל"א‬82,‫קסו‬,‫ָיַרד ְלַמָטּה ֲאִפלּוּ ְבּיוֵֹתר ִמג' ְטָפִחים‬ 12/16/2020, 12:45 PM

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‫קסח‬:‫ ֵאין אוְֹמ ִרים ֵכּן ֶאָלּא ְבָּפחוֹת ִמג' ְטָפִחים ֶשׁהוּא ְכָּלבוּד‬,‫ִלְהיוֹת ַﬠל ַגֵּבּי ַהָמּבוֹי ַמָמּשׁ‬

Fig. 68: Curved spikes that extend a beam The spikes extend less than 3 handbreadths into the lane and are less than 3 handbreadths higher than its walls. a) The spikes; b) The beam; c) The lane 27 When the entrance to a lane is more than ten cubits wide, neither a lechi nor a beam are [sufficient] to enable [carrying] to be permitted.84 Instead, a tzuras hapesach [is required].85 Similarly, when the walls of a lane are less than ten handbreadths high,86 (even though [the lane] is deemed a private domain because of the walls of the [surrounding] houses and courtyards,) it is not [halachically] categorized as a lane. [Hence,] neither a lechi nor a beam are [sufficient] to enable [carrying] to be permitted [within the lane]. (Instead, a tzuras hapesach [is required]). Similarly, when a lane is less than four cubits long, it is not [halachically] categorized as a lane. Instead, it is governed by the laws [applying] to a courtyard. Thus, neither a lechi nor a beam are [sufficient] to permit [carrying within such an area]. Instead, [for carrying to be permitted,] there must be a barrier four [handbreadths wide on one side of the open portion], or two barriers of any width, [one on each of the sides].87 The ten [handbreadths] of the height [of a lane] and the four [cubits] of its length must be ample, not constricted.88 [Conversely,] the ten cubits of [a lane’s] width are measured in a constricted manner, [i.e.,] in all instances, the more stringent [measure is required].89 The difference between an ample measure and a constricted one is half a fingerbreadth per cubit.90 85,‫קסט‬.‫ ֶאָלּא ְבּצוַּרת ֶפַּתח‬84‫ ֵאינוֹ ִנָתּר ְבֶּלִחי ְוקוָֹרה‬,‫כז ָמבוֹי ָהָרָחב ְבִּפְתחוֹ יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬ ,(‫ )ַאף ַﬠל ִפּי ֶשׁהוּא ְרשׁוּת ַהָיִּחיד ַﬠל ְיֵדי ָכְּתֵלי ַהָבִּתּים ְוַהֲחֵצרוֹתקעא‬86,‫ְוֵכן ָמבוֹי ֶשֵׁאין ְכָּתָליו ְגּבוִֹהים י' ְטָפִחיםקע‬ (‫ֵאין ֵשׁם ָמבוֹי ָﬠָליוקעב ְוֵאינוֹ ִנָתּר ְבֶּלִחי ְוקוָֹרה )ֶאָלּא ְבּצוַּרת ֶפַּתחקעג‬. ‫ ֶשֵׁאיָנהּ ִנֶתֶּרת ְבֶּלִחי ְוקוָֹרה ֶאָלּא ְבַּפס ד' אוֹ‬,‫ ֶאָלּא ִדּינוֹ ְכָּחֵצר‬,‫קעד‬,‫ְוֵכן ָמבוֹי ֶשֵׁאין ְבָּא ְרכּוֹ ד' ַאמּוֹת ֵאין ֵשׁם ָמבוֹי ָﬠָליו‬

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87,‫קעה‬.‫ְבּב' ַפִּסּין ֶשׁל ב' ַמֶשּׁהוּ ִיין‬ ‫ ְוָהֶﬠֶשׂר ַאמּוֹת ֶשׁל ֹרַחב‬88.‫ְוֵאלּוּ י' ְטָפִחים ֶשׁל ֹגַּבהּ ְוד' ַאמּוֹת ֶשׁל ֹאֶר ְצ ִריִכין ִלְהיוֹת ְמֻרָוּחוֹת ְול ֹא ְמֻצְמָצמוֹת‬ ‫ ְוִשׁעוּר ָהעוֵֹדף ֶשׁל ַהְמֻּרָוּחוֹת ַﬠל ַהְמֻּצְמָצמוֹת הוּא ֲחִצי ֶאְצַבּע‬89,‫קעו‬.‫מוְֹדִדים אוָֹתן ְמֻצְמָצמוֹת – ַהֹכּל ְלַהֲחִמיר‬ 90,‫קעז‬:‫ָלַאָמּה‬ 28 A beam [is not a valid means] to enable [carrying] to be permitted in a lane whose inner space is more than twenty constricted cubits91 high. [The rationale is that the halachic convention of] a beam is effective because it serves as a distinguishing factor,92 and it does not serve as a distinguishing factor at this height, since an eye does not focus [on an object that is] more than twenty cubits high.93 [Carrying in such a lane] may, however, be permitted by [erecting] a lechi. If one desires to use [the halachic convention of] a beam to enable [carrying to be permitted within the lane], he must [embellish the beam] by making designs or forms [on it], for this will cause everyone to gaze at it. If, however, the height of [the area’s] inner space is no more than twenty constricted cubits, even though the beam [itself] is higher than twenty [cubits], it is acceptable [and enables carrying within the area].94 ‫ ֶשַׁהקּוָֹרה ִהיא ִמשּׁוּם‬,‫ – ֵאינוֹ ִנָתּר ְבּקוָֹרה‬91,‫כח ָמבוֹי ֶשֵׁיּשׁ ְבֹּגַבהּקעח ֲחָללוֹקעט יוֵֹתר ֵמֶﬠְשׂ ִרים ַאָמּה ְמֻצְמָצמוֹתקפ‬ ‫קפג‬.‫ ֲאָבל ִנָתּר הוּא ְבֶּלִחי‬93,‫קפב‬.‫ ִמְפֵּני ֶשֵׁאין ָהַﬠ ִין שׁוֶֹלֶטת ָשׁם‬,‫ וְּביוֵֹתר ִמכ' ַאָמּה ֵאין ָבּהּ ֶהֵכּר‬92,‫קפא‬,‫ֶהֵכּר‬ ‫קפו‬.‫קפה ֶשַׁﬠל ְיֵדי ֵכן ַהֹכּל ִמְסַתְּכִּלים ָבּהּ‬,‫ְוִאם רוֶֹצה ְלַהְכִשׁירוֹ ְבּקוָֹרה – ָצ ִרי ֶשַׁיֲּﬠֶשׂה ָבּהּקפד ִציּוּר ְוִכיּוּר‬ 94,‫קפז‬:‫ ַאף ַﬠל ִפּי ֶשַׁהקּוָֹרה ִהיא ְלַמְﬠָלה ֵמֶﬠְשׂ ִרים – ְכֵּשָׁרה‬,‫ֲאָבל ִאם ֹגַּבהּ ֲחָלָלהּ ֵאינוֹ ֶאָלּא כ' ְמֻצְמָצמוֹת‬ 29 When [the walls of] a lane are more than twenty cubits high and [one] built a structure beneath the beam on the lane’s ground to reduce the height [of the lane] in that place,95 it is sufficient that the structure be a handbreadth wide,96 equivalent to the width of the beam. A similar law applies if one places a handbreadth’s width of earth there. One must, however, be careful that when [people] tread on [the mound] with their feet, the height [of the earth] will not be reduced more than the measure required for it to reduce the height of the inner space of the lane.97 When, however, a lane is less than ten handbreadths high and one sought to make it the required depth by digging out [its earth], it is necessary to dig out a length of four cubits over the width of the entire [lane].98 [The rationale is that, otherwise,] since [the portion that was dug out] does not have walls that are ten [handbreadths high], it is not categorized as a lane at all.99 [Since one] is seeking to make walls for [the lane], he must make them over the required measure for the length of a lane – i.e., four cubits. In contrast, [this is not required] with regard to [a lane whose walls are] higher than twenty [cubits. In that instance, the passageway] is [already categorized] as a lane; it is only that [the height of the lane’s walls] must be reduced to enable [the beam to serve as] a distinguishing factor. [Hence,] it is sufficient that [the height] be reduced only under the beam, for this reduction suffices to serve as a distinguishing factor [for a person] entering the lane under [the beam]. ‫ – ַדּי ְבִּב ְנָין ָרָחב‬95‫ וָּבָנה ִבּ ְנָין ַתַּחת ַהקּוָֹרה ְבַּק ְרָקִﬠית ַהָמּבוֹי ְלַמֵﬠט ֲחָללוֹ ָשׁם‬,'‫כט ָמבוֹי ַהָגּבוַֹהּ יוֵֹתר מכ‬ ,‫קצ ַרק ֶשָׁצּ ִרי ִלָזֵּהר ְכֶּשׁ ִנְּדָרס ָבַּר ְגַל ִים‬,‫קפט ְוהוּא ַהִדּין ִאם ִיֵתּן ָשׁם ָﬠָפר ְבֹּרַחב ֶטַפח‬.‫ ְכֹּרַחב ַהקּוָֹרה‬96,‫ֶטַפחקפח‬ 97,‫קצא‬.‫ֶשׁלּ ֹא ִיְתַמֵﬠט ִשׁעוּר ַהָצּ ִרי ְלַמֵﬠט ֹגַּבהּ ֲחַלל ַהָמּבוֹי‬ 12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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‫ ְוחוֵֹקק בּוֹ ְלַהְשִׁלימוֹ – ָצ ִרי ָלֹחק ד' ַאמּוֹת ְלתוֹ ֹאֶר ַהָמּבוֹיקצב ַﬠל ְפֵּני ָכּל‬,‫ֲאָבל ָמבוֹי ֶשֵׁאינוֹ ָגבוַֹהּ י' ְטָפִחים‬ ‫ ָצ ִרי‬,‫ וָּבא ַלֲﬠשׂוֹת לוֹ ְמִחצּוֹת‬99,‫קצד‬,‫ ֶשֵׁכּיָון ֶשֵׁאין לוֹ ְמִחצּוֹת ֲﬠָשָׂרה ְוֵאין ֵשׁם ָמבוֹי ָﬠָליו ְכָּלל‬98,‫קצג‬,‫ָרְחבּוֹ‬ ‫ ֶשֵׁשּׁם ָמבוֹי ָﬠָליו ֶאָלּא ֶשָׁצּ ִרי ְלַמֲﬠטוֹ‬,'‫ ַמה ֶשֵּׁאין ֵכּן ְבָּגבוַֹהּ ְלַמְﬠָלה ִמכ‬.‫ ֶשׁהוּא ד' ַאמּוֹת‬,‫ַלֲﬠשׂוָֹתן ְכִּשׁעוּר ֹאֶר ָמבוֹי‬ ‫קצה‬:‫ ֶשְׁבִּמעוּט ֶזה ִיְהֶיה ָבּהּ ֶהֵכּר ְכֶּשׁ ִנְּכָנִסים ַתְּחֶתּיָה ְלָמבוֹי‬,‫ִמשּׁוּם ֶהֵכּר ִבְּלָבד – ַדּי ֶשׁ ִיְּתַמֵﬠט ַתַּחת ַהקּוָֹרה ִבְּלָבד‬ 30 [The convention of] lechi or a beam is not [a valid means] to enable [carrying] to be permitted in a lane unless [at least] two courtyards open up to it100 and there are [at least] two homes in each of the courtyards.101 [See fig. 69.] If there are fewer [than this amount of courtyards or homes, the passageway] is governed by the laws pertaining to a courtyard, i.e., there must be a barrier four [handbreadths wide on one side of the open portion] or two barriers of any width, [one on either side.102 The rationale is that] the fewer the residents [of an area], the more they will use [the area] for private purposes. [For example, the residents] will not be embarrassed to eat in [the area] or to use it for other private purposes. And the more an area is used for [private purposes], the greater necessity there is for its walls to be more substantial, as stated above.103 Even if many homes without courtyards open into [a passageway], and there are many courtyards which each contain only one home, they do not change the status [of the passageway. Instead, in order to qualify as a lane] there must be [at least] two courtyards with [at least] two homes in each [courtyard] that open up to [the area. The rationale is that] the Sages did not desire to deliver rulings that would not be universally applicable, [i.e., they did not want] to make a distinction between [a passageway to which] merely two courtyards [open], in which instance its [status] would not change unless there were two homes in each [courtyard], and [one to which] more than two courtyards [open], whose [status would change] even though there would be only one house in each [courtyard], or even if the homes themselves opened up to the lane. For this reason, all lanes [of the present age]104 are governed by the laws pertaining to a courtyard, as will be explained.105 [Even when there are at least] two courtyards that open up to a lane with [at least] two homes in [each of the courtyards] that open to them, it is necessary that each of [the homes and courtyards] have entrances that are no less than four handbreadths wide – [for an opening less than four handbreadths wide] would not be classified as an entrance at all.106 Moreover, there must be residents who eat in each of the homes, for the place where one eats defines [a structure as a home], not the place where one sleeps.107 Even if a father dwells in one home [in a courtyard] and his son in the other [home in the courtyard] – [and] even if the son receives portions from his father’s table and eats them in his own home – the [two structures] are still considered as two [homes] and [carrying] may be permitted in a lane [by erecting] a lechi or a beam [because of these two residents].108 Even though with regard to establishing an eruv for a courtyard, [these two homes] are considered as a single [dwelling] and do not cause [carrying in the courtyard] to be forbidden.109 Nevertheless, [in this instance, they are counted as two]. Since establishing an eruv [in a lane or courtyard] is a Rabbinic requirement, the lenient position is taken in both instances. Similarly, when there is a lane with a courtyard belonging to a non-Jew and [a courtyard] belonging to a Jew at the other end [of the lane, carrying in the lane] may be permitted through using a lechi or a beam. Although the dwelling of a nonJew is not considered as halachically significant when [doing so] would lead to a

12/16/2020, 12:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...‬‬

‫‪stringent ruling that would prohibit a Jew [to carry], as will be stated in sec.‬‬ ‫‪382[:1], when [considering the non-Jew’s dwelling halachically as significant] leads‬‬ ‫]‪to a lenient ruling, [the non-Jew’s dwelling is halachically significant and is‬‬ ‫‪considered as a dwelling.‬‬ ‫ל ֵאין ָמבוֹי ִנָתּר ְבֶּלִחי ְוקוָֹרה ַﬠד ֶשׁ ִיְּהיוּ ְפּתוִּחים ְלתוֹכוֹ ְשֵׁתּי ֲחֵצרוֹת‪,‬קצו‪ 100,‬וְּלָכל ָחֵצר ְשֵׁני ָבִּתּים‪.‬קצז‪ֲ 101,‬אָבל‬ ‫ָפּחוֹת ִמֵכּן ִדּינוֹ ְכָּחֵצר‪ֶ ,‬שֵׁאיָנהּ ִנֶתֶּרת ֶאָלּא ְבַּפס ד' אוֹ ְבּב' ַפִּסּין ֶשׁל ב' ַמֶשּׁהוּ ִיין‪,‬קצח‪ְ 102,‬לִפי ֶשֹׁכּל ֶשִׁדּיּוּ ִרין מוָּﬠִטים‬ ‫ֵהם‪ִ ,‬מְשַׁתְּמִּשׁים בּוֹ יוֵֹתר ְבַּתְשִׁמיֵשׁי ַהְצֵנַﬠ‪ֶ ,‬שֵׁאיָנן בּוִֹשׁים ָכּל ָכּ ֶלֱאכוֹל בּוֹ אוֹ ְשָׁאר ַתְּשִׁמיֵשׁי ַהְצֵנַﬠ‪ְ .‬וֹכל ֶשִׁמְּשַׁתְּמִּשׁין‬ ‫בּוֹ יוֵֹתר‪ְ ,‬צ ִריִכין ְמִחצּוָֹתיו ִלְהיוָֹתן יוֵֹתר ְגּמוּרוֹת‪,‬קצט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪.‬ר‪103,‬‬ ‫ַוֲאִפלּוּ ִאם ַה ְרֵבּה ָבִּתּים ְבּל ֹא ֲחֵצרוֹת ְפּתוִּחים ְלתוֹכוֹ‪,‬רא ְוַגם ַה ְרֵבּה ֲחֵצרוֹת ֶשַׁבּ ִית ֶאָחד ְבָּכל ָחֵצר – ֵאין ָכּל ֶזה מוִֹﬠיל‬ ‫ְכּלוּם‪ַ ,‬ﬠד ֶשִׁיְּהיוּ ב' ֲחֵצרוֹת ֶשֵׁיּשׁ ָבֶּהן ב' ָבִּתּים ְפּתוִּחים ְלתוֹכוֹ‪ֶ ,‬שׁלּ ֹא ָרצוּ ֲחָכִמים ָלֵתת ִדְּבֵריֶהם ְלִשׁעוּ ִרים‪ְ ,‬לַחֵלּק ֵבּין‬ ‫ב' ֲחֵצרוֹת ִבְּלָבד‪ֶ ,‬שֵׁאיָנן מוִֹﬠילוֹת ֶאָלּא ִאם ֵכּן ב' ָבִּתּים ְבָּכל ַאַחת ֵמֶהן‪ ,‬וֵּבין יוֵֹתר ִמב' ֲחֵצרוֹת‪ֶ ,‬שׁיּוִֹﬠילוּ ְבַּב ִית ֶאָחד‬ ‫ְבָּכל ָחֵצר‪ַ .‬וֲאִפלּוּ ִאם ַהָבִּתּים ַﬠְצָמן ְפּתוִּחים ַלָמּבוֹי‪ְ .‬וָלֵכן ָכּל ְמבוֹאוֹת ֶשָׁלּנוּ‪ֵ 104‬ישׁ ָלֶהם ִדּין ָחֵצר‪,‬רב ְכּמוֹ‬ ‫ֶשִׁיְּתָבֵּאר‪.‬רג‪105,‬‬ ‫וָּמבוֹי ֶשְׁפּתוִּחים ְלתוֹכוֹ ב' ֲחֵצרוֹת ֶשְׁפּתוִּחים ָלֶהם ב' ָבִּתּים‪ָ ,‬צ ִרי ֶשׁלּ ֹא ִיְהֶיה ְבָּכל ֶפַּתח ֵמֵאלּוּ ָפּחוֹת ֵמֹרַחב ד' ְטָפִחים‪,‬‬ ‫ֶשָׁאז ֵאין ָﬠָליו ֵשׁם ֶפַּתח ְכָּלל‪.‬רד‪ְ 106,‬וַגם ָצ ִרי ֶשׁ ִיְּהיוּ ִדּיּוּ ִרים אוְֹכִלים ְבָּכל ַבּ ִית‪ֶ ,‬שְׁמּקוֹם ַהַפּת גּוֵֹרם ְול ֹא ְמקוֹם‬ ‫ִליָנה‪.‬רה‪107,‬‬ ‫ַוֲאִפלּוּ ָהָיה ַהַבִּית ָהֶאָחד ְלָאב ְוַהֵשּׁ ִני ְלֵבן‪ַ ,‬אף ַﬠל ִפּי ֶשַׁהֵבּן ְמַקֵבּל ְפָּרס ִמֻשְּׁלַחן ָאִביו ְואוֵֹכל ַבַּבּ ִית ֶשׁלּוֹ – ֲהֵרי ֵהם‬ ‫ִנדּוֹ ִנים ִכְּשַׁנ ִים‪ְ ,‬וִנָתּר ַהָמּבוֹי ְבֶּלִחי אוֹ קוָֹרה‪.‬רו‪ְ 108,‬וַאף ַﬠל ִפּי ֶשְׁלִּﬠ ְנַין ֵﬠרוֵּבי ֲחֵצרוֹת ֵהם ְכֶּאָחד ְוֵאיָנם אוְֹס ִרים ֶזה‬ ‫ַﬠל ֶזה‪,‬רז‪ִ 109,‬מָכּל ָמקוֹם ֵכּיָון ֶשֵׁﬠרוָּבן הוּא ִמִדְּבֵרי סוְֹפ ִרים‪ ,‬הוְֹלִכין ָבֶּהן ַכּאן ְוַכאן ְלָהֵקל‪.‬רח‬ ‫ְוֵכן ָמבוֹי ֶשִׁצּדּוֹ ֶאָחד ָחֵצר ֶשׁל ָנְכ ִרי ְוִצדּוֹ ֶאָחד ֶשׁל ִיְשָׂרֵאל ִנָתּר ְבֶּלִחי ְוקוָֹרה‪.‬רט ְוַאף ַﬠל ִפּי ֶשִׁדּיַרת ַהָנְּכ ִרי ל ֹא ְשָׁמהּ‬ ‫ִדּיָרה ְלַהֲחִמיר ְוֶלֱאסוֹר ַﬠל ַה ִיְּשָׂרֵאל‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שפ"ב‪ִ ,‬מָכּל ָמקוֹם ְלָהֵקל ְשָׁמהּ ִדּיָרה‪:‬רי‬

‫‪Fig. 69: The paradigm of a lane for which a lechi or a beam is effective. a) A public‬‬ ‫‪domain or karmelis; b) A lechi; c) The lane; d) An entrance to a courtyard with at‬‬ ‫‪least 2 houses‬‬ ‫‪31 There are authorities who maintain110 that the two courtyards that serve as the‬‬ ‫‪basis that enables [carrying] to be permitted in the lane via a lechi or a beam must‬‬ ‫]‪not have an opening connecting them to each other, for [without such an opening‬‬ ‫‪they are unable to establish an eruv between themselves.111 If, however, [the two‬‬ ‫‪courtyards] have an opening connecting them, they are considered as one‬‬ ‫‪courtyard, since [the residents of the two courtyards] may make an eruv together‬‬ ‫‪and carry from one to the other without using the lane.112‬‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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The same principle applies with regard to houses in a courtyard: If there is an opening between them that enables [the owners] to make an eruv together and carry from one [house] to the other without using the courtyard, [the two houses] are considered as one house and they may not be used as a basis to permit [carrying in] a lane via [the convention of] a lechi or a beam. There are authorities who permit [using such courtyards and houses as the basis for enclosing this lane] and, fundamentally, the halachah follows this view. ,‫ ֶשְׁשֵׁתּי ֲחֵצרוֹת ֵאלּוּ ֶשַׁﬠל ָיָדן ִנָתּר ַהָמּבוֹי ְבֶּלִחי ְוקוָֹרה ָצ ִרי ֶשׁלּ ֹא ִתְהֶייָנה ְפּתוּחוֹת זוֹ ְלזוֹ‬110,‫לא ֵישׁ אוְֹמ ִריםריא‬ ‫ ֵכּיָון ֶשֵׁהן ְיכוֹלוֹת ְלָﬠֵרב ַיַחד וְּלַטְלֵטל ִמזּוֹ ְלזוֹ ֶשׁלּ ֹא‬,‫ ֲאָבל ִאם ֵהן ְפּתוּחוֹת זוֹ ְלזוֹ‬111,‫ריב‬.‫ֶשָׁאז ֵאיָנן ְיכוֹלוֹת ְלָﬠֵרב ַיַחד‬ ‫ ֶשׁ ְיּכוִֹלים ְלָﬠֵרב ַיַחד‬,‫ ְוהוּא ַהִדּין ַהָבִּתּים ֶשֶׁבָּחֵצר ִאם ֵהם ְפּתוִּחים ֶזה ְלֶזה‬112,‫ריג‬.‫ ֲהֵרי ֵהן ְכָּחֵצר ַאַחת‬,‫ְבֶּדֶר ַהָמּבוֹי‬ ‫רטו‬,‫ ְוֵישׁ ַמִתּי ִרין‬.‫ריד ְוֵאין ַהָמּבוֹי ִנָתּר ַﬠל ָיָדן ְבֶּלִחי ְוקוָֹרה‬,‫ ֲהֵרי ֵהם ְכַּב ִית ֶאָחד‬,‫וְּלַטְלֵטל ִמֶזּה ְלֶזה ֶשׁלּ ֹא ְבֶּדֶר ֶהָחֵצר‬ ‫רטז‬:‫ְוֵכן ִﬠָקּר‬ 32 [Carrying] may not be permitted in a lane via [the convention of] a lechi or a beam unless the length [of the lane] exceeds its width, albeit if only by the slightest amount.113 If, however, [the area’s] length is [merely] equivalent to its width or [the area’s] width exceeds its length, it is not [halachically] deemed as a lane. Instead, [the area] is governed by the laws pertaining to a courtyard, i.e., [carrying] is permitted only when there is a barrier [on one side of the area’s open portion] four [handbreadths wide] or two barriers of any width, [one on either side of the area’s open portion].114 When the length of a courtyard exceeds its width, even by the smallest amount, it is governed by the laws pertaining to a lane, i.e., [carrying] is permitted via [the convention of] a lechi or a beam, even though there are no [other] courtyards or houses that open to it. [The rationale is that] such a requirement was made only for a lane, because it opens to and is close to a public domain or to a karmelis. [However, the Sages did not institute these requirements with regard] to a courtyard, since it is distant from the public domain or a karmelis, [i.e., the courtyard] opens to a lane, which in turn opens to [one of] these [public places]. [Based on these principles,] carrying is not permitted via the convention of a lechi or a beam115 in all of the lanes of the present age – which are governed by the laws pertaining to a courtyard, since they lack courtyards with [at least] two homes opening to them116 – even when their length exceeds their width, inasmuch as they open up to a public domain or to a karmelis. Instead, [for carrying to be permitted in our lanes,] a barrier [on one side of] four [handbreadths wide] or two barriers of any width, [one on either side,] is required, if [the lanes] are not ten cubits wide.117 How much more so does the above apply in a city that is surrounded by a wall, and is thus governed by the laws pertaining to a courtyard.118 It is therefore necessary to modify the lanes that [separate] between the Jews and the non-Jews, as is the law when one seeks to divide one courtyard119 into two domains, so that one domain will not cause [carrying] to be forbidden in the other when there is no eruv.120For [when dividing one courtyard into two domains,] it is not sufficient to use the convention of a lechi or a beam, even though the length [of the domains] exceeds their width. [Support for this thesis can be taken from the ruling that] if there is a lechi or a beam in the middle of an actual lane and another lechi [or beam] at the entrance [to the lane], the lechi [or beam in the middle of] the lane is not effective [in creating a separation] whereby the residents of the lane on one side of the lechi do not cause those on the other side of the lechi to be forbidden [to carry in their side of the lane], as will be explained.121

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When lanes are more than ten [cubits] wide, barriers are not effective for [permitting carrying in] them, as stated above with regard to a courtyard.122 Instead, [these lanes] must be modified with a tzuras hapesach. The commonly accepted custom in these countries is to modify all the lanes by tying a rope over the width of the lane from roof to roof. This rope is not effective as a beam because it is less than a handbreadth wide. Rather, [it serves as the “lintel” of] a tzuras hapesach, for it is sufficient that [the “lintel” of a tzuras hapesach] be [insubstantial], even [as flimsy as] a bulrush stalk, as stated in sec. 362[:21]. Even though a tzuras hapesach is not necessary [when a lane is] less than ten [cubits wide], nevertheless, it has become customary to [employ] a tzuras hapesach [for all lanes. In this way, carrying] is also permitted in lanes that run from [one public domain to another] which require a tzuras hapesach [for carrying to be permitted], as will be explained in sec. 364[:3].123 Therefore, it is necessary to be careful to erect two reeds [at least] ten handbreadths high that are aligned directly under the rope [mentioned above. This construction] is effective in any instance where a tzuras hapesach is effective. Even though there is much empty space between the reeds and the rope, this is of no consequence, as long as [the reeds] are aligned [directly] under [the rope], as explained [in sec. 362:20]. There is an authority who maintains that [constructing a tzuras hapesach in such a manner is effective] only when there is nothing but empty space between [the reeds and the rope]. If, however, the reeds are standing below the roof [of one of the buildings] and the rope is tied above the roof, it is not considered a tzuras hapesach. [The rationale is that] in every tzuras hapesach, the lintel must be over the doorposts without anything else intervening.124 Therefore, [for such a construction to be acceptable,] it is necessary that one open a large aperture in the roof above the reeds so that they will be aligned directly under the rope without anything intervening between them. [See fig. 70.] ‫ ֲאָבל ִאם ָא ְרכּוֹ ְכָּרְחבּוֹריט‬113,‫ריח‬.‫לב ֵאין ַהָמּבוֹי ִנָתּר ְבֶּלִחי ְוקוָֹרה ֶאָלּא ִאם ֵכּן ָא ְרכּוֹ ָיֵתר ַﬠל ָרְחבּוֹריז ֲאִפלּוּ ַמֶשּׁהוּ‬ ‫ אוֹ ְבּב' ַפִּסּין ֶשׁל‬113,‫ ְוִדינוֹ ְכָּחֵצר ֶשֵׁאיָנהּ ִנֶתֶּרת ֶאָלּא ְבַּפס ד'רכא‬,‫אוֹ ָרְחבּוֹ יוֵֹתר ַﬠל ָא ְרכּוֹרכ – ֵאין ֵשׁם ָמבוֹי ָﬠָליו‬ 114,‫רכב‬.‫ב' ַמֶשּׁהוּ ִיין‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲחֵצרוֹת‬,‫ְוָחֵצר ֶשָׁא ְרָכּהּ ָיֵתר ַﬠל ָרְחָבּהּרכג ֲאִפלּוּ ַמֶשּׁהוּרכד – ִדּיָנהּ ְכָּמבוֹי ְו ִנֶתֶּרת ְבֶּלִחי אוֹ קוָֹרה‬ ‫רכו ֲאָבל‬,‫ ֶשׁלּ ֹא ִהְצ ִריכוּ ֵכּן ֶאָלּא ְבָּמבוֹי ֶשׁהוּא ָפּתוַּח ְוָקרוֹב ִל ְרשׁוּת ָהַרִבּיםרכה אוֹ ְלַכ ְרְמִלית‬,‫וָּבִתּים ְפּתוִּחין ְלתוָֹכהּ‬ ‫ ֶשִׁהיא ְפּתוָּחה ְלָמבוֹי ְוַהָמּבוֹי ָפּתוַּח ָלֶהן‬,‫ל ֹא ְבָּחֵצר ֶשִׁהיא ְרחוָֹקה ֵמ ְרשׁוּת ָהַרִבּים אוֹ ַהַכּ ְרְמִלית‬. ‫ ַאף ַﬠל ִפּי‬116,‫רכז ֶשֵׁיּשׁ ָלֶהן ִדּין ֲחֵצרוֹת הוִֹאיל ְוֵאין ֲחֵצרוֹת ֶשׁל ב' ָבִּתּים ְפּתוִּחים ְלתוָֹכם‬,‫וְּלִפיָכ ָכּל ְמבוֹאוֹת ֶשָׁלּנוּ‬ ‫ ֶאָלּא‬,‫ הוִֹאיל ְוֵהן ְפּתוִּחים ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‬115,‫ֶשָׁא ְרָכּם ָיֵתר ַﬠל ָרְחָבּם – ֵאיָנם ִנָתּ ִרים ְבֶּלִחי אוֹ קוָֹרה‬ 117.‫ְצ ִריִכים ַפּס ד' אוֹ ב' ַפִּסּין ַמֶשּׁהוּ ִייןרכח ִאם ֵאיָנם ְרָחִבים ֵמֶﬠֶשׂר ַאמּוֹת‬ ‫ ְוָצ ִרי ְלַתֵקּן ַהְמּבוֹאוֹת ֶשֵׁבּין ִיְשָׂרֵאל ְלָנְכ ִרים ְכִּדין‬118,‫רכט‬,‫ ֶשֵׁיּשׁ ְלָהִﬠיר ִדּין ָחֵצר‬,‫ְוָכל ֶשֵׁכּן ְבִּﬠיר ַהֻמֶּקֶּפת חוָֹמה‬ ‫ – ֶשׁלּ ֹא ַדי ְבֶּלִחי ְוקוָֹרה ַאף‬120,‫ ֶשׁלּ ֹא ֶתֱאסוֹר ְרשׁוּת זוֹ ַﬠל זוֹ ְבּל ֹא ֵﬠרוּברל‬119,‫ַהָבּא ַלֲחלוֹק ָחֵצר ַאַחת ְלב' ְרֻשׁיּוֹת‬ ‫רלא ֶשֲׁהֵרי ֲאִפלּוּ ֶלִחי ְוקוָֹרה ֶשְׁבָּמבוֹי ָגּמוּר ֵאין מוִֹﬠיִלין ְלִﬠ ְנָין ֶשׁלּ ֹא ַיַאְסרוּ ִדּיּוּ ִרין ֶשִׁמַּצּד‬,‫ִאם ָא ְרָכּהּ יוֵֹתר ַﬠל ָרְחָבּהּ‬ ‫רלב ְכּמוֹ‬,‫ֶזה ֶשׁל ַהֶלִּחי ַﬠל ִדּיּוּ ִרין ֶשִׁמַּצּד ַהב' ִאם ַהֶלִּחי הוּא ְבֶּאְמַצע ַהָמּבוֹי ְוֵישׁ ַגּם ֵכּן ֶלִחי ַאֵחר ְבִּפְתחוֹ‬ 121,‫רלג‬.‫ֶשׁ ִיְּתָבֵּאר‬ ‫ ֶאָלּא ָצ ִרי‬122,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהרלד ַגֵּבּי ָחֵצר‬,‫וְּמבוֹאוֹת ָה ְרָחבוֹת יוֵֹתר ֵמֶﬠֶשׂר – ֵאין ַפִּסּין מוִֹﬠיִלין ָבֶּהם‬ ‫רלה‬.‫ְלַתְקָּנם ְבּצוַּרת ֶפַּתח‬

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

‫ ְוֶחֶבל ֶזה ֵאינוֹ ִמשּׁוּם‬.‫ְוַהִמְּנָהג ַהָפּשׁוּט ִבְּמִדינוֹת ֵאלּוּ ְלַתֵקּן ָכּל ַהְמּבוֹאוֹת ַﬠל ְיֵדי ֶחֶבל ַהָקּשׁוּר ְלָרְחבּוֹ ֶשׁל ָמבוֹי ִמַגּג ְלַגג‬ ‫רלז‬.‫רלו ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ֶשַׁדָּיּהּ ֲאִפלּוּ ְבֶּגִמי‬,‫ ֶאָלּא הוּא ִמשּׁוּם צוַּרת ֶפַּתח‬,‫ ֶשֲׁהֵרי ֵאין בּוֹ ֹרַחב ֶטַפח‬,‫קוָֹרה‬ ‫ ְכֵּדי ְלַהִתּיר ַגּם ִבְּמבוֹאוֹת ַהְמֻּפָלִּשׁים‬,‫ ַאף ַﬠל ִפּי ֵכן ָנֲהגוּ ְבּצוַּרת ֶפַּתח‬,‫ְוַאף ֶשֵׁאין ָצ ִרי צוַּרת ֶפַּתח ְבָּפחוֹת ֵמֶﬠֶשׂר‬ 123,‫רלט‬.‫רלח ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"ד‬,‫ֶשְׁצּ ִריִכים צוַּרת ֶפַּתח‬ ‫ ְוֶזה מוִֹﬠיל ְבָּכל ָמקוֹם ֶשׁצּוַּרת ֶפַּתח‬,‫ְוַﬠל ֵכּן ָצ ִרי ִלָזֵּהר ְלַהֲﬠִמיד ב' ָק ִנים ְגּבוִֹהים י' ְטָפִחים ְמֻכָוִּנים ַמָמּשׁ ַתַּחת ַהֶחֶבל‬ ‫רמא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֵאין ְבָּכ ְכּלוּם ֹכּל ֶשֵׁהם ְמֻכָוּ ִנים ַתְּחָתּיו‬,‫רמ ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ ֲא ִויר ַה ְרֵבּה ֵבּין ָק ִנים ַלֶחֶבל‬.‫מוֶֹﬠֶלת‬ ‫רמב‬.‫ָשׁם‬ ‫ ֲאָבל ִאם ַהָקּ ִנים עוְֹמִדים ַתַּחת ַהַגּג ְוַהֶחֶבל‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמררמג ֶשָׁצּ ִרי ֶשׁלּ ֹא ִיְהֶיה ֵבּיֵניֶהם ֶאָלּא ֶהְפֵסק ֲא ִויר ִבְּלָבד‬ ‫ ֶשָׁכּל צוַּרת ֶפַּתח ַדּ ְרכּוֹ ִלְהיוֹתרמד ַהַמְּשׁקוֹף ַﬠל ַהְמּזוּזוֹת ְבִּלי ֶהְפֵסק ָדָּבר ַאֵחר‬,‫ָקשׁוּר ַﬠל ַגֵּבּי ַהַגּג – ֵאין זוֹ צוַּרת ֶפַּתח‬ ‫ ְבִּﬠ ְנָין ֶשׁ ִיְּהיוּ ְמֻכָוּ ִנים ַתַּחת ַהֶחֶבל ְבִּלי ֶהְפֵסק ָדָּבר‬,‫ ְלִפיָכ ָצ ִרי ֶשׁ ִיְּפַתּח ֶנֶקב ָגּדוֹל ַבַּגּג ְלַמְﬠָלה ֵמַהָקּ ִנים‬124.‫ֵבּי ְנַת ִים‬ ‫ַאֵחר ֵבּי ְנַת ִים‬:

Fig. 70: A valid tzuras hapesach because there are holes above the side-post beneath the rope. a) Two reeds under a rope; b) A rope that is tied above the roof; c) Apertures in the roof above the reeds so that they will be alligned directly under the rope 33 However, when there are no reeds under the rope, the walls of the lane are not considered as substitutes for the reeds to form a tzuras hapesach. [We are forced to accept this understanding:] Were this not true, why did [the Sages] require a beam that is a handbreadth wide? [Placing] a reed of any width over the walls of the lane would [have sufficed to create] a tzuras hapesach. Nevertheless, if there is a pillar that projects from the wall or there are projections with less than three handbreadths [between each other]125 that reach within three handbreadths of the ground,126 one may rely on them ([provided that] from Friday,) [he had in mind to consider them] as the reeds [that form the doorposts] of the tzuras hapesach. [These projections are acceptable] as long as their tops are exposed under the rope, according to the authorities who require this. ‫ ָלָמּה‬,‫ ֶשִׁאם ל ֹא ֵכן‬,‫ ֵאין ָכְּתֵלי ַהָמּבוֹי ֶנְחָשִׁבים ִבְּמקוֹם ָק ִנים ִלְהיוֹת צוַּרת ֶפַּתח‬,‫לג ֲאָבל ְכֶּשֵׁאין ָק ִנים ַתַּחת ַהֶחֶבל‬ ‫רמה וִּמָכּל ָמקוֹם ִאם ֵישׁ ַﬠמּוּד‬.‫ִהְצ ִריכוּ קוָֹרה ְרָחָבה ֶטַפח? ֲהל ֹא ְבָּקֶנה ָכּל ֶשׁהוּא ֶשַׁﬠל ַגֵּבּי ָכְּתֵלי ַהָמּבוֹי ֵישׁ צוַּרת ֶפַּתח‬ 126,‫רמז‬,‫ ַﬠד ָפּחוֹת ִמג' ְטָפִחים ָסמוּ ָלָאֶרץ‬125‫בּוֵֹלט ַבֹּכֶּתלרמו אוֹ ֶשׁיּוְֹצִאים ִמֶמּנּוּ ִחפּוִּפים ָפּחוֹת ָפּחוֹת ִמג' ְטָפִחים‬ ‫ וִּבְלָבד ֶשִׁיְּהיוּ ְמֻגִלּים ְלַמְﬠָלה ַתַּחת ַהֶחֶבל ְלִדְבֵרי‬,‫ֵישׁ ִלְסמוֹ ֲﬠֵליֶהם )ֵמֶﬠֶרב ַשָׁבּתרמח( ְלֵשׁם ָק ִנים ֶשׁל צוַּרת ֶפַּתח‬ 12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

24 of 36

https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

‫ַהַמְּצ ִריִכין ֵכּן‬: 34 A lane whose inner space is very wide, but which progressively narrows until its entrance is less than three handbreadths wide, does not require any modification [to enable carrying to be permitted inside. The rationale is that] it is considered as closed based on the principle of lavud.127There are authorities who [rule even more leniently], maintaining that any [passageway] that is not four handbreadths wide at its entrance – this being the minimum measure of a [significant] place – does not require any modification [to enable carrying to be permitted inside]. With regard to actual practice, [since the matter concerns a point of] Rabbinic Law, the more lenient view may be followed. ‫ ִמְפֵּני ֶשׁהוּא‬,‫ ֵאינוֹ ָצ ִרי ִתּקּוּן ְכָּלל‬,‫לד ָמבוֹי ֶשׁתּוֹכוֹ ָרָחב ַה ְרֵבּה וִּמְתַקֵצּר ְוהוֵֹל רמט ַﬠד ֶשֵׁאין ְבִּפְתחוֹ ג' ְטָפִחים‬ ‫ ֵאינוֹ ָצ ִרי שׁוּם‬,‫ ֶשׁהוּא ִשׁעוּר ָמקוֹם‬,‫ ְוֵישׁ אוְֹמ ִריםרנא ֶשֹׁכּל ֶשֵׁאין ְבִּפְתחוֹ ד' ְטָפִחים‬127,‫רנ‬.‫ְכָּסתוּם ִמתּוַֹרת ָלבוּד‬ ‫רנב‬:‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫ וְּלִﬠ ְנַין ֲהָלָכה‬.‫ִתּקּוּן ְכָּלל‬ 35 It is permitted [to carry in] a lane that opens to a public domain or to a karmelis that has a lechi or a beam [at its entrance] and [is structured in the following manner]:128 At the end [opposite] the opening, there is a wall from [at least one of] the courtyards that open up to [the lane]. On one of its sides, the garbage dump creates a barrier that is ten handbreadths high, and on the other side, there is a sea that reaches a depth of ten handbreadths within four cubits of the seashore, [which is deemed] a barrier.129 [See fig. 71. This rule applies] provided the garbage dump belongs to the community at large, in which instance it is not likely to be cleared away. In contrast, when a garbage dump belongs to a private individual, there is concern that he will clear out his garbage dump130 and yet people would [continue] carrying through the lane as it was originally [before its status changed].131 There are authorities who maintain that the sea is not reckoned as a barrier for the lane.132 This is a decree lest the sea wash up sand and rocks,133 for it is common for the sea to ebb, [the water] to be [replaced by] earth, and [for] sand and rocks to be washed up [onto the shore where the sea had been]. Thus, the barrier will be nullified, because the incline will have been reduced and will not descend ten handbreadths within [a distance of] four cubits. Hence, people would [continue] carrying through the lane as it was originally [before its status changed].134 Fundamentally, [the halachah follows] this view. [The above applies only to the sea.] There is no concern, however, that other rivers will wash up sand and stones, unless the ordinary pattern of those rivers is to dry out in the summer and wash up these substances. If the river freezes in the winter and [its water] becomes ice, its barrier is nullified and it is forbidden to carry in the lane as long as [the river] remains frozen.135 There is an authority who forbids [carrying in such a lane] throughout the year, lest one come and carry there in the winter as well, just as it is forbidden [to carry in a lane bordering on] the sea throughout the year lest one carry when the sea washes up sand and rocks. Similarly, [this authority maintains that it is forbidden to carry in a lane bordering on] rivers which [dry out and wash up sand and rocks] in the summer. It is desirable to give weight to his words. All the above applies when there is no slope to the [area of the] river other than where the river flows.136 If, however, there is a descent of ten [handbreadths] within four cubits on the riverbank, that is considered as a barrier in all regards.137 12/16/2020, 12:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...‬‬

‫‪All the above applies when the river or the descent on its banks is in direct‬‬ ‫‪proximity to the lane. If, however, [the river or the descent to its banks] is more‬‬ ‫‪than ten cubits away from [the lane, the river] is not at all effective [in creating a‬‬ ‫]‪barrier]138 (unless a tzuras hapesach is erected there).139 [The rationale is that‬‬ ‫‪this place resembles an opening for this lane. [Moreover,] even if [the river] is only‬‬ ‫‪four handbreadths from [the lane], it is forbidden [to carry in the lane] if many‬‬ ‫‪people walk there, as will be explained in sec. 365[:1] with regard to a lane that has‬‬ ‫‪an opening at its side.‬‬ ‫‪(All the above applies when the river does not surround the entire town. If,‬‬ ‫‪however, [the river] surrounds the entire town, it is not deemed an effective‬‬ ‫‪[barrier] for [the town] at all, unless [the town] was settled and then surrounded by‬‬ ‫‪[the river], as will be explained.)140‬‬ ‫לה ָמבוֹירנג ַהָפּתוַּח ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית וְּמֻתָקּן ָשׁם ְבֶּלִחי אוֹ קוָֹרה‪,‬רנד וְּבר ֹאשׁוֹ – ְדַּה ְינוּ ְבּרוַּח ֶשְׁכֶּנֶגד‬ ‫ַהֶפַּתח – ֵישׁ ָשׁם ְמִחָצּה ֵמַהֲחֵצרוֹת ַהְפּתוּחוֹת ְלתוֹכוֹ‪ ,‬וְּבִצדּוֹ ָהֶאָחד ֵישׁ ְמִחָצּה ֵמַאְשָׁפּה ַהָגּבוַֹהּ י' ְטָפִחים‪,‬רנה וְּבִצדּוֹ‬ ‫ַהב' ֵישׁ ְמִחָצּה ֵמַהָיּם ֶשָׁﬠְמקוֹ י' ְטָפִחיםרנו ָסמוּ ִלְשָׂפתוֹ ִמְתַלֵקּט ִמתּוֹ ד' ַאמּוֹתרנז‪ֲ – 129,‬הֵרי ֶזה ֻמָתּר‪,‬רנח‪128,‬‬ ‫וִּבְלָבד ֶשְׁתֵּהא ַאְשָׁפּה ֶשׁל ַרִבּים ֶשֵׁאיָנהּ ֲﬠשׂוָּיה ְלִהְתַפּנּוֹת‪.‬רנט ֲאָבל ְבַּאְשָׁפּה ֶשׁל ָיִחיד‪ ,‬חוְֹשִׁשׁין ֶשָׁמּא ְיַפֶנּה ַאְשָׁפּתוֹ‬ ‫ִויַטְלְטלוּ ַבָּמּבוֹי ְכִּמְתִּחָלּה‪.‬רס‪131,‬‬ ‫ְוֵישׁ אוְֹמ ִריםרסא ֶשַׁהָיּם ֵאינוֹ עוֶֹלה ִמשּׁוּם ְמִחָצּה ְלָמבוֹי‪ְ 132,‬גֵּזָרה ֶשָׁמּא ַיֲﬠֶלה ַהָיּם ִשׂ ְרטוֹן‪ֶ 133,‬שֵׁכּן ֶדֶּר ַהָיּם‬ ‫ֶשִׁמְּתַקֵצּר ְוַנֲﬠֶשׂה ַק ְרַקע וַּמֲﬠֶלה ָשׁם חוֹל ַוֲאָב ִנים וָּבְטָלה ְמִחָצּתוֹ‪ֶ ,‬שׁ ִנְּתַמֵﬠט ִשׁפּוּעוֹ ָשׁם ְוֵאינוֹ ִמְתַלֵקּט י' ְטָפִחים ִמתּוֹ‬ ‫ד' ַאמּוֹת‪ִ ,‬ויַטְלְטלוּ ַבָּמּבוֹי ְכִּמְתִּחָלּה‪.‬רסב ְוֵכן ִﬠָקּר‪.‬רסג‬ ‫ֲאָבל ִבְּשָׁאר ְנָהרוֹת ֵאין חוְֹשִׁשׁין ֶשַׁיֲּﬠלוּ ִשׂ ְרטוֹן‪,‬רסד ֶאָלּא ִאם ֵכּן אוָֹתן ְנָהרוֹת ֶשַׁדּ ְרָכּן ְלִהְתַיֵבּשׁ ַבַּקּ ִיץרסה וְּלַהֲﬠלוֹת‬ ‫ָשׁם חוֹל ַוֲאָבִנים‪.‬רסו‬ ‫ְוִאם ִנְקַרשׁ ַהָנָּהר ְוִנְגַלד ִבּימוֹת ַהֹחֶרף – ָבְּטָלה ְמִחָצּתוֹ‪ְ ,‬וָאסוּר ְלַטְלֵטל ַבָּמּבוֹירסז ָכּל ְיֵמי ְק ִריָשׁתוֹ‪.‬רסח‪135,‬‬ ‫ְוֵישׁ ִמי ֶשׁאוֵֹסררסט ָכּל ַהָשָּׁנה ִמשּׁוּם ֶשָׁמּא ָיֹבאוּ ְלַטְלֵטל ַגּם ַבֹּחֶרף‪ְ ,‬כּמוֹ ֶשָׁאְסרוּ ַבָּיּם ָכּל ַהָשָּׁנה ֵמֲחָשׁשׁ ֶשָׁמּא ְיַטְלְטלוּ‬ ‫‪ְ.‬כֶּשַׁיֲּﬠֶלה ַהָיּם ִשׂ ְרטוֹן‪ְ ,‬וֵכן ַבּ ְנָּהרוֹת ֶשַׁדּ ְרָכּן ְבָּכ ַבַּקִּיץ‪.‬ער ְוטוֹב ָלחוּשׁ ִלְדָבָריו‬ ‫ְוָכל ֶזה ְכֶּשֵׁאין ִמְדרוֹן ַבָּנָּהר ֶאָלּא ִבְּמקוֹם ַהַמּ ִים ִבְּלָבד‪ֲ 136.‬אָבל ִאם ֵישׁ ַﬠל ְשָׂפתוֹ ַבַּיָּבָּשׁה ִמְדרוֹן ַהִמְּתַלֵקּט ֲﬠָשָׂרה‬ ‫ִמתּוֹ ד' ַאמּוֹת‪ֲ ,‬הֵרי ֶזה ֶנְחָשׁב ִלְמִחָצּה ְבָּכל ִﬠ ְנָין‪.‬רעא‪137,‬‬ ‫ְוָכל ֶזה ְכֶּשָׁנָּהר אוֹ ַהִמְּדרוֹן ֶשַׁﬠל ְשָׂפתוֹ הוּא ָסמוּ ַמָמּשׁ ַלָמּבוֹי‪ֲ .‬אָבל ִאם ָרחוֹק ִמֶמּנּוּ ְבּיוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת – ֵאינוֹ‬ ‫מוִֹﬠיל ְכּלוּםערב‪ֶ) 138,‬אָלּא ִאם ֵכּן ְיַתֵקּן ָשׁם ְבּצוַּרת ַהֶפַּתחרעג(‪ֶ 139,‬שֲׁהֵרי אוֹתוֹ ָמקוֹם הוּא ְכִּפ ְרָצה ְלָמבוֹי ֶזה‪.‬‬ ‫ַוֲאִפלּוּ ֵאינוֹ ָרחוֹק ִמֶמּנּוּ ֶאָלּא ד' ְטָפִחים‪ִ ,‬אם ַרִבּים בּוְֹקִﬠים ָשׁם – ָאסוּר‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"העדר ְבִּפ ְרַצת ָמבוֹי‬ ‫‪ִ.‬מִצּדּוֹ‬ ‫ְוָכל ֶזה ְכֶּשֵׁאין ַהָנָּהר ַמִקּיף ָכּל ָהִﬠיר‪ֲ .‬אָבל ִאם הוּא ַמִקּיף ָכּל ָהִﬠיר ִמָסִּביב – ֵאינוֹ מוִֹﬠיל ָלהּ ְכּלוּם‪ֶ ,‬אָלּא ִאם ֵכּן(‬ ‫‪ָ):140‬יְשָׁבה ְוִלְבסוֹף ֻהְקָּפה ִמֶמּנּוּ‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּארערה‬

‫‪12/16/2020, 12:45 PM‬‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

Fig. 71: A lane surrounded by a garbage dump and a sea. a) A public domain (or karmelis); b) The lane; c) A lechi; d) An entrance to a courtyard; e) A communal garbage dump, 10 handbreadths high; f) A sea that reaches a depth of 10 handbreadths within 4 cubits of the seashore 36 [The following rules apply when] one side of a lane is long and the other side is short, even if the longer side is less than four cubits – the minimum length of a lane – longer than the shorter one: The beam [placed over the lane as a distinguishing factor] should only be placed on the portion of the longer side that is opposite the shorter side. [See fig. 72.] One should not, however, place [the beam] on a slant141 and use [the portion of] the lane on the longer side up until the [place where the] beam [is positioned. The rationale is that] a beam is effective because it serves as a distinguishing factor. [If the beam is placed] on a slant, it will not be effective as a distinguishing factor,142 for one who sees the people in the lane continuing and making use of [the area within the boundaries of the longer edge, but outside the boundaries of the shorter edge, i.e., using] the public domain or the karmelis beyond the shorter wall of the lane, will say that it is permitted to make use of the public domain or the karmelis, since that additional portion [under the beam] does not appear [to be] part of the lane. If, however, one desires, he may make a tzuras hapesach at a slant. [Then,] it will be permitted to make use of the slanted portion, on the longer [side, in the area] opposite the longer [wall] and on the shorter [side, in the area] opposite the shorter [wall].143 If, however, [a person] would erect one lechi near [the end of] the longer wall and another lechi near [the end of] the shorter wall, [the two lechis] would not be effective in [allowing one] to make use of the slanted [portion of the lane]. True, a lechi is not only a distinguishing factor; it [also] serves as a partition. Nevertheless, the lechi that is on the side of [the end of] the longer wall is not effective in allowing one to make use of the area near it, because there is no partition opposite it. ‫ ֲאִפלּוּ ֵאין ַצד ָהָאֹר עוֵֹדף ַﬠל ַהָקָּצר ד' ַאמּוֹת ְכִּשׁעוּר ָמבוֹי – ֵאינוֹ ַמִנּיַח ֶאת‬,‫לו ָמבוֹי ֶשִׁצּדּוֹ ֶאָחד ָאֹר ְוִצדּוֹ ֶאָחד ָקָצר‬ ‫ ְלִפי‬,‫ וְּלִהְשַׁתֵּמּשׁ ְבַּצד ָהָאֹר ַﬠד ַהקּוָֹרה‬141‫ ֲאָבל ל ֹא ַי ִנּיֶחָנּה ַבֲּאַלְכסוֹן‬.‫ ֶאָלּא ְכֶּנֶגד ַהָקָּצר‬, ‫ַהקּוָֹרה ַﬠל ַצד ָהָאֹר‬ ‫ ְלִפי ֶשָׁהרוֶֹאה ְבֵּני ַהָמּבוֹי ִנְמָשִׁכים וִּמְשַׁתְּמִּשׁים ִבּ ְרשׁוּת‬142,‫רעו‬,‫ וַּבֲאַלְכסוֹן ֵאין ַכּאן ֶהֵכּר‬,‫ֶשַׁהקּוָֹרה ִהיא ִמשּׁוּם ֶהֵכּר‬ ‫ ְלִפי ֶשֵׁאין אוֹתוֹ‬,‫ ֻמָתּר ְלִהְשַׁתֵּמּשׁ ִבּ ְרשׁוּת ָהַרִבּים אוֹ ְבַּכ ְרְמִלית‬:‫ אוֵֹמר‬,‫ָהַרִבּים אוֹ ְבַּכ ְרְמִלית חוּץ ִמְכֶּנֶגד ֹכֶּתל ַהָקָּצר‬

12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...

‫רעז‬.‫ָהֹעֶדף דּוֶֹמה ֶשׁ ְיֵּהא ִמן ַהָמּבוֹי‬ ‫ ָבָּאֹר ְכֶּנֶגד ָהָאֹר וַּבָקָּצר‬,‫ ִויֵהא ֻמָתּר ְלִהְשַׁתֵּמּשׁ ַגּם ֵכּן ַבֲּאַלְכסוֹן‬,‫ֲאָבל ִאם ִי ְרֶצה ַיֲﬠֶשׂה ָשׁם צוַּרת ַהֶפַּתח ַבֲּאַלְכסוֹן‬ 143,‫רעח‬.‫ְכֶּנֶגד ַהָקָּצר‬ ‫רעט ֶשַׁאף ֶשַׁהֶלִּחי‬,‫ֲאָבל ִאם ַיֲﬠִמיד ֶלִחי ֶאָחד ֵאֶצל ָהָאֹר ְוֶלִחי ֶאָחד ֵאֶצל ַהָקָּצר – ֵאיָנן מוִֹﬠיִלים ְלִהְשַׁתֵּמּשׁ ַבֲּאַלְכסוֹן‬ ‫ הוִֹאיל‬,‫ ִמָכּל ָמקוֹם ֶלִחי ֶשְׁבַּצד ָהָאֹר ֵאינוֹ מוִֹﬠיל ְלַהִתּיר ְלִהְשַׁתֵּמּשׁ ֶאְצלוֹ‬,‫ֵאינוֹ ִמשּׁוּם ֶהֵכּר ִבְּלָבד ֶאָלּא ִמשּׁוּם ְמִחָצּה‬ ‫רפ‬:‫ְוֵאין ָשׁם ְמִחָצּה ְכֶּנְגדּוֹ‬

Fig. 72: A beam placed over a lane that has one side longer than the other. a) A public domain or karmelis; b) The lane; c) The beam; d) The longer side of the lane; e) The shorter side of the lane 37 The statement that a beam placed on a slant does not serve as a distinguishing factor applies only when [the beam is positioned] at the end of a lane that has one longer side and one shorter side, for the reason explained [in the previous subsection]. Inside the lane itself, however, one may place a beam on a slant and make use [of the slanted portion], on the long side, [carrying within the portion of the beam] that runs near the longer [wall] and [carrying] on the shorter side, [within the portion of the beam] that runs near the shorter [wall]. ,‫לז ל ֹא ָאְמרוּ ֶשַׁהקּוָֹרה ַהֻמַּנַּחת ַבֲּאַלְכסוֹן ֵאין ָבּהּ ֶהֵכּר ֶאָלּא ְכֶּשִׁהיא ִבְּקֵצה ַהָמּבוֹי ֶשִׁצּדּוֹ ֶאָחד ָאֹר ְוִצדּוֹ ֶאָחד ָקָצר‬ ‫ ֲאָבל תּוֹ ַהָמּבוֹי ָיכוֹל ְלַהִנּיַח ַהקּוָֹרה ַבֲּאַלְכסוֹן וְּלִהְשַׁתֵּמּשׁ ָבָּאֹר ְכֶּנֶגד ָהָאֹר וַּבָקָּצר ְכֶּנֶגד‬,‫וִּמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬ ‫רפא‬:‫ַהָקָּצר‬ 38 [The following rules apply when] a lechi is erected in the middle of a lane:144 If there are courtyards on the outer side of the lechi [facing] towards the entrance of the lane which open to the lane, and [the residents of those courtyards] also made a lechi at the entrance to the lane, the inner lechi is not effective in dividing the lane so that [the residents of] the inner courtyards and the outer courtyards would not need to join together in a single eruv, as is the case with regard to other lanes which have only one lechi at their entrance. [In those instances,] all the residents of [the various courtyards in] the lane must join together in [making] a [single] eruv, as will be explained.145 The statement146 that a lechi is considered as a partition applies only with regard to completing the necessary amount of walls required to establish a private domain in the complete sense. [A lechi] is not, however, a 12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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partition in a complete sense, to the extent that it can divide one domain into two. A partition in the complete sense is necessary to achieve that. [The lechi in the middle of the lane does,] however, [serves as a divider] if the residents of the outer part [of the courtyard] did not make a lechi at the entrance to the lane.147 [In that instance,] since [the residents of the outer courtyards] may not carry from their courtyards to the lane even if they join together [to establish] an eruv,148 it [is] as if they have no portion at all in the lane on Shabbos. [The residents of the outer courtyards] do not cause [the residents of] the inner [portion of the lane] to be forbidden [to carry in the lane] even though [the residents of the outer courtyards] did not join together in [establishing] an eruv with [the residents of the inner courtyards. Instead, the residents of] the inner [portion of the lane] are permitted to make use of [the portion of the lane] from the lechi inward if they joined together in an eruv. [This only applies, however,]provided the inner portion of the lane will fit the [minimum] requirements for a lane, i.e., it will not be less than four cubits long and it will have houses and courtyards opening up to it, as explained above.149 [See fig. 73.] Similar laws apply if one places a beam across the middle of a lane. [The following laws apply] if, however, two barriers of any width, one on one side [of the lane] and one on the other [side of the lane], or a barrier four handbreadths wide [located] on one side [of the lane] were erected in the middle of a lane. When the lane is not more than ten [cubits] wide or if a tzuras hapesach [was erected there] even when the lane is more than ten [cubits] wide, [the construction] is deemed a partition in a complete sense. It is effective in dividing the lane so that [the residents of] the [lane’s] inner [area] and [those of] the [lane’s] outer [area] are not required to establish an eruv together. [This is the case] even if [the residents of] the outer [area] also made a modification150 at the entrance to the lane, permitting them to carry within it if they established an eruv among themselves. Even if a courtyard has many residents, they may divide it in such a manner so that they will not all have to join together in the same eruv. Instead, some [of the residents] will establish an eruv for themselves and the other [residents] will establish an eruv for themselves. Similar [laws apply] with regard to a city surrounded by a wall [whose residents] seek to divide it or to make a portion of it fit [to carry within] and leave a portion of it [in a state where carrying is forbidden, as] will be explained in sec. 392[:5-7]. ‫רפב ְוָﬠשׂוּ‬,‫ ִאם ִמן ַהֶלִּחי ְוַלחוּץ ְכַּלֵפּי ֶפַּתח ַהָמּבוֹי ֵישׁ ָשׁם ֲחֵצרוֹת ְפּתוּחוֹת ְלָמבוֹי‬144,‫לח ֶהֱﬠִמיד ֶלִחי ְבֶּאְמַצע ָמבוֹי‬ ‫ַגם ֶלִחי ְלֶפַתח ַהָמּבוֹירפג – ֵאין ֶלִחי ַהְפּ ִניִמי מוִֹﬠיל ְלַחֵלּק ַהָמּבוֹי ֶשׁלּ ֹא ִיְצָט ְרכוּ ֲחֵצרוֹת ַהִחיצוֹנוֹת ְוַהְפּ ִניִמיּוֹת ְלָﬠֵרב‬ ‫ ְכּמוֹ‬,‫ ֶשְׁצּ ִריִכים ָכּל ְבֵּני ַהָמּבוֹי ְלָﬠֵרב ַיַחד‬,‫ ְכּמוֹ ִבְּשָׁאר ְמבוֹאוֹת ֶשֵׁאין ָלֶהם ֶאָלּא ֶלִחי ֶאָחד ְלִפְתָחם‬,‫ַיַחד‬ ‫ ֶאָלּא ְלִﬠ ְנַין ְלַהְשִׁלים ַהִחָסּרוֹן ִמְנַין ַהְמִּחצּוֹת‬146,‫ ְול ֹא ָאְמרוּ ֶשֶׁלִּחי ִנדּוֹן ִמשּׁוּם ְמִחָצּהרפה‬145,‫רפד‬.‫ֶשׁ ִיְּתָבֵּאר‬ ‫ ֶשָׁלֶּזה ָצ ִרי‬,‫ ֲאָבל ִמָכּל ָמקוֹם ֵאיָנהּ ְמִחָצּה ְגמוָּרה ֶשׁיּוַּכל ְלַחֵלּק ְרשׁוּת ַאַחת ִלְשַׁתּ ִים‬,‫ַהְצּ ִריכוֹת ִל ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬ ‫רפו‬.‫ְמִחָצּה ְגמוָּרה‬ ‫ – ֵכּיָון ֶשֵׁהם ֵאיָנם ְיכוִֹלים ְלַטְלֵטל ֵמַחְצרוֵֹתיֶהם ַלָמּבוֹי ֲאִפלּוּ‬147,‫ֲאָבל ִאם ל ֹא ָﬠשׂוּ ַהִחיצוֹ ִנים ֶלִחי ְלֶפַתח ַהָמּבוֹירפז‬ ‫ ְוֵאיָנם אוְֹס ִרים ַﬠל ַהְפִּניִמי ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ‬,‫ ֲהֵרי ְכּמוֹ ֶשֵׁאין ָלֶהם ֵחֶלק ְכָּלל ַבָּמּבוֹי ְבַּשָׁבּת‬148,‫ִאם ְיָﬠ ְרבוּ‬ ‫רפח ְוהוּא ֶשׁ ְיֵּהא ְבּאוֹתוֹ ַהֲחִצי ַהָמּבוֹי ַהְפּ ִניִמי‬.‫ וֻּמָתּ ִרים ַהְפִּניִמים ְלִהְשַׁתֵּמּשׁ ִמן ַהֶלִּחי ְוִלְפ ִנים ִאם ֵﬠ ְרבוּ ֵבּיֵניֶהם‬,‫ִﬠָמֶּהם‬ ‫ ְוֵכן‬149,‫רצ‬.‫ ֶשׁלּ ֹא ְיֵהא ָא ְרכּוֹ ָפּחוֹת ִמד' ַאמּוֹת ְוִיְהיוּ ָבִּתּים ַוֲחֵצרוֹת ְפּתוִּחים ְלתוֹכוֹרפט ַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬,‫תּוַֹרת ָמבוֹי‬ 144,‫רצא‬.‫ַהִדּין ִאם ִה ִנּיחוּ קוָֹרה ַﬠל ֶאְמַצע ַהָמּבוֹי‬ ‫ֲאָבל ִאם ֶהֱﬠִמידוּ ְבֶּאְמַצע ַהָמּבוֹי ְשֵׁני ַפִסּין ֶשׁל ב' ַמֶשּׁהוּ ִיין ֶאָחד ִמַצּד ֶזה ְוֶאָחד ִמַצּד ֶזה אוֹ ַפּס ָרָחב ד' ְטָפִחים ִמַצּד‬

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‫ אוֹ ֶשָׁﬠשׂוּ צוַּרת ֶפַּתח ַאף ַﬠל ִפּי ֶשָׁרָחב יוֵֹתר ֵמֶﬠֶשׂררצב – ֲהֵרי זוֹ ְמִחָצּה‬,‫ֶאָחד ִאם ֵאין ַהָמּבוֹי ָרָחב יוֵֹתר ֵמֶﬠֶשׂר‬ ‫ ַאף ַﬠל ִפּי ֶשַׁגּם ַהִחיצוֹ ִנים ָﬠשׂוּ‬,‫ וּמוֶֹﬠֶלת ְלַחֵלּק ַהָמּבוֹי ֶשׁלּ ֹא ִיְצָט ְרכוּ ַהִחיצוֹ ִנים ְוַהְפּ ִניִמים ְלָﬠֵרב ַיַחד‬,‫רצג‬,‫ְגמוָּרה‬ ‫ ְלֶפַתח ַהָמּבוֹי וֻּמָתּ ִרים ְלַטְלֵטל בּוֹ ִאם ֵﬠ ְרבוּ ֵבּיֵניֶהם‬150‫ִתּקּוּן‬. ‫ ֶשׁלּ ֹא ִיְצָט ְרכוּ ֻכָּלּם ְלָﬠֵרב ַיַחד ֶאָלּא ֵאלּוּ ְלַﬠְצָמן ְוֵאלּוּ‬,‫ַוֲאִפלּוּ ֶהָחֵצר ֶשֵׁיּשׁ ָבּהּ ִדּיּוּ ִרין ַה ְרֵבּה ְיכוִֹלים ְלַחְלָּקהּ ְבִּﬠ ְנָין ֶזה‬ ‫רצד‬.‫ְלַﬠְצָמן‬ ‫רצה‬:‫ְוֵכן ִﬠיר ַהֻמֶּקֶּפת חוָֹמה ֶשׁרוִֹצים ְלַחְלָּקהּ אוֹ ְלַהְכִשׁיר ֶחְצָיהּ וְּלַה ִנּיַח ֶחְצָיהּ – ִיְתָבֵּאר ְבִּסָמּן שצ"ב‬

Fig. 73: A lechi in the middle of the lane that divides the lane into two. a) The outer portion of the lane; b) The lechi; c) The inner portion of the lane’ d) An entrance to the lane from an adjoining courtyard 39 What should one do if he desires to [enable carrying to be permitted in] a lane that is twenty cubits wide by using a lechi or a beam?151 He should erect a barrier four cubits wide and ten handbreadths high152 [perpendicularly] in the center of the entrance [to the lane], with [the barrier’s] width running along the length of the lane. Thus, each of [the spaces on] the sides of the barrier will be deemed a lane in its own right, since [the open space on either side of the barrier is less than ten cubits wide] and the length [of the barrier] is four cubits, which is the minimum measure of a lane. [The person] should [then] place the beam on top of the barrier or within three handbreadths [of it. See fig. 74. The rationale is that] this barrier serves as a wall for these lanes, and a beam that is removed three handbreadths [or more] from the walls of a lane is invalid.153 It is necessary that each of the two (lanes) separated by the barrier have houses and courtyards opening into them, and [also] fulfill all the other requirements for a lane mentioned above. A tzuras hapesach must be made between the barrier and the middle wall of the lane,154 even when there are no more than ten [cubits155 in the space between them. The rationale is that otherwise] each of these two lanes would be open to the other, and such an opening would be considered like an opening to the public domain, as will be described in sec. 364[:5] with regard to a “crooked” lane.156 There are authorities who maintain that it is not necessary to erect a tzuras

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‫‪Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...‬‬

‫‪hapesach [in that area] unless [the open area] is larger than ten [cubits]. One‬‬ ‫‪should act stringently, following the first opinion.‬‬ ‫לט ָמבוֹי ֶשׁהוּא ָרָחב כ' ַאָמּה‪ְ ,‬ורוֶֹצה ְלַהְכִשׁירוֹ ְבֶּלִחי אוֹ קוָֹרה – ֵכּיַצד ַיֲﬠֶשׂה?‪ 151‬עוֶֹשׂה ַפּס ָרָחב ד' ַאמּוֹת ְוָגבוַֹהּ י'‬ ‫ְטָפִחיםרצו‪ 152,‬וַּמֲﬠִמידוֹ ְבֶּאְמַצע ַהֶפַּתח‪,‬רצז ָרְחבּוֹ ְלָא ְרכּוֹ ֶשׁל ָמבוֹי‪ְ ,‬וֶנְחָשׁב ָכּל ַצד ִמִצֵּדּי ַהַפּס ְכָּמבוֹי ִבְּפֵני ַﬠְצמוֹ‬ ‫ֵכּיָון ֶשָׁא ְרכּוֹ ד' ַאמּוֹת ְכִּשׁעוּר ָמבוֹי‪.‬רחצ ְוִיֵתּן ַהקּוָֹרה ַﬠל ר ֹאשׁ ַהַפּס אוֹ תּוֹ ג' ְטָפִחים‪ֶ ,‬שֲׁהֵרי ַפּס ֶזה הוּא ֹכֶּתל‬ ‫ַהְמּבוֹאוֹת‪ְ ,‬וַהקּוָֹרה ֶשִׁהיא ֻמְפֶלֶגת ג' ְטָפִחים ִמָכְּתֵלי ַהָמּבוֹי – ְפּסוָּלה‪.‬רצט‪153,‬‬ ‫ְוָצ ִרי ֶשׁ ִיְּהֶיה ְבָּכל ָמבוֹי ִמְשֵּׁני )ְמבוֹאוֹת( ֵאלּוּ ֶשַׁהַפּס ַמְפִסיק ֵבּיֵניֶהם ָבִּתּים ַוֲחֵצרוֹת ְפּתוִּחים ְלתוֹכוֹ ְוָכל ְתָּנֵאי ָמבוֹיש‬ ‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪149.‬‬ ‫וִּמן ַהַפּס ַﬠד ַהֹכֶּתל ֶאְמָצִﬠי‪ֶ 154‬שׁל ַהָמּבוֹי ָצ ִרי ַלֲﬠשׂוֹת ָשׁם צוַּרת ַהֶפַּתח‪,‬שא ֲאִפלּוּ ֵאין ָשׁם יוֵֹתר ֵמֲﬠָשָׂרה‪ְ 155,‬לִפי‬ ‫ֶשָׁשּׁם ְמֻפָלִּשׁים ב' ְמבוֹאוֹת ֵאלּוּ ָכּל ֶאָחד ַלֲחֵברוֹ‪ ,‬וִּפלּוּשׁ ֶזה ִדּינוֹ ְכִּפלּוּשׁ ִל ְרשׁוּת ָהַרִבּים‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫שס"דשב ְבָּמבוֹי ָﬠֹקם‪.‬שג‪ְ 156,‬וֵישׁ אוְֹמ ִריםדש ֶשֵׁאין ָצ ִרי ַלֲﬠשׂוֹת ָשׁם צוַּרת ַהֶפַּתח ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁם יוֵֹתר‬ ‫ֵמֲﬠָשָׂרה‪ְ .‬וֵישׁ ְלַהֲחִמיר ִכְּסָבָרא ָה ִראשׁוָֹנה‪:‬שה‬

‫‪Fig. 74: A wide lane divided by a partition. a) The public domain; b) The original‬‬ ‫‪entrance to the lane; c) A barrier, 4 cubits wide and 10 handbreadths high; d) A‬‬ ‫‪beam at the entrance to one of the virtual lanes; e) A tzruras hapesach dividing the‬‬ ‫‪original lane in two; f) Entrances to courtyards adjoining the lane‬‬

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Fig. 75: The division of a lane by constructing a tzuras hapesach on each side of the partition. a) A lane that is 20 cubits wide; b) A barrier at least 4 cubits wide and 10 handbreadths high; c) A tzuras hapesech made on either side of the barrier; d) Each of the two lanes separated by the barrier, have courtyards opening into them; e) A lechi between at the end of the lane, opposite the barrier 40 If, however, one wishes to position the width of the barrier across the width of the lane, it is not at all effective, even when the lane’s width will remain with much less than ten cubits [open] on one side and much less than ten cubits [open] on the other side. [The rationale is that] the open space of the width of the lane on its two sides nullifies the [presence of] the barrier in the middle. What should be done instead? [The person] should leave a space two cubits [wide] from one wall and erect a barrier three cubits wide and ten handbreadths high [in that space]. [The person should] do the same [thing] next to the second wall, leaving an opening ten cubits wide between these two barriers. In this instance, the open space between the [two] barriers and the open space between these barriers and the walls do not nullify the presence of the barriers between them. [The rationale is that] each barrier is larger than the open space between it and the wall next to it. Alternatively, [the person] should [leave a space of] one cubit [from the wall on one side], make a barrier one-and-a-half cubits wide, [leave another space] of one cubit and make [another] one-and-a-half-cubit wide barrier, and do the same on the other side. [See fig. 76.] Or [the person] should leave a space of two cubits and two handbreadths, make a barrier of two cubits and four handbreadths, and do the same on the other side. [The same pattern can be followed using other measures,] as long as the barrier will be larger than the empty space between it and the wall near it, for the reason that was explained. In addition to these barriers, it is also necessary to make a lechi for the lane,157 because [none of] these barriers are considered as a lechi, since they are [more] than three handbreadths away from the wall.158 The residents of the lane must be careful not to cease using the large entrance between the barriers where the lechi was erected, and [rather] use the small entrance between the barrier and the wall. For if [they were to do] so, the large

12/16/2020, 12:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051040/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...‬‬

‫]‪opening would no longer be deemed an entrance and the lechi erected [near it‬‬ ‫‪would be nullified. Thus, this lane would be lacking a [validating] modification‬‬ ‫‪unless [one] erected a tzuras hapesach at the smaller entrance. It can, however, be‬‬ ‫‪assumed that [the residents] will not ignore the larger entrance and use the smaller‬‬ ‫‪one because it is an accepted presumption that people will not ignore a larger‬‬ ‫‪entrance and enter through a smaller one.‬‬ ‫מ ֲאָבל ִאם ִי ְרֶצה ְלַהֲﬠִמיד ֹרַחב ַהַפּס ְלֹרַחב ַהָמּבוֹי‪ַ ,‬אף ַﬠל ִפּי ֶשׁ ִנְּשַׁאר ֹרַחב ַהָמּבוֹי ָפּחוֹת ֵמֲﬠָשָׂרה ַה ְרֵבּה ִמַצּד ֶזה‬ ‫וָּפחוֹת ֵמֲﬠָשָׂרה ַה ְרֵבּה ִמַצּד ֶזה – ֵאינוֹ מוִֹﬠיל ְכּלוּם‪ְ ,‬לִפי ֶשָׁהֲא ִויר ֶשׁל ֹרַחב ַהָמּבוֹי ֶשִׁמַּצּד ֶזה וִּמַצּד ֶזה ְמַבְטִּלים ֶאת‬ ‫ַהַפּס ֶשְׁבֶּאְמָצָﬠם‪.‬שו ְוֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ַי ְרִחיק ְשֵׁני ַאמּוֹת ִמֹכֶּתל ֶזה‪ְ ,‬וַיֲﬠִמיד ָשׁם ַפּס ָרָחב ְשׁ ָשׁה ַאמּוֹת ְוָגבוַֹהּ ֲﬠָשָׂרה‬ ‫ְטָפִחים‪,‬שז ְוֵכן ַיֲﬠֶשׂה ֵאֶצל ֹכֶּתל ַהֵשּׁ ִני‪,‬שח ְו ִיָשֵּׁאר ֶפַּתח ָרָחב י' ַאמּוֹת ֵבּין ַפִּסּים ַהָלּלוּ‪ֶ 152,‬שָׁאז ֵאין ָהֲא ִויר ֶשֵׁבּין‬ ‫ַהַפִּסּים ִﬠם ָהֲא ִויר ֶשֵׁבּין ַפִּסּים ַלְכָּתִלים ָבִּאים וְּמַבְטִּלים ַהַפִּסּים ֶשֵׁבּיֵניֶהם‪ ,‬הוִֹאיל ְוָכל ַפּס ְמֻרֶבּה ַﬠל ָהֲא ִויר ֶשֵׁבּינוֹ‬ ‫ַלֹכֶּתל ֶשֶׁאְצלוֹ‪.‬שט אוֹ ַי ְרִחיק ַאָמּה ְוַיֲﬠֶשׂה ַפּס ַאָמּה וֶּמֱחָצה ְוַי ְרִחיק ַאָמּה ְוַיֲﬠֶשׂה ַפּס ַאָמּה וֶּמֱחָצה‪,‬שי ְוֵכן ַיֲﬠֶשׂה ְבַּצד‬ ‫ַהֵשִּׁני‪ 152.‬אוֹ ַי ְרִחיק ב' ַאמּוֹת וּב' ְטָפִחים ְוַיֲﬠֶשׂה ַפּס ב' ַאמּוֹת ְוד' ְטָפִחים‪ְ ,‬וֵכן ְבַּצד ַהֵשּׁ ִני‪ְ 152,‬וֵכן ָכּל ַכּיּוֵֹצא ָבֶזה‪,‬‬ ‫‪.‬וִּבְלָבד ֶשַׁהַפּס ְיֵהא ָיֵתר ַﬠל ָהֲא ִויר ֶשֵׁבּינוֹ ַלֹכֶּתל ֶשֶׁאְצלוֹ‪,‬שיא ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬ ‫וְּלַבד ִמַפִּסּים ֵאלּוּ ָצ ִרי ַלֲﬠשׂוֹת ַגּם ֵכּן ֶלִחי ְלָמבוֹי‪ֶ 157,‬שַׁהַפִּסּים ֵאיָנם ֶנְחָשִׁבים ְלֶלִחי‪ ,‬הוִֹאיל ְוֵהם ְרחוִֹקים ֵמַהְכָּתִלים‬ ‫ג' ְטָפִחים‪.‬שיב‪158,‬‬ ‫ְוָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ַי ִנּיחוּ ְבֵּני ַהָמּבוֹי ֶאת ֶפַּתח ַהָגּדוֹל ֶשֵׁבּין ַהַפִּסּים ֶשַׁהֶלִּחי ְמֻתָקּן בּוֹ‪ְ ,‬וֵיְלכוּ ָלֶהם ֶדֶּר ֶפַּתח ָקָטן ֶשֵׁבּין‬ ‫ַפּס ַלֹכֶּתל‪,‬שיג ֶשִׁאם ֵכּן ִנְתַבֵּטּל תּוַֹרת ַהֶפַּתח ִמן ַהָגּדוֹל וָּבְטָלה ַהֶלִּחי ַהְמֻּתָקּן בּוֹ‪ְ ,‬ו ִנְמָצא ָמבוֹי ֶזה ְבּל ֹא ִתקּוּן‪,‬שיד ֶאָלּא‬ ‫ִאם ֵכּן ַיֲﬠֶשׂה צוַּרת ַהֶפַּתח ְלַהָקָּטן‪.‬שטו ֲאָבל ִמן ַהְסָּתם ֵאין חוְֹשִׁשׁין ֶשָׁמּא ַי ִנּיחוּ ַהָגּדוֹל ְוֵיְלכוּ ַבָּקָּטן‪ֶ ,‬שֲׁחָזָקה ֵאין ָאָדם‬ ‫ַמִנּיַח ֶפַּתח ָגּדוֹל ְו ִנְכָנס ַבָּקָּטן‪:‬שטז‪152,‬‬

‫‪Fig. 76: Reducing the size of an entrance to a lane by constructing two barriers on‬‬ ‫‪both sides. a) A lane that is 20 cubits wide; b) A space of 1 cubit wide; c) A barrier 1‬‬ ‫‪and a half cubits wide; d) An open space of 10 cubits in the middle; e) A lechi‬‬ ‫‪41 These barriers do not have to be solid blocks. Instead, [a barrier] is considered as‬‬ ‫‪if it is a closed and complete partition [even] if it is made up of [many] reeds, [as‬‬ ‫‪long as there is a space of] less than three handbreadths between [the reeds], based‬‬ ‫‪on the principle of lavud.159‬‬ ‫מא ַפִּסּים ֵאלּוּ ֵאיָנם ְצ ִריִכין ִלְהיוֹת ַפִּסּים ְשֵׁלִמים‪ֶ ,‬אָלּא ֶשׁ ְיֵּהא ָכּל ֶאָחד ָﬠשׂוּי ִמָקִּנים – ָקֶנה ָקֶנה ָפּחוֹת ִמג' ְטָפִחים‪,‬‬ ‫ֶשְׁכָּסתוּם ְוָשֵׁלם הוּא ִמתּוַֹרת ָלבוּד‪:‬שיז‪159,‬‬ ‫‪12/16/2020, 12:45 PM‬‬

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Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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42 [The following laws apply to] a) a lane that is level inside but descends at its entrance to the public domain, i.e., the ground of the lane is higher than the public domain and an incline is necessary at its entrance to the public domain, and b) to a lane whose [entrance] is level with the public domain but the descent into it is on an incline, i.e., the ground in the public domain is higher than the lane, and the entrance to the lane at its opening and [a bit of the ground] inside [the lane] are on the same level of the public domain, and then [the lane] descends on an incline toward the middle wall, creating a gradient: Such a lane does not require any modification at its entrance, because the incline at its entrance is considered as a partition,160 provided the gradient reaches a height of ten handbreadths within four cubits, as stated in sec. 345[:2, 13]. Nevertheless, if many people pass over [the entrance], it is forbidden [to carry in the lane161 without a modification]. (True, according to Scriptural Law, the fact that many [people] pass over [the incline] does not nullify its categorization as a partition162 and if there was an {area} [that measured] four [handbreadths] by four [handbreadths] that was {ten} handbreadths higher than the ground on all sides, it would be deemed a private domain in a complete sense according to Scriptural Law, and one who throws an object into [that area] from the public domain would be liable. Nevertheless, according to Rabbinic Law, it is forbidden to carry [in such an area] when many people pass through it. Therefore, [such a descent] is not deemed as a partition for the lane according to Rabbinic Law. Nevertheless, the Sages did not forbid [carrying in these circumstances] unless the amount of people who cross over [this entrance] is similar to the amount [of people] who pass through the public domain. When, however, there is less than that amount of human traffic over this gradient, it is permitted [to carry in the lane]. A decree [prohibiting carrying in this lane] was not instituted lest [one carry in a lane where] many people pass over the gradient [at its entrance], as was instituted for other places deemed a karmelis through which many people do not pass, [where this decree was issued] because of its resemblance to an actual public domain through which many people pass.163 [The rationale for the more lenient ruling is] that every [other place deemed] a karmelis does not have the [required] number of walls; thus, to a certain extent, it somewhat resembles a public domain. [The lane described] here, by contrast, has absolutely no resemblance to a public domain164 except the fact that it has a large amount of human traffic.165 According to the authorities who maintain that the human traffic in an area is not sufficient to have it classified as a public domain unless 600,000 [people pass through the area], as explained in sec. 345[:11], in this instance as well, the passage of many people through the entrance [to the lane] would not nullify [the incline’s] distinction as a wall (according to Rabbinic Law) unless 600,000 [people] pass through [the area] daily.) ‫ ְדַּה ְינוּ ֶשַׁקּ ְרַקע ַהָמּבוֹי ָגּבוַֹהּ ֵמ ְרשׁוּת ָהַרִבּים ְוֻהְצַר‬,‫מב ָמבוֹי ֶשָׁשֶּׁוה ִמתּוֹכוֹ ְוַנֲﬠֶשׂה ִמְדרוֹן ִבְּפִתיָחתוֹ ִל ְרשׁוּת ָהַרִבּים‬ ‫ ְדַּה ְינוּ ֶשַׁקּ ְרַקע ְרשׁוּת ָהַרִבּים‬,‫ אוֹ ֶשָׁשֶּׁוה ִל ְרשׁוּת ָהַרִבּים ְוַנֲﬠֶשׂה ִמְדרוֹן ְלתוֹכוֹ‬,‫ְלַשֵׁפַּﬠ ֵאֶצל ִפְּתחוֹ ְלַצד ְרשׁוּת ָהַרִבּים‬ ‫ ְוַאַחר ָכּ ְמַשֵׁפַּﬠ ְויוֵֹרד ְלַצד‬,‫ וְּתִחַלּת ְכּ ִניַסת ַהָמּבוֹי ִמן ַהֶפַּתח ְוִלְפ ִנים ַגּם ֵכּן ָגּבוַֹהּ ִכּ ְרשׁוּת ָהַרִבּים‬,‫ָגּבוַֹהּ ִמַקּ ְרַקע ַהָמּבוֹי‬ ‫ ְלִפי ֶשֵׁתּל ֶזה ֶשְׁבִּפְתחוֹ ֶנְחָשׁב לוֹ‬,‫ֹדֶּפן ָהֶאְמָצִﬠי ְוַנֲﬠֶשׂה ִמְדרוֹן – ֲהֵרי ָמבוֹי ֶזה ֵאינוֹ ָצ ִרי שׁוּם ִתּקּוּן ְבִּפְתחוֹ‬ ‫שכ‬.‫שיט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ ְוהוּא ֶשׁ ִיְּהֶיה ְבִּשׁפּוּעוֹ ָגּבוַֹהּ י' ְטָפִחים ִמְתַלֵקּט ִמתּוֹ ד' ַאמּוֹת‬160,‫שיח‬.‫ִלְמִחָצּה‬ ‫ ) ְוַאף ַﬠל ִפּי ֶשִׁמּן ַהתּוָֹרה ֵאין ְבִּקיַﬠת ַרִבּים ְמַבֶטֶּלת ִמֶמּנּוּ ֵשׁם‬161,‫ ִאם ַרִבּים בּוְֹקִﬠים ָﬠָליו – ָאסוּרשכא‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוִאלּוּ ָהָיה ]ְבָּרְחבּוֹ[ ד' ַﬠל ד' ְגּבוִֹהים ]י'[ ְטָפִחים ִמן ָהָאֶרץ ִמָכּל ְצָדֵדיֶהם ָה ְיָתה ָשׁם ְרשׁוּת ַהָיִּחיד‬162,‫שכב‬,‫ַהְמִּחָצּה‬ ‫ ְוַהזּוֵֹרק ְלָשׁם ֵמ ְרשׁוּת ָהַרִבּים ַחָיּב – ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ָאסוּר ְלַטְלֵטל ְכֶּשַׁרִבּים‬,‫ְגּמוָּרהשכג ִמן ַהתּוָֹרה‬

12/16/2020, 12:45 PM

Shulchan Aruch: Chapter 363 - The Laws Governing a Lane and a Lechi ...

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‫שכה‬.‫שכד ְוָלֵכן ֵאין ִנדּוֹן ַגּם ֵכּן ִמשּׁוּם ְמִחָצּה ְלָמבוֹי ִמִדְּבֵרי סוְֹפ ִרים‬,‫בּוְֹקִﬠים ָשׁם‬ – ‫ ֲאָבל ְכֶּשֵׁאין ַרִבּים בּוְֹקִﬠים ָכּל ָכּ ְבֵּתל ֶזה‬.‫וִּמָכּל ָמקוֹם ל ֹא ָאְסרוּ ֲחָכִמים ֶאָלּא ִבְּבִקיַﬠת ַרִבּים ְכֵּﬠין ְרשׁוּת ָהַרִבּים‬ ‫שכו ְול ֹא ָגְזרוּ בּוֹ ִמשּׁוּם ֵתּל ֶשַׁרִבּים בּוְֹקִﬠים בּוֹ ְכּמוֹ ֶשָׁגְּזרוּ ְבָּכל ַכּ ְרְמִלית ֶשֵׁאין ַרִבּים בּוְֹקִﬠים ָבּהּ ִמשּׁוּם ְרשׁוּת‬,‫ֻמָתּר‬ ‫ ְלִפי ֶשָׁכּל ַכּ ְרְמִלית ִהיא ֶשׁלּ ֹא ִנְגְמרוּ ִמ ְנַין ְמִחצּוֶֹתיָה ְודוָֹמה ְבִּמְקָצת ִל ְרשׁוּת‬163,‫ָהַרִבּים ְגּמוָּרה ֶשַׁרִבּים בּוְֹקִﬠים ָבּהּ‬ 165,‫שכז‬.‫ ֶאָלּא ְכֶּשַׁרִבּים בּוְֹקִﬠים ָﬠָליו ִבְּלָבד‬164‫ ֲאָבל ַכּאן ֵאין שׁוּם ִדְּמיוֹן ְכָּלל ִל ְרשׁוּת ָהַרִבּים‬,‫ָהַרִבּים‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫וְּלָהאוְֹמ ִרים ֶשֵׁאין ְבִּקיַﬠת ָהַרִבּים ֲחשׁוָּבה ַלֲﬠשׂוֹת ְרשׁוּת ָהַרִבּים ֶאָלּא ִאם ֵכּן ֵהם ִשִׁשּׁים ִרבּוֹא‬ ‫שמ"השכח – ַאף ַכּאן ֵאין ְבִּקיַﬠת ָהַרִבּים ְמַבֵטּל ִמֶמּנּוּ ֵשׁם ְמִחָצּה )ִמִדְּבֵרי סוְֹפ ִרים( ֶאָלּא ִאם ֵכּן בּוְֹקִﬠים בּוֹ ִשִׁשּׁים‬ ‫) ִרבּוֹא ְבָּכל יוֹםשכט‬: 43 (All the above [applies] when the gradient [serves] as the fourth wall for a lane. However,) if an entire town is enclosed by a gradient, and this enclosure existed before the town was built,166 the gradient is not deemed as walls for the town’s lanes. [The rationale is that] the enclosure resulting from the gradient is not “an enclosure [made] for the purpose of habitation,”167 since the enclosure existed before the homes were built. If so, the entire town is located within an enclosure that was not made for the purpose of habitation. [In such a situation,] it is forbidden to carry within [the area] if it is larger than beis sasayim.168 The walls of the courtyards that were built after the construction of the houses are only effective in making the area enclosed within them, i.e., the courtyards, [considered to be] “enclosed for the purpose of habitation.”169 However, the lanes in [such towns] are not deemed as “enclosed for the purpose of habitation” because of the walls of the courtyards [that also] serve as the walls of the lane.170 ([Such a town] does not resemble a mound that is larger than beis sasayim that was not enclosed for the purpose of habitation and afterwards, [one] built or opened up a dwelling and then built a wall on top of [the mound] longer than ten cubits for the purpose of habitation. [In that instance,] the wall causes the entire [area] to be deemed “enclosed for the purpose of habitation,” as stated in sec. 358[:7, 16].171 [The rationale for the different rulings is that when a wall was built on a mound,] the wall was made in order to nullify the original enclosure that was not made for the purpose of habitation and, by [building this wall, the entire enclosure] is deemed “enclosed for the purpose of habitation,” as stated [in sec. 358:14]. By contrast, the walls of the courtyards were not built so that the lanes [in the towns] would be [considered as] “enclosed for the purpose of habitation”172 and so [these walls] would nullify the original enclosure173 of the mound, which was not made for the purpose of habitation. Therefore, [the original enclosure] has to be nullified by [the erection of] a tzuras hapesach. [Such a modification] is as effective in causing [the encompassed area] to be deemed enclosed for the purpose of habitation as an actual wall would be, as stated [in sec. 358:8], and as will be explained in sec. 401:2.174 Alternatively, [carrying could be permitted by setting up] a barrier [on one side] four [handbreadths wide] or two barriers of even the slightest width, [one on either side]. True, [the barriers] are not effective in making [an encompassed area] enclosed for the purpose of habitation. Nevertheless, they are effective in dividing the domains as an actual partition would, as explained above.175 If so, the lanes [of the town] are set off from the “enclosure” of the mound by virtue of these barriers, as [the lanes] would have been divided were they to be surrounded on all sides by the walls of the courtyards, even though the walls of the courtyards also do not

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cause the lanes to be deemed enclosed for the purpose of habitation, for the reason explained [above].)176 166‫ ְוֶהֵקּף ֶזה ָהָיה ֹקֶדם ִבּ ְנַין ָהִﬠיר‬,‫של ֲאָבל( ִאם ָכּל ָהִﬠיר ֻמֶקֶּפת ֵתּל‬.‫מג ) ְוָכל ֶזה ְכֶּשַׁהֵתּל הוּא ְמִחָצּה ְרִביִﬠית ְלָמבוֹי‬ ‫ ֵכּיָון ֶשָׁהָיה ֹקֶדם ִבּ ְנַין‬167,‫שלא‬,‫ ְלִפי ֶשֶׁהֵקּף ַהֵתּל ל ֹא ֻהַקּף ְלִדיָרה‬,‫– ֵאין ֵתּל ֶזה עוֶֹלה ִלְמִחָצּה ִלְמבוֹאוֹת ָהִﬠיר‬ ‫ ֶשָׁאסוּר ְלַטְלֵטל בּוֹ ְכֶּשׁהוּא יוֵֹתר ִמֵבּית‬,‫ ְוִאם ֵכּן ָכּל ָהִﬠיר ִהיא יוֶֹשֶׁבת ְבּתוֹ ֶהֵקּף ֶשֵׁאיָנהּ ְלִדיָרה‬,‫ַהָבִּתּים‬ 168,‫שלב‬.‫ָסאַת ִים‬ ‫ ְדַּה ְינוּ ַהֲחֵצרוֹת‬169,‫ְוָכְתֵלי ַהֲחֵצרוֹת ֶשַׁנֲּﬠשׂוּ ַאַחר ִבְּנַין ַהָבִּתּים ֵאיָנם מוִֹﬠיִלים ֶאָלּא ַלֲﬠשׂוֹת ַמה ֶשְּׁבּתוָֹכם ֻמָקּף ְלִדיָרה‬ 170.‫ ֲאָבל ַהְמּבוֹאוֹת ֶשָׁבֶּהן ֵאיָנם ִנְקָרִאים ֻמָקִּפים ְלִדיָרה ַﬠל ְיֵדי ָכְּתֵלי ַהֲחֵצרוֹת ֶשֵׁהם ָכְּתֵלי ַהָמּבוֹי‬,‫ַﬠְצָמן‬ (‫ֶשֵׁאינוֹ דוֶֹמה ְלֵתל יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה ְוַאַחר ָכּ ָבָּנה אוֹ ָפַּתח לוֹ ֵבּית ִדּיָרה ְוַאַחר ָכּ ָﬠָשׂה ַﬠל ַגָּבּהּ‬ ‫שלג ְלִפי‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ח‬,‫ ֶשַׁﬠל ְיֵדי ְמִחָצּה זוֹ ַנֲﬠָשׂה ֻכּלּוֹ ֻמָקּף ְלִדיָרה‬,‫ְמִחָצּה יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת ְל ִדיָרה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוַﬠל ְיֵדי ֵכן ֵיָﬠֶשׂה ֻמָקּף ְלִדיָרה‬,‫ֶשְׁמִּחָצּה זוֹ ֲﬠָשָׂאהּ ְכֵּדי ֶשׁ ִיְּתַבֵּטּל ִמֶמּנּוּ ֶהֵקּף ָה ִראשׁוֹן ֶשׁלּ ֹא ָהָיה ְלִדיָרה‬ ‫ ָה ִראשׁוֹן‬173‫ ְו ִיְתַבֵּטּל ֵמֶהם ֶהֵקּף‬172‫שלד ֲאָבל ָכְּתֵלי ַהֲחֵצרוֹת ל ֹא ַנֲﬠשׂוּ ִבְּשִׁביל ֶשׁ ִיְּהיוּ ַהְמּבוֹאוֹת ֻמָקִּפים ְלִדיָרה‬,‫ָשׁם‬ ‫ֶשׁל ַהֵתּל ֶשׁלּ ֹא ָהָיה ְלִדיָרה‬. ‫ ְכּמוֹ‬,‫ ֶשִׁהיא מוֶֹﬠֶלת ַלֲﬠשׂוֹת ַﬠל ָיָדהּ ֻמָקּף ְלִדיָרה ְכּמוֹ ַﬠל ְיֵדי ְמִחָצּה ְגמוָּרה‬,‫ְוָלֵכן ָצ ִרי ְלַבְטּלוֹ ַﬠל ְיֵדי צוַּרת ֶפַּתח‬ 174,‫שלו‬.‫ֶשִׁנְּתָבֵּאר ָשׁםשלה וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"א‬ ‫ ִמָכּל‬,‫ ֶשַׁאף ֶשֵׁהם ֵאיָנם מוִֹﬠיִלים ַלֲﬠשׂוֹת ַﬠל ָיָדם ֻמָקּף ְלִדיָרה‬,‫אוֹ ֲאִפלּוּ ַﬠל ְיֵדי ַפּס ד' אוֹ ב' ַפִּסּין ֶשׁל ב' ַמֶשּׁהוּ ִיין‬ ‫ ְוִאם ֵכּן ֶנְחָלִקים ַהְמּבוֹאוֹת ֵמֶהֵקּף‬175,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ָמקוֹם ֵהם מוִֹﬠיִלים ַלֲחלוֹק ְרֻשׁיּוֹת ְכּמוֹ ְמִחָצּה ְגמוָּרה‬ ‫שלז ַאף ַﬠל ִפּי ֶשַׁגּם‬,‫ ְכּמוֹ ֶשֵׁהם ֶנְחָלִקים ִמֶמּנּוּ ִאלּוּ ָהיוּ ֻמָקִּפים ִמָכּל ְצָדֵדיֶהם ְבָּכְתֵלי ֲחֵצרוֹת‬,‫ַהֵתּל ַﬠל ְיֵדי ַפִּסּים ֵאלּוּ‬ 176:(‫ָכְּתֵלי ַהֲחֵצרוֹת ֵאיָנן מוִֹﬠילוֹת ַלֲﬠשׂוֹת ַהְמּבוֹאוֹת ֻמָקִּפים ְלִדיָרה ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬ 44 (The same law applies when a river surrounded [the area of] a town before the town was built.)177 Moreover, a mound and river that do not surround the entire town may not even be considered as anything other than the fourth wall for a lane that does not open [to the mound or river on both of its sides]. If, however, a lane opens on both sides to a river or a mound that was not man-made, [the river or mound] is not effective in enabling [carrying] to be permitted [inside the lane] unless a further modification was made at one of its openings. [The rationale is that] were 600,000 people to pass through this lane, it would be deemed a public domain in a complete sense since it has only two walls, one on each of its sides, for the fact that many people pass through the lane nullifies the dividers created by the river. [The rationale is that] since [these dividers] were not man-made, they are not deemed as a “wall” to the extent that they will not be nullified by the fact that many people pass through the lane. True, in their own place,178 [a mound and a river] are deemed as [surrounded by] complete walls179 and they are not deemed a public domain even if many people pass through them, as explained above.180 Nevertheless, [a mound or a river] are not significant enough to [serve as dividers and] nullify the categorization of a lane as a public domain, [if] many people pass through [the lane].181 Accordingly, even if many people do not pass through this lane, it is forbidden [to carry in it] according to Rabbinic Law. [This is] a decree, lest people carry in [a lane through which] many people do pass. In the same manner, [the Sages] forbade [carrying] in a karmelis through which many people do not pass [This is] a decree [instituted as a public domain [through which] many people do pass.

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With regard to [serving as a] fourth “wall” surrounding the lane, by contrast, the Sages ruled leniently and maintained that a river or a mound would be sufficient. [The rationale is that] since in their place, [the river or mound] are deemed “walls” in a complete sense, [certainly.] their status is no less than that of a lechi of the smallest [width], which is deemed as effective [in forming] the fourth “wall” of a lane.182 [Moreover, these natural barriers possess an advantage over a lechi, as reflected in the fact that] a lechi is not effective in dividing one domain [into two], as explained above.183 [In contrast,] a mound does create such a division. [Since] a mound is effective in creating a distinction between the domain of the lane and the public domain in front of it, it is [surely] sufficient [to serve as the fourth wall of the lane. This ruling is further supported by a comparison to] a beam, which is effective [in enclosing] a lane only because as a result of it, it is distinctly obvious and apparent that the lane is separate from the public domain that is in front of it.184 Hence, a mound should certainly [be accepted as a fourth wall], for in truth, it creates such a separation between [the domains]. 177.(‫מד ) ְוֵכן ַהִדּין ְבָּנָהר ֶשַׁמִּקּיף ָכּל ָהִﬠיר ֹקֶדם ֶשׁ ִנְּבֵניתשלח‬ ‫שלט ֲאָבל ָמבוֹי‬.‫ ֵאיָנן עוִֹלין ֶאָלּא ִלְמִחָצּה ְרִביִﬠית ְלָמבוֹי ֶשֵׁאינוֹ ְמֻפָלּשׁ‬,‫ַוֲאִפלּוּ ֵתּל ְוָנָהר ֶשֵׁאיָנן ַמִקּיִפים ָכּל ָהִﬠיר‬ ,‫ַהְמֻּפָלּשׁ ִמְשֵּׁני ָראָשׁיו ְלָנָהר אוֹ ְלֵתל ֶשֵׁאינוֹ ָﬠשׂוּי ִבּיֵדי ָאָדם – ֵאיָנן מוִֹﬠילוֹת ְלַהִתּירוֹ ְבּל ֹא ִתקּוּן ְבּשׁוּם ֶאָחד ֵמָראָשׁיו‬ ,‫ ְוֵכיָון ֶשֵׁאין לוֹ ֶאָלּא ב' ְמִחצּוֹת ִמב' ְצָדָדיו‬,‫ ָהָיה ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬,‫ְלִפי ֶשִׁאם ָהיוּ ִשִׁשּׁים ִרבּוֹא בּוְֹקִﬠים ְבָּמבוֹי ֶזה‬ ‫ ֶשׁהוִֹאיל ְוֵאיָנן ֲﬠשׂוּיוֹת ִבּיֵדי ָאָדם ֵאיָנן ֲחשׁוּבוֹת ְמִחָצּה ָכּל ָכּ‬,‫ֶשְׁמִּחצּוֹת ַהָנָּהר ְמַבֶטֶּלת אוָֹתן ְבִּקיַﬠת ָהַרִבּים ֶשַׁבָּמּבוֹי‬ ‫ֶשׁלּ ֹא ְתַבֵטּל אוָֹתן ְבִּקיַﬠת ָהַרִבּים ֶשַׁבָּמּבוֹי‬. ‫ ְוֵאין ֲﬠֵליֶהם ִדּין ְרשׁוּת ָהַרִבּים ַאף ִאם ַרִבּים בּוְֹקִﬠים ֲﬠֵליֶהם ְכּמוֹ‬179,‫ ֵהן ְמִחָצּה ְגמוָּרה‬178‫ֶשַׁאף ֶשִׁבְּמקוָֹמן‬ ‫ ִמָכּל ָמקוֹם ֵאיָנן ֲחשׁוּבוֹת ָכּל ָכּ ְלַבֵטּל ַהָמּבוֹי – ֶשַׁרִבּים בּוְֹקִﬠים בּוֹ – ִמִדּין ְרשׁוּת‬180,‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְכּמוֹ‬,‫ ְגֵּזָרה ִמשּׁוּם ַרִבּים בּוְֹקִﬠים בּוֹ‬,‫ ְוִאם ֵכּן ַאף ִאם ֵאין ַרִבּים בּוְֹקִﬠים ַבָּמּבוֹי ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬181,‫שמ‬,‫ָהַרִבּים‬ ‫ֶשָׁאְסרוּ ָכּל ַכּ ְרְמִלית ֶשֵׁאין ַרִבּים בּוְֹקִﬠים ָבּהּ ְגֵּזָרה ִמשּׁוּם ְרשׁוּת ָהַרִבּים ֶשַׁרִבּים בּוְֹקִﬠים ָבּהּ‬. ‫ ְוֵאיָנם‬,‫ ֵכּיָון ֶשִׁבְּמקוָֹמן ֵהן ְמִחצּוֹת ְגּמוּרוֹת‬,‫ֲאָבל ְמִחָצּה ְרִביִﬠית ֶשׁל ָמבוֹי – ֵהֵקלּוּ ָבּהּ ֲחָכִמים ִלְהיוֹת ַדָּיּהּ ְבָּנָהר ְוֵתל‬ ‫ ֶשֲׁהֵרי ַהֶלִּחי ֵאינוֹ מוִֹﬠיל ַלֲחלוֹק ְרֻשׁיּוֹת‬182,‫ְגּרוִּﬠים ִמֶלִּחי ָכּל ֶשׁהוּא ֶשׁמּוִֹﬠיל ְבּרוַּח ְרִביִﬠית ֶשׁל ָמבוֹי ִמשּׁוּם ְמִחָצּה‬ – ‫ ְוַהֵתּל מוִֹﬠיל; ְוֵכיָון ֶשׁהוּא מוִֹﬠיל ַלֲחלוֹק ְרשׁוּת ַהָמּבוֹי ֵמ ְרשׁוּת ָהַרִבּים ֶשְׁלָּפָניו‬183,‫שמא‬,‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ֶשֲׁהֵרי ַהקּוָֹרה ֵאיָנהּ מוֶֹﬠֶלת ַלָמּבוֹי ֶאָלּא ִמְפֵּני ֶשַׁﬠל ָיָדהּ ִנָכּר ְו ִנ ְרֶאה ֶשַׁהָמּבוֹי ָחלוּק ֵמ ְרשׁוּת ָהַרִבּים‬, ‫ַדּיּוֹ ְבָּכ‬ ‫ ְוָכל ֶשֵׁכּן ַהֵתּל ֶשֶׁבֱּאֶמת הוּא חוֵֹלק ֵבּיֵניֶהם‬184,‫שמב‬,‫ֶשְׁלָּפָניו‬:

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open on Both Ends and [a Lane] that is Constructed Like a Centipede By Rabbi Schneur Zalman of Liadi

SECTION 364 The Laws Governing a Lane that is Open on Both Ends and [a Lane] that is Constructed Like a Centipede (1-9) ‫סימן שסד ִדּין ָמבוֹי ַהְמֻּפָלּשׁ ְוָﬠשׂוּי ְכָּנָדל וּבוֹ ט' ְסִﬠיִפים‬: 1 on both ends, but it itself is not a public domain1 – i.e., many people do not pass through [the lane and/]or [the lane] is not sixteen cubits wide,2 as explained in sec. 345[:11-12] – and similarly, [when] a lane intersects a public domain on one end and a karmelis on the other end,or even [a lane] that intersects a karmelis on both ends,3 license [to carry] is not granted via [the construction of] a lechi or a beam at both ends of the lane. Instead, it is necessary [to construct] a tzuras hapesach on one end [of the lane] and a lechi or a beam at the other [end], provided [the lane] is no more than ten cubits wide.4 [This is permitted] because a tzuras hapesach is deemed a partition in a complete sense.5 Thus, [it is as if the lane] is open only on one side and is [therefore] not considered as a lane that is open on both ends. If, however, one end [of a lane] opens to a public domain and the other end opens to a courtyard in which an eruv was not made,6 all that is necessary is a lechi or a beam on both ends. [The rationale is that] the end [of the lane] that opens to the courtyard is not [deemed as] lacking a partition [at that end], since [fundamentally] the partitions of the courtyard [cause carrying] to be permitted, and further modification in that place is only necessary because the lane is entirely open there to a place where [carrying is] forbidden.7 [The prohibition exists, however,] only because an eruv is lacking, not because the partitions are lacking.8 Therefore, even the most minimal modification9 is sufficient. There are authorities who maintain that a lechi and not a beam is required at the end [of the lane] that opens to the courtyard, so that [the lane] will appear to be closed, for a lechi is deemed a partition10 while a beam is not.11 (With regard to the halachah, one may follow the more lenient ruling12 [since the matter concerns] a Rabbinic decree.) All [the above] applies when [the residents of] the courtyard do not frequently [use] this lane, for example, [the courtyard] also has an entrance to another lane. If, however, [the residents of] the courtyard frequently [use the lane], even [the construction of] a tzuras hapesach or gates are not effective in enabling [carrying] to be permitted in [the lane] if [the residents of the courtyard] do not join together in the shituf13[that permits the lane to be used by the residents of] the other courtyards that open to it.14 If [the residents of the courtyard] join together in the shituf [that permits the lane to be used], they are not obligated to make a [separate]

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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eruv at all, as will be explained in sec. 387[:1-2]. ‫ ְכּגוֹן ֶשֵׁאין ַרִבּים בּוְֹקִﬠים בּוֹד אוֹ‬1,‫ג‬,‫א ָמבוֹי ַהְמֻּפָלּשׁא ִבְּשֵׁני ָראָשׁיו ִל ְרשׁוּת ָהַרִבּיםב ְוהוּא ַﬠְצמוֹ ֵאינוֹ ְרשׁוּת ָהַרִבּים‬ ‫ו ְוֵכן ַהְמֻּפָלּשׁ ְבּר ֹאשׁוֹ א' ִל ְרשׁוּת ָהַרִבּים וְּבר ֹאשׁוֹ ַהֵשִּׁני‬,‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬2,‫ה‬,‫ֶשֵׁאין ְבָּרְחבּוֹ ט"ז ַאָמּה‬ ‫ ֶאָלּא‬,‫ – ֵאינוֹ ִנָתּר ְבֶּלִחי ְוקוָֹרה ִמַכּאן ְוֶלִחי ְוקוָֹרה ִמַכּאן‬3,‫ז אוֹ ֲאִפלּוּ ְשֵׁני ָראָשׁיו ְפּתוִּחים ְלַכ ְרְמִליתח‬,‫ְלַכ ְרְמִלית‬ ‫ ְלִפי ֶשׁצּוַּרת ֶפַּתח ִהיא ִכְּמִחָצּה‬4,‫ט‬,‫ָצ ִרי צוַּרת ֶפַּתח ִמַכּאן ְוֶלִחי אוֹ קוָֹרה ִמַכּאן ִאם ֵאינוֹ ָרָחב ֵמֶﬠֶשׂר ַאמּוֹת‬ ‫ ְו ִנְמָצא ֶשֵׁאינוֹ ָפּתוַּח ֶאָלּא ִמַצּד ֶאָחד ְוֵאינוֹ ִנְקָרא ְמֻפָלּשׁ‬5,‫י‬,‫ ְגמוָּרה‬. ‫ – ֵאינוֹ ָצ ִרי ֶאָלּא ֶלִחי אוֹ קוָֹרה‬6‫ֲאָבל ִאם ר ֹאשׁוֹ ֶאָחד ָפּתוַּח ִל ְרשׁוּת ָהַרִבּים ְור ֹאשׁוֹ ַהֵשּׁ ִני ְלָחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת‬ ‫ ְוֵאינוֹ ָצ ִרי ִתּקּוּן‬,‫ ֶשְׁמִּחצּוֹת ֶהָחֵצר ַמִתּירוֹת אוֹתוֹ‬,‫יא ֶשֲׁהֵרי ר ֹאשׁוֹ ַהָפּתוַּח ֶלָחֵצר ֵאינוֹ ְמֻחָסּר ְמִחָצּה ָשׁם‬,‫ִבְּשֵׁני ָראָשׁיו‬ ‫ ְלִפיָכ ַדּי ָשׁם‬8.‫ ְול ֹא ֵמֲחַמת ֶחְסרוֹן ְמִחצּוֹת‬,‫ ֵמֲחַמת ֶחְסרוֹן ֵﬠרוּב‬7‫ָשׁם ֶאָלּא ִמְפֵּני ֶשָׁפּרוּץ ָשׁם ְבִּמלּוּאוֹ ְלָמקוֹם ָהָאסוּר‬ 9,‫יב‬.‫ְבִּתקּוּן ָכּל ֶשׁהוּא‬ ‫ ֶשַׁהֶלִּחי ִנדּוֹן‬,‫ ְכֵּדי ֶשׁ ְיֵּהא ִנ ְרֶאה ָשׁם ְכָּסתוּם‬,‫ְוֵישׁ אוְֹמ ִריםיג ֶשְׁבּר ֹאשׁ ַהָפּתוַּח ֶלָחֵצר ָצ ִרי ֶשׁ ְיֵּהא ָשׁם ֶלִחי ְול ֹא קוָֹרה‬ (12‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫ )וְּלִﬠ ְנַין ֲהָלָכה‬11‫ ַמה ֶשֵּׁאין ֵכּן ְבּקוָֹרה‬10,‫ִמשּׁוּם ְמִחָצּה‬. ‫ ֲאָבל ִאם ִהיא ְרִגיָלה בּוֹ – ֲאִפלּוּ צוַּרת ֶפַּתח‬.‫ ְכּגוֹן ֶשֵׁיּשׁ ָלהּ ֶפַּתח ְלָמבוֹי ַאֵחר‬,‫ְוָכל ֶזה ְכֶּשֶׁהָחֵצר ֵאיָנהּ ְרִגיָלה ְבָּמבוֹי ֶזה‬ 14,‫יד‬.‫וְּדָלתוֹת ֵאיָנן מוִֹﬠילוֹת ְלַהִתּיר ָשׁם ִאם ל ֹא ִנְשַׁתְּתָּפה ְבָּמבוֹי ֶזה ִﬠם ְשָׁאר ַהֲחֵצרוֹת ַהְפּתוּחוֹת לוֹ‬ ‫טו‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ז‬,‫ְוִאם ִנְשַׁתְּתָּפה בּוֹ – ֵאין ָצ ִרי ְלָﬠֵרב ְכָּלל‬ 2 All [the above] applies [with regard] to a lane. By contrast, license [to carry] in a courtyard [that is open on its side(s)] whose length does not exceed its width is granted only when a partition four [handbreadths wide] or two barriers of any width, [one on either side,15 are erected there. Similarly,] when a lane lacks one of the [fundamental] requirements [for an area to be halachically deemed] a lane,16 license [to carry] is not granted via [the convention of] a lechi or a beam. [Rather, carrying is only permitted] via the modification [necessary] for a courtyard. The fact that [such enclosures]17 are open on both sides does not cause [carrying] to be forbidden inside them. Instead, even if [the courtyard or lane] is open to a public domain on both sides, and many people enter from one side and depart from the other it is sufficient that [these areas] be modified [in the same manner] as a courtyard is modified18 at both ends.19 ‫ ְוֵכן‬15,‫טז‬,‫ ֶשֵׁאיָנהּ ִנֶתֶּרת ֶאָלּא ְבַּפס ד' אוֹ ְבּב' ַפִּסּין ֶשׁל ַמֶשּׁהוּ‬,‫ ֲאָבל ָחֵצר ֶשֵׁאין ָא ְרָכּהּ ָיֵתר ַﬠל ָרְחָבּהּ‬.‫ב ְוָכל ֶזה ְבָּמבוֹי‬ 17,‫יח ֵאין ִפּלּוּשׁ אוֵֹסר ָבֶּהם‬,‫ ְבִּﬠְנָין ֶשֵׁאינוֹ ִנָתּר ְבֶּלִחי ְוקוָֹרה ֶאָלּא ְבִּתקּוּן ֶהָחֵצר‬16,‫ָמבוֹי ֶשָׁחֵסר ֶאָחד ִמְתָּנֵאי ָמבוֹייז‬ ‫ֶאָלּא ֲאִפלּוּ ֵהם ְמֻפָלִּשׁים ִל ְרשׁוּת ָהַרִבּים ִבְּשֵׁני ָראֵשׁיֶהם ְוָהַרִבּים ִנְכָנִסין ִמַכּאן ְויוְֹצִאים ִמַכּאןיט – ַדּי ָלֶהםכ ְבִּתקּוּן‬ 19:‫ ִמַכּאן וִּמַכּאן‬18‫ֶהָחֵצר‬ 3 [The following rule applies] with regard to the license [to carry] in the lanes of our [days]:20 Although [such lanes] are governed by the laws applying to a courtyard, i.e., [the convention of] a lechi or a beam is not [effective in permitting carrying within them] since houses and courtyards do not open up to [our lanes] in the required manner, nevertheless, with regard to their being open on both ends, [our lanes] are not [governed by the laws pertaining to] a courtyard, but rather [by those pertaining to] a lane [that is] open on both ends. [Hence, our lanes] require a tzuras hapesach on one end and a lechi or a beam at the other. [Merely using] the modification used for a courtyard at both ends is not sufficient. [The rationale is that the design of our lanes] more closely resembles [that of] a public domain or a karmelis than it does a courtyard. For most courtyards open up to a lane, and the lane [opens up] to a public domain or a karmelis. This is why [the Rabbis] ruled

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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stringently [regarding the lanes of the present age that] are open at both ends and require a more [serious] modification21 than required for a courtyard, just as, for this same reason, [the Rabbis] required a more stringent modification [for such lanes] than that required for a courtyard whose length exceeds its width, as explained in sec. 363[:32].22 ‫ ֶשֵׁאיָנן ִנָתּ ִרים ְבֶּלִחי ְוקוָֹרה הוִֹאיל ְוֵאין ָבִּתּים ַוֲחֵצרוֹת ְפּתוִּחים ָלהּ‬,‫ ַאף ַﬠל ִפּי ֶשִׁדּיָנם ְכָּחֵצר‬20,‫ג וְּמבוֹאוֹת ֶשָׁלּנוּ‬ ‫כא ֶשָׁצּ ִרי צוַּרת ֶפַּתח ִמַכּאן ְוֶלִחי אוֹ קוָֹרה‬,‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ִפּלּוּשׁ ֵאיָנם ְכָּחֵצר ֶאָלּא ְכָּמבוֹי ַהְמֻּפָלּשׁ‬,‫ָכָּראוּי‬ ‫ הוִֹאיל וְּלעוָֹלם ֵהם ְקרוִֹבים ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית יוֵֹתר‬,‫ ִמַכּאן וִּמַכּאן‬18‫כב ְול ֹא ַדי ָלֶהם ְבִּתקּוּן ֶהָחֵצר‬,‫ִמַכּאן‬ ‫ יוֵֹתר‬21‫ ְלִפיָכ ֶהֱחִמירוּ ְבִּתקּוָּנם‬.‫ ֶשֹׁרב ַהֲחֵצרוֹת ֵהם ְפּתוּחוֹת ְלָמבוֹי ְוַהָמּבוֹי ִל ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית‬,‫ֵמֶהָחֵצר‬ ‫ ְכּמוֹ‬,‫כג ְכּמוֹ ֶשִׁמַּטַּﬠם ֶזה ֶהֱחִמירוּ ְבִּתקּוָּנם יוֵֹתר ִמְבִּתקּוּן ֶהָחֵצר ְלִﬠ ְנַין ָא ְרָכּם ָיֵתר ַﬠל ָרְחָבּם‬,‫ִמִתּקּוּן ֶהָחֵצר ְלִﬠְנַין ִפּלּוּשׁ‬ 22,‫כד‬:‫ֶשִׁנְּתָבֵּאר ְבִּסָמּן שס"ג‬ 4 (True, a tzuras hapesach is an entirely valid partition, and if one made [an enclosure by erecting] a tzuras hapesach using four poles [with reeds or string above them], it is a private domain in a complete sense23 according to Scriptural Law, even if it is constructed in the middle of [an area that is] a public domain in a complete sense, as stated in sec. 362[:19]. Nevertheless, according to Rabbinic Law, a tzuras hapesach is not effective [in creating a partition] for an area that is a public domain in a complete sense, [i.e., one that] fulfills all the stipulations for a public domain stated in sec. 345[:11-12]. Instead,) [according to Rabbinic Law,] one who seeks to make a public domain fit to carry [articles] within it must make [actual] gates that are closed at night on either side,24 for it is the closure of the gates that cause [the public domain] to be considered as one courtyard [in which] many [people are located. In such an instance,] an eruv may be made for the entire area in the manner that will be explained in sec. 392. Afterwards, no [further] modification is necessary for the lanes [in the area]. There are authorities25 who maintain that [the gates] need not [actually] be closed at night. [Instead,] it is sufficient that [the gates] are [merely] fit to be closed. Thus, if [the gates] are sunk in the earth [and thus unable to be closed, the earth around them] should be cleared away, and they should be adjusted so that they are fit to be closed. One should be stringent as [required by] the first opinion, even though fundamentally, the halachah follows the second opinion. It has already been explained in sec. 345[:11-12] that there are authorities who maintain that in the present age, a public domain in a complete sense does not exist.26 ‫כה ְוִאם ָﬠָשׂה צוַּרת ֶפַּתח ַﬠל ַגֵּבּי ד' ֻק ְנָדִּסיןכו – ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬,‫ד )ַאף ַﬠל ִפּי ֶשׁצּוַּרת ֶפַּתח ִהיא ִכְּמִחָצּה ְגמוָּרה‬ ‫כט ַאף ַﬠל ִפּי ֵכן‬,‫כח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ִמן ַהתּוָֹרהכז ֲאִפלּוּ ָﬠָשׂה ֵכּן ְבֶּאְמַצע ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬23‫ִהיא‬ ‫ִמִדְּבֵרי סוְֹפ ִרים ֵאין צוַּרת ֶפַּתח מוֶֹﬠֶלת ִל ְרשׁוּת ָהַרִבּים ְגּמוָּרה ִאם ִנְשְׁלמוּ ָבּהּ ָכּל ְתָּנֵאי ְרשׁוּת ָהַרִבּים ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫לב ְוהוּא‬.‫ל ֶאָלּא( ַהָבּא ְלַהְכִשׁיר ְרשׁוּת ָהַרִבּים ְלַהִתּיר ָבּהּ ַהִטְּלטוּל ָצ ִרי ַלֲﬠשׂוֹת ָלהּ ֶדֶּלת ִמַכּאןלא ְוֶדֶלת ִמַכּאן‬,‫שמ"ה‬ ‫ וְּמָﬠ ְרִבין ֶאת ֻכָּלּהּלד ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר‬.‫ ֶשׁ ְנִּﬠיַלת ַהְדָּלתוֹת עוֶֹשׂה אוָֹתהּ ְכָּחֵצר ַאַחת ֶשׁל ַרִבּים‬24,‫לג‬,‫ֶשׁ ִנְּנָﬠלוֹת ַבַּלּ ְיָלה‬ ‫לה‬.‫ ְושׁוּב ֵאין ְמבוֹאוֶֹתיָה ְצ ִריִכין שׁוּם ִתּקּוּן‬,‫ְבִּסָמּן שצ"ב‬ ‫ ֶשִׁאם ְמֻשָׁקּעוֹת ְבָּﬠָפר – ְמַפֶנּה אוָֹתן‬,‫ ַרק ֶשִׁיְּהיוּ ְראוּיוֹת ִלָנֵּﬠל‬,‫ ֶשֵׁאין ָצ ִרי ֶשׁ ִיְּהיוּ ְנעוּלוֹת ַבַּלּ ְיָלה‬25,‫ְוֵישׁ אוְֹמ ִריםלו‬ ‫לח‬.‫לז ַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ִכְּסָבָרא ָהַאֲחרוָֹנה‬,‫ ְוֵישׁ ְלַהֲחִמיר ִכְּסָבָרא ָה ִראשׁוָֹנה‬.‫וְּמַתְקָּנן ֶשִׁיְּהיוּ ְראוּיוֹת ִלָנֵּﬠל‬ 25,‫מ‬:‫וְּכָבר ִנְתָבֵּאר ְבִּסָמּן שמ"הלט ֶשֵׁיּשׁ אוְֹמ ִרים ֶשַׁﬠְכָשׁו ֵאין ָלנוּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ 5 [The law governing] a lane with a corner that is shaped like [the Hebrew letter] dalet (‫ )ד‬and which is open at both of its ends to a public domain or to a karmelis, is

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the same as is if it were to be open to the public domain or a karmelis at its corner,27 [i.e., where its two sides intersect]: A modification must be made at [the lane’s] corner. [This is required] because the modification made to a lane that opens at both its ends must be apparent to all the residents of the lane, and [since the lane is dalet-shaped], the modification made at one end [of the lane] will not be apparent to those dwelling at the other end [of the lane. Hence,] it is necessary to make a tzuras hapesach at the corner [of the lane, where its two sides intersect,] so that the tzuras hapesach – which is the modification required for a lane that is open at both ends28 – will be visible to the people dwelling at either [end of the lane]. At each of the ends, a lechi or a beam should be [erected]. How much more so [is it effective] if a tzuras hapesach is made at each of [the lane’s] ends, and a lechi or a beam is [erected] at the corner [where the two sides of the lane intersect]. If [the lane] is made in the shape of [the Hebrew letter] ches (‫)ח‬, it is necessary to make a tzuras hapesach at both corners, [i.e., at the intersecting points between the sides of the lane,]29 and a lechi or a beam [must be erected] at either end of [the lane]. After a tzuras hapesach was made at the corner [i.e., at the intersecting points between the sides of the lane, the residents of each side of the lane] may make separate eruvin. Those dwelling on one side of the tzuras hapesach may make an eruv for themselves and those dwelling on the other side [of the tzuras hapesach] may make an eruv for themselves. If those dwelling on one side [of the tzuras hapesach] made an eruv and those dwelling on the other side [of the tzuras hapesach] did not make an eruv, those [who did not make an eruv] do not cause those [who did make an eruv] to be forbidden [to carry. Instead,] those [who did not make an eruv] are forbidden [to carry] in their portion [of the lane] and those [who did make an eruv] are permitted [to carry] in their portion [of the lane],30 for a tzuras hapesach divides domains, as stated in sec. 363[:32, 38]. ‫מג ִדּינוֹ ְכִּאלּוּ ָהָיה ְמֻפָלּשׁ ְבַּﬠְקמוִּמיתוֹ‬,‫ה ָמבוֹי ָﬠֹקםמא ְכִּמין ד' וְּמֻפָלּשׁ ְבּב' ָראָשׁיו ִל ְרשׁוּת ָהַרִבּיםמב אוֹ ְלַכ ְרְמִלית‬ ‫מד ְלִפי ֶשַׁהִתּקּוּן ֶשׁל ָמבוֹי ְמֻפָלּשׁ ָצ ִרי ֶשׁ ְיֵּהא‬,‫ ְוָצ ִרי ַלֲﬠשׂוֹת לוֹ ִתּקּוּן ְבַּﬠְקמוִּמיתוֹ‬27.‫ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‬ ‫ ְוָצ ִרי ֶשַׁיֲּﬠֶשׂה צוַּרת ֶפַּתח‬,‫מה ְוִאם ֵכּן ַהִתּקּוּן ֶשְׁבּר ֹאשׁ ֶזה ֵאינוֹ מוִֹﬠיל ְלַהָדּ ִרים ְבּר ֹאשׁ ֶזה‬,‫ִנ ְרֶאה ְלָכל ְבֵּני ַהָמּבוֹי‬ ‫ וִּבְשֵׁני‬.‫ – ִנ ְרֵאית ְלַהָדּ ִרים ַכּאן וְּלַהָדּ ִרים ַכּאן‬28‫ ְכֵּדי ֶשׁ ְיֵּהא ַהצּוַּרת ֶפַּתח – ֶשׁהוּא ִתּקּוּן ֶשׁל ָמבוֹי ְמֻפָלּשׁ‬,‫ְבַּﬠְקמוִּמיתוֹ‬ ‫מו ְוָכל ֶשֵׁכּן ִאם ַיֲﬠֶשׂה צוַּרת ֶפַּתח ְבָּכל ֶאָחד ִמב' ָראָשׁיו ְוֶלִחי אוֹ קוָֹרה‬,‫ָראָשׁיו ַיֲﬠֶשׂה ְלָכל א' ֶלִחי אוֹ קוָֹרה‬ 29,‫מט‬.‫מח ָצ ִרי צוַּרת ֶפַּתח ִבְּשֵׁני ַﬠְקמוִּמיּוָֹתיו ְוֶלִחי אוֹ קוָֹרה ִבְּשֵׁני ָראָשׁיו‬,'‫מז ְוִאם ָﬠשׂוּי ְכִּמין ח‬.‫ְבַּﬠְקמוִּמיתוֹ‬ ‫ ֶשַׁהָדּ ִרים ִמַצּד ֶזה ֶשׁל צוַּרת ֶפַּתח ְיָﬠ ְרבוּ ְלַﬠְצָמן ְוַהָדּ ִרים‬,‫ ְיכוִֹלין ְלַחֵלּק ֵﬠרוָּבם‬,‫וְּלַאַחר ֶשָׁﬠָשׂה צוַּרת ֶפַּתח ְבַּﬠְקמוִּמית‬ ‫ ֶאָלּא ֵאלּוּ‬,‫ אוֹ ִאם ֶשְׁבֵּני ַצד ֶזה ֵﬠ ְרבוּ ֵבּיֵניֶהם וְּבֵני ַצד ֶזה ל ֹא ֵﬠ ְרבוּ – ֵאין אוְֹס ִרים ֵאלּוּ ַﬠל ֵאלּוּ‬.‫ִמַצּד ֶזה ְיָﬠ ְרבוּ ְלַﬠְצָמן‬ 30,‫נא‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‬,‫נ ֶשׁצּוַּרת ֶפַּתח חוֶֹלֶקת ְרֻשׁיּוֹת‬,‫ֲאסוּ ִרים ְבֶּחְלָקם ְוֵאלּוּ ֻמָתּ ִרים ְבֶּחְלָקם‬ 6 When lanes open up to each other, their openings are all governed by the laws pertaining to a lane with a corner, and a modification is necessary [at their meeting points], as explained.31 [The rationale is that] since the outer [lane] opens to a public domain or a karmelis, the lane that opens to it is considered as open to a public domain or a karmelis, for the reason explained with regard to a single lane that has a corner. This same [law] applies to a lane that opens to that lane [as well] and all [similar instances]. 30,‫ וְּצ ִריִכים ָשׁם ִתּקּוּן ֶשׁ ִנְּתָבֵּאר‬,‫ ֲהֵרי ֻכָּלּם ִבְּמקוֹם ְפִּתיָחָתן ֶזה ְלֶזה ִדּיָנם ְכָּמבוֹי ָﬠֹקם‬,‫ו ְמבוֹאוֹת ַהְפּתוִּחים ֵאלּוּ ָלֵאלּוּ‬ ‫ֶשֵׁכּיָון ֶשַׁהִחיצוֹן ָפּתוַּח ִל ְרשׁוּת ָהַרִבּיםנב אוֹ ְלַכ ְרְמִליתנג – ֲהֵרי אוֹתוֹ ָמבוֹי ֶשָׁפּתוַּח ֵאָליו ָחשׁוּב ְכָּפתוַּח ִל ְרשׁוּת ָהַרִבּים‬ ‫ ְוֵכן ֻכָּלּם‬,‫ ְוֵכן ָמבוֹי ַהָפּתוַּח ְלאוֹתוֹ ָמבוֹי‬,‫ ְבָּמבוֹי ֶאָחד ֶשִׁמְּתַﬠֵקּם‬31‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬,‫אוֹ ְלַכ ְרְמִלית‬:

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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7 [The following laws apply to] a lane that was made like a centipede,32 i.e., a large lane with many smaller lanes opening up to it from both sides, [resembling] the insect referred to as a centipede that has a row of legs on one side [of its body] and another row of legs on the other side [of its body]. The other ends of the small lanes are open to a public domain or to a karmelis. A tzuras hapesach should be made in the place where [each of the small lanes] opens up to the large lane, because at that place, it is considered as a lane with a corner. [The above applies] even if the lanes on one side are aligned directly with those on the other side. Thus, each [of the small lanes] and the lane aligned with it on the other side are like one lane [that is] open at both ends without any corner [dividing them. See fig. 77.] Nevertheless, each of [the small lanes] resembles a lane with a corner in relation to the larger lane, for the fact that they are open to the larger lane is similar to their being open to a public domain, because it is impossible to see the modifications made to the larger lane33 [from the smaller lane], as explained with regard to a single lane with a corner.34 Needless to say, [a tzuras hapesach] is required if the openings of the lanes on either side of the large lane are not aligned. [See fig. 78.]And needless to say, [a tzuras hapesach is required] if there are only [small] lanes on one side [of the large lane]. ‫ ְכֵּﬠין ֶשֶׁרץ ַה ִנְּקָרא ָנָדל‬,‫ ְדַּה ְינוּ ָמבוֹי ָגּדוֹל ֶשַׁה ְרֵבּה ְמבוֹאוֹת ְקַט ִנּים ְפּתוִּחים לוֹ ִמְשֵּׁני ְצָדָדיו‬32,‫נד‬,‫ז ָמבוֹי ֶהָﬠשׂוּי ְכָּנָדל‬ ‫נה ְוָראֵשׁי ַהְשּׁ ִנ ִיּים ֶשׁל ְמבוֹאוֹת ַהְקַּט ִנּים ְפּתוִּחים ִל ְרשׁוּת ָהַרִבּיםנו אוֹ‬,‫ֶשֵׁיּשׁ לוֹ שׁוָּרה ֶשׁל ַר ְגַל ִים ִמַצּד ֶזה וִּמַצּד ֶזה‬ ‫ ְלִפי ֶשָׁשּׁם הוּא ְכָּמבוֹי ָﬠֹקם‬,‫ְלַכ ְרְמִליתנז – עוֶֹשׂה ְלָכל ֶאָחד ִבְּמקוֹם ְפִּתיָחתוֹ ַלָגּדוֹלנח צוַּרת ֶפַּתח‬. ‫ ֶשׁ ִנְּמָצא ָכּל ֶאָחד ֵמֶהם ִﬠם אוֹתוֹ‬,‫ַוֲאִפלּוּ ִאם ַהְמּבוֹאוֹת ַהְקַּטִנים ֶשְׁבַּצד ֶזה ֵהם ְמֻכָוּ ִנים ַמָמּשׁ ְכֶּנֶגד אוָֹתם ֶשְׁבַּצד ֶזה‬ ‫ ְוֵאין ַכּאן ִﬠקּוּם ְכָּלל – ִמָכּל ָמקוֹם ֲהֵרי ָכּל ֶאָחד ֵמֶהם הוּא ְכָּמבוֹי ָﬠֹקם‬,‫ַהְמֻכָוּן ֶנְגדּוֹ ְבַּצד ַהֵשּׁ ִני ֵהם ְכָּמבוֹי ֶאָחד ְמֻפָלּשׁ‬ ‫נט הוִֹאיל ְוִאי ֶאְפָשׁר ִל ְראוֹת בּוֹ ַהִתּקּוּן ֶשׁל‬,‫ ֶשֲׁהֵרי ַמה ֶשָּׁפּתוַּח ַלָגּדוֹל הוּא ְכָּפתוַּח ִל ְרשׁוּת ָהַרִבּים‬,‫ִﬠם ַהָגּדוֹל‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ַהְמּבוֹאוֹת ֶשְׁבַּצד ֶזה ֵאיָנם ְמֻכָוִּנים ְכֶּנֶגד‬34.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבָּמבוֹי ֶאָחד ֶשִׁמְּתַﬠֵקּם‬33,‫ַהָגּדוֹל‬ ‫סא‬:‫ס ְוֵאין ָצ ִרי לוַֹמר ִאם ֵאין ָשׁם ְמבוֹאוֹת ֶאָלּא ִמַצּד ֶאָחד ִבְּלָבד‬.‫אוָֹתם ֶשְׁבַּצד ֶזה‬

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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Fig. 77: Smaller lanes aligned with each other that open to a larger lane. a) A public domain; b) A large lane; c) A small lane; d) A tzuras hapesach at the entrance to the lane

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Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...

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Fig. 78: Smaller lanes that are not aligned with each other that open to a larger lane. a) A public domain; b) A large lane; c) A small lane; d) A tzuras hapesach at the entrance to the lane 8 On the side of the small lanes that opens to a public domain or a karmelis, a lechi or a beam [should be erected]. With regard to the larger lane: If it is open on both ends, a tzuras hapesach should be made on one end and a lechi or a beam [should be erected] on the other.35 If it is only open on one end, [all that is necessary] is a lechi or a beam at that end.36 ‫ וַּבָמּבוֹי‬32,‫סב‬.‫ח וְּבָראֵשׁי ַהְשִּׁנ ִיּים ֶשׁל ְמבוֹאוֹת ַהְקַּט ִנּים ַהְפּתוִּחים ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית ַיֲﬠֶשׂה ֶלִחי אוֹ קוָֹרה‬ ‫ ְוִאם ֵאינוֹ ְמֻפָלּשׁ – עוֶֹשׂה‬34.‫ וְּבר ֹאשׁוֹ ַהב' ֶלִחי אוֹ קוָֹרה‬,‫ עוֶֹשׂה צוַּרת ֶפַּתח ְבּר ֹאשׁוֹ ָהֶאָחד‬,‫ ִאם הוּא ְמֻפָלּשׁ‬,‫ַהָגּדוֹל‬ 36,‫סג‬:‫ֶלִחי אוֹ קוָֹרה ְבּר ֹאשׁוֹ‬ 9 All the [above-mentioned] laws applying to a lane with a corner apply with regard to a lane to which [multiple] houses and courtyards open up to it as required.37 In contrast, the lanes of the present age that do not have houses and courtyards that open up to them as required and [hence] are governed by the laws pertaining to a courtyard,38 do not require any modification at their corners,39 just as [a modification is] not required for a courtyard with a corner. [The reason] we rule stringently with regard to [these areas’] entrances to a public domain or a karmelis as if they were an actual lane, [is] because there, they are close to the public domain or the karmelis.40 By contrast, the corners [of these areas] are not close to the public domain. Hence, no greater stringency is required than [is required] for a courtyard.41 12/16/2020, 12:46 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051041/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 364 - The Laws Governing a Lane that is Open...‬‬

‫ט ְוָכל ִדּיֵני ָמבוֹי ָﬠֹקם ֵהם ְבָּמבוֹי ֶשָׁבִּתּים ַוֲחֵצרוֹת ְפּתוִּחים ְלתוֹכוֹ ָכָּראוּי‪ֲ 37.‬אָבל ְמבוֹאוֹת ֶשָׁלּנוּ‪ֶ ,‬שֵׁאין ָבִּתּים ַוֲחֵצרוֹת‬ ‫ְפּתוִּחים ְלתוֹכוֹ ָכָּראוּי ְוִדיָנם ְכָּחֵצר‪ֵ 38,‬איָנם ְצ ִריִכים שׁוּם ִתּקּוּן ְבַּﬠְקמוִּמיָתם‪ְ 39,‬כּמוֹ ֶשֵׁאין ָצ ִרי ְבָּחֵצר ֲﬠֻקָמּה‪.‬סד‬ ‫ְוַאף ֶשְׁלִּﬠ ְנַין ִפּלּוּשׁ ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית ָאנוּ ַמְחִמי ִרים ָבֶּהם ְכּמוֹ ְבָּמבוֹי ָגּמוּרסה – ֶזהוּ ְלִפי ֶשֵׁהם ְקרוִֹבים ָשׁם‬ ‫ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‪ַ 40.‬מה ֶשֵּׁאין ֵכּן ַﬠְקמוִּמיָתם‪ֶ ,‬שֵׁאינוֹ ָקרוֹב ִל ְרשׁוּת ָהַרִבּים‪ֵ ,‬אין ַמְחִמי ִרים בּוֹ יוֵֹתר‬ ‫ִמְבָּחֵצר‪:‬סו‪41,‬‬

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Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...

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Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an Opening was Made By Rabbi Schneur Zalman of Liadi

SECTION 365 The Laws Governing a Lane in which an Opening was Made (1-10) ‫סימן שסה ִדּין ָמבוֹי ֶשׁ ִנְּפַרץ וּבוֹ י' ְסִﬠיִפים‬: 1 [The following laws apply when] one of [the walls at] the sides of a lane1 was breached, [creating an opening] to a public domain2 or a karmelis3 – even if the entire side was not breached, nor was the opening more than ten [cubits wide]:4 It is forbidden [to carry in the lane if the opening in the wall] is located less than four handbreadths from the end [of the lane] where the modification of a lechi or a beam had been made – i.e., four handbreadths of the wall of the lane did not remain standing after the end of the opening5 – and [the opening itself] was more than three handbreadths [wide], and thus the principle of lavud does not apply.6 [The reason for the prohibition is that our Sages feared that] possibly the residents of the lane would disregard the entrance to the lane [which they previously used, i.e.,] where the modification of a lechi or a beam was made, and [instead exit and enter] the [adjoining] public domain or karmelis through this [new] opening in [the wall of] the lane, [using it] as a shortcut. Were the residents of the lane to cease using [the original entrance, its status] as “the entrance to the lane” would be nullified. [As a result, the halachic significance of] the lechi or the beam there would also be nullified, for [such modifications] must be [positioned] at the entrance to the lane, and [in this instance, the original entrance] is no [longer] categorized as “the entrance to the lane.”7 When, however, a strip of the wall four handbreadths wide remains [between the new opening and the original entrance], the classification of the [original] entrance as “the entrance to the lane” is not nullified. [It is sufficient that the entrance] remains open to these four handbreadths [of space], for [these four handbreadths] are categorized as a lane. The statement that “the measure of a lane must be [a minimum of] four cubits [long]”8 applies only when one seeks to make a lane fit [to carry within] at the outset. When, by contrast, it was originally fit to carry within a lane, [the lane] is not disqualified and removed from that category unless a length of four handbreadths no longer remains. For the above reason,9 if four handbreadths of the wall do not remain standing and one desires to erect a barrier four handbreadths wide [to enclose the space], it is not effective. The barrier must be four cubits long.10 [See fig. 79. The rationale is that] since the lane was already disqualified, [it is as if] one is [now initially] making it fit [to carry within a new lane, and a new lane requires a minimum length of four cubits]. Since [the area is still] categorized as a lane if four handbreadths [of its initial

12/16/2020, 12:47 PM

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‫‪Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...‬‬

‫‪length remain from the entrance until the new opening] or [a barrier of] four cubits‬‬ ‫‪was erected, the lechi or the beam placed at the [original] entrance of the lane is‬‬ ‫‪[still] valid, and the [new] opening does not disqualify [the lechi or beam] at all,‬‬ ‫‪provided [the new opening] is less than ten cubits [wide.11 The rationale is that the‬‬ ‫‪new opening] is also deemed an entrance, and [the fact that] a lane has many‬‬ ‫‪entrances does not disqualify it [from halachically being regarded as a lane].‬‬ ‫‪[The above applies] provided many people do not pass through this [new] opening,‬‬ ‫‪e.g., it opens to a place of filth or a place that is spoiled because of mud, and thus, it‬‬ ‫‪is uncommon for many people to pass through that opening. How much more so‬‬ ‫‪does this apply if remnants of the demolished wall remain,12 impeding passage‬‬ ‫‪[through the opening]. If, however, many people pass through [the new opening],‬‬ ‫‪even if the opening is only four handbreadths wide, it must be modified (through‬‬ ‫‪[the erection of] a tzuras hapesach, as is required for a lane open on both ends.13‬‬ ‫‪[The rationale is that] this lane is [considered as] having two openings,14 [i.e., the‬‬ ‫‪lane runs from] this opening to the large entrance15 where the lechi or the beam‬‬ ‫]‪were erected.) [See fig. 80.‬‬ ‫א ָמבוֹי‪ֶ 1‬שׁ ִנְּפַרץ ֶאָחד ִמְצָּדָדיוא ִל ְרשׁוּת ָהַרִבּים‪ 2‬אוֹ ְלַכ ְרְמִלית‪,‬ב‪ַ 3,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ִנְפַרץ ְבִּמלּוּאוֹ ְוַגם ֵאין ַבִּפּ ְרָצה‬ ‫יוֵֹתר ֵמֶﬠֶשׂר‪ִ 4,‬אם ִהיא ְבָּפחוֹת ִמד' ְטָפִחים ְלר ֹאשׁוֹ ַהְמֻּתָקּן ְבֶּלִחי אוֹ קוָֹרה‪ְ ,‬דַּה ְינוּ ֶשׁלּ ֹא ִנְשַׁאר עוֵֹמד ד' ְטָפִחים ְבֹּכֶתל‬ ‫ַהָמּבוֹי ֶשְׁבִּסיּוּם ַהִפּ ְרָצה‪ְ 5,‬וִהיא ְיֵתָרה ִמג' ְטָפִחים‪ֶ ,‬שֵׁאיָנהּ ְכָּלבוּד‪ָ – 6‬אסוּר‪ֶ ,‬שָׁמּא ַי ִנּיחוּ ְבֵּני ַהָמּבוֹי ֶפַּתח ַהָמּבוֹי‬ ‫ַהְמֻּתָקּן ְבֶּלִחי ְוקוָֹרה‪ְ ,‬וֵיְלכוּ ָלֶהם ֶדֶּר ִפּ ְרָצה זוֹ ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית ֶשַׁהָמּבוֹי ִנְפַרץ ָלֶהן ְכֵּדי ְלַקֵצּר ַדּ ְרָכּם‪,‬ג‬ ‫ְו ִיְתַבֵּטּל ִמֶמּנּוּ ֵשׁם ֶפַּתח ָמבוֹי‪ֵ ,‬כּיָון ֶשֵׁאין ְבֵּני ַהָמּבוֹי הוְֹלִכים ָשׁם‪ְ .‬ו ִיְתַבְּטּלוּ ַגם ֵכּן ַהֶלִּחי ְוַהקּוָֹרה ֶשׁבּוֹ‪,‬ד ְלִפי ֶשֵׁהם‬ ‫ְצ ִריִכים ִלְהיוֹת ְבֶּפַתח ַהָמּבוֹי‪ְ ,‬והוּא ֵאין ֵשׁם ֶפַּתח ָמבוֹי ָﬠָליו‪7.‬‬ ‫ֲאָבל ְכֶּשׁ ִנְּשַׁאר ַפּס ד' ְטָפִחים עוֵֹמד ֵמַהֹכֶּתל – ל ֹא ִנְתַבֵּטּל ֵשׁם ֶפַּתח ָמבוֹי ִמֶמּנּוּ‪ְ ,‬לִפי ֶשׁהוּא ֲﬠַד ִין ָפּתוַּח ְלד' ְטָפִחים‬ ‫ַהָלּלוּ‪ֶ ,‬שֵׁיּשׁ ֵשׁם ָמבוֹי ֲﬠֵליֶהם‪ֶ .‬שׁלּ ֹא ָאְמרוּה "ִשׁעוּר ָמבוֹי ד' ַאמּוֹת"‪ֶ 8‬אָלּא ַהָבּא ַלֲﬠשׂוֹת ֶהְכֵשׁר ָמבוֹי ַבְּתִּחָלּה‪ֲ ,‬אָבל‬ ‫ָמבוֹי ֶשָׁהָיה ָכֵּשׁר ִמְתִּחָלּתוֹ‪ֵ ,‬אינוֹ ִנְפָסל וִּמְתַבֵּטּל ִמתּוַֹרת ָמבוֹי ַﬠד ֶשׁלּ ֹא ִנְשַׁתֵּיּר בּוֹ ד' ְטָפִחים‪.‬ו‪2,‬‬ ‫ְלִפיָכ ‪ִ 9‬אם ל ֹא ִנְשַׁתֵּיּר עוֵֹמד ד' ְטָפִחים‪ְ ,‬ורוֶֹצה ְלַהֲﬠִמיד ָשׁם ַפּס ד' ְטָפִחים – ֵאינוֹ מוִֹﬠיל ְכּלוּם ַﬠד ֶשׁ ְיֵּהא ַבַּפּס ד'‬ ‫ַאמּוֹת‪ֵ 10,‬כּיָון ֶשְׁכָּבר ִנְפַסל ַהָמּבוֹי וָּבא ְלַהְכִשׁירוֹ‪.‬ז‬ ‫ְוֵכיָון ֶשֵׁיּשׁ ֵשׁם ָמבוֹי ַﬠל ד' ְטָפִחים ֶשׁ ִנְּשַׁתּ ְיּרוּ‪ ,‬אוֹ ַﬠל ד' ַאמּוֹת ֶשֶׁהֱﬠִמיד – ֲהֵרי ַהֶלִּחי אוֹ ַהקּוָֹרה ְמֻתָקּ ִנים ְלֶפַתח ָמבוֹי‬ ‫ָכָּראוּי‪ְ ,‬וַהִפּ ְרָצה ֵאיָנהּ אוֶֹסֶרת ְכָּלל ִאם ֵאיָנהּ ְיֵתָרה ֵמֶﬠֶשׂר ַאמּוֹת‪,‬ח‪ֶ 11,‬שִׁהיא ְכֶּפַתח ַגּם ֵכּן‪ְ ,‬וֵאין ַהָמּבוֹי ִנְפָסל ִבְּפָתִחים‬ ‫ַה ְרֵבּה‪.‬ט‬ ‫ְוהוּא ֶשֵׁאין ַרִבּים בּוְֹקִﬠים ְבִּפ ְרָצה זוֹ‪,‬י ְכּגוֹן ֶשְׁפּרוָּצה ְלָמקוֹם ְמֻטָנּף אוֹ ְמֻקְלָקל ְבִּטיט‪ְ ,‬וֵאין ֶדֶּר ַרִבּים ַלֲﬠבוֹר ְבּאוָֹתהּ‬ ‫ִפּ ְרָצה‪,‬יא ְוָכל ֶשֵׁכּן ִאם ִנְשַׁתּ ְיּרוּ ִגדּוִּדיםיב ֵמַהֹכֶּתל ֶשִׁנְּפַרץ‪ֶ 12,‬שֵׁהם ְמַﬠְכִּבים ַהִהלּוּ ‪.‬יג ֲאָבל ִאם ַרִבּים בּוְֹקִﬠים ָשׁם‪,‬‬ ‫ֲאִפלּוּ ֵאין ָשׁם ַבִּפּ ְרָצה ֶאָלּא ד' ְטָפִחים – ָצ ִרי ְלַתְקָּנהּיד )ְבּצוַּרת ֶפַּתחטו ְכּ ִדין ָמבוֹי ְמֻפָלּשׁ‪ֶ 13,‬שֲׁהֵרי ָמבוֹי ֶזה ְמֻפָלּשׁ‬ ‫‪:‬הוּא‪ִ 14‬מֶפַּתח ֶזה ְלֶפַתח ַהָגּדוֹל‪ֶ 15‬שׁבּוֹ ַהֶלִּחי אוֹ ַהקּוָֹרהטז(‬

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Fig. 79: Correcting a breach in the wall of a lane. a) A lane; b) The remaining portion of the wall of the lane that was breached, less than 4 handbreadths long; c) A barrier 4 cubits long; d) Remnants of the previous wall

Fig. 80: A breach through which many people pass that requires a tzuras hapesach. a) The breach leading to the public domain; b) A 4 handbreadth stretrch of the wall; c) A tzuras hapesach; d) A beam extending over the fourth side of the lane; e) The public domain; f) An entrance to the lane from a courtyard 2 Our lanes are governed by the laws pertaining to a courtyard,16 i.e., [carrying is] not permitted via the erection of a lechi and a beam, and for a courtyard, a breach [in the wall] does not cause [carrying] to be forbidden – even though many people pass through it – unless [the breach] is wider than ten [cubits].17 Nevertheless, when many people pass through a breach in a lane [of the present era] that is more than four handbreadths wide, one should be stringent in this matter, and a

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modification should be made there. Similar [laws apply to] a town surrounded by a wall. When an opening four handbreadths [wide] was made in the wall and many people pass through it, one should be stringent and make a modification there. ([This stringency applies] even when the town does not include a lane to which houses and courtyards open, as required [for a lane].18 If, by contrast, the town includes a lane to which houses and courtyards open as required, the law mandates that a modification be made to the opening in its wall or [to the wall of] the lane.)19 ‫ וְּבָחֵצר ֵאין ִפּ ְרָצה אוֶֹסֶרתיז ַאף ַﬠל ִפּי‬,‫ ֶשֵׁאיָנהּ ִנֶתֶּרת ְבֶּלִחי ְוקוָֹרה‬16‫ ַאף ַﬠל ִפּי ֶשִׁדּיָנם ְכָּחֵצר‬,‫ב וְּמבוֹאוֹת ֶשָׁלּנוּ‬ ‫ – ַאף ַﬠל ִפּי ֵכן ֵישׁ ְלַהֲחִמיר ְבֶּזה ִבְּמבוֹאוֹת ֶשָׁלּנוּ ֶשֵׁיּשׁ ָבֶּהם ִפּ ְרָצה‬17 ‫ ֶאָלּא ִאם ֵכּן ְיֵתָרה ֵמֶﬠֶשׂר‬,‫ֶשַׁרִבּים בּוְֹקִﬠים ָבּהּ‬ ‫יח‬.‫ ַלֲﬠשׂוֹת ָשׁם ִתּקּוּן‬,‫ד' ְטָפִחים ְוַרִבּים בּוְֹקִﬠים ָבּהּ‬ ‫ ְוַרִבּים בּוְֹקִﬠים ָשׁם – ֵישׁ ְלַהֲחִמיר ַלֲﬠשׂוֹת ָשׁם ִתּקּוּןיט‬,‫ְוֵכן ִﬠיר ַהֻמֶּקֶּפת חוָֹמה ֶשִׁנְּפ ְרָצה ִפּ ְרָצה ד' ְטָפִחים ְבּחוָֹמָתהּ‬ ‫ ֲאָבל ִאם ֵישׁ ָבִּﬠיר ָמבוֹי ֶשָׁבִּתּים ַוֲחֵצרוֹת‬18.‫)ַאף ַﬠל ִפּי ֶשֵׁאין ָבִּﬠיר ָמבוֹי ֶשָׁבִּתּים ַוֲחֵצרוֹת ְפּתוִּחים ְלתוֹכוֹ ָכָּראוּי‬ 19:(‫ְפּתוִּחים ְלתוֹכוֹ ָכָּראוּי – ִמן ַהִדּין ָצ ִרי ַלֲﬠשׂוֹת ִתּקּוּן ְלִפ ְרַצת חוָֹמָתהּ אוֹ ְלָמבוֹי ַההוּאכ‬ 3 [The following rules apply when the wall of] a lane was breached in its entirety to a courtyard, [the wall of] the courtyard was [also] breached on its other side, [creating an opening] to a public domain,20 and the residents of the courtyard did not establish an eruv with [the residents of] the lane.21 It is permitted [to carry in the] courtyard, even if the opening [leading] to the public domain is aligned opposite the opening to the lane and many people enter through this opening and depart through the other. [The fact that] many people pass through does not cause [carrying] to be forbidden in a courtyard as long as the opening is not wider than ten [cubits].22 [Similarly,] the fact that [the residents of the courtyard] did not establish an eruv with [the residents] of the lane does not cause [carrying in the courtyard] to be forbidden. [The rationale is that the courtyard’s being open to] a lane does not cause [carrying in] the courtyards that open to it to be forbidden. On the contrary, it is the courtyards that cause [carrying in the lane] to be forbidden, because [the residents of the courtyard] are accustomed to walk through [the lane]. [In the instance described above, carrying in] the lane is forbidden, because [the residents of the courtyard] did not establish an eruv with [the residents of the lane]. True, [the residents of the courtyard] are not accustomed to [passing through this lane], for [the wall between the lane and the courtyard] was only breached to it at the present time.23 Nevertheless, since [the lane] is open entirely to a place [to and from which the residents of the lane] are forbidden [to carry] without an eruv,24[carrying in] the entire [lane] becomes forbidden. This is not true of the courtyard. It is not entirely open to [the lane], since projections remain on either side, [extending] beyond the lane, because [the courtyard] is wider than [the lane]. [The above applies, when,] for example, the walls of the length of lane enter into the courtyard25 and are [at least] three handbreadths removed from the walls of the length of the courtyard. [See fig. 81.] Were this not so, the projections of the courtyard would also be effective for the lane, because they would be apparent from the outside [of the lane,26 even though they appear] even [with the end of the wall of the lane] from inside [the lane],27 as explained in sec. 360[:7. Thus, the lane] would not be deemed as open in its entirety. [In that instance, the fact that the lane opens to] the courtyard would not cause [carrying] to be forbidden inside of [the lane], even though [the residents of the courtyard] frequently pass through [the 12/16/2020, 12:47 PM

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lane]. True, whenever [the residents of] a courtyard frequently pass through a lane, they cause [carrying] to be forbidden in [the lane] if they did not establish an eruv with [the residents of the lane], even though the opening to the lane did not come about because [the wall] was breached, but rather [the courtyard] opens to [the lane] with a standard entrance. Nevertheless, [in this instance,] since [the residents of] the courtyard have a means of entering the public domain without [passing through] the lane – i.e., by passing through the [new] opening [in the wall of the courtyard] that was broken through to the public domain – [the residents of the courtyard] should be compelled [not] to follow “the attributes of Sodom,”28 and [they should] not pass through the lane on Shabbos,so as not to cause [carrying] in [the lane] to be forbidden.29 ‫ ְול ֹא ֵﬠ ְרבוּ ְבֵּני ֶהָחֵצר ִﬠם‬20,‫כא‬,‫ ְוִנְפ ְרָצה ֶהָחֵצר ִמַצּד ַהֵשּׁ ִני ִל ְרשׁוּת ָהַרִבּים‬,‫ג ָמבוֹי ֶשׁ ִנְּפַרץ ְבִּמלּוּאוֹ ְלָחֵצר‬ ‫ ְוָהַרִבּים ִנְכָנִסין ְבּזוֹ ְויוְֹצִאין‬,‫ ֲאִפלּוּ ִפּ ְרָצה ֶשׁל ְרשׁוּת ָהַרִבּים ִהיא ְכֶּנֶגד ַהִפּ ְרָצה ֶשׁל ָמבוֹי‬.‫ – ָחֵצר ֻמֶתֶּרת‬21,‫ַהָמּבוֹיכב‬ 22,‫כג‬.‫ ַרק ֶשׁלּ ֹא ִיְהיוּ ַהְפָּרצוֹת ְיֵתרוֹת ֵמֶﬠֶשׂר‬,‫ְבּזוֹ – ֵאין ְבִּקיַﬠת ָהַרִבּים אוֶֹסֶרת ֶבָּחֵצר‬ ‫ ֶאָלּא ַהֲחֵצרוֹת ֵהן‬,‫ ֶשֵׁאין ַהָמּבוֹי אוֵֹסר ַﬠל ֲחֵצרוֹת ַהְפּתוּחוֹת לוֹ‬,‫וִּמְפֵּני ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠם ַהָמּבוֹי – ֵאיָנהּ ֶנֱאֶסֶרת‬ ‫כד‬.‫ ֶשְׁדּ ִריַסת ַרְגֵליֶהן ָﬠָליו‬,‫ֶשׁאוְֹס ִרים ָﬠָליו ְכֶּשׁ ְרִגילוֹת בּוֹ‬ ‫ ֶשֲׁהֵרי ַﬠְכָשׁו הוּא ֶשׁ ִנְּפַרץ‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְרִגיָלה בּוֹ‬.‫ ֵכּיָון ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠמּוֹ‬,‫ ֶשֶׁהָחֵצר אוֶֹסֶרת ָﬠָליו‬,‫ְוַהָמּבוֹי ָאסוּר‬ ‫ ַמה ֶשֵּׁאין ֵכּן ֶהָחֵצר‬.‫ – ֶנֱאַסר ֻכּלּוֹ‬24‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁ ִנְּפַרץ ְבִּמלּוּאוֹכו ְלָמקוֹם ָהָאסוּר לוֹ ְבִּלי ֵﬠרוּב‬23,‫כה‬,‫ָלהּ‬ ‫כז‬.‫ ֶשִׁהיא ְרָחָבה ִמֶמּנּוּ‬,‫ ֶאָלּא ִנְשֲׁארוּ בּוֹ ִגּפּוִּפין ִמַכּאן וִּמַכּאן עוְֹדִפים ַﬠל ַהָמּבוֹי‬,‫ֵאיָנהּ ְפּרוָּצה לוֹ ְבִּמלּוָּאהּ‬ ‫כט ֶשִׁאם ל ֹא ֵכן ֲהֵרי‬,‫ וֻּמְפָלִגין ָשׁם ִמָכְּתֵלי ֹאֶר ֶהָחֵצר ג' ְטָפִחים‬25,‫וְּכגוֹן ֶשָׁכְּתֵלי ֹאֶר ַהָמּבוֹי ִנְכָנִסין ְבּתוֹ ֶהָחֵצרכח‬ ‫לא ְוֵאינוֹ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ס‬27,‫ל‬,‫ ְוָשֶׁוה ִמִבְּפִנים‬26‫ִגּפּוֵּפי ֶהָחֵצר מוִֹﬠיִלים ַגּם ַלָמּבוֹי ִמשּׁוּם ִנ ְרֶאה ִמְבּחוּץ‬ ‫ ְוַאף ֶשָׁכּל ָחֵצר ָה ְרִגיָלה ְבָּמבוֹי אוֶֹסֶרת ָﬠָליו‬.‫ָקרוּי ָפּרוּץ ְבִּמלּוּאוֹ ְוֵאין ֶהָחֵצר אוֶֹסֶרת ָﬠָליו ַאף ִאם ִהיא ְרִגיָלה בּוֹ‬ ‫ ֵכּיָון‬,‫ ִמָכּל ָמקוֹם ָחֵצר זוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְפַרץ ָלהּ ַהָמּבוֹי ְכָּלל ֶאָלּא ִהיא ְפּתוָּחה לוֹ ְבֶּפַתח ָגּמוּר‬,‫ְכֶּשׁלּ ֹא ֵﬠ ְרָבה ִﬠמּוֹ‬ – ‫ ְדַּה ְינוּ ֶדֶּר ִפּ ְרָצָתהּ ֶשִׁנְּפ ְרָצה ִל ְרשׁוּת ָהַרִבּים‬,‫ֶשֵׁיּשׁ ָלהּ ֶדֶּר ַאֶחֶרת ֵליֵל ָבּהּ ִל ְרשׁוּת ָהַרִבּים ֶשׁלּ ֹא ֶדֶר ַהָמּבוֹי‬ 29,‫לב‬:‫ ֶשׁלּ ֹא ַתֲﬠבוֹר ְבַּשָׁבּת ֶדֶּר ַהָמּבוֹי ְוֶתֱאֹסר ָﬠָליו‬28,‫כּוִֹפין אוָֹתהּ ַﬠל ִמַדּת ְסדוֹם‬

Fig. 81: A breach in the wall between a lane and a courtyard; carrying in the lane is forbidden, but carrying in the courtyard is permitted. a) A public domain; b) The lane; c) The protrusions of the wall of the lane that enter into the courtyard; d) The extensions of the wall of the courtyard on the side of the wall of the lane; at least 3 12/16/2020, 12:47 PM

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handbreadths long; e) The breach in the wall between the courtyard and the lane; f) The courtyard; g) The breach from the courtyard to a public domain 4 If the residents of the courtyard established an eruv with the residents of the lane and the opening from the courtyard to the public domain or to the karmelis is not aligned opposite the opening of the lane to the courtyard, it is also permitted [to carry] in the lane.30 If, however, the openings are aligned opposite each other, it appears that the lane is open on both sides to the public domain or the karmelis opposite it.31Hence, it is necessary to make a modification and erect a tzuras hapesach near [one] opening. [Moreover,] even when the openings are not aligned opposite each other, it is permitted [to carry] in the lane only when the opening [from the lane] to the courtyard is in the center32 of the width of the courtyard and not on its side, close to the wall of [the courtyard’s] length. [See fig. 82. The rationale is that] since the width of the courtyard extends beyond the lane on either side, it appears that the lane ends in the courtyard and does not continue to the public domain or the karmelis opposite it, and thus does not [appear to] have two openings. If, however, the opening [from the lane] to the courtyard is on the side of the courtyard and thus the wall of the length of the lane is even33 with one of the walls of the length of the courtyard [see fig. 83], it appears that it is [one] long lane [that extends] until the wall [of the width of the courtyard] opposite it; there it forms a corner and then extends to the public domain or to the karmelis. Thus, it appears as a lane that has two entrances and a corner.34 Even if the opening [of the lane] is in the center of the [courtyard’s wall, carrying in the lane] is permitted only when the courtyard is communal property. If, however, [the courtyard] is a person’s private property, there is concern that [the owner] will change his mind and build houses in his courtyard in the empty portion that extends widthwise beyond [the opening to] the lane. [In that instance,] the opening of the lane will be at the side of the courtyard,35 [and yet people] will continue to carry [in the lane] as they did originally.36 ‫לג וִּפ ְרַצת ֶהָחֵצר ֶשִׁלּ ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית ֵאיָנהּ ְמֻכֶוֶּנת ְכֶּנֶגד ִפּ ְרַצת‬,‫ד ְוִאם ֵﬠ ְרבוּ ְבֵּני ֶהָחֵצר ִﬠם ְבֵּני ַהָמּבוֹי‬ 30.‫ַהָמּבוֹי ְלָחֵצרלד – ַגּם ַהָמּבוֹי ֻמָתּר‬ ‫ֲאָבל ִאם ַהְפָּרצוֹת ֵהם ְמֻכָוּנוֹת זוֹ ְכֶּנֶגד זוֹ – ֲהֵרי ֶזה ִנ ְרֶאה ְכִּאלּוּ ַהָמּבוֹי הוּא ְמֻפָלּשׁ ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית‬ ‫לה‬.‫ ְוָצ ִרי ְלַתְקּנוֹ ָשׁם ְבּצוַּרת ֶפַּתח ֵאֶצל ִפּ ְרָצתוֹ‬31,‫ֶשְׁכֶּנְגדּוֹ‬ ‫ ְול ֹא ִמַצּד ָרְחָבּהּלו‬,‫ ֹרַחב ֶהָחֵצר‬32‫ ֵאינוֹ ֻמָתּר ֶאָלּא ְכֶּשִׁפּ ְרָצתוֹ ֶלָחֵצר ִהיא ְבֶּאְמַצע‬,‫ַוֲאִפלּוּ ְכֶּשֵׁאין ַהְפָּרצוֹת ְמֻכָוּנוֹת‬ ‫ ֶשֵׁכּיָון ֶשָׁרְחָבּהּ ֶשׁל ָחֵצר עוֵֹדף ַﬠל ַהָמּבוֹי ִמַכּל ַצד – ִנ ְרֶאה ֶשַׁהָמּבוֹי ֶלָחֵצר הוּא ָכֶּלה ְוֵאינוֹ מוֵֹשׁ‬,‫ָסמוּ ְלֹכֶתל ָא ְרָכּהּ‬ ‫ ֶשֹׁכֶּתל ֹאֶר ַהָמּבוֹי‬,‫ ֲאָבל ִאם ִפּ ְרָצתוֹ ֶלָחֵצר ִהיא ִמַצּד ֶהָחֵצר‬.‫ ְוֵאינוֹ ִכְּמֻפָלּשׁ‬,‫ַﬠד ְרשׁוּת ָהַרִבּיםלז אוֹ ַכּ ְרְמִלית ֶשְׁכֶּנְגדּוֹ‬ ‫ וָּמשׁוּ ָשׁם ְבַּﬠְקמוִּמית ַﬠד‬27,‫ ְלֶאָחד ִמָכְּתֵלי ֹאֶר ֶהָחֵצר – ֲהֵרי ֶזה ִנ ְרֶאה ְכָּמבוֹי ָאֹר לח ַﬠד ֹכֶּתל ֶשְׁכֶּנְגדּוֹ‬33‫ָשֶׁוה‬ 34,‫לט‬.‫ ַוֲהֵרי הוּא ִנ ְרֶאה ְכָּמבוֹי ְמֻפָלּשׁ ְבַּﬠְקמוִּמית‬,‫ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית‬ ‫ ֲאָבל ְבָּחֵצר ֶשׁל ָיִחיד – חוְֹשִׁשׁין ֶשָׁמּא‬.‫ ֵאינוֹ ֻמָתּר ֶאָלּא ְכֶּשֶׁהָחֵצר ִהיא ֶשׁל ַרִבּים‬,‫ַוֲאִפלּוּ ִאם ִפּ ְרָצתוֹ ְלֶאְמַצע ֶהָחֵצר‬ ‫ ִויַטְלְטלוּ בּוֹ‬35,‫מב‬,‫ וְּתֵהא ִפּ ְרַצת ַהָמּבוֹי ִמַצּד ֶהָחֵצר‬27,‫מא‬,‫ִיָמֵּל ְוִיְבֶנה ָבִּתּיםמ ַבֲּחֵצרוֹ ְבֹּרַחב ָהעוֵֹדף ַﬠל ַהָמּבוֹי‬ 36,‫מג‬:‫ְכַּבְתִּחָלּה‬

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Fig. 82: A breach in the wall of a courtyard that does not cause carrying to be forbidden. a) A public domain; b) The entrance from the lane to the public domain; c) The lane; d) The portion of the wall between the lane and the courtyard that was breached; e) The courtyard; f) A breach in the wall of a courtyard, opening to to a public domain

Fig. 83: A breach in the wall of a courtyard that causes carrying to be forbidden. a) A public domain; b) The entrance from the lane to the public domain; c) The lane; d) The portion of the wall between the lane and the courtyard that was breached; e) The courtyard; f) A breach in the wall of a courtyard, opening to to a public domain 5 The laws that apply [when] an opening is made [from a lane] to a lot behind homes37 that is not larger than beis sasayim,38 or [the lot] is larger than beis sasayim but it was enclosed for the purpose of habitation,39 are the same as those that apply were [the lane] to open to a courtyard. If, however, [the lot] is larger than beis sasayim and it was not enclosed for the purpose of habitation, [the situation] is governed by the laws that apply were the opening [to lead] to a karmelis,40 and a modification is necessary in all cases.41 12/16/2020, 12:47 PM

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If the other end of the lot is open to a path that has barriers on both [of its] sides, [the path] leads to a stream, and the residents of the lane lead their animals through the lot and [along] the path to have them drink from the stream, [the residents of the lane] should [erect] a lechi at the opening to the lane that leads to the lot and a tzuras hapesach at the other end [of the lane] that leads to the public domain or the karmelis.42This lechi causes the lot to be deemed as enclosed for the purpose of habitation, for a lechi is considered a partition.43 [The rationale is that erecting the lechi] is considered as making a partition for the lot to enclose it for the sake of habitation – the intent being to make it possible to use the lot via the lane, i.e., from this opening that was made from the lane – for creating [such an] opening [encloses the lot for the purpose of] habitation, as stated in sec. 358[:6]. True, [ordinarily] a lechi is not effective in causing [an area to be deemed] enclosed for the purpose of habitation.44 [Indeed,] even a tzuras hapesach and even an actual partition are not effective [in causing an area to be designated as such] if they are not larger than ten [cubits], as explained in that source.45 Nevertheless, [an exception is made] in this instance. [The rationale is that] since the lechi is effective in making it fit [to carry in] the lane, [the lechi] is also effective in causing the lot to be deemed as enclosed for the purpose of habitation and for carrying [to be permitted] inside [the lot]. It is also permitted to carry from [the lot] to the lane and from the lane to [the lot], because the lot46 does not cause [carrying] to be forbidden in the lane [even] when an eruv was not constructed, because there are no residents in a lot.47 However, it is forbidden to carry more than four cubits in the path [beyond the lot] if the edge of the stream is not ten handbreadths high, so that [the stream] would be deemed a partition [enclosing the path]. Similarly, [it is forbidden to carry more than four cubits if] the stream does not reach a depth of ten [handbreadths] within the four cubits immediately next to the path.48 [This is true] even through there are embankments that are ten [handbreadths] high on the other side of the stream, and there is less than ten cubits across the stream’s width separating the path from these embankments. Nevertheless, [the embankments] are not considered as a partition [for the path]. This is a decree,49 lest [carrying] be permitted in some other path that does not have embankments at all, for people will never imagine that [carrying] was permitted on this path because of the embankments on the other side of the stream. When, by contrast, the stream flows close to the lane and its edge is less than ten handbreadths high and it does not reach a depth of ten [handbreadths] within the four cubits immediately next to the lane, but there are embankments that are ten [handbreadths] high on the other side of the stream, or the stream itself reaches a depth of ten [handbreadths] within the four cubits on its other side, there is reason to consider the possibility that this would be considered as the fourth wall of the lane. [The rationale is that] it is possible that the decree [mentioned previously] was only made regarding a path that people do not use all that frequently.50 When does the above apply? When there are no more than ten cubits between the edge of the lane to the place where the stream deepens or to the [stream’s] embankments.51 If, however, there are more than ten cubits between them, there is no room for question [whether the embankments can serve as an enclosure,] because they do not affect the status of the lane at all, as explained in sec. 363[:35]. – 39‫ אוֹ ְיֵתָרה ִמֵבּית ָסאַת ִים ְוֻהְקָּפה ְלִדיָרה‬38,‫ ֶשֲׁאחוֵֹרי ַהָבִּתּים ֶשֵׁאיָנהּ ְיֵתָרה ִמֵבּית ָסאַת ִים‬37‫ה ְוִאם ִנְפַרץ ִל ְרָחָבה‬ 12/16/2020, 12:47 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051044/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...‬‬

‫ִדּינוֹ ְכִּאלּוּ ִנְפַרץ ְלָחֵצר‪.‬מד ֲאָבל ִאם ְיֵתָרה ַﬠל ֵבּית ָסאַת ִים ְול ֹא ֻהְקָּפה ְלִדיָרה – ִדּינוֹ ְכִּנְפַרץ ְלַכ ְרְמִלית‪,‬מה‪ְ 40,‬וָצ ִרי‬ ‫ָשׁם ִתּקּוּןמו ְבָּכל ִﬠ ְנָין‪.‬מז‪41,‬‬ ‫ְוִאם ַצד ַהֵשּׁ ִני ֶשׁל ָה ְרָחָבה ָפּתוַּח ִלְשִׁביל ֶשֵׁיּשׁ לוֹ ְמִחָצּה ִמַכּאן וִּמַכּאן ְועוֶֹלה ַﬠד ְשַׂפת ַהָנָּהר‪ְ ,‬וֶדֶר ָה ְרָחָבה ְוַהְשִּׁביל‬ ‫מוִֹליִכין ְבֵּני ַהָמּבוֹי ֶאת ְבֶּהְמָתּם ַלָנָּהר ְלַהְשׁקוָֹתם – ַיֲﬠשׂוּ ֶלִחי ְבּר ֹאשׁ ֶזה ֶשׁל ַהָמּבוֹימח ֶשׁ ִנְּפַתּח ָל ְרָחָבה ְוצוַּרת ֶפַּתח‬ ‫ְבּר ֹאשׁ ַהֵשּׁ ִני‪ַ 40‬הָפּתוַּח ִל ְרשׁוּת ָהַרִבּיםמט אוֹ ְלַכ ְרְמִלית‪,‬נ‪ְ 42,‬וַﬠל ְיֵדי ֶלִחי ֶזה ַנֲﬠֵשׂית ָה ְרָחָבה ֻמֶקֶּפת ְלִדיָרה‪,‬נא‬ ‫ֶשַׁהֶלִּחי ִנדּוֹן ִמשּׁוּם ְמִחָצּהנב‪ 43,‬וְּכִאלּוּ ָﬠָשׂה ְמִחָצּה ְלָה ְרָחָבה ְלַהִקּיָפהּ ְלִדיָרה‪ְ ,‬דַּה ְינוּ ְלִהְשַׁתֵּמּשׁ ָבּהּ ֵמַהָמּבוֹי ֶדֶּר ֶפַּתח‬ ‫ֶזה ֶשִׁנְּפַתּח ָלהּ ַהָמּבוֹי‪ֶ ,‬שֶׁפַּתח ֶנְחָשׁב ְכִּדיָרה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ח‪.‬נג‬ ‫ְוַאף ַﬠל ִפּי ֶשֶׁלִּחי ֵאינוֹ מוִֹﬠיל ְלַהִקּיף ְלִדיָרה‪,‬נד‪ַ 44,‬וֲאִפלּוּ צוַּרת ֶפַּתח ַוֲאִפלּוּ ְמִחָצּה ְגמוָּרה ֵאיָנן מוִֹﬠיִלין ִאם ֵאיָנן‬ ‫ְיֵת ִרים ֵמֶﬠֶשׂר‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ָשׁם‪ִ – 45‬מָכּל ָמקוֹם ַכּאן‪ִ ,‬מתּוֹ ֶשַׁהֶלִּחי ַהֶזּה מוִֹﬠיל ְלַהָמּבוֹי ְלַהְכִשׁירוֹ‪ ,‬מוִֹﬠיל ַגּם ֵכּן‬ ‫ְלָה ְרָחָבה ְלַהִקּיָפהּ ְלִדיָרה וְּלַהִתּיר ְלַטְלֵטל ָבּהּ‪.‬נה‬ ‫וֻּמָתּר ְלַטְלֵטל ַגּם ֵכּן ִמתּוָֹכהּ ַלָמּבוֹי וִּמָמּבוֹי ְלתוָֹכהּ‪ֶ 46,‬שֵׁאין ָה ְרָחָבה אוֶֹסֶרת ַﬠל ַהָמּבוֹי ְבִּלי ֵﬠרוּב‪ְ ,‬לִפי ֶשֵׁאין ָבּהּ‬ ‫ִדּיּוּ ִרין‪.‬נו‪47,‬‬ ‫ֲאָבל ִבְּשִׁביל – ָאסוּר ְלַטְלֵטל בּוֹ ֶאָלּא ְבּד' ַאמּוֹת ִאם ֵאין ִבְּשַׂפת ַהָנָּהר ֹגַּבה י' ְטָפִחים ֶשְׁתֵּהא ֶנְחֶשֶׁבת ְמִחָצּה לוֹ‪ְ ,‬וֵכן‬ ‫ֹעֶמק ַהָנָּהר ֶשְׁלַּצד ַהְשִּׁביל ֵאינוֹ ִמְתַלֵקּט ֲﬠָשָׂרה ִמתּוֹ ד' ַאמּוֹת‪ֲ 48.‬אִפלּוּ ִאם ֵמֵﬠֶבר ַהָנָּהר ֵישׁ ָשׁם ִגּדּוִּדים ְגּבוִֹהים‬ ‫ֲﬠָשָׂרה‪ְ ,‬וֵאין ֶﬠֶשׂר ַאמּוֹת ְבֹּרַחב ַהָנָּהר ַהַמְּפִסיק ֵבּין ַהְשִּׁביל ְלַהִגּדּוִּדים‪ַ ,‬אף ַﬠל ִפּי ֵכן ֵאיָנן עוִֹלין לוֹ ִלְמִחָצּה‪ְ ,‬גֵּזָרה‪49‬‬ ‫ֶשָׁמּא ָיֹבאוּ ְלַהִתּיר ְשִׁביל ַאֵחר ֶשֵׁאין ָשׁם ִגּדּוִּדים ְכָּלל‪ִ ,‬מְפֵּני ֶשׁלּ ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠָתּם ְכָּלל ֶשְׁשִּׁביל ֶזה ִנָתּר ְבִּגדּוִּדים‬ ‫ֶשֵׁמֵּﬠֶבר ַהָנָּהר‪.‬נז‬ ‫ֲאָבל ָנָהר ַהְמַהֵלּ ָסמוּ ְלָמבוֹי ְוֵאין ִבְּשָׂפתוֹ ֹגַּבהּ י' ְטָפִחים‪ְ ,‬וַגם ָﬠְמקוֹ ֶשְׁלַּצד ַהָמּבוֹי ֵאינוֹ ִמְתַלֵקּט ֲﬠָשָׂרה ִמתּוֹ ד'‬ ‫ַאמּוֹת‪ֶ ,‬אָלּא ֶשֵׁמֵּﬠֶבר ַהָנָּהר ֵישׁ ָשׁם ִגּדּוִּדים ְגּבוִֹהים י'‪ ,‬אוֹ ֶשֹׁעֶמק ַהָנָּהר ַﬠְצמוֹ ֶשְׁבַּצד ַהֵשִּׁני ִמְתַלֵקּט ֲﬠָשָׂרה ִמתּוֹ ד'‬ ‫ַאמּוֹת – ֵישׁ ְלִהְסַתֵּפּק ִאם עוִֹלים ְלָמבוֹי ִלְמִחָצּה ְרִביִﬠית‪ִ ,‬כּי ֶשָׁמּא ל ֹא ָגְזרוּ ְגֵּזָרה זוֹ ֶאָלּא ִבְּשִׁביל‪ֶ ,‬שֵׁאין ְבֵּני ָאָדם‬ ‫ְמצוּ ִיים בּוֹ ָכּל ָכּ ‪.‬נח‪50,‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת ֹרַחב ִמְשַּׂפת ַהָמּבוֹי ַﬠד ָמקוֹם ַהִמְּתַלֵקּט אוֹ ַﬠד ַהִגּדּוִּדים‪ֲ 51.‬אָבל ִאם‬ ‫ֵישׁ ָשׁם יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת – ֵאין ְלִהְסַתֵּפּק ְכָּלל‪ֶ ,‬שֵׁאיָנם מוִֹﬠיִלים ְכּלוּם ַלָמּבוֹי‪,‬נט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‪:‬ס‬ ‫‪6 It is permitted to use [the entire space] at the entrance of the lane opposite the‬‬ ‫‪lechi.52[The rationale is that] even though [the lane] is considered as closed with a‬‬ ‫‪partition [only] from the inside edge [of the lechi inward],53 nevertheless, [the‬‬ ‫‪place opposite the lechi] is deemed a makom p’tur54since it is less than four‬‬ ‫]‪handbreadths wide.55 [See fig. 84.‬‬ ‫‪Similarly, it is permitted to make use [of the space] under a beam. True, a beam [is‬‬ ‫‪effective because it] serves as a distinguishing factor to the residents of the lane and‬‬ ‫‪it is [the] inner edge [of the beam] that creates that distinction [for the‬‬ ‫‪residents].56 Nevertheless, the space under [the beam] is deemed a makom p’tur‬‬ ‫‪since it is less than four handbreadths wide.57‬‬ ‫‪When does the above apply? When the lane opens to the public domain. If,‬‬ ‫‪however, [the lane] opens to a karmelis, it is forbidden to make use of the space‬‬ ‫‪opposite a lechi or under a beam. [The rationale is that] this space, which is less‬‬ ‫‪than four [handbreadths wide], joins with the karmelis and is given the same status‬‬ ‫‪as [the karmelis] because [the principle] “an entity finds another entity of its type‬‬ ‫‪and [its identity] is aroused”58 [is applied], as stated in sec. 345[:25]. Even the‬‬ ‫‪authorities who differ in that source agree in this instance, because the space [in‬‬ ‫‪question] is less than three handbreadths higher [than the karmelis next to it].59‬‬ ‫‪If the beam is four handbreadths wide and sturdy enough to support a ceiling,it is‬‬ ‫‪placed in the category of a roof and we follow the principle, “the outer edge of the‬‬ ‫‪12/16/2020, 12:47 PM‬‬

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Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...

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https://www.chabad.org/library/article_cdo/aid/4051044/jewish/Shulcha...

roof [is considered as having] descended and closed off [the inner area].”60 [Hence,]{it is permitted} to make use of the area below [the beam] even though the lane opens to a karmelis. ‫ ִמָכּל ָמקוֹם‬53,‫סב‬,‫ ְלִפי ֶשַׁאף ֶשֻׁחדּוֹ ַהְפִּניִמי הוּא ֶשׁסּוֵֹתם ִכְּמִחָצּה‬52,‫סא‬,‫ו ֻמָתּר ְלִהְשַׁתֵּמּשׁ ְבֶּפַתח ַהָמּבוֹי ְכֶּנֶגד ַהֶלִּחי‬ 54,‫סג‬.‫ – ְמקוֹם ְפּטוּר הוּא‬55‫ֵכּיָון ֶשֵׁאין ְבֹּרַחב ָמקוֹם ֶזה ד' ְטָפִחים‬ ‫ וְּבֻחדּוֹ ַהְפּ ִניִמי הוּא‬43,‫ ְלִפי ֶשַׁאף ֶשַׁהקּוָֹרה ִהיא ִמשּׁוּם ֶהֵכּרסה ִלְבֵני ַהָמּבוֹי‬52,‫סד‬,‫ְוֵכן ֻמָתּר ְלִהְשַׁתֵּמּשׁ ַתַּחת ַהקּוָֹרה‬ 57,‫סז‬.‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין ְבֹּרַחב ָמקוֹם ֶזה ֶשַׁתְּחֶתּיָה ד' ְטָפִחים – ְמקוֹם ְפּטוּר הוּא‬56,‫סו‬,‫ֶשֵׁיּשׁ ָלֶהם ֶהֵכּר‬ ‫ ֵבּין ְכֶּנֶגד ַהֶלִּחיסח ֵבּין‬,‫ ֲאָבל ְבָּפתוַּח ְלַכ ְרְמִלית ָאסוּר ְלִהְשַׁתֵּמּשׁ‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּמבוֹי ַהָפּתוַּח ִל ְרשׁוּת ָהַרִבּים‬ 58,‫ע‬,‫ ֶשָׁמָּצא ִמין ֶאת ִמינוֹ ְוֵנעוֹר‬,‫סט ְלִפי ֶשָׁמּקוֹם ֶזה ֶשֵׁאין בּוֹ ד' ִמְצָטֵרף הוּא ְלַהַכּ ְרְמִלית ְוַנֲﬠֶשׂה ָכּמוָֹה‬,‫ַתַּחת ַהקּוָֹרה‬ 59,‫עב‬.‫ הוִֹאיל ְוֵאין ְבֹּגַבהּ ָמקוֹם ג' ְטָפִחים‬,‫עא ְוַאף ַהחוְֹלִקים ָשׁם מוִֹדים ַכּאן‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬ ‫ ְואוְֹמ ִרים "ִפּי ִתְּקָרה ַהִחיצוֹן יוֵֹרד‬,‫ְוִאם ַהקּוָֹרה ְרָחָבה ד' ְטָפִחיםעג וְּב ִריָאה ְלַקֵבּל ַמֲﬠִזיָבהעד – ֲהֵרי ֵשׁם ִתְּקָרה ָﬠֶליָה‬ ‫עה‬:‫ ]וֻּמָתּר[ ְלִהְשַׁתֵּמּשׁ ַתְּחֶתּיָה ַאף ַﬠל ִפּי ֶשָׁפּתוַּח ַהָמּבוֹי ְלַכ ְרְמִלית‬60,"‫ְוסוֵֹתם‬

Fig. 84: An instance when it is permitted to use the space opposite a lechi. a) The public domain; b) A line parallel to the outer edge of the lechi; c) A line parallel to the inner edge of the lechi; d) The lane 7 Even though it is permitted to make use [of the space] opposite a lechi or under a beam, a person should not sit at the entrance to a lane holding an article in his hand, lest the article [fall from his hand and] roll [into] the public domain and he [may] forget and bring [the article] in [to the lane],61 because there is no distinguishing factor between [where the person is sitting] and the public domain. By contrast, it is permitted [to sit holding an article] at the opening of a courtyard, whether it opens to a public domain or to a karmelis, because in this instance there is a distinguishing factor.62 This law also applies with regard to the opening of a lane that was modified with a tzuras hapesach. Nevertheless, [as a precaution,] since the tzuras hapesach [commonly] employed [consists of a thin reed or a string

12/16/2020, 12:47 PM

Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...

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serving as the lintel] and [that reed or string] is [positioned] far above the ground [and is not readily seen], one should be stringent even with regard to [the opening of a courtyard that] leads to a karmelis.63 ‫ ֶשָׁמּא ִיְתַגְּלֵגּל‬,‫עו ל ֹא ֵיֵשׁב ָאָדם ְבֶּפַתח ַהָמּבוֹי ְוֵחֶפץ ְבָּידוֹ‬,‫ז ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלִהְשַׁתֵּמּשׁ ְכֶּנֶגד ַהֶלִּחי אוֹ ַתַּחת ַהקּוָֹרה‬ ‫ ֵכּיָון ֶשֵׁאין ֶהֵכּרעח ֵבּינוֹ ִל ְרשׁוּת ָהַרִבּים‬61,‫עז‬,‫ַהֵחֶפץ ִל ְרשׁוּת ָהַרִבּים ְו ִיְשַׁכּח ִויִביֶאנּוּ‬. ‫ ְוהוּא ַהִדּין‬62,‫עט‬.‫ ְלִפי ֶשֵׁיּשׁ ֶהֵכּר‬,‫ ֵבּין ֶשָׁפּתוַּח ִל ְרשׁוּת ָהַרִבּים ֵבּין ֶשָׁפּתוַּח ְלַכ ְרְמִלית – ֻמָתּר‬,‫ֲאָבל ְבֶּפַתח ֶהָחֵצר‬ ‫ ֵישׁ ְלַהֲחִמיר ֲאִפלּוּ ְבָּפתוַּח‬,‫ ֶשׁהוּא ָגבוַֹהּ ְמֹאד‬,‫ וִּמָכּל ָמקוֹם ְבּצוַּרת ֶפַּתח ֶשָׁלּנוּ‬.‫ְבֶּפַתח ָמבוֹי ַהְמֻּתָקּן ְבּצוַּרת ֶפַּתח‬ 63,‫פ‬:‫ְלַכ ְרְמִלית‬ 8 Women who sit at the entrances to a lane holding pitchers should not be admonished,64 because they will certainly not heed [the warning] and “it is preferable that they [transgress] unknowingly than knowingly.”65 ‫ וּמוָּטב ֶשִׁיְּהיוּ‬,‫ ְלִפי ֶשְׁבַּוַדּאי ל ֹא ִיְשְׁמעוּ ָלנוּ‬64,‫ח ָנִשׁים ַהיּוְֹשׁבוֹת ַﬠל ֶפַּתח ַהָמּבוֹי ְוַכֵדּיֶהן ְבָּיָדן – ֵאין ְמַמִחין ְבָּיָדן‬ 65,‫פא‬:‫שׁוֹ ְגגוֹת ְוַאל ִיְהיוּ ְמִזידוֹת‬ 9 When the lechi or the beam of a lane fell on Shabbos, it is forbidden [to carry in the lane] from that time onward.66 Even though [carrying] had already been permitted for a portion of the Shabbos, we do not apply the principle that since [carrying] was permitted [at the onset of] the Shabbos, it is permitted [for the entire Shabbos].67 [The reason for the stringency is that the lane] is open to the public domain or a karmelis,68 as explained in sec. 362[:7].69 By contrast, if the modification for a lane70 fell on Shabbos in a city that is surrounded by a wall, [carrying remains] permitted for this entire Shabbos. [The rationale is that] the [city’s] wall intervenes between its [confines] and the public domain or the karmelis that is outside the city. The entire city is a private domain in a complete sense according to Scriptural Law; it is only that it is lacking an eruv, for the dwellings of the non-Jews nullify the eruv made by the Jews when the modification that separates between [the dwellings of the Jews and those of the non-Jews] fell.71 In such a situation, we apply the principle, “since [carrying] was permitted [at the onset of] the Shabbos, it was permitted [for the entire Shabbos],” as explained in the above source. If there is a doubt when [the modification] fell – [did it fall] on Shabbos72 or while it was still day [on Friday]73 – [even then] leniency is granted, since [the matter concerns] a question of Rabbinic Law.74 All the above applies when the modification was [made in a durable manner and it was] fit to stand over the course of the entire Shabbos. When, however, [the modification] was likely to be taken down on Shabbos, as is the case where there are non-Jews who might ruin [the modification] on Friday night and it is almost a certainty that they will ruin [the modification], it is forbidden [to carry] after [the modification] was torn down. ‫ ְוֵאין‬66,‫פב‬. ‫ ַאף ַﬠל ִפּי ֶשֻׁהַתּר ְכָּבר ְלִמְקָצת ַשָׁבּת – ָאסוּר ִמָשּׁם ְוֵאיַל‬,‫ט ָמבוֹי ֶשָׁנְּפלוּ ֶלְחיוֹ אוֹ קוָֹרתוֹ ְבַּשָׁבּת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬68,‫ ֵכּיָון ֶשׁהוּא ָפּתוַּחפג ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִליתפד‬67,"‫אוְֹמ ִרים בּוֹ "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬ 69,‫פה‬.‫ְבִּסָמּן שס"ב‬ ‫פו ֶשֲׁהֵרי ַהחוָֹמה ַמְפֶסֶקת ֵבּינוֹ ִל ְרשׁוּת‬,‫ ֶשַׁבָּמּבוֹי ְבַּשָׁבּת – ֻהַתּר ְלָכל ַשָׁבּת זוֹ‬70‫ ְוָנַפל ַהִתּקּוּן‬,‫ֲאָבל ִﬠיר ַהֻמֶּקֶּפת חוָֹמה‬ ‫ ֶשִׁדּיַרת ַהָנְּכ ִרים‬,‫ ֶאָלּא ֶשֲׁחֵסָרה ֵﬠרוּב‬,‫ ְוָכל ָהִﬠיר ִהיא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִמן ַהתּוָֹרה‬,‫ָהַרִבּים אוֹ ַכּ ְרְמִלית ֶשׁחוּץ ָלִﬠיר‬

12/16/2020, 12:47 PM

Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...

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‫פז ְכּמוֹ‬,"‫ וְּבֶזה אוְֹמ ִרים "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬71,‫ְמַבֶטֶּלת ֵﬠרוּב ַה ִיְּשׂ ְרֵאִלים ְכֶּשָׁנַּפל ִתּקּוּן ַהַמְּפִסיק ֵבּיֵניֶהם‬ ‫ֶשׁ ִנְּתָבֵּאר ָשׁם‬. 74,‫פח‬.‫ ֶשְׁסֵּפק ִדְּבֵרי סוְֹפ ִרים הוּא‬,‫ – הוְֹלִכים ְלָהֵקל‬73‫ ִאם ִמְבּעוֹד יוֹם‬72‫ ִאם ְבַּשָׁבּת‬,‫ְוִאם ָסֵפק ֵאיָמַתי ָנַפל‬ ‫פט ְכּגוֹן ִבְּמקוֹמוֹת‬,‫ ֲאָבל ִאם ֵמֶﬠֶרב ַשָׁבּת ָהָיה עוֵֹמד ִלָסֵּתר ְבַּשָׁבּת‬.‫ְוָכל ֶזה ְכֶּשָׁהָיה ַהִתּקּוּן ָראוּי ַלֲﬠמוֹד ָכּל ַהַשָּׁבּת‬ ‫צ ְוָקרוֹב ְלַוַדּאי הוּא ֶשׁ ְיַּקְלְקלוּהוּצא – ָאסוּר ְלַאַחר ֶשׁ ִנְּסַתּר‬,‫ֶשְׁמּצוּ ִיים ָנְכ ִרים ֶשְׁמַּקְלְקִלים אוָֹתם ְבֵּליל ַשָׁבּת‬: 10 [The halachic convention through which the residents] of all the courtyards [that lead to] a lane join together in one eruv is called shitufei mevo’os. If the beam [over the entrance to the lane] breaks, it is forbidden to carry from the lane to the courtyards [that lead to it] and from the courtyards to the lane.75 [Nevertheless,] it is permitted to carry in the courtyard in which [the bread76 used for] the shituf is deposited,77 as well as in the courtyards that open to it, and from one of these courtyards to another. Although each of [these courtyards] has many residents and they did not establish another eruv [joining them together] aside from the shituf, they may rely on the shituf in place of an eruv, as explained in sec. 387[:1].78 However, it is forbidden [to carry in] the courtyards that do not open up to the courtyard in which [the bread used for] the shituf is deposited, even if they are positioned alongside [that courtyard] and merely do not have an entrance or a window79 that is within ten handbreadths [of the ground, which leads to the courtyard where the shituf was placed. The rationale is that the bread used for] the shituf is not deposited in [these courtyards], nor may [their residents] bring [the bread] to them via the lane, since the beam broke.80 [The above rules apply] when the beam was broken while it was still day [on Friday]. If, however, it was broken on Shabbos, we apply the principle: “since [carrying] was permitted [at the onset of] the Shabbos, it was permitted [for the entire Shabbos].”81 In an instance where it is forbidden [to carry in these courtyards],82 it is forbidden to carry inside [their confines] even from room to room in one house, when [only] one person lives alone in each room,83 as will be explained in sec. 370[:5].84 Warnings must be issued regarding this matter in places where there is neither a lechi nor a beam. (Similarly, [in a situation where a modification permitting carrying in the lane leading to the synagogue does not exist,]85 warnings must be issued that [when establishing the eruv] on [the day before] Pesach,86 the [matzah used for] the eruv for the courtyards should not be deposited in the synagogue unless there are two houses in the courtyard of the synagogue, or in the courtyard next to the synagogue, and [the residents of these houses] could bring the [matzah used for] the eruv to them through an entrance or through a window on Shabbos.)87 Even in those places that have a lechi, a beam, or a tzuras hapesach in the lane leading to the synagogue, [a difficulty can arise] if that modification becomes broken. If [the modification] is broken during the week,88 it is forbidden [to carry] in all the lanes even if they have a modification at their [entrances,] unless it is possible to bring the [food used for] the eruv from the synagogue to their confines. ‫ ְוֶנֱאַסר ַהָמּבוֹי‬,‫ ְו ִנְשְׁבָּרה ַהקּוָֹרה‬,"‫ ְוהוּא ַה ִנְּקָרא "ִשׁתּוֵּפי ְמבוֹאוֹת‬,‫י ָמבוֹי ֶשֵׁﬠ ְרבוּ בּוֹ ָכּל ֲחֵצרוָֹתיו ֵﬠרוּב ֶאָחד ְבַּיַחד‬ ,‫ ְוֵכן ֲחֵצרוֹת ַהְפּתוִּחים ָלהּ‬77,‫ ֻמָנּח ָבּהּ‬76‫ – ֲהֵרי אוֹתוֹ ֶהָחֵצר ֶשַׁהִשּׁתּוּף‬75‫ְבִּטְלטוּל ִמתּוֹכוֹ ַלֲחֵצרוֹת וֵּמֲחֵצרוֹת ְלתוֹכוֹ‬ ‫צב ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ִדּיּוּ ִרין ַה ְרֵבּה ְבָּכל ַאַחת ֵמֶהן ְול ֹא ֵﬠ ְרבוּ ֵבּיֵניֶהן ֵﬠרוּב ַאֵחר ִמְלַּבד‬.‫ֻמָתּרוֹת ְבִּטְלטוּל ִמתּוָֹכן וִּמזּוֹ ְלזוֹ‬ 12/16/2020, 12:47 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051044/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 365 - The Laws Governing a Lane in which an...‬‬

‫ַהִשּׁתּוּף‪ֲ ,‬הֵרי סוְֹמִכין ַﬠל ַהִשּׁתּוּף ִבְּמקוֹם ֵﬠרוּב‪,‬צג ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ז‪78.‬‬ ‫ֲאָבל ֲחֵצרוֹת ֶשֵׁאיָנן ְפּתוּחוֹת ְלָחֵצר ֶשַׁהִשּׁתּוּף ֻמָנּח ָבּהּ‪,‬צד ֲאִפלּוּ ֵהן עוְֹמדוֹת ְבִּצָדּהּ‪ַ ,‬רק ֶשֵׁאין ָלהּ ֵמֶהן ֶפַּתח אוֹ ַחלּוֹן‬ ‫ֶשׁהוּא ְבּתוֹ י' ְטָפִחים‪ֲ – 79‬אסוּרוֹת‪ֶ ,‬שֲׁהֵרי ֵאין ַהִשּׁתּוּף ֶאְצָלן‪ְ ,‬וֵאיָנן ְיכוֹלוֹת ְלָהִביא אוֹתוֹ ֶאְצָלן ֶדֶּר ַהָמּבוֹי‪ֵ ,‬כּיָון‬ ‫ֶשִׁנְּשְׁבָּרה ַהקּוָֹרה‪.‬צה‪80,‬‬ ‫ְוהוּא ֶשׁ ִנְּשְׁבָּרה ִמְבּעוֹד יוֹם‪ֲ .‬אָבל ִאם ִנְשְׁבָּרה ְבַּשָׁבּת – אוְֹמ ִרים "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה"‪.‬צו‪81,‬‬ ‫וְּכֶשׁהוּא ְבִּﬠ ְנָין ֶשֵׁהן ֲאסוּרוֹת‪ָ 82,‬אסוּר ְלַטְלֵטל ָבֶּהן ֲאִפלּוּ ְבַּב ִית ֶאָחד ֵמֶחֶדר ְלֶחֶדרצז ִאם ְבָּכל ֶחֶדר ָדּר ָאָדם ֶאָחד ִבְּפֵני‬ ‫ַﬠְצמוֹ‪ְ 83,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ע‪.‬צח‪ְ 84,‬וָצ ִרי ְלַהְזִהיר ַﬠל ֶזה ִבְּמקוֹמוֹת ֶשֵׁאין ָלֶהם ֶלִחי אוֹ קוָֹרה‪.‬צט‬ ‫ְוַגם‪ָ 85‬צ ִרי ְלַהְזִהיָרם ֶשׁלּ ֹא ַיֲﬠשׂוּ ֵﬠרוֵּבי ֲחֵצרוֹתק ַבֶּפַּסחקא‪ְ 86,‬בֵּבית ַהְכֶּנֶסתקב ֶאָלּא ִאם ֵכּן ֵישׁ ב' ָבִּתּים ַבֲּחַצר(‬ ‫‪ֵ).87‬בּית ַהְכֶּנֶסת אוֹ ֶבָּחֵצר ַהְסּמוָּכה ְלֵבית ַהְכֶּנֶסת‪ְ ,‬בִּﬠְנָין ֶשׁיּוְּכלוּ ְלָהִביא ָהֵﬠרוּב ֶאְצָלם ֶדֶּר ֶפַּתח אוֹ ַחלּוֹן ְבַּשָׁבּתקג‬ ‫ְוַגם ִבְּמקוֹמוֹת ֶשֵׁיּשׁ ָשׁם ֶלִחי אוֹ קוָֹרה אוֹ צוַּרת ֶפַּתח ְו ִנְשַׁבּר ַהִתּקּוּן ְבּאוֹתוֹ ָמבוֹי ֶשׁל ֵבּית ַהְכֶּנֶסת‪ִ ,‬אם ִנְשַׁבּר ְבֹּחל ‪88‬‬ ‫– ָכּל ַהְמּבוֹאוֹת ֲאסוּ ִרים‪ֲ ,‬אִפלּוּ ֵישׁ ָלֶהם ִתּקּוּן ִבְּפֵני ַﬠְצמוֹ‪ֶ ,‬אָלּא ִאם ֵכּן הוּא ְבִּﬠ ְנָין ֶשׁ ְיּכוִֹלין ְלָהִביא ֶאְצָלם ָהֵﬠרוּב‬ ‫ִמֵבּית ַהְכֶּנֶסת‪:‬קד‬

‫‪12/16/2020, 12:47 PM‬‬

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment of an Eruv for a Courtyard With Many Residents By Rabbi Schneur Zalman of Liadi

SECTION 366 The Laws Governing the Establishment of an Eruv for a Courtyard With Many Residents (1-18) ‫סימן שסו ִדּין ֵﬠרוּב ְלָחֵצר ֶשַׁה ְרֵבּה ְבֵּני ָאָדם ָדּ ִרים ְבּתוֹכוֹ וּבוֹ י"ח ְסִﬠיִפים‬: 1 When many homes open up to a [shared] courtyard, according to Scriptural Law, [the residents] are permitted to carry in the entire courtyard, and from their homes to the courtyard,1 for it is a private domain in a complete sense.2 Nevertheless, the Sages3 prohibited carrying from the homes to the courtyard until [the residents] establish an eruv. [The rationale is that] each home is the exclusive property of its [owner], while the courtyard is jointly owned by them all. Thus, [the courtyard] somewhat resembles a public domain. If [the people] were [to be permitted to] transfer articles from their homes to the courtyard, they [might] say that it is permitted to transfer articles from a private domain to a public domain. Nevertheless, [the Sages] permitted [carrying in the courtyard and between the homes and the courtyard] via the [establishment] of an eruv. [An eruv is established] by collecting bread from every home [in the courtyard] and placing [all the pieces of bread] in one of the homes in the courtyard.4 As a result, it is considered as though all [the residents of the courtyard] dwell in the same house,5 since a person’s focus and his dwelling are where his food is located.6 [Thus,] it is as if the entire courtyard is designated for that home. [Hence, the courtyard] does not resemble a public domain. [Moreover,] it is even forbidden to transfer articles from house to house without [even entering] the courtyard7 if there is no eruv, for [the Sages] “made a fence around the Torah”8 to insure [that people] would not transfer from one person’s domain to another’s – even though they are both private domains – so that [people] would not come to transfer from a private domain to a public domain. Nonetheless, when [the bread for] an eruv was deposited in one of the homes, it is considered as if all [the residents of the courtyard] dwell in that home. Thus, it is [as if] there is only one home and all the other homes are like rooms of that one home. Thus, the entire [courtyard] is one domain. The same law and the same reasoning9 apply [regarding] carrying articles that were in a home at the onset of the Shabbos from one courtyard to an adjacent one, as will be explained in sec. 372[:1]. ‫ ֶשֲׁהֵרי ְרשׁוּת‬1,‫א ָחֵצר ֶשַׁה ְרֵבּה ָבִּתּים ְפּתוִּחים ְלתוָֹכהּא – ִמן ַהתּוָֹרה ֻמָתּ ִרים ְלַטְלֵטל ְבָּכל ֶהָחֵצר וִּמָבֵּתּיֶהם ֶלָחֵצר‬ ‫ ִמְפֵּני ֶשַׁהָבִּתּים ֵהם ְרֻשׁיּוֹת‬3,‫ג‬,‫ ֲאָבל ֲחָכִמים ָאְסרוּ ְלַטְלֵטל ִמָבֵּתּיֶהם ֶלָחֵצר ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬2,‫ב‬.‫ַהָיִּחיד ְגּמוָּרה ִהיא‬ ‫ ְוִאם ָהיוּ מוִֹציִאים ֵמַהָבִּתּים‬,‫ ְוֶהָחֵצר ִהיא ְרשׁוּת ְמֻשֶׁתֶּפת ְלֻכָלּם ְודוֶֹמה ְקָצת ִל ְרשׁוּת ָהַרִבּים‬,‫ ְלָכל ֶאָחד ֶשׁלּוֹ‬,‫ְמיָֻחדוֹת‬ ‫ד ֶשׁגּוִֹבין ַפּת ִמָכּל ַבּ ִית וַּב ִית‬,‫ ֲאָבל ִהִתּירוּ ַﬠל ְיֵדי ֵﬠרוּב‬.‫ י ֹאְמרוּ ֶשֻׁמָּתּר ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים‬,‫ֶלָחֵצר‬ 12/16/2020, 12:48 PM

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‫ ְלִפי ֶשַׁדְּﬠתּוֹ ֶשׁל ָאָדם‬5,‫ה‬,‫ ֶשַׁﬠָתּה ָאנוּ רוִֹאים ְכִּאלּוּ ֻכָּלּם ָדּ ִרים ְבּאוֹתוֹ ַב ִית‬4,‫ְונוְֹת ִנים אוָֹתם ְבֶּאָחד ִמָבֵּתּי ֶהָחֵצר‬ ‫ח‬.‫ז ְוֵאיָנהּ דּוָֹמה ִל ְרשׁוּת ָהַרִבּים‬,‫ וְּכִאלּוּ ָכּל ֶהָחֵצר ְמיֶֻחֶדת ְלאוֹתוֹ ַבִית‬6,‫ו‬,‫ְוִדיָרתוֹ ִבְּמקוֹם ְמזוֹנוָֹתיו ִהיא‬ ‫ ֶשׁלּ ֹא ְלהוִֹציא‬,‫ ְלַה ְרִחיק‬8‫ט ֶשָׁﬠשׂוּ ְסָיג ַלתּוָֹרה‬,‫ ְבִּלי ֵﬠרוּב‬7‫ַוֲאִפלּוּ ִמַבּ ִית ְלַב ִית ֶשׁלּ ֹא ְבֶּדֶר ֶהָחֵצר ָאסוּר ְלַטְלֵטל‬ ‫י ְכֵּדי ֶשׁלּ ֹא ָיֹבאוּ ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת‬,‫ֵמ ְרשׁוּת ֶשׁל ֶזה ִל ְרשׁוּת ֶשׁל ֶזה ַאף ַﬠל ִפּי ֶשְׁשֵׁתּיֶהן ְרשׁוּת ַהָיִּחיד‬ ‫ ְוַנֲﬠשׂוּ ְכִּאלּוּ ֻכָּלּם ָדּ ִרים ְבּאוֹתוֹ ַבִית ְבֻּשָׁתּפוּת – ֲהֵרי ֵאין ַכּאן ֶאָלּא‬,‫יא ֲאָבל ְכֶּשִׁהִנּיחוּ ֵﬠרוּב ְבַּאַחד ַהָבִּתּים‬.‫ָהַרִבּים‬ ‫ ְוַהֹכּל ְרשׁוּת ַאַחת‬,‫ וְּשָׁאר ַהָבִּתּים ֵהם ְכַּחְדֵרי ִדיָרה זוֹ‬,‫ִדּיָרה ַאַחת‬. ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שע"ב‬,‫ ְבִּטְלטוּל ֵמָחֵצר ְלָחֵצר ֶשֶׁאְצָלהּ ְלִﬠ ְנַין ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבִּית‬9‫ ְוהוּא ַהִדּין ְוהוּא ַהַטַּﬠם‬: 2 [Similarly,] people who dwell in tents, in booths,10 or in an encampment that is surrounded by a partition,11 may not carry from tent to tent until they all join together in an eruv. [There is an] exception: [a camp established when soldiers] set out to war.12 In such situations, the Sages exempted [the soldiers] from the obligations of making eruvin for courtyards and the ritual washing of hands.13 (This [rule] even applies to a voluntary war.)14 When does the [stringency mentioned in the first clause] apply? In a [semi-]permanent camp that stands for [several] days. [When,] however, a convoy travels on its way and rests in [a given place] because of the Shabbos, [the wayfarers] are exempt from making an eruv,15because these tents [that they pitch] there are not permanent dwellings for them and it is as if they were joined together in an eruv.16 ‫יב ֶאָלּא‬,‫ ֵאין ְמַטְלְטִלין ֵמֹאֶהל ְלֹאֶהל ַﬠד ֶשְׁיָּﬠ ְרבוּ ֻכָלּם‬11,‫ ְוֵכן ַמֲחֶנה ֶשִׁהִקּיפוּהוּ ְמִחָצּה‬10,‫ב יוְֹשֵׁבי ֹאָהִלים אוֹ ֻסכּוֹת‬ ‫ )ַוֲאִפלּוּ ִהיא ִמְלֶחֶמת‬13,‫ ֶשָׁאז ְפָּטרוּם ֲחָכִמים ֵמֵﬠרוֵּבי ֲחֵצרוֹת וִּמְנִּטיַלת ָיַד ִיםיד‬12,‫יג‬,‫ִאם ֵכּן הוְֹלִכים ַלִמְּלָחָמה‬ 14.(‫ָה ְרשׁוּתטו‬ – ‫ ְוָנחוּ ָשׁם ִמְפֵּני ַהַשָּׁבּתיז‬,‫ ֲאָבל ַשָׁיָּראטז ַההוֶֹלֶכת ְלַד ְרָכּהּ‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּמֲחֶנה ַהָקּבוַּﬠ ְועוֵֹמד ָשׁם ָיִמים‬ 16:‫ ִמְפֵּני ֶשֵׁאין אוָֹתם ֹאָהִלים ְקבוִּﬠים ָלֶהם ָשׁם ְוִכְמֹעָרִבים ֵהם‬15,‫ְפּטוּ ִרים ִמְלָּﬠֵרב‬ 3 [People living in separate] cabins on a ship require an eruv even though the ship has walls [around it] and is a private domain.17 [Those travelers] who do not have [cabins] of their own [and sleep on the deck] are considered as if they abide in one courtyard and do not require an eruv. (Similarly, [these people] do not cause a person who dwells in the ship’s cabin to be forbidden [to carry]; they do not have to join in an eruv unless there are two people abiding in two cabins. In such an instance, each of them causes the other to be forbidden [to carry unless] an eruv [is established].) When [exactly] a ship is defined as a private domain, and the laws governing transferring [items] from it to the sea, are explained in sec. 355[:2-11].18 ‫ ֲאָבל אוָֹתם ֶשֵׁאין ָלֶהם‬17,‫יח‬.‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ַלְסִּפיָנה ְמִחצּוֹת וּ ְרשׁוּת ַהָיִּחיד ִהיא‬,‫ג ָבִּתּים ֶשִׁבְּסִפיָנה ְצ ִריִכים ֵﬠרוּב‬ ‫ ְוֵאין ָצ ִרי‬,‫ ֲהֵרי ֵהם ִכְּשׁרוּ ִיים ְבָּחֵצר ַאַחת ְוֵאיָנם ְצ ִריִכים ֵﬠרוּביט ) ְוֵכן ֵאיָנם אוְֹס ִרים ַﬠל ַהָדּר ַבַּבִּית ֶשַׁבְּסִּפיָנה‬,‫ָבִּתּים‬ (‫ ֶשָׁאז ֵהם אוְֹס ִרים ֶזה ַﬠל ֶזה ְבִּלי ֵﬠרוּבכ‬,‫ְלָﬠֵרב ֶאָלּא ִאם ֵכּן ֵהם ְשַׁנ ִים ִבְּשֵׁני ָבִתּים‬. 18:‫ ְוִדין ַהִטְּלטוּל ִמֶמָּנּה ַלָיּם – ִנְתָבֵּאר ְבִּסָמּן שנ"ה‬,‫ְוֵאיָמַתי ַהְסִּפיָנה ִהיא ְרשׁוּת ַהָיִּחיד‬ 4 [The residents of] the home in which [the bread for] the eruv is placed do not have to contribute bread [for the eruv.19 The rationale is that the purpose of] the eruv is to cause all [the people who contribute to it] to be considered as dwelling in [the home where it is placed]. The owner of that home [does not require this

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measure, since he actually] lives there. The [contribution to the] eruv need not be worth a perutah20so that [by giving] it [to the owner of the home, the others] will acquire [a portion of] the home to dwell within. Instead, it is sufficient for [the partners in the eruv] to be considered as dwelling within [the home], even though they have not [formally] acquired [a place in the home in which] to dwell. For this reason, [the bread for] the eruv [may] even [be] placed in the home of a minor even though a minor does not have [the intellectual maturity to conduct a formal] transaction21 [and transfer a place in] his home to [the other partners in the eruv].22 Similarly, a minor may collect [the bread for] the eruv, gather it [from the others], and place it in [his] home.23 Although the actions of a minor are not halachically significant [in many contexts], nevertheless, the eruv is established as a matter of course, [as it were], when it is placed in the home,24 even when [the bread] was not deposited there for the sake of an eruv, as will be explained.25 Nevertheless, as an initial preference, it is forbidden to collect [the bread for an eruv] via a non-Jew (for a non-Jew is not considered trustworthy in this regard). ‫כב‬,‫ ֶשֲׁהֵרי ָהֵﬠרוּב ֵאינוֹ ֶאָלּא ֶשֶׁנְּחָשִׁבים ְכִּאלּוּ ֻכָּלּם ָדּ ִרים ָשׁם‬19,‫כא‬,‫ד ַהַבּ ִית ֶשַׁמִּנּיַח בּוֹ ָהֵﬠרוּב ֵאין ָצ ִרי ִלֵתּן ַפּת‬ ‫כג‬.‫ַוֲהֵרי ַבַּﬠל ַהַבּ ִית ֶזה ָדּר ָשׁם‬ ‫ ֶאָלּא ַדּי ְבַּמה ֶשֶּׁנְּחָשִׁבים‬,‫ ְכֵּדי ֶשַׁﬠל ָידוֹ ִיְהֶיה ִנְקֶנה ָלֶהם ַבּ ִית ֶזה ָלדוּר בּוֹ‬20,‫ְוֵאין ָצ ִרי ֶשׁ ִיְּהֶיה ָבֵּﬠרוּב ָשֶׁוה ְפּרוָּטהכד‬ ‫ֶשֵׁהם ָדּ ִרים בּוֹ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָקנוּי ָלֶהם ָלדוּר בּוֹ‬. ‫ ְוֵכן‬22,‫כו‬,‫ ָלֶהם ֵבּיתוֹ‬21‫ ַאף ַﬠל ִפּי ֶשַׁהָקָּטן ֵאין לוֹ ַדַﬠת ְלַהְקנוֹת‬19,‫כה‬,‫וְּלִפיָכ ַמ ִנּיִחין ֵﬠרוּב ֲאִפלּוּ ְבַּבִית ֶשׁל ָקָטן‬ ‫ ִמָכּל ָמקוֹם ָהֵﬠרוּב‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ְבַּמֲﬠֵשׂה ַהָקָּטן ְכּלוּם‬23,‫כז‬.‫ָקָטן ָיכוֹל ִלְגבּוֹת ָהֵﬠרוּב וְּלַקְבּצוֹ וְּלַהִנּיחוֹ ַבַּבּ ִית‬ 25,‫כט‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬24,‫כח ַוֲאִפלּוּ ֻהַנּח ֶשׁלּ ֹא ְלֵשׁם ֵﬠרוּב‬,‫ַנֲﬠֶשׂה ֵמֵאָליו ְכֶּשֻׁהַנּח ַבַּבִּית‬ (‫וִּמָכּל ָמקוֹם ַﬠל ְיֵדי ָנְכ ִרי ָאסוּר ְלַקְבּצוֹ ְלַכְתִּחָלּהל )ֶשַׁהָנְּכ ִרי ֵאינוֹ ֶנֱאָמן ָﬠָליו‬: 5 Since an eruv is [effective because it is as if the others all] dwell [in the home where it is deposited],26 it may only be deposited in a building fit to dwell in, but not in an exedra,27 nor in a porch, nor in a gatehouse.28 Although [a gatehouse] is a building in a complete sense, it is not fit to dwell in because of the [large amount] of human traffic that passes through it. [Similarly, the bread for the eruv may] not [be deposited] in a house that is less than four cubits by four cubits [in area],29 for such [a small] dwelling is not considered a dwelling. (Even if [the house] is very long, it is not considered a dwelling unless it is four cubits wide, as stated in Yoreh Deah, sec. 286.)30 Therefore, [the residents of such a structure] do not cause [carrying] to be forbidden in a courtyard or in a lane even though they did not join in the eruv [with the other residents].31 ‫ וִּמ ְרֶפֶּסת‬27‫לא ֲאָבל ל ֹא ְבַּאְכַסְדָרה‬,‫ ֵאין ַמִנּיִחין אוֹתוֹ ֶאָלּא ְבַּבִית ָהָראוּי ְלִדיָרה‬26,‫ה הוִֹאיל ְוָהֵﬠרוּב הוּא ִמשּׁוּם ִדּיָרה‬ ‫לג‬.‫ ֵאינוֹ ָראוּי ְלִדיָרה ִמְפֵּני ָהעוְֹב ִרים ֶדֶּר ָﬠָליו‬,‫ ֶשַׁאף ַﬠל ִפּי ֶשׁהוּא ַבּ ִית ָגּמוּר‬28,‫לב‬,‫ְול ֹא ְבֵּבית ַשַׁﬠר‬ ‫ ִאם ֵאין ְבָּרְחבּוֹ‬,‫ ֶשֵׁאין ִדּיָרתוֹ ֲחשׁוָּבה ִדיָרהלד )ַוֲאִפלּוּ הוּא ָאֹר ַה ְרֵבּה‬29,‫ְול ֹא ְבַּב ִית ֶשֵׁאין בּוֹ ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת‬ ‫ ַאף ַﬠל ִפּי‬,‫ ְוָלֵכן ֵאינוֹ אוֵֹסר ֶבָּחֵצר וַּבָמּבוֹי‬.(30 ‫לה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסָמּן רפ"ו‬,‫ד' ַאמּוֹת – ֵאינוֹ ָחשׁוּב ִדּיָרה‬ 31,‫לו‬:‫ֶשׁלּ ֹא ֵﬠֵרב ִﬠָמֶּהם‬

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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6 In the present era, the custom is to deposit [the bread for] the eruv in the synagogue32 even though it is not fit to dwell in the synagogue because of its holiness. Although [a synagogue] is a structure in a full sense, [it is not considered a dwelling], because a dwelling is the place where one eats, and it is forbidden to eat in a synagogue except for the scholars who study there, as explained in sec. 151.33 There are authorities who justify this custom, explaining that our eruvin are governed by the laws pertaining to shitufei mevo’os, i.e., [the residents of] all the courtyards and homes in the lane join together in this eruv,34and it is not necessary to deposit [the food for] shituf mevo’os in a dwelling. All that is necessary is for it to be deposited in a secure location, as will be explained in sec. 386[:1]. In places that do not have a lechi or a beam over their alleys, or where the synagogue is not located in a lane that was modified with a lechi or a beam [and hence,] the eruv should not be deposited in the synagogue, as explained in sec. 365[:10, the community] is, nevertheless, permitted to carry in the synagogue. ([Similarly, the people may carry from the synagogue] to [its] courtyard even if there is a dwelling in the courtyard35 of the synagogue. If, by contrast, there are two dwellings [in the synagogue courtyard, the residents of one home] cause the [residents of the] other [home] to be forbidden [to carry] there unless they establish an eruv among themselves. [Hence,] if [the residents of the two dwellings] did not establish an eruv among themselves, all other people are [also] forbidden to carry in the synagogue courtyard. When, however, there is only one dwelling [there], the entire [courtyard] is allotted to it.) The people [who frequent] the synagogue do not cause [carrying] to be forbidden inside of [the courtyard. The rationale is that] the synagogue is not a dwelling ([and only when a structure is a dwelling do the people who frequent it cause carrying to be forbidden in the same courtyard], as will be explained in sec. 376[:3] with regard to a ruin near a dwelling.)36 All the residents of the town are considered as guests [of the owner] of [the] dwelling [in the synagogue courtyard].37 They are also permitted to carry from the [synagogue’s] courtyard to the synagogue and to this dwelling, just as people are permitted to carry in other courtyards in which only one home is located. ‫ ַאף ַﬠל ִפּי ֶשֵׁבּית ַהְכֶּנֶסת ֵאינוֹ ָראוּי ְלִדיָרהלח ִמְפֵּני‬32,‫לז‬,‫ו ְוַהִמּ ְנָהג ִבְּזַמן ַהֶזּה ְלַה ִנּיַח ָהֵﬠרוּב ְבֵּבית ַהְכֶּנֶסת‬ ‫ ְוָאסוּר ֶלֱאכוֹל ְבֵּבית ַהְכֶּנֶסתמ ִאם ל ֹא ַהלּוְֹמִדים‬,‫ ֶשֲׁהֵרי ַהִדּיָרה הוּא ְמקוֹם ָהֲאִכיָלה‬,‫לט ַאף ֶשׁהוּא ַבִּית ָגּמוּר‬,‫ְקֻדָשּׁתוֹ‬ 33,‫מא‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן קנ"א‬,‫ָשׁם‬ ‫ ְדַּה ְינוּ ֶשָׁכּל ַהֲחֵצרוֹת ְוַהָבִּתּים ֶשַׁבָּמּבוֹי‬,‫מב ְלִפי ֶשֵׁﬠרוִּבין ֶשָׁלּנוּ ֵישׁ ָלֶהם ִדּין ִשׁתּוּף ְמבוֹאוֹת‬,‫ְוֵישׁ ֶשָׁנְּתנוּ ַטַﬠם ַלִמּ ְנָהג‬ ,‫ ַרק ֶשׁ ְיֵּהא ְבָּמקוֹם ַהִמְּשַׁתֵּמּר ִבְּלָבד‬,‫ ְוִשׁתּוֵּפי ְמבוֹאוֹת ֵאין ָצ ִרי ְלַהִנּיחוֹ ְכָּלל ְבֵּבית ִדּיָרה‬,‫ִמְשַׁתְּתִּפין ַיַחד ְבֵּﬠרוּב ֶזה‬ 34,‫מג‬.‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ו‬ ‫ ֶשֵׁאין ַמִנּיִחים‬,‫ אוֹ ֶשֵׁבּית ַהְכֶּנֶסת ֵאינוֹ ְבָּמבוֹי ַהְמֻּתָקּן ְבֶּלִחי אוֹ קוָֹרה‬,‫וְּמקוֹמוֹת ֶשֵׁאין ָלֶהם ֶלִחי אוֹ קוָֹרה ִלְמבוֹאוֵֹתיֶהם‬ ‫מד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"המה – ַאף ַﬠל ִפּי ֵכן ֻמָתּ ִרים ְלַטְלֵטל ְבֵּבית ַהְכֶּנֶסתמו )וִּמֶמּנּוּ‬,‫ָשׁם ֵﬠרוּב ְבֵּבית ַהְכֶּנֶסת‬ ‫ ֶשָׁאז ֵהן‬,‫ ֶאָלּא ִאם ֵכּן ֵישׁ ָבּהּ ְשֵׁתּי ִדירוֹת‬35,‫ ַוֲאִפלּוּ ִאם ֵישׁ ָשׁם ִדּיָרה ַאַחת ַבֲּחַצר ֵבּית ַהְכֶּנֶסת‬,‫ַלֲחַצר ֵבּית ַהְכֶּנֶסת‬ ‫מז ֲאָבל ִאם ֵאין‬.‫ ְוִאם ל ֹא ֵﬠ ְרבוּ – ָאסוּר ְלָכל ָאָדם ְלַטְלֵטל ַבֲּחַצר ֵבּית ַהְכֶּנֶסת‬,‫אוְֹסרוֹת זוֹ ַﬠל זוֹ ַﬠד ֶשׁ ְיָּﬠ ְרבוּ ֵבּיֵניֶהן‬ ‫ הוִֹאיל וֵּבית ַהְכֶּנֶסת ֵאיָנהּ ֵבּית‬,‫ ְוֵאין ַאְנֵשׁי ֵבּית ַהְכֶּנֶסת אוְֹס ִרים ָﬠֶליָה‬,(‫ָבּהּ ֶאָלּא ִדּיָרה ַאַחת – ִנְתֵּנית ֻכָּלּהּ ְלִדיָרה זוֹ‬ ‫ ְוָכל ְבֵּני ָהִﬠיר ַנֲﬠשׂוּ ְכּאוֹ ְרִחים ְלַגֵבּי ִדּיָרה‬36,(‫ִדּיָרה )וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שע"ומח ַגֵּבּי ֻח ְרָבּה ֶשֵׁאֶצל ֵבּית ִדּיָרהמט‬ ‫ וֻּמָתּ ִרים ַגּם ֵכּן ְלַטְלֵטל ֵמָחֵצר ְלֵבית ַהְכֶּנֶסת וְּלִדיָרה זוֹ ְכּמוֹ ֶשֻׁמָּתּ ִרים ִבְּשָׁאר ֲחֵצרוֹת ֶשֵׁאין ָבֶּהם ֶאָלּא ַבּ ִית‬37,‫נ‬,‫זוֹ‬ ‫ֶאָחד‬: 7 If [the residents of a courtyard] are accustomed to always place [the bread for

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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their] eruv in a given house, they should not change [their practice] and place it in another house, [as an expression of] the ways of peace. The place [where the bread for the eruv is placed]should not be changed, even if there is a somewhat convincing reason to change [its location]. If, however, there is a significant reason to change its place, [the location of the bread for the eruv] may be changed. If a stipulation was initially made – at the time [the bread] was placed in that location – that [the location of the eruv]might be changed, [the partners in the eruv] are permitted to change [its location]. A change [in location] is not made even if the owner of the house [where the eruv was kept] dies or he sells his house to another person, unless a stipulation was made [initially. The rationale is that the meaning of the term] “the ways of peace” [in this situation] is that it is possible that a suspicion might arise,38 [i.e.,] people might think that this householder was stealing bread from the eruv and therefore the eruv is being removed from his [house] and [placed] in another home.39 This might cause [this homeowner] to quarrel with [the other homeowners]. This [suspicion] is also relevant with regard to one who purchased the home or an heir. All the above applies with regard to an eruv that is placed in a home without charge and the like. If, however, money must be paid to [the owner of the home to have him keep the eruv], it is possible to change [the house where the eruv is kept] and give it to another person. In all instances, if [the people] did not follow [this directive] and placed [the bread] in another home, it should not be removed from [the second home]. ‫נא ַוֲאִפלּוּ ֵישׁ‬.‫ ִמְפֵּני ַדּ ְרֵכי ָשׁלוֹם‬,‫ז ִאם ְר ִגיִלין ִלֵתּן ָתִּמיד ֶאת ָהֵﬠרוּב ְבַּבִית ָידוַּﬠ – ֵאין ָלֶהם ְלַשׁנּוֹתוֹ ְוִלְתּנוֹ ְבַּב ִית ַאֵחר‬ ‫ ֻמָתּ ִרים‬,‫נג ְוִאם ִבְּתִחַלּת ַהָנָּחתוֹ ָשׁם ִהְתנוּ ְלַשׁנּוֹת‬.‫נב ֲאָבל ִאם ֵישׁ ַטַﬠם ָגּדוֹל – ְמַשׁ ִנּין‬.‫ ֵאין ְמַשׁ ִנּין‬,‫ְקָצת ַטַﬠם ְלַשׁנּוֹתוֹ‬ ‫נד‬.‫ְלַשׁנּוֹת‬ ‫נה ִמְפֵּני ֶשִׁﬠ ְנַין ַהַדּ ְרֵכי ָשׁלוֹם‬,‫ אוֹ ֶשָׁמַּכר ֵבּיתוֹ ְלַאֵחר – ַאף ַﬠל ִפּי ֵכן ֵאין ְמַשׁ ִנּין ְכֶּשׁלּ ֹא ִהְתנוּ‬,‫ְוִאם ֵמת ַבַּﬠל ַהַבּ ִית ֶזה‬ ‫ ֶשׁלּ ֹא ִיְסְבּרוּ ֶשׁחוְֹשִׁדין ַבַּﬠל ַהַבּ ִית ֶזה ֶשׁגּוֵֹנב ַפּת ִמן ָהֵﬠרוּב וְּלָכ מוִֹציִאין אוֹתוֹ ִמֶמּנּוּ‬38,‫נו‬,‫ְבַּכאן הוּא ִמשּׁוּם ֲחָשׁד‬ ‫נח‬.‫ ְוָלֶזה ֵישׁ ָלחוּשׁ ַגּם ְבּלוֵֹקַח ְויוֵֹרשׁ‬.‫ ְוֶשָׁמּא ִמתּוֹ ָכּ ָיב ֹא ִליֵדי ַמֲח ֶקת ִﬠָמֶּהם‬39,‫נז‬,‫ְלַב ִית ַאֵחר‬ ‫נט ֲאָבל ָדָּבר ֶשְׁצּ ִריִכין ִלֵתּן ָמעוֹת ְלֶזה – ְיכוִֹלין ְלַשׁנּוֹת‬.‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶזה‬,‫ְוָכל ֶזה ְבֵּﬠרוּב ֶשַׁמִּנּיִחין אוֹתוֹ ַבַּבּ ִית ְבִּחָנּם‬ ‫ס‬.‫ִלֵתּן ְלַאֵחר‬ ‫סא‬:‫ ִאם ָﬠְברוּ ְוָנְתנוּ ְבַּב ִית ַאֵחר – ֵאין מוִֹציִאין ִמֶמּנּוּ‬,‫וְּבֻכָלּן‬ 8 It is necessary that every one [of the residents of the courtyard] not object if another one [of the residents] partakes of his [portion of the bread used for] the eruv, for if he would object, the eruv would not be valid. For what is the term used [for this commingling]? Eruv,40[a term that implies] that all [the parties] are joined together and pleased [with the common bond they established]; that one would not object to the other, but rather, they are joined in a comfortable and pleasant partnership.41 For this reason, care must be taken not to make an eruv with [bread] prepared for one’s Shabbos needs, for [in such an instance] if another person will ask him for [some of the bread], he will not give it to [the other person].42 "‫ ִכּי ַמה ְשּׁמוֹ? "ֵﬠרוּב‬,‫ ְוִאם ַמְקִפּיד – ֵאינוֹ ֵﬠרוּב‬.‫ח ָצ ִרי ֶשׁלּ ֹא ַיְקִפּיד שׁוּם ֶאָחד ֵמֶהם ַﬠל ֵﬠרוּבוֹ ִאם י ֹאְכֶלנּוּ ֲחֵברוֹ‬ 41,‫סג‬.‫ ֶשׁלּ ֹא ִיְמֶחה ֶאָחד ַבֲּחֵברוֹ ֶאָלּא ֻשָׁתּפוּת נוָֹחה ַוֲﬠֵרָבה‬,‫ ֶשִׁיְּהיוּ ֻכָלּם ְמֹעָרִבים וְּמֻרִצּים בּוֹ‬40,‫סב‬,‫ְשׁמוֹ‬

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42,‫סד‬:‫ ֶשֲׁהֵרי ִאם ְיַבְקֶשׁנּוּ ֲחֵברוֹ ִמֶמּנּוּ – ל ֹא ִיְתֶּננּוּ לוֹ‬,‫ְוָלֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלָﬠֵרב ְבָּדָבר ֶשִׁתֵּקּן ְלֹצֶר ַהַשָּׁבּת‬ 9 All [the bread for] the eruv must be placed in one container; if [the bread] is placed in two containers, it is not a [valid] eruv. [This law is also derived from the meaning of] the term eruv, that [all the parties] joined together. [The above applies when the bread] was intentionally divided for whatever reason. If, however, the initial container became full, the remainder [of the bread] may be placed in another container, provided the two containers are kept in the same house.43 ‫ ֶשִׁיְּהיוּ‬,‫סה ֶשֲׁהֵרי "ֵﬠרוּב" ְשׁמוֹ‬,‫ ְוִאם ִחְלּקוֹ וְּנָתנוֹ ִבְּשֵׁני ֵכִלים – ֵאינוֹ ֵﬠרוּב‬,‫ט ָצ ִרי ִלֵתּן ָכּל ָהֵﬠרוּב ִבְּכִלי ֶאָחד‬ ‫ ָיכוֹל ִלֵתּן ַהמּוָֹתר ִבְּכִלי‬,‫סז ֲאָבל ִאם ִנְתַמֵלּא ְכִּלי ָהֶאָחד‬.‫ ֵמֵאיֶזה ַטַﬠם ֶשִׁיְּהֶיה‬,‫ ְוהוּא ֶשִׁחְלּקוֹ ִמַדַּﬠת‬40,‫סו‬.‫ְמֹעָרִבים‬ 43,‫סט‬:‫ ְוהוּא ֶשׁ ִיְּהיוּ ְשֵׁני ֵכִלים ְבַּב ִית ֶאָחד‬40,‫סח‬,‫ֵשִׁני‬ 10 An eruv may not be made with a portion of a loaf, even if it is very large,44 lest this lead to a dispute,45 i.e., one person will give a whole [loaf] and then protest, “I contributed a whole [loaf] and you contributed only a portion [of a loaf].” [Such a situation would be contrary to the spirit of] an eruv, which must involve a comfortable and pleasant partnership.46 Even if all [the people joining in the eruv] want to contribute sliced [loaves], it is forbidden [to establish an eruv in this manner,] lest the matter revert to the [original undesirable situation] where one contributes a whole loaf and this lead to a dispute. However, an eruv may be made even with a very small [loaf], provided there are many loaves so that [the eruv] will contain the required measure that will be stated in sec. 368[:3]. [A slight leniency is granted in the following situation:] If only a portion equivalent to the measure that a baker must separate as challah, 1/48 of the loaf, was taken from [a loaf, the loaf] may be used for an eruv. [This leniency applies] even if [the status of the loaf] was not tevel47with regard to [the mitzvah of] challah when this portion was taken. [The rationale is that] the neighbors will not know that [the status of the loaf] was not tevel with regard to [the mitzvah of] challah, and will think that [the reason the loaf is not whole is that it was tevel and] challah was taken from it. Hence, a dispute will not arise. [The following rule applies] if a loaf was sliced and then the pieces were joined together with a sliver of wood, i.e., one end [of the sliver] was inserted into the [larger portion of the] loaf and the other into the piece cut from it: If [the two pieces were attached in a manner where] it is not apparent that [the loaf] was sliced, it may be used for an eruv. (Even though [the loaf] is not considered as whole in a complete sense, as stated in sec. 168[:3],48 nevertheless, [in this instance,] since [it] is not apparent to the neighbors [that the loaf is not whole], a dispute will not arise.) If one [of the residents of the courtyard makes the eruv on behalf of all of the residents], granting them all [a share in] his [bread that he set aside for the eruv],49 he may make the eruv with a portion [of a loaf], because there is no concern that a dispute will arise in this instance. There are Rabbis who explain that [our Sages’] statement that an eruv may be made only with a whole [loaf] means that the entire eruv together should constitute [one]

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whole loaf (even though each [household] did not contribute a whole [loaf]). Therefore, it has become customary to collect a small amount of flour from every household and then one whole challah50is made and is used for the eruv. The synagogue attendant51 should be directed to take care that the challah is of the measure that will be stated in sec. 368[:3]. It is no consequence if some of the flour remains and the entire amount [that was collected was not used] to make the challah, for at the outset, when [the participants] contributed their flour, they had in mind [the possibility] that all the flour would not be used. Thus, it is as if each one gave his flour to the others as a present with the stipulation that if the challah will be made using his flour, the entire congregation would receive a portion in it, for it is impossible to make an eruv in another manner. [One might raise a question regarding the acceptability of such an eruv since] when a person grants others a portion in his eruv, he must grant this portion to him using another person as an intermediary, as will be explained.52 Nevertheless, in this instance, when everyone gives his flour to the synagogue attendant to make an eruv, it is considered as if they [all] gave [the flour] to [the synagogue attendant] with the intent that he take possession of it for the sake of all the others.53 Hence, it is not necessary for the synagogue attendant to grant them a portion using another person as an intermediary (or [even] by making an explicit [statement to that effect] himself). There is an authority who maintains that the eruv is not valid if the synagogue attendant did not grant [the others] a portion using another person as an intermediary (or by making an explicit [statement to that effect] himself). It is desirable to give weight to his words [and accept that stringency] as an initial preference.54 In particular, [this is true] when the synagogue attendant makes the challah from his own flour (and takes the flour [contributed by] the congregation for himself). This [has become] the common practice: The synagogue attendant gives the [challah to be used as the] eruv to the Rav so that he will take possession of it on behalf of the entire congregation. It is customary to make the eruv with matzah on the day preceding Pesach55 [and use it] for the entire year, for the reason to be explained in sec. 368[:4].56 If night57 of the [Pesach] festival has already fallen58 without [the congregation] having been granted a share in [the matzah set aside for] the eruv, it is forbidden to grant [the congregation] a share [in the eruv]except by using a stipulation, as will be explained in sec. 393[:1].59 If Shabbos does not follow directly after the [Pesach] festival, the others should not be granted a share in the eruv using [such] a stipulation.60 Instead, [the synagogue attendant] should wait until Friday [and make the eruv then]. If [the synagogue attendant] forgot to grant [the congregants] a share [in the eruv]until after the onset of Shabbos, the [town’s residents] are [nevertheless] permitted to carry. [The rationale is that,] after the fact, one may rely on the first opinion.61 (Even so, after Shabbos, one should grant the town’s residents a share in the eruv, [but]without reciting a blessing [before doing so].)62 ‫ ֶשֶׁאָחד ִיֵתּן ְשֵׁלָמה ְוי ֹאַמר "ֲאִני‬45,‫עא‬,‫ ֶשָׁמּא ָיֹבאוּ ִליֵדי ַמֲח ֶקת‬44,‫ע‬,‫ ֲאִפלּוּ ִהיא ְגדוָֹלה ַה ְרֵבּה‬,‫י ֵאין ְמָﬠ ְרִבין ִבְּפרוָּסה‬ ‫ ַוֲאִפלּוּ ִאם ֻכָּלּם ִי ְרצוּ ִלֵתּן ְפּרוּסוֹת‬46,‫עג‬.‫עב ְוָהֵﬠרוּב ָצ ִרי ִלְהיוֹת ֻשָׁתּפוּת נוָֹחה ַוֲﬠֵרָבה‬,"‫נוֵֹתן ְשֵׁלָמה ְוַאָתּה ְפּרוָּסה‬

12/16/2020, 12:48 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051045/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...‬‬

‫‪ָ –.‬אסוּר‪ֶ ,‬שָׁמּא ַיֲחזוֹר ַהָדָּבר ְלִקְלקוּלוֹ‪,‬עד‪ֶ 44,‬שֶׁאָחד ִיֵתּן ְשֵׁלָמהעה ְוָיֹבאוּ ִליֵדי ַמֲח ֶקת‬ ‫ֲאָבל ִבְּשֵׁלָמה ְמָﬠ ְרִבין ֲאִפלּוּ ִהיא ְקַטָנּה ְמֹאד‪,‬עו וִּבְלָבד ֶשׁ ִיְּהיוּ ָשׁם ִכָּכּרוֹת ַה ְרֵבּה‪ֶ ,‬שְׁיֵּהא ָבֶהן ַכִּשּׁעוּרעז ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫‪.‬שס"ח‬ ‫ְוִאם ל ֹא ִנַטּל ִמֶמָּנּה ֶאָלּא ְכֵּדי ַחַלּת ַנְחתּוֹם‪ֶ ,‬שׁהוּא ֵחֶלק א' ִממ"ח – ְמָﬠ ְרִבין ָבּהּ‪,‬עח‪ֲ 45,‬אִפלּוּ ל ֹא ָה ְיָתה ְטבוָּלה‪47‬‬ ‫ְלַחָלּה ְכֶּשׁ ִנַּטּל ִמֶמָּנּה ֵחֶלק ֶזה‪,‬עט ְלִפי ֶשַׁהְשֵּׁכ ִנים ֵאיָנם יוְֹדִﬠים ֶשׁלּ ֹא ָה ְיָתה ְטבוָּלה ְלַחָלּה‪ְ ,‬וִיְסְבּרוּ ֶשַׁחָלָּתהּ ִהיא ֶשׁ ִנְּטָּלה‬ ‫ִמֶמָּנּה‪ְ ,‬ול ֹא ָיֹבאוּ ִליֵדי ַמֲח ֶקת‪.‬פ‬ ‫ְוִאם ִנְפ ְרָסה ְוִחְבָּרהּ ְבִּקיָסם‪ֶ ,‬שִׁהְכ ִניס ָקֶצה ֶאָחד ַבַּפּת ְוָקֶצה ַהֵשּׁ ִני ַבְּפּרוָּסה‪,‬פא ִאם ֵאיָנהּ ִנֶכֶּרת ֶשׁ ִנְּפ ְרָסהפב – ְמָﬠ ְרִבין‬ ‫ָבּהּ ) ְוַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ִכְּשֵׁלָמה ְגמוָּרה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן קס"ח‪,‬פג‪ִ 48,‬מָכּל ָמקוֹם ֵכּיָון ֶשֵׁאיָנהּ ִנֶכֶּרת ַלְשֵּׁכ ִנים‪ ,‬ל ֹא‬ ‫‪ָ.‬יֹבאוּ ִליֵדי ַמֲח ֶקתפד(‬ ‫ְוִאם ֶאָחד ְמַזֶכּה ְלֻכָלּם ִמֶשּׁלּוֹ‪ָ – 49‬יכוֹל ְלָﬠֵרב ֲאִפלּוּ ִבְּפרוָּסה‪ֶ ,‬שַׁכּאן ֵאין ָלחוּשׁ ְלַמֲח ֶקת‪.‬פה‬ ‫ְוֵישׁ ֶשֵׁפּ ְרשׁוּ ַמה ֶשָּׁאְמרוּ‪ֵ" 44‬אין ְמָﬠ ְרִבין ֶאָלּא ִבְּשֵׁלָמה" ֶשֶׁזּהוּ ָכּל ָהֵﬠרוּב ְבַּיַחד‪ֶ ,‬שׁ ִיְּהֶיה ַפּת ְשֵׁלָמה )ַאף ַﬠל ִפּי ֶשָׁכּל‬ ‫ֶאָחד ל ֹא ָנַתן ְשֵׁלָמה(‪ְ ,‬וָלֵכן ָנֲהגוּ ְלַקֵבּץ ִמָכּל ַבִּית וַּב ִית ְמַﬠט ֶקַמח ְועוִֹשׂין ַחָלּה‪ַ 50‬אַחת ְשֵׁלָמה וְּמָﬠ ְרִבין ָבּהּ‪.‬פו ְוָצ ִרי‬ ‫‪ְ.‬לַהְזִהיר ְלַהַשָּׁמּשׁ‪ֶ 51‬שׁ ְיֵּהא ַבַּחָלּה ַכִּשּׁעוּרפז ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ח‬ ‫ְוַאף ַﬠל ִפּי ֶשׁ ִנְּשַׁתֵּיּר ִמן ַהֶקַּמח ְול ֹא ַנֲﬠָשׂה ִמֻכּלּוֹ ַחָלּה – ֵאין ְבָּכ ְכּלוּם‪ְ ,‬לִפי ֶשַׁﬠל ַדַּﬠת ֵכּן ָנְתנוּ ִקְמָחם ִמְתִּחָלּה‪ֶ ,‬שׁלּ ֹא‬ ‫ֵתָﬠֶשׂה ַהַחָלּה ִמָכּל ַהֶקַּמח‪,‬פח ַוֲהֵרי ֶזה ְכִּאלּוּ ָנְתנוּ ָכּל ֶאָחד ִקְמחוֹ ַלֲחֵברוֹ ְבַּמָתָּנה‪ֶ ,‬שִׁאם ֵתָּﬠֶשׂה ַהַחָלּה ִמִקְּמחוֹ ִיְזֶכּה ָבּהּ‬ ‫ָכּל ַהָקָּהל‪ֶ ,‬שֲׁהֵרי ִאי ֶאְפָשׁר ֶשׁ ִיְּהֶיה ֵﬠרוּב ְבִּﬠְנָין ַאֵחר‪ְ .‬וַאף ַﬠל ִפּי ֶשַׁהנּוֵֹתן ֵﬠרוּב ְבַּﬠד ֲחֵברוֹ ָצ ִרי ְלַזכּוֹת לוֹ ַﬠל ְיֵדי‬ ‫ַאֵחר‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר‪ִ 52,‬מָכּל ָמקוֹם ַכּאן ְכֶּשׁנּוֵֹתן ָכּל ֶאָחד ִקְמחוֹ ְלַהַשָּׁמּשׁ ְלָﬠֵרב בּוֹ – ָאנוּ חוְֹשִׁבין ְכִּאלּוּ נוְֹתִנים לוֹ‬ ‫‪ֶ.‬שִׁיְּזֶכּה בּוֹ ִבְּשִׁביל ֻכָּלּם‪ְ ,‬וֵאין ַהַשָּׁמּשׁ ָצ ִרי ְלַזכּוֹת ָלֶהםפט ַﬠל ְיֵדי ַאֵחר )אוֹ ַﬠל ְיֵדי ַﬠְצמוֹ ְבֵּפרוּשׁ(‬ ‫ְוֵישׁ ִמי ֶשׁאוֵֹמרצ ֶשִׁאם ל ֹא ִזָכּה ַהַשָּׁמּשׁ ָלֶהם ַﬠל ְיֵדי ַאֵחר )אוֹ ַﬠל ְיֵדי ַﬠְצמוֹ ְבֵּפרוּשׁ( – ֵאינוֹ ֵﬠרוּב‪ְ .‬וטוֹב ָלחוּשׁ‬ ‫ִלְדָבָריו ְלַכְתִּחָלּה‪ 54,‬וִּבְפָרט ִאם ַהַשָּׁמּשׁ ָﬠָשׂהוּ ִמֶקַּמח ֶשׁלּוֹצא ) ְוָנַטל ֶקַמח ַהָקָּהל ְלַﬠְצמוֹ(‪ְ .‬וֵכן נוֲֹהִגין‪ֶ ,‬שַׁהַשָּׁמּשׁ נוֵֹתן‬ ‫ָהֵﬠרוּב ְלָהַרב‪ֶ ,‬שִׁיְּזֶכּה בּוֹ ִבְּשִׁביל ָכּל ַהָקָּהל‪.‬צב‬ ‫ְונוֲֹהִגין ַלֲﬠשׂוֹת ָהֵﬠרוּב ְבַּמָצּה ְבֶּﬠֶרב ֶפַּסח‪ְ 55‬לָכל ַהָשָּׁנה‪,‬צג ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ח‪.‬צד‪56,‬‬ ‫ְוִאם ָחְשָׁכה‪ֵ 57‬ליל יוֹם טוֹב‪ְ 58‬ול ֹא ִזָכּה ָלֶהם – ָאסוּר ְלַזכּוֹתוֹ ְבּיוֹם טוֹב ֶאָלּא ַﬠל ְתַּנאי‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫שצ"ג‪.‬צה‪ְ 59,‬וִאם יוֹם טוֹב ֵאינוֹ ָסמוּ ְלַשָׁבּת‪ֵ ,‬אין ְלַזכּוֹתוֹ ְבּיוֹם טוֹב ַﬠל ְתַּנאי‪ֶ 60,‬אָלּא ַיְמִתּין ַﬠד ֶﬠֶרב ַשָׁבּת‪ְ .‬וִאם‬ ‫ָשַׁכח ְלַזכּוֹתוֹ ַﬠד ַשָׁבּת‪ֻ ,‬מָתּ ִרים ְלַטְלֵטל ָבִּﬠיר‪ֶ ,‬שְׁבִּדיֲﬠַבד ֵישׁ ִלְסמוֹ ַﬠל ְסָבָרא ָה ִראשׁוָֹנהצו‪) 61,‬וִּמָכּל ָמקוֹם ַאַחר‬ ‫ַהַשָּׁבּת ְיַזֶכּנּוּ ָלֶהם ְבּל ֹא ְבָרָכה(‪62:‬‬ ‫‪11 An eruv chatzeiros may only be established with bread.63 An eruv may be‬‬ ‫‪established even with bread made from rice or from lentils, but not with bread‬‬ ‫‪made from millet.64‬‬ ‫יא ֵאין ְמָﬠ ְרִבין ֵﬠרוֵּבי ֲחֵצרוֹת ֶאָלּא ְבַּפת‪.‬צז‪ 63,‬וְּמָﬠ ְרִבין ֲאִפלּוּ ְבַּפת ֶשׁל ֹאֶרזצח אוֹ ֲﬠָדִשׁים‪,‬צט ֲאָבל ל ֹא ְבַּפת‬ ‫ֹדַּחן‪:‬ק‪64,‬‬ ‫‪12 One of the residents of the courtyard may contribute bread on behalf of all [the‬‬ ‫‪other residents, doing so]65 even outside their presence, provided he grants them a‬‬ ‫]‪share via another person.66 This means that the other person lifts up [the bread‬‬ ‫‪with the intention that all of [the residents of the courtyard] acquire a share in it‬‬ ‫‪through his act.67 Thus, it is as if [the other residents of the courtyard] lifted up‬‬ ‫‪[the bread] themselves, for [the actions of] a person’s agent are considered as his‬‬ ‫‪own.68 Even though [the residents of the courtyard] did not [explicitly] appoint‬‬ ‫‪[this person] as an agent, [he is still considered as such,69 because] a benefit can be‬‬ ‫‪acquired on behalf of a person without his knowledge.70 [The person setting aside‬‬ ‫‪the eruv] may not, however, grant [the other residents of the courtyard] a share by‬‬

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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himself, for [the bread] does not leave his ownership as long as it is in his hand.71 How high should [the person] lift [the bread]? A handbreadth.72 Even if [the bread] was placed in [the person’s] hand while it was [already] lifted and suspended in the air, he must raise his hand [an additional] handbreadth. If one is well versed in Torah Law,73 when he grants others [a share in the loaf], he must grant a portion to all the residents of the courtyard or lane, and to all those who will be included among them from this day onward.74 If this is not done, there are times when the number of residents will increase75 and [their presence] will cause [carrying] to be forbidden.76 There are other authorities who maintain that in the present age, [when it is customary to] make an eruv at the beginning of the year for all the Shabbasos of the year, it is not necessary to add [bread] to the eruv on behalf of [any new] residents. [Instead,] at the outset, the intent is to grant [a share in the eruv] to all who [take up residence in the courtyard]. Even though [the new residents of the courtyard] are not explicitly [granted a share in the eruv], the [Rabbinic] Court77 had [them] in mind and stipulated [that they be included in the eruv]. (After the fact, one may rely on their words and rule leniently [because the matter involves a point of] Rabbinic Law.) If the number of residents increased after [the amount of bread set aside for] the eruv diminished and became less than its required measure, more [bread] must be added for [them]. True, an eruv is valid as long as the smallest amount [of bread] remains, for even a minimal amount [of bread] is [enough for a] valid [eruv], for even the smallest remnants of [the bread used for] an eruv suffice [to maintain its validity]; the required measure is necessary only initially, as will be explained in sec. 368[:3]. Nevertheless, [in this instance, where new residents joined the courtyard,] it is necessary to add [bread] to [the eruv], because this constitutes the initial establishment of an eruv for [the new residents]. [This ruling applies] even if [the new residents of the courtyard] were explicitly given a share [in the bread used for the eruv]at the outset. Nevertheless, as long as they were not [actually] dwelling in [the lane or courtyard], they did not have [a share] in the eruv at all, for an eruv [wholly] depends on residency.78 ‫קב וִּבְלָבד ֶשׁ ְיַּזֶכּנּוּ ָלֶהם ַﬠל ְיֵדי‬,‫ ֲאִפלּוּ ֶשׁלּ ֹא ִבְּפֵניֶהם‬65,‫יב ֶאָחד ִמְבֵּני ֶהָחֵצר ָיכוֹל ִלֵתּן ַפּת ִבְּשִׁביל ֻכָּלּםקא‬ ‫ ֶשְׁשּׁלוּחוֹ ֶשׁל‬,‫ ְכִּאלּוּ ִה ְגִבּיהוּהוּ ְבַּﬠְצָמן‬67,‫ ְדַּה ְינוּ ֶשָׁהַאֵחר ַי ְגִבּיֶהנּוּ ִבְּשִׁביל ֶשׁ ִיְּזכּוּ בּוֹ ֻכָּלּם ְבַּהְגָבָּהה זוֹקד‬66,‫קג‬,‫ַאֵחר‬ ‫ ֲאָבל ַﬠל ְיֵדי ַﬠְצמוֹ‬70,‫קו‬.‫ ִמָכּל ָמקוֹם ָזִכין ְלָאָדם ֶשׁלּ ֹא ְבָּפָניו‬69,‫ ְוַאף ֶשֵׁהם ל ֹא ֲﬠָשׂאוּהוּ ָשִׁליַח‬68,‫קה‬.‫ָאָדם ְכּמוֹתוֹ‬ 71,‫קז‬.‫ ֶשָׁכּל ְזַמן ֶשׁהוּא ְבָּידוֹ ל ֹא ָיָצא ֵמ ְרשׁוּתוֹ‬,‫ֵאינוֹ ָיכוֹל ְלַזכּוֹתוֹ ָלֶהם‬ ‫קט‬.‫ ָצ ִרי ֶשַׁיּ ְגִבּיַהּ ָידוֹ ֶטַפח‬,‫ ַוֲאִפלּוּ ִאם ִהִנּיחוּ לוֹ ַﬠל ָידוֹ ַהֻמְּגַבַּהת וְּתלוָּיה ָבֲּא ִויר‬72,‫קח‬.‫ְוַכָמּה ַי ְגִבּיֶהנּוּ? ֶטַפח‬ ‫ – ָצ ִרי ְלַזכּוֹתוֹ ְלָכל ְבֵּני ֶהָחֵצר אוֹ ַהָמּבוֹי וְּלָכל ִמי ֶשׁ ִיּתּוֵֹסף ֲﬠֵליֶהםקי ִמיּוֹם‬73‫ ִאם ָבִּקי ַבֲּהָלָכה הוּא‬,‫וְּכֶשׁהוּא ְמַזֶכּה‬ ‫ ְוֵישׁ אוְֹמ ִריםקיא ֶשַׁﬠְכָשׁו ֶשְׁמָּﬠ ְרִבין ִבְּתִחַלּת‬76.‫ ְוַיַאְסרוּ ֲﬠֵליֶהם‬75‫ ֶשִׁאם ל ֹא ֵכן ְפָּﬠִמים ֶשׁ ִיּתּוְֹספוּ ִדּיּוּ ִרין‬74, ‫ֶזה ְוֵאיַל‬ ‫ ֶשִׁבְּתִחָלּה ִמְתַכּ ְוּ ִנים ְלַזכּוֹתוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁ ִנּתּוְֹספוּ ִדיּוּ ִרים ֵאין ָצ ִרי ְלהוִֹסיף ָבֵּﬠרוּב ִבְּשִׁביָלם‬,‫ָשָׁנה ְלָכל ַשְׁבּתוֹת ַהָשָּׁנה‬ ‫ ַמְתֶנה ֲﬠֵליֶהם ) ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבּ ִדיֲﬠַבד‬77‫ ֵלב ֵבּית ִדּין‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ְמַזִכּין ָלֶהם ְבֵּפרוּשׁ‬.‫ְלָכל ַהָבּא‬ (‫ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִריםקיב‬. ‫ ֶשִׁשּׁיּוֵּרי‬,‫ ָכֵּשׁר הוּא‬,‫ ַאף ַﬠל ִפּי ֶשָׁכּל ֶשׁ ִנְּשַׁתֵּיּר ִמֶמּנּוּ ָכּל ֶשׁהוּא‬,‫ְוִאם ִנתּוְֹספוּ ִדיּוּ ִרין ַאַחר ֶשׁ ִנְּתַמֵﬠט ָהֵﬠרוּב ִמִשּׁעוּרוֹ‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שס"ח – ִמָכּל ָמקוֹם ָצ ִרי ְלהוִֹסיף ָﬠָליו ֵמֲחַמת‬,‫ֵﬠרוּב ָכּל ֶשׁהוּא ְוֵאין ָצ ִרי ִשׁעוּר ֶאָלּא ִבְּתִחָלּתוֹ‬ ‫קיד ִמָכּל ָמקוֹם ָכּל ְזַמן ֶשׁלּ ֹא‬,‫קיג ַוֲאִפלּוּ ִזכּוּהוּ ָלֶהם ְבֵּפרוּשׁ ִבְּתִחָלּתוֹ‬.‫ ֶשָׁלֶּהם הוּא ְתִּחַלּת ֵﬠרוּב‬,‫ַהִדּיּוּ ִרין ֶשׁ ִנּתּוְֹספוּ ַﬠָתּה‬

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78,‫קטו‬:‫ ֶשֵׁﬠרוּב הוּא ִמשּׁוּם ִדּיָרה‬,‫ָהיוּ ָד ִרים ַכּאן ל ֹא ָהָיה ָלֶהם ֵﬠרוּב ְכָּלל‬ 13 When a person grants [others a share in the bread of an eruv], he should not do so via his sons and daughters who are below the age of majority,79 even when they do not eat at his table,80 nor via his Canaanite bondmen and maidservants,81 because they do not have any independent financial capacity.82 Thus, [the bread for] the eruv will never have departed from [this person’s] ownership. [One] may, however, grant others a share [in the bread used for the eruv]via his sons and daughters that are over the age of majority, even though they eat at his table. Although with regard to [the acquisition of an ownerless[ lost object, what [children who have reached majority and eat at their father’s table] find belongs to their father, that is merely [a Rabbinic ordinance instituted to prevent] strife [from arising.83 Our Sages wanted to insure that a father] would not withhold sustenance [from his children] because they were given the right to the [ownerless] lost object they discover. Even so, when the father desires to grant others [a share in his bread], his children [over the age of majority] may acquire it on their behalf like any others.84 [Similarly, one may grant a share in the eruv to others] via his Jewish servants85 or maidservants,86 even if they are minors; for a minor may acquire property – even for others – in matters governed by Rabbinic Law.87 [And one may also grant a share in the eruv to others] via his wife, even though he grants her sustenance, the [ownerless] lost objects she discovers and [the fruits of] her labor belong to him,88 and she does not have an independent financial capacity.89 Nevertheless, since she may acquire [property] given to her by another person on the [explicit] condition that her husband have no control over it,90 [she may acquire property on behalf of others] when her husband himself desires to grant it [to them] via her agency. There are authorities who maintain that [a man] may not grant [a share in an eruv to others] via his sons and daughters who eat at his table even when they are past the age of majority, because [ownerless] lost objects they discover belong to him and their financial capacity is one with his. Nor may one do so via his daughter until she reaches the age of bagrus,91 even if she does not eat at his table, for [until then,] an [ownerless] lost object she discovers is granted to him.92 [The girl’s father is given this privilege to prevent] strife, so that he not give her [in marriage]93 to a despicable person or a person afflicted with boils. Nor may [a man grant another person a share in an eruv] via his wife, because he supports her – or he made an arrangement with her that she support herself through her work94 – and an [ownerless] lost object she discovers belongs to him. [This applies] even if [the woman] has a house of her own in this courtyard or lane. It is not said: Since she acquires [a share in] this eruv for her own house, she [can] acquire [a share in the eruv] on behalf of the others. [The rationale is that] she does not acquire [a share] in [the eruv] for herself at all, because it is unnecessary that she do so; since [her husband] is granting rights to his [bread that has been designated for an eruv] to others, the eruv will certainly be placed in his house. In such a situation, [his wife’s ownership of a home in the courtyard] does not cause her husband to be forbidden to carry even though she did not join in an eruv with him, as will be explained in sec. 370[:7].95 [According to this view, a man] may, however, grant [a share in an eruv to others] via his son who does not eat at his table, even if [the son] is a minor, since an

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Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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[ownerless] lost object [the son] discovers belongs to [the son. Similarly, a man may grant a share in an eruv to others] via his daughter who has reached the age of bagrus and does not eat at his table, or via his wife whom he does not support,96 even if she does not have a [separate] home in this courtyard, since an [ownerless] lost object she discovers belongs to her. With regard to the actual halachic ruling, when possible, it is desirable to give weight to both opinions and follow the stringencies [resulting from both positions]. Thus, [one should refrain from granting others a share in an eruv] via his son who is a minor, even if [the boy] does not eat at his [father’s] table, as the first opinion maintains, and via his sons who have attained majority, his daughters who have attained bagrus who eat at his table, via [his daughter who is] a naarah97 even if she does not eat at his table, and via his wife if he supports her, as maintained by the second opinion. All the above applies as an initial and desired option. After the fact, one may rely on the lenient view with regard to eruvin.98(Moreover, in a place where there is no alternative, one may initially adopt the leniencies of the first opinion, because primarily, [the halachah follows that view].) ‫ ְול ֹא‬80,‫קיז‬,‫ ֲאִפלּוּ ֵאיָנם ְסמוִּכים ַﬠל ֻשְׁלָחנוֹ‬79,‫ ל ֹא ְיַזֶכּה ַﬠל ְיֵדי ְבּנוֹ וִּבתּוֹ ַהְקַּט ִנּיםקטז‬,‫יג ְכֶּשְׁמַּזֶכּה ָלֶהם ַﬠל ְיֵדי ַאֵחר‬ ‫קיט ֲאָבל ְמַזֶכּה הוּא ַﬠל ְיֵדי‬.‫ ְול ֹא ָיָצא ָהֵﬠרוּב ֵמ ְרשׁוּתוֹ‬82,‫ ִמְפֵּני ֶשָׁיָּדן ְכָּידוֹקיח‬81,‫ַﬠל ְיֵדי ַﬠְבדּוֹ ְוִשְׁפָחתוֹ ַהְכַּנֲﬠ ִנים‬ – ‫קכ ְוַאף ַﬠל ִפּי ֶשָׁיָּדן ְכָּידוֹ ְלִﬠְנַין ְמִציָאה – ֶשְׁמִּציָאָתן ַלֲאִביֶהםקכא‬.‫ְבּנוֹ וִּבתּוֹ ַה ְגּדוִֹלים ֲאִפלּוּ ֵהם ְסמוִּכים ַﬠל ֻשְׁלָחנוֹ‬ ‫קכג ֲאָבל ְבַּמה ֶשָּׁהָאב רוֶֹצה‬,‫ ֶשׁלּ ֹא ִיְמַנע ֵמֶהם ְמזוֹנוֹת ִאם ְתֵּהא ְמִציָאָתן ְלַﬠְצָמן‬83,‫קכב‬,‫ֶזה ֵאינוֹ ֶאָלּא ִמשּׁוּם ֵאיָבה‬ 86‫ ְוַﬠל ְיֵדי ַﬠְבדּוֹ ְוִשְׁפָחתוֹ‬84,‫קכד‬.‫ זוִֹכים ֵהם ַלֲאֵח ִרים ִכְּשָׁאר ָכּל ָאָדם‬,‫ְלַזכּוֹת ַלֲאֵח ִרים ַﬠל ְיֵדי ְבּנוֹ‬ ‫ ְוַﬠל‬87,‫קכו‬.‫ ֶשַׁהָקָּטן זוֶֹכה ֲאִפלּוּ ַלֲאֵח ִרים ְבָּדָבר ֶשֵׁאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬79,‫ ֲאִפלּוּ ֵהם ְקַטִנּים‬85,‫קכה‬,‫ָהִﬠְב ִרים‬ – 89,‫ ְוָיָדהּ ְכָּידוֹקל‬88,‫קכח ֶשְׁמִּציָאָתהּ וַּמֲﬠֵשׂה ָיֶדיָה ֶשׁלּוֹקכט‬,‫ ַאף ַﬠל ִפּי ֶשַׁמֲּﬠֶלה ָלהּ ְמזוֹנוֹת‬79,‫קכז‬,‫ְיֵדי ִאְשׁתּוֹ‬ ‫ הוּא ַהִדּין‬90,‫קלא‬,‫ ָזְכָתה ָבּהּ‬,‫ ֵכּיָון ֶשִׁאם ָנַתן ָלהּ ָאָדם ַאֵחר ַמָתָּנה ַﬠל ְמָנת ֶשֵׁאין ְלַבְﬠָלהּ ְרשׁוּת ָבּהּ‬,‫ִמָכּל ָמקוֹם‬ 89,‫קלב‬.‫ֶשַׁבְּﬠָלהּ ַﬠְצמוֹ ָיכוֹל ְלַזכּוֹת ַﬠל ָיָדהּ‬ ‫ הוִֹאיל וְּמִציָאָתם ֶשׁלּוֹ ְוָיָדם‬,‫ְוֵישׁ אוְֹמ ִריםקלג ֶשֵׁאינוֹ ְמַזֶכּה ַﬠל ְיֵדי ְבּנוֹ וִּבתּוֹ ַהְסּמוִּכים ַﬠל ֻשְׁלָחנוֹ ֲאִפלּוּ ֵהם ְגּדוִֹלים‬ ‫ ִמשּׁוּם‬92,‫ ֶשְׁמִּציָאָתהּ ַגּם ֵכּן ֶשׁלּוֹקלד‬91,‫ ָכּל ְזַמן ֶשׁלּ ֹא ָב ְגָרה‬,‫ ֲאִפלּוּ ֵאיָנהּ ְסמוָּכה ַﬠל ֻשְׁלָחנוֹ‬,‫ ְול ֹא ַﬠל ְיֵדי ִבּתּוֹ‬.‫ְכָּיָדוֹ‬ ‫קלו ְול ֹא ַﬠל ְיֵדי ִאְשׁתּוֹ ֶשַׁמֲּﬠֶלה ָלהּ ְמזוֹנוֹת אוֹ ֶשָׁאַמר ָלהּ "ְצִאי ַמֲﬠֵשׂה‬.‫ ִלְמנָֻוּל וֻּמֵכּה ְשִׁחין‬93‫קלה ֶשׁלּ ֹא ִיְמְסֶרָנּה‬,‫ֵאיָבה‬ :‫ ֵאין אוְֹמ ִרים‬,‫ ַוֲאִפלּוּ ֵישׁ ָלהּ ַבּ ִית ִבְּפֵני ַﬠְצָמהּ ְבָּחֵצר זוֹ אוֹ ְבָּמבוֹי ֶזה‬.‫ ֶשְׁמִּציָאָתהּ ַגּם ֵכּן ֶשׁלּוֹ‬94," ‫ָיַד ִי ִבְּמזוֹנוַֹת ִי‬ ‫קלז ְלִפי ֶשִׁהיא ֵאיָנהּ זוָֹכה בּוֹ ְכָּלל‬,‫ זוָֹכה ִהיא ַגּם ֵכּן ַלֲאֵח ִרים‬,‫ִמתּוֹ ֶשִׁהיא זוָֹכה ְבֵּﬠרוּב ֶזה ְלַﬠְצָמהּ ִבְּשִׁביל ֵבּיָתהּ‬ ‫ ְוִאם ֵכּן‬,‫ ֶשֵׁכּיָון ֶשׁהוּא ְמַזֶכּה ִמֶשּׁלּוֹ ַלֲאֵח ִרים – ְבַּוַדּאי ָהֵﬠרוּב ְיֵהא ֻמָנּח ְבֵּביתוֹ‬,‫ ִמְפֵּני ֶשֵׁאיָנהּ ְצ ִריָכה לוֹ ְכָּלל‬,‫ְלַﬠְצָמהּ‬ ‫ ֲאָבל ְמַזֶכּה הוּא ַﬠל ְיֵדי‬95,‫קלט‬.‫קלח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ע‬,‫ֵאיָנהּ אוֶֹסֶרת ַﬠל ַבְּﬠָלהּ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠמּוֹ‬ ‫ ְוַﬠל‬,‫ ְוַﬠל ְיֵדי ִבּתּוֹ ֶשָׁבְּגָרה ְוֵאיָנהּ ְסמוָּכה ַﬠל ֻשְׁלָחנוֹ‬,‫ ֵכּיָון ֶשְׁמִּציָאתוֹ ֶשׁלּוֹ‬,‫ ֲאִפלּוּ הוּא ָקָטן‬,‫ְבּנוֹ ֶשֵׁאינוֹ ָסמוּ ַﬠל ֻשְׁלָחנוֹ‬ ‫קמא‬.‫קמ ֵכּיָון ֶשְׁמִּציָאָתהּ ֶשָׁלּהּ‬,‫ ַוֲאִפלּוּ ֵאין ָלהּ ַבִּית ֶבָּחֵצר‬96,‫ְיֵדי ִאְשׁתּוֹ ֶשֵׁאינוֹ ַמֲﬠֶלה ָלהּ ְמזוֹנוֹת‬ ‫ ְלַהֲחִמיר ִבְּבנוֹ ָקָטן ֶשֵׁאינוֹ ָסמוּ ַﬠל ֻשְׁלָחנוֹ ִכְּסָבָרא‬,‫ ְבָּמקוֹם ֶשֶׁאְפָשׁר טוֹב ָלחוּשׁ ְלִדְבֵרי ְשֵׁניֶהם‬,‫וְּלִﬠְנַין ֲהָלָכה‬ ‫ וְּבִאְשׁתּוֹ‬,‫ ֲאִפלּוּ ֵאיָנהּ ְסמוָּכה ַﬠל ֻשְׁלָחנוֹ‬97‫ וְּבַנֲﬠָרה‬,‫ וִּבְבנוֹ ָגדוֹל וִּבתּוֹ בּוֶֹגֶרת ַהְסּמוּכוֹת ַﬠל ֻשְׁלָחנוֹ‬,‫ָה ִראשׁוָֹנה‬ 98,‫ ֲאָבל ְבִּדיֲﬠַבד סוְֹמִכין ַﬠל ִדְּבֵרי ַהֵמֵּקל ְבֵּﬠרוּבקמג‬,‫קמב ְוָכל ֶזה ְלַכְתִּחָלּה‬.‫ֶשַׁמֲּﬠֶלה ָלהּ ְמזוֹנוֹת ִכְּסָבָרא ָהַאֲחרוָֹנה‬ (‫ ֶשׁהוּא ִﬠָקּרקמד‬,‫ ְבָּמקוֹם ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר ֵישׁ ְלָהֵקל ִכְּסָבָרא ָה ִראשׁוָֹנה‬,‫)ַוֲאִפלּוּ ְלַכְתִּחָלּה‬: 14 According to all authorities, a youth who is married has an independent financial capacity [aside from that of his father] even though he eats at his father’s table. [Hence, a father] can grant [others a share in an eruv]via [a married son who eats at his table, even] as an initial preference. Similarly, all authorities agree that one may grant others [a share in an eruv] via the agency of another person who eats at his table, for example, an orphan whom one raises in his home. [The rationale is that this person] has an independent financial capacity aside from that of the 12/16/2020, 12:48 PM

Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...

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householder, and an [ownerless] lost object that [this person] finds belongs to him, for the reasons that will be explained in Choshen Mishpat, sec. 270.99 ‫ ָיכוֹל ְלַזכּוֹת ְלַכְתִּחָלּה ַﬠל‬,‫ ְוַאף ַﬠל ִפּי ֶשָׁסּמוּ ַﬠל ֻשְׁלַחן ָאִביו‬,‫יד וְּלִדְבֵרי ַהֹכּל ָגּדוֹל ֶשֵׁיּשׁ לוֹ ִאָשּׁה ֵאין ָידוֹ ְכַּיד ָאִביו‬ ‫ ִמְפֵּני ֶשֵׁאין ָידוֹ‬,‫ ָיכוֹל ְלַזכּוֹת ַﬠל ָידוֹ ְלִדְבֵרי ַהֹכּל‬,‫ ְכּגוֹן ִמי ֶשְׁמַּגֵדּל ָיתוֹם ְבֵּביתוֹ‬,‫קמה ְוֵכן ַאֵחר ַהָסּמוּ ַﬠל ֻשְׁלָחנוֹ‬.‫ָידוֹ‬ 99,‫קמז‬:‫ְכַּיד ַבַּﬠל ַהַבּ ִית וְּמִציָאתוֹ ֶשׁלּוֹקמו ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסָמּן ע"ר‬ 15 When a person grants others [a share in an eruv made with his bread], he need not notify them before Shabbos that he established an eruv on their behalf. [The person] may notify [the others] on Shabbos, and they are permitted to carry [in the courtyard]. Even though at the time [the people] acquire their share in the eruv, i.e., bein hashmashos (as will be explained in sec. 393[:3]), they were not aware of the matter at all, it is of no consequence. [The rationale is that] acquiring a share in the eruv is a benefit for a person and a benefit can be acquired on behalf of a person without his knowledge.100 ‫ ֶאָלּא מוִֹדיָﬠם ְבַּשָׁבּת ְוֵהם ֻמָתּ ִרים‬,‫טו ַהְמַזֶכּה ַלֲאֵח ִרים ִמֶשּׁלּוֹ ֵאינוֹ ָצ ִרי ְלהוִֹדיַﬠ ָלֶהם ֹקֶדם ַהַשָּׁבּת ֶשֵׁﬠֵרב ֲﬠֵליֶהם‬ ‫ ל ֹא ָיְדעוּ ִמֶמּנּוּ‬,(‫ ֶשׁהוּא ֵבּין ַהְשָּׁמשׁוֹת )ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"]ג[קמח‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ְקִנַיּת ָהֵﬠרוּב‬.‫ְלַטְלֵטל‬ 100,‫קמט‬:‫ ְוָזִכין ְלָאָדם ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬,‫ ֶשְׁקּ ִנַיּת ֵﬠרוּב ֶזה ְזכוּת הוּא ָלֶהם‬,‫ְכָּלל – ֵאין ְבָּכ ְכּלוּם‬ 16 When the residents of a courtyard were sharing a meal together in one house [on Friday afternoon] and Shabbos arrived, they may rely on the bread on the table [before them] for the eruv.101[This applies] even when the bread belongs to the owner of the house alone. True, when one makes an eruv with his own [bread], he must grant [a portion of it to the others. Nevertheless, in this instance,] we can assume that such a provision was made, for anyone who invites others to eat at his table grants them [a portion] in all [the food he serves]. The fact that the loaf of bread was not [explicitly] placed on the table for the sake of the eruv is not of consequence. The above applies when [the people] are dining in a house, where it is fit to deposit [the bread for] the eruv. If, however, they are dining in the courtyard, the eruv is not valid, because an eruv must be deposited in a home.102 So, too, if the residents of the courtyard own bread as part of a business partnership, it is not necessary for them to make an eruv at all, provided the [jointly-owned] bread is stored in a dwelling. [This applies] even if it was not deposited there for the sake of an eruv at all.103 ‫טז ְבֵּני ֶהָחֵצר ֶשָׁהיוּ ְמֻסִבּים ֶלֱאכוֹל ְבֵּבית ֶאָחד ֵמֶהם ְוִקֵדּשׁ ֲﬠֵליֶהם ַהיּוֹם – ַהַפּת ֶשַׁﬠל ַהֻשְּׁלָחן סוְֹמִכין ָﬠָליו ִמשּׁוּם‬ ,‫ ְבַּכאן ְסָתמוֹ ְכֵּפרוּשׁוֹ‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהְמָﬠֵרב ִמֶשּׁלּוֹ ָצ ִרי ְלַזכּוֹת‬.‫ ֲאִפלּוּ הוּא ַפּת ֶשׁל ַבַּﬠל ַהַבּ ִית ְלַבדּוֹ‬101,‫קנ‬,‫ֵﬠרוּב‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ֻהַנּח ַהַפּת ַﬠל ַהֻשְּׁלָחן ְלֵשׁם ֵﬠרוּב – ֵאין ְבָּכ‬.‫ֶשֹׁכּל ֶשִׁזֵּמּן ֶלֱאכוֹל ַﬠל ַהֻשְּׁלָחן ֲהֵרי ִזָכּה ָלֶהם ֶאת ַהֹכּל‬ ‫קנא‬.‫ְכּלוּם‬ ‫ ֶשֲׁהֵרי ָהֵﬠרוּב ָצ ִרי‬,‫ ֲאָבל ִאם ְמֻסִבּין ֶבָּחֵצר – ֵאינוֹ ֵﬠרוּב‬.‫ ֶשׁהוּא ָמקוֹם ָהָראוּי ְלַהָנַּחת ֵﬠרוּב‬,‫ְוהוּא ֶשְׁמֻּסִבּין ַבַּבּ ִית‬ 102,‫קנב‬.‫ִלְהיוֹת ְבֵּבית ִדּיָרה‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬,‫ְוֵכן ְבֵּני ֶהָחֵצר ֶשֵׁיּשׁ ָלֶהם ַפּת ְבֻּשָׁתּפוּת ִלְסחוָֹרה ֵאיָנם ְצ ִריִכים ְלָﬠֵרב ְכָּלל ִאם ַהַפּת ֻמָנּח ְבֵּבית ִדּיָרה‬ 103,‫קנג‬:‫ֻהַנּח ָשׁם ְלֵשׁם ֵﬠרוּב ְכָּלל‬ 17 A minor’s guardian may establish an eruv for the sake of the minor [for whom he cares], even through he makes use of the minor’s property without his knowledge. [The rationale is that the guardian] is considered as a member of [the minor’s]

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household and [a member of the household] may make an eruv for the homeowner without his knowledge, as will be explained in sec. 367[:1]. ‫ ֶשָׁיּכוֹל‬,‫ ִמְפֵּני ֶשׁהוּא לוֹ ְכֶּבן ַבּ ִית‬,‫יז ַאפּוְֹטרוֹפּוֹס ֶשׁל ָקָטן ָיכוֹל ְלָﬠֵרב ְבַּﬠד ַהָקָּטן ֲאִפלּוּ ִמֶשּׁל ַהָקָּטןקנד ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫קנה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ז‬,‫ְלָﬠֵרב ִמֶשּׁל ַבַּﬠל ַהַבּ ִית ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬: 18 It is a mitzvah to seek to make eruvin in courtyards so that [people] will not transgress and carry.104 [Before establishing an eruv,] one should recite a blessing, [praising G-d] “Who sanctified us with His commandments and commanded us concerning the mitzvah of eruv,” just as one must recite a blessing over all Rabbinic commandments.105 He should [then] say: “Via this eruv, it shall be permissible for us to take out and bring in from [these] houses to the courtyard and from the courtyard to [these] houses and from house to house, for all the houses in the courtyard.” The wording that we use will be explained in sec. 395[:1].106 When should the blessing be recited? [Either] when one collects [the bread] from the residents of the courtyard or when one grants them a share [in one’s own bread], because the blessing for all the mitzvos should be recited before performing them.107 [As mentioned,]108 the custom in these countries is that the synagogue attendant makes the eruv with a challah109that he bakes from the flour that he collected [from all the residents]. If [the synagogue attendant] does not grant [everyone] a share, [he will be reciting] the blessing after the eruv came into being as a matter of course when the challah was baked.110 Nevertheless, he is [considered to be reciting the blessing] before the performance [of the mitzvah], since until Shabbos falls [the people] are not considered to have acquired the eruv, for an eruv is acquired bein hashmashos.111 (According to this [understanding], a person who does not dwell in this city may not recite this blessing. Since he has no portion in this eruv, for what purpose will he be reciting the blessing? [This situation] does not resemble other situations where a person performing a mitzvah on behalf of others may recite a blessing for them,112 because [in those instances,] he is performing [the mitzvah] for them. In this instance, however, [the person] is not doing anything, because the eruv was already established as a matter of course.) Fundamentally, however, [the following approach should be followed]: As explained above, the synagogue attendant should grant [everyone a share in] the eruv and he – or the person acquiring [the eruv]on their behalf – should recite the blessing when he grants them [a share]. ([One may acquire a share in the eruv and recite the blessing on behalf of the residents] even if he does not dwell in the city.)113 If [bread for] the eruv was collected but a blessing was not recited over it, nor was any declaration made, it is permissible to transfer from the houses to the courtyard, because the blessing and the declaration are not indispensable [to the validity of the eruv].114 104,‫קנו‬.‫ ְכֵּדי ֶשׁלּ ֹא ָיֹבאוּ ְלַטְלֵטל ְבִּאסּוּר‬,‫יח ִמְצָוה ַלֲחזוֹר ַאַחר ֵﬠרוֵּבי ֲחֵצרוֹת‬ ‫קנז ְכּמוֹ ֶשָׁצּ ִרי ְלָבֵר ַﬠל ָכּל ִמְצוֹת ֶשׁל‬,"‫ְוָצ ִרי ְלָבֵר ָﬠָליו "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ִמְצַות ֵﬠרוּב‬ 105,‫קנח‬.‫ִדְּבֵריֶהם‬ 12/16/2020, 12:48 PM

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‫‪Shulchan Aruch: Chapter 366 - The Laws Governing the Establishment o...‬‬

‫ְואוֵֹמר "ְבֵּדין ֵﬠרוָּבא ְיֵהא ָשָׁרא ָלָנא ְלַאפּוֵּקי וְּלַﬠיּוֵּלי ִמן ַהָבִּתּים ְלָחֵצר וִּמן ֶהָחֵצר ְלָבִתּים וִּמַבּ ִית ְלַב ִיתקנט ְלָכל‬ ‫ַהָבִּתּים ֶשֶׁבָּחֵצר"‪.‬קס ְונוַּסח ֶשָׁלּנוּ ִיְתָבֵּאר ְבִּסָמּן שצ"ה‪106.‬‬ ‫ְוֵאיָמַתי ְמָבֵר ? ְבָּשָׁﬠה ֶשְׁמַּקֵבּץ אוֹתוֹ ִמְבֵּני ֶהָחֵצרקסא אוֹ ְבָּשָׁﬠה ֶשְׁמַּזֶכּה ָלֶהם‪,‬קסב ִמְפֵּני ֶשָׁכּל ַהִמְּצוֹת ְמָבֵר ֲﬠֵליֶהם‬ ‫עוֵֹבר ַלֲﬠִשָׂיָּתן‪.‬קסג‪107,‬‬ ‫וְּלִמ ְנַהג ְמִדינוֹת ֵאלּוּסד‪ֶ 108,‬שַׁהַשָּׁמּשׁ עוֶֹשׂה ָהֵﬠרוּב ְבַּחָלּה‪ֶ 109‬שׁאוֶֹפה ֵמַהֶקַּמח ֶשִׁקֵּבּץ‪,‬קסה ִאם ֵאינוֹ ְמַזֶכּה ָלֶהם‬ ‫ֲהֵרי ַהְבָּרָכה ִהיא ַאַחר ֶשַׁנֲּﬠָשׂה ָהֵﬠרוּב ִמֵמּיָלא ְכֶּשֶׁנֱּאָפה ַהַחָלּה‪ְ 110,‬וַאף ַﬠל ִפּי ֵכן ִהיא עוֵֹבר ַלֲﬠִשָׂיָּתן‪ִ ,‬מְפֵּני ֶשָׁכּל‬ ‫ֶשׁלּ ֹא ִנְכַנס ַשָׁבּת ֲﬠַד ִין ל ֹא ָקָנה ֵﬠרוּב‪ֶ ,‬שְׁקּ ִנַיּת ֵﬠרוּב ִהיא ֵבּין ַהְשָּׁמשׁוֹתקסו‪) 111,‬וְּלִפי ֶזה ָאָדם ַאֵחר ֶשֵׁאינוֹ ָדר ְבִּﬠיר זוֹ‬ ‫ֵאינוֹ ָיכוֹל ְלָבֵר ְבָּרָכה זוֹ‪ֶ ,‬שֵׁכּיָון ֶשֵׁאינוֹ ַשָׁיּ ְבֵּﬠרוּב ֶזה – ַﬠל ָמה ְיָבֵר ? ְוֵאינוֹ דוֶֹמה ִלְשָׁאר ִמְצוֹת‪ֶ ,‬שָׁהעוֶֹשׂה ִמְצָוה‬ ‫ַלֲאֵח ִרים ָיכוֹל ְלָבֵר ַﬠל ֲﬠִשָׂיָּתהּקסז‪ִ 112,‬מְפֵּני ֶשׁהוּא עוֶֹשׂה אוָֹתהּ ָלֶהם‪ֲ ,‬אָבל ַכּאן ֵאינוֹ עוֶֹשׂה ְכּלוּם‪ֶ ,‬שָׁהֵﬠרוּב ַנֲﬠָשׂה‬ ‫ְכָּבר ִמֵמּיָלא(‪ֲ .‬אָבל ָהִﬠָקּר ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‪ֶ 108,‬שַׁהַשָּׁמּשׁ ְיַזֶכּה ָלֶהם ָהֵﬠרוּב‪ִ ,‬ויָבֵר ְבָּשָׁﬠה ֶשְׁמַּזֶכּה אוֹ הוּא אוֹ‬ ‫ַהזּוֶֹכה ָלֶהם )ַוֲאִפלּוּ ֵאינוֹ ָדר ְבִּﬠיר זוֹ(‪113.‬‬ ‫ְוִאם ָגּבוּ ָהֵﬠרוּב ְול ֹא ֵב ְרכוּ ָﬠָליוקסח ְול ֹא ָאְמרוּ ָﬠָליו ְכּלוּםקסט – ֵאין ַהְבָּרָכה ְוָהֲאִמיָרה ְמַﬠֶכֶּבת‪ ,‬וֻּמָתּ ִרים ְלַטְלֵטל‬ ‫ִמָבִּתּים ֶלָחֵצר‪:‬קע‪114,‬‬

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Shulchan Aruch: Chapter 367 - The Law Governing Whether a Woman may Establish an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 367 The Law Governing Whether a Woman may Establish an Eruv (1) ‫סימן שסז ִדּין ִאם ִאָשּׁה ְיכוָֹלה ְלָﬠֵרב וּבוֹ ְסִﬠיף ֶאָחד‬: 1 A man’s wife may establish an eruv for him, using his possessions without his knowledge.1 [Indeed, this applies] even if [the man] objects to [his wife] doing so, and even if he generally does not join in an eruv with the [people with whom she chose to establish an eruv]. When does the above apply? When [the man’s presence] would cause [carrying] in the courtyard to be forbidden [for the other residents of the courtyard] if he did not join in an eruv with them,2 i.e., when [the man’s] home opens only to this courtyard, and he has no other way to go out from his home to the public domain except by going through this courtyard.3 [Different rules apply, however,] if [the man’s home] opens to two courtyards, and he regularly enters and departs through one of them. [In such an instance, his presence] causes [the other residents of the courtyard through which he regularly enters and departs] to be forbidden [to carry inside of it. Conversely,] since he does not enter and depart through the other [courtyard] on a regular basis, his presence does not cause [those in the other courtyard] to be forbidden [to carry inside of it]. It is, however, forbidden to carry from [that courtyard] to his home. His wife may act on her husband’s behalf without consulting him and join in an eruv in the courtyard which he regularly uses, even if he generally [would] not join in an eruv [with those neighbors].4 However, [a man’s wife] may not act on her husband’s behalf without consulting him and join in the eruv on his behalf in [the courtyard] that he does not regularly use, unless he himself would regularly join in [those neighbors’] eruv. If, however, [the man] does not regularly join in their eruv, [the neighbors participating in the eruv] may not take [the bread for] his [participation in the] eruv [from the man’s wife] without consulting him, [even though] his wife does desire [to join in the eruv. The rationale is that the man’s] presence [in the courtyard] does not cause [the other residents of the courtyard] to be forbidden [to carry in that courtyard even when he does not join in the eruv]. [This restriction applies] when [the man] explicitly [let it be known] that he did not desire [to join these neighbors in the eruv]. Nevertheless, as long as [the man] did not explicitly state [his opposition to joining in the eruv], his wife may join in their eruv, even though [her husband’s] presence [as a resident of the courtyard who is not a partner in the eruv] does not cause [the other residents] to be forbidden [to carry] and he does not regularly join in their eruv, for it can be assumed that he would be willing [to consent] to his wife’s [joining] the eruv.

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Shulchan Aruch: Chapter 367 - The Law Governing Whether a Woman ...

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Nevertheless, [a man’s wife] may not grant [a share in] his [bread]5 to others without his knowledge. [This applies] even to the residents of the courtyard in which [the man’s] presence causes [carrying] to be forbidden and with whom he regularly joins in an eruv. [The man’s wife] may, however, grant [others a share of bread] from [what is given to her for] her sustenance, because that belongs to her. If both the husband and wife are not in the city, the members of their household may join in the eruv with [the husband’s] possessions, without his knowledge, for it can be assumed that he will not object to their [actions. The above applies] provided his home is only open to one courtyard. [The rationale is that joining in the eruv] is certainly beneficial to [the man] and has no negative [consequence] for him.6 [Hence, we follow the principle:]7 “A benefit can be acquired for a person without his knowledge.” If, however, [the home] is open to two courtyards, [the residents of] neither [courtyard] may use [the man’s] possessions that the members of his household give them to include him in the eruv without his knowledge. [The rationale is that] one cannot be certain that this eruv [will definitely] benefit him; perhaps [the man] would not desire to join with [the residents of] this courtyard, but rather with [the residents of] the other [courtyard]. Nevertheless, if [the man] regularly joins in an eruv with [the residents of] one [of the courtyards], they may include him in the eruv without his knowledge because of [the bread] contributed by the members of his household, for it can be assumed that he desires [to participate in] their eruv [at this time] just like [he did] until now. However, should a person who had already joined in an eruv with [the residents of] a courtyard desire to retract his participation in the eruv and [the bread he contributed to] the eruv still exists, his retraction is of no consequence. [The person’s participation in] the eruv is maintained against his will if his presence [in the courtyard without participating in the eruv] causes [carrying by the others in the courtyard] to be forbidden, or [if] he regularly joins in that eruv.8If, by contrast, [the man’s presence in the courtyard without participating in the eruv] does not cause [carrying by the other residents of the courtyard] to be forbidden and he does not regularly join in that eruv, but merely joined it on a random occasion and then retracted [his participation in the eruv], his participation is nullified. Hence, if [the man] desires to join the eruv again, he must once again participate [by contributing] anew in the eruv. ‫ ַוֲאִפלּוּ ֵאינוֹ ָרִגיל ְלָﬠֵרב‬,‫ ֲאִפלּוּ ִאם ִמָחהב ָבּהּג ֶשׁלּ ֹא ְלָﬠֵרב‬1,‫א‬,‫א ִאְשׁתּוֹ ֶשׁל ָאָדם ְמָﬠֶרֶבת ָﬠָליו ִמֶשּׁלּוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫ד‬.‫ִﬠָמֶּהם‬ ,‫ ְכּגוֹן ֶשֵׁאין ֵבּיתוֹ ָפּתוַּח ֶאָלּא ְלָחֵצר זוֹ ִבְּלָבד‬2,‫ה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁאוֵֹסר ֲﬠֵליֶהם ֶהָחֵצר ִאם ל ֹא ְיָﬠֵרב ִﬠָמֶּהם‬ ‫ ְבַּאַחת הוּא‬,‫ ֲאָבל ִאם הוּא ָפּתוַּח ִלְשֵׁתּי ֲחֵצרוֹת‬3,‫ו‬.‫ְוֵאין לוֹ ֶדֶּר ַאֶחֶרת ָלֵצאת ִמֵבּיתוֹ ִל ְרשׁוּת ָהַרִבּים ֶאָלּא ֶדֶּר ָחֵצר זוֹ‬ ‫ז ֶשֵׁאינוֹ אוֵֹסר ֲﬠֵליֶהם ְכָּללח ֶאָלּא‬,‫ וְּבַאַחת ֵאינוֹ ָר ִגיל ָלֵצאת ְוָלב ֹא ָתִּדיר‬,‫ ֶשׁאוֵֹסר ֲﬠֵליֶהם‬,‫ָר ִגיל ָלֵצאת ְוָלב ֹא ָתִּדיר‬ ‫ ַוֲאִפלּוּ ֵאיֶננּוּ ָרִגיל ְלָﬠֵרב‬,‫ֶשָׁאסוּר ְלַטְלֵטל ִמֶמָּנּה ְלֵביתוֹט – ְבּאוָֹתהּ ֶשָׁר ִגיל ָבּהּ ְמָﬠֶרֶבת ָﬠָליו ִאְשׁתּוֹ ְבַּﬠל ָכּ ְרחוֹ‬ ‫י‬.‫ ֶאָלּא ִאם ֵכּן הוּא ַﬠְצמוֹ ָהָיה ָר ִגיל ְלָﬠֵרב ִﬠָמֶּהם‬,‫ ֲאָבל ְבּאוָֹתהּ ֶשֵׁאינוֹ ָרִגיל ָבּהּ ֵאיָנהּ ְמָﬠֶרֶבת ָﬠָליו ְבַּﬠל ָכּ ְרחוֹ‬4,‫ִﬠָמֶּהם‬ ‫ ֵכּיָון ֶשֵׁאינוֹ אוֵֹסר‬,‫ ֵאיָנם ְיכוִֹלים ִלטּוֹל ֵﬠרוּבוֹ ֶשׁלּ ֹא ֵמ ְרצוֹנוֹ ִבּ ְרצוֹן ִאְשׁתּוֹ‬,‫ֲאָבל ִאם ל ֹא ֻה ְרַגּל ֲﬠַד ִין ְלָﬠֵרב ִﬠָמֶּהם‬ ‫יא‬.‫ֲﬠֵליֶהם‬ ‫ ֲאָבל ָכּל ְזַמן ֶשׁלּ ֹא ָאַמר ֵכּן ְבֵּפרוּשׁ – ְיכוָֹלה ִאְשׁתּוֹ ִלֵתּן ָלֶהם ֵﬠרוּבוֹ ַאף ַﬠל ִפּי‬.‫ְוהוּא ֶשִׁגָּלּה ַדְﬠתּוֹ ְבֵּפרוּשׁ ֶשֵׁאינוֹ רוֶֹצה‬ 3,‫יב‬.‫ ְלִפי ֶשִׁמּן ַהְסָּתם נוַֹח לוֹ ְבֵּﬠרוּב ִאְשׁתּוֹ‬,‫ֶשֵׁאינוֹ אוֵֹסר ֲﬠֵליֶהם ְוֵאינוֹ ָרִגיל ְלָﬠֵרב ִﬠָמֶּהם‬ ‫ ֲאָבל‬.‫ ַלֲאֵח ִרים ֶשׁלּ ֹא ִבּיִדיָﬠתוֹיג ֲאִפלּוּ ִלְבֵני ָחֵצר ֶשׁאוֵֹסר ֲﬠֵליֶהם ְוָרִגיל ְלָﬠֵרב ִﬠָמֶּהם‬5‫ֲאָבל ֵאיָנהּ ְיכוָֹלה ְלַזכּוֹת ִמֶשּׁלּוֹ‬ ‫יד‬.‫ ֶשׁהוּא ֶשָׁלּהּ‬,‫ְיכוָֹלה ִהיא ְלַזכּוֹת ָלֶהם ִמְמּזוֹנוֶֹתיָה‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4051047/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 367 - The Law Governing Whether a Woman ...‬‬

‫ְוִאם ֵאין ַהַבַּﬠל ְוָהִאָשּׁה ָבִּﬠיר‪ְ ,‬יכוִֹלים ְבֵּני ַהַבּ ִית ְלָﬠֵרב ִמֶשּׁלּוֹטו ֶשׁלּ ֹא ִבּיִדיָﬠתוֹ‪ֶ ,‬שִׁמּן ַהְסָּתם ל ֹא ַיְקִפּיד ֲﬠֵליֶהם‪ְ .‬והוּא‬ ‫ֶשֵׁאין ַהַבּ ִית ָפּתוַּח ֶאָלּא ְלָחֵצר ַאַחת‪,‬טז ֶשֵׁﬠרוּב ֶזה ְבַּוַדּאי ְזכוּת הוּא לוֹיז ְוֵאין לוֹ בּוֹ ַצד חוָֹבה‪ְ 6,‬וָזִכין ְלָאָדם ֶשׁלּ ֹא‬ ‫ִמַדְּﬠתּוֹ‪.‬יח‪ֲ 7,‬אָבל ִאם הוּא ָפּתוַּח ִלְשֵׁתּי ֲחֵצרוֹת – ֵאין ָכּל ַאַחת ֵמֶהן ְיכוָֹלה ְלָﬠֵרב ָﬠָליו ִמֶשּׁלּוֹיט ִמַמּה ֶשּׁנּוְֹתִנים ָלהּ ְבֵּני‬ ‫ֵביתוֹ ֶשׁלּ ֹא ִבּיִדיָﬠתוֹ‪,‬כ ִכּי ֵﬠרוּב ֶזה ֵאיֶננּוּ ְזכוּת לוֹ ַוַדּאי‪ִ ,‬כּי ֶשָׁמּא ל ֹא ַיְחפּוֹץ ְלָﬠֵרב ִﬠם ָחֵצר זוֹ ֶאָלּא ִﬠם זוֹ‪ .‬וִּמָכּל ָמקוֹם‬ ‫ִאם הוּא ָרִגיל ְלָﬠֵרב ְבַּאַחת ֵמֶהן‪ְ ,‬יכוָֹלה ִהיא ְלָﬠֵרב ָﬠָליו ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ִמַמּה ֶשּׁנּוְֹתִנים ְבֵּני ֵביתוֹ‪,‬כא ִכּי ִמן ַהְסָּתם ָחֵפץ‬ ‫הוּא ְבֵּﬠרוָּבהּ ַגּם ַהיּוֹם ְכּמוֹ ַﬠד ַﬠָתּה‪.‬כב‬ ‫ֲאָבל ִמי ֶשֵׁﬠֵרב ְכָּבר ִﬠם ְבֵּני ֶהָחֵצרכג ְוֵﬠרוּבוֹ ַקָיּם‪,‬כד ְוַאַחר ָכּ ָחַזר בּוֹ ֵמֵﬠרוּבוֹ – ֵאין ֲחָזָרתוֹ ְכּלוּם‪ְ ,‬וֵﬠרוּבוֹ ֵﬠרוּב‬ ‫ְבַּﬠל ָכּ ְרחוֹ ִאם אוֵֹסר ֲﬠֵליֶהםכה אוֹ ֶשָׁרִגיל ְלָﬠֵרב ִﬠָמֶּהם‪ֲ 8.‬אָבל ִאם ֵאינוֹ אוֵֹסר ֲﬠֵליֶהם ְוֵאינוֹ ָרִגיל ְלָﬠֵרב ִﬠָמֶּהם‪ְ ,‬וֵﬠֵרב‬ ‫‪ִ:‬ﬠָמֶּהם ְבַּאְקַראי ְוַאַחר ָכּ ָחַזר בּוֹ – ֲהֵרי ִנְתַבֵּטּל ֵﬠרוּבוֹ‪ְ ,‬וִאם רוֶֹצה ַלֲחזוֹר וְּלָﬠֵרב‪ָ ,‬צ ִרי ַלֲחזוֹר ְוִלְזכּוֹת ְבֵּﬠרוּבוֹ‬

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Shulchan Aruch: Chapter 368 - [The Laws that Apply] if an Eruv Becam...

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https://www.chabad.org/library/article_cdo/aid/4051048/jewish/Shulcha...

Shulchan Aruch: Chapter 368 - [The Laws that Apply] if an Eruv Became Invalid After having been Established By Rabbi Schneur Zalman of Liadi

SECTION 368 [The Laws that Apply] if an Eruv Became Invalid After having been Established (1-4) ‫סימן שסח ִאם ַאַחר ֶשֵׁﬠ ְרבוּ ִנְתַקְלֵקל ָהֵﬠרוּב וּבוֹ ד' ְסִﬠיִפים‬: 1 [The following rules apply] when an eruv was established and afterwards [the bread with which it was established] became invalidated and[/or] its size was reduced from [the] required measure1 before Shabbos commenced2 and one of the residents of the courtyard sought to correct the matter [by] adding [bread] to [the remaining portion] until [the bread] reached the required measure:3 If [the person] seeks to establish the eruv using the same type [of bread] as [was used] initially, it is not necessary to notify the owners [of the other homes individually]. One may even establish the eruv with their [bread],4 provided he does not take their bread from their homes without their knowledge, and it is given to him by a member of their households.5 Even if the [bread] initially used was entirely consumed and [the person] seeks to establish a new eruv using [bread owned by the other residents of the courtyard], it is not necessary to notify them. [Indeed,] even a person who must be notified when an eruv was first established and could not have been included in an eruv without his consent – e.g., a person whose home opens to two courtyards in which instance, the eruv is not necessarily a benefit for him, as explained in sec. 367[:1]6 – need not be notified when the eruv became invalid and is [then] corrected. [The rationale is that] since [this person] initially consented [to join the eruv], it can be assumed that he also desires [to be part] of it at the present time. [Different laws apply] if, however, the person seeks to establish the eruv with another type of bread (for example, initially wheat bread was used, and now he seeks to use rice bread).7 If the first type of bread was entirely consumed, [the person establishing the eruv] must notify every person who must be notified when an eruv is initially established. [The rationale is that,] at present, it is as if [the person] is establishing the eruv initially, since the first type [of bread] was consumed entirely and [the other residents] might not desire to participate in [an eruv using] this type [of bread]. The above applies when [the person making the eruv] is using [bread] belonging to the other [residents of the courtyard]. If, however, he grants [the other residents] a share in his own [bread], he need not notify them, even if the first type [of bread] is entirely consumed. [The rationale is that the other residents] will certainly consent to his establishing an eruv on their behalf regardless of the type [of bread] used, since they are not [being asked to] contribute anything [towards the new eruv]. If the first type [of bread] was not entirely consumed, but was merely reduced to less than the required measure before the Shabbos commenced, and [the person]

12/16/2020, 12:50 PM

Shulchan Aruch: Chapter 368 - [The Laws that Apply] if an Eruv Becam...

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seeks to add [to the bread so that it is once again the required measure], he may add [to it] even [using] another type [of bread] without notifying [the other residents], even when he is establishing the eruv using their [bread]. ‫ וָּבא ֶאָחד ִמְבֵּני ֶהָחֵצר ְלַתְקּנוֹ‬2,‫ג‬,‫ ֹקֶדם ֶשׁ ִנְּכַנס ַהַשָּׁבּת‬1,‫ ְוַאַחר ָכּ ִנְתַקְלֵקל ָהֵﬠרוּב ְו ִנְתַמֵﬠטא ִמִשּׁעוּרוֹב‬,‫א ֵﬠ ְרבוּ‬ ‫ ֲאִפלּוּ ְמָﬠֵרב ֲﬠֵליֶהם‬3,‫ד‬,‫ ֵאין ָצ ִרי ְלהוִֹדיַﬠ ָלֶהם‬,‫ – ִאם ָבּא ְלָﬠֵרב ִמִמּין ָה ִראשׁוֹן‬3‫ְלהוִֹסיף ָﬠָליו ַﬠד ַכִּשּׁעוּר‬ ‫ ַוֲאִפלּוּ ִאם ָכָּלה ָה ִראשׁוֹן‬5,‫ו‬.‫ ֶאָלּא ְבֵּני ַהַבּ ִית ִיְתּנוּ לוֹ‬,‫ וִּבְלָבד ֶשׁלּ ֹא ִיטּוֹל ִפָּתּם ִמָבֵּתּיֶהם ֶשׁלּ ֹא ִמַדְּﬠָתּם‬4,‫ה‬,‫ִמֶשָּׁלֶּהם‬ ‫ ַוֲאִפלּוּ ִמי ֶשָׁצּ ִרי ְלהוִֹדיַﬠ לוֹ ִבְּתִחַלּת ָהֵﬠרוּב ְוֵאין‬3,‫ז‬.‫ וָּבא ְלָﬠֵרב ֵמָחָדשׁ ִמֶשָּׁלֶּהם – ֵאין ָצ ִרי ְלהוִֹדיָﬠם‬,‫ְלַגְמֵרי‬ ‫ וְּכמוֹ ֶשִׁנְּתָבֵּאר‬,‫ח ֶשֵׁאין ָהֵﬠרוּב ַהֶזּה ְזכוּת לוֹ ְבַּוַדּאי‬,‫ ְכּגוֹן ֶשֵׁבּיתוֹ ָפּתוַּח ִלְשֵׁתּי ֲחֵצרוֹת‬,‫ְמָﬠ ְרִבין ַבְּתִּחָלּה ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫ ִמן ַהְסָּתם‬,‫ ֶשֵׁכּיָון ֶשְׁכָּבר ִנְתַרָצּה בּוֹ ַבְּתִּחָלּה‬,‫ – ֵאין ָצ ִרי ְלהוִֹדיַﬠ לוֹ ְכֶּשׁ ִנְּתַקְלֵקל ְוחוֵֹזר וְּמַתְקּ ִנים אוֹתוֹ‬6‫ְבִּסָמּן שס"ז‬ ‫ט‬.‫ַגּם ַﬠְכָשׁו ִיְתַרֶצּה בּוֹ‬ ‫ – ִאם ָכָּלה ִמין‬7(‫ֲאָבל ִאם ָבּא ְלָﬠֵרב ִמִמּין ַאֵחרי )ְכּגוֹן ֶשִׁמְּתִּחָלּה ָהָיה ַפּת ִחִטּים ְוַﬠְכָשׁו ָבּא ַלֲﬠשׂוֹתוֹ ִמַפּת ֹאֶרזיא‬ ‫יד‬,‫ ֶשַׁגּם ַﬠְכָשׁו הוּא ִכְּתִחַלּת ֵﬠרוּב‬3,‫יג‬,‫ ָצ ִרי ְלהוִֹדיַﬠיב ְלָכל ִמי ֶשָׁצּ ִרי ְלהוִֹדיַﬠ לוֹ ִבְּתִחַלּת ֵﬠרוּב‬,‫ָה ִראשׁוֹן ְלַגְמֵרי‬ ‫טו‬.‫ ְוֶשָׁמּא ל ֹא ִיְתַרצּוּ ְבִּמין ֶזה‬,‫ֵכּיָון ֶשָׁכָּלה ִמין ָה ִראשׁוֹן ְלַגְמֵרי‬ ‫טז ְלִפי ֶשְׁבַּוַדּאי‬,‫ ֲאָבל ִאם ְמַזֶכּה ָלֶהם ִמֶשּׁלּוֹ – ֵאין ָצ ִרי ְלהוִֹדיָﬠם ֲאִפלּוּ ָכָּלה ִמין ָה ִראשׁוֹן‬.‫ְוהוּא ֶשְׁמָּﬠֵרב ִמֶשָּׁלֶּהם‬ ‫יז‬.‫ ֵכּיָון ֶשֵׁהם ֵאין נוְֹת ִנים ְכּלוּם‬,‫ִיְתַרצּוּ ֶשׁ ְיָּﬠֵרב ֲﬠֵליֶהם ְבָּכל ַהִמּי ִנים ֶשִׁיּ ְרֶצה‬ 3‫ וָּבא ְלהוִֹסיף ָﬠָליו – ָיכוֹל ְלהוִֹסיף‬,‫ ֶאָלּא ִנְתַמֵﬠטיח ִמִשּׁעוּרוֹ ֹקֶדם ֶשִׁנְּכַנס ַהַשָּׁבּת‬,‫ְוִאם ל ֹא ָכָלה ִמין ָה ִראשׁוֹן ְלַגְמֵרי‬ ‫יט ַאף ַﬠל ִפּי ֶשְׁמָּﬠֵרב ִמֶשָּׁלֶּהם‬,‫ֲאִפלּוּ ִמִמּין ַאֵחר ְוֵאין ָצ ִרי ְלהוִֹדיָﬠם‬: 2 All the above applies when one seeks to add [bread] because the [bread initially contributed] became ruined. If, however, [one] seeks to add [bread] because the number of the courtyard’s residents increased, it is necessary to notify everyone who must be notified when an eruv is first established – e.g., anyone whose home opens to two courtyards.8 [The rationale is that] adding this [bread] establishes the eruv initially for these [new residents],9 and when an eruv is established initially, anyone whose home opens to two courtyards may not be included [in the eruv]without his knowledge. [This applies] even if [the person establishing the eruv] grants [the owner of such a home] a share in his [bread],10 for it is possible that [the owner of such a home] does not want to join in the eruv of this courtyard but [rather] in that of the other [courtyard].11 ‫ ֲאִפלּוּ ִאם ְמַזֶכּה‬3,‫כ‬,‫ ֲאָבל ִאם ָבּא ְלהוִֹסיף ֵמֲחַמת ֶשׁ ִנּתּוְֹספוּ ִדיּוּ ִרין ֶבָּחֵצר‬.‫ב ְוָכל ֶזה ִאם ָבּא ְלהוִֹסיף ֵמֲחַמת ֶשִׁנְּתַקְלֵקל‬ ‫ ְדַּה ְינוּ ָכּל ִמי ֶשֵׁבּיתוֹ ָפּתוַּח ִלְשֵׁתּי‬,‫ָלֶהם ִמֶשּׁלּוֹכא – ָצ ִרי ְלהוִֹדיַﬠ ְלָכל ִמי ֵמֶהם ֶשָׁצּ ִרי ְלהוִֹדיַﬠ לוֹ ִבְּתִחַלּת ֵﬠרוּב‬ ‫ וִּבְתִחַלּת ֵﬠרוּב ֵאין ְמָﬠ ְרִבין ֶשׁלּ ֹא ָלַדַﬠת ְלָכל ִמי ֶשֵׁבּיתוֹ‬9,‫כג‬,‫ ְלִפי ֶשׁהוָֹסָפה זוֹ ִהיא ְתִּחַלּת ֵﬠרוּב ָלֶהם‬8,‫כב‬,‫ֲחֵצרוֹת‬ 11,‫כד‬:‫ ִכּי ֶשָׁמּא ֵאינוֹ ָחֵפץ ְכָּלל ְלָﬠֵרב ְבָּחֵצר זוֹ ֶאָלּא ְבַּאֶחֶרת‬10,‫ָפּתוַּח ִלְשֵׁתּי ֲחֵצרוֹת ֲאִפלּוּ ִאם ְמַזֶכּה לוֹ ִמֶשּׁלּוֹ‬ 3 What is the [minimum] measure [of bread] required for an eruv when it is first being established?12 When there are eighteen or less [heads of households participating in the eruv], the required measure is a fig-sized portion13 of bread for each one. If there are more than eighteen participants – even if there are a thousand or more [participants] – the required measure is [the amount of] bread [sufficient] for two meals, i.e., eighteen fig-sized portions, which is equivalent to six average egg-sized portions14 of bread. There are authorities who maintain that [sufficient] bread for two meals is eight egg-sized portions.15 All this applies when one is initially [establishing] the eruv. [Different laws apply to] the remnants of an eruv, i.e., [originally,] the eruv was of the required measure and its size was reduced after the first Shabbos commenced. [As long as] even the smallest amount [of bread] remains, [the eruv] is acceptable even for the

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subsequent Shabbasos.16 [The above applies] even if [the bread] that remains is not a whole loaf, but a portion [of a whole loaf. Our Sages’] statement17 that a portion of a loaf may not be used for an eruv applies only [when] the eruv is first [established. Moreover,] even if [the loaf] was sliced before the commencement of the [first] Shabbos, [the eruv] is valid if it contained the minimum measure before the commencement of Shabbos. [The rationale is that] a whole [loaf] was required only so that strife would not arise.18 Hence, it is sufficient that [the loaf] be whole when it was initially set aside. If, however, [the] size [of the loaf being used for the eruv] was reduced [to less than] the [minimum] measure before the commencement of the [first] Shabbos, [the eruv] is invalid, even if a small, but whole loaf remains. [The rationale is that] the eruv is initially [established] at the commencement of Shabbos.19 ‫ ְוִאם ֵהם‬.‫ ַפּת ְלָכל ֶאָחד‬13‫ ִבְּזַמן ֶשֵׁהם י"ח אוֹ ָפּחוֹת – ִשׁעוָּרן ִכְּגרוֶֹגֶרת‬12?‫ג ַכָּמּה הוּא ִשׁעוּר ָהֵﬠרוּבכה ִבְּתִחָלּתוֹ‬ ‫כו ֶשֵׁהם ְכִּשָׁשּׁה ֵבּיִציםכז‬,‫ ֶשֵׁהם י"ח ְגּרוָֹגרוֹת‬,‫ ֲאִפלּוּ ֵהם ֶאֶלף אוֹ יוֵֹתר – ִשׁעוּרוֹ ְמזוֹן ב' ְסֻﬠדּוֹת‬,‫יוֵֹתר ִמי"ח‬ 15.‫כט ְוֵישׁ אוְֹמ ִריםל ֶשׁב' ְסֻﬠדּוֹת ֵהן ִכְּשׁמוֶֹנה ֵבּיִצים‬.‫ ַפּת‬14,‫ֵבּינוֹ ִניתכח‬ ‫ ְדַּה ְינוּ ֵﬠרוּב ֶשָׁהָיה בּוֹ ַכִּשּׁעוּר ְו ִנְתַמֵﬠט ַאַחר ֶשׁ ִנְּכַנס ַשָׁבּת‬,‫ ֲאָבל ִשׁיּוֵּרי ֵﬠרוּב‬12,‫לא‬.‫ְוָכל ֶזה ִבְּתִחַלּת ָהֵﬠרוּב‬ 16.‫לב ְו ִנְשַׁתֵּיּר בּוֹ ֲאִפלּוּ ָכּל ֶשׁהוּא – ָכֵּשׁר ַאף ִלְשָׁאר ַשָׁבּתוֹת‬,‫ִראשׁוָֹנה‬ ‫ ַוֲאִפלּוּ‬.‫ ֶשֵׁאין ְמָﬠ ְרִבין ִבְּפרוָּסה ֶאָלּא ִבְּתִחַלּת ָהֵﬠרוּב‬17‫לג ְול ֹא ָאְמרוּ‬.‫ַוֲאִפלּוּ ִאם ַהְמֻּשָׁיּר ֵאינוֹ ִכָּכּר ָשֵׁלם ֶאָלּא ְפּרוָּסה‬ ‫ ֶשֲׁהֵרי ל ֹא ִהְצ ִריכוּ ָשֵׁלם ֶאָלּא ִבְּשִׁביל ֶשׁלּ ֹא‬,‫ִאם ִנְפַרס ֹקֶדם ְכִּניַסת ַהַשָּׁבּת – ָכֵּשׁר ִאם ִשׁעוּרוֹ ַקָיּם ַﬠד ְכּ ִניַסת ַהַשָּׁבּת‬ ,‫לה ֲאָבל ִאם ִנְתַמֵﬠט ִמִשּׁעוּרוֹ ֹקֶדם ְכּ ִניַסת ַהַשָּׁבּת‬.‫ ְוִאם ֵכּן ַדּיּוֹ ְכֶּשׁהוּא ָשֵׁלם ִבְּשַׁﬠת ַהָנָּחתוֹ‬18,‫לד‬,‫ָיֹבאוּ ִליֵדי ַמֲח ֶקת‬ 19,‫לו‬:‫ ֶשְׁתִּחַלּת ָהֵﬠרוּב הוּא ְתִּחַלּת ְכּ ִניַסת ַהַשָּׁבּת‬,‫ַאף ִאם ַהְמֻּשָׁיּר הוּא ִכָּכּר ָקָטן ָשֵׁלם – ָפּסוּל‬ 4 If the loaf of bread [used] for the eruv became moldy and unfit to eat, it is as if it was destroyed entirely and a new eruv is required. For this reason, it has become customary in these regions to make the eruv on the day preceding Pesach from a loaf of matzah, which will not rapidly become moldy.20 Also, in this way, the eruv can be kept during the days of Pesach21 as well as throughout the year. This is preferable to making an eruv every Friday, because it is possible that on one occasion [the people] will forget to make the eruv.22 This is the reason for the custom. In truth, however, it is preferable to establish an eruv every Friday, because most of the time, the matzah of the eruv will become ruined and moldy over an extended period of time and it will not be fit to be eaten. Therefore, it is as if [the matzah used for the eruv] was entirely consumed. All those who establish eruvin every Friday should partake of their eruvin on the following day, as will be explained in sec. 394.23 A person who wishes to follow the optimum approach should, [in addition to the eruv made in the synagogue,] make an eruv [individually] every Friday [using] his own [bread]24 and grant the entire congregation a share via another person.25 In this way, there is no concern [even] if the eruv in the synagogue will be ruined.26 [The person] should not recite a blessing over the eruv he sets aside, because there is an eruv in the synagogue, and perhaps it is [still] valid.27 [Nevertheless, the fact that the person does not recite a blessing does not invalidate the eruv, because] the blessing is not an indispensable element [of the mitzvah].28 ‫לז ְוָלֵכן ָנֲהגוּ ִבְּמִדינוֹת‬.‫ ְוָצ ִרי ְלָﬠֵרב ֵמָחָדשׁ‬,‫ד ִאם ִנְתַﬠֵפּשׁ ַפּת ָהֵﬠרוּב ְו ִנְפַסל ִמֶלֱּאכוֹל – ֲהֵרי הוּא ְכּמוֹ ֶשָׁכָּלה ְלַגְמֵרי‬ 21‫ ְועוֹד ֶשׁ ְיּכוִֹלין ְלָשְׁמָרהּ ִבּיֵמי ַהֶפַּסח‬20,‫לח‬,‫ ֶשֵׁאיָנהּ ְמַמֶהֶרת ְלִהְתַﬠֵפּשׁ‬,‫ֵאלּוּ ַלֲﬠשׂוֹת ָהֵﬠרוּב ְבֶּﬠֶרב ֶפַּסח ֵמַחַלּת ַמָצּה‬ ‫ ֶזהוּ‬22.‫ ִכּי ֶשָׁמּא ִיְשְׁכּחוּ ִמְלָּﬠֵרב ַפַּﬠם ַאַחת‬,‫לט ְוֶזה טוֹב יוֵֹתר ִמְלָּﬠֵרב ָכּל ֶﬠֶרב ַשָׁבּת‬.‫ִויכוִֹלין ִלְשׁמוֹר ָהֵﬠרוּב ָכּל ַהָשָּׁנה‬

12/16/2020, 12:50 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051048/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 368 - [The Laws that Apply] if an Eruv Becam...‬‬

‫ַטַﬠם ַהִמּ ְנָהג‪ֲ .‬אָבל ֶבֱּאֶמת יוֵֹתר טוֹב ְלָﬠֵרב ָכּל ֶﬠֶרב ַשָׁבּת‪ִ ,‬כּי ֹרב ְפָּﬠִמים ַמָצּה ֶשׁל ֵﬠרוּב ִמְתַקְלֶקֶלת וִּמְתַﬠֶפֶּשׁת ֵמֹאֶר‬ ‫ַהְזַּמן ְוֵאיָנהּ ְראוָּיה ַלֲאִכיָלה‪ַ ,‬וֲהֵרי ִהיא ְכּמוֹ ֶשָׁכְּלָתה ְלַגְמֵרי‪ְ .‬וָכל ַהְמָﬠֵרב ְבָּכל ֶﬠֶרב ַשָׁבּת‪ֵ ,‬ישׁ לוֹ ֶלֱאכוֹל ָהֵﬠרוּב ְלָמָחר‪,‬‬ ‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"ד‪,‬מ‪23,‬‬ ‫ְוָהרוֶֹצה ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב – ְיָﬠֵרב ִמֶשּׁלּוֹ‪ְ 24‬בָּכל ֶﬠֶרב ַשָׁבּת‪ִ ,‬ויַזֵכּהוּ ְלָכל ַהָקָּהל ַﬠל ְיֵדי ַאֵחר‪ 25,‬וְּבֶזה ֵאין‬ ‫ֲחָשׁשׁ ִאם ִיְתַקְלֵקל ָהֵﬠרוּב ֶשְׁבֵּבית ַהְכֶּנֶסת‪.‬מא‪ְ 26,‬ול ֹא ְיָבֵר ַﬠל ֶשׁלּוֹ‪ֵ ,‬כּיָון ֶשֵׁיּשׁ ֵﬠרוּב ְבֵּבית ַהְכֶּנֶסת ְוֶשָׁמּא הוּא‬ ‫ָכֵּשׁר‪ְ 27,‬וַהְבָּרכוֹת ֵאיָנן ְמַﬠְכּבוֹת‪:‬מב‪28,‬‬

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Shulchan Aruch: Chapter 369 - The Manner in which [a Person] is Grant...

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Shulchan Aruch: Chapter 369 - The Manner in which [a Person] is Granted a Share in an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 369 The Manner in which [a Person] is Granted a Share in an Eruv (1) ‫סימן שסט ְבֵּאיֶזה ֹאֶפן ַמְקִנין ָהֵﬠרוּב וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [A person] does not acquire a share in an eruv [in the following situation]:1 He gave money to a baker and told him: “If the residents of [my] courtyard come to purchase a loaf [of bread] for an eruv from you, grant me [a share in it] for this ma’ah.”2[The rationale is that the payment of] money does not finalize a business transaction until [the purchaser of the article] draws [the article he is acquiring into his possession (meshichah). In this instance, the purchaser did not do so].3 [Moreover,] even if the baker granted a share as a gift to all the residents of the courtyard as a whole via another person4 and the baker intended that this person also acquire a share in this loaf [of bread], for he is also among the residents of the courtyard, that person nevertheless [does not acquire a share. The rationale is that] the baker did not intend that [the person who paid him money] acquire a share [in the loaf of bread] through the agency of the person [who lifts up the loaf on behalf of the others], i.e., that [the third person] should act as an agent for [this person] like he acted as an agent for all the other residents of the courtyard to whom the baker is giving shares [of the bread] as a present. Instead, the baker thinks that this person already has a share in the loaf because of the ma’ah [this person] paid [the baker, and the baker] is only making [the person who lifts up the loaf] an agent to acquire [the loaf] on behalf of the other residents of the courtyard to whom he is granting [a share in the loaf] as a present. [The baker] is not making [the person who lifts up the bread] an agent for [the person who paid him].5 Thus, that person does not have a share in the eruv. (If, however, [the baker] intends that [the person who lifts up the loaf] serve as an agent for this person just as [he serves as an agent for] the other residents of the courtyard, [the person who paid money] acquires [a share in] the eruv.) If, however, [the person who gave the baker money] told him, “Make an eruv for me,” [that person] acquires a share in the eruv in all circumstances,6 provided [the baker] granted shares [in the loaf for the eruv] to all the residents of the courtyard as a whole. [The rationale is that the person who gave the money] appointed [the baker] as an agent to establish an eruv for him in an effective manner. Since there is no way [this person] can receive [a share in] the eruv unless [the baker] acquires a share for him via a [third] person, like [he acquires it] for the others who did not pay money, it is as if [this person] told [the baker] to have a third party acquire a share [in the eruv]for him like [the third party] acquires [a share in the eruv] for the others. [He] is not [intending] to acquire [a share in the eruv] through [paying] the ma’ah alone, and it can be assumed that an agent [the baker] carries out the objective with which he is charged.7 12/16/2020, 12:51 PM

Shulchan Aruch: Chapter 369 - The Manner in which [a Person] is Grant...

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Even when [the person who gave the money] told the baker, “Grant me [a share in the eruv],”8 if he gives [the baker] an article9 so that [the baker] will acquire [a share in the eruv] for him through a kinyan sudar,10[the person] acquires [a share in] the eruv.11 If [a person seeking to acquire a share in an eruv] gives a ma’ah to a homeowner and tells him, “Grant me [a share in] an eruv,” he acquires [a share in] the eruv. [The rationale is that] it is not common practice for a homeowner to sell the bread he bakes. [Hence, it can be assumed that the person’s intent] when making this statement was that [the recipient] should [use] his money to purchase bread for him from the market place [and use that bread to establish an eruv]. Thus, it is as if [the person] said to [the recipient] “Make an eruv for me”,12 i.e., [the person] appointed [the recipient] as an agent to [acquire a share] in an eruv for him, and it can be assumed that the agent carried out the objective with which he was charged. It can be presumed that [the recipient] purchased [the bread] for [the person] and acquired [a share in the eruv] on his behalf, or granted him [a portion] in [the recipient’s] own bread [that he used for the eruv] via another person. ‫ ֶשְׁיֵּהא ִלי ֵחֶלק‬,‫ ְזֵכה ִלי ָבֵּﬠרוּב‬,‫ ִאם ָיֹבאוּ ְבֵּני ֶהָחֵצר ִלְקנוֹת ִמְמּ ִכָּכּר ְלֵﬠרוּב‬:‫א ְוָאַמר לוֹ‬,‫א ַהנּוֵֹתן ָמעוֹת ְלַנְחתּוֹם‬ ‫ ַוֲאִפלּוּ ִאם ִזָכּה ַהַנְּחתּוֹם ַהִכָּכּר‬3,‫ג‬. ‫ ֶשָׁמּעוֹת ֵאיָנן קוֹנוֹת ַﬠד ֶשׁ ִיְּמשׁוֹ‬1,‫ב‬,‫ זוֹ – ֵאינוֹ ֵﬠרוּב ְלֶזה‬2‫ ִבְּשִׁביל ָמָﬠה‬,‫ִﬠָמֶּהם‬ ‫ ְו ִנְתַכֵּוּן ַהַנְּחתּוֹם ֶשַׁגּם ֶזה‬,‫ ַוֲהֵרי ַגם ֶזה הוּא ִמְכַּלל ְבֵּני ֶהָחֵצר‬4,‫ְלָכל ְבֵּני ֶהָחֵצר ֻכָּלּם ִבְּכָלל ַﬠל ְיֵדי ַאֵחרד ְבַּמְתַּנת ִחָנּם‬ ‫ ֶשׁ ְיֵּהא ַנֲﬠֶשׂה ְשׁלוּחוֹ ְכּמוֹ‬,‫ִיְזֶכּה ְו ִיְהֶיה לוֹ ֵחֶלק ְבִּכָכּר ֶזה – ִמָכּל ָמקוֹם ל ֹא ִנְתַכֵּוּן ַהַנְּחתּוֹם ֶשׁ ִיְּזֶכּה בּוֹ ֶזה ַﬠל ְיֵדי ַהזּוֶֹכה‬ ‫ ֶאָלּא ַדַּﬠת ַהַנְּחתּוֹם הוּא ֶשֶׁזּה ֵישׁ לוֹ ְכָּבר ְזכוּת‬,‫ֶשַׁנֲּﬠֶשׂה ָשִׁליַח ְלָכל ְשָׁאר ְבֵּני ֶהָחֵצר ֶשְׁמַּזֶכּה ָלֶהם ַהַנְּחתּוֹם ְבַּמְתַּנת ִחָנּם‬ ‫ ְוִלְשָׁאר ְבֵּני ֶהָחֵצר – ֶשׁנּוֵֹתן ָלֶהם ַמְתַּנת ִחָנּם – ָלֶהם ִבְּלַבָדּם הוּא ֶשׁעוֶֹשׂה ֶאת‬,‫ְבִּכָכּר ֶזה ִבְּשִׁביל ַהָמָּﬠה ֶשָׁנַּתן לוֹ‬ ‫ ְו ִנְמָצא ֶשֵׁאין לוֹ ֵחֶלק ָבֵּﬠרוּב )ֲאָבל ִאם ֵישׁ ְבַּדְﬠתּוֹ‬5,‫ ֲאָבל ְלֶזה ֵאינוֹ עוֵֹשׂהוּ ָשִׁליַח ְכָּלל‬.‫ַהזּוֶֹכה ָשִׁליַח ֶשִׁיְּזֶכּה ִבְּשִׁביָלם‬ (‫ֶשׁ ִיְּהֶיה ַהזּוֶֹכה ָשִׁליַח ְלֶזה ְכּמוֹ ִלְשָׁאר ְבֵּני ֶהָחֵצר – ָקָנה ֵﬠרוּבה‬. ‫ ֶשֲׁהֵרי ֲﬠָשׂאוֹ ָשִׁליַח ְלָﬠֵרב לוֹ‬,‫ ִאם ִזָכּה ְלָכל ְבֵּני ֶהָחֵצר ֻכָּלּם ִבְּכָלל‬6‫ ְבָּכל ִﬠ ְנָין‬1,‫ְוִאם ָאַמר לוֹ "ָﬠֵרב ִלי" – ָקָנה ֵﬠרוּבו‬ – ‫ז ְכּמוֹ ַלֲאֵח ִרים ֶשׁלּ ֹא ָנְתנוּ ָמעוֹת‬,‫ ְוֵכיָון ֶשִׁאי ֶאְפָשׁר ִלְהיוֹת לוֹ ֵﬠרוּב ֶאָלּא ִאם ֵכּן ְיַזֶכּה לוֹ ַﬠל ְיֵדי ַאֵחר‬.‫ְבִּﬠ ְנָין ֶשׁיּוִֹﬠיל‬ ‫ח ַוֲחָזָקה ָשִׁליַח עוֶֹשׂה‬.‫ ְול ֹא ִיְזֶכּה ְבָּמָﬠה ִבְּלַבָדּהּ‬,‫ֲהֵרי ֶזה ְכִּאלּוּ ָאַמר לוֹ ֶשׁ ְיַּזֶכּה לוֹ ַﬠל ְיֵדי ַאֵחר ְכּמוֹ ַלֲאֵח ִרים‬ 7,‫ט‬.‫ְשִׁליחוּתוֹ‬ 11.‫ ָקָנה ֵﬠרוּב‬10,‫יא‬,‫ ֶשַׁיְּקֶנה לוֹ ְבּתוַֹרת ִק ְנַין סוָּדר‬9,‫ – ִאם ָנַתן לוֹ ְכִּליי‬8"‫ַוֲאִפלּוּ ִאם ָאַמר "ְזֵכה ִלי‬ ‫ ְלִפי ֶשֵׁאין ֶדֶּר ַבַּﬠל ַהַבּ ִית ִלְמכּוֹר ַפּת‬9,‫יב‬,‫ ְוָאַמר לוֹ "ְזֵכה ִלי ָבֵּﬠרוּב" – ָקָנה ֵﬠרוּב‬,‫ְוִאם ָנַתן ָמָﬠה ְלַבַﬠל ַהַבִּית‬ ‫ ַוֲחָזָקה‬.‫ ֶשֲׁﬠָשׂאוֹ ָשִׁליַח ְלָﬠֵרב‬12,"‫ וְּכִאלּוּ ָאַמר "ָﬠֵרב ִלי‬,‫ וְּלַדַﬠת ֶשִׁיְּקֶנה לוֹ ְבָּמעוָֹתיו ַפּת ִמן ַהשּׁוּק ָאַמר לוֹ ֵכּן‬,‫ִמֶשּׁלּוֹ‬ ‫ אוֹ ִזָכּה לוֹ ַﬠל ְיֵדי ַאֵחר ִמֶשּׁלּוֹ‬,‫יג וִּמן ַהְסָּתם ָקָנה לוֹ ְוָזָכה ִבְּשִׁבילוֹ‬,‫ָשִׁליַח עוֶֹשׂה ְשִׁליחוּתוֹ‬:

12/16/2020, 12:51 PM

Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...

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Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 370 The Laws [Governing] Participation in an Eruv (1-10) ‫סימן שע ִדּיֵני ִשׁתּוּף ְבֵּﬠרוּב וּבוֹ י' ְסִﬠיִפים‬: 1 When a person lives in a gatehouse, [the gatehouse] is not considered as a home [with regards to eruvin. This applies] even though [the gatehouse] has four walls. [The rationale is that since] many people pass through [the gatehouse] on their way to their homes, it is not considered as a dwelling, but rather, as a courtyard. [Consequently, one who lives in a gatehouse] is not required to join in an eruv with [the residents of] the other homes [located in his courtyard].1 Similarly, [a person] who lives in an exedra or a porch [located] in a courtyard does not cause [carrying] to be forbidden [in the courtyard even though he does not join in the common eruv], because these [structures] are not considered dwellings. Similarly, on the holiday of Sukkos, a sukkah is not considered a dwelling that causes [carrying] to be forbidden [in the adjoining courtyard].2 By contrast, when a person lives in a storage shed for straw, a barn, a storage house, [or] a storage shed for wood, [his presence] causes [carrying] to be forbidden [in the adjoining courtyard] unless he joins in the eruv. [The rationale is that these structures] are fit to dwell in and are considered as dwellings, even if they are constructed from reeds or the like.3 ‫ ֵכּיָון ֶשַׁרִבּים עוְֹב ִרים ֶדֶּר ָשׁם ְלָבֵתּיֶהם – ֵאין ָﬠָליו תּוַֹרת ַבּ ִית‬,‫א ַאף ַﬠל ִפּי ֶשֵׁיּשׁ לוֹ ד' ְמִחצּוֹת‬,‫א ַהָדּר ְבֵּבית ַשַׁﬠר‬ ‫ ְוֵכן ַהָדּר ְבַּאְכַסְדָרא וִּמ ְרֶפֶּסת ֶשְׁבָּחֵצר ֵאינוֹ אוֵֹסר ַﬠל ְבֵּני‬1.‫ב ְוֵאין ָצ ִרי ְלָﬠֵרב ִﬠם ְשָׁאר ַהָבִּתּים‬,‫ֶאָלּא תּוַֹרת ָחֵצר‬ ‫ ְבֵּבית‬,‫ ֲאָבל ַהָדּר ְבֵּבית ַהֶתֶּבן‬2,‫ה‬.‫ד ְוֵכן ֻסַכּת ֶהָחג ֶבָּחג ֵאיָנהּ ֲחשׁוָּבה ִדיָרה ֶלֱאסוֹר‬.‫ג ֶשֵׁאיָנן ֲחשׁוּבוֹת ִדּיָרה‬,‫ֶהָחֵצר‬ ‫ ַאף ַﬠל ִפּי‬,‫ ְלִפי ֶשׁ ְראוּ ִיים ָלדוּר ָבֶּהם ַוֲחשׁוִּבים ִדּיָרה‬,‫ ְבֵּבית ָהֵﬠִצים – אוֵֹסרו ַﬠד ֶשׁ ְיָּﬠֵרב‬,‫ ְבֵּבית ָהאוָֹצר‬,‫ַהָבָּקר‬ 3,‫ז‬:‫ֶשֲׁﬠשׂוּ ִיים ִמָקִּנים ְוַכיּוֵֹצא ָבֶהם‬ 2 When a homeowner owns many homes in his courtyard and rents or lends them out to other people (for a specific time and [the owner] cannot evict [the tenants from the homes] within that time against their will),4 [the presence of these individuals] causes [the owner] to be forbidden [to carry] in the courtyard5 just as if [the tenants] owned these homes, unless they [all] join in an eruv.6 Similarly, it is forbidden to carry from [the owner’s] house to [the tenants’] homes unless they [all] join in an eruv. [There is, however, an exception:] If, in [each of the rental units, the owner] has left articles that are [muktzeh, i.e., that are]forbidden to be moved on Shabbos because of a prohibition7 – in which instance, they may not be moved even to be used for a permitted purpose (litzorech gufam) or [to use] their place – it is considered as if [the owner] is dwelling in [these homes.8 The rationale is that the owner] did not remove his presence from these homes entirely and instead, he still retains holdings in them. [Hence, the presence of] these residents does not cause [the owner] to be

12/16/2020, 12:51 PM

Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...

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forbidden [to carry in the courtyard], because all [the tenants] are considered [the owner’s] guests.9 Therefore, [the residents] are also permitted to take [articles] from their homes to the courtyard even though they did not join in an eruv, just like guests who reside in [the owner’s] home are permitted to take [articles] from his home to the courtyard without joining in an eruv with him. If, however, [the owner] only10 [left] articles [in the rental units] that are permitted to be carried, [even only] for a permitted purpose or to use their place,11 he is not considered to have retained holdings [in these homes], since he can remove those [articles] when he needs them (or their places).12 There are authorities who maintain that if [the owner’s] property is not [easily] movable because of its weight,13 even though [the property] is permitted to be carried, [the owner] is considered to have retained his holdings in these [homes]. ([A guest] should act stringently in this regard.)14 Retaining holdings [in this manner] is effective only in homes that belong to [the host] – whether they are owned by him, or rented or borrowed by him – and then rented or lent out by him to others. By contrast, retaining holdings in a house that one does not own, rent, or borrow is not at all effective, and [the presence of a host and his guests] causes [carrying] to be forbidden for him [and them] in this courtyard and from his house to their houses. ‫ ְבִּﬠ ְנָין ֶשֵׁאינוֹ ָיכוֹל ְלַסְלָּקם תּוֹ‬,‫ ְוִהְשִׂכּיָרן ַלֲאֵח ִרים אוֹ ֶשִׁהְשִׁאיָלםח )ִלְזַמן‬,‫ב ַבַּﬠל ַהַבִּית ֶשֵׁיּשׁ לוֹ ַה ְרֵבּה ָבִּתּים ַבֲּחֵצרוֹ‬ ‫ ְוֵכן ָאסוּר ְלַטְלֵטל‬6.‫ ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬,‫ ְכִּאלּוּ ָהיוּ ָבִּתּים ֶשָׁלֶּהם‬5‫ – ֲהֵרי ֵהם אוְֹס ִרים ָﬠָליו ֶבָּחֵצר‬4(‫ַהְזַּמן ְבַּﬠל ָכּ ְרָחםט‬ ‫י‬.‫ִמֵבּיתוֹ ְלָבֵתּיֶהם ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬ ‫ ֶשָׁאסוּר ְלַטְלְטָלםיב ֲאִפלּוּ ְלֹצֶר גּוָּפםיג אוֹ‬7,‫ְוִאם ֵישׁ לוֹ ְבָּכל ֶאָחד ֵמֶהם ְדָּב ִרים ֶשֵׁאיָנם ִנָטִּלים ְבַּשָׁבּתיא ֵמֲחַמת ִאסּוּר‬ ‫ ְוֵאין‬8,‫יד ֵכּיָון ֶשׁלּ ֹא ִסֵלּק ַﬠְצמוֹ ִמָבִּתּים ֵאלּוּ ִמֹכּל ָו ְֹכלטו ֶאָלּא ֵישׁ לוֹ ָבֶּהם ְתִּפיַסת ָיד – ַנֲﬠָשׂה ְכִּאלּוּ ָדּר ָבֶּהם‬,‫ְמקוָֹמם‬ ‫ ַאף‬,‫ וְּלִפיָכ ַגּם ֵהם ֻמָתּ ִרים ְלהוִֹציא ִמָבֵּתּיֶהם ֶלָחֵצר‬9,‫יז‬.‫טז ְלִפי ֶשַׁנֲּﬠשׂוּ ֻכָלּם ְכּאוֹ ְרִחים ֶאְצלוֹ‬,‫ַהָדּ ִרים אוְֹס ִרים ָﬠָליו‬ ‫יח ֲאָבל‬.‫ ְכּמוֹ ֶשֻׁמָּתּ ִרים אוֹ ְרִחים ֶשִׁמְּתָא ְרִחים ְבֵּביתוֹ ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר ְבִּלי ֶשׁ ְיָּﬠ ְרבוּ ִﬠמּוֹ‬,‫ַﬠל ִפּי ֶשׁלּ ֹא ָנְתנוּ ֵﬠרוּב‬ ‫ ֵכּיָון‬8,‫ – ֵאין זוֹ ֲחשׁוָּבה ְתִּפיַסת ָיד‬11‫ ְדָּב ִרים ֶשֻׁמָּתּר ְלַטְלֵטליט ְלֹצֶר גּוָּפם אוֹ ְמקוָֹמם‬10‫ִאם ֵאין לוֹ ָבֶּהם ֶאָלּא‬ 13,‫ ְוֵישׁ אוְֹמ ִריםכב ֶשִׁאם ֵאיָנן ִנָטִּלין ֵמֲחַמת ָכְּבָדּן‬12.(‫ֶשָׁיּכוֹל ְלהוִֹציָאם ִמָשּׁםכ ְכֶּשׁ ִיְּצָטֵר ָלֶהםכא )אוֹ ִלְמקוָֹמם‬ 14.(‫ֲחשׁוִּבין ְתִּפיַסת ָיד ַאף ַﬠל ִפּי ֶשֻׁמָּתּ ִרים ְבִּטְלטוּל ) ְוֵישׁ ְלַהֲחִמיר ְבֶּזהכג‬ ‫כד ֵבּין ֶשֵׁהם ְקנוּ ִיים לוֹ ֵבּין ֶשֵׁהם ְשׂכוּ ִרים אוֹ ְשׁאוִּלים ֶאְצלוֹ ְוָחַזר‬,‫ְוֵאין ְתִּפיַסת ָיד מוֶֹﬠֶלת ֶאָלּא ְבָּבִתּים ֶשֵׁהם ֶשׁלּוֹ‬ ‫כה ֲאָבל ִמי ֶשֵׁיּשׁ לוֹ ְתִּפיַסת ָיד ְבַּב ִית ֶשֵׁאינוֹ ל ֹא ָקנוּי ְול ֹא ָשׂכוּר ְול ֹא ָשׁאוּל – ֵאין ֶזה‬.‫ְוִהְשִׂכּיָרם אוֹ ִהְשִׁאיָלם ַלֲאֵח ִרים‬ ‫ ְואוֵֹסר ָﬠָליו ֶבָּחֵצר ְוֵכן ְלַטְלֵטל ִמֵבּיתוֹ ְלֵביָתם‬,‫מוִֹﬠיל ְכּלוּם‬: 3 There are authorities who postulate that retaining holdings in a house is effective only when there are no other residents in the courtyard aside [from the host of the homes and those who rent or borrow them from him], for then they are not required to establish an eruv at all. Alternatively, [retaining holdings in a house is effective] even when there are other residents in the courtyard, but those residents bring their [bread for the] eruv and deposit it in the home of this homeowner who retains holdings [in the other homes he owns] or [they deposit the bread] in one of the homes in which [this homeowner] retains holdings. [The rationale is that,] in such situations, none of [the residents of] these homes are required to contribute bread to the eruv, because all of these houses are considered as one home,15 and [the residents of] the home where the eruv is deposited are not required to contribute bread [for the eruv].16 If, however, the eruv is placed in the home of one of the [other] residents, [the residents of] all the homes [in which the owner retains holdings] are required to 12/16/2020, 12:51 PM

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contribute bread for the eruv. [The rationale is that] since an eruv is required [to enable the residents of] these homes [to carry] because the home in which the owner dwells [is located in a courtyard with other homes], they must also contribute [bread] because of their own homes even though the owner retains holdings in them. The laws that [govern the homeowner’s relationship] with [his tenants] are the same as those that govern sons who [live in separate dwellings from their father, but] receive their sustenance from him, which will be explained [below].17 ,‫ ְוָאז ֵאין ָצ ִרי ְלָﬠֵרב ְכָּלל ֵבּיֵניֶהם‬,‫ג ֵישׁ אוְֹמ ִריםכו ֶשֵׁאין ְתִּפיַסת ָיד מוֶֹﬠֶלת ֶאָלּא ְכֶּשֵׁאין ִﬠָמֶּהם ִדּיּוּ ִרין ֲאֵח ִרים ֶבָּחֵצר‬ ‫אוֹ ֲאִפלּוּ ֵישׁ ִדּיּוּ ִרים ֶבָּחֵצר ֶאָלּא ֶשׁאוָֹתן ִדּיּוּ ִרים ְמִביִאים ֵﬠרוָּבן וַּמ ִנּיִחין אוֹתוֹ ְבֵּביתוֹ ֶשׁל ַבַּﬠל ַהַבּ ִית ֶזה ֶשֵׁיּשׁ לוֹ‬ ‫ ְלִפי‬,‫ ְוָאז ֵאין ָכּל ָבִּתּים ֵאלּוּ ְצ ִריִכים ִלֵתּן ְכָּלל ָלֵﬠרוּב ַפּת‬,‫ אוֹ ְבֶּאָחד ִמָבִּתּים ֵאלּוּ ֶשֵׁיּשׁ לוֹ ָבֶּהם ְתִּפיַסת ָיד‬,‫ְתִּפיַסת ָיד‬ ‫ ֲאָבל ִאם ָהֵﬠרוּב ֻמָנּח ְבֶּאָחד‬16,‫כז‬.‫ וַּב ִית ֶשָׁהֵﬠרוּב ֻמָנּח בּוֹ ֵאין ָצ ִרי ִלֵתּן ֶאת ַהַפּת‬15,‫ֶשָׁכּל ָבִּתּים ֵאלּוּ ֵהם ְכַּב ִית ֶאָחד‬ ‫ ֶשִׁמּתּוֹ ֶשָׁבִּתּים ֵאלּוּ ֻהְזְקקוּ ְלֵﬠרוּב ַﬠל ָכּל‬,‫ִמָבֵּתּי ַהִדּיּוּ ִרין – ֲהֵרי ָכּל ַהָבִּתּים ֵאלּוּ ְצ ִריִכים ָכּל ֶאָחד ִלֵתּן ַפּת ָלֵﬠרוּב‬ ‫כח ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְלַבַﬠל ַהַבּ ִית ָבֶּהם‬,‫ ְצ ִריִכים ַגּם ֵהם ִלֵתּן ִבְּשִׁביל ָבֵּתּיֶהם‬,‫ָפּ ִנים ִבְּשִׁביל ַבּ ִית ֶשָׁדּר בּוֹ ַבַּﬠל ַהַבּ ִית‬ 17,‫כט‬:‫ ַוֲהֵרי ִדינוֹ ִﬠָמֶּהם ְכִּדין ַאִחים ַהְמַקְבִּלים ְפָּרס ֵמֲאִביֶהם ֶשׁ ִיְּתָבֵּאר‬.‫ְתִּפיַסת ָיד‬ 4 [An eruv is required in the following situation:] A person rented a large home from a non-Jew18 in which he lives together with a friend, one [living] in one room and one [living] in the other [room]. The person who rented [the home] retains holdings in the room where his friend lives. If initially, when [the person] first rented the house from the non-Jew, [the two friends] agreed to live together and [the person] rented [the house] from the non-Jew with this intent, [the two] are deemed partners even if only one of them [formalized] the rental [of the home] from the non-Jew. [Accordingly,] the one who [formalized] the rental cannot evict the other [one] throughout the entire time the home is rented from the non-Jew. [The rationale is that] since [the home] was rented from the non-Jew with the intent that [the two friends] dwell together, [the one who formalized the agreement] became his friend’s agent to rent [the home on behalf of both of them] from the non-Jew. Accordingly, the fact that [the renter] retains holdings in his friend’s [room] is immaterial, since [the room] does not belong to him.19 [Different laws apply, however,] if initially, when [the person] rented [the home], he rented [the entire home entirely] for himself, and afterwards changed his mind and rented out [part of the home] to his friend. [In such an instance,] the fact that [the person who rented the home] retains holdings in his friend’s room is significant [and the two rooms are considered as a single household]. ‫ ְוֵישׁ ְלַהשּׂוֵֹכר ְתִּפיַסת ָיד ְבֶּחֶדר‬,‫ ֶזה ְבֶּחֶדר ֶזה ְוֶזה ְבֶּחֶדר ֶזה‬,‫ ְוָדר ָבּהּ ִﬠם ֲחֵברוֹ‬18‫ד ֶאָחד ֶשָׁשַּׂכר ִבּיָרה ִמן ַהָנְּכ ִרי‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא‬,‫ ִאם ִמְתִּחַלּת ַהְשִּׂכירוּת ֶשְׁשָּׂכָרהּ ִמן ַהָנְּכ ִרי ִהְסִכּימוּ ָלדוּר ַיַחד וְּלַדַﬠת ֵכּן ְשָׂכָרהּ ִמן ַהָנְּכ ִרי‬,‫ֲחֵברוֹ‬ ‫ ֶשֵׁכּיָון‬,‫ְלַבדּוֹ ְשָׂכָרהּ ִמן ַהָנְּכ ִריל – ֲהֵרי ֲחֵברוֹ ֻשָׁתּף ִﬠמּוֹ ָבּהּ ְוֵאינוֹ ָיכוֹל ְלַסְלּקוֹלא ָכּל ְזַמן ֶמֶשׁ ַהְשִּׂכירוּת ִמן ַהָנְּכ ִרי‬ ‫ וְּלִפיָכ ֵאין‬,‫ ְכֵּדי ֶשָׁיּדוּרוּ ְבַּיַחד – ֲהֵרי ַנֲﬠָשׂה הוּא ָשִׁליַח ַלֲחֵברוֹ ִלְשׂכּוֹר ַבֲּﬠדוֹ ִמן ַהָנְּכ ִרי‬,‫ֶשְׁלַּדַﬠת ֵכּן ְשָׂכָרהּ ִמן ַהָנְּכ ִרי‬ ‫ ְוַאַחר ָכּ ִנְמַל‬,‫ ֲאָבל ִאם ִמְתִּחַלּת ַהְשִּׂכירוּת ְשָׂכָרהּ ְלַﬠְצמוֹ‬19.‫ ֵכּיָון ֶשֵׁאינוֹ ֶשׁלּוֹ‬,‫ְתִּפיַסת ָיד מוֶֹﬠֶלת לוֹ ְבֶּשׁל ֲחֵברוֹ‬ ‫ ְוִהְשִׂכּיר ַלֲחֵברוֹ – מוִֹﬠיל לוֹ ְתִּפיַסת ָיד ְבֶּשׁל ֲחֵברוֹ‬: 5 [The following laws apply when] five groups of people20 spent a Shabbos in a reception hall21 and divided it into five rooms via partitions, with each [of the rooms] opening to the courtyard.22 If the partitions reach the ceiling – or within three handbreadths of the ceiling23 – each [partitioned area] is deemed a separate room. [This applies] even if the partitions are temporary, e.g., they are made from curtains. [In such a situation,] each of the groups must contribute [bread for] an eruv.24

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When does the above apply? When there are other residents in the courtyard and the eruv for the courtyard is placed in [the home of] one of these residents, or [in a home] in another courtyard [whose residents] established an eruv with [the residents of] this [courtyard. The rationale is that] since [the people staying in] the hall must make an eruv because of the [other] residents [of the courtyard and in this context,] each of the groups [in the hall is considered a separate entity, each group] must contribute [bread for] the eruv. If, however, the [other] residents [of the courtyard] placed their [bread for the] eruv in this reception hall, [the people staying in the hall] do not have to contribute to the eruv at all. [The rationale is that] they are all dwelling in this house and [the residents of] the home where the eruv is deposited are not required to contribute bread for the eruv. True, this hall is [now] divided into five rooms by the partitions, and the eruv is [being deposited] in [only] one of the rooms. That is, however, of no consequence, since these are merely temporary partitions. Similarly, if there are no other residents in the courtyard, there is no need for an eruv at all,25 for [the people staying in the hall] do not cause each other to be forbidden [to carry], since they are dwelling in one house which is only divided with temporary partitions. If [the reception hall] was divided by partitions that do not reach the ceiling, even if there are other residents in the courtyard and the eruv for the entire courtyard is placed in [the home of] one of those residents, all the groups need only contribute one [loaf] for the eruv. [Since the partitions between the groups do not reach the ceiling, it is] as if there are no partitions between them at all. If some [of the groups] made partitions that reach the ceiling and others did not, those who made [the full partitions] are deemed as separate [from the others and considered as distinct groups], while those who did not make [full partitions] are considered as [sharing] a joint [dwelling]. All the above applies when [the groups] made temporary partitions [meant to last only] for a brief period. If, however, they spend the Shabbos in actual [pre-existing] rooms and lofts – [rooms and lofts that are] actually [distinct from each other] – and all these rooms open to the courtyard, each [group] causes the other to be forbidden [to carry] even if there are no other residents in the courtyard. Each individual group must give [bread] for the eruv, even if they place the eruv [in one of the rooms or lofts] in this reception hall. All the above applies when all the rooms have [individual] entrances to the courtyard. [Different rules apply,] by contrast, if only the outer [room] opens to the courtyard and all [the people staying in the other rooms] pass through [the outer room to enter the courtyard. In such an instance,] even if they are actual rooms, only [those staying in] the two innermost rooms must establish an eruv, for only [those rooms] are [considered as] dwellings and cause [the people staying] in each of them to be forbidden [to carry] in the courtyard and to carry from one [room] to the other.26 All of the other rooms, by contrast, are considered as gatehouses to [these rooms], as will be explained.27 All the above [applies] when all [the people] have equal rights to the reception hall.28 [Different laws apply when,] by contrast, a homeowner has a teacher or a scribe [dwelling] in his home, or [when] students study in the presence of their teacher and live in his home. Even though each one has his individual room that opens to the courtyard and also to the public domain, and [each one] eats and 12/16/2020, 12:51 PM

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‫‪Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...‬‬

‫‪sleeps in his room, there is no need to establish an eruv in the courtyard at all,‬‬ ‫‪because [the presence of these individuals] does not cause [carrying] to be‬‬ ‫‪forbidden at all, not in the courtyard nor from their rooms to the [main] house or‬‬ ‫‪from one room to another. [This ruling applies] even if [the owner] does not retain‬‬ ‫‪holdings29 in [these people’s rooms. The rationale is that the owner] does not‬‬ ‫‪[intend to] lend them [the use of] his property [in a manner that they will] cause‬‬ ‫‪him to be prohibited [to carry] or for them to cause [each other] to be forbidden to‬‬ ‫‪carry. [Moreover, the owner] has the right to send them away at any time.30‬‬ ‫‪[This leniency does not apply] if, by contrast, the rooms were acquired or rented (or‬‬ ‫]‪lent in an arrangement that does not allow [the owner] to send [the borrowers‬‬ ‫‪away in the middle of the time for which he lent [the rooms] to them. [In this‬‬ ‫‪situation] it cannot be said that [the owner] did not [intend to] lend [these people‬‬ ‫‪the use of] his property in a manner [that they will cause him] to be forbidden [to‬‬ ‫)‪carry], since [the owner] already lent it to them and he cannot send them away.‬‬ ‫‪[Hence,] they cause [the owner] (against his will) to be forbidden [to carry in the‬‬ ‫‪courtyard] unless he retains holdings in their rooms.‬‬ ‫‪[This stringency applies] even if [the renters] use the large house in which the‬‬ ‫‪owner dwells for cooking and baking.31 Nevertheless, it is of no consequence, since‬‬ ‫‪they eat in their own rooms,32 unless the students receive their sustenance from‬‬ ‫‪their teacher, as will be explained.33‬‬ ‫ה ָחֵמשׁ ֲחבוּרוֹת‪ֶ 20‬שָׁשְּׁבתוּ ִבְּטַרְקִליןלב‪ְ 21,‬וִחְלּקוּהוּ ִבְּמִחצּוֹת ַלֲחִמָשּׁה ֲחָד ִרים‪ְ ,‬וָכל ֶאָחד ֵמֶהם ָפּתוַּח ֶלָחֵצרלג‪– 22,‬‬ ‫ִאם ַהְמִּחצּוֹת ַמִגּיעוֹת ַלִתְּקָרה‪,‬לד אוֹ ְבּתוֹ ג' ְטָפִחים ָסמוּ ַלִתְּקָרה‪,‬לה‪ֲ 23,‬הֵרי ָכּל ֶאָחד ְוֶאָחד ֶחֶדר ִבְּפֵני ַﬠְצמוֹ‪ֲ ,‬אִפלּוּ‬ ‫ֵהן ְמִחצּוֹת ֲﬠַראי ְכּגוֹן ֶשׁל ְי ִריעוֹת‪,‬לו וְּצ ִריכוֹת ָכּל ֶאָחד ְוֶאָחד ֵמַהֲחבוּרוֹת ִלֵתּן ֵﬠרוָּבן‪24.‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁיּשׁ עוֹד ִדּיּוּ ִרין ֶבָּחֵצר‪ְ ,‬וֵﬠרוּב ָכּל ֶהָחֵצר ַמ ִנּיִחין אוֹתוֹ ְבֶּאָחד ִמִדּיּוּ ִרין ָהֵהםלז אוֹ ְבָּחֵצר‬ ‫ַאֶחֶרת ֶשֵׁﬠ ְרָבה ִﬠם זוֹ‪,‬לח ֶשִׁמּתּוֹ ֶשְׁטַּרְקִלין ֶזה ֻהְזַקק ָלֵﬠרוּב ֵמֲחַמת ַהִדּיּוּ ִרין – ְצ ִריָכה ָכּל ֲחבוָּרה ִלֵתּן ֵﬠרוּב‪.‬לט ֲאָבל‬ ‫ִאם ִדּיּוּ ִרין ָהֵהם ָנְתנוּ ֵﬠרוָּבן ְבֶּזה ַהְטַּרְקִלין‪ֵ ,‬איָנם ְצ ִריִכים ִלֵתּן ֵﬠרוּב ְכָּלל‪ֶ ,‬שֻׁכָּלּם ָדּ ִרים ְבַּב ִית ֶזה‪ ,‬וַּב ִית ֶשַׁמּ ִנּיִחין בּוֹ‬ ‫ָהֵﬠרוּב ֵאינוֹ ָצ ִרי ִלֵתּן ַפּת ְלָהֵﬠרוּב‪.‬מ‪ְ 16,‬וַאף ֶשְׁטַּרְקִלין ֶזה ֻמְחָלק ִבְּמִחצּוֹת ְלה' ֲחָד ִרים‪ְ ,‬וָהֵﬠרוּב הוּא ְבֶּאָחד ֵמֶהם –‬ ‫ֵאין ְבָּכ ְכּלוּם‪ ,‬הוִֹאיל ְוֵאיָנן ֶאָלּא ְמִחצּוֹת ֲﬠַראי‪.‬מא ְוֵכן ִאם ֵאין ִדּיּוּ ִרין ֲאֵח ִרים ְכָּלל ֶבָּחֵצר ֵאין ָצ ִרי ֵﬠרוּב‬ ‫‪ְ.‬כָּלל‪,‬מב‪ֶ 25,‬שֵׁאיָנן אוְֹס ִרים ְכָּלל ֶזה ַﬠל ֶזה‪ ,‬הוִֹאיל ְוֻכָלּם ְבַּב ִית ֶאָחד ֶשֵׁאינוֹ ֻמְחָלק ֶאָלּא ִבְּמִחצּוֹת ֲﬠַראי‬ ‫ִחְלּקוּהוּ ִבְּמִחצּוֹת ֶשֵׁאיָנן ַמִגּיעוֹת ַלִתְּקָרה – ֲאִפלּוּ ִאם ֵישׁ ִדּיּוּ ִרין ֶבָּחֵצר ְוֵﬠרוּב ָכּל ֶהָחֵצר ַמ ִנּיִחים ְבֶּאָחד ִמִדּיּוּ ִרין ָהֵהם‪,‬‬ ‫ֵאין ְצ ִריִכים ָכּל ַהֲחבוּרוֹת ֶאָלּא ִלֵתּן ֵﬠרוּב ֶאָחדמג ְכִּאלּוּ ֵאין ֵבּיֵניֶהן ְמִחצּוֹת ְכָּלל‪.‬מד ְוִאם ִמְקָצָתן ָﬠשׂוּ ְמִחצּוֹת ַהַמִּגּיעוֹת‬ ‫ַלִתְּקָרה וִּמְקָצָתן ל ֹא ָﬠשׂוּ – אוָֹתן ֶשָׁﬠשׂוּ ֵהם ְמֻחָלִּקים‪ְ ,‬ואוָֹתן ֶשׁלּ ֹא ָﬠשׂוּ ֵהן ִכְּמֻשָׁתִּפין‪.‬מה‬ ‫ְוָכל ֶזה ְכֶּשָׁﬠשׂוּ ְמִחצּוֹת ֲﬠַראי ְלִפי ָשָׁﬠה‪ֲ .‬אָבל ִאם ָשְׁבתוּ ַבֲּחָד ִרים ַוֲﬠִליּוֹת ַמָמּשׁ‪ְ ,‬וֵהם ְפּתוִּחים ֶלָחֵצר – אוְֹס ִרים ֶזה ַﬠל‬ ‫ֶזה ֲאִפלּוּ ֵאין ִדּיּוּ ִרין ֲאֵח ִרים ֶבָּחֵצר‪ .‬וְּצ ִריכוֹת ָכּל ֲחבוָּרה ַוֲחבוָּרה ִלֵתּן ֵﬠרוּב ֲאִפלּוּ ַמִנּיִחין ָהֵﬠרוּב ְבֶּזה ַהְטַּרְקִלין‪.‬מו‬ ‫ְוָכל ֶזה ְכֶּשֻׁכָּלּם ְפּתוִּחים ֶלָחֵצר‪.‬מז ֲאָבל ִאם ֵאין ָפּתוַּח ֶלָחֵצר ֶאָלּא ַהִחיצוֹן ִבְּלָבד‪ְ ,‬וֻכָלּם עוְֹב ִרים ֶדֶּר ָﬠָליו‪ֲ ,‬אִפלּוּ ֵהם‬ ‫ֲחָד ִרים ַמָמּשׁמח – ֵאין ָצ ִרי ִלֵתּן ֵﬠרוּב ֶאָלּא ְשַׁנ ִים ַהְפּ ִניִמ ִיּים‪ֶ ,‬שֵׁהם ִבְּלַבָדּם ֲחשׁוִּבים ִדּירוֹתמט ְואוְֹס ִרים ֶבָּחֵצר ֶזה ַﬠל‬ ‫ֶזהנ ְוֵכן ְלַטְלֵטל ִמֶזּה ְלֶזה‪,‬נא‪ֲ 26,‬אָבל ָכּל ָהֲאֵח ִרים ֲחשׁוִּבים ְכֵּבית ַשַׁﬠר ָלֶהם‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר‪.‬נב‪27,‬‬ ‫ְוָכל ֶזה ְכֶּשֻׁכָּלּם ָשׁ ִוין ִבְּטַרְקִלין ֶזה‪ֲ 28.‬אָבל ַבַּﬠל ַהַבּ ִית ֶשֵׁיּשׁ לוֹ ְמַלֵמּד אוֹ סוֵֹפר ְבֵּביתוֹ‪ְ ,‬וֵכן ַתְּלִמיִדים ַהלּוְֹמִדים ִבְּפֵני‬ ‫ָהַרב ְוָד ִרים ְבֵּביתוֹ‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁיּשׁ ְלָכל ֶאָחד ֶחֶדר ְמיָֻחדנג ָפּתוַּח ֶלָחֵצרנד ְוַגם ִל ְרשׁוּת ָהַרִבּים‪,‬נה ְואוֵֹכל ְוָיֵשׁן ְבַּחְדרוֹ‬ ‫– ֵאין ָצ ִרי ְלָﬠֵרב ֶבָּחֵצר ְכָּלל‪ִ ,‬מְפֵּני ֶשֵׁאין אוְֹס ִרים ְכָּלל‪ ,‬ל ֹא ֶבָּחֵצר ְול ֹא ְלַטְלֵטל ֵמַחְדֵריֶהם ַלַבּ ִית אוֹ ֵמֶחֶדר ְלֶחֶדר‪,‬‬ ‫ֲאִפלּוּ ֵאין לוֹ ָבֶּהם ְתִּפיַסת ָיד‪ְ 29,‬לִפי ֶשֵׁאינוֹ ַמְשִׁאיל ָלֶהם ְרשׁוּתוֹ ֶלֱאסוֹר ָﬠָליו ְול ֹא ֶלֱאסוֹר ֶזה ַﬠל ֶזה‪ַ ,‬וֲהֵרי ָיכוֹל‬ ‫ְלַסְלָּקם ְבָּכל ֵﬠת‪.‬נו‪30,‬‬ ‫ֲאָבל ִאם ַהֲחָד ִרים ְקנוּ ִיים ָלֶהם אוֹ ְשׂכוּ ִריםנז )אוֹ ְשׁאוִּלים ְבִּﬠְנָין ֶשֵׁאינוֹ ָיכוֹל ְלַסְלָּקם תּוֹ ְזַמן ְשִׁאיָלָתםנח – ֵאין‬ ‫לוַֹמר ֶשֵׁאינוֹ ַמְשִׁאיל ָלֶהם ְרשׁוּתוֹ ֶלֱאסוֹר ָﬠָליו‪ֵ ,‬כּיָון ֶשְׁכָּבר ִהְשִׁאיל ָלֶהם ְוֵאין ְבָּידוֹ ְלַסְלָּקם‪ ,‬וְּבַﬠל ָכּ ְרחוֹ ֵהם( אוְֹס ִרים‬

‫‪12/16/2020, 12:51 PM‬‬

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Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...

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https://www.chabad.org/library/article_cdo/aid/4051052/jewish/Shulcha...

31‫ ַוֲאִפלּוּ ֵהם ִמְשַׁתְּמִּשׁים ַבֲּאִפָיּה וִּבשּׁוּל ְבַּב ִית ָגּדוֹל ֶשׁל ַבַּﬠל ַהַבּ ִית‬29,‫נט‬.‫ ֶאָלּא ִאם ֵכּן ֵישׁ לוֹ ָבֶּהם ְתִּפיַסת ָיד‬,‫ָﬠָליו‬ ‫ ֶאָלּא ִאם ֵכּן ַתְּלִמיִדים ַהְמַקְבִּלים ְפָּרס ֵמַרָבּן ְכּמוֹ‬32,‫ס‬,‫ ֵכּיָון ֶשׁאוְֹכִלים ְבַּחְדֵריֶהם‬,‫– ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬ 33,‫סא‬:‫ֶשׁ ִיְּתָבֵּאר‬ 6 Fundamentally, a person’s dwelling is [determined as] the place where he eats bread34 and not the place where he sleeps and spends the night.35 Therefore, if the residents of a courtyard all eat in one house on Shabbos, even if each [household] eats from its own food on a separate table and each [household] has a separate room where [its members] dwell throughout the day and the night, [the residents of the courtyard] need not establish an eruv36 because they [all] are considered as the members of one household,37 and they do not cause each other to be forbidden [to carry in the courtyard].38 Similarly, if [the residents of this courtyard] needed to establish an eruv with [the residents of] another courtyard, one eruv [suffices] for all [the residents. Furthermore, all the residents need to contribute] only a single loaf [of bread between them. That loaf] should be taken to the place where the eruv is being established. Whichever [household] desires should contribute the loaf. Even the members of the host’s39 household may contribute a loaf of their own. If the [bread for] the eruv was brought to [the host’s household], it is not necessary for [the members of the host’s household] to contribute any bread at all, just like [the residents of] the home where an eruv [for a courtyard is placed] need not contribute a loaf. [The rationale is that] all of these homes are considered as one home, since the heads of the households eat in one home without a partition separating between them. Even if at times a curtain is drawn [to separate between the different households] for the sake of privacy, it is not considered a partition that divides [the room] between [the households], even if [the curtain] reaches the ceiling.40 [The rationale is that the curtain] is not always drawn the entire time [the people] are in that house; [rather, the curtain] is only drawn when they wish to engage in a private activity. Afterwards, [the curtain] is removed. By contrast, when groups spend Shabbos in a reception hall, the curtains they draw between them remain drawn throughout the entire duration of [the groups’] stay [in the hall]. When a person has two houses in two courtyards, eating in one [house], but spending the entire [rest of the] day and night in the other, he causes [carrying] to be forbidden in [the courtyard where the home] in which he eats [is located] if he eats there on Shabbos,41and he must establish an eruv with [the residents of the courtyard in which the house where he eats is located. His presence] does not cause [carrying] to be forbidden in the other [courtyard, where he spends the rest of the day and night. The person] does not have to [join in its] eruv, but is still permitted to use that courtyard on Shabbos, because he is considered as the guest of its [residents]. ‫ ְלִפיָכ ַאְנֵשׁי ֶהָחֵצר ֶשָׁהיוּ ֻכָלּם אוְֹכִלים‬35,‫סב‬.‫ ְול ֹא ְמקוֹם ַהֵשָּׁנה ְוִליָנה‬34,‫ו ִﬠַקּר ִדּיַרת ָהָאָדם ִהיא ְמקוֹם ֲאִכיַלת ַפּת‬ ‫סה ְוֵישׁ ְלָכל ֶאָחד ֶחֶדר ִבְּפֵני ַﬠְצמוֹ‬,‫סד ַאף ַﬠל ִפּי ֶשָׁכּל ֶאָחד אוֵֹכל ִמֶשּׁלּוֹ ַﬠל ֻשְׁלָחן ִבְּפֵני ַﬠְצמוֹ‬,‫ְבַּב ִית ֶאָחדסג ְבַּשָׁבּת‬ ‫ ְוֵאיָנן אוְֹס ִרים ֶזה‬37,‫ ִמְפֵּני ֶשֵׁהם ְכַּא ְנֵשׁי ַבּ ִית ֶאָחדסו‬36,‫ֶבָּחֵצר ֶשָׁדּר ָשׁם ָכּל ַהיּוֹם ְוָכל ַהַלּ ְיָלה – ֵאיָנם ְצ ִריִכים ֵﬠרוּב‬ 38.‫ַﬠל ֶזה‬ ‫ְוֵכן ִאם ֻהְצ ְרכוּ ַלֲﬠשׂוֹת ֵﬠרוּב ִﬠם ָחֵצר ַאֵחר – ֵﬠרוּב ֶאָחד ְלֻכָלּם וַּפת ֶאָחד ִבְּלָבד מוִֹליִכין ְלאוֹתוֹ ָמקוֹם ֶשֵׁהם ְמָﬠ ְרִבין‬ ‫סח ְוִאם ָהָיה‬.‫ ְיכוִֹלין ִלֵתּן ַהַפּת ִמֶשָּׁלֶּהם‬39‫ ַוֲאִפלּוּ ְבֵּני ֵביתוֹ ֶשׁל ַבַּﬠל ַהַבִּית‬,‫סז ְוֵאיֶזה ֵמֶהם ֶשִׁיּ ְרֶצה ִיֵתּן ַהַפּת‬,‫ִﬠמּוֹ‬ ‫ ֶשָׁכּל ֵאלּוּ ַהָבִּתּים‬,‫ ְכּמוֹ ַהַבּ ִית ֶשַׁמִּנּיִחים בּוֹ ָהֵﬠרוּב ֶשֵׁאין ָצ ִרי ִלֵתּן ַהַפּת‬,‫ָהֵﬠרוּב ָבּא ֶאְצָלם – ֵאין ָצ ִרי ִלֵתּן ַפּת ְכָּלל‬ 12/16/2020, 12:51 PM

Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...

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‫ע‬.‫סט ֵכּיָון ֶשֲׁאִכיַלת ַבֲּﬠֵליֶהם ִהיא ְבַּב ִית ֶאָחד ְבִּלי ְמִחָצּה ַמְפֶסֶקת ֵבּיֵניֶהם‬,‫ְכַּב ִית ֶאָחד ֵהם ֲחשׁוִּבים‬ 40,‫ ֲאִפלּוּ ִאם ַמִגּיַﬠ ַלִתְּקָרה‬,‫ַוֲאִפלּוּ ִאם ִלְפָﬠִמים פּוֹ ְרִסין ִוילוֹן ִלְפֵניֶהם ִלְצִניעוּת – ֵאינוֹ ָחשׁוּב ְמִחָצּה ַלֲחלוֹק ֵבּיֵניֶהם‬ ‫ ֶאָלּא ְכֶּשׁרוִֹצין ַלֲﬠשׂוֹת ָשׁם ְדַּבר ְצ ִניעוּת פּוֹ ְרִסין אוֹתוֹ ְוַאַחר ָכּ‬,‫הוִֹאיל ְוֵאינוֹ ָפּרוּס ָשׁם ָתִּמידעא ָכּל ְזַמן ֶשֵׁהם ַבַּבִּית‬ ‫ ֶשַׁהְי ִריעוֹת ֶשָׁפּ ְרסוּ ֵבּיֵניֶהן ֵהן ְפּרוּסוֹת ָשׁם ָכּל ְזַמן‬,‫עב ַמה ֶשֵּׁאין ֵכּן ַבֲּחבוּרוֹת ֶשָׁשְּׁבתוּ ִבְּטַרְקִלין‬.‫ְמַסְלִּקין אוֹתוֹ‬ ‫ְשִׁביָתָתן ָשׁם‬. ‫ ְבַּאַחת הוּא אוֵֹכל וַּבְשּׁ ִנָיּה הוּא ָדר ָכּל ַהיּוֹם ְוָכל ַהַלּ ְיָלה – ֲהֵרי ֶזה אוֵֹסר‬,‫וִּמי ֶשֵׁיּשׁ לוֹ ְשֵׁתּי ָבִתּים ִבְּשֵׁתּי ֲחֵצרוֹת‬ ‫ ֲאָבל ַבְּשִּׁנָיּה ֵאינוֹ אוֵֹסר ְוֵאין ָצ ִרי ְלָﬠֵרב וֻּמָתּר‬.‫ ְוָצ ִרי ְלָﬠֵרב ִﬠָמֶּהם‬41,‫ְבּאוָֹתהּ ֶשׁאוֵֹכלעג ִאם אוֵֹכל ָשׁם ְבַּשָׁבּת‬ ‫ ְלִפי ֶשַׁנֲּﬠֶשׂה ָשׁם ְכּאוֵֹרַח ֶאְצָלם‬,‫ְלִהְשַׁתֵּמּשׁ ָשׁם ְבַּשָׁבּת‬: 7 [The following laws apply to] brothers who have homes in the courtyard belonging to their father, and they eat in their homes, while they receive their sustenance – whether food42 or money to purchase food – from their father:43 If there are other residents in the courtyard and they deposit [the bread for] the eruv for the entire courtyard in [the home of] one of these residents, the brothers and their father must each contribute [bread for] the eruv. [The rationale is that] since the households of the father and the sons are obligated [to join] in the eruv, each one must contribute individually.44 If, however, no one else resides with them in the courtyard, there is no need for an eruv at all, for [the presence of the father, his sons, and their households] do not cause each other to be forbidden [to carry]. Since they all partake of sustenance from the father, they are all considered as members of his household.45 [Moreover,] even if others reside [in the courtyard] with [the father and his sons], but [the others] deposit [the bread for] the eruv in the home of one of the brothers or the father, [the brothers and the father] are not required to [contribute to] the eruv at all. [The rationale is that] they are all considered as [staying in the] one house where [the bread for] the eruv is being deposited, [and the residents of the house where the bread for] the eruv is being deposited need not contribute bread.46 The same laws apply to wives who receive sustenance from their husbands, servants who receive sustenance from their masters, and students who receive sustenance from their teachers.47 42‫עה ֵבּין ֶשַׁהְפָּרס הוּא ֶלֶחם‬,‫ז ָהַאִחים ֶשֵׁיּשׁ ָלֶהם ָבִּתּים ַבֲּחַצר ֲאִביֶהם וְּמַקְבִּלים ְפָּרס ֵמֲאִביֶהםעד ְואוְֹכִלים ְבָּבֵתּיֶהם‬ – ‫ ִאם ֵישׁ עוֹד ִדּיּוּ ִרים ֶבָּחֵצר וַּמ ִנּיִחים ֵﬠרוּב ָכּל ֶהָחֵצר ְבֶּאָחד ִמִדּיּוּ ִרין ָהֵהם‬43,‫ֵבּין ֶשׁהוּא ָמעוֹת ִלְקנוֹת בּוֹ ֶלֶחםעו‬ ‫ ְצ ִריִכים ִלֵתּן‬,‫עז ֶשִׁמּתּוֹ ֶשָׁבִּתּים ֵאלּוּ ֶשׁל ָהָאב וָּבָניו ֻהְזְקקוּ ְלֵﬠרוּב‬,‫ְצ ִריִכים ָהַאִחים ִﬠם ֲאִביֶהם ִלֵתּן ָכּל ֶאָחד ֵﬠרוּבוֹ‬ ‫ הוִֹאיל‬,‫ ֶשֵׁאיָנן אוְֹס ִרים ֶזה ַﬠל ֶזה‬,‫ ֵאין ָצ ִרי ֵﬠרוּב ְכָּלל‬,‫ ֲאָבל ִאם ֵאין ִﬠָמֶּהם ִדּיּוּ ִרין ֶבָּחֵצר‬44,‫עח‬.‫ָכּל ֶאָחד ְוֶאָחד‬ ‫ ֶאָלּא ֶשַׁמִּנּיִחים ָהֵﬠרוּב ְבֶּאָחד ִמָבִּתּים‬,‫ אוֹ ֲאִפלּוּ ֵישׁ ִﬠָמֶּהם ִדּיּוּ ִרין‬45.‫ְואוְֹכִלים ְפַּרס ֲאִביֶהם – ַנֲﬠשׂוּ ִכְּבֵני ֵביתוֹ‬ ‫ ֶשֵׁאין‬,‫ ְלִפי ֶשֻׁכָּלּם ְכַּב ִית ֶאָחד ֶשַׁמִּנּיִחים בּוֹ ָהֵﬠרוּב‬,‫ֵאלּוּעט ֶשׁל ָהַאִחים אוֹ ְבֵּבית ֲאִביֶהם – ֵאיָנן ְצ ִריִכין ְלָﬠֵרב ְכָּלל‬ 46,‫פ‬.‫ָצ ִרי ִלֵתּן ֶאת ַהַפּת‬ ‫ וְּבַתְלִמיִדים ַהְמַקְבִּלים ְפָּרס‬42,‫פא‬,‫ וַּבֲﬠָבִדים ַהְמַקְבִּלים ְפָּרס ֵמֲאדוֵֹניֶהם‬,‫ְוֵכן ְבָּנִשׁים ַהְמַקְבּלוֹת ְפָּרס ִמַבֲּﬠֵליֶהן‬ 47,‫פב‬:‫ֵמַרָבּן‬ 8 [The following laws apply when] there are ten dwellings [in the same structure], one leading to the other and only the outermost one opens to the courtyard: [In such an instance, the residents of] all these [inner dwellings] pass through each other’s [dwelling] and go out to the courtyard through the outermost one. Only [the residents of] the two innermost [dwellings] need to establish an eruv, for only these [two residences] are halachically categorized as dwellings and cause [carrying] to

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be prohibited in the courtyard,48 from dwelling to dwelling, and from these [dwellings] to the dwellings outside them and to the courtyard. However, the dwellings located outside [these two innermost units] are [not halachically considered dwellings, but are] categorized as a courtyard, since each one of them serves as a gatehouse to the dwelling beyond it.49 Thus the third [to the last inner] dwelling is a gatehouse to the innermost two [homes], and it is [still] referred to as a gatehouse [used by] many people; it is not categorized as a dwelling, since many people50 pass through it. The second to last dwelling, by contrast, is a gatehouse only for the one dwelling that is located beyond it, and [serving as] a gatehouse to [only] one house does not cause [a structure] to be removed from the category of a home. ‫פד ְוֻכָלּם עוְֹב ִרים ִמֶזּה ְלֶזה ְויוְֹצִאין ֶדֶּר‬,‫פג ְוֵאין ָפּתוַּח ֵמֶהם ֶלָחֵצר ֶאָלּא ַהִחיצוֹן ִבְּלָבד‬,‫ח ֲﬠָשָׂרה ָבִתּים ֶזה ִלְפ ִנים ִמֶזּה‬ 48,‫פה ְואוְֹס ִרים ֶבָּחֵצרפו‬,‫ ֶשֵׁהם ְלַבָדּם תּוַֹרת ַבּ ִית ֲﬠֵליֶהם‬,‫ַהִחיצוֹן ֶלָחֵצר – ְשַׁנ ִים ַהְפִּניִמים ְלַבָדּם ְצ ִריִכים ִלֵתּן ֵﬠרוּב‬ ‫ ְלִפי‬,‫ ֲאָבל ְשָׁאר ַהָבִּתּים ֶשִׁלְּפֵניֶהם – תּוַֹרת ָחֵצר ֲﬠֵליֶהם‬.‫ְוֵכן ְלַטְלֵטל ִמֶזּה ְלֶזה ְוֵכן ֵמֶהם ְלָבִתּים ֶשִׁלְּפֵניֶהם ְוֶלָחֵצר‬ ‫ ְו ִנְקָרא‬,‫ ְוִאם ֵכּן ַבּ ִית ַהְשִּׁליִשׁי ֵמַהְפּ ִנים הוּא ֵבּית ַשַׁﬠר ְלב' ַהְפִּניִמים‬49,‫ֶשָׁכּל ֶאָחד ֵמֶהם הוּא ֵבּית ַשַׁﬠר ְלַהְפּ ִניִמי ִמֶמּנּוּ‬ ‫ ֲאָבל ַבִּית ַהֵשּׁ ִני ֵאינוֹ ֵבּית ַשַׁﬠר ֶאָלּא ְלַב ִית‬50.‫ ְוֵאינוֹ ָחשׁוּב ִדּיָרה ֵכּיָון ֶשַׁרִבּים עוְֹב ִרים ָﬠָליו‬,‫ֵבּית ַשַׁﬠר ֶשׁל ַרִבּים‬ ‫ וֵּבית ַשַׁﬠר ֶשׁל ַבּ ִית ֶאָחד ֵאינוֹ ִמְתַבֵּטּל ִמתּוַֹרת ַבּ ִית‬,‫ֶאָחד ַהְפּ ִניִמי ִמֶמּנּוּ‬: 9 When a person is a guest51 in a courtyard, even if he has a dwelling of his own and eats and sleeps in his own dwelling, as long as he does not stay there [semi-]permanently, but only for 30 days or less,52 [even if he does not contribute to the eruv,] his [presence] does not cause the residents of the courtyard to be forbidden [to carry. Instead,] both he and they are permitted to carry in the courtyard, both from his home as well as from the others’ homes [to the courtyard]. Even if there are many guests and there is only one host, they all are considered as secondary to him and are like the members of his household. [This ruling applies] even if the dwellings in which the guests stay do not belong to the host but to nonJews53 or to other Jews who do not live there. There are authorities who maintain that a guest who stays in a separate dwelling or room is not considered as secondary to the host and as a member of his household. Instead, anyone who does not stay as a guest in a [semi-]permanent manner does not have a portion in the courtyard and [therefore] does not cause the homeowner to be forbidden to carry from his house to his courtyard. It is, nevertheless, forbidden to carry from the guest’s dwelling to the courtyard. [This applies both] to [the guest] and to the homeowner. Since [the homeowner] rented him this dwelling for a given period, it is [the renter’s, for even] a rental for a day is [equivalent] to a sale, and the home is [the renter’s for the rental period].54 Thus, when [the renter] takes [an object] from [his dwelling] to the courtyard belonging to the owner, it is as if he is taking it from one domain to another. (The same law applies if [the owner] lent [the dwelling to a guest] in a manner that [the owner] may not send [the guest] away during the time he lent [the dwelling] to [the guest]. This [situation] does not [resemble an instance where] one of the residents of a courtyard forgot and did not join in the eruv. [In that instance,] when [the resident of the courtyard who forgot to join in the eruv] nullifies [his ownership over] his domain to the others, he is also permitted to take [objects] out from his house to the courtyard, because he is [then] considered as a guest of the others, as stated in sec.

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Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...

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380[:2-3.55 The resident who forgot to join in the eruv is granted that license] because when he nullified [his ownership], he withdrew himself from [the possession] of his house and gave it to the other [residents of the courtyard]. A guest, by contrast, does not nullify [his ownership] or withdraw [his possession]. Nor may the other residents of the courtyard expel him [from the residence he is using]. Thus, the domain of [the guest’s] house is designated as his and the domain of the courtyard is designated as theirs. It is forbidden to take [an object] from one of these domains to the other until an eruv is established.) ‫ ִאם ל ֹא ִנְתָאַרח ֶדֶּר ֶקַבע ֶאָלּא‬,‫ ֲאִפלּוּ ִנְתָאַרח ְבַּב ִית ִבְּפֵני ַﬠְצמוֹ ְואוֵֹכל ְוָיֵשׁן ָשׁם ְבֵּביתוֹ‬51,‫פז‬,‫ט ַהִמְּתָאֵרַח ֶבָּחֵצר‬ ‫ ֵבּין ִמֵבּיתוֹ ֵבּין‬,‫ ְוהוּא ָוֵהם ֻמָתּ ִרים ְלַטְלֵטל ֶבָּחֵצר‬,‫ – ֵאינוֹ אוֵֹסר ַﬠל ְבֵּני ֶהָחֵצר‬52,‫ִלְשׁ וִשׁים יוֹם אוֹ ָפּחוֹתפח‬ ‫צ ֲאִפלּוּ ִאם‬,‫פט ַוֲאִפלּוּ ִאם ָהאוֹ ְרִחים ַרִבּים וַּבַﬠל ַהַבּ ִית ֶאָחד – ֻכָּלּם ְטֵפִלים ֶאְצלוֹ ְוַנֲﬠִשׂים ְכַּא ְנֵשׁי ֵביתוֹ‬.‫ִמָבֵּתּיֶהם‬ ‫ אוֹ ֶשׁל ִיְשׂ ְרֵאִלים ֶשֵׁאיָנם ָדּ ִרים ָשׁם‬53,‫ַהָבִּתּים ֶשִׁמְּתָא ְרִחים ָבֶּהם ֵאיָנם ֶשׁלּוֹ ֶאָלּא ֶשׁל ָנְכ ִריםצא‬. ‫ ֶאָלּא‬,‫ ֶשָׁהאוֵֹרַח ֶשִׁמְּתָאֵרַח ְבַּב ִית אוֹ ֶחֶדר ִבְּפֵני ַﬠְצמוֹ ֵאינוֹ ָטֵפל ְלַבַﬠל ַהַבּ ִית ִלְהיוֹת ְכַּא ְנֵשׁי ֵביתוֹ‬53,‫ְוֵישׁ אוְֹמ ִריםצב‬ ‫ ֲאָבל ְלַטְלֵטל‬.‫ ְוֵאינוֹ אוֵֹסר ַﬠל ַבַּﬠל ַהַבּ ִית ְלַטְלֵטל ִמֵבּיתוֹ ַלֲחֵצרוֹ‬,‫ֶשֹׁכּל ֶשׁלּ ֹא ִנְתָאַרח ְבֶּדֶר ֶקַבע ֵאין לוֹ ֵחֶלק ֶבָּחֵצר‬ ‫ ְשִׂכירוּת ְליוֹמוֹ‬,‫צג ֶשֵׁכּיָון ֶשִׁהְשִׂכּירוֹ לוֹ ַבִּית ֶזה ְלֵאיֶזה ְזַמן‬,‫ִמֵבּית ָהאוֵֹרַח ֶלָחֵצר – ָאסוּר ֵבּין לוֹ ֵבּין ְלַבַﬠל ַהַבּ ִית‬ ‫ ֲהֵרי ֶזה ְכּמוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת ) ְוהוּא ַהִדּין‬,‫ וְּכֶשׁמּוִֹציא ִמָשּׁם ַלֲחַצר ַבַּﬠל ַהַבּ ִית‬54,‫ִמְמָכּר הוּאצד ַוֲהֵרי ֶזה ַבּ ִית ֶשׁלּוֹ‬ ‫צה ְוֵאינוֹ דוֶֹמה ְלַא ְנֵשׁי ָחֵצר ֶשָׁשַּׁכח ֶאָחד ֵמֶהם‬.‫ִאם ִהְשִׁאילוּהוּ לוֹ ְבִּﬠ ְנָין ֶשֵׁאיָנם ְיכוִֹלים ְלַסְלּקוֹ תּוֹ ֶמֶשׁ ְזַמן ְשֵׁאָלתוֹ‬ ‫ ְכּמוֹ‬,‫ ֶשְׁכֶּשְׁמַּבֵטּל ָלֶהם ְרשׁוּת ֵבּיתוֹ ֻמָתּר ַגּם הוּא ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר ִמְפֵּני ֶשַׁנֲּﬠֶשׂה ֶאְצָלם ְכּאוֵֹרַח‬,‫ְול ֹא ֵﬠֵרב‬ ‫ ַמה ֶשֵּׁאין ֵכּן אוֵֹרַח ֶשׁלּ ֹא ִבֵטּל ְול ֹא‬.‫ ְלִפי ֶשַׁהְמַבֵטּל ִסֵלּק ַﬠְצמוֹ ֵמ ְרשׁוּת ֵבּיתוֹ וּ ְנָתנוֹ ָלֶהם‬55,‫צו‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"פ‬ ‫ ְוָאסוּר‬,‫ וְּבֵני ֶהָחֵצר ַגּם ֵכּן ֵאיָנם ְיכוִֹלים ְלַסְלּקוֹ – ֲהֵרי ְרשׁוּת ֵבּיתוֹ ְמיֶֻחֶדת לוֹ וּ ְרשׁוּת ָחֵצר ְמיֶֻחֶדת ָלֶהם‬,‫ִסֵלּק ַﬠְצמוֹ‬ (‫ְלהוִֹציא ֵמ ְרשׁוּת זוֹ ְלזוֹ ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬: 10 After 30 days, however, [the guest’s presence] causes the residents of the courtyard to be forbidden [to carry] if they may not send [the guest] away over the course of the time he rented or borrowed [the dwelling]. Nevertheless, even if [the guest] arranged [to rent or borrow the dwelling] for more than 30 days, [his presence] does not cause [carrying] to be forbidden until after 30 days, not within [these first] 30 days. [This leniency applies] even if [the person] is accustomed to visiting this place and always stays for more than 30 [days]. To whom does the above apply? To a Jewish guest. By contrast, [the presence of] a non-Jewish boarder who frequently comes and stays [more than 30 days] causes [carrying] to be forbidden immediately,56 as will be explained in sec. 384[:1]. There are authorities who maintain that even a Jew who frequently comes and stays [more than 30 days] causes [carrying] to be forbidden immediately. With regard to the halachah, [since the matter concerns a point of] Rabbinic Law, the more lenient opinion may be followed. All the above applies when there is [at least] one homeowner who lives permanently in the courtyard, for then, the guests in the other dwellings in the courtyard are secondary to him. When, however, only guests [stay] in the courtyard, they cause each other to be forbidden [to carry] immediately57 if each one has a private room in which to eat.58 If there is a non-Jew living in the courtyard, it is necessary to rent his domain from him, as will be explained in sec. 382[:1]. All the above applies in a place where an eruv chatzeiros is not made for the people at large. When, by contrast, the community establishes an eruv chatzeiros for the entire year, the visiting guests do not cause [the permanent inhabitants] or each other to be forbidden [to carry]. The rationale is that the [Rabbinic] court [already]

12/16/2020, 12:51 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051052/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 370 - The Laws [Governing] Participation in a...‬‬

‫‪had [them] in mind, stipulating that they be granted a share in the eruv, as‬‬ ‫‪explained in sec. 366[:12].‬‬ ‫י ֲאָבל ְלַאַחר ְשׁ ִשׁים יוֹם אוֵֹסר ַﬠל ְבֵּני ֶהָחֵצרצז ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁאיָנם ְיכוִֹלים ְלַסְלּקוֹ תּוֹ ֶמֶשׁ ְזַמן ְשִׂכירוּתוֹ אוֹ‬ ‫ְשֵׁאָלתוֹ‪.‬צח‬ ‫וִּמָכּל ָמקוֹם ֲאִפלּוּ ִאם קוֵֹבַﬠ ְליוֵֹתר ִמְשּׁ ִשׁים יוֹם‪ֵ ,‬אינוֹ אוֵֹסר ַﬠד ְלַאַחר ְשׁ ִשׁים יוֹם‪ֲ ,‬אָבל ל ֹא תּוֹ ְשׁ ִשׁים‪,‬צט ֲאִפלּוּ‬ ‫ִאם ָרִגיל ָלב ֹא ְלַכאןק ְוִלְקבּוַֹﬠ ְלעוָֹלם ְליוֵֹתר ִמְשּׁ ִשׁים‪.‬קא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּאוֵֹרַח ִיְשָׂרֵאל‪ֲ ,‬אָבל ַאְכְסַנאי ָנְכ ִרי‬ ‫ָהָרִגיל ִלְקבּוַֹﬠ – אוֵֹסר ִמָיּד‪ְ 56,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ד‪ְ .‬וֵישׁ אוְֹמ ִריםקב ֶשַׁגּם ִיְשָׂרֵאל ָהָרִגיל ִלְקבּוַֹﬠ אוֵֹסר ִמָיּד‪.‬‬ ‫‪.‬וְּלִﬠ ְנַין ֲהָלָכה‪ְ ,‬בִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬ ‫ְוָכל ֶזה ְכֶּשֵׁיּשׁ ַבַּﬠל ַהַבּ ִית ֶאָחד ָקבוַּﬠ ֶבָּחֵצר‪ֶ ,‬שָׁאז ָהאוֹ ְרִחים ֶשְׁבָּבִתּים ֲאֵח ִרים ֶשְׁבָּחֵצר זוֹ ְבֵּטִלים ֶאְצלוֹ‪.‬קג ֲאָבל‬ ‫אוֹ ְרִחים ְלַבָדּם ְבַּיַחד אוְֹס ִרים ֶזה ַﬠל ֶזה ִמָיּדקד‪ִ 57,‬אם ֵישׁ ְלָכל ֶאָחד ֶחֶדר ְמיָֻחד ַלֲאִכיָלה‪.‬קה‪ְ 58,‬וִאם ֵישׁ ָנְכ ִרי ָדּר‬ ‫‪ֶ.‬בָּחֵצר‪ְ ,‬צ ִריִכים ִלְשׂכּוֹר ִמֶמּנּוּ ְרשׁוּתוֹ‪,‬קו ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שפ"ב‬ ‫ְוָכל ֶזה ְבָּמקוֹם ֶשֵׁאין ָשׁם ֵﬠרוֵּבי ֲחֵצרוֹת ֶשׁל ַרִבּים‪ֲ .‬אָבל ְבָּמקוֹם ֶשַׁהָקָּהל ְמָﬠ ְרִבים ֵﬠרוֵּבי ֲחֵצרוֹת ִבְּתִחַלּת ָשָׁנה ְלָכל‬ ‫ַהָשָּׁנה‪ֵ ,‬אין ָהאוֹ ְרִחים ַהִמּתּוְֹסִפים ָשׁם אוְֹס ִרים ֲﬠֵליֶהם ְול ֹא ֶזה ַﬠל ֶזה‪ִ ,‬מְפֵּני ֶשֵׁלּב ֵבּית ִדּין ַמְתֶנה ֲﬠֵליֶהם ֶשׁ ְיֵּהא ָלֶהם‬ ‫ֵחֶלק ָבֵּﬠרוּב‪,‬קז ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שס"ו‪:‬קח‬

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Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the...

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Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the Residents of a Courtyard Leaves or Dies By Rabbi Schneur Zalman of Liadi

SECTION 371 [The Laws that Apply] When One of the Residents of a Courtyard Leaves or Dies (1-6) ‫סימן שעא ְכֶּשֶׁאָחד ִמְבֵּני ָחֵצר ִנְפָרד ִמָשּׁם אוֹ ֵמת וּבוֹ ו' ְסִﬠיִפים‬: 1 An ownerless dwelling is not [considered] a dwelling [with regard to the laws of eruvin] and [such a dwelling] does not cause [carrying] to be forbidden in a courtyard.1 Moreover, it is permitted to carry from this [dwelling] to the courtyard where there are other residents who established an eruv among themselves; it is not considered as taking [an object] from one domain to another. Accordingly, when one of the residents of a courtyard left his home, departing with his entire household,2 and spent the Shabbos in another courtyard – even one that is next to this courtyard – if [this resident] diverted his attention from his home and did not intend to return there on Shabbos, he does not cause the [other] residents of the courtyard in which his house is located to be forbidden [to carry]3 if they made an eruv among themselves, even though [this resident] did not join in the eruv with [the other residents. Moreover, the other residents] are also permitted to carry from his house to the courtyard. Even if afterwards [the resident] changed his mind and returned to his home on Shabbos, his [presence] does not cause [carrying in the courtyard] to be forbidden. [The rationale is that] since he diverted his attention [from staying in his home on Shabbos] when Shabbos commenced, [we follow the principle,] since [carrying] was permitted for this Shabbos, that license remains and [carrying] is not forbidden, as stated in sec. 362[:6-7]. When does the above apply? When [the person] left his home while it was still day [on Friday]. If, however, [the person] departed [Friday] after nightfall, his return [on that Shabbos] causes [carrying] to be forbidden.4 [The laws that apply] when a non-Jewish [resident of a courtyard] leaves his home [on Shabbos] will be explained in sec. 383[:1]. ‫ ְוַגם ֻמָתּר ְלַטְלֵטל ִמֶמָּנּה ְלָחֵצר ֶשֵׁיּשׁ ָבּהּ ִדּיּוּ ִרים ֲאֵח ִרים‬1,‫א ִדּיָרה ְבּל ֹא ְבָﬠִלים ֵאיָנהּ ִדּיָרהא ְוֵאיָנהּ אוֶֹסֶרת ְבָּחֵצר‬ 2,‫ב ְלִפיָכ ֶאָחד ִמְבֵּני ָחֵצר ֶשִׁה ִנּיַח ֵבּיתוֹג ְוָהַל ִﬠם ָכּל ְבֵּני ֵביתוֹד‬.‫ ְוֵאינוֹ ְכּמוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת‬,‫ֶשֵׁﬠ ְרבוּ ֵבּיֵניֶהם‬ ‫ה ֲהֵרי ֶזה ֵאינוֹ‬,‫ ֲאִפלּוּ ָהְיָתה ְסמוָּכה ַלֲחֵצרוֹ – ִאם ִהִסּיַח ִלבּוֹ ְוֵאין ַדְּﬠתּוֹ ַלֲחזוֹר ְלֵביתוֹ ְבַּשָׁבּת‬,‫ְוָשַׁבת ְבָּחֵצר ַאֶחֶרת‬ ‫ וֻּמָתּ ִרים ְלַטְלֵטל ַגּם ִמֵבּיתוֹ‬.‫ ַאף ַﬠל ִפּי ֶשׁהוּא ל ֹא ֵﬠֵרב ִﬠָמֶּהם‬,‫ ִאם ֵﬠ ְרבוּ ֵבּיֵניֶהם‬3‫אוֵֹסר ַﬠל ְבֵּני ֶהָחֵצר ֶשֵׁבּיתוֹ ָשָׁמּה‬ ‫ְלָחֵצר‬. – ‫ ֲהֵרי ַשָׁבּת זוֹ‬,‫ו ֶשֵׁכּיָון ֶשְׁכָּבר ִהִסּיַח ִמִלּבּוֹ ִבְּכִניַסת ַהַשָּׁבּת‬,‫ ֵאינוֹ אוֵֹסר‬,‫ַוֲאִפלּוּ ִאם ַאַחר ָכּ ִנְמַל ְוָחַזר ְלֵביתוֹ ְבַּשָׁבּת‬ ‫ח‬.‫ז ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ְושׁוּב ל ֹא ֵתָאֵסר‬,‫ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬

12/16/2020, 5:43 PM

Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the...

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https://www.chabad.org/library/article_cdo/aid/4051053/jewish/Shulcha...

4,‫ט‬.‫ ֲאָבל ִאם ָהַל ִמֶשָּׁחֵשָׁכה – אוֵֹסר ְכֶּשׁחוֵֹזר‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁהַל ִמֵבּיתוֹ ִמְבּעוֹד יוֹם‬ ‫י‬:‫ְוָנְכ ִרי ֶשָׁהַל ִמֵבּיתוֹ ִיְתָבֵּאר ְבִּסָמּן שפ"ג‬ 2 [The following laws apply when a person] who lives elsewhere5 but owns a house in which he does not live [that is located] in the courtyard [in question] – and hence, did not [join] in the eruv [of the residents of that courtyard] – dies and leaves his property to one of the residents of that courtyard:6 If [the person] died while it was still day [on Friday, the presence of] the [one] who acquired [the property] does not cause [carrying] to be forbidden. [The rationale is that his participation] in the eruv because of his own house is also effective for the house he inherited while it was still day [on Friday]. Although the eruv was established before [the heir] inherited the property, nevertheless, the eruv takes effect at the commencement of the Shabbos,and he had already inherited [the property] at that time. If, however, [the original owner] died after nightfall [on Friday, i.e. after the commencement of Shabbos, the presence of] the person who acquired [the property] causes [all] the residents of the courtyard to be forbidden [to carry] within [the courtyard].7 Moreover, [the heir] himself is forbidden to carry in the courtyard, both from his house and from the house he inherited. Even if [the heir] joined together in the eruv with [the other residents], that is not effective with regard to [the house] he inherited on Shabbos, [since his acquisition took place] after the eruv had already taken effect. [Moreover,] even if the person who acquired [the property] had not yet entered that house to live in it [on Shabbos, the house] is not [considered] an ownerless dwelling.8 [The rationale is that] since [this person] lives in this courtyard and is able to use the house he inherited, it is considered as if he already entered [it] to live in it. True, the testator was alive at the commencement of the Shabbos and was not living in [the house]. Thus, [the house] was deemed an ownerless dwelling and [the owner’s failure to participate in the eruv] did not cause the residents of the courtyard to be forbidden [to carry. Nevertheless, we] do not [follow the principle] “Since [carrying] was permitted for [this] Shabbos that license remains,” because that [principle] is applied only when, at the time the original license is granted, it is clear that the license will not be rescinded and [carrying will not subsequently] be forbidden; for example, a person left his home while it was still day [on Friday] and diverted his attention from returning until Saturday night. At the time [the person] diverted his attention [from returning to his home on Shabbos], it was clear that he would certainly not return [on Shabbos]. As a result, license [to carry] was granted for the entire Shabbos. For that same reason, it is not rescinded and [carrying does not become] forbidden when the person changed his mind afterwards and returns. In the instance at hand, by contrast, it was not definitely known when Shabbos commenced whether or not the [original] owner would be coming to his house on Shabbos.9[Therefore] we do not say, since [the original owner] did not come at the commencement of the Shabbos, he diverted his attention [from coming,] and [thus, he] certainly will not come on Shabbos. ‫יג וֵּמת ְוִהִנּיַח ְרשׁוּתוֹ ְלֶאָחד ִמְבֵּני‬,‫ ֶשָׁהָיה לוֹ ַבּ ִית ְבָּחֵצריב ֶשׁלּ ֹא ָהָיה ָדר ָבּהּ ְוָלֵכן ל ֹא ֵﬠֵרב ָבּהּ‬5,‫ב ֶאָחד ִמן ַהשּׁוּקיא‬ ‫ ְלִפי ֶשָׁהֵﬠרוּב ֶשֵׁﬠֵרב ַﬠל ַבִּית ֶשׁלּוֹ ַמִתּיר ַגּם ַבּ ִית ֶשָׁיַּרשׁ ִמְבּעוֹד‬,‫ ֵאין ַהזּוֶֹכה אוֵֹסר‬,‫ – ִאם ֵמת ִמְבּעוֹד יוֹם‬6‫אוָֹתהּ ָחֵצר‬ 6,‫טו‬.‫ ְוָאז ְיָרשׁוֹ ְכָּבר‬,‫ ִמָכּל ָמקוֹם ֲהֵרי ְק ִנַיּת ָהֵﬠרוּב הוּא ִבְּכ ִניַסת ַהַשָּׁבּת‬,‫יד ֶשַׁאף ֶשָׁהֵﬠרוּב ַנֲﬠָשׂה ֹקֶדם ַה ְיֻרָשּׁה‬,‫יוֹם‬ ‫ ֵבּין ִמַבּ ִית ֶשׁלּוֹ ֵבּין ִמַבּ ִית‬,‫ ְוַגם הוּא ָאסוּר ְלַטְלֵטל ֶבָּחֵצר‬7,‫ֲאָבל ִאם ֵמת ִמֶשָּׁחֵשָׁכה – אוֵֹסרטז ַהזּוֶֹכה בּוֹ ַﬠל ְבֵּני ֶהָחֵצר‬ ‫ ַוֲאִפלּוּ ִאם ֶזה ַהזּוֶֹכה ל ֹא ִנְכַנס ֲﬠַד ִין‬.‫ ֵאינוֹ מוִֹﬠיל ְלֶזה ֶשָׁיַּרשׁ ְבַּשָׁבּתיז ַאַחר ְק ִנַיּת ָהֵﬠרוּב‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁﬠֵרב ִﬠָמֶּהם‬,‫ֶזה‬

12/16/2020, 5:43 PM

Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the...

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https://www.chabad.org/library/article_cdo/aid/4051053/jewish/Shulcha...

‫ ֶשֵׁכּיָון ֶשׁהוּא ָדר ְבָּחֵצר זוֹ ְוָראוּי ְלִהְשַׁתֵּמּשׁ ְבַּב ִית ֶזה ֶשׁ ְיָּרשׁוֹ – ָאנוּ‬8,‫ ֵאין זוֹ ִדיָרה ְבּל ֹא ְבָﬠִלים‬,‫ְבַּב ִית ֶזה ָלדוּר בּוֹ‬ ‫יח‬.‫חוְֹשִׁבין אוֹתוֹ ְכִּאלּוּ ִנְכַנס ָלדוּר בּוֹ‬ ‫ ְול ֹא ָה ְיָתה אוֶֹסֶרת ַﬠל ְבֵּני‬,‫ְוַאף ַﬠל ִפּי ֶשִׁבְּכ ִניַסת ַהַשָּׁבּת ְכֶּשָׁהָיה מוֹ ִרישׁוֹ ַחי ְול ֹא ָהָיה ָדר בּוֹ ָה ְיָתה ִדיָרה ְבּל ֹא ְבָﬠִלים‬ ‫כ ְלִפי ֶשֵׁאין אוְֹמ ִרים ֵכּן ֶאָלּא ְכֶּשְׁבָּשָׁﬠה ֶשֻׁהְתָּרה ָהָיה‬,"‫ – ֵאין אוְֹמ ִרים ְבֶּזה "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬8,‫ֶהָחֵצריט‬ 8,‫ ְכּגוֹן ִמי ֶשָׁהַל ִמֵבּיתוֹ ִמְבּעוֹד יוֹם ְוִהִסּיַח ִמִלּבּוֹ ֶשׁלּ ֹא ַלֲחזוֹר ַﬠד מוָֹצֵאי ַשָׁבּת‬,‫ַהָדָּבר ָבּרוּר ֶשׁלּ ֹא ַתֲחזוֹר ְוֵתָאֵסר‬ ‫ ְוָלֵכן ֵאיָנהּ חוֶֹזֶרת ְוֶנֱאֶסֶרת ְכֶּשׁ ִנְּמַל‬,‫ֶשְׁבָּשָׁﬠה ֶשִׁהִסּיַח ִמִלּבּוֹ ַהָדָּבר ָידוַּﬠ ְבַּוַדּאי ֶשׁלּ ֹא ַיֲחזוֹר ְוֻהְתָּרה ָאז ְלָכל ַהַשָּׁבּת‬ ‫ ְוֵאין‬9,‫כב‬,‫כא ֲאָבל ַכּאן ֵאין ַהָדָּבר ָידוַּﬠ ְבַּוַדּאי ִבְּכ ִניַסת ַהַשָּׁבּת ֶשׁלּ ֹא ָיב ֹא ַבַּﬠל ַהַבִּית ֶזה ְלֵביתוֹ ְבַּשָׁבּת‬.‫ַאַחר ָכּ ְוָחַזר‬ ‫כג‬:‫ ִהִסּיַח ִמִלּבּוֹ וְּבַוַדּאי ל ֹא ָיב ֹא ָכּל ַהַשָּׁבּת‬,‫אוְֹמ ִרים ֶשֵׁכּיָון ֶשׁלּ ֹא ָבא ִבְּכִניַסת ַשָׁבּת‬ 3 [The following laws apply when] one of the residents of a courtyard died on Shabbos and there were no members of his household in his house: If [the original owner] joined in the eruv, even if his heir is a person who lives elsewhere and the heir comes to live in [the house] on Shabbos, [his presence] does not cause [carrying] to be forbidden, even though he [personally] did not join in the eruv for this courtyard. [The rationale is that we apply] the principle that, since [carrying] was permitted for this Shabbos because of the eruv the testator [joined], that license remains, provided the testator was not in his death throes while it was still day [on Friday], as will be explained.10 [Different laws apply if] the testator did not join in the eruv and his heir is a person who lives elsewhere. As long as [the heir] does not come to dwell in the house, [his ownership of it] does not cause [carrying] to be forbidden. If, [however, the heir] comes to dwell in [the house] on Shabbos, [his presence] causes [carrying] to be forbidden. [The principle:] Since [carrying] was permitted for this Shabbos that license remains, does not apply in this instance, (since [carrying] was not permitted originally.11 Moreover,) the rationale mentioned above12 [is also relevant]. If [the house] was inherited by one of the residents of the courtyard, even if he did not enter [the house] to live in it, [his presence] causes [carrying] to be forbidden because of the rationale mentioned above. Even if [the heir] joined the eruv of the residents of the courtyard with regard to his own home, this eruv is not effective with regard to this house that he inherited on Shabbos after the eruv took effect. When does the above apply? When the heir lived in another home in this courtyard. If, however, he lived with the testator in his home, and participated in this eruv with his own [loaf of bread] because of this house belonging to the testator, [his participation] is effective, for the members of a person’s household may use their own property to join in an eruv for on behalf of [the person’s] house, as explained in sec. 370[:6]. If the testator died while it was still day [on Friday] and a person who lives elsewhere inherited [his house, and that person] did not join in an eruv with the residents of the courtyard, his [presence] causes [carrying] to be forbidden if he enters [the house] to dwell in it on Shabbos. [This ruling applies] even if the testator joined in the eruv during his lifetime. Since [the testator] died, his [participation in the] eruv is nullified. ‫ ֲאִפלּוּ ְיָרשׁוֹ ֶאָחד ִמְבֵּני ַהשּׁוּק ְו ִנְכַנס ָלדוּר בּוֹ‬,‫ ִאם ֵﬠֵרב‬6,‫ג ֶאָחד ִמְבֵּני ֶהָחֵצר ֶשֵׁמּת ְבַּשָׁבּתכד ְול ֹא ִה ִנּיַח ְבֵּני ַבִית ְבֵּביתוֹ‬ ‫כה‬,‫ ְלִפי ֶשַׁשָּׁבּת ֵכּיָון ֶשֻׁהְתָּרה ְבֵּﬠרוּב ַהמּוֹ ִרישׁ – ֻהְתָּרה‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ל ֹא ֵﬠֵרב ְבָּחֵצר זוֹ‬,‫ְבַּשָׁבּת – ֵאינוֹ אוֵֹסר‬ 10,‫כו‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫וִּבְלָבד ֶשׁלּ ֹא ָהָיה ַהמּוֹ ִרישׁ גּוֵֹסס ִמְבּעוֹד יוֹם‬ – ‫כז ָבּא ָלדוּר בּוֹ ְבַּשָׁבּת‬.‫ ָכּל ְזַמן ֶשֵׁאינוֹ ָבא ָלדוּר בּוֹ – ֵאינוֹ אוֵֹסר‬,‫ ִויָרשׁוֹ ֶאָחד ִמן ַהשּׁוּק‬,‫ְוִאם ַהמּוֹ ִרישׁ ל ֹא ֵﬠֵרב‬

12/16/2020, 5:43 PM

Shulchan Aruch: Chapter 371 - [The Laws that Apply] When One of the...

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‫ ְועוֹד( ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬11,‫כח‬,‫ ֶשׁלּ ֹא ַשָׁיּ ַכּאן "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה" )ֵכּיָון ֶשׁלּ ֹא ֻהְתָּרה ִבְּתִחָלָּתהּ‬7.‫אוֵֹסר‬ 12.‫ְלַמְﬠָלה‬ ‫ ַוֲאִפלּוּ ִאם‬12.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬7,‫ְוִאם ְיָרשׁוֹ ֶאָחד ִמְבֵּני ֶהָחֵצר – אוֵֹסר ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְכַנס ֲﬠַד ִין ָלדוּר בּוֹ‬ ‫כט‬.‫ ֵאין ֵﬠרוּב ֶזה מוִֹﬠיל ְלַב ִית ֶזה ֶשׁ ְיָּרשׁוֹ ְבַּשָׁבּת ַאַחר ְק ִנַיּת ָהֵﬠרוּב‬,‫ֵﬠֵרב ִﬠם ְבֵּני ֶהָחֵצר ִבְּשִׁביל ַבּ ִית ֶשׁלּוֹ‬ ‫ ְוָנַתן ָלֵﬠרוּב ִמֶשּׁלּוֹ‬,‫ ֲאָבל ִאם ָהָיה ָדר ְבַּב ִית ֶזה ִﬠם ַהמּוֹ ִרישׁ‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהיּוֵֹרשׁ ָדּר ְבַּב ִית ַאֵחר ְבָּחֵצר זוֹ‬ ‫לא ֶשְׁבֵּני ֵביתוֹ ֶשׁל ָאָדם ְיכוִֹלים ְלָﬠֵרב‬,‫ל ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן ש"ע‬,‫ִבְּשִׁביל ַבּ ִית ֶזה ֶשׁל ַהמּוֹ ִרישׁ – ֲהֵרי ֶזה מוִֹﬠיל‬ ‫ִמֶשָּׁלֶּהן ְבַּﬠד ֵבּיתוֹ‬. ‫ ִאם ִנְכַנס‬7‫ ִויָרשׁוֹ ֶאָחד ִמן ַהשּׁוּקלב ֶשֵׁאינוֹ ְמָﬠֵרב ִﬠם ְבֵּני ֶהָחֵצרלג – ֲהֵרי ֶזה אוֵֹסר‬,‫ְוִאם ִמְבּעוֹד יוֹם ֵמת ַהמּוֹ ִרישׁ‬ ‫לה‬:‫ ְלִפי ֶשֵׁכּיָון ֶשֵׁמּת – ָבֵּטל ֵﬠרוּבוֹ‬,‫ ֲאִפלּוּ ִאם ַהמּוֹ ִרישׁ ֵﬠֵרב ְכָּבר ְבַּחָיּיו‬6,‫לד‬,‫ָלדוּר בּוֹ ְבַּשָׁבּת‬ 4 [The following rules apply when] a [natural-born] Jew and a convert [with no heirs]13 dwelled together in a courtyard and the convert died while it was still day [on Friday], and another Jew took possession of [the convert’s] property,14 even if [the Jew] did not take possession of [the convert’s property] until nightfall:15 [His presence] causes [carrying] to be forbidden [in the courtyard] unless he nullifies his [ownership over] his [new] domain [just] as other heirs may [renounce their ownership], as will be explained in sec. 381[:6]. [This applies] even though when Shabbos commenced, as long as this Jew did not enter the house of the [deceased] convert [its status was that of] a house without an owner, and [the presence of such a house within a courtyard] does not cause [carrying] to be forbidden. [Nevertheless,] we do not apply [the principle]: since [carrying] was permitted for this Shabbos, that license remains. [The rationale is that] since [the home] was fit [for a Jew] to take possession of it while it was still day [on Friday, its ownership] was undetermined at that time and at that time, it was unclear whether the license [to carry] would remain throughout the entire Shabbos.16 If, however, the convert died after nightfall, since [carrying] was permitted when Shabbos commenced because of the eruv [in which] the convert [joined], we apply [the principle]: since [carrying] was permitted for this Shabbos, that license remains.17 [This ruling applies] provided [the convert] was not in his death throes while it was still day [on Friday],18 as will be explained.19 ‫ ֲאִפלּוּ ל ֹא‬14,‫ ְוֶהֱחִזיק ִיְשָׂרֵאל ַאֵחר ִבְּנָכָסיו‬,‫לז וֵּמת ַהֵגּר ִמְבּעוֹד יוֹם‬,‫ ֶשָׁהיוּ ָד ִרים ֶבָּחֵצרלו ְוֵﬠ ְרבוּ ַיַחד‬13‫ד ִיְשָׂרֵאל ְוֵגר‬ ‫לט‬.‫לח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"א‬,‫ ִכְּשָׁאר יוֵֹרשׁ ֶשׁיּוַּכל ְלַבֵטּל‬14‫ – אוֵֹסר ַﬠד ֶשׁ ְיַּבֵטּל ְרשׁוּתוֹ‬15‫ֶהֱחִזיק ַﬠד ֶשָׁחֵשָׁכה‬ ‫ ָה ְיָתה ִדיָרה ְבּל ֹא ְבָﬠִלים ְול ֹא ָהְיָתה אוֶֹסֶרת‬,‫ ָכּל ְזַמן ֶשׁלּ ֹא ִנְכַנס ִיְשָׂרֵאל ֶזה ְבֵּביתוֹ ֶשׁל ֵגּר‬,‫ְוַאף ַﬠל ִפּי ֶשִׁבְּכ ִניַסת ַהַשָּׁבּת‬ ,‫ ְוָה ְיָתה ְתּלוָּיה ְועוֶֹמֶדת‬,‫ הוִֹאיל ְוָה ְיָתה ְראוָּיה ְלַהֲחִזיק ָבּהּ ִמְבּעוֹד יוֹם‬,"‫– ֵאין אוְֹמ ִרים ָבּהּ "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬ 16,‫מ‬.‫ְול ֹא ָהָיה ָאז ֶהֵתָּרהּ ָבּרוּר ֶשְׁתֵּהא ֻמֶתֶּרת ָכּל ַהַשָּׁבּת‬ ‫ ָאנוּ‬,‫מא ֶשֵׁכּיָון ֶשִׁבְּכ ִניַסת ַהַשָּׁבּת ָהָיה ֻמָתּר ֵמֲחַמת ֵﬠרוּבוֹ ֶשׁל ֵגּר‬,‫ֲאָבל ִאם ִמֶשָּׁחֵשָׁכה ֵמת ַהֵגּר – ֵאין ַהַמֲּחִזיק אוֵֹסר‬ 19:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬18,‫ וִּבְלָבד ֶשׁלּ ֹא ָהָיה גוֵֹסס ִמְבּעוֹד יוֹם‬17,‫מב‬."‫אוְֹמ ִרים "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬ 5 When one of the residents of the courtyard was in his death throes – even though he will not remain alive [throughout the entire Shabbos] – his presence causes [carrying] to be forbidden20 until [a share] in the bread [of the eruv] is acquired on his behalf and he is included in the eruv.21 If [the person] dies on Shabbos, we do not apply [the principle]: since [carrying] was permitted for this Shabbos, that license remains, since the eruv was not fit to

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remain valid for the entire Shabbos, since most people in their death throes die [within a short time].22 Therefore, if his heir is one of the residents of the courtyard who did not join in the eruv, [his presence] causes carrying to be forbidden, even if he did not yet enter the [deceased’s] house to dwell in it.23 [The same law applies] if his heir is a person who lives elsewhere and he entered [the home on Shabbos] to dwell in it. ‫ ַﬠד ֶשׁ ְיַּזכּוּ לוֹ ְבַּפת ִויָﬠ ְרבוּ‬20‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָיכוֹל ִלְחיוֹת בּוֹ ַביּוֹם – אוֵֹסר‬,‫ה ֶאָחד ִמְבֵּני ֶהָחֵצר ֶשׁהוּא גוֵֹסס‬ ‫ ֵכּיָון ֶשֵׁאין ָהֵﬠרוּב ָראוּי ְלִהְתַקֵיּם ָכּל‬,"‫ ְוִאם ֵמת ְבַּשָׁבּת – ֵאין אוְֹמ ִרים בּוֹ "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬21,‫מג‬.‫ָﬠָליו‬ ‫ אוֵֹסר ֲאִפלּוּ ִאם ל ֹא ִנְכַנס‬,‫ וְּלִפיָכ ִאם ְיָרשׁוֹ ֶאָחד ִמְבֵּני ֶהָחֵצר ֶשׁלּ ֹא ֵﬠֵרב ִﬠָמֶּהם‬22,‫מד‬.‫ ֶשֹׁרב גּוְֹסִסין ְלִמיָתה‬,‫ַהַשָּׁבּת‬ 23,‫מה‬:‫ אוֹ ִאם ְיָרשׁוֹ ֶאָחד ִמן ַהשּׁוּק ְו ִנְכַנס ָלדוּר בּוֹ‬23,‫ֲﬠַד ִין ָלדוּר בּוֹ‬ 6 Similarly, [the presence of] an infant [who inherits a home in a courtyard] causes carrying to be forbidden,24 even though he cannot eat an olive-sized portion [of bread].25 By contrast, [the presence of] a guest does not cause [carrying] to be forbidden, as explained in sec. 370[:9]. 25,‫מו‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָיכוֹל ֶלֱאכוֹל ְכַּז ִית‬24,‫ו ְוֵכן ָקָטן אוֵֹסר‬ ‫מח‬:‫מז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ע‬,‫ֲאָבל אוֵֹרַח ֵאינוֹ אוֵֹסר‬

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Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...

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Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Spaces [with Regard] to an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 372 The Laws Applying to Shared Living Spaces [with Regard] to an Eruv (1-22) ‫סימן שעב ִדּין ִשׁתּוֵּפי ַהִדּירוֹת ְלֵﬠרוּב וּבוֹ כ"ב ְסִﬠיִפים‬: 1 [Our Sages] forbade1 carrying without an eruv from a private domain belonging to one person to a private domain belonging to another person only [when carrying to and from] homes, since they are used exclusively [by their owner] and are used on a regular basis. In contrast, roofs [of] adjacent [buildings]2 without a public domain intervening between them,3 adjoining courtyards or karpeifos,4and other similar places5 which are not used exclusively [by their owner] and [are not] regularly used, are all considered as a single domain with regard to articles that were located there when Shabbos commenced. It is permitted to carry [articles] from one domain that is not regularly used6 to another domain that is not regularly used, even if [the domains] belong to many owners who did not join together in an eruv,7provided [the articles] are not brought from these domains to a house belonging to a different owner8 unless there is an eruv. [The rationale is that] a home is distinct from these [types of domains] and is not considered as a single entity with them. Similarly, [it is forbidden to carry] from a house to [one of these domains]. What is implied? One may carry from one courtyard to another courtyard even though [the residents of the two] did not join in an eruv – and even if [the residents of] each one of the courtyards did not establish an eruv [among themselves.9 Similarly, one may carry] from one courtyard to the roof of a home that is not in this courtyard [although] there is no eruv [that joins the two domains] together. [This applies] provided [the person] carries on the actual roof above [the building. The space] above the ceiling of the house beneath its upper roof,10 by contrast, is governed by the same laws as those applying to the other rooms [of the home]. [One may also carry] from a courtyard to the top of a wall [that separates] between two courtyards,11 for the top of such a wall is governed by the same laws as a roof. [Similarly, one may carry from a courtyard belonging to one person to a karpeif belonging to another person] if it was not, provided [the karpeif] is less than beis sasayim or [to a karpeif] enclosed for the purpose of habitation even if [the karpeif] is larger than beis sasayim, [provided the karpeif] was enclosed for the purpose of habitation.12 [One may also carry] from a courtyard to a lane that was modified with a lechi or a beam13 even though [the residents of the lane] did not join in a shituf14[that would permit carrying],15 for [such a lane] is governed by the same laws as a courtyard for which an eruv was not established rather than [by the laws that govern] a karmelis, as will be explained in sec. 388[:1]. Similarly, one may carry from a roof to an adjacent roof belonging to another person, even if [the 12/16/2020, 5:44 PM

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adjacent roof] is much higher or lower than it, or from the roof [belonging to] one person to a courtyard belonging to another person, to a lane for which a shituf was not made, or to a karpeif belonging to another person, and so, too, from one person’s karpeif to the karpeif belonging to another person. All the above applies to articles that were located in one of these [types of] domains at the commencement of the Shabbos. In contrast, articles that were located in a home at [the onset of Shabbos], and were taken out to one of these [types of] domains – even in a permitted manner, e.g., one took [the article from a home] to a courtyard which is included in an eruv with this house,16 or even if one brought [the object] out by wearing it as a garment – are forbidden to be taken to another courtyard,17 a roof belonging to another person, or a karpeif belonging to another personthat was encompassed for the purpose of habitation.18 ([The rationale is that] articles that were located any place within a house at the commencement of the Shabbos are governed by the laws that would apply were they [to still be in] in that house, i.e., it is forbidden to take them out to a place that was not included in [the homeowner’s] eruv.) [Moreover,] an eruv is not effective for a karpeif that was not enclosed for the purpose of habitation, even if it is smaller than beis sasayim.Even if [the karpeif] belonged to [the owner of the adjacent house, one] is [still] forbidden to take articles into it when [these articles] were located [in his house] at the commencement of the Shabbos, as stated in sec. 358[:4]. Similarly, articles that were located in one of [the above-mentioned types of] domains at the commencement of the Shabbos are forbidden to be taken into a house which was not included in an eruv together with the domain in which the articles were located at the commencement of the Shabbos. Even if one brought [such an article] into [such] a domain that was included in an eruv with a house – e.g., a courtyard that was included in the same eruv as the house – by wearing [the article] as a garment, it is forbidden to carry [the article]19 from there into the house, since it was located in a domain that was not included in the same eruv as the house at the commencement of the Shabbos. (Even if [the articles originally] were located in a domain that was included in the same eruv as the house at the commencement of the Shabbos, but they were taken out from there to a domain that was not included in the same eruv as the house, it is forbidden to bring [the articles] from that domain into the house20 – or to do the opposite21 – unless one first places down [the articles] in the domain that is included in the same eruv as the house, and then brings them into the house.22 The same is true in the opposite [situation].23 Similarly, [articles] that were located in a house at the commencement of the Shabbos and [were then] brought out to a domain that was not included in its eruv [at the beginning of the Shabbos]by wearing them as garments, are forbidden to be carried [back into] the house unless they are first placed down in a domain that was included in the eruv [of the house].) The opposite is also true.24 ‫א‬.‫ ְלַטְלֵטל ֵמ ְרשׁוּת ַהָיִּחיד ֶשׁל ֶזה ִל ְרשׁוּת ַהָיִּחיד ֶשׁל ֶזה ְבִּלי ֵﬠרוּב ֶאָלּא ְבָּבִתּים ֶשַׁתְּשִׁמיָשׁן ְמיָֻחד ְוָתִדיר‬1‫א ל ֹא ָאְסרוּ‬ 4,‫ ְוֵכן ַהֲחֵצרוֹת ַהְסּמוּכוֹת ְוֵכן ַהַקּ ְרֵפּיפוֹת‬3,‫ד‬,‫ ְבִּלי ֶהְפֵסק ְרשׁוּת ָהַרִבּים ֵבּיֵניֶהם‬2,‫ֲאָבל ַהַגּגּוֹתב ֶשֵׁהן ְסמוִּכין ֶזה ְלֶזהג‬ ‫ ֶשֻׁמָּתּר‬,‫ ֵמַהְמּקוֹמוֹת ֶשֵׁאין ַתְּשִׁמיָשׁן ְמיָֻחד ְוָתִדיר – ֻכָּלּן ְרשׁוּת ַאַחת ֵהן ְלֵכִלים ֶשָׁשְּׁבתוּ ְבּתוָֹכם‬5,‫ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶהםה‬ ‫ ְלָמקוֹם ַאֵחר ֶשֵׁאין ַתְּשִׁמישׁוֹ ָתִּדיר ֲאִפלּוּ ֵהם ֶשׁל ְבָּﬠִלים ַה ְרֵבּהו ְול ֹא ֵﬠ ְרבוּ‬6‫ְלַטְלֵטל ִמָמּקוֹם ֶזה ֶשֵׁאין ַתְּשִׁמישׁוֹ ָתִּדיר‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4051054/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...‬‬

‫ַיַחד‪,‬ז‪ 7,‬וִּבְלָבד ֶשׁלּ ֹא ְיַטְלֵטל ִמתּוָֹכם ַלַבּ ִיתח ְבִּלי ֵﬠרוּב ִאם ֵהם ֶשׁל ְבָּﬠִלים ְמֻחָלִּקים‪ְ 8,‬לִפי ֶשַׁהַבּ ִית ָחלוּק ֵמֶהם ְוֵאינוֹ‬ ‫ְרשׁוּת ַאַחת ִﬠָמֶּהם‪ְ ,‬וֵכן ֵמַהַבּ ִית ְלתוָֹכם‪.‬ט‪1,‬‬ ‫ֵכּיַצד? ְמַטְלֵטל הוּא ֵמָחֵצר זוֹ ְלָחֵצר ַאֶחֶרת ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‪ַ ,‬וֲאִפלּוּ ִאם ַגּם ָכּל ַאַחת ְוַאַחת ִבְּפֵני ַﬠְצָמהּי ַגּם‬ ‫ֵכּן ל ֹא ֵﬠ ְרָבה‪ 9.‬אוֹ ֵמָחֵצר זוֹ ְלַגג ֶשׁל ַבּ ִית ַאֵחר ֶשֵׁאינוֹ ְבָּחֵצר זוֹ ְול ֹא ֵﬠ ְרבוּ ַיַחד‪ְ ,‬והוּא ֶשׁ ְיַּטְלֵטל ַﬠל ַהַגּג ַמָמּשׁ‬ ‫ִמְלַמְﬠָלה‪,‬יא ֲאָבל ַﬠל ִתְּקַרת ַהַבּ ִית ַתַּחת ַגּג ָהֶﬠְליוֹן‪ִ – 10‬דּינוֹ ִכְּשָׁאר ֲחָד ִרים‪ .‬אוֹ ֵמָחֵצר ְלר ֹאשׁ ַהֹכֶּתל ֶשֵׁבּין ְשֵׁתּי‬ ‫ֲחֵצרוֹת‪,‬יב‪ֶ 11,‬שׁר ֹאשׁ ֹכֶּתל ֶזה ִדּינוֹ ְכַּגג‪.‬יג אוֹ ֵמָחֵצר ֶשׁל ֶזה ְלַק ְרֵפּף ֶשׁל ַאֵחר‪ְ ,‬והוּא ֶשֵׁאינוֹ יוֵֹתר ִמֵבּית ָסאַת ִים‪,‬יד אוֹ‬ ‫ֶשֻׁהַקּף ְלִדיָרה ֲאִפלּוּ הוּא יוֵֹתר ִמֵבּית ָסאַת ִים‪ 12.‬אוֹ ֵמָחֵצר ְלָמבוֹיטו ַהְמֻּתָקּן ְבֶּלִחי אוֹ קוָֹרה‪ַ 13,‬אף ַﬠל ִפּי ֶשׁלּ ֹא‬ ‫ִנְשַׁתְּתּפוּ‪ 14‬בּוֹ‪ֶ 15,‬שִׁדּינוֹ ַגם ֵכּן ְכָּחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ְול ֹא ְכַּכ ְרְמִלית‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ח‪ְ .‬וֵכן ְמַטְלֵטל ִמַגּג‬ ‫ֶזה ְלַגג ֶשׁל ַאֵחר ַהָסּמוּ לוֹ‪ֲ ,‬אִפלּוּ ָגבוַֹהּ אוֹ ָנמוּ ִמֶמּנּוּ ַה ְרֵבּה‪,‬טז‪ 1,‬אוֹ ִמַגּג ֶשׁל ֶזה ְלָחֵצר ֶשׁל ַאֵחר אוֹ ְלָמבוֹי ֶשׁלּ ֹא‬ ‫‪ִ.‬נְשַׁתְּתּפוּ בּוֹ אוֹ ְלַק ְרֵפּף ֶשׁל ַאֵחר‪ְ ,‬וֵכן ִמַקּ ְרֵפּף ֶשׁל ֶזה ְלַק ְרֵפּף ֶשׁל ַאֵחר‬ ‫ְוָכל ֶזה ְבֵּכִלים ֶשָׁשְּׁבתוּ ְבֶּאָחד ֵמ ְרֻשׁיּוֹת ֵאלּוּ‪ֲ .‬אָבל ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית ְוהוִֹציָאן ְלַאַחת ֵמ ְרֻשׁיּוֹת ֵאלּוּ‪ֲ ,‬אִפלּוּ ְבֶּהֵתּר‪,‬‬ ‫ְכּגוֹן ְלָחֵצר ְמֹעֶרֶבת ֶשׁל ַבּ ִית ֶזה‪,‬יז‪ַ 16,‬וֲאִפלּוּ הוִֹציָאם ְבֶּדֶר ַמְלבּוּשׁיח‪ָ – 16,‬אסוּר ְלַטְלְטָלם ְלָחֵצר ַאֶחֶרתיט‪ 17,‬אוֹ‬ ‫ְלַגג ֶשׁל ַאֵחר אוֹ ְלַק ְרֵפּףכ ַהֻמָּקּף ְלִדיָרה ֶשׁל ַאֵחרכא‪ֶ) 18,‬שַׁהֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבִּית – ְבָּכל ָמקוֹם ֶשֵׁהם ִדּיָנם ְכִּאלּוּ ֵהם‬ ‫‪ַ.‬בַּבּ ִית‪ֶ ,‬שָׁאסוּר ְלַטְלְטָלם ִמֶמּנּוּ ְלָמקוֹם ַאֵחר ֶשׁלּ ֹא ֵﬠ ְרבוּ ִﬠמּוֹ(‬ ‫ֲאָבל ְלַק ְרֵפּף ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה‪ֲ ,‬אִפלּוּ הוּא ָפּחוֹת ִמֵבּית ָסאַת ִים – ֵאין ֵﬠרוּב מוִֹﬠיל‪ֶ ,‬שֲׁאִפלּוּ הוּא ֶשׁלּוֹ ָאסוּר ְלהוִֹציא‬ ‫ְלתוֹכוֹ ֵכִּלים ֶשָׁשְּׁבתוּ‪,‬כב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ח‪.‬כג‬ ‫ְוֵכן ֵכִּלים ֶשָׁשְּׁבתוּ ְבַּאַחת ֵמ ְרֻשׁיּוֹת ֵאלּוּ – ָאסוּר ְלַהְכִניָסם ְלַב ִית ַאֵחר ֶשׁלּ ֹא ֵﬠֵרב ִﬠם ְרשׁוּת זוֹ ֶשָׁשַּׁבת ַהְכִּלי‬ ‫ְבּתוֹכוֹ‪.‬כד‪11,‬‬ ‫ַוֲאִפלּוּ ִהְכ ִניָסם ֶדֶּר ַמְלבּוּשׁ ִל ְרשׁוּת ֶשֵׁﬠ ְרָבה ִﬠם ַהַבּ ִית‪ְ ,‬כּגוֹן ְלָחֵצר ְמֹעֶרֶבת ֶשׁל ַבּ ִית ֶזה – ָאסוּר ְלַטְלְטָלם‪ִ 19‬מָשּׁם‬ ‫ַלַבּ ִית‪ֵ ,‬כּיָון ֶשָׁשְּׁבתוּ ִבּ ְרשׁוּת ֶשֵׁאיָנהּ ְמֹעֶרֶבת ִﬠם ַהַבּ ִית‪.‬כה‬ ‫ַוֲאִפלּוּ ָשְׁבתוּ ִבּ ְרשׁוּת ַהְמֹעֶרֶבת ִﬠם ַהַבּ ִית‪ְ ,‬והוִֹציָאם ִמֶמָּנּה ִל ְרשׁוּת ַאֶחֶרת ֶשֵׁאיָנהּ ְמֹעֶרֶבת ִﬠם ַהַבִּית – ָאסוּר(‬ ‫ְלַהְכִניָסם ֵמאוָֹתהּ ְרשׁוּת ַלַבּ ִיתכו‪ 20,‬אוֹ ְלֵהֶפ ‪ִ 21,‬אם ל ֹא ֶשַׁיּ ִנּיֵחם ְתִּחָלּה ִבּ ְרשׁוּת ַהְמֹעֶרֶבת ִﬠמּוֹכז וִּמָשּׁם ַיְכ ִניֵסם‬ ‫ַלַבּ ִית‪,‬כח‪ְ 22,‬וֵכן ְלֵהֶפ ‪23.‬‬ ‫ְוֵכן ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית‪ְ ,‬והוִֹציָאם ְבֶּדֶר ַמְלבּוּשׁ ִל ְרשׁוּת ֶשֵׁאיָנהּ ְמֹעֶרֶבת ִﬠמּוֹ – ָאסוּר ְלַטְלְטָלם ַלַבּ ִיתכט ִאם ל ֹא‬ ‫ַיִנּיֵחם ְתִּחָלּה ִבּ ְרשׁוּת ַהְמֹעֶרֶבת ִﬠמּוֹ(‪ְ ,‬וֵכן ְלֵהֶפ ‪24:‬‬ ‫‪2 A karpeif that is larger than beis sasayim that was not enclosed for the purpose of‬‬ ‫‪habitation is [deemed] a karmelis.25 It is forbidden to carry from it to another‬‬ ‫‪karpeif that is similar to it, bringing articles in or taking them out from one‬‬ ‫‪[karpeif] to the other, beyond two cubits in either karpeif, as is the law regarding‬‬ ‫‪two [adjoining] karmelios, as explained in sec. 346[:5].‬‬ ‫ב ַק ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים ֶשׁלּ ֹא ֻהַקּף ְלִדיָרה – ַכּ ְרְמִלית הוּא‪ְ 25,‬וָאסוּר ְלַטְלֵטל ִמֶמּנּוּ ְלַק ְרֵפּף ַאֵחר ָכֹּמהוּ‪ְ ,‬לַהְכ ִניס‬ ‫וְּלהוִֹציא ִמֶזּה ְלֶזה‪ִ ,‬כּי ִאם ב' ַאמּוֹת ְבֶּזה וּב' ַאמּוֹת ְבֶּזה‪,‬ל ְכּמוֹ ִבְּשָׁאר ב' ַכּ ְרְמִלית‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ו‪:‬לא‬ ‫‪3 When [the residents of] two courtyards26 desire to establish an eruv among‬‬ ‫‪themselves to permit them to carry [even] articles that were located in their‬‬ ‫‪residences at the commencement of Shabbos from one [courtyard] to the other, it is‬‬ ‫‪unnecessary [for them to establish] another eruv. Instead, one of the residents of‬‬ ‫‪one courtyard should [act as an agent] for all [the other residents of the courtyard‬‬ ‫‪and take the bread that had been] set aside for an eruv for that [courtyard] and‬‬ ‫‪bring it to the other [courtyard], depositing it in one of their houses.27 [This is‬‬ ‫‪effective] provided the residents of the other courtyard [had also] established an‬‬ ‫‪eruv among themselves. Moreover, the residents of the second courtyard do not‬‬ ‫‪need additional bread to join in an eruv with [the residents of the first courtyard].‬‬ ‫‪Instead, the eruv they previously made permits them [to carry in that courtyard as‬‬ ‫‪12/16/2020, 5:44 PM‬‬

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Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...

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well]. ‫ ֶאָלּא‬,‫ ֵאין ְצ ִריִכין ֵﬠרוּב ַאֵחר‬,‫ ְלַהִתּיר ְלַטְלֵטל ִמזּוֹ ְלזוֹ ַאף ֵכִּלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים‬26‫ג ְשֵׁתּי ֲחֵצרוֹת ֶשׁרוֹצוֹת ְלָﬠֵרב ַיַחד‬ ‫ ְוהוּא‬27,‫לג‬,‫ָהֵﬠרוּב ֶשָׁﬠשׂוּ ְכָּברלב ָכּל ַאַחת ְלַﬠְצָמהּ יוִֹליֶכנּוּ ֶאָחד ִמְבֵּני ֶהָחֵצר ִבְּשִׁביל ֻכָּלּם ְו ִיְתֶּננּוּ ְבֶּאָחד ִמָבֵּתּי ְשׁ ִנָיּה‬ ‫ ֶאָלּא ָהֵﬠרוּב ֶשָׁﬠשׂוּ‬,‫ וְּבֵני ָחֵצר ַהְשּׁ ִנָיּה ַגּם ֵכּן ֵאיָנן ְצ ִריִכין ַפּת ַאֵחר ְכֵּדי ְלָﬠֵרב ִﬠם זוֹ‬.‫ֶשֵׁﬠ ְרבוּ ְבֵּני ָחֵצר ַהְשּׁ ִנָיּה ְלַﬠְצָמן‬ ‫לד‬:‫ְכָּבר ַמִתּיָרן‬ 4 If [the agent of the residents of the first courtyard] desires, he may even bring his own bread28 [and deposit it in the second courtyard]. As a result, all [the other residents of the agent’s courtyard] are permitted [to carry in the second courtyard. The rationale is that] since [the agent] already joined in an eruv with the others [in his own courtyard], he [can] acquire [a share in the new eruv] on behalf of all of them. This law also applies if this person’s [relationship] with the other [residents of his courtyard] is such that they are not required to establish an eruv among themselves, e.g., a father and his sons whom he supports, and they are the only residents of this courtyard, or other analogous situations, as described in sec. 370[:7. Any resident of the courtyard] may bring bread – even his own bread – to the adjoining courtyard on behalf of all of [the residents of the first courtyard] to establish an eruv with [the residents of the adjoining courtyard]. ‫לה‬.‫ הוִֹאיל ְוהוּא ְכָּבר ֵﬠֵרב ִﬠם ֲחֵבָריו – קוֶֹנה ְלֹצֶר ֻכָּלּם‬,‫ ְוֻכָלּם ֻמָתּ ִרים‬28,‫ד ְוִאם ִי ְרֶצה יוִֹלי ָשׁם ֲאִפלּוּ ַפּת ִמֶשּׁלּוֹ‬ ‫ ְכּגוֹן ָאב ִﬠם ָבָּניו ַהְמַקְבִּלים ְפָּרס ִמֶמּנּוּ‬,‫ְוהוּא ַהִדּין ִאם הוּא ִﬠם ֲחֵבָריו ֵהם ְבִּﬠ ְנָין ֶשֵׁאיָנן ְצ ִריִכין ְלָﬠֵרב ְכָּלל ֵבּיֵניֶהם‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"עלו – ֲהֵרי ֶאָחד ֵמֶהם מוִֹלי ַפּת ִבְּשִׁביל‬,‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶהם‬,‫ַהְשּׁרוּ ִיים ְלַבָדּם ְבָּחֵצר ַאַחת‬ ‫לז‬:‫ ְלָחֵצר ַהְסּמוָּכה ָלֶהם ְלָﬠֵרב ִﬠָמּהּ‬,‫ ֲאִפלּוּ ִמֶשּׁלּוֹ‬,‫ֻכָּלּם‬ 5 [The residents of] two courtyards may only establish an eruv among themselves when there is an opening four handbreadths wide29 between them, or [when there is] a window that [measures] four [handbreadths] by four [handbreadths between them],30 a portion of which is found within the ten handbreadths closest to the ground.31 [In such a situation,] if [the residents of the courtyards] desire, they may establish an eruv together, and [if that is done], they may transfer objects [from one courtyard to the other], even through cracks or holes [in the wall between the two courtyards]. If they desire, [the residents of] each one may establish an eruv for their [courtyard] individually. [In that instance,] they are forbidden to carry articles that were located in the homes at the commencement of the Shabbos from one courtyard to the other through the entrances and the windows, or through the cracks or holes [in the wall]. Nor [may they transfer articles from one courtyard to the other by placing them on] the top of the wall. If, however, [there is only a window connecting the two courtyards, and] the entire window is more than ten handbreadths above [the ground], it is not effective at all [in enabling the courtyards to be joined. The rationale is that] there is a complete partition [ten handbreadths high] beneath the window, which separates [the two] courtyards. [In this instance,] an eruv cannot be established between the courtyards.32 If [the window] is less than four handbreadths wide, even if the window is very tall,33 it is not effective. If [the window] is round, it must have a circumference of 16 4/5 handbreadths so that it could circumscribe a square [measuring] four [handbreadths] by four [handbreadths. To explain the calculations:] The diagonal 12/16/2020, 5:44 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051054/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...‬‬

‫‪of a square [of four [handbreadths by four handbreadths] is 5 3/5 handbreadths.34‬‬ ‫‪[Thus,] the diameter of the circle [must be this size. The diameter of a circle] is one‬‬ ‫‪third of its circumference.35 3 times 5 3/5 handbreadths [equals] 16 4/5‬‬ ‫‪[handbreadths. At least] a minimal part of the square [this round window would‬‬ ‫‪circumscribe] must be within [the] ten handbreadths [closest to] the ground. [See‬‬ ‫]‪figs. 85 and 86.‬‬ ‫ה ֵאין ב' ֲחֵצרוֹת ְיכוִֹלים ְלָﬠֵרב ַיַחד ֶאָלּא ִאם ֵכּן ִיְהֶיה ֵבּיֵניֶהם ֶפַּתח ָרָחב ד' ְטָפִחים‪,‬לח‪ 29,‬אוֹ ַחלּוֹן ֶשֵׁיּשׁ בּוֹ ד' ַﬠל‬ ‫ד'‪,‬לט‪ְ 30,‬ו ִיְהֶיה ְקָצתוֹ ְבּתוֹ י' ְטָפִחים ַה ְנּמוִּכים ָלָאֶרץ‪,‬מ‪ְ 31,‬וָאז ִאם ָרצוּ ְמָﬠ ְרִבים ַיַחד‪ ,‬וֻּמָתּ ִרים ְלַטְלֵטל ֲאִפלּוּ ֶדֶּר‬ ‫חוֹ ִרים וְּסָדִקים‪.‬מא ְוִאם ָרצוּ ְמָﬠ ְרִבין ָכּל ֶאָחד ְלַﬠְצמוֹ‪ַ ,‬וֲאסוּ ִרים ְלַטְלֵטל ִמזּוֹ ְלזוֹמב ֶדֶּר ְפָּתִחים ְוַחלּוֹנוֹת אוֹ חוֹ ִרים‬ ‫וְּסָדִקים אוֹ ַﬠל ַגֵּבּי ַהֹכֶּתלמג ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית‪ֲ .‬אָבל ִאם ָכּל ַהַחלּוֹן הוּא ְלַמְﬠָלה ִמי' ְטָפִחים – ֵאינוֹ מוִֹﬠיל ְכּלוּם‪,‬‬ ‫ֵכּיָון ֶשֵׁיּשׁ ַתְּחָתּיו ְמִחָצּה ְגמוָּרה ַהחוֶֹלֶקת ֵבּין ֶהָחֵצר‪ְ ,‬וִאי ֶאְפָשׁר ָלֶהן ְלָﬠֵרב ַיַחד‪.‬מד‪32,‬‬ ‫ְוִאם ֵאין ְבָּרְחבּוֹ ד' ְטָפִחים‪ֲ ,‬אִפלּוּ הוּא ָאֹר ַה ְרֵבּה‪ֵ – 33‬אינוֹ מוִֹﬠיל ְכּלוּם‪.‬מה‪32,‬‬ ‫ְוִאם הוּא ָﬠֹגל – ָצ ִרי ֶשְׁיֵּהא ְבֶּהֵקּפוֹ י"ז ְטָפִחים ָפּחוֹת ֹחֶמשׁ‪ְ ,‬כֵּדי ֶשׁנּוַּכל ְלַרֵבַּﬠ בּוֹ ד' ַﬠל ד'‪,‬מו ֶשָׁהֲאַלְכסוֹן ֶשׁל ְמֻרָבּע‬ ‫ֶזה ֶשׁהוּא ה' ְטָפִחים ְוג' ֳחָמִשׁיןמז‪ 34,‬הוּא ֹרַחב ֶשׁל ָהִﬠגּוּל ֶשׁהוּא ְשִׁלישׁ ֶהֵקּפוֹ‪ְ 35,‬וג' ְפָּﬠִמים ה' ְטָפִחים ְוג' ֳחָמִשׁין‬ ‫ֵהם י"ז ָפּחוֹת ֹחֶמשׁ‪ָ ,‬כֶּזה‪.‬מח ְוָצ ִרי ֶשׁ ְיֵּהא ַמֶשּׁהוּ ִמן ְמֻרָבּע ֶזה תּוֹ י' ְטָפִחים ָלָאֶרץ‪:‬מט‬

‫)‪Fig. 85: A circle that circumscribes a square 4 handbreadths by 4 handbreadths. a‬‬

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A circle with a circumference of 16 4/5 handbreadths; b) A square measuring 4 handbreadths by 4 handbreadths; c) The diagonal of the square, 5 3/5 handbreadths

Fig. 86: A circular hole that connects two courtyards 6 [The following law applies] when there is a window [in a common wall shared by] two houses [that open to two adjoining courtyards,36 and their owners] desire to establish an eruv with each other37 [in an instance] where [the residents of their] courtyards did not establish an eruv together: [See fig. 87. The owners] may [join together in] an eruv even if the [lowest part of the] window is more than ten handbreadths [above the ground.38 The rationale is that] since the house is roofed, it is considered as one solid mass.39 Hence, it is as if the window is less than ten handbreadths above the ground, since [the house] is considered as one solid mass. The same law applies to an aperture between a home and a loft. Even though [the aperture] is more than ten [handbreadths high], if [the owners of the home and the loft] desire, they may join together in an eruv even if there is no ladder [with which] to ascend,40 provided the aperture [measures at least] four [handbreadths] by four [handbreadths]. If bars were erected in front of the window, it is removed from the category of a window.41 The spaces [between the bars] are not [considered as] combined to [reach the necessary size of] four handbreadths [by four handbreadths]. The same law applies to an aperture [in the ceiling]. ‫ ְכּגוֹן ֶשׁלּ ֹא ֵﬠ ְרבוּ ַהֲחֵצרוֹת זוֹ ִﬠם זוֹנ – ְיכוִֹלים ְלָﬠֵרב ֲאִפלּוּ הוּא‬37,‫ ֶשׁרוִֹצים ְלָﬠֵרב ַיַחד‬36‫ו ַחלּוֹן ֶשֵׁבּין ב' ָבִּתּים‬ ‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ֵאין ַהַחלּוֹן‬39,‫נב ֲהֵרי הוּא ְכָּמֵלא‬,‫ ֵכּיָון ֶשׁהוּא ְמֹקֶרה‬,‫ ְלִפי ֶשַׁהַבִּית‬38,‫נא‬,‫ָגבוַֹהּ ְלַמְﬠָלה ִמי' ְטָפִחים‬ ‫ ֶשַׁאף ַﬠל ִפּי ֶשִׁהיא ְלַמְﬠָלה ֵמֲﬠָשָׂרה‬,‫ ְוהוּא ַהִדּין ַלֲאֻרָבּה ֶשֵׁבּין ַבִּית ַלֲﬠִלָיּה‬.‫נג ֵכּיָון ֶשַׁהַבּ ִית ֻכּלּוֹ ְמֻמָלּא‬,‫ָגּבוַֹהּ י' ְטָפִחים‬ 37,‫נה‬.'‫ וִּבְלָבד ֶשׁ ְיֵּהא ָבֲּאֻרָבּה ד' ַﬠל ד‬40,‫נד‬,‫ ַוֲאִפלּוּ ֵאין ָשׁם ֻסָלּם ַלֲﬠלוֹת בּוֹ‬,‫– ִאם ָרצוּ ְמָﬠ ְרִבין ַיַחד‬ ‫נח‬:‫נז ְוֵכן ַבֲּאֻרָבּה‬,‫ ֶשֵׁאין ַה ְנָּקִבים ִמְצָט ְרִפים ְלד' ְטָפִחים‬41,‫נו‬,‫ְוִאם ָﬠשׂוּ ְס ִריָגה ִלְפֵני ַהַחלּוֹן – ִנְתַבֵּטּל ִמתּוַֹרת ַחלּוֹן‬

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Fig. 87: Houses that open to adjoining courtyards that are joined together by a window on an interior wall. a) A house that opens to a courtyard; b) A window, ten handbreadths or more above the ground, on the common wall shared by these homes 7 When a house is situated between two courtyards with openings to both of them and [its owner] established an eruv with [the residents of] both courtyards, but [the residents of] the courtyards did not establish an eruv with each other, articles that were located in the homes [in either courtyard] at the commencement of the Shabbos may not be carried from courtyard to courtyard via this house.42 ‫ ֲאָבל ַהֲחֵצרוֹת ל ֹא ֵﬠ ְרבוּ זוֹ ִﬠם זוֹ – ֵאין ְלַטְלֵטל‬,‫ ְוֵﬠֵרב ִﬠם ְשֵׁתּיֶהן‬,‫ז ַבּ ִית ֶשֵׁבּין ְשֵׁתּי ֲחֵצרוֹת ְוהוּא ָפּתוַּח ִלְשֵׁתּיֶהן‬ 42,‫נט‬:‫ֵכִּלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים ֵמָחֵצר ְלָחֵצר ַﬠל ְיֵדי ַבּ ִית ֶזה‬ 8 An eruv may not be established between two [adjoining] courtyards [in the following instances]: a) there was a wall ten handbreadths high extending over the entire length [of the space between the courtyards], b) the ground of one of the courtyards was five handbreadths higher than that of the [adjoining] courtyard, and a partition five handbreadths high was built so that it reached [a height of] ten [handbreadths above the other courtyard],43 c) one [courtyard] was ten handbreadths higher than the other [courtyard, even] without a partition. If there was a wall ten handbreadths high between [two courtyards]44 and fruit was placed on top of the wall, the residents of both courtyards are permitted to take the fruit to their courtyards.45 Similarly, [the residents of either courtyard] may place fruit that was located in one courtyard at the commencement of the Shabbos on [the top of the wall] and [that fruit] may be taken down to the other courtyard46 even though [the residents of the two courtyards] did not establish an eruv with each other. [This applies] whether or not the top of the wall is four handbreadths wide.47 [The rationale is that] the top of the wall is governed by the laws that apply to a roof and [thus,] the two courtyards are all [considered] one domain with regard

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to articles located in them at the commencement of the Shabbos, even though [the residents] did not establish an eruv among themselves.48 By contrast, fruit that was located in one of the houses in either one of the courtyards at the commencement of the Shabbos is forbidden to be brought to the top [of the wall] or taken down from there,49 because [the top of the wall] is a domain that [the residents of] both [courtyards share.50 Therefore the residents of both courtyards] cause each other to be forbidden to use [the top of the wall] for articles that were located in a house at the commencement of the Shabbos, unless they join together in an eruv. Even fruit that was located on [the top of the wall] or in the courtyards at the commencement of the Shabbos may not be taken down from [the wall] to be brought into a house [in either courtyard. The rationale is that the top of the wall] is not [part of] the same domain as the houses [in either courtyard] unless an eruv was established [joining the two courtyards]. When do these [restrictions] apply? When the top [of the wall] is four handbreadths wide. If, however, [the top of the wall] is less than four handbreadths wide, it is deemed a makom p’tur51 and is considered as batel to both of the courtyards.52 [The residents of both] courtyards are permitted to bring fruit that was located in their houses at the commencement of the Shabbos [to the top of the wall] or bring fruit that was located [on the top of the wall] at the commencement of the Shabbos into their houses. [Nevertheless, even though the wall is placed in the category of a makom p’tur,] if residents from either courtyard took fruit from their homes and placed it on top [of the wall, the residents of the other courtyard] are forbidden to take [this fruit] into their courtyard. [The rationale is that] it is through both of their actions53 that the fruit that was located in a house [in one courtyard] at the commencement of the Shabbos was transferred into another courtyard [whose residents] did not establish an eruv with [the residents of the first courtyard]. Even though [the fruit] was set down in a makom p’tur in the interim, that is of no consequence for, as explained in sec. 346[:3], one should act stringently, following the opinion of the authorities who forbid this. ‫ אוֹ ֶשָׁהָיה ַק ְרָקָﬠהּ ֶשׁל ַאַחת ֵמַהֲחֵצרוֹת ָגּבוַֹהּ ֵמֲחֵברוֹ‬37,‫ס‬,‫ח ָהָיה ֵבּין ב' ֲחֵצרוֹת ֹכֶּתל ָגּבוַֹהּ י' ְטָפִחים ַﬠל ְפֵּני ָכּל ָא ְרכּוֹ‬ ‫ ְוהוּא ַהִדּין ְכֶּשָׁגּבוַֹהּ ֵמֲחֵברוֹ ֲﬠָשָׂרה ְבּל ֹא ְמִחָצּהסב‬43,‫סא‬,‫ה' ְטָפִחים ְוָﬠָשׂה ָﬠָליו ְמִחָצּה ה' ְטָפִחים ְלַהְשִׁלימוֹ ַלֲﬠָשָׂרה‬ ‫– ֵאין ְיכוִֹלים ְלָﬠֵרב ַיַחד‬. ‫ ְוָהָיה ְבּר ֹאשׁוֹ ֵפּרוֹת – ֲהֵרי ְבֵּני ב' ַהֲחֵצרוֹת ְיכוִֹלים ְלהוֹ ִריד ַהֵפּרוֹת‬44,‫ְוִאם ָהָיה ַהֹכֶּתל ָגּבוַֹהּ ִלְשֵׁתּיֶהן ֲﬠָשָׂרה‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ זוֹ‬46,‫ ְוֵכן ְלַהֲﬠלוֹת ָﬠָליו ִמֵפּרוֹת ֶשָׁשְּׁבתוּ ְבָּחֵצר זוֹ וְּלהוֹ ִריָדם ִמֶמּנּוּ ְלָחֵצר ָהַאֶחֶרת‬45,‫ַלֲחֵצרוֹת‬ ‫סה וְּשֵׁתּי ַהֲחֵצרוֹת‬,‫ ֶשֲׁהֵרי ר ֹאשׁ ַהֹכֶּתל ִדּינוֹ ְכַּגג‬47,‫סד‬,‫סג ֵבּין ֶשׁר ֹאשׁ ַהֹכֶּתל ָרָחב ד' ְטָפִחים ֵבּין ֶשֵׁאינוֹ ָרָחב‬,‫ִﬠם זוֹ‬ 48,‫סו‬:‫ֻכָּלּן ְרשׁוּת ַאַחת ֵהן ְלֵכִלים ֶשָׁשְּׁבתוּ ְבּתוָֹכן ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ‬ ‫ ִמְפֵּני ֶשׁהוּא ְרשׁוּת‬49,‫סז‬,‫ֲאָבל ֵפּרוֹת ֶשָׁשְּׁבתוּ ְבַּאַחת ִמָבֵּתּי ָחֵצר זוֹ אוֹ זוֹ – ָאסוּר ְלַהֲﬠלוָֹתם ָﬠָליו אוֹ ְלהוֹ ִריָדם ִמֶמּנּוּ‬ ‫ ַוֲאִפלּוּ ֵפּרוֹת ֶשָׁשְּׁבתוּ ָﬠָליו אוֹ‬.‫ ְוֵהן אוְֹסרוֹת זוֹ ַﬠל זוֹ ְלִﬠ ְנַין ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבִּית ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬50,‫סח‬,‫ֶשׁל ְשֵׁתּיֶהן‬ ‫סט ֶשִׁﬠם ַהַבִּית ֵאינוֹ ְרשׁוּת ַאַחת ֶאָלּא ִאם ֵכּן ֵﬠ ְרבוּ‬,‫ַבֲּחֵצרוֹת – ָאסוּר ְלהוֹ ִריָדם ִמֶמּנּוּ ְלַהְכ ִניָסם ַלַבּ ִית‬. 51,‫ ֲאָבל ִאם ֵאינוֹ ָרָחב ד' ְטָפִחיםע – ְמקוֹם ְפּטוּר הוּאעא‬47.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוּא ָרָחב ד' ְטָפִחים ְבּר ֹאשׁוֹ‬ ‫ ְוֵכן ֵאלּוּ מוֹ ִריִדין ִמַכּאן ֵפּרוֹת‬,‫ ְוֵאלּוּ ַמֲﬠִלין ָﬠָליו ִמַכּאן ֵפּרוֹת ֶשָׁשְּׁבתוּ ַבַּבּ ִית ְוֵאלּוּ ִמַכּאן‬52,‫עב‬,‫וָּבֵטל ְלַכאן וְּלַכאן‬ ‫ֶשָׁשְּׁבתוּ ָﬠָליו וַּמְכ ִניִסים ְלָבֵתּיֶהם ְוֵאלּוּ מוֹ ִריִדים ִמַכּאן וַּמְכ ִניִסים ְלָבֵתּיֶהם‬. ‫ ַנֲﬠֵשׂית‬53‫ ְלִפי ֶשַׁﬠל ְיֵדי ְשֵׁניֶהם‬,‫ֲאָבל ֵפּרוֹת ֶשֶׁהֱﬠלוּ ֵאלּוּ ִמָבֵּתּיֶהם ְוִה ִנּיחוּ ְבּר ֹאשׁוֹ – ֲאסוּ ִרים ֵאלּוּ ְלהוֹ ִריד ַלֲחֵצָרם‬

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‫ ֵאין‬,‫עג ְוַאף ַﬠל ִפּי ֶשֻׁה ְנּחוּ ִבְּמקוֹם ְפּטוּר ֵבּיְנַת ִים‬.‫ַכּאן ְלֵפרוֹת ֵאלּוּ ֶשָׁשְּׁבתוּ ַבַּבּ ִית הוָֹצָאה ְלָחֵצר ַאֶחֶרת ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠמּוֹ‬ ‫עד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ועה ֶשֵׁיּשׁ ְלַהֲחִמיר ְבֶּזה ְכִּדְבֵרי ָהאוְֹס ִרים‬,‫ֶזה מוִֹﬠיל ְכּלוּם‬: 9 [Different rules apply] if the wall was ten handbreadths high for [the residents of] one of the courtyards, but less than [that height for the residents of] the other [courtyard], i.e., the ground of one [courtyard] is higher than that of the other [courtyard]. If [the residents of the courtyard for which the wall] is not ten [handbreadths high] made an eruv for themselves alone,54 they are permitted to use [the top of the wall] even for articles that were located in a house [in their courtyard] at the commencement of the Shabbos. [By contrast, the residents of] the other [courtyard] are forbidden to use [the top of the wall] even for articles that were located in the courtyard at the commencement of the Shabbos. [The underlying principle is that] since it is difficult for those for whom the wall is ten handbreadths high to use [the top of] the wall, [the opportunity to] use it is given to those who could use it easily.55 Therefore, the use of [the top of] the wall is given to those for whom it is not ten [handbreadths] high, and they [are permitted to] use it even for articles located in a house at the commencement of the Shabbos. [Conversely,] those for whom it is ten [handbreadths] high are prevented from using [the top of the wall] even for articles that were located in the courtyard at the commencement of the Shabbos, so that those for whom [the wall] is not ten [handbreadths] high will not be forbidden to use it [even] for articles located in a house at the commencement of the Shabbos. [The rationale is that for those for whom the wall is less than ten handbreadths high,] the top of this wall is not governed by the laws pertaining to a roof,56 but by those pertaining to a courtyard, since [the wall] is less than ten [handbreadths] higher than the ground of the [adjoining] courtyard. Accordingly, if [the residents of] the other [courtyard for whom the wall is ten handbreadths high] were also permitted to use [the top of the wall], the domain of [the residents of] both [courtyards] would extend over this wall, and it would be forbidden for those [dwelling in the courtyard where it is easy to make use of the wall by] taking out articles that were located in a home [in that courtyard] at the commencement of the Shabbos and [placing them at the top of] this wall, [for then the top of the wall] would have been deemed as a courtyard that [the residents of the two courtyards on either side of the wall] jointly [use].57 [The above applies] provided [the top of] the wall is four [handbreadths] wide. If, however, [the top of the wall] is not four [handbreadths] wide, it is characterized as a makom p’tur and it is permitted for [the residents of] both [courtyards] to make use of [the top of the wall], even [for articles taken] from the homes (even) if [the residents of] each courtyard joined in an eruv among themselves, although they did not join in a common eruv [linking both courtyards]. ‫ ְכּגוֹן ֶשַׁקּ ְרָקָﬠהּ ֶשׁל ַאַחת ֵמֶהן‬51,‫עו‬,‫ט ְוִאם ָהָיה ַהֹכֶּתל ָגּבוַֹהּ ְלַאַחת ֵמַהֲחֵצרוֹת י' ְטָפִחים ְוַלְשִּׁנָיּה ֵאינוֹ ָגּבוַֹהּ ֲﬠָשָׂרה‬ ‫ָגּבוַֹהּ ִמֶשּׁל ֲחֶב ְרָתּהּעז – ִמי ֶשֵׁאיָנהּ ָגּבוַֹהּ לוֹ ֲﬠָשָׂרה ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ַאף ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּיתעח ִאם ֵﬠ ְרָבה ָחֵצר זוֹ‬ ‫פ ְלִפי ֶשַׁתְּשִׁמישׁ ֹכֶּתל ֶזה ְלִמי ֶשָׁגּבוַֹהּ לוֹ ֲﬠָשָׂרה‬,‫ ְוַהֵשִּׁני ָאסוּר ְלִהְשַׁתֵּמּשׁ בּוֹ ַאף ְבֵּכִלים ֶשָׁשְּׁבתוּ ֶבָּחֵצר‬54,‫עט‬,‫ְלַﬠְצָמהּ‬ ‫ ְלִפיָכ נוְֹתִנים ֹכֶּתל ֶזה ְלִמי ֶשֵׁאינוֹ ָגּבוַֹהּ לוֹ ֲﬠָשָׂרה‬55,‫פא‬,‫הוּא ַתְּשִׁמישׁ ְבֹּקִשׁי – נוְֹתִנים אוֹתוֹ ְלֶזה ֶשַׁתְּשִׁמישׁוֹ ְבַּנַחת‬ ‫ וּמוְֹנִﬠים ָאנוּ ֶאת ִמי ֶשָׁגּבוַֹהּ לוֹ ֲﬠָשָׂרה ְלִהְשַׁתֵּמּשׁ בּוֹ ַאף ְבֵּכִלים ֶשָׁשְּׁבתוּ‬,‫ֶשִׁיְּשַׁתֵּמּשׁ בּוֹ ַאף ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית‬ ‫ ְלִפי ֶשֹׁכֶּתל ֶזה ֵאין ִדּינוֹ‬,‫ ְכֵּדי ֶשׁלּ ֹא ֵיָאֵסר ַﬠל ֶזה ֶשֵׁאינוֹ ָגבוַֹהּ לוֹ ֲﬠָשָׂרה ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית‬,‫ֶבָּחֵצר‬ ‫ ְוִאם ֵכּן ִאם ַגּם ַהֵשִּׁני ִיְהֶיה לוֹ ְרשׁוּת ְלִהְשַׁתֵּמּשׁ‬,‫ הוִֹאיל ְוֵאינוֹ ָגּבוַֹהּ ֲﬠָשָׂרה ִמַקּ ְרָקִﬠית ָחֵצר ֶשׁל ֶזה‬,‫ ֶאָלּא ְכָּחֵצר‬56‫ְכַּגג‬ ‫ ִויֵהא ָאסוּר ְלֶזה ְלהוִֹציא ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית ַלֲחַצר‬,‫בּוֹ ֵאיֶזה ַתְּשִׁמישׁ – ְתֵּהא ְרשׁוּת ְשֵׁניֶהם שׁוֶֹלֶטתפב ְבֹּכֶתל ֶזה‬ 57,‫פג‬.‫ְשֵׁניֶהם‬ ‫פה וֻּמָתּר ִלְשֵׁניֶהם ְלִהְשַׁתֵּמּשׁ בּוֹ ַאף ִמן‬,‫ ֲאָבל ִאם ֵאינוֹ ָרָחב ד' – ְמקוֹם ְפּטוּר הוּא‬47,‫פד‬.'‫ְוהוּא ֶשׁ ְיֵּהא ַהֹכֶּתל ָרָחב ד‬ ‫פו‬:‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ ְבַּיַחד‬,‫ַהָבִּתּים )אפילו( ]ִאם[ ֵﬠ ְרָבה ָכּל ָחֵצר ְלַﬠְצָמהּ‬ 12/16/2020, 5:44 PM

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10 [The following laws apply when a portion of] the wall [separating the courtyards] was breached:58 [If the breach is] ten cubits or less, it is considered as an entrance.59 If they desire, [the residents of each courtyard] may join together in an eruv for themselves [alone.60 The above applies] provided the entire [wall] was not breached, (but there remains a strip of any width on both ends [of the wall, see fig. 88]61 or a strip four handbreadths [wide remains] on one end [of the wall]). If the opening was more than ten [cubits wide, the two courtyards] are considered as one courtyard, [and in order for the residents of both courtyards to be permitted to carry,] they must join in a common eruv. Any place where the wall is less than ten handbreadths high is considered as breached.62 ‫ ְוִאם ָרצוּ ְמָﬠ ְרִבין ָכּל ַאַחת‬59,‫פז ְוַﬠד ִבְּכָללפח – ֲהֵרי הוּא ְכֶּפַתח‬,‫ ַﬠד ֶﬠֶשׂר ַאמּוֹת‬58‫י ִנְפַרץ ַהֹכֶּתל ֶשֵׁבּיֵניֶהן‬ ‫ ְוהוּא ֶשֵׁאינוֹ ָפּרוּץ ְבִּמלּוּאוֹצ )ֶאָלּא ִנְשַׁתּ ְיּרוּ ַפּס ַמֶשּׁהוּ ִמַכּאן וַּמֶשּׁהוּ ִמַכּאן אוֹ ַפּס ד' ְטָפִחים ִמַצּד‬60,‫פט‬.‫ְלַﬠְצָמהּ‬ ‫ ְוָכל ָמקוֹם ֵמַהֹכֶּתל‬58,‫צב‬.‫ ְוִאם ִנְפַרץ יוֵֹתר ֵמֶﬠֶשׂר – ֲחשׁוּבוֹת ְשֵׁתּיֶהם ְכָּחֵצר ַאַחת וְּצ ִריכוֹת ְלָﬠֵרב ַיַחד‬61.(‫ֶאָחדצא‬ 62,‫צג‬:‫ ְכָּפרוּץ הוּא‬,‫ֶשֵׁאינוֹ ָגבוַֹהּ י' ְטָפִחים‬

Fig. 88: The remnants of a wall that separated between two courtyards and was breached. a) One courtyard; b) The second courtyard; c) Strips of the wall remaining on each side, 10 handbreadths high ;d) Remnants less than 10 handbreadths high 11 When there is a wall ten [handbreadths] high on both sides separating between two courtyards and [the residents of both courtyards each] placed a ladder four handbreadths63 wide next to the wall in their respective courtyards, [the two ladders] are considered as an opening in the wall [between the courtyards].64 If [the residents of] both courtyards desire, they may join together in one eruv. [This ruling applies] even if the ladders are not [exactly] aligned with each other. As long as they are within three handbreadths of each other, they are considered aligned.65 [Moreover,] even if [the two ladders] are very distant from each other, if [the top of] the wall is four handbreadths wide, [the ladders] are still considered as an entrance since one can ascend via one ladder, walk on the [top of the] wall to the second ladder, and [then] descend. With regard to what [type of] ladder was the above statement made? With regard to

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a ladder with four rungs, which will not be moved on Shabbos because of its weight.66 [This ruling applies] even though [the ladder] will be removed after Shabbos.67However, if [the ladder] has less than this [amount of rungs], since it is small and easy to move, [the ladder] is considered as if it [had already been] moved, and it is not considered as an entrance unless its sides and rungs are thick and heavy. If the wall is exactly ten [handbreadths] high, and one erected a ladder slightly more than seven [handbreadths] high and four [handbreadths] wide standing flush against the wall, it is considered as [if the ladder] reached the top [of the wall], since less than three [handbreadths] remain [between the top of the ladder and] the top of the wall.68 [The ladder] is thus effective with regards to establishing an eruv between [the two courtyards], if the [residents of] the other courtyard also erected [such a ladder. The ladder is also effective] with regards to permitting the person who erected this ladder in his courtyard to use the top of the wall for articles that were located in [his] home at the beginning of Shabbos, provided there is no ladder for this wall in the second courtyard. [In such an instance,] the [top of the] wall is considered as easily accessible to [the one who erected the ladder] and difficult to access [for those in the other courtyard. Hence, the right of usage] is granted to the one for whom it is easily accessible.69 ,‫ ְוֵכן ְכֶּנְגדּוֹ ְבָּחֵצר ַהֵשִּׁנית‬63‫ ְוֶהֱﬠִמיד ֵאֶצל ַהֹכֶּתל ֻסָלּם ָרָחב ד' ְטָפִחים‬,‫יא ֹכֶּתל ֶשֵׁבּין ב' ֲחֵצרוֹת ָגּבוַֹהּ ֲﬠָשָׂרה ִלְשֵׁתּיֶהן‬ 65‫ֲאִפלּוּ ֵאין ַהֻסָּלּמוֹת ְמֻכָוּ ִנים ֶזה ְכֶּנֶגד ֶזה ֶאָלּא ְמֻרָחִקים ֶזה ִמְכֶּנֶגד ֶזה ָפּחוֹת ִמג' ְטָפִחים – ֲהֵרי ֵהם ִכְּמֻכָוִּנים‬ – ‫צה ַוֲאִפלּוּ ִאם ֵהם ְמֻרָחִקים ֶזה ִמְכֶּנֶגד ֶזה ַה ְרֵבּה‬.‫ ְוִאם ָרצוּ ְמָﬠ ְרִבין ְשֵׁתּי ַהֲחֵצרוֹת ַיַחד‬64,‫צד‬,‫ַוֲחשׁוִּבים ְכֶּפַתח ַלֹכֶּתל‬ ‫ ֶשָׁיּכוֹל ַלֲﬠלוֹת ְבֻּסָלּם ֶזה ְוֵליֵל ַﬠל ַהֹכֶּתל ַﬠד ֻסָלּם ַהֵשּׁ ִניצז‬64,‫צו‬,‫ִאם ַהֹכֶּתל ָרָחב ד' ְטָפִחים ֲﬠַד ִין ֲחשׁוִּבים ֵהם ְכֶּפַתח‬ ‫ ְוֵליֵרד‬. ‫ ַאף ַﬠל ִפּי ֶשָׁﬠִתיד ִלְטּלוֹ‬66,‫צט‬,‫צח ֶשֵׁאינוֹ ִנָטּל ְבַּשָׁבּת ֵמֲחַמת ָכְּבדּוֹ‬,‫ְבֵּאיֶזה ֻסָלּם ָאְמרוּ? ְבֻּסָלּם ֶשֵׁיּשׁ בּוֹ ד' ְשִׁליבוֹת‬ ‫קב ְוֵאינוֹ ָחשׁוּב ֶפַּתח ֶאָלּא ִאם ֵכּן‬,‫ הוִֹאיל ְוָקָטן הוּא ְונוַֹח ִלְטּלוֹקא – ְכָּנטוּל הוּא‬,‫ ֲאָבל ָפּחוֹת ִמַכּאן‬67,‫ק‬.‫ַאַחר ַהַשָּׁבּת‬ ‫קג‬.‫ְזרוֹעוָֹתיו וְּשִׁליבוָֹתיו ַגּסּוֹת וְּכֵבדוֹת‬ ‫ ְוֶהֱﬠִמיד ֻסָלּם ָגּבוַֹהּ ִשְׁבָﬠה וַּמֶשּׁהוּקד ְוָרָחב ד'קה ֵאֶצל ַהֹכֶּתל ָזקוּף ְבּ ֹיֶשׁרקו – ֵכּיָון‬,‫ְוִאם ֵאין ַהֹכֶּתל ָגּבוַֹהּ ֶאָלּא ֲﬠָשָׂרה‬ ‫קט ִאם ֶהֱﬠִמיד ֵכּן‬,‫ ֵבּין ְלָﬠֵרב ַיַחד‬,‫ וּמוִֹﬠיל‬68,‫קז ֲהֵרי ֶזה ְכַּמִגּיַﬠ ְלר ֹאשׁוֹ ַמָמּשׁקח‬,‫ֶשׁלּ ֹא ִנְשַׁאר ְשׁ ָשׁה ַﬠד ר ֹאשׁ ַהֹכֶּתל‬ ‫ ְוִאם‬.‫קי וֵּבין ְלַהִתּיר ְלִהְשַׁתֵּמּשׁ ַﬠל ַהֹכֶּתלקיא ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית ְלֶזה ֶשֶׁהֱﬠִמיד ַהֻסָּלּם ַבֲּחֵצרוֹ‬,‫ַגּם ְבָּחֵצר ַהֵשּׁ ִנית‬ ‫ ְונוְֹת ִנים‬,‫ ֶשָׁאז ַנֲﬠֶשׂה ֹכֶּתל ֶזה – ְלֶזה ַתְּשִׁמישׁוֹ ְבַּנַחת וְּלֶזה ַתְּשִׁמישׁוֹ ְבָּקֶשׁה‬,‫ְבָּחֵצר ַהֵשּׁ ִנית ֵאין ָשׁם ֻסָלּם ְלֹכֶתל ֶזה‬ 69,‫קיב‬:‫אוֹתוֹ ְלֶזה ֶשַׁתְּשִׁמישׁוֹ ְבַּנַחת‬ 12 [The following rules apply] when one removed a stretch from the top of a wall to reduce its height to less than ten [handbreadths]:70 If the reduction of height extends four [handbreadths along] the length [of the wall], (even if [the strip] is not four [handbreadths] by four [handbreadths in area], i.e., the wall is not four [handbreadths] wide),71 it is effective both: a) in causing [the lower part of the wall] to serve as an entrance for the wall, [thereby enabling the residents of] the courtyards to join together in an eruv,provided the entire breadth of the wall was reduced in this manner,72 and b) to enable the entire [top of the wall] to be used for articles [from] a house73 if [the height of the wall] was not reduced over its entire breadth, but only on one side. [Hence, the top of the wall] is allotted to [the resident of the courtyard] who can use it easily, i.e., the one for whom [the wall’s height] was reduced, for he can easily ascend to the place where [the wall’s height] was reduced, and from there to [further] ascend to the top of the entire wall. [By contrast,] it is difficult for [the 12/16/2020, 5:44 PM

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person on] the other [side] to use [the wall].74 If [the place where the height of the wall was reduced] is not four [handbreadths wide], it is not considered as an entrance that enables [the residents of both courtyards] to join together in an eruv. Nor is [the reduction in height] effective in enabling the person [from whose side the reduction was made] to make use of the entire [top of the] wall for articles from the house. Only the place [where the height of the wall] was reduced [is granted to him, since] the one on whose side [the height of the wall] was reduced can easily make use of that place; he can stand on the ground and easily make use of [that part of the top of the wall]. It is, however, not easy for him to ascend to the top of the wall through [the place where the reduction was made], since [the reduction in height spans an area that] is less than four [handbreadths wide]. ‫ ִאם ֵישׁ ֶמֶשׁ ד' ְבֹּאֶר ַמה ֶשּׁ ִנְּתַמֵﬠטקיד )ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ‬70,‫יב ָﬠַקר ֻחְלָיא ֵמר ֹאשׁ ַהֹכֶּתלקיג ְלַמֲﬠטוֹ ִמֹגַּבהּ ֲﬠָשָׂרה‬ ‫ – מוִֹﬠיל ֵבּין ַלֲﬠשׂוֹתוֹ ֶפַּתח ְלֹכֶתל ֶזה ְלָﬠֵרב ַהֲחֵצרוֹת ַיַחד ִאם ִנְתַמֵﬠט ֵכּן‬71('‫קטו ְכּגוֹן ֶשֵׁאין ְבֹּעִבי ַהֹכֶּתל ד‬,'‫ד' ַﬠל ד‬ ‫ ְוַנֲﬠֶשׂה‬,‫ ִאם ל ֹא ִנְתַמֵﬠט ְבָּכל ָﬠְביוֹקיז ֶאָלּא ִמַצּד ֶאָחד‬73‫ וֵּבין ְלִהְשַׁתֵּמּשׁ ְבָּכל ַהֹכֶּתלקטז ִבְּכֵלי ַהַבִּית‬72,‫ָכּל ֹעִבי ַהֹכֶּתל‬ ‫קיט‬,‫קיח ֶשׁנּוַֹח לוֹ ַלֲﬠלוֹת ִבְּמקוֹם ַהִמּעוּט וִּמֶמּנּוּ ַיֲﬠֶלה ַﬠל ר ֹאשׁ ָכּל ַהֹכֶּתל‬,‫ְלֶזה ַתְּשִׁמישׁוֹ ְבַּנַחת ְלִמי ֶשׁ ִנְּתַמֵﬠט ִמִצּדּוֹ‬ 74.‫וְּלַהֵשּׁ ִני ַתְּשִׁמישׁוֹ ְבָּקֶשׁה‬ ‫ ְוֵכן ֵאינוֹ מוִֹﬠיל ְלִהְשַׁתֵּמּשׁ ְבָּכל ַהֹכֶּתל ִבְּכֵלי ַהַבּ ִית ֶאָלּא ְבָּמקוֹם‬,‫ְוִאם ֵאין בּוֹ ד' – ֵאינוֹ ָחשׁוּב ְכֶּפַתח ְלָﬠֵרב ַיַחד‬ ‫קכא‬.‫ ֶשׁעוֵֹמד ַבַּקּ ְרַקע וִּמְשַׁתֵּמּשׁ ָﬠָליו ְבַּנַחת‬,‫ ֶשָׁשּׁם הוּא ַתְּשִׁמישׁוֹ ְבַּנַחת ְלֶזה ֶשׁ ִנְּתַמֵﬠט ִמִצּדּוֹ‬70,‫קכ‬,‫ֶשִׁנְּתַמֵﬠט ִבְּלָבד‬ ‫ הוִֹאיל ְוֵאין בּוֹ ד‬,‫'ֲאָבל ֵאינוֹ נוַֹח ַלֲﬠלוֹת ֶדֶּר ָﬠָליו ְלר ֹאשׁ ַהֹכֶּתל‬: 13 [The following rules apply if] one built a ledge below [but] next to the wall to reduce its height from ten [handbreadths],75 so that there are less than ten handbreadths between [the ledge] and the top [of the wall], and thus it is easy for [a person] to ascend [to the ledge] where the height was reduced and from there to ascend to the top of the entire wall: If [the ledge covers an area that] is four [handbreadths] by four [handbreadths], it is effective in enabling [the person] to make use of the entire [top of] the wall, for it is easy for him to ascend from [the ledge] to the top of the wall, since there are less than ten [handbreadths] from [the ledge to] the top [of the wall]. Nevertheless [this area of diminished height] is not considered as an entrance for the wall that would enable [the residents of the adjoining courtyards] to make an eruv together. [This stringency applies] even if a similar ledge was made [on the other side] for the other courtyard, since there are [more] than three handbreadths between the ledge and the top [of the wall].76 If [the ledge does] not [measure] four [handbreadths] by four [handbreadths], it is not effective even to enable one to use the portion of [the top of] the wall that is directly opposite it. [The rationale is that] when [the ledge] is less than four [handbreadths] by four [handbreadths in area], it is not comfortable to stand on it and use [the top of the wall]. Hence, this is not considered as comfortable usage. ‫ ֶשׁנּוַֹח לוֹ‬70,‫ ֶשֵׁאין ִמֶמָּנּה ְלר ֹאשׁוֹ י' ְטָפִחים‬75,‫יג ָבָּנה ִאְצְטָבאקכב ְלַמָטּה ֵאֶצל ַהֹכֶּתלקכג ְלַמֲﬠטוֹ ִמֹגַּבהּ ֲﬠָשָׂרה‬ ‫קכה מוֶֹﬠֶלת ְלִהְשַׁתֵּמּשׁ ְבָּכל‬,'‫ַלֲﬠלוֹת ִבְּמקוֹם ַהִמּעוּט וִּמֶמָּנּה ַיֲﬠֶלה ַﬠל ר ֹאשׁ ָכּל ַהֹכֶּתלקכד – ִאם ֵישׁ ָבּהּ ד' ַﬠל ד‬ ‫ ֲאָבל ֵאיָנהּ ֲחשׁוָּבה‬.‫קכו הוִֹאיל ְוֵאין ִמֶמָּנּה ְלר ֹאשׁוֹ ֹגַּבהּ ֲﬠָשָׂרה‬,‫ ֶשֲׁהֵרי נוַֹח ַלֲﬠלוֹת ֶדֶּר ָﬠֶליָה ַﬠל ר ֹאשׁ ַהֹכֶּתל‬,‫ַהֹכֶּתל‬ 76.‫ הוִֹאיל ְוֵישׁ ִמֶמָּנּה ְלר ֹאשׁוֹ ג' ְטָפִחים‬,‫קכז ֲאִפלּוּ ָﬠָשׂה ֵכּן ַגּם ְבָּחֵצר ַהְשִּׁנָיּה‬,‫ְכֶּפַתח ְלֹכֶתל ֶזה ְלָﬠֵרב ַיַחד‬ ‫קכח ְלִפי ֶשֵׁאין נוַֹח ַלֲﬠמוֹד ָﬠֶליָה‬,‫ְוִאם ֵאין ָבּהּ ד' ַﬠל ד' – ֵאיָנהּ מוֶֹﬠֶלת ֲאִפלּוּ ְלִהְשַׁתֵּמּשׁ ַﬠל ַהֹכֶּתל ְכֶּנְגָדּהּ ַמָמּשׁ‬ ‫קכט‬:‫ ְוֵאין ֶזה ַתְּשִׁמישׁ ְבַּנַחת‬,'‫וְּלִהְשַׁתֵּמּשׁ ְכֶּשֵׁאין ָבּהּ ד' ַﬠל ד‬ 14 If one overturned a basin of any height that [measures] four [handbreadths] by four [handbreadths], and thus reduced the height of the wall, [making it less] than 12/16/2020, 5:44 PM

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ten [handbreadths high] – i.e., [presently, the distance] from [the top of the basin] to the top [of the wall] is less than ten [handbreadths, the basin] is effective in enabling one to make use of the entire [top of] the wall, just like [one who built] a ledge.77 [This ruling applies] even if [the person] will eventually remove [the overturned basin],78 provided [the overturned basin] is connected to the ground with mud in a manner that [makes] it is impossible to remove [the basin] without it being dug up with a pickaxe, [as this makes] it impossible for [the person] to move [the basin] from there on Shabbos.79 If, however, the mud is [merely] placed on the rim [of the basin] that is overturned on the ground, it is permitted to move [the basin] on Shabbos, for [the basin] does not become a base for a forbidden article.80 [The rationale is that the person] does not intend that the basin serve the mud, but that the mud serve the basin,81 connecting [the basin] to the earth. [Hence, the basin is not considered as having been placed there permanently,] because any object that can be moved on Shabbos does not reduce [the height of the wall], for it is considered as if [the object] has [already] been removed.82 [The following laws apply when a person] builds one ledge above another ledge, whether the lower [ledge measures] four [handbreadths] by four [handbreadths] or not: If the upper ledge [measures] four [handbreadths] by four [handbreadths], and there are less than three handbreadths between [the ledges] – the [two ledges] are considered as one ledge that [measures] four [handbreadths] by four [handbreadths] on its higher level. [These ledges are] effective in enabling one to use [the top of] of the wall. However, [the ledges are] not significant [to the extent that] they are considered as an entrance, [and thus do not] enable an eruv to be established [with the adjoining courtyard].83 ‫ ֶשֵׁאין ִמֶמּנּוּ ְלר ֹאשׁוֹ ֲﬠָשָׂרהקלב‬,‫ וִּמֵﬠט בּוֹ ֹגַּבהּ ַהֹכֶּתל ֵמֲﬠָשָׂרה‬,‫יד ָכָּפה ֵסֶפלקל ֶשֵׁיּשׁ בּוֹ ד' ַﬠל ד'קלא ְוָגבוַֹהּ ָכּל ֶשׁהוּא‬ ‫ וִּבְלָבד ֶשׁ ְיַּחְבֶּרנּוּ ְבִּטיט‬78,‫קלד‬,‫ ַאף ַﬠל ִפּי ֶשָׁﬠִתיד ִלְטּלוֹ‬77,‫קלג‬,‫ ְכּמוֹ ִאְצְטָבא‬70‫– מוִֹﬠיל ְלִהְשַׁתֵּמּשׁ ְבָּכל ַהֹכֶּתל‬ ‫ ֲאָבל ִאם ַהִטּיט‬79.‫קלו ֶשָׁאז ִאי ֶאְפָשׁר ְלָנְטלוֹ ִמָשּׁם ְבַּשָׁבּת‬,‫ָלָאֶרץקלה ִחבּוּר ֶשִׁאי ֶאְפָשׁר ְלָשְׁמטוֹ ַﬠד ֶשַׁיְּחפּוֹר ַבֶּדֶּקר‬ ‫ ֶשֲׁהֵרי ֵאין‬80,‫קלח‬,‫ ֶשׁלּ ֹא ַנֲﬠֵשׂית ָבִּסיס ְלָדָבר ָהָאסוּר‬70,‫קלז‬,‫ֻמָנּח ָכּ ַﬠל ָאְגָניו ַהְכּפוּ ִיים ָלָאֶרץ – ֻמָתּר ִלְטּלוֹ ְבַּשָׁבּת‬ ‫ ְלַחְבּרוֹ ָלָאֶרץ;קלט ְוָכל ָדָּבר ַה ִנָּטּל ְבַּשָׁבּת ֵאינוֹ‬81‫ַכָּוָּנתוֹ ֶשְׁיֵּהא ַהֵסֶּפל ְמַשֵׁמּשׁ ְלַהִטּיט ֶאָלּא ַהִטּיט ְמַשֵׁמּשׁ ְלַהֵסֶּפל‬ 82,‫קמא‬.‫קמ ֶשְׁכָּנטוּל הוּא‬,‫ְמַמֵﬠט‬ ‫ ְוֵאין ֵבּין זוֹ ְלזוֹ ג' ְטָפִחים‬,'‫ אוֹ ֵאין ָבּהּ ד' ְוֵישׁ ָבֶּﬠְליוָֹנה ד' ַﬠל ד‬,'‫ ִאם ֵישׁ ַבַּתְּחתּוָֹנה ד' ַﬠל ד‬,‫ָבָּנה ִאְצְטָבא ַﬠל ִאְצְטָבא‬ ‫ ֲאָבל ל ֹא ַלֲﬠשׂוֹת‬,‫ ֶשׁמּוֶֹﬠֶלת ְלַהִתּיר ְלִהְשַׁתֵּמּשׁ ַבֹּכֶּתל‬,‫ ֶשֵׁיּשׁ ָבּהּ ד' ַﬠל ד' ִמְלַמְﬠָלה‬70,‫– ֲהֵרי ֵהן ְכִּאְצְטָבא ַאַחתקמב‬ 83,‫קמג‬:‫ֶפַּתח ְלָﬠֵרב ַיַחד‬ 15 When a projection four [handbreadths] by four [handbreadths] emerges from a wall, [this projection is] less than ten handbreadths from the top [of the wall], and one leans a ladder of any width – [even] less than four [handbreadths] – against it, [the projection and the ladder] are effective in allowing [a person] to use [the top of] the wall,84 for it is easy for him to ascend the ladder85 and stand on the projection and [thereby] use [the top of] the wall. Nevertheless [the projection] is not effective with regard to [enabling it and the ladder] to be considered as an entrance, [thus making it possible] to establish an eruv [with an adjoining courtyard], unless the projection is less than three handbreadths from the top of the wall.86 [The above] applies provided the bottom rung of the ladder is less than three handbreadths above the ground, and the [space] between each of the [ladder’s] rungs is less than three handbreadths. In such an instance, the projection and all 12/16/2020, 5:44 PM

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the rungs [of the ladder] are considered as a single [entity] that is four [handbreadths] by four [handbreadths in area] at its highest level. Thus, [the projection and the ladder] are comparable to a ledge that is four [handbreadths] by four [handbreadths in area] at its highest level, which enables [the top of] the wall to be used, even though it is narrower on its lower levels.87 The above applies provided the top of the ladder is actually leaning against the projection. If, however, it is leaning against the wall next to the projection, the ladder is not considered as step[s] leading to the projection, and [the two] are not considered a single entity. As long as the wall is less than twenty handbreadths high, it is sufficient to have one projection positioned in the middle. Thus there will be less than ten [handbreadths from the ground] until the projection, and less than ten handbreadths between the projection and the top of the wall. If [the wall] is twenty [handbreadths] high, two projections are required: one within the lower ten [handbreadths] and one within the upper ten [handbreadths, which is also] within ten handbreadths of the lower [projection]. For were the projection to be more than ten handbreadths from the ground, [or] were the upper [projection to be] more than ten handbreadths from the lower one, a [narrow] ladder that is less than four [handbreadths] wide would not suffice. [The above] applies provided the projections are not aligned directly under each other, [but] rather they are positioned at an angle so that it would be possible to lean a ladder from one to the other. The ladder leading from the lower projection to the upper one should rest on the upper [projection] itself and not on the wall next to it. ‫ ְוָסַמ לוֹ ֻסָלּם ָכּל ֶשׁהוּא ֶשֵׁאין ְבָּרְחבּוֹ‬,'‫טו ִזיז ַהיּוֵֹצא ִמן ַהֹכֶּתלקמד ְבָּפחוֹת ִמי' ְטָפִחים ֵמר ֹאשׁוֹקמה ְוֵישׁ בּוֹ ד' ַﬠל ד‬ .‫ ְוַלֲﬠמוֹד ַﬠל ַהִזּיז וְּלִהְשַׁתֵּמּשׁ ַﬠל ַהֹכֶּתל‬85‫ ְלִפי ֶשׁנּוַֹח לוֹ ַלֲﬠלוֹת ְבֻּסָלּם‬84,‫ד'קמו – מוִֹﬠיל ְלַהִתּיר לוֹ ַתְּשִׁמישׁ ַהֹכֶּתל‬ 86,‫קמז‬.‫ ֶאָלּא ִאם ֵכּן ַהִזּיז הוּא ְבָּפחוֹת ִמג' ְטָפִחים ְלר ֹאשׁ ַהֹכֶּתל‬,‫ֲאָבל ַלֲﬠשׂוֹתוֹ ֶפַּתח ְלָﬠֵרב ַיַחד ֵאינוֹ מוִֹﬠיל‬ ‫קמח ֶשָׁאז‬,‫ ְול ֹא ְיֵהא ֵבּין ְשִׁליָבה ִלְשִׁליָבה ג' ְטָפִחים‬,‫ְוהוּא ֶשׁלּ ֹא ְתֵהא ְשִׁליָבה ַהַתְּחתּוָֹנה ָגּבוַֹהּ ִמן ָהָאֶרץ ג' ְטָפִחים‬ '‫ וְּכִאלּוּ ִהיא ִאְצְטָבא ַאַחת ֶשֵׁיּשׁ ָבּהּ ד' ַﬠל ד‬,‫קמט ַוֲהֵרי ֵישׁ ד' ַﬠל ד' ִמְלַמְﬠָלה‬,‫ַנֲﬠָשׂה ַהִזּיז ִﬠם ָכּל ַהְשִּׁליבוֹת ַהֹכּל ֶאָחד‬ 87.‫ ֶשׁמּוֶֹﬠֶלת ְלַהִתּיר ַתְּשִׁמישׁ ַהֹכֶּתל ַאף ַﬠל ִפּי ֶשְׁקָּצָרה ִמְלַּמָטּה‬,‫ִמְלַמְﬠָלה‬ ‫ ְול ֹא ַנֲﬠשׂוּ ַהֹכּל‬,‫ ֲאָבל ִאם ְסָמכוֹ ַבֹּכֶּתל ֵאֶצל ַהִזּיז – ֵאין ֻסָלּם ֶזה ַמְדֵרָגה ַלִזּיז‬.‫ְוהוּא ֶשָׁסַּמ ר ֹאשׁ ַהֻסָּלּם ַבִּזּיז ַמָמּשׁ‬ 84,‫קנ‬.‫ֶאָחד‬ ,‫ ֶשֲׁהֵרי ֵאין ָגּבוַֹהּ ֲﬠָשָׂרה ַﬠד ַהִזּיז‬84,‫קנא‬,‫ְוָכל ְזַמן ֶשֵׁאינוֹ ָגבוַֹהּ ַהֹכֶּתל כ' ְטָפִחים – ַדּי לוֹ ְבִּזיז ֶאָחד ֶשַׁמִּנּיחוֹ ָבֶּאְמַצע‬ ‫ ֶאָחד ְבּתוֹ ֲﬠָשָׂרה‬84,‫קנג‬,‫קנב ְוִאם הוּא ָגבוַֹהּ כ' – ָצ ִרי ְשֵׁני ִזיִזין‬.‫ְול ֹא ָגבוַֹהּ ֲﬠָשָׂרה ִמֶמּנּוּ ַﬠד ר ֹאשׁ ַהֹכֶּתל‬ ‫ ֶשִׁאם ָהָיה ַהִזּיז ָגבוַֹהּ ֲﬠָשָׂרה ֵמָהָאֶרץ ְוֵכן ִאם‬,‫ַהַתְּחתּוִֹנים ְוֶאָחד ְבּתוֹ ֲﬠָשָׂרה ָהֶﬠְליוֹ ִנים ְבָּפחוֹת ִמי' ְטָפִחים ַלַתְּחתּוֹן‬ ‫קנד‬.'‫ָהֶﬠְליוֹן ָגּבוַֹהּ י' ְטָפִחים ֵמַהַתְּחתּוֹן – ל ֹא ַדי לוֹ ְבֻּסָלּם ָכּל ֶשׁהוּא ֶשֵׁאין ְבָּרְחבּוֹ ד‬ ‫ ְכֵּדי ֶשׁ ְיֵּהא ָראוּי ְלַהֲﬠִמיד ֻסָלּם‬84,‫קנה‬,‫ְוהוּא ֶשׁלּ ֹא ִיְהיוּ ַהִזּיִזין ְמֻכָוִּנים ֶזה ַתַּחת ֶזה ֶאָלּא ִיְהיוּ ְמשׁוִּכים ֶזה ִמְכֶּנֶגד ֶזה‬ ‫קנו ֶשַׁהֻסָּלּם ֶשַׁיֲּﬠִמיד ֵמַהַתְּחתּוֹן ְלָהֶﬠְליוֹן ְיֵהא ָסמוּ ָבֶּﬠְליוֹן ַמָמּשׁ ְול ֹא ֶאְצלוֹ ַבֹּכֶּתל‬,‫ִמֶזּה ְלֶזה‬: 16 If one erected two ladders next to each other, but their combined width was less than four [handbreadths, even though] he separated [the ladders] so that their combined width [with the space between them] would reach that size, and [he] filled the space between [the ladders] with straw, which he arranged as steps, it is not effective, neither to permit him to use [the top of] the wall, nor to enable an eruv to be established [between the two courtyards. The rationale is that] one

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always places his feet in the middle of the ladder, and in this instance, it is unsuitable to ascend via the straw. If one erected a [narrow] ladder in the center and placed straw on its sides, it is effective both to permit him to use [the top of] the wall as well as to [enable] an eruv to be established [between the two courtyards], provided the ladder reaches within three handbreadths of the top of the wall and [the residents of] the second courtyard did the same. [The rationale is that] the person will ascend [by placing] his feet on the ladder, and the straw on the side [of the ladder] is fit for him to hold onto [as he] ascends. ‫ וִּמֵלּא‬,'‫ ְוִה ְרִחיָקם ֶזה ִמֶזּה ְכֵּדי ֶשׁ ְיֵּהא ִבְּשֵׁניֶהם ד‬,'‫טז ֶהֱﬠִמיד ב' ֻסָלּמוֹת ֶזה ְבַּצד ֶזהקנז ְול ֹא ָהָיה ְבֶּמֶשׁ ְשֵׁניֶהם ֹרַחב ד‬ ‫קנט‬,‫ ל ֹא ְלַהִתּיר ַתְּשִׁמישׁ ַבֹּכֶּתל ְול ֹא ְלָﬠֵרב ַיַחד‬84‫ ֶשֲׁﬠָשָׂאן ְכֵּﬠין ְשִׁליבוֹתקנח – ֵאינוֹ מוִֹﬠיל‬,‫ָהֲא ִויר ֶשֵׁבּיֵניֶהם ְבַּקשׁ‬ ‫קס‬.‫ ְוַכאן ֵאין ָראוּי ַלֲﬠלוֹת ְבַּקשׁ‬,‫ְלִפי ֶשְׁמּקוֹם ַמֲﬠַמד ָהַר ְגַל ִים הוּא ְלעוָֹלם ְבֶּאְמַצע ַהֻסָּלּם‬ ‫קסב ִאם‬,‫ ֵבּין ְלַהִתּיר לוֹ ַתְּשִׁמישׁ ַהֹכֶּתל ֵבּין ְלָﬠֵרב ַיַחד‬84,‫קסא‬,‫ְוִאם ֶהֱﬠִמיד ַהֻסָּלּם ָבֶּאְמַצע ְוַהַקּשׁ ִמן ַהַצּד – מוִֹﬠיל‬ ‫ ְלִפי ֶשַׁכּף ָהֶרֶגל עוֶֹלה ְבֻּסָלּם ְוַהַקּשׁ ֶשִׁמּן ַהַצּד‬,‫ַמִגּיַﬠ ְלָפחוֹת ִמג' ְטָפִחים ְלר ֹאשׁ ַהֹכֶּתלקסג ְוָﬠָשׂה ֵכּן ַגּם ְבָּחֵצר ַהֵשּׁ ִנית‬ ‫קסד‬:‫ָראוּי ְלַהֲחִזיק בּוֹ ְבָּיָדיו ְוַלֲﬠלוֹת‬ 17 When a ladder was less than four handbreadths wide, and one stood it upright against the wall,88 while hewing out [holes] in the wall next to [the ladder] on either side to reach the width of four [handbreadths] – i.e., the wall is thick and juts out on either side of the ladder – it is sufficient for [the person] to hew out holes to a height of ten [handbreadths],89 for that is the [minimum required] height of an entrance.90 Even though the wall is much higher and the ladder is less than four [handbreadths] wide [in this higher section], this is of no consequence, because it is possible for a person to ascend to the top of a wall on a ladder even if it is not four [handbreadths] wide.91 However, if one did not erect a ladder at all, but rather hewed out steps in the wall by which to ascend, he must hew [steps] that are four [handbreadths] wide for the entire height of the wall.92 In such an instance, doing so is effective both to permit [the person] to use [the top of] the wall and to enable an eruv to be established [between the two courtyards,] provided [the residents of] the other courtyard did the same. ‫קסו ְכּגוֹן‬,'‫ ְוָחַקק ֶאְצלוֹ ַבֹּכֶּתל ִמַכּאן וִּמַכּאן ְלַהְשִׁלים ָרְחבּוֹ ְלד‬88,‫קסה‬,‫ וְּזָקפוֹ ַבֹּכֶּתל ְבּ ֹיֶשׁר‬,'‫יז ֵאין ַהֻסָּלּם ָרָחב ד‬ ‫ ְוַאף ַﬠל‬90.‫ ֶשֶׁזּהוּ ִשׁעוּר ֹגַּבהּ ֶפַּתח‬89,‫ֶשַׁהֹכֶּתל ָﬠב וּבוֵֹלט ִמַצּד ַהֻסָּלּםקסז – ַדּי לוֹ )שׁיחזיק( ]ֶשָׁיֹּחק[ ְבֹּגַבהּ ֲﬠָשָׂרה‬ ‫ ֶשֲׁהֵרי ָיכוֹל ַלֲﬠלוֹת ְלר ֹאשׁ ַהֹכֶּתל ְבֻּסָלּם ַאף‬,‫קסח ְוָשׁם ֵאין ַהֻסָּלּם ָרָחב ד' – ֵאין ְבָּכ ְכּלוּם‬,‫ִפּי ֶשַׁהֹכֶּתל ָגּבוַֹהּ ַה ְרֵבּה‬ 91,‫קסט‬.'‫ַﬠל ִפּי ֶשֵׁאין ְבָּרְחבּוֹ ד‬ ‫ ֶאָלּא ָחַקק ַבֹּכֶּתל ְכִּמין ְשִׁליבוֹת ַלֲﬠלוֹת ָבֶּהם – ָצ ִרי ֶשָׁיֹּחק ְבֹּרַחב ד' ְבָּכל ֹגַּבהּ‬,‫ֲאָבל ִאם ל ֹא ֶהֱﬠִמיד ֻסָלּם ְכָּלל‬ ‫קעא‬:‫ ֵבּין ְלַהִתּיר ַתְּשִׁמישׁ ֵבּין ְלָﬠֵרב ַיַחד ִאם ָﬠָשׂה ֵכּן ַגּם ְבָּחֵצר ַהֵשּׁ ִנית‬89‫ ְוָאז מוִֹﬠיל‬92,‫קע‬,‫ַהֹכֶּתל‬ 18 [Even though it is forbidden to ascend a tree on Shabbos,]93 if there was a tree next to the wall and it was made into a ladder [to enable people to ascend to the top of] the wall, it is effective in allowing an eruv to be established [between the two courtyards]. If, however, one made a ladder to ascend to [the top of the] wall from the wood of an asherah tree,94 it is not effective, because it is forbidden to ascend [a ladder made from the wood of an asherah tree] according to Scriptural Law, for it is forbidden to benefit from such a tree.95 By contrast, the prohibition against ascending other trees on Shabbos is only a Rabbinic prohibition. During bein hashmashos, which is the time when one acquires [a share in] an eruv,96 [our

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Sages] did not enforce a decreeconcerning activities forbidden as a shvus when their performance is necessary for the sake of a mitzvah, as stated in sec. 261[:2,97 and establishing] an eruvei chatzeiros is also deemed an act performed for the sake of a mitzvah, as stated in sec. 366[:18].98 – ‫ ֻסָלּם ַלֹכֶּתל‬94‫ ֲאָבל ִאם ָﬠָשׂה ֵמֲﬠֵצי ֲאֵשָׁרה‬89.‫יח ָהָיה ִאיָלן ְבַּצד ַהֹכֶּתל ְוָﬠָשׂהוּ ֻסָלּם ַלֹכֶּתל – מוִֹﬠיל ְלָﬠֵרב ַיַחד‬ ,‫ ַמה ֶשֵּׁאין ֵכּן ְשָׁאר ִאיָלן‬95.‫ ֶשֲׁהֵרי ֲאסוָּרה ַבֲּהָנָאה‬,‫ ִמְפֵּני ֶשָׁאסוּר ַלֲﬠלוֹת ָﬠֶליָה ִמן ַהתּוָֹרה‬89,‫קעב‬,‫ֵאיָנהּ מוֶֹﬠֶלת‬ ‫ ל ֹא ָגְזרוּ ַﬠל‬96,‫ וְּבֵבין ַהְשָּׁמשׁוֹת ֶשׁהוּא ְשַׁﬠת ְק ִנַיּת ָהֵﬠרוּבקעג‬93,‫ֶשֵׁאין ִאסּוּר ַלֲﬠלוֹת בּוֹ ְבַּשָׁבּת ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ְכּמוֹ‬,‫ ְוֵﬠרוֵּבי ֲחֵצרוֹת הוּא ַגם ֵכּן ְדַּבר ִמְצָוה‬97,‫קעה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רס"א‬,‫ְשׁבוּת ֶשׁל ִדְּבֵריֶהםקעד ְלֹצֶר ִמְצָוה‬ 98,‫קעו‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ו‬ 19 If there is a trench ten [handbreadths] deep and four [handbreadths] wide between two courtyards, [the residents of the two courtyards] may not establish an eruv together. [This ruling applies] even if [the trench] is filled with hay or straw, as long as [these substances] were not considered to have been placed there for an undefined period of time.99 ([The rationale is that hay and straw] are articles that may be moved on Shabbos100and any object that may be moved on Shabbos does not reduce the depth [of a trench] from ten [handbreadths].101 If, however, [the depth of the trench] is reduced to less than ten [handbreadths] with an article that may not be moved on Shabbos, it is effective in creating an “entrance” that makes it possible for an eruv to be established [between the two courtyards] if [the residents of both courtyards] desire this, as stated above102 with regard to a ladder and an overturned basin. [This ruling] applies even if the article was not placed [in the trench] permanently, and it will be removed from there after Shabbos.103 Nevertheless, [the presence of this article] does not nullify the walls of the trench entirely,104 [which would result in] requiring [the residents of the courtyard] to make an eruv together. Instead, if they so desire, [the residents of] each [courtyard] may make their [own] separate eruv. The same laws apply if an object that may be moved [was placed in the trench], but was explicitly designated as having been placed there for this [entire] Shabbos – i.e., that [the object] would not be removed from [the trench] until Saturday night. For even designating an article [as having been placed in a specific location] for only one [entire] Shabbos is effective in enabling it to be considered as an entrance.) If [the depth of the trench] was reduced to less than ten [handbreadths] because earth and stones105 fell into it, even if they were left there without any specific intent, i.e., it was not intended [that the earth and stones] remain [in the trench] permanently, [the residents of the two courtyards] must make a single eruv106 because it can be assumed the earth and stones in a trench will be left [there]107 permanently. Thus the partitions [of the trench] will have been nullified. If, however, [the earth and stones] will be removed in the future, even though they will remain part [of the trench] for a certain period of time, they do not nullify the walls of the trench,108 and [the residents of each of the courtyards] may each make an eruv for themselves alone. (True, there are authorities who maintain that even leaving an object as part of [a domain] for [but] one Shabbos is sufficient to nullify the partitions of that [domain], as explained in sec. 358[:9]. Nevertheless, [since] the matter concerns a Rabbinic decree, the more lenient opinion may be followed and one may rely on the authorities who maintain that a partition is not nullified unless the object is left there permanently, as explained [in the] above [source].) ‫קעז ָכּל ְזַמן‬,‫ ֲאִפלּוּ הוּא ָמֵלא ַקשׁ ְוֶתֶבן‬89‫ ָﬠֹמק ֲﬠָשָׂרה ְוָרָחב ד' – ֵאין ְיכוִֹלים ְלָﬠֵרב ַיַחד‬,‫יט ָח ִריץ ֶשֵׁבּין ְשֵׁתּי ֲחֵצרוֹת‬ 12/16/2020, 5:44 PM

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‫ ְוָכל ָדָּבר ַה ִנָּטּל ְבַּשָׁבּת ֵאינוֹ ְמַמֵﬠט ִמֹגַּבהּ‬100,‫קעט‬,‫ ָשׁםקעח )ְלִפי ֶשׁהוּא ָדָבר ַהִנָּטּל ְבַּשָׁבּת‬99‫ֶשׁלּ ֹא ִבְטָּלם‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִבְטּלוֹ ָשׁם ְועוֵֹמד ְלַפנּוֹתוֹ ַאַחר‬,‫ ֲאָבל ִאם ִנְתַמֵﬠט ֵמֲﬠָשָׂרה ְבָּדָבר ֶשֵׁאינוֹ ִנָטּל ְבַּשָׁבּת‬101,‫קפ‬.‫ֲﬠָשָׂרה‬ ‫קפג‬,‫ ְבֻּסָלּמוֹתקפב ְוֵסֶפל ָכּפוּי‬102‫קפא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ – מוִֹﬠיל ַלֲﬠשׂוֹת ֶפַּתח ְלָﬠֵרב ַיַחד ִאם ִי ְרצוּ‬103‫ַהַשָּׁבּת‬ ‫ ֶאָלּא ִאם ָרצוּ ְמָﬠ ְרִבים ָכּל ַאַחת‬,‫ ֶשִׁיְּהיוּ ְצ ִריִכים ְלָﬠֵרב ַיַחד‬104,‫ֲאָבל ֵאינוֹ מוִֹﬠיל ְלַבֵטּל ְמִחצּוֹת ֶהָח ִריץ ְלַגְמֵרי‬ ,‫ ֶשׁלּ ֹא ִיְטֶּלנּוּ ִמַכּאן ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬,‫ ְוֵכן ַהִדּין ֲאִפלּוּ ְבָּדָבר ַה ִנָּטּל ְבַּשָׁבּת ֶאָלּא ֶשִׁבְּטּלוֹ ְבֵּפרוּשׁקפד ְלַשָׁבּת זוֹ‬.‫ְלַﬠְצָמהּ‬ (‫ֶשֲׁאִפלּוּ ִבֵּטּל ְלַשָׁבּת ַאַחת ִבְּלָבד – מוִֹﬠיל ַלֲﬠשׂוֹת ֶפַּתחקפה‬. ‫קפח ֶשׁלּ ֹא ִבְטָּלם ָשׁם – ְצ ִריִכים ְלָﬠֵרב‬,‫ ֲאִפלּוּ ִבְּסָתם‬89,‫ ֶשָׁנְּפלוּ בּוֹ‬105,‫ְוִאם ִנְתַמֵﬠט ֵמֲﬠָשָׂרהקפו ְבָּﬠָפר וְּצרוֹרוֹתקפז‬ ‫ ֲאָבל ִאם ָﬠִתיד ְלַפנּוָֹתם ִמֶמּנּוּ‬.‫ ְו ִנְתַבְּטּלוּ ְמִחצּוָֹתיו‬107,‫קצ‬,‫ ֶשְׁסָּתם ָﬠָפר וְּצרוֹרוֹת ֶשֶׁבָּח ִריץ ְמֻבָטִּלין ֵהן‬106,‫קפט‬,‫ַיַחד‬ ‫ ִויכוִֹלים ְלָﬠֵרב ָכּל ַאַחת ִבְּפֵני‬108,‫ ְלֵאיֶזה ְזַמן – ֵאיָנם ְמַבְטִּלים ְמִחצּוֹת ֶהָח ִריץ‬99‫ ַאף ַﬠל ִפּי ֶשִׁבְּטָּלם‬,‫ְלַאַחר ְזַמן‬ ‫קצא ִמָכּל‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ח‬,‫ ְלַשָׁבּת ַאַחת מוִֹﬠיל ְלַבֵטּל ְמִחָצּה‬89‫ַﬠְצָמהּ ) ְוַאף ֶשֵׁיּשׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ִבּטּוּל‬ ‫קצב ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵרי ָהאוְֹמ ִרים ֶשֵׁאין ְמִחָצּה ִמְתַבֶּטֶּלתקצג ֶאָלּא ְבָּדָבר‬,‫ָמקוֹם ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬ (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ֶשְׁמַּבְטּלוֹ ָשׁם ְלעוָֹלם‬: 20 When a board was placed over the width of a trench, [extending] from one edge to the other, [serving] like a bridge, the board is considered like an entrance if it is four [handbreadths] wide,109 and [the residents of the two courtyards] may make an eruv together if they desire.110 The same law applies if [the residents of the courtyards] made something resembling a bridge four [handbreadths] wide by filling [the trench] with a substance that they intend to leave there (even [if only] for one Shabbos,or [the trench was filled with] an object that may not be moved on Shabbos).111 If one places the board over [a portion of] the length of the trench, [the board] is considered as an “entrance” even if it is of the smallest width, since it reduced the width of the trench to less than four [handbreadths.112 This applies] provided the length of [the board that creates] the “entrance” is at least four [handbreadths], so that the width of the “entrance” [created by the board] is at least four [handbreadths].113 If the length [of the board] is more than ten cubits, [the residents of the two courtyards] may not make separate eruvin. Instead, [the residents of the two courtyards] must make a common eruv [if they desire to carry within their courtyards. The rationale is that] the two courtyards are open to each other for a distance of more than ten [cubits],114 since the trench is less than four [handbreadths] wide over the measure of [the] length of this board. ([The above applies] provided [the person’s] intent is not to remove the board from its place after some time. [Otherwise,] the stringent opinion [mentioned in the previous subsection is followed], for if one does not intend to have [the board] positioned [over the trench] for an undefined time, it does not nullify an [existing] partition).115 109,‫קצו ִאם ַהֶנֶּסר הוּא ָרָחב ד' – ָחשׁוּב ְכֶּפַתח‬,‫כ ָנַתן ָﬠָליו ֶנֶסרקצד ְכִּמין ֶגֶּשׁר ִמְשַּׂפת ֶהָח ִריץ ֶאל ְשָׂפתוֹקצה ְלָרְחבּוֹ‬ 110.‫ִויכוִֹלים ְלָﬠֵרב ַיַחד ִאם ִי ְרצוּ‬ ‫ְוהוּא ַהִדּין ִאם ִמְלּאוֹ ְכִּמין ֶגֶּשׁר ָרָחב ד' ְבָּדָבר ַהְמַבְטּלו ָשׁםקצז )ֲאִפלּוּ ְלַשָׁבּת ַאַחת אוֹ ְבָּדָבר ֶשֵׁאינוֹ ִנָטּל‬ 111.(‫ְבַּשָׁבּתקצח‬ 112,‫קצט‬,'‫ ֲאִפלּוּ ֵאין בּוֹ ֶאָלּא ָכּל ֶשׁהוּא – ָחשׁוּב ְכֶּפַתח ֶשֲׁהֵרי ִמֵﬠט ֹרַחב ֶהָח ִריץ ִמד‬,‫ְוִאם ָנַתן ַהֶנֶּסר ְלֹאֶר ֶהָח ִריץ‬ 113,‫רא‬.'‫ר ְכֵּדי ֶשׁ ְיֵּהא ֹרַחב ַהֶפַּתח ד‬,'‫ְוהוּא ֶשׁ ְיֵּהא ְבֹּאֶר ֶנֶסר ֶזה ד‬ ‫רב ֶשֲׁהֵרי ֵהן‬,‫ְוִאם ֵישׁ ְבָּא ְרכּוֹ יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת – ֵאיָנן ְיכוִֹלים ְלָﬠֵרב ָכּל ַאַחת ִבְּפֵני ַﬠְצָמהּ ֶאָלּא ְצ ִריכוֹת ְלָﬠֵרב ַיַחד‬

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‫ ֵכּיָון ֶשֵׁאין ְבֹּרַחב ֶהָח ִריץ ד' ִבְּכִשׁעוּר ָא ְרכּוֹ ֶשׁל ֶנֶסר ֶזה ) ְוהוּא ֶשֵׁאין ַדְּﬠתּוֹ ִלטּוֹל‬114,‫רג‬,‫ְפּתוּחוֹת זוֹ ְלזוֹ ְבּיוֵֹתר ֵמֶﬠֶשׂר‬ 115:(‫ ֶשָׁכּל ֶשֵׁאינוֹ ְמַבְטּלוֹ ַכּאן ְלעוָֹלם ֵאינוֹ ְמַבֵטּל ְמִחָצּה ְלַהֲחִמיררד‬,‫ַהֶנֶּסר ִמַכּאן ְלַאַחר ְזַמן‬

Fig. 89: A board placed over a trench that connects two courtyards. a) A courtyard; b) A trench, 10 handbreadths deep and 4 handbreadths wide; c) A board that reduces the width of the trench, at least 4 handbreadths long 21 If the trench was ten [handbreadths] deep for [the residents of] one [courtyard], but less than [that depth] for [the residents of] the other [courtyard],116 or if [the trench] is the same [depth] for [the residents of] both [courtyards], the same laws that apply to a wall [under similar circumstances]117 apply in these situations. 117:‫ אוֹ ֶשׁהוּא ָשֶׁוה ִלְשֵׁתּיֶהןרו –ִדּינוֹ ְכֹּכֶתל‬116,‫רה‬,‫כא ִאם ֶהָח ִריץ ָﬠֹמק ְלֶאָחד ֲﬠָשָׂרה ְוַלֵשּׁ ִני ֵאינוֹ ָﬠֹמק ֲﬠָשָׂרה‬ 22 [The following laws apply when] there is a haystack between two courtyards that are not [separated by] a partition:118 If [the haystack] is ten [handbreadths] high over the [entire] length of the courtyards, thus intervening between them, [their residents] may not establish an eruv together.119 Instead, [the residents of] each [courtyard] must establish a separate eruv. If [the haystack’s height] was reduced to less than ten [handbreadths] during the week, [the residents of the two courtyards] must establish a common eruv.120 If [the residents of] each [courtyard] established a separate eruv, they cause each other to be forbidden [to carry], since [the courtyards] are not separated by a partition ten [handbreadths] high, and [the residents of the courtyards] did not establish an eruv with each other. If [the haystack’s height] was reduced on Shabbos, [the residents of the courtyards] do not cause each other to be forbidden [to carry. Instead, we apply the principle,] “Since [carrying] was permitted for this Shabbos, that license remains,” as will be explained in sec. 374[:1-2]. [Nevertheless,] as long as [the height of the haystack] was not reduced – or if it was reduced on Shabbos, and not while it was still day [on Friday]121 – it is forbidden for any of [the residents] to [take] hay from the stack [and] place it in his basket to feed his animal.122 [The rationale is that all] the hay that is lower than ten [handbreadths] high was set aside from the preceding day123 [to serve] as a partition – as reflected by the fact that [the residents of] each [courtyard] made a separate eruv relying on the haystack as the divider between [the courtyards], and they carry in their [respective] courtyards on this basis. (Hence, they have diverted

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Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...

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their attention entirely from using [the hay] on Shabbos.) It is as if [the residents of the courtyards] set [the hay in the stack] aside through a conscious act.124 Even though [the residents of the courtyards] changed their minds afterwards, it is of no consequence. (Since [the hay was deemed as muktzeh during bein hashmashos [on Friday], it is categorized as muktzeh for the entire Shabbos). (Moreover, since [the residents of the courtyards] relied on [the haystack] as a partition to permit them to carry [in their respective courtyards], there is a Rabbinic prohibition against taking down [the partition],125 as stated in sec. 315[:3].126 Since [the hay] was set aside [during] bein hashmashos [on Friday] due to the prohibition against taking down [a partition], it is categorized as muktzeh for the entire Shabbos.)[Hence,] It is forbidden to take [hay from the stack] by hand. Furthermore, [our Sages issued a] decree, [forbidding taking hay from the portion of the haystack] that is above ten [handbreadths,127 as a safeguard] lest [one] begin taking [from the hay that is above ten handbreadths high and] continue to do so, [also taking hay] that is lower than ten [handbreadths high].128 It is even forbidden [for a person] to have his animal stand [near the haystack] so that it will eat on its own initiative, just as it is forbidden to cause [an animal] to stand near any [produce] that was set aside [and not meant to be used on that Shabbos]. [This is] a decree, [imposed as a safeguard] lest one take some of [the produce] by hand and feed it to [the animal]. One may, however, stand in front of [the animal] so that it will have no other place to turn but towards [the haystack and then the animal] will eat from [the haystack] on its own initiative, as stated in sec. 324[:10]. To what does the above apply? To a haystack positioned between two courtyards. [Different rules apply to] a haystack that is situated between two houses.129 For example, there was a building located between two courtyards that was open to both of them. In the center [of the building], there was a haystack that divided [the building] in half. [The residents of] each of the courtyards make use of that half of the building which is open to it. Although [the residents of] the courtyards did not establish an eruv together, they do not cause each other to be forbidden [to use] the building [located] between them, because the haystack [acts as] a wall between them. Nevertheless, [the residents of both courtyards] are permitted to take from the haystack and feed their animals by hand [from their respective sides of the pile], taking from [the part of] the haystack that is (close to the ceiling) (above ten [handbreadths high]).130 There is no concern that one will begin taking [from the haystack and] continue to do so, [also taking from that part of the stack] that (is lower than ten [handbreadths,]) (which will cause the haystack to be more than three handbreadths [from the ceiling]), [and thus cause it to cease serving as a partition. The rationale is that] since the haystack is in a building with a ceiling, it is very apparent when the height of the pile is being reduced. There are authorities who maintain that taking the hay does not [violate the prohibition] against muktzeh, nor [does it violate the prohibition] against taking down a partition, since [the hay] was not originally placed there [to serve] as a partition. Instead, [our Sages] forbade taking from a haystack between two courtyards [as a safeguard] lest [the height of the haystack] be reduced to less than ten [handbreadths], thus nullifying the partition, and [unknowingly,] people will continue to carry in the courtyard just as they did until then. There is no concern that [the height of the haystack] will be reduced to less than ten [handbreadths] on Shabbos, for [even were that to happen, we follow the principle:] Since [carrying] was permitted for this Shabbos, that license remains. Instead, [our Sages] forbade

12/16/2020, 5:44 PM

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‫‪Shulchan Aruch: Chapter 372 - The Laws Applying to Shared Living Sp...‬‬

‫‪taking baskets [of straw] from [the haystack] at all times, whether on Shabbos or‬‬ ‫]‪during the week, [forbidding this as a safeguard], lest [the height of the haystack‬‬ ‫‪be reduced to less than ten [handbreadths] on Friday close to [the commencement‬‬ ‫‪of Shabbos. The residents of the courtyards may] not become aware of this‬‬ ‫‪occurrence and carry [in the space they share], though it is forbidden to do so.‬‬ ‫‪Instead, one must remove the entire [haystack] at one time.‬‬ ‫‪Following this reasoning, [the Sages] also forbade having one’s animal stand [next‬‬ ‫‪to the haystack] even though there is no concern that the animal will eat enough to‬‬ ‫‪reduce the height [of the pile] below ten handbreadths, since it is not common for‬‬ ‫‪an animal to eat that much at one time. Nevertheless [the Sages enacted] a decree‬‬ ‫‪[as a safeguard,] lest one feed [his animal] from a basket.131‬‬ ‫‪However, when the haystack is located [in a building] {between two houses} [our‬‬ ‫‪Sages] did not enforce a decree, even on Shabbos, for the reason explained‬‬ ‫)‪[above].132 (Fundamentally, the halachah follows the first opinion.‬‬ ‫כב ָגִּדישׁ ֶשׁל ֶתֶּבן ֶשֵׁבּין ב' ֲחֵצרוֹתרז ֶשֵׁאין ֵבּיֵניֶהן ְמִחָצּה‪ִ 118,‬אם הוּא ָגבוַֹהּ ֲﬠָשָׂרה ְבָּכל ֶמֶשׁ ֹאֶר ַהֲחֵצרוֹת‬ ‫ֶשַׁמְּפִסיק ֵבּיֵניֶהןרח – ֵאיָנן ְיכוִֹלים ְלָﬠֵרב ַיַחד‪ֶ 119,‬אָלּא ָכּל ַאַחת ְמָﬠֶרֶבת ְלַﬠְצָמהּ‪ִ .‬נְתַמֵﬠט ֵמֲﬠָשָׂרהרט ְבֹּחלרי –‬ ‫ְצ ִריכוֹת ְלָﬠֵרב ַיַחד‪ְ 120,‬וִאם ֵﬠ ְרָב]ה[ ָכּל ַאַחת ְלַﬠְצָמהּ‪ ,‬אוְֹסרוֹת זוֹ ַﬠל זוֹ‪ֵ ,‬כּיָון ֶשֵׁאין ֵבּיֵניֶהן ְמִחָצּה ָגבוַֹהּ ֲﬠָשָׂרה ְול ֹא‬ ‫ֵﬠ ְרבוּ זוֹ ִﬠם זוֹ‪ְ .‬וִאם ִנְתַמֵﬠט ְבַּשָׁבּת ֵאיָנן אוְֹסרוֹת‪ֶ ,‬שַׁשָּׁבּת ֵכּיָון ֶשֻׁהְתָּרה – ֻהְתָּרה‪,‬ריא וְּכמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫שע"ד‪.‬ריב‬ ‫וְּבעוֹד ֶשׁלּ ֹא ִנְתַמֵﬠט‪,‬ריג ְוֵכן ִאם ִנְתַמֵﬠט ְבַּשָׁבּת ְול ֹא ִמְבּעוֹד יוֹםריד‪ָ – 121,‬אסוּר ְלשׁוּם ֶאָחד ֵמֶהם ִלֵתּן ִמן ַהֶתֶּבן‬ ‫ְלתוֹ ֻקָפּתוֹ ְלַהֲאִכיל ִלְבֶהְמתּוֹ‪,‬רטו‪ִ 122,‬מְפֵּני ֶשַׁהֶתֶּבן ֶשְׁלַּמָטּה ֵמֲﬠָשָׂרה ֻהְקָצה ֵמֶאְתמוֹל‪ִ 123‬לְמִחָצּה‪,‬רטז ֶשֲׁהֵרי ֵﬠ ְרָבה‬ ‫ָכּל ַאַחת ְלַﬠְצָמהּ ַﬠל ְסַמ ֶשַׁהָגִּדישׁ הוּא ְמִחָצּה ֵבּיֵניֶהם‪ ,‬וְּמַטְלְטִלין ֶבָּחֵצר ַﬠל ְסַמ ֶזה )ִאם ֵכּן ִהִסּיחוּ ַדְﬠָתּן ִמֶמּנּוּ‬ ‫ְלַגְמֵרי ִמְלִּהְסַתֵּפּק בּוֹ ְבַּשָׁבּת( וְּכִאלּוּ ִהְקָצהוּ ְבָּיַדִים‪.‬ריז‪ְ 124,‬וַאף ֶשׁ ִנְּמְלכוּ ַאַחר ָכּ – ֵאינוֹ מוִֹﬠיל ְכּלוּם )ֶשִׁמּתּוֹ‬ ‫ֶשֻׁהְקָצה ֵבּין ַהְשָּׁמשׁוֹת‪ֻ ,‬הְקָצה ְלָכל ַהַשָּׁבּתריח( ) ְועוֹד‪ֶ ,‬שֵׁכּיָון ֶשָׁסְּמכוּ ָﬠָליו ִלְמִחָצּה ְלַהִתּיר ִטְלטוּל‪ֵ ,‬ישׁ ִאסּוּר‬ ‫ִבְּסִתיָרתוֹ ִמִדְּבֵרי סוְֹפ ִרים‪,‬ריט‪ְ 125,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שט"ו‪.‬רכ‪ 126,‬וִּמתּוֹ ֶשֻׁהְקָצה ֵבּין ַהְשָּׁמשׁוֹת ֵמֲחַמת ִאסּוּר‬ ‫ְסִתיָרה‪ֻ ,‬הְקָצה ְלָכל ַהַשָּׁבּת(‪ְ ,‬וָאסוּר ִלְטּלוֹ ְבָּיַדִים‪ְ .‬וָגְזרוּ ַגּם ַﬠל ַמה ֶשְּׁלַּמְﬠָלה ֵמֲﬠָשָׂרה‪ֶ 127,‬שָׁמּא ְיֵהא ִנָטּל ְוהוֵֹל ַﬠד‬ ‫ְלַמָטּה ֵמֲﬠָשָׂרה‪.‬רכא‪ַ 128,‬וֲאִפלּוּ ְלַהֲﬠִמיד ָשׁם ַהְבֵּהָמה ֶשׁתּ ֹאַכל ֵמַﬠְצָמהּ ָאסוּר‪ְ ,‬כּמוֹ ֶשָׁאסוּר ְלַהֲﬠִמיָדהּ ַﬠל ָכּל‬ ‫ֻמְקֶצה‪,‬רכב‪ִ 122,‬משּׁוּם ְגֵּזָרה ֶשָׁמּא ִיטּוֹל ְבָּיָדיו ְוַיֲאִכיֶלָנּה‪.‬רכג ֲאָבל ָיכוֹל ַלֲﬠמוֹד ְבָּפֶניָה ְכֵּדי ֶשׁלּ ֹא ְיֵהא ָלהּ ֶדֶּר ִלְנטוֹת‬ ‫ֶאָלּא ֶדֶּר ָשׁם ְות ֹאַכל ֵמַﬠְצָמהּ‪,‬רכד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שכ"ד‪.‬רכה‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּגִדישׁ ֶשֵׁבּין ב' ֲחֵצרוֹת‪ֲ .‬אָבל ְבָּגִדישׁ ֶשֵׁבּין ב' ָבִּתּים‪,‬רכו‪ְ 129,‬כּגוֹן ַבִּית ֶשֵׁבּין ב' ֲחֵצרוֹת‬ ‫וְּשֵׁתּיֶהן ְפּתוּחוֹת לוֹ ְוֵישׁ ָגִּדישׁ ֶשׁל ֶתֶּבן ְבֶּאְמָצִﬠיָתן‪ְ ,‬וחוְֹלקוֹת ִלְשַׁנִים ְוָכל ָחֵצר ִמְשַׁתֶּמֶּשׁת ַבֲּחִצי ַב ִית ַהָפּתוַּח‬ ‫ָלהּ‪,‬רכז‪ְ 122,‬וַאף ַﬠל ִפּי ֶשַׁהֲחֵצרוֹת ל ֹא ֵﬠ ְרבוּ ַיַחד – ֵאיָנן אוְֹסרוֹת זוֹ ַﬠל זוֹ ַבַּבּ ִית ֶשֵׁבּיֵניֶהן‪ְ ,‬לִפי ֶשַׁהָגִּדישׁ הוּא ְמִחָצּה‬ ‫ֵבּיֵניֶהן‪ְ ,‬וַאף ַﬠל ִפּי ֵכן ֻמָתּ ִרים ִלטּוֹל וְּלַהֲאִכיל ִלְבֶהְמָתּם ְבָּיַד ִים ֵאלּוּ ִמַכּאן ְוֵאלּוּ ִמַכּאן ִמן ַהֶתֶּבן )ַהָסּמוּ ַלִתְּקָרהרכח(‬ ‫)ֶשְׁלַּמְﬠָלה ֵמֲﬠָשָׂרהרכט(‪ְ 130,‬וֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְהיוּ נוְֹטִלין ְוהוְֹלִכין ַﬠד )ְלַמָטּה ִמי'( )ֶשׁ ִיְּפחוֹת ִמג' ְטָפִחים(‪130,‬‬ ‫ְלִפי ֶשֵׁכּיָון ֶשַׁהָגִּדישׁ הוּא ְבַּב ִית ֶשֵׁיּשׁ לוֹ ִתְּקָרה‪ִ ,‬נָכּר ַהָדָּבר ַה ְרֵבּה ְכֶּשׁהוּא ִנְפָחת ְוהוֵֹל ‪.‬רל‪122,‬‬ ‫ְוֵישׁ אוְֹמ ִריםרלא ֶשִׁבּ ְנִטיַלת ַהֶתֶּבן ֵאין בּוֹ ִמשּׁוּם ֻמְקֶצה ְול ֹא ִמשּׁוּם ְסִתיַרת ְמִחָצּה‪ ,‬הוִֹאיל ְול ֹא ַנֲﬠָשׂה ִמְתִּחָלּה ְלֵשׁם‬ ‫ְמִחָצּה‪,‬רלב ֶאָלּא ַמה ֶשָּׁאְסרוּ ִלטּוֹל ִמָגִּדישׁ ֶשֵׁבּין ב' ֲחֵצרוֹת הוּא ִמשּׁוּם ֶשָׁמּא ִיטּוֹל ְוֵיֵל ַﬠד ֶשׁ ִיְּתַמֵﬠט ֵמֲﬠָשָׂרה ְוִתְתַבֵּטּל‬ ‫ַהְמִּחָצּה ִויַטְלְטלוּ ֶבָּחֵצר ְכִּמְתִּחָלּה‪.‬רלג ְוֵאין ַהֲחָשׁשׁ ֶשָׁמּא ִיָפֵּחת ֵמֲﬠָשָׂרה ְבַּשָׁבּת‪ֶ ,‬שֲׁהֵרי ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה –‬ ‫ֻהְתָּרה‪,‬רלד ֶאָלּא ָאְסרוּ ִלטּוֹל ִמֶמּנּוּ ְבֻּקָפּה ְלעוָֹלם‪ֵ ,‬בּין ְבַּשָׁבּת ֵבּין ְבֹּחל‪,‬רלה ִמשּׁוּם ֶשָׁמּא ִיָפֵּחת ֵמֲﬠָשָׂרה ְבֶּﬠֶרב ַשָׁבּת‬ ‫ָסמוּ ְלֵבין ַהְשָּׁמשׁוֹת ְול ֹא ַי ְרִגּישׁ ַבָּדָּבר ִויַטְלְטלוּ ְבַּשָׁבּת ְבִּאסּוּר‪,‬רלו ֶאָלּא ְיַסְלֶּקנּוּ ֻכּלּוֹ ְבַּבת ַאַחת‪ְ .‬וָלֵכן ָאְסרוּ ַגם ֵכּן‬ ‫ְלַהֲﬠִמיד ַהְבֵּהָמה ָשׁם ַאף ַﬠל ִפּי ֶשַׁבֲּאִכיַלת ַהְבֵּהָמה ֵאין ָלחוּשׁ ְלֶזה‪ֶ ,‬שֵׁאין ַדּ ְרָכּהּ ֶלֱאכוֹל ַה ְרֵבּה ָכּל ָכּ ְבַּפַﬠם ַאַחת ַﬠד‬ ‫ֶשִׁיְּתַמֵﬠט ֵמֲﬠָשָׂרה‪ִ ,‬מָכּל ָמקוֹם ָגְּזרוּ ֶשָׁמּא ַיֲאִכיל ְבֻּקָפּה‪.‬רלז‪ֲ 131,‬אָבל ְבָּגִדישׁ ]ֶשֵׁבּין ב' ָבִּתּים[‪ 130‬ל ֹא ָגְזרוּ ְכָּלל‬ ‫‪ֲ:‬אִפלּוּ ְבַּשָׁבּת ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‪ְ ) 132‬וָהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנהרלח(‬

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Shulchan Aruch: Chapter 373 - The Laws Applying to Two Balconies [Pr...

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https://www.chabad.org/library/article_cdo/aid/4051057/jewish/Shulcha...

Shulchan Aruch: Chapter 373 - The Laws Applying to Two Balconies [Protruding] From Two Lofts By Rabbi Schneur Zalman of Liadi

SECTION 373 The Laws Applying to Two Balconies [Protruding] From Two Lofts (1) ‫סימן שעג ִדּיֵני ְשֵׁתּי ְגזוְּזְטָראוֹת ִבְּשֵׁתּי ֲﬠִליּוֹת וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [The following laws apply when] two balconies protrude from two lofts,1 one [directly] opposite the other, and a board – serving as a bridge – that runs from one [balcony] to the other was affixed to [the balconies] with nails so that it could not be removed on Shabbos (or [the owners] explicitly stated that they are leaving the board in place for the entire Shabbos):2 If [the board] is four [handbreadths] wide, it is considered as an entrance, and [the residents of the two lofts] may join together in a [common] eruv. [Alternatively,] if they desire, [the residents of each loft] may make an independent eruv.3 If, however, [the balconies] were not positioned [directly] opposite one another, even though they are facing each other, e.g., one [balcony] is in the north and the other in the south, but one [balcony] is positioned towards the east and the other is positioned in the other direction, towards the west, and [thus, the balconies] are not aligned with each other, [the residents of the two lofts] may not join in a [common] eruv. [See fig. 90. The rationale for this prohibition:] Since the board connecting one [balcony] to the other will run from the corner of one [balcony] to the corner of the other, it is not considered as an entrance, for it is not common to make an entrance in a corner.4 When does the above apply? When [the balconies] diverge by [at least] three handbreadths. [By contrast, a divergence that is] less than three handbreadths is of no consequence, and [the balconies] are [considered] as opposite each other. Even if [the balconies] are positioned [directly] opposite each other, if one [balcony] is three handbreadths [or more] higher than the other, [the board] is not considered as an entrance.5 All [the above] applies when [the balconies] are distant from each other. If, however, there is less than four [handbreadths] between them, [the residents] may join in a [common] eruv, even if there is no board between [the balconies], because it is easy to step from the edge of one [balcony] to the edge of the other; it is as if [the balconies] are actually next to each other. Therefore, [the residents of the two lofts] may not make independent eruvin and carry only on their respective [balconies] because [the residents of each of the lofts] cause [those of] the other to be forbidden [to carry],6 since [the balconies] are close to, [i.e.,] within four [handbreadths] of, each other.7

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‫‪https://www.chabad.org/library/article_cdo/aid/4051057/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 373 - The Laws Applying to Two Balconies [Pr...‬‬

‫‪[There is an exception to the above:] When [the two balconies are] not close to each‬‬ ‫‪other across their entire [width]. Instead, a portion protrudes in the center [of the‬‬ ‫‪balconies, where they are close], but their ends are four [handbreadths] distant‬‬ ‫‪from each other8 and [additionally, the areas that] are close [to each other] are not‬‬ ‫‪wider than ten cubits.9‬‬ ‫‪To what does [the restriction mentioned previously] apply? To carrying on the‬‬ ‫‪balconies themselves. However, [the residents of] the lofts that are adjacent to [the‬‬ ‫‪balconies]10 may make independent eruvin with [the residents of] the homes in‬‬ ‫‪their courtyard even though the balconies are adjacent to each other, provided they‬‬ ‫‪do not carry on the balconies.‬‬ ‫‪If they desire, [the residents of] all the houses in the courtyard where [one] loft is‬‬ ‫‪located may even establish an eruv with [the residents of] all the houses in the‬‬ ‫‪courtyard where the [other] loft is located, because the balconies serve as an‬‬ ‫‪entrance from one [courtyard] to the other.11 All that is necessary is that there be‬‬ ‫]‪ladders leading from the homes to the lofts, as required.12 [The same] law [applies‬‬ ‫‪if the balconies are distant from each other, but there is a board running from one‬‬ ‫‪to the other.13‬‬ ‫א ְשֵׁתּי ְגזוְּזְטָראוֹתא ַהבּוְֹלטוֹת ִמב' ֲﬠִליּוֹתב‪ 1,‬זוֹ ְכֶּנֶגד זוֹ‪ְ ,‬וָנַתן ֵבּיֵניֶהן ֶנֶסר ְכִּמין ֶגֶּשׁר ִמזּוֹ ְלזוֹ וְּקָבעוֹ ָשׁם ְבַּמְסֵמר ֶשׁלּ ֹא‬ ‫יוַּכל ְלִהָנֵּטל ְבַּשָׁבּתג )אוֹ ֶשִׁבְּטּלוֹ ְבֵּפרוּשׁ ְלָכל ַהַשָּׁבּתד(‪ִ 2,‬אם הוּא ָרָחב ד' – ֲהֵרי הוּא ְכֶּפַתח וְּמָﬠ ְרִבין ַיַחד‪ְ ,‬וִאם‬ ‫ָרצוּ‪ָ ,‬כּל ַאַחת ְמָﬠֶרֶבת ְלַﬠְצָמהּ‪.‬ה‪ֲ 3,‬אָבל ִאם ָהיוּ זוֹ ֶשׁלּ ֹא ְכֶּנֶגד זוֹ‪ֲ ,‬אִפלּוּ ִאם זוֹ ְבּרוַּח זוֹ ְוזוֹ ְבּרוַּח ֶשְׁכֶּנְגדּוֹ‪ְ ,‬כּגוֹן ֶשׁזּוֹ‬ ‫ַבָּצּפוֹן ְוזוֹ ַבָּדּרוֹם ֶאָלּא ֶשַׁאַחת ְמשׁוָּכה ַלִמְּזָרח ְוַאַחת ַלַמֲּﬠָרב ְוֵאיָנן ְמֻכָוּנוֹת זוֹ ְכֶּנֶגד זוֹ – ֵאיָנן ְיכוִֹלים ְלָﬠֵרב ַיַחד‪ִ ,‬מְפֵּני‬ ‫ֶשַׁהֶנֶּסר ֶשׁ ִיְּתּנוּ ִמזּוֹ ְלזוֹ ָיב ֹא ִמֶקֶּרן ָז ִוית ֶשׁל זוֹ ְלֶשׁל זוֹ ְוֵאינוֹ ָחשׁוּב ְכֶּפַתח‪ֶ ,‬שֵׁאין ֶדֶּר ַלֲﬠשׂוֹת ֶפַּתח ְבֶּקֶרן ָז ִוית‪.‬ו‪4,‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁהן ְמשׁוּכוֹת זוֹ ִמְכֶּנֶגד זוֹ ג' ְטָפִחים‪ֲ ,‬אָבל ָפּחוֹת ִמג' ְטָפִחים ֵאינוֹ ְכּלוּם‪ְ ,‬וִכְמֻכָוּנוֹת ֵהן‪ַ .‬וֲאִפלּוּ‬ ‫ִאם ֵהן ְמֻכָוּנוֹת ַמָמּשׁ‪ִ ,‬אם ָהַאַחת ָגּבוַֹהּ ֵמֲחֶב ְרָתּהּ ג' ְטָפִחים – ֵאינוֹ ָחשׁוּב ֶפַּתח‪.‬ז‪5,‬‬ ‫ְוָכל ֶזה ְכֶּשֵׁהן ְרחוֹקוֹת זוֹ ִמזּוֹ‪ֲ .‬אָבל ִאם ֵאין ַהֶמּ ְרָחק ֶשֵׁבּיֵניֶהן ד'‪ַ ,‬אף ֶשֵׁאין ָשׁם ֶנֶסר ְכָּלל – ְמָﬠ ְרִבין ַיַחד‪,‬ח ִמְפֵּני ֶשׁנּוַֹח‬ ‫ִלְפסוַֹﬠ ִמְשַּׂפת זוֹ ִלְשַׂפת זוֹט וְּכִאלּוּ ֵהן ְסמוּכוֹת זוֹ ְלזוֹ ַמָמּשׁ‪ְ .‬וָלֵכן ֵאיָנן ְיכוִֹלים ְלָﬠֵרב ָכּל ַאַחת ְלַﬠְצָמהּ וְּלַטְלֵטל זוֹ‬ ‫ְבֶּשָׁלּהּ ְוזוֹ ְבֶּשָׁלּהּ‪ִ ,‬מְפֵּני ֶשֵׁהן אוְֹסרוֹת זוֹ ַﬠל זוֹ‪ֵ 6,‬כּיָון ֶשֵׁהן ְקרוֹבוֹת זוֹ ְלזוֹ ְבּתוֹ ד'‪ֶ 7,‬אָלּא ִאם ֵכּן ֵקרוּב ֶזה ֶשֵׁבּיֵניֶהן‬ ‫ֵאינוֹ ְבִּמלּוּאוֹ ֶאָלּא ְבֶּאְמַצע ָרְחָבּן ִבְּלָבד‪ֶ ,‬שֵׁיּשׁ ָשׁם ְבִּליָטה‪ֲ ,‬אָבל ִבְּקצוֵֹתיֶהן ֵהן ְרחוֹקוֹת זוֹ ִמזּוֹ ד'‪ְ 8,‬וַגם ֵאין ְבֵּקרוּב ֶזה‬ ‫יוֵֹתר ֵמֲﬠָשָׂרה ַאמּוֹת‪.‬י‪9,‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְלַטְלֵטל ִבְּגזוְּזְטָראוֹת ַﬠְצָמן‪ֲ .‬אָבל ָהֲﬠִליּוֹת ֶשֶׁאְצָלן‪ְ 10‬יכוָֹלה ָכּל ַאַחת ְלָﬠֵרב ְלַﬠְצָמהּ ִﬠם ַהָבִּתּים‬ ‫ֶשַׁבֲּחֵצָרהּ‪ַ ,‬אף ַﬠל ִפּי ֶשְׁגּזוְּזְטָראוֵֹתיֶהם ְסמוּכוֹת זוֹ ְלזוֹ‪ַ ,‬רק ֶשׁלּ ֹא ְיַטְלְטלוּ ִבְּגזוְּזְטָראוֹת‪ְ .‬וִאם ִי ְרצוּ ְיכוִֹלים ֲאִפלּוּ ָכּל‬ ‫ַהָבִּתּים ֶשַׁבֲּחַצר ֲﬠִלָיּה זוֹ ְלָﬠֵרב ִﬠם ָכּל ַהָבִּתּים ֶשַׁבֲּחַצר ֲﬠִלָיּה זוֹ‪ְ ,‬לִפי ֶשַׁהְגּזוְּזְטָראוֹת ֵהן ֶפַּתח ֵבּיֵניֶהן‪,‬יא‪ַ 11,‬רק ֶשִׁיְּהיוּ‬ ‫ֻסָלּמוֹת ְכִּדיָנם ֵמַהָבִּתּים ָלֲﬠִליּוֹת‪.‬יב‪ְ 12,‬והוּא ַהִדּין ִאם ַה ְגּזוְּזְטָראוֹת ְרחוֹקוֹת ֶאָלּא ֶשָׁנַּתן ֶנֶסר ִמזּוֹ ְלזוֹ‪13:‬‬

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Fig. 90: A board connecting two balconies on opposite sides of the public domain that are not aligned directly facing each other

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Shulchan Aruch: Chapter 374 - [The Laws That Apply When] the Entran...

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Shulchan Aruch: Chapter 374 - [The Laws That Apply When] the Entrance or Window on which an Eruv Depends Becomes Sealed on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 374 [The Laws That Apply When] the Entrance or Window on which an Eruv Depends Becomes Sealed on Shabbos (1-4) ‫סימן שעד ִנְסַתּם ְבַּשָׁבּת ֶפַּתח אוֹ ַחלּוֹן ְבָּמקוֹם ֶשֵׁﬠֵרב בּוֹ וּבוֹ ד' ְסִﬠיִפים‬: 1 When [the residents of] two houses or two courtyards established an eruv together because of a window or an entrance that connected them,1 but that [window or entrance] became sealed on Shabbos, [the residents of the two domains] are permitted to [pass objects] from one [domain] to the other2 over the top of the wall [between them] or through holes [in that wall. The rationale is]: Since [carrying] was permitted for this Shabbos, that license remains.3 If, however, [the window or entrance] became sealed while it was still day [on Friday], even if it was opened again on Shabbos, [the residents] are forbidden [to carry from one house or courtyard to the other. The rationale is that] they never acquired [rights to] the eruv, for rights to an eruv may be acquired [only] bein hashmashos4and in this situation, the eruv was not [valid] during bein hashmashos since the entrance was sealed. [Even though it was reopened] after nightfall, [the residents of the two domains] did not acquire [rights to] the eruv, for an eruv cannot be established after nightfall. Even when [the residents of the two domains] had already established an eruv before the previous Shabbos and [the bread used] for that eruv was still present, they may not rely on it on this Shabbos after the entrance was reopened. [The rationale is that the eruv] was already nullified before Shabbos, and it does not [automatically] become valid again5 after nightfall [on Shabbos]. If, however, the eruv was originally established for many Shabbasos – even if an eruv was established for a year or longer 6 – and [rights to] the eruv were acquired bein hashmashos of the first Shabbos while the entrance was open, and then the entrance was sealed, were it to be opened afterwards on another Shabbos, even at the end of the year, the eruv becomes valid again. [This ruling applies] even if [the entrance] was sealed intentionally. There is an authority who rules stringently when [the entrance] was sealed intentionally. [That authority is concerned that] by [intentionally] sealing [the entrance], the person indicates that he does not desire the eruv. [Hence, the eruv] does not [automatically] become valid again when [the entrance] is opened. With regard to the actual halachah, the lenient opinion may be followed, [since the matter concerns] a point of Rabbinic Law.

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‫ ְו ִנְסַתּם ְבַּשָׁבּת – ֻמָתּ ִריםג ְלִהְשַׁתֵּמּשׁ‬1,‫א ב' ָבִּתּיםא אוֹ ב' ֲחֵצרוֹתב ֶשֵׁﬠ ְרבוּ ַיַחד ַﬠל ְיֵדי ֶשָׁהָיה ֵבּיֵניֶהם ַחלּוֹן אוֹ ֶפַּתח‬ 3,‫ה‬.‫ד ֶשַׁשָּׁבּת ֵכּיָון ֶשֻׁהְתָּרה – ֻהְתָּרה‬,‫ ֶדֶּר ֹגַּבהּ ֹכֶּתל ְוחוָֹריו‬2‫ִמֶזּה ְלֶזה‬ ‫ ֶשְׁקִּנַיּת ָהֵﬠרוּב‬,‫ ְלִפי ֶשֲׁﬠַד ִין ל ֹא ָקנוּ ֵﬠרוּב ֵמעוָֹלם‬,‫ ֲאִפלּוּ ָחַזר ְו ִנְפַתּח ְבַּשָׁבּת – ֲאסוּ ִרים‬,‫ֲאָבל ִאם ִנְסַתּם ִמְבּעוֹד יוֹם‬ ‫ ֶשֵׁאין ְמָﬠ ְרִבין‬,‫ וִּמֶשָּׁחֵשָׁכה ל ֹא ָקנוּ ֵﬠרוּב‬,‫ ְוַכאן ל ֹא ָהָיה ֵﬠרוּב ֵבּין ַהְשָּׁמשׁוֹת ֵכּיָון ֶשַׁהֶפַּתח ָסתוּם‬4,‫ו‬,‫הוּא ֵבּין ַהְשָּׁמשׁוֹת‬ ‫ִמֶשֶּׁתְּחַשׁ‬. ‫ ְואוֹתוֹ ֵﬠרוּב ִנְשָׁאר ֲﬠַד ִין ַקָיּם – ֵאיָנן ְיכוִֹלים ִלְסמוֹ ָﬠָליו ְבַּשָׁבּת זוֹ ַאַחר‬,‫ַוֲאִפלּוּ ֵﬠ ְרבוּ ְכָּבר ִלְפֵני ַשָׁבּת ֶשָׁﬠְבָרה‬ ‫ ֲאָבל ִאם ִמְתִּחָלּה ֵﬠ ְרבוּ ְלַשָׁבּתוֹת‬. ‫ ִמֶשֶּׁתְּחַשׁ‬5‫ הוִֹאיל וְּכָבר ִנְתַבֵּטּל ִמְבּעוֹד יוֹם ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר‬,‫ֶשִׁנְּפַתּח ַהֶפַּתח‬ ‫ ְוַאַחר ָכּ‬,‫ ֶשָׁהָיה ַהֶפַּתח ָפּתוַּח‬,‫ ְוָקנוּ ֵﬠרוּב ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל ַשָׁבּת ִראשׁוָֹנה‬6,‫ ֲאִפלּוּ ֵﬠ ְרבוּ ְלָשָׁנה אוֹ יוֵֹתר‬,‫ַה ְרֵבּה‬ ‫ח ְוֵישׁ ִמי‬.‫ ַוֲאִפלּוּ ְסָתמוֹ ְבֵּמִזיד‬5,‫ז‬,‫ ֲאִפלּוּ ְבּסוֹף ַהָשָּׁנה – חוֵֹזר ָהֵﬠרוּב ְוֵנעוֹר‬,‫ִנְסַתּם ַהֶפַּתח ְו ִנְפַתּח ְבַּשָׁבּת ַאֶחֶרת‬ .‫ הוִֹאיל ְו ִגָלּה ַדְﬠתּוֹ ִבְּסִתיָמה זוֹ ֶשֵׁאינוֹ ָחֵפץ ָבֵּﬠרוּב – ֵאינוֹ חוֵֹזר ְוֵנעוּר ְכֶּשִׁנְּפַתּח‬,‫ֶשׁחוֵֹשׁשׁ ְלַהֲחִמירט ִאם ְסָתמוֹ ְבֵּמִזיד‬ ‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬: 2 When there was a wall between two courtyards and [the residents of] each [courtyard] established individual eruvin, and then the wall was breached on Shabbos, [the residents of each courtyard] are permitted to carry in their courtyard7 until the place of the wall.8 Even articles that were located in a home at the onset of Shabbos [may be brought to the courtyard.9 The rationale is that] since [carrying] was permitted for this Shabbos, that license remains. When, however, [the wall of] a courtyard is breached to a public domain or a karmelis on Shabbos [in a manner] that causes [carrying] to be forbidden,10 we do not apply the principle, “Since [carrying] was permitted for this Shabbos, that license remains,” as stated in sec. 362[:7]. 7 ‫ ְו ִנְפַרץ ַהֹכֶּתל ְבַּשָׁבּת – ֻמָתּ ִרים ְלַטְלֵטל ָכּל ֶאָחד ַבֲּחֵצרוֹ‬,‫ ְוֵﬠ ְרָבה ָכּל ַאַחת ְלַﬠְצָמהּ‬,‫ב ָהָיה ֹכֶּתל ֵבּין ]ְשֵׁתּי[ ֲחֵצרוֹת‬ ‫יא‬.‫ ֶשַׁשָּׁבּת ֵכּיָון ֶשֻׁהְתָּרה – ֻהְתָּרה‬9,‫ ֲאִפלּוּ ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית‬8,‫ַﬠד ְמקוֹם ַהֹכֶּתלי‬ ‫ – ֵאין אוְֹמ ִרים "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה‬10‫ֲאָבל ָחֵצר ֶשׁ ִנְּפ ְרָצה ְבַּשָׁבּת ִל ְרשׁוּת ָהַרִבּים אוֹ ְלַכ ְרְמִלית ִפּ ְרָצה ָהאוַֹס ְרָתּהּ‬ ‫יג‬:‫יב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬,"‫ֻהְתָּרה‬ 3 [The following laws apply when the wall of] a narrow courtyard was breached to a large [courtyard along] the entire [width11 of the narrower courtyard] while it was still day [on Friday],12 but the breach was not larger than ten cubits:13 [The residents of] the larger [courtyard] are permitted to take articles that were located in their homes at the onset of Shabbos into their courtyard if they established an independent eruv. Even though [the residents of the larger courtyard] did not establish an eruv with [the residents of] the narrower [courtyard, the fact that] the narrower [courtyard is open to the larger courtyard] does not cause carrying [in the larger courtyard] to be forbidden. [The rationale is that] this breach is considered like an entrance for the larger courtyard,14 since it did not extend across the entire width [of the larger courtyard], but rather projections [from the wall] remained at the side of the breach to the narrower [courtyard] on either side. [In contrast to this, the residents of] the narrower [courtyard] are forbidden to take articles that were located in their homes at the onset of Shabbos into their courtyard unless they established an eruv with [the residents of] the larger [courtyard, since the breach to the large [courtyard] extends over the entire width [of the narrower courtyard].15 When does the above apply? When the walls along the length of the narrow [courtyard] extend into the larger [courtyard], and [these walls] are three handbreadths [or more removed] from the walls along the length of the larger [courtyard. See fig. 91.].16 If that is not so, [carrying] is permitted even in the

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narrower [courtyard] because the projections of [the wall of] the larger [courtyard] are visible from the outside, [although] they are even with [the narrower courtyard’s] inner [walls], as explained in sec. 360[:7]. ‫ – ְגּדוָֹלהטז ֻמֶתֶּרת‬13‫ ְוֵאין ַבִּפּ ְרָצה יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬,‫ ִלְגדוָֹלה‬11‫ ְבִּמלּוָּאהּ‬12,‫ג ָחֵצר ְקַטָנּה ֶשׁ ִנְּפ ְרָצהיד ִמְבּעוֹד יוֹםטו‬ ‫ ֵאין ַהְקַּטָנּה אוֶֹסֶרת‬,‫ ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠם ַהְקַּטָנּה‬,‫ְלהוִֹציא ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית ַלֲחֵצָרהּ ִאם ֵﬠ ְרָבה ְלַﬠְצָמהּ‬ ‫ ֶאָלּא ִנְשַׁתּ ְיּרוּ ָבּהּ ִגּפּוִּפים עוְֹדִפים ַﬠל ִפּ ְרַצת‬,‫ ֶשֵׁאין ָלהּיז ְבִּמלּוָּאהּ‬14‫ ִמְפֵּני ֶשִׁפּ ְרָצה זוֹ ִהיא ַלְגּדוָֹלה ְכֶּפַתח‬,‫ָﬠֶליָה‬ ‫יח‬,‫ הוִֹאיל ְו ִנְפ ְרָצה ְבִּמלּוָּאהּ ְלַה ְגּדוָֹלה‬,‫ ְוַהְקַּטָנּה ֲאסוָּרה ְלהוִֹציא ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית ַלֲחֵצָרהּ‬.‫ַהְקַּטָנּה ִמַכּאן וִּמַכּאן‬ 15.‫ֶאָלּא ִאם ֵכּן ֵﬠ ְרָבה ִﬠם ַהְגּדוָֹלה‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁ ִנְּכָנִסין ָכְּתֵלי ֹאֶר ַהְקַּטָנּה ְלתוֹ ַהְגּדוָֹלהיט וֻּמְפָל ִגין ָשׁם ג' ְטָפִחים ִמָכְּתֵלי ֹאֶר‬ ‫ ְכּמוֹ‬,‫ ִמשּׁוּם ִנ ְרֶאה ִמְבּחוּץ ְוָשֶׁוה ִמִבְּפ ִנים‬,‫ ֶשִׁאם ל ֹא ֵכן ַאף ַהְקַּטָנּה ִנֶתֶּרת ַﬠל ְיֵדי ִגפּוֵּפי ַה ְגּדוָֹלה‬16,‫כ‬,‫ַה ְגּדוָֹלה‬ ‫כא‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ס‬

Fig. 91: A narrow courtyard that extends into a wider courtyard and whose wall is breached. a) A narrow courtyard; b) A wider courtyard; c) The portion of the wall of the narrow courtyard that extends into the wider courtyard; d) The portion of the wall of the wider courtyard that extends beyond the narrow courtyard 4 Similar [laws apply] when a small, [narrow] roof is surrounded by a guardrail ten [handbreadths] high but [that guardrail was] breached17 along its entire [width, and as a result the narrow roof opens] to a larger roof which is surrounded by a similar [guardrail].18 [If the residents of] the homes did not join together in an eruv, [the residents of the house with] the narrower [roof] are forbidden to bring articles that were located in the house at the beginning of the Shabbos up [to the 12/16/2020, 5:51 PM

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roof] if its guardrail [extends] into the larger [roof.19 The rationale is that] there is no partition dividing between [the narrow roof] and the large [roof], and an eruv was not established between [the two houses. The residents of] the larger [house, however,] are permitted [to take articles that were located in their home at the onset of Shabbos to the roof], because [its guardrail] has projections that protrude beyond the breach of the narrower [roof].20 [See fig. 92.] [These laws] also [apply] even when [the roofs] are not surrounded by a guardrail at all, but the walls of the house around the roof are visible and apparent to one who stands on the edge of the roof when he looks [down] below his legs. [In such an instance,] we apply the principle of gud asik, and it is as if [the walls of the house are extended upward] and are standing on the edge of the roof, as explained in sec. 345[:1]. In contrast, the principle of gud asik is not applied with regard to the walls of the house that are between the narrow [roof] and the large [roof],21 since [those walls] are not visible to someone standing there above [on the roof], for the roofs are joined together. [The roofs] cover the breach [between] the narrower [house and the wider house], and [the walls of the narrower home] are not visible there. [Instead, it appears to one standing on the narrower roof that] the place of these walls is breached over the entire width from the narrower [roof] to the larger one. [By contrast, it is not considered that the breach extends over] the entire [width] of the larger [roof], for the walls of the larger house project beyond [those of the smaller house] on both sides and are visible to someone standing on the edge of the [larger] roof. Therefore, [the residents of] the larger [house] are permitted [to bring articles that were in their home at the onset of Shabbos to their roof], and [the residents of] the smaller [house] are forbidden [to bring articles that were in their home at the onset of Shabbos to their roof] if the walls of [the smaller] home [extend into the walls of] the larger [home]. If, however, the walls of the house are not visible to a person standing on the edge of the roof, e.g., the roof protrudes over them,22 [the roof is deemed] a karmelis, as explained in sec. 345[:23. An exception is made,] however, if there is [an aperture measuring] four [handbreadths] by four [handbreadths] that opens from the house to [the roof]. (In that instance, [the roof is deemed] a private domain, as explained in that source.) Nevertheless, in that instance, even [the residents of] the large [home] are forbidden [to carry] articles that were located in the home at the onset of Shabbos [onto the roof. The rationale is that] the roof does not have protrusions projecting outward on either side, because the principle of gud asik is not applied to the walls of the house since they are not visible to someone standing [on the roof] above.23 [This rule applies] when [the residents of the two homes] did not join together in an eruv. ‫ ְלַגג ָגּדוֹלכה ַהֻמָּקּף ַגּם ֵכּן‬8‫ ָשׁם ְבִּמלּוּאוֹ‬17‫ד ְוֵכן ַגּג ָקָטןכב ַהֻמָּקּף ַמֲﬠֶקה ְסִביבוֹכג ְגּבוָֹהה ָﬠָליו ֲﬠָשָׂרהכד ֶשׁ ִנְּפַרץ‬ ‫ ְול ֹא ֵﬠ ְרבוּ ַהָבִּתּים ַיַחד – ָקָטן ָאסוּר ְלַהֲﬠלוֹת ָﬠָליו ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִיתכו ִאם ְמִחצּוָֹתיו ִנְכָנסוֹת ְלתוֹ‬18,‫ָכֹּמהוּ‬ ‫ ִמְפֵּני ֶשֵׁיּשׁ לוֹ ִגּפּוִּפים עוְֹדִפים‬,‫ ְוָגדוֹל ֻמָתּר‬,‫ הוִֹאיל ְוֵאין לוֹ ְמִחָצּה ְלַהְפִסיק ֵבּינוֹ ַלָגּדוֹל ֶשׁלּ ֹא ֵﬠֵרב ִﬠמּוֹ‬19,‫כז‬,‫ַהָגּדוֹל‬ 20.‫ַﬠל ִפּ ְרַצת ַהָקָּטן‬ ‫ ֶאָלּא ֶשְׁמִּחצּוֹת ַהַבּ ִית ָסִביב ִנָכּרוֹת ְוִנ ְראוֹתכח ְלִמי ֶשׁעוֵֹמד ַﬠל ְשַׂפת ַהַגּג‬,‫ְוֵכן ֲאִפלּוּ ִאם ֵאיָנן ֻמָקִּפים ַמֲﬠֶקה ְכָּלל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫כט ֶשָׁאז אוְֹמ ִרים ָבֶּהן "גּוּד ַאֵסּק" וְּכִאלּוּ ֵהן עוְֹמדוֹת ְלַמְﬠָלה ַﬠל ְשַׂפת ַהַגּג‬,‫ְכֶּשִׁמְּסַתֵּכּל ַתַּחת ַר ְגָליו‬ ‫ הוִֹאיל ְוֵאיָנהּ ִנ ְרֵאית ְלִמי‬21,‫לא‬,"‫ל ֲאָבל ְמִחצּוֹת ַהַבּ ִית ֶשֵׁבּין ָקָטן ַלָגּדוֹל ֵאין אוְֹמ ִרים ָבּהּ "גּוּד ַאֵסּק‬.‫ְבִּסָמּן שמ"ה‬ ‫ וְּמקוֹם ְמִחָצּה זוֹ‬,‫ ֶשֲׁהֵרי ַהַגִּגּין ְמֻחָבּ ִרין ֶזה ְלֶזה וְּמַכִסּים ַﬠל ִפּ ְרַצת ַהְקַּטָנּהלב ְוֵאין רוִֹאים אוָֹתהּ‬,‫ֶשׁעוֵֹמד ָשׁם ִמְלַמְﬠָלה‬

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‫‪Shulchan Aruch: Chapter 374 - [The Laws That Apply When] the Entran...‬‬

‫ְלַמְﬠָלה ִהיא ְכִּפ ְרָצה ְבִּמלּוָּאהּ ֵמַהָקָּטן ְלַהָגּדוֹל‪ ,‬וְּלַהָגּדוֹל ֵאיָנהּ ְבִּמלּוּאוֹ‪ֶ ,‬שֲׁהֵרי ֹכֶּתל ַבּ ִית ַהָגּדוֹל עוֵֹדף ִמַכּאן וִּמַכּאן‬ ‫ְו ִנ ְרֶאה ְלִמי ֶשׁעוֵֹמד ַﬠל ְשַׂפת ַהַגּג‪ .‬וְּלִפיָכ ָגּדוֹל ֻמָתּר ְוָקָטן ָאסוּר ִאם ִנְכָנִסים ָכְּתֵלי ֵבּיתוֹ ְלתוֹ ַהָגּדוֹל‪.‬לג‬ ‫ֲאָבל ִאם ַגּם ְמִחצּוֹת ַהַבּ ִית ָסִביב ֵאיָנן ִנָכּרוֹת ְוִנ ְראוֹת ְלִמי ֶשׁעוֵֹמד ַﬠל ְשַׂפת ַהַגּג‪ְ ,‬כּגוֹן ֶשַׁהַגּג בּוֵֹלט ֲﬠֵליֶהן‪– 22‬‬ ‫ַכּ ְרְמִלית הוּא‪,‬לד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‪,‬לה ֶאָלּא ִאם ֵכּן ַחלּוֹן ד' ַﬠל ד' ָפּתוַּח לוֹ ֵמַהַבּ ִיתלו ) ְוָאז הוּא ְרשׁוּת ַהָיִּחיד‬ ‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם(‪ֲ .‬אָבל ִמָכּל ָמקוֹם ִאם ל ֹא ֵﬠ ְרבוּ ַיַחד ַאף ַהָגּדוֹל ָאסוּר ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית‪ְ ,‬לִפי ֶשֵׁאין לוֹ ִגּפּוִּפים‬ ‫עוְֹדִפים ִמַכּאן וִּמַכּאן‪ֶ ,‬שֲׁהֵרי ֹכֶּתל ַהַבִּית ֵאין אוְֹמ ִרים בּוֹ "גּוּד ַאֵסּק"‪ ,‬הוִֹאיל ְוֵאינוֹ ִנָכּר ְלִמי ֶשׁעוֵֹמד ְלַמְﬠָלה‪:‬לז‪23,‬‬

‫;‪Fig. 92: A narrow roof whose guardrail extends into a wider roof. a) A narrow roof‬‬ ‫‪b) A wider roof; c) The place where the narrow roof was breached; d) Portions of‬‬ ‫‪the guardrail of the narrow roof that extend into the wider roof; e) The projections‬‬ ‫‪of the guardrail of the wider roof‬‬

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Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying...

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Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying] to be Forbidden When They are Located in a Courtyard By Rabbi Schneur Zalman of Liadi

SECTION 375 The Entities that Do Not Cause [Carrying] to be Forbidden When They are Located in a Courtyard (1-5) ‫סימן שעה ַמה ֵהם ַהְדָּב ִרים ַהְשּׁרוּ ִיים ֶבָּחֵצר ֶשֵׁאיָנם אוְֹס ִרים וּבוֹ ה' ְסִﬠיִפים‬: 1 [The following laws apply to a building] in a courtyard with a long porch situated in front of [several] lofts. [People] ascend to [the porch] via a ladder, while the residents of the lofts [go out to] the porch [from their lofts] via the openings to it from their lofts, and descend from [the porch] into the courtyard via the ladder. [The residents of the lofts] then pass through [the courtyard] to the public domain.1 [See fig. 93. The relationship between the residents of] the porch and the lofts [parallels one that exists] between homes and a courtyard.2 If [the residents of] the lofts did not establish an eruv together, they are forbidden to take articles that were located in the lofts at the commencement of the Shabbos out to [the porch], for [the residents of the lofts] cause each other to be forbidden [to carry on the porch], since [the porch] is used by all of them and they all have [equal] access to it, just like [the residents of] the homes [in a courtyard, who all have equal access] to the courtyard. It is not, however, necessary for [the residents of the lofts] to establish an eruv with the residents of the courtyard.3 Even though [the residents of the lofts] pass through4 the courtyard to reach the public domain, they do not cause [the residents of the courtyard] to be forbidden [to carry in the courtyard], because their residences are not open to [the courtyard], but rather to the porch. In general, porches are [at least] ten [handbreadths] high,5 and whenever [a domain] is ten [handbreadths] high, it is deemed an independent domain, separate from the domain next to it.6 Nevertheless, should [the residents of the lofts] desire to establish an eruv with the residents of the courtyard so that they too will be permitted to take articles that were located in their lofts at the commencement of Shabbos into the courtyard, they have that option, for the ladder that leads from the courtyard to the porch is considered as an entrance, as explained in sec. 372[:11]. Thus [the situation] resembles two courtyards with an entrance [from one to the other], in which instance [the residents of the courtyards] have the option of establishing a common eruv or [the residents of] each [courtyard] may establish an individual eruv.7True, the ladder is considered an entrance.8 Nevertheless, the lofts are not considered [as being] open to the courtyard. [The rationale is that] the ladder is considered as an entrance only in a lenient context, i.e., to enable [the residents of both domains] to establish a common eruv because of the ladder between them, [just] as it is possible [for the residents of two courtyards to establish a common eruv] when there is an

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‫‪Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying...‬‬

‫‪entrance [between the two courtyards. The ladder] is not, however, [considered an‬‬ ‫‪entrance] in a stringent context.9‬‬ ‫‪When does the above – that the residents of the porch, i.e., the residents of the‬‬ ‫‪lofts, do not cause carrying to be forbidden in the courtyard – apply? When [the‬‬ ‫‪residents of the lofts] made an eruv together so that they are permitted [to carry] on‬‬ ‫‪their [commonly owned] porch. [In that instance, the residents of the lofts] are‬‬ ‫‪considered, “the feet [of people] permitted [to carry] in their place,” who do not‬‬ ‫‪cause [carrying] to be forbidden in another [neighboring domain], as will be‬‬ ‫‪explained in sec. 378[:2]. If, however, [the residents of the lofts] did not establish‬‬ ‫‪an eruv together, since they are forbidden to carry on their porch, they are‬‬ ‫‪considered, “the feet [of people] forbidden [to carry] in their place,” who cause‬‬ ‫‪[carrying] to be forbidden in another [neighboring domain], as will be explained in‬‬ ‫‪that source.‬‬ ‫א ִמ ְרֶפֶּסת ֲאֻרָכּה ֶשִׁלְּפֵני ָהֲﬠִליּוֹת ְועוֶֹמֶדת ֶבָּחֵצר ְועוִֹלין ָלהּ ְבֻּסָלּם‪ ,‬וְּבֵני ָהֲﬠִליּוֹת יוְֹצִאין ָלהּ ֶדֶּר ִפְּתֵחיֶהם ַהְפּתוִּחים‬ ‫ָלהּ ְויוֹ ְרִדין ִמֶמָּנּה ְבֻּסָלּם ֶלָחֵצר‪ְ ,‬ועוְֹב ִרים ִל ְרשׁוּת ָהַרִבּיםא‪ֲ – 1,‬הֵרי ִמ ְרֶפֶּסת זוֹ ָלֲﬠִליּוֹת ְכָּחֵצר ְלָבִתּים‪,‬ב‪ְ 2,‬וִאם ל ֹא‬ ‫ֵﬠ ְרבוּ ַיַחד ֲאסוּ ִרים ְלהוִֹציא ָלהּ ֵכִּלים ֶשָׁשְּׁבתוּ ָבֲּﬠִליּוֹת‪,‬ג ֶשְׁבֵּני ָהֲﬠִליּוֹת אוְֹס ִרים אוָֹתהּ ֶזה ַﬠל ֶזה‪ ,‬הוִֹאיל ְוִהיא ְמַשֶׁמֶּשׁת‬ ‫‪ְ.‬לֻכָלּם‪ְ ,‬וֻכָלּם ְפּתוִּחים ָלהּ ְכּמוֹ ַהָבִּתּים ֶלָחֵצר‬ ‫ֲאָבל ֵאין ָצ ִרי ְלָﬠֵרב ִﬠם ְבֵּני ֶהָחֵצר‪,‬ד‪ֶ 3,‬שַׁאף ֶשֵׁהם עוְֹב ִריםה‪ִ 4,‬ל ְרשׁוּת ָהַרִבּים ֶדֶּר ֶהָחֵצרו ֵאיָנם אוְֹס ִרים אוָֹתהּ‬ ‫ֲﬠֵליֶהם‪,‬ז הוִֹאיל ְוֵאיָנן ְפּתוִּחים ָלהּ ֶאָלּא ְלִמ ְרֶפֶּסת‪ ,‬וְּסָתם ִמ ְרֶפֶּסת ָגּבוַֹהּ ֲﬠָשָׂרה‪,‬ח‪ְ 5,‬וָכל ָגּבוַֹהּ ֲﬠָשָׂרה ְרשׁוּת ִבְּפֵני ַﬠְצמוֹ‬ ‫הוּא וֻּמְחֶלֶקת ֵמ ְרשׁוּת ֶשֶׁאְצָלהּ‪.‬ט‪6,‬‬ ‫וִּמָכּל ָמקוֹם ִאם ָרצוּ ְלָﬠֵרב ִﬠם ְבֵּני ֶהָחֵצר‪ְ ,‬כֵּדי ֶשַׁגּם ֵהם ִיְהיוּ ֻמָתּ ִרים ְלהוִֹציא ֶלָחֵצר ֵכִּלים ֶשָׁשְּׁבתוּ ַבֲּﬠִליּוֵֹתיֶהםי –‬ ‫ְיכוִֹלים ְלָﬠֵרב ַﬠל ְיֵדי ַהֻסָּלּם ֶשֵׁמָּחֵצר ְלִמ ְרֶפֶּסת‪ֶ ,‬שׁהוּא ִנדּוֹן ְכֶּפַתח‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ב‪,‬יא ַוֲהֵרי ֵהן ְכּב' ֲחֵצרוֹת‬ ‫וֶּפַתח ֵבּיֵניֶהן‪ֶ ,‬שִׁאם ָרצוּ ְמָﬠ ְרִבים ַיַחד ְוִאם ָרצוּ ְמָﬠֶרֶבת ָכּל ַאַחת ְלַﬠְצָמהּ‪.‬יב‪ְ 7,‬וַאף ֶשַׁהֻסָּלּם תּוַֹרת ֶפַּתח ָﬠָליו‪ַ 8,‬אף‬ ‫ַﬠל ִפּי ֵכן ֵאין ָהֲﬠִליּוֹת ֲחשׁוּבוֹת ִכְּפתוּחוֹת ֶלָחֵצר‪,‬יג ְלִפי ֶשַׁהֻסָּלּם ֵאין תּוַֹרת ֶפַּתח ָﬠָליו ֶאָלּא ְלָהֵקל‪ֶ ,‬שׁ ְיּכוִֹלים ְלָﬠֵרב ַיַחד‬ ‫ַﬠל ְיֵדי ֻסָלּם ֶשֵׁבּיֵניֶהן ְכּמוֹ ַﬠל ְיֵדי ֶפַּתח‪ֲ ,‬אָבל ל ֹא ְלַהֲחִמיר‪.‬יד‪9,‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשְׁבֵּני ַהִמּ ְרֶפֶּסת ְדַּה ְינוּ ְבֵּני ָהֲﬠִליּוֹת ֵאיָנם אוְֹס ִרים ֶבָּחֵצר? ְכֶּשׁ ְיָּﬠ ְרבוּ ֵהם ַיַחד‪ֶ ,‬שֵׁהם ֻמָתּ ִרים‬ ‫ְבִּמ ְרֶפֶּסת ֶשָׁלֶּהם‪,‬טו ַוֲהֵרי זוֹ ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ ֶשֵׁאיָנהּ אוֶֹסֶרת ֶשׁלּ ֹא ִבְמקוָֹמהּ‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שע"ח‪.‬טז ֲאָבל‬ ‫ִאם ל ֹא ֵﬠ ְרבוּ‪ֵ ,‬כּיָון ֶשֵׁהם ֲאסוּ ִרים ְבִּמ ְרֶפֶּסת ֶשָׁלֶּהם – ֲהֵרי ֶזה ֶרֶגל ָהֲאסוָּרה ִבְּמקוָֹמהּ ְואוֶֹסֶרת ֶשׁלּ ֹא ִבְמקוָֹמהּ ַﬠד‬ ‫‪ֶ:‬שׁ ְיָּﬠ ְרבוּ ָשׁם‪,‬יז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‬

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Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying...

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Fig. 93: A two-storied building in a courtyard. a) An entrance to the public domain; b) The courtyard; c) An entrance to a dwelling in the courtyard; d) A ladder leading to the porch; e) The porch; f) An entrance to a dwelling on the loft 2 [The following laws apply] if the residents of the porch established an eruv among themselves but did not establish an eruv with the residents of the courtyard,10 and there is a mound or a pillar in the courtyard that is owned jointly by the residents of the courtyard and the residents of the porch, and [that is] used by both of them during the week.11 If [the mound or pillar] is ten [handbreadths] higher than the ground of the courtyard and it is less than ten [handbreadths] below the porch,12 it is granted to the residents of the lofts, i.e., they are permitted to use it on Shabbos for articles that were located in the lofts at the commencement of the Shabbos. [See fig. 94. By contrast,] the residents of the courtyard may not [use the mound or pillar] for articles located in their homes at the onset of Shabbos.13 [The rationale is that] it is easy for [the residents of the lofts] to use [the mound or pillar] since it is within ten [handbreadths] of their [porch]. By contrast, it is difficult for the residents of the courtyard to make use of [the mound or pillar], for [the residents of] the courtyard would use it [primarily] to [help them when] lift[ing] a heavy burden, [using the mound or pillar as support to assist them in] placing [the object] onto their backs. Since [the mound or pillar] is ten [handbreadths] high, it [can be used to enable] a heavy burden to be lifted only with difficulty.14 [Hence, we follow the principle:] Whenever an entity can be used easily by [the residents of] one [domain] and only with difficulty by [the residents of] another [domain, its use] is granted to those who can use it with ease.15 When does the above apply? When [the mound or pillar] is close to the porch. [A different rule applies,] however, if [the mound or pillar] is four handbreadths [or more] distant from [the porch]. Since [the residents of the lofts] can only use [the mound or pillar] by throwing [an object] for a distance of four handbreadths, it is difficult for them to use [the mound or pillar] as well. Hence, unless [the residents of both domains] establish a common eruv, they cause each other to be forbidden [to use the mound or pillar] for articles that were located in the homes [or the lofts] at the commencement of the Shabbos.16 [The following rules apply] when [the level of the mound or pillar] is [either] within ten [handbreadths] of [the level of] both [the courtyard and the porch] or more than ten [handbreadths] from [the level of] both of them: If [the mound or the pillar] is [at least] four [handbreadths] distant from the porch, its [use] is given to [the residents of] the courtyard, because it is easier for them to make use of [the mound or pillar] than for [the residents of] the porch [to do so]. If [the mound or pillar] is less than four [handbreadths] distant from [the porch, the residents of the lofts and of the courtyard] are both forbidden to make use of it. If [the mound or pillar] is within ten [handbreadths of the ground] of the courtyard and more than ten [handbreadths distant from the level] of the porch, [permission to use the mound or pillar] is given to [the residents of] the courtyard in all instances, even if it is not four [handbreadths] distant from the porch.17 ‫ ְוֵישׁ ֶבָּחֵצר ֵתּל אוֹ ַﬠמּוּדכ ֶשׁהוּא ֶשׁל ְבֵּני ֶהָחֵצר‬10,‫יט‬,‫ב ִאם ֵﬠ ְרבוּ ְבֵּני ַהִמּ ְרֶפֶּסת ְלַﬠְצָמןיח ְול ֹא ֵﬠ ְרבוּ ִﬠם ְבֵּני ֶהָחֵצר‬ 11,‫ – ִאם הוּא ָגבוַֹהּ ֲﬠָשָׂרה ִמַקּ ְרָקִﬠית ֶהָחֵצרכג‬11,‫כא וְּשֵׁניֶהם ִמְשַׁתְּמִּשׁים בּוֹ ְבֹּחלכב‬,‫שָׁתּפוּת‬ ֻ ‫ְוֶשׁל ְבֵּני ַהִמּ ְרֶפֶּסת ְבּ‬ , ‫ ֶשֵׁהם ֻמָתּ ִרים ְלִהְשַׁתֵּמּשׁ בּוֹ ְבַּשָׁבּת ְבֵּכִלים ֶשָׁשְּׁבתוּ‬,‫ נוְֹתִנים אוֹתוֹ ִלְבֵני ַהִמּ ְרֶפֶּסת‬12 ‫כד‬,‫ְוֵאינוֹ ָנמוּ ֲﬠָשָׂרה ִמִמּ ְרֶפֶּסת‬ ‫ ֵכּיָון ֶשׁהוּא תּוֹ ֲﬠָשָׂרה‬,‫ ְלִפי ֶשָׁלֶּהם הוּא ַתְּשִׁמישׁוֹ ְבַּנַחת‬13,‫כו‬,‫כה ְול ֹא ְבֵּני ֶהָחֵצר ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית‬,‫ָבֲּﬠִליּוֹת‬ ‫ ְוֵכיָון ֶשָׁגּבוַֹהּ ֲﬠָשָׂרה‬,‫ ֶשֵׁאין ֶדֶּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבָּחֵצר ֶאָלּא ְלַכֵתּף ָﬠָליו ַמשּׂוֹי ָכֵּבד‬,‫ ְוִלְבֵני ֶהָחֵצר ַתְּשִׁמישׁוֹ ְבָּקֶשׁה‬,‫ָלֶהם‬ 12/16/2020, 5:52 PM

Shulchan Aruch: Chapter 375 - The Entities that Do Not Cause [Carrying...

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‫ ְוֹכל ֶשְׁלֶּזה ַתְּשִׁמישׁוֹ ְבַּנַחת וְּלֶזה ַתְּשִׁמישׁוֹ ְבָּקֶשׁה – נוְֹתִנים אוֹתוֹ ְלֶזה‬14,‫כז‬.‫– ֵאינוֹ ָראוּי ְלִכתּוּף ַמשּׂוֹי ֶאָלּא ְבֹּקִשׁי‬ 15,‫כח‬.‫ֶשְׁבַּנַחת‬ ‫ ֵכּיָון ֶשֵׁאיָנהּ ְיכוָֹלה‬11,‫כט‬,‫ ֲאָבל ִאם הוּא ֻמְפָלג ִמְכֶּנְגָדּהּ ד' ְטָפִחים‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוּא ָסמוּ ַלִמּ ְרֶפֶּסת‬ ‫ל ְוָלֵכן אוְֹס ִרים ֶזה ַﬠל‬.‫ְלִהְשַׁתֵּמּשׁ בּוֹ ֶאָלּא ַﬠל ְיֵדי ְז ִריָקה ָבֲּא ִויר ְבֹּרַחב ד' ְטָפִחים – ֲהֵרי ֶזה ַגם ֵכּן ַתְּשִׁמישׁוֹ ְבָּקֶשׁה‬ 16.‫לא וְּשֵׁניֶהם ֲאסוּ ִרים בּוֹ ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית ַﬠד ֶשׁ ְיָּﬠ ְרבוּ‬,‫ֶזה‬ ‫ נוְֹתִנים אוֹתוֹ‬,'‫לב אוֹ יוֵֹתר ֵמֲﬠָשָׂרה ִלְשֵׁניֶהםלג – ִאם הוּא ֻמְפָלג ִמְכֶּנֶגד ַהִמּ ְרֶפֶּסת ד‬,‫ְוִאם הוּא תּוֹ ֲﬠָשָׂרה ִלְשֵׁניֶהם‬ ‫ ְשֵׁניֶהם ֲאסוּ ִרים‬,'‫ ְוִאם ֵאינוֹ ֻמְפָלג ד‬.‫ ֶשַׁתְּשִׁמישׁוֹ ָלהּ ְבַּנַחת יוֵֹתר ִמַלִּמּ ְרֶפֶּסת‬,‫ֶלָחֵצר‬. '‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֻמְפָלג ד‬,‫ ְויוֵֹתר ֵמֲﬠָשָׂרה ַלִמּ ְרֶפֶּסת – נוְֹת ִנים אוֹתוֹ ֶלָחֵצר ְבָּכל ִﬠ ְנָין‬,‫ְוִאם הוּא תּוֹ ֲﬠָשָׂרה ֶלָחֵצר‬ 17,‫לד‬:‫ִמְכֶּנֶגד ַהִמּ ְרֶפֶּסת‬

Fig. 94: A pillar in a courtyard shared by the residents of a two-storied building. a) An entrance to the public domain; b) The courtyard; c) An entrance to a dwelling in the courtyard; d) The porch; e) An entrance to a dwelling on the loft; f) A pillar, 10 handbreadths high but less than 10 handbreadths below the porch 3 [The following rules apply when there is] a cistern18 in a courtyard that is surrounded by a wall ten [handbreadths] high, [that is] jointly [owned] by the residents of the courtyard and the porch, and [which] is close to the porch, [see fig. 95.] The residents of the courtyard [can only] make use of [the cistern with a certain degree of difficulty]. They must lower [a bucket] and throw it, i.e., they throw the bucket over the wall [surrounding the cistern] and then lower it into the cistern. [It is easier for] the residents of the porch [to] use the cistern; they [need] only [to] lower [their buckets into the cistern]. Nevertheless, [the residents of these places] cause each other to be forbidden to draw [water from the cistern, both] with a bucket that was located in [one of the] homes or [one of the] lofts at the commencement of the Shabbos19or to bring the water [from the cistern into the homes or the lofts] in lighter containers to store it there. The [usage of the] cistern is not given to the residents of the loft,20 because even their use of the cistern [also] involves [some degree of] difficulty, for they must lower [the bucket] ten handbreadths.21 [Moreover,] even if the cistern is filled with water up to the top of its wall [that reaches] close to the porch,22 it is forbidden23 12/16/2020, 5:52 PM

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[for the residents of the lofts to draw water from the cistern on Shabbos. This is] a decree [instituted as a safeguard] lest [the height] of the water be reduced on Shabbos24and [the residents of the lofts] continue using [the cistern] as they did before.25 If, however, the cistern was filled with a substance that is forbidden to be moved on Shabbos,26it is considered like a pillar or a mound that is ten [handbreadths] higher than the courtyard but within ten [handbreadths] of the [height of the] porch, which is given to [the residents of] the porch when [the pillar or mound] is less than four [handbreadths] removed from [the porch].27 ‫ ַאף ַﬠל ִפּי ֶשְׁבֵּני‬,‫לו וַּמִקּיָפתוֹ ֻחְלָיא ָגּבוַֹהּ י' וְּסמוָּכה ַלִמּ ְרֶפֶּסת‬,‫ ֶשֶׁבָּחֵצרלה ֶשׁל ְבֵּני ֶהָחֵצר ְוַהִמּ ְרֶפֶּסת ְבֻּשָׁתּפוּת‬18‫ג בּוֹר‬ ‫ וְּבֵני ִמ ְרֶפֶּסת‬,‫ ֶשׁזּוֹ ְרִקין ְדִּלי ְלַמְﬠָלה ִמן ַהֻחְלָיא וְּמַשְׁלְשִׁלין אוֹתוֹ ַלבּוֹר‬,‫ֶהָחֵצר ִמְשַׁתְּמִּשׁים בּוֹ ְבִּשְׁלשׁוּל וִּבְז ִריָקה‬ ‫ אוֹ‬19,‫ִמְשַׁתְּמִּשׁים ְבִּשְׁלשׁוּל ִבְּלָבדלז – ַאף ַﬠל ִפּי ֵכן אוְֹס ִרים ֶזה ַﬠל ֶזה ְלַמלּ ֹאת ִבְּדִלי ֶשָׁשַּׁבת ְבֵּביתוֹ אוֹ ָבֲּﬠִליּוֹת‬ ‫ הוִֹאיל ְוַגם ָלֶהם ַתְּשִׁמישׁוֹ ְבָּקֶשׁה‬20,‫לח ְוֵאין נוְֹת ִנים אוֹתוֹ ִלְבֵני ַהִמּ ְרֶפֶּסת‬,‫ְלָהִביא ַהַמּ ִים ְבֵּכִלים ַקִלּים ְלַהְצ ִניָﬠם ָשָׁמּה‬ ‫ ִמשּׁוּם‬23,‫לט‬,‫ – ָאסוּר‬22‫ ַוֲאִפלּוּ ִאם ַהבּוֹר ָמֵלא ַמ ִים ַﬠד ֹגַּבהּ ַהֻחְלָיא ָסמוּ ַלִמּ ְרֶפֶּסת‬21.‫ַﬠל ְיֵדי ִשְׁלשׁוּל י' ְטָפִחים‬ ‫ ֲאָבל ִאם ָהָיה ַהבּוֹר ָמֵלא ְבָּדָבר ֶשֵׁאינוֹ ִנָטּל‬25.‫ ְו ִיְשַׁתְּמּשׁוּ בּוֹ ְכַּבְתִּחָלּה‬24‫ְגֵּזָרה ֶשָׁמּא ַיְחְסרוּ ַהַמּ ִים ְבַּשָׁבּת‬ ‫ ֶשׁנּוְֹת ִנים אוֹתוֹ ַלִמּ ְרֶפֶּסת ִאם‬,‫ – ֲהֵרי הוּא ְכַּﬠמּוּד אוֹ ֵתּלמא ָגּבוַֹהּ ֲﬠָשָׂרה ֵמָחֵצר ְותוֹ ֲﬠָשָׂרה ַלִמּ ְרֶפֶּסת‬26,‫ְבַּשָׁבּתמ‬ 27:'‫ֵאינוֹ ֻמְפָלג ִמְכֶּנְגָדּהּ ד‬

Fig. 95: A cistern in a courtyard shared by residents of a two-storied building. a) An entrance to the public domain; b) The courtyard; c) An entrance to a dwelling in the courtyard; d) The porch; e) An entrance to a dwelling on the loft; f) A cistern surrounded by a wall ten handbreadths high 4 When there is a barrier four handbreadths high in front of the porch, [the presence of the residents of] the porch do not cause [the residents of] the courtyard to be forbidden [to carry in the courtyard].28 Moreover, [the residents of the courtyard may] even [use] a mound or a pillar that is next to [the porch.29 The rationale is since the residents of the porch] erected an intervening [barrier] in front of the porch, they revealed their intent – to separate themselves from the courtyard.30 ‫ ֲאִפלּוּ ֵתּל ְוַﬠמּוּד‬28‫ד ָה ְיָתה ַמֵצָּבהמב ָגּבוַֹהּ ד' ְטָפִחיםמג ִלְפֵני ַהִמּ ְרֶפֶּסת – ֵאין ַהִמּ ְרֶפֶּסת אוֶֹסֶרת ַﬠל ְבֵּני ֶהָחֵצר‬ 30,‫מה‬:‫ ִגּלּוּ ַדְﬠָתּם ֶשִׁסְּלּקוּ ַﬠְצָמן ֵמֶהָחֵצר‬,‫ ֶשֵׁכּיָון ֶשָׁﬠשׂוּ ֶהְפֵסק ִלְפֵני ַהִמּ ְרֶפֶּסת‬29,‫מד‬,‫ַהְסּמוָּכה ָלהּ‬ 12/16/2020, 5:52 PM

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5 [The following laws apply to] projections that jut forth from walls that are jointly owned by the residents of the courtyard and the residents of the lofts:31 All [the projections] that are less than ten [handbreadths high] are considered as [part of] the courtyard32 and the residents of the courtyard are [permitted to] use them. All [of the projections] that are within the uppermost ten handbreadths close to the lofts may be used by the residents of the lofts.33 Both [the residents of the courtyard and the residents of the lofts] are forbidden to use the remainder of the projections that are above the lower ten [handbreadths] and below the upper ten [handbreadths] for articles that were located in their homes at the commencement of the Shabbos,34unless they [all] joined together in a common eruv. [See fig. 96.] ‫ ֹכּל ֶשׁהוּא ְלַמָטּה ֵמֲﬠָשָׂרה – ֲהֵרי ֶזה ֶנְחָשׁב‬31,‫מז‬,‫ה ִזיִזין ַהיּוְֹצִאין ִמן ַהְכָּתִליםמו ְוֵהם ִמְבֵּני ֶהָחֵצר ְוָהֲﬠִליּוֹת ְבֻּשָׁתּפוּת‬ ‫ ְוֹכל ֶשׁהוּא ְבּתוֹ י' ְטָפִחים ָהֶﬠְליוֹ ִנים ַהְסּמוִּכים ָלֲﬠִלָיּה – ַא ְנֵשׁי ֲﬠִלָיּה‬,‫ וְּבֵני ֶהָחֵצר ִמְשַׁתְּמִּשׁים בּוֹ‬32‫ֵמֶהָחֵצר‬ ‫ ְוַהִנְּשָׁאר ֵבּין ֲﬠָשָׂרה ַהַתְּחתּוִֹנים ַﬠד ְתִּחַלּת ֲﬠָשָׂרה ָהֶﬠְליוֹ ִנים ִמן ַהִזּיִזים ַהיּוְֹצִאים – ְשֵׁניֶהם ֲאסוּ ִרים‬33.‫ִמְשַׁתְּמִּשׁים בּוֹ‬ ‫ ֶאָלּא ִאם ֵכּן ֵﬠ ְרבוּ ַיַחד ְבֵּני ֶהָחֵצר ִﬠם ְבֵּני ָהֲﬠִליּוֹת‬34‫ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבֵּכִלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים‬:

Fig. 96: Projections that jut forth from walls that are jointly owned by the residents of the courtyard and the residents of the lofts. a) Projections that are less than 10 handbreadths high; b) Projections that are above the lower 10 handbreadths, but below the 10 handbreadths closest to the loft; c) Projections that are within 10 handbreadths of the lofts

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Shulchan Aruch: Chapter 376 - [The Laws Pertaining to] a Cistern and a Well Between Two Courtyards By Rabbi Schneur Zalman of Liadi

SECTION 376 [The Laws Pertaining to] a Cistern and a Well Between Two Courtyards (1-4) ‫סימן שעו בּוֹר וְּבֵאר ֶשֵׁבּין ְשֵׁתּי ֲחֵצרוֹת וּבוֹ ד' ְסִﬠיִפים‬: 1 When there is a cistern between two courtyards, but [these courtyards] do not share an entrance or a window that would enable [their residents] to establish an eruv together,1 or they do share [an entrance or window], but [the residents] did not establish an eruv, [the residents of] neither [courtyard] may draw water from [the cistern] on Shabbos.2[The rationale is that the cistern] is within both their domains.3 [As long as the residents of both courtyards do not establish a common eruv, license to use the cistern is only granted] when they erect a partition ten handbreadths above the water to make a distinction and a separation between the domain of [one courtyard] and that of the other. With regard to this partition, we apply the principle of gud achis and [consider the partition as extending] downward to the bottom of the cistern, as explained in sec. 355[:1. See fig. 97. Such a partition is acceptable] because it creates a distinction [between the courtyards] and thus reminds [the residents of the prohibition] against carrying from [one] courtyard to [another] courtyard in instances4 aside from filling water [from a cistern]. For it is only with regard to water that [our Sages] ruled leniently and applied [the principle of] gud achis [to a suspended partition]5 for the reason explained in that source.6 [If,] by contrast, the wall [between] the courtyards passes over the cistern, it is not deemed a divider [with regard to the water], because it does not create a distinction [in relation to the water] at all, since it was not erected for this purpose.7 If the partition was entirely8 within the water, a handbreadth of it must extend above the water9 so that the distinction between [the courtyards] will be evident. And if [the partition] is entirely10 above the water, a handbreadth of it must be submerged in the water to prevent the bucket from moving about [beneath the partition] and water being drawn from the domain of the other [courtyard]. True, even [in this instance], the bucket will pass under the partition to the domain of [the other courtyard],11 but that is of no consequence, for our Sages showed leniency with regard to water, and did not require a complete partition to separate entirely between one [courtyard’s] water and the other’s. All that is necessary is that [the partition] give the impression that [the water of the different courtyards] is separated, so that it not appear that one is drawing [water] from the other’s domain. [Instead it should appear] that each one is drawing water from his own domain. Similarly, if a beam four handbreadths wide was placed over the surface of the cistern, [the residents of] one [courtyard] may draw water from this side [of the 12/16/2020, 5:52 PM

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beam] and [the residents of] the other [courtyard may draw water] from the other side [of the beam].12 [The rationale is that our Sages] ruled leniently with regard to water and applied the principle that, “the edge of the roof 13 [is considered to have] descended and [created a partition] that encloses”14 [the space] on both sides15 [of the beam]. Thus, it is as if “the edge of the roof” forms a partition that descends until the bottom of the cistern. In this instance, there is no concern that it will appear that [one] is drawing water from the domain of [the other courtyard], because our Sages estimated that a bucket will not drift more than four handbreadths. Thus, one will not be drawing water from the other side of the beam, which is the domain [of the other courtyard]. True, [the person] will be drawing water from under the beam, which is a domain shared by both [courtyards. Nevertheless,] this is of no consequence, for our Sages ruled leniently with regard to water and were not concerned [with this,] as long as [the person] would not be drawing water [with] a bucket from the other side [of the beam, in which instance] it will be obvious that he is drawing water from the domain of the other [courtyard]. It is not that obvious, by contrast, that the domain of the other [courtyard] extends under the beam. Thus, it is not apparent that [the person] is drawing water from the domain of [the other courtyard]. Similarly, our Sages ruled leniently with regard to water, and were not concerned by the fact that the water intermingles and flows from one side of the partition or the beam to the other side, and [that a person from one courtyard] will draw [water that originated in the domain of the other courtyard]. All the above [restrictions] apply with regard to drawing water and bringing it into a home, or even using [water that was drawn on Shabbos] in the courtyard, but drawing it [from the cistern] with a bucket that was located in a home at the commencement of the Shabbos. If, however, [the bucket] was located in the courtyard at the commencement of the Shabbos, it is not necessary to make any modification to the cistern to [enable] water to be drawn from it for [use in] the courtyards. [The rationale is that] all the courtyards [of a town] are considered as one domain [with regard] to the articles that were located in them at the commencement of the Shabbos, even though an eruv was not established, as stated in sec. 372[:1]. ‫ אוֹ ֶשֵׁיּשׁ ֵבּיֵניֶהן ְול ֹא ֵﬠ ְרבוּג – ֵאין ְמַמְלִּאין‬1,‫ב‬,‫א בּוֹר ֶשֵׁבּין ב' ֲחֵצרוֹתא ְוֵאין ֵבּיֵניֶהן ֶפַּתח אוֹ ַחלּוֹן ֶשׁיּוְּכלוּ ְלָﬠֵרב‬ ‫ ֶאָלּא ִאם ֵכּן ָﬠשׂוּ לוֹ ְמִחָצּה ֲﬠָשָׂרה ְטָפִחים ְלַמְﬠָלה ִמן ַהַמּ ִים‬3,‫ד‬,‫ ֶשֲׁהֵרי ְרשׁוּת ְשֵׁניֶהן שׁוֶֹלֶטת ָשׁם‬2,‫ִמֶמּנּוּ ְבַּשָׁבּת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ה ֶשִׁבְּמִחָצּה זוֹ אוְֹמ ִרים "גּוּד ַאֵחת" ְלַמָטּה ַﬠד ַק ְרָקִﬠית ַהבּוֹר‬,‫ְלֶהֵכּר ַהְפָרָשׁה ֵבּין ְרשׁוּת זוֹ ְלזוֹ‬ ‫ ֶשְׁבַּמ ִים‬,‫ ֶשׁלּ ֹא ִבְּמקוֹם ִמלּוּי ַמ ִים‬4‫ו הוִֹאיל ְוֵישׁ ָבּהּ ֶהֵכּרז ְוִזָכּרוֹן ֶשׁלּ ֹא ָיֹבאוּ ְלַטְלֵטל ֵמָחֵצר ְלָחֵצר ְבָּמקוֹם ַאֵחר‬,‫שנ"ה‬ ‫ ֲאָבל ֹכֶּתל ֶהָחֵצר ֶשְׁמַּהֵלּ ַﬠל ַגֵּבּי ַהבּוֹר ֵאינוֹ ִנדּוֹן ִמשּׁוּם‬6,‫ט‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬5,‫ִבְּלָבד ֵהֵקלּוּ לוַֹמר "גּוּד ַאֵחת"ח‬ 7,‫יא‬. ‫ הוִֹאיל ְול ֹא ַנֲﬠָשׂה ִבְּשִׁביל ָכּ‬,‫ ְלִפי ֶשֵׁאין בּוֹ ֶהֵכּר ְכָּלל‬2,‫י‬,‫ְמִחָצּה‬ ‫ ְכֵּדי ֶשְׁתֵּהא ַהַהְפָרָשׁה‬9,‫ ְבּתוֹ ַהַמּ ִים – ָצ ִרי ֶשׁ ְיֵּהא ֶטַפח יוֵֹצא ִמֶמָּנּה ְלַמְﬠָלה ִמן ַהַמּ ִיםיב‬8‫ְוִאם ַהְמִּחָצּה ִהיא ֻכָּלּהּ‬ ‫ ִלְמנוַֹﬠ ַהְדִּלי ִמֵלּיֵל‬9,‫יד‬,‫ ְלַמְﬠָלה ִמן ַהַמּ ִים – ָצ ִרי ֶשׁ ְיֵּהא ֶטַפח ִמֶמָּנּה ְמֻשָׁקּע ַבַּמּ ִים‬10 ‫יג ְוִאם ִהיא ֻכָּלּהּ‬.‫ֵבּיֵניֶהן ִנֶכֶּרת‬ ‫ ֶשַׁקּל‬,‫ – ֵאין ְבָּכ ְכּלוּם‬11‫טו ְוַאף ֶשַׁגּם ַﬠְכָשׁו הוֵֹל ַהְדִּלי ִמַתַּחת ַהְמִּחָצּה ִל ְרשׁוּת ֲחֵברוֹ‬.‫ְוַלְחצוֹב ַמ ִים ֵמ ְרשׁוּת ֲחֵברוֹ‬ ‫ ֶאָלּא ֶשׁ ְיֵּהא ִנ ְרֶאה‬,‫הוּא ֶשֵׁהֵקלּוּ ֲחָכִמים ְבַּמ ִיםטז ֶשׁלּ ֹא ְלַהְצ ִרי ָבֶּהם ְמִחָצּה ְגמוָּרה ְלַהְבִדּיל ֵבּין ַמ ִים ְלַמ ִים ְלַגְמֵרי‬ ‫יז ְול ֹא ְיֵהא ִנ ְרֶאה ֶשֶׁזּה דוֶֹלה ֵמ ְרשׁוּת ֲחֵברוֹ ֶאָלּא ְכִּאלּוּ ָכּל ֶאָחד דּוֶֹלה ֵמ ְרשׁוּתוֹ‬,‫ְכֻּמְבָדִּלים‬. ‫ ֶשֵׁהֵקלּוּ ְבַּמ ִים לוַֹמר‬12,‫ְוֵכן ִאם ִהִנּיחוּ ַﬠל ְפֵּני ַהבּוֹר קוָֹרה ְרָחָבה ד' ְטָפִחיםיח – ֶזה ְמַמֵלּא ִמַצּד ֶזה ְוֶזה ְמַמֵלּא ִמַצּד ֶזה‬ .‫ הוּא ְמִחָצּה יוֶֹרֶדת ַﬠד ַק ְרָקִﬠית ַהבּוֹר‬13‫ וְּכִאלּוּ ִפּי ַהִתְּקָרה‬15,‫יט‬,‫ ִמְשֵׁתּי רוּחוֶֹתיָה‬14"‫ יוֵֹרד ְוסוֵֹתם‬13‫"ִפּי ִתְּקָרה‬ 12,‫כ‬,‫ ְלִפי ֶשִׁשֲּׁﬠרוּ ֲחָכִמים ֶשֵׁאין ְדִּלי ְמַהֵלּ יוֵֹתר ִמד' ְטָפִחים‬,‫ְוַכאן ֵאין ָלחוּשׁ ֶשׁ ְיֵּהא ִנ ְרֶאה ֶשֶׁזּה דוֶֹלה ֵמ ְרשׁוּת ֲחֵברוֹ‬ ‫ ְוָשׁם ְרשׁוּת ְשֵׁניֶהם‬,‫כא ְוַאף ֶשׁחוֵֹצב ִמַתַּחת ַהקּוָֹרה‬.‫ְוִאם ֵכּן ל ֹא ַיְחצוֹב ַמ ִים ִמַצּד ַהב' ֶשׁל ַהקּוָֹרה ֶשׁהוּא ְרשׁוּת ֲחֵברוֹ‬

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Shulchan Aruch: Chapter 376 - [The Laws Pertaining to] a Cistern and a...

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‫ ֶשָׁאז ִנ ְרֶאה ָלַﬠ ִין‬,'‫כב ֶשֵׁהֵקלּוּ ֲחָכִמים ְבַּמ ִיםכג ְול ֹא ָחְשׁשׁוּ ֶאָלּא ֶשׁלּ ֹא ַיְחצוֹב ַהְדִּלי ִמַצּד ַהב‬,‫שׁוֶֹלֶטת – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְוֵאין ִנ ְרֶאה ְכּחוֵֹצב‬,‫ ַמה ֶשֵּׁאין ֵכּן ַתַּחת ַהקּוָֹרה ֵאינוֹ ִנָכּר ָכּל ָכּ ֶשׁ ְרשׁוּת ֲחֵברוֹ שׁוֶֹלֶטת ָשׁם‬.‫ֶשׁחוֵֹצב ֵמ ְרשׁוּת ֲחֵברוֹ‬ ,'‫ ְוֵכן ֵהֵקלּוּ ְבַּמ ִים ְול ֹא ָחְשׁשׁוּ ַמה ֶשַּׁהַמּ ִים ִמְתָﬠ ְרִבים ְוהוְֹלִכים ִמַצּד ֶזה ֶשׁל ַהְמִּחָצּה אוֹ ַהקּוָֹרה ְלַצד ַהב‬.‫ֵמ ְרשׁוּת ֲחֵברוֹ‬ ‫כד‬.‫ְוַהָלּה דוֶֹלה אוָֹתם ָשׁם‬ ‫כו ֲאָבל ִאם‬.‫כה אוֹ ֲאִפלּוּ ִיְשַׁתֵּמּשׁ ָבֶּהם ֶבָּחֵצר ֶאָלּא ֶשׁדּוֶֹלה ִבְּדִלי ֶשָׁשַּׁבת ַבַּבּ ִית‬,‫ְוָכל ֶזה ְלַמלּ ֹאת ַהַמּ ִים וְּלַהְכ ִניָסם ַלַבּ ִית‬ ‫ ֶשֲׁהֵרי ָכּל ַהֲחֵצרוֹת ְרשׁוּת ֶאָחד ֵהן ְלֵכִלים ֶשָׁשְּׁבתוּ‬,‫ָשַׁבת ֶבָּחֵצר – ֵאין ָצ ִרי שׁוּם ִתּקּוּן ַלבּוֹר ְלַמלּ ֹאת ִמֶמּנּוּ ַלֲחֵצרוֹת‬ ‫כז‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ב‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ‬,‫ְבּתוָֹכן‬

Fig. 97: A cistern shared by two courtyards. a) A handbreadth of the partition that extends above the water level; b) A partition at least 10 handbreadths high; c) The portion of the cistern below the partition 2 [The following rules apply] if the cistern is not close to either of the two of the courtyards [and] instead, is four handbreadths removed from both of them:16 For example, there is a narrow path between the walls of the two courtyards, and the cistern was located in the middle [of this path]. If neither of the courtyards are open to [the path] via a proper entrance, but [rather the residents of both courtyards] draw [water] from [the cistern] through windows that open to it from both courtyards, [the residents of] both [courtyards] are permitted to draw water from [the cistern] on Shabbos [when] there is [a difference of at least] ten handbreadths [in height] from the windows [of the homes in both courtyards] to the water. [The rationale is that in this instance,] it is [equally] difficult for [the residents of both courtyards] to [make] use [of the cistern17 and draw water from it. Hence, the residents of both courtyards] do not cause each other to be forbidden to use [the cistern], even when it is owned by both of them in partnership. [The rationale is that the residents of both courtyards] only make use of [the cistern] by throwing the bucket over a space of [at least] four handbreadths, and a person does not cause another person to be forbidden to use open space when he must [pass an object] a distance [at least] four handbreadths wide, because this is not considered as [ordinary] usage at all, and it does not serve as sufficient cause for the other person to be forbidden [to use the space], unless it is within ten [handbreadths of the height of the first domain]. See sec. 375[:2]. If, however, both courtyards open18 to the path [leading to the cistern, the cistern] is considered [to be] shared by both domains; it resembles a jointly owned courtyard, and [the residents of both courtyards] are forbidden [to use] it unless they establish an eruv [together. See fig. 98.] When does the above19 apply? When the path is a private domain.20 If, however,

12/16/2020, 5:52 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051067/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 376 - [The Laws Pertaining to] a Cistern and a...‬‬

‫‪[the path] is a karmelis, i.e., [the path] is open to a karmelis at both ends, it is‬‬ ‫‪forbidden to draw [water] from [the cistern] even if it is [much more than] four‬‬ ‫‪handbreadths removed from the walls of the courtyards. The only exception is when‬‬ ‫‪one surrounds [the cistern] with a wall ten [handbreadths] high, as explained in‬‬ ‫‪sec. 354[:1. See fig. 99.]21‬‬ ‫ב ְוִאם ֵאין ַהבּוֹר ָקרוֹב ְלב' ַהֲחֵצרוֹתכח ֶאָלּא ָרחוֹק ִמָכּל ֶאָחד ד' ְטָפִחים‪ְ 16,‬כּגוֹן ֶשֵׁיּשׁ ְשִׁביל ָקָטן ֵבּין ָכְּתֵלי ב' ֲחֵצרוֹת‬ ‫ְוַהבּוֹר ְבּתוֹכוֹ‪,‬כט ִאם ֵאין שׁוּם ָחֵצר ְפּתוָּחה לוֹ ְבֶּפַתח ָגּמוּר ֶאָלּא ְמַמְלִּאין ִמֶמָּנּה ֶדֶּר ַחלּוֹנוֹת ַהְפּתוִּחים לוֹ ִמְשֵׁתּי‬ ‫ַהֲחֵצרוֹת‪,‬ל ִאם ֵישׁ ִמן ַהַחלּוֹנוֹת ְלַמ ִים י' ְטָפִחים‪ֶ ,‬שַׁתְּשִׁמישׁ ִמלּוּי ֶזה הוּא ַתְּשִׁמישׁ ְבֹּקִשׁילא‪ְ – 17,‬שֵׁניֶהם ֻמָתּ ִרים‬ ‫ְלַמלּ ֹאת ִמֶמּנּוּ ְבַּשָׁבּת‪ְ ,‬וֵאיָנן אוְֹס ִרים ֶזה ַﬠל ֶזה ֲאִפלּוּ הוּא ֶשׁל ְשֵׁניֶהם ְבֻּשָׁתּפוּת‪ֵ ,‬כּיָון ֶשֵׁאיָנן ִמְשַׁתְּמִּשׁים בּוֹ ֶאָלּא‬ ‫ִבְּז ִריַקת ַה ְדִּלי ָבֲּא ִויר ְבֹּרַחב ד' ְטָפִחים‪,‬לב ְוֵאין ָאָדם אוֵֹסר ַﬠל ֲא ִויר ֲחֵברוֹ ֶדֶּר ֶשׁהוּא ְבֹּרַחב ד' ְטָפִחים‪ְ ,‬לִפי ֶשֵׁאין ֶזה‬ ‫ָחשׁוּב ַתְּשִׁמישׁ ְכָּלל‪,‬לג ְוֵאינוֹ ְכַּדאי ֶלֱאסוֹר ַﬠל ֲחֵברוֹ ֶאָלּא ִאם ֵכּן הוּא ְבּתוֹ ֲﬠָשָׂרה‪,‬לד ַﬠֵיּן ִסָמּן שע"ה‪.‬לה‬ ‫ֲאָבל ִאם ֲחֵצרוֹת ְפּתוּחוֹת ַלְשִּׁביל ‪ְ – 18‬רשׁוּת ְשֵׁניֶהם שׁוֶֹלֶטת בּוֹ ַוֲהֵרי הוּא ְכָּחֵצר ֶשׁל ְשֵׁניֶהם‪ַ ,‬וֲאסוּ ִרים בּוֹ ַﬠד‬ ‫ֶשְׁיָּﬠ ְרבוּ‪.‬לו‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?‪ְ 19‬כֶּשַׁהְשִּׁביל הוּא ְרשׁוּת ַהָיִּחיד‪ֲ 20.‬אָבל ִאם הוּא ַכּ ְרְמִלית‪ְ ,‬כּגוֹן ֶשְׁמֻּפָלּשׁ ִבְּשֵׁני ָראָשׁיו‬ ‫ְלַכ ְרְמִלית – ֲאִפלּוּ ִאם ַהבּוֹר ֻמְפָלג ִמָכְּתֵלי ַהֲחֵצרוֹת ד' ְטָפִחים ָאסוּר ְלַמלּ ֹאת ִמֶמּנּוּ‪ֶ ,‬אָלּא ִאם ֵכּן ַמִקּיָפתוֹ ֻחְלָיא ָגּבוַֹהּ‬ ‫ֲﬠָשָׂרה‪,‬לז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש]נ["ד‪:‬לח‪21,‬‬

‫‪Fig. 98: A cistern located in a path between two courtyards. a) A courtyard; b) The‬‬ ‫‪path; c) The cistern; d) The entrance from the courtyards to the path‬‬

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Shulchan Aruch: Chapter 376 - [The Laws Pertaining to] a Cistern and a...

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Fig. 99: A cistern between two courtyards from which water is drawn via the windows. a) A karmelis; b) A path between two courtyards; c) A cistern with a wall 10 handbreadths high; d) A four-handbreadth space between the cistern and the wall of the courtyard; e) A window from the courtyard 3 [The following laws apply when there are] two courtyards with three ruins22 – that are unoccupied by their owners23 – situated between them, and [the ruins] are surrounded by walls on all sides and thus are private domains in a complete sense, except that [the walls] are breached [providing an opening from each of the ruins] to each [of the other ruins].24 ([The walls around the ruins are] either breached completely25 or over a span of more than ten cubits),26 and each of the courtyards has windows that open to the adjacent ruin: [The residents of] each [courtyard] are permitted to make use of [the ruin] next to [that courtyard] via the window, by lowering [objects] or throwing [them into the domain of that ruin. The rationale is that] since there is no way for [the residents of either courtyard] to use [the adjacent ruin] in a complete sense during the week – for [none of the ruins] have an [ordinary] entrance open to it, only a window, [the fact that] the partition [separating each ruin from the other ruins] is breached does not cause [its use] to be forbidden.27 Thus, [the residents of the courtyards] are permitted to use the entire area [of the ruin adjoining their courtyard. The presence of the residents of the other courtyard] does not cause [the residents of the first courtyard] to be forbidden [to use the ruin adjacent to their courtyard].28 True, [the residents of the other courtyard] also make use of [this ruin] during the week, for they throw objects [from their windows] through the space of the ruins through [all] the breaches, until [they reach] the ruin [that adjoins the first courtyard]. Nevertheless, since [the residents of the second courtyard] can only make use [of the ruin that adjoins the first courtyard] by throwing an object over a space that is four handbreadths or more wide, their [use of the ruin is not significant enough] to cause [the residents of the first courtyard] to be forbidden [to use the ruin. Instead, use of that ruin] is given to [the residents of the courtyard] who can use it most easily, i.e., by lowering articles next to the window [that opens up to the ruin from their courtyard. Accordingly, the residents of the other courtyard] are forbidden to make use of [that ruin] on Shabbos by throwing objects through the open spaces [of the ruins. The rationale is that, were the residents of

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the non-adjacent courtyard to be permitted to do so,] they would cause [the residents of] the other, [adjacent courtyard] to be forbidden to use it.29 [The residents of] both [courtyards], however, are permitted to use the middle ruin on Shabbos even though they did not establish an eruv together. [The rationale is that the middle ruin] is distant from both of [the courtyards], and [the residents of] both [courtyards] can make use of it only by throwing an object through an open space of [at least] four handbreadths wide. [Hence, the residents of the two courtyards] do not cause each other to be forbidden [to use] it.30 [Different laws apply] if the three [ruins] are [all] close to the homes [in the courtyards]: For example, the middle [ruin] is aligned with the other two [in a triangular form] like the three legs of a container.31 [See fig. 100. In that instance, the residents of] each [of the courtyards] are permitted to use the ruin that is [exclusively] next to it, but [the residents of both] are both forbidden to use the third [ruin] that is close to both [courtyards] since [the residents of] both of them can use [the ruin] easily by lowering [objects] to a place near their window. [Hence, the residents of both courtyards] cause each other to be forbidden to use [the third ruin]. Even though these ruins have owners, the residents of the adjoining courtyards are permitted to use them. [The fact that the ruins have] owners does not cause others to be forbidden [to make use of them. The rationale is that] the owners do not dwell [in the ruins], and a dwelling without a resident32 does not cause [another person] to be forbidden [to use it], as stated in sec. 371[:1]. ‫ וֻּמָקּפוֹת ְמִחצּוֹת ֵהן ִמָכּל רוּחוֵֹתיֶהן ַוֲהֵרי ֵהן‬23,‫מ‬,‫ ֶשֵׁאין ַבֲּﬠֵליֶהן ָדּ ִרין ָבֶּהן‬22,‫ ֲחֵצרוֹת וֵּביֵניֶהן ג' ֻח ְרבּוֹתלט‬16‫ג ְשֵׁתּי‬ ‫ ְוֵישׁ ְלָכל ַאַחת‬,(26‫ אוֹ ְבּיוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת‬25,‫ )ְבִּמלּוָּאןמא‬24‫ ֶאָלּא ֶשֵׁהן ְפּרוּצוֹת זוֹ ְלזוֹ‬,‫ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬ ‫ֵמַהֲחֵצרוֹת ַחלּוֹנוֹת ְפּתוִּחים ְלֻח ְרָבּה ֶשֶׁאְצָלהּ – ֲהֵרי ָכּל ֶאָחד ֻמָתּר ְבּאוָֹתהּ ֶשֶׁאְצָלהּ ְלִהְשַׁתֵּמּשׁ ָבּהּ ֶדֶּר ַחלּוֹנוֹ ַﬠל ְיֵדי‬ ‫ ֵאין ִפּ ְרַצת ַהְמִּחָצּה‬,‫ ֶשֵׁאין לוֹ ֶפַּתח ָפּתוַּח ָלהּ ֶאָלּא ַחלּוֹן‬,‫ִשְׁלשׁוּל וְּז ִריָקה; הוִֹאיל ְוֵאין לוֹ ָבּהּ ַתְּשִׁמישׁ ָגּמוּר ְבֹּחל‬ 27,‫מב‬.‫אוֶֹסֶרת‬ ‫ ֶשׁזּוֵֹרק ֶדֶּר ֲא ִויר‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁגּם ֲחֵברוֹ ִמְשַׁתֵּמּשׁ ָבּהּ ְבֹּחל‬28.‫ ַוֲחֵברוֹ ֵאינוֹ אוְֹסָרהּ ָﬠָליו‬,‫וֻּמָתּר ְלִהְשַׁתֵּמּשׁ ְבֻּכָלּהּ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁלֲּחֵברוֹ ֵאין לוֹ ָבּהּ ֶאָלּא ַﬠל ְיֵדי ְז ִריָקה ָבֲּא ִויר ְבֹּרַחב ד' ְטָפִחים ְויוֵֹתר‬,‫ֶשׁלּוֹ ַבִּפּ ְרָצה ַﬠד תּוֹ ֻח ְרָבּה זוֹ‬ ‫ ְוֵאין ֲחֵברוֹ ָיכוֹל‬.‫ ֶשֵׁיּשׁ לוֹ ָבּהּ ַתְּשִׁמישׁ נוַֹח ְבִּשְׁלשׁוּל ָסמוּ ְלַחלּוֹנוֹ‬,‫ ְונוְֹת ִנים אוָֹתהּ לוֹ‬,‫– ֵאינוֹ ָיכוֹל ְלָאְסָרהּ ָﬠָליו‬ 29,‫מג‬.‫ ִמְפֵּני ֶשׁהוּא אוְֹסָרהּ ַﬠל ֲחֵברוֹ‬,‫ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבַּשָׁבּת ַﬠל ְיֵדי ְז ִריָקה ָבֲּא ִויר‬ '‫מד ֵכּיָון ֶשִׁהיא ְרחוָֹקה ִמְשֵּׁניֶהם ְוֵאין ִלְשֵׁניֶהם ָבּהּ ֶאָלּא ַתְּשִׁמישׁ ַﬠל ְיֵדי ְז ִריָקה ָבֲּא ִויר ְבֹּרַחב ד‬,‫ֲאָבל ֻח ְרָבּה ָהֶאְמָצִﬠית‬ 30.‫מה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‬,‫ְטָפִחים – ֵאיָנן אוְֹס ִרים ֶזה ַﬠל ֶזה וְּשֵׁניֶהם ֻמָתּ ִרים ָבּהּ ְבַּשָׁבּת‬ ‫ – ָכּל ֶאָחד ֻמָתּר ְבֻּח ְרָבּה‬31,‫ ְכּגוֹן ֶשָׁהֶאְמָצִﬠית ִהיא ְכֶּנֶגד ַהְשַׁתּ ִים ְכּג' ַרְגֵלי ַהַקּ ְנַקןמו‬28,‫ְוִאם ְשָׁלְשָׁתּן ְסמוּכוֹת ַלָבִּתּים‬ ‫מז ְלִפי ֶשֵׁיּשׁ ִלְשֵׁניֶהם ָבּהּ ַתְּשִׁמישׁ נוַֹח ְבִּשְׁלשׁוּל ָסמוּ‬,‫ ְוַהְשִּׁליִשׁית ַהְקּרוָֹבה ִלְשֵׁניֶהם ְשֵׁניֶהם ֲאסוּ ִרים ָבּהּ‬,‫ֶשֶׁאְצלוֹ‬ ‫מח‬.‫ ְואוְֹס ִרים ֶזה ַﬠל ֶזה‬,‫ַלַחלּוֹן‬ ‫ ֻמָתּ ִרים ְבֵּני ֲחֵצרוֹת ַהְסּמוּכוֹת ָלֶהן ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְוֵאין ַהְבָּﬠִלים אוְֹס ִרים‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֶהם ְבָּﬠִלים‬,‫ְוֻח ְרבּוֹת ֵאלּוּ‬ ‫נ‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"א‬,‫ ֵאיָנהּ אוֶֹסֶרת‬32‫מט ְוִדיָרה ְבּל ֹא ְבָﬠִלים‬,‫ הוִֹאיל ְוֵאיָנן ָדּ ִרים ָבֶּהם‬,‫ֲﬠֵליֶהן‬

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Fig. 100: When the space of a ruin may be used. a) A courtyard; b) A ruin accessible from one courtyard; c) A ruin accessible to the residents of both courtyards via a window; d) A window from which the ruin is accessible 4 [The following laws apply when there is] a latrine between two houses and [the residents of] both [houses] relieve themselves in [the latrine] from their respective houses, or even if the latrine is located between two courtyards and [the residents of] both [of them] relieve themselves in [the latrine] from their respective courtyards. If [the latrine] is jointly owned by [the residents of] both [homes or courtyards],33 and [the residents] did not establish an eruv together, as an initial preference,34 they are forbidden to relieve themselves in [this latrine] on Shabbos. [The rationale is that the latrine] is like a courtyard belonging to [the residents of both homes or courtyards], and the waste products are comparable to articles located in a house at the commencement of the Shabbos that are forbidden to be taken out even from one courtyard to another unless [the residents] establish an eruv together or make a modification35 [that allows them to transfer the articles to that area]. ‫נג‬,‫נב אוֹ ֲאִפלּוּ עוֵֹמד ֵבּין ב' ֲחֵצרוֹת ְוָכל ֶאָחד ִנְפֶנה לוֹ ֵמֲחֵצרוֹ‬,‫ד ֵבּית ַהִכֵּסּא ֶשֵׁבּין ב' ָבִּתּיםנא ְוָכל ֶאָחד ִנְפֶנה לוֹ ִמֵבּיתוֹ‬ ‫ ְלִפי ֶשׁהוּא ְכָּחֵצר‬,‫ ְבַּשָׁבּת‬34,‫ ְול ֹא ֵﬠ ְרבוּ ַיַחד – ֲאסוּ ִרים ִלָפּנוֹת לוֹ ְלַכְתִּחָלּהנה‬33,‫ִאם הוּא ֶשׁל ְשֵׁניֶהם ְבֻּשָׁתּפוּתנד‬ ‫נו ְוָאסוּר ְלהוִֹציָאם ֲאִפלּוּ ֵמָחֵצר ְלָחֵצר ַﬠד ֶשׁ ְיָּﬠ ְרבוּ ַיַחד אוֹ ַיֲﬠשׂוּ לוֹ‬,‫ ְוַהצּוָֹאה ִהיא ְכֵּכִלים ֶשָׁשְּׁבתוּ ַבַּבִּית‬,‫ֶשׁל ְשֵׁניֶהם‬ 35:‫ִתּקּוּן‬

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Shulchan Aruch: Chapter 377 - [The Laws Pertaining to] Two Lofts that ...

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Shulchan Aruch: Chapter 377 - [The Laws Pertaining to] Two Lofts that Face Each Other and Open to a [Common] Courtyard By Rabbi Schneur Zalman of Liadi

SECTION 377 [The Laws Pertaining to] Two Lofts that Face Each Other and Open to a [Common] Courtyard (1) ‫סימן שעז ִדּין ב' ֲﬠִליּוֹת זוֹ ְכֶּנֶגד זוֹ ַהְפּתוּחוֹת ֶלָחֵצר וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [The following laws apply when there are] two rows of lofts that face each other and [both rows] open to a small courtyard that [measures] less than four cubits by four cubits:1 [In this instance,] water should not be poured into [the courtyard] on Shabbos,unless a cavity is made whose hollow can contain two seah, as explained in sec. 357[:1. When the residents of] the lofts in [one of] the rows made [such] a cavity in the courtyard next to their balcony, but [the residents of] the loft facing them did not, [the following option is available]: If [the residents of] the two rows [of lofts] established an eruv with the residents of the courtyard,2 all [the residents of both the courtyard and the lofts] are permitted to pour [water] into the courtyard due to the cavity made by [the residents of] the one row [of lofts. The rationale is that] one cavity enables even 1000 residents of a courtyard [to pour water into the courtyard],3 based on the reason explained in sec. 357[:2]. [Different rules apply] if [the residents of the rows of lofts] established an eruv among themselves, but did not join in an eruv with the residents of the courtyard, and thus, they are forbidden to bring articles that were located in the lofts at the commencement of Shabbos [out to the courtyard on Shabbos], as explained in sec. 375[:1]. Even so, [the residents of] the row [of lofts] who made the cavity in the courtyard next to their balcony are permitted to pour water onto their balcony, [although they are aware that] the water will descend from the balcony to the cavity next to it. [The rationale for the leniency is that the Sages] did not impose a [restrictive] decree [against the effects of] one’s power4 in a courtyard where an eruv was not established, as explained in sec. 357[:7]. By contrast, [the residents of] the row [of lofts] who did not make a cavity next to their balcony are forbidden to pour water even onto their balcony [with the intent that] the water will [flow] down from [their balcony] into the courtyard, and [from the courtyard] into the cavity. [The rationale is that] since the cavity is not next to their balcony and the water has to [first] flow through the courtyard until it reaches the cavity, there is concern that [the residents of this row of lofts] will worry about [the water] ruining the courtyard. They will [therefore] manually carry the water to the courtyard and the cavity, [using] containers that were located in the lofts at the commencement of the Shabbos.5 [The following rules apply] if [the residents of] the second row [of lofts]6 did not establish an eruv together, and thus they are forbidden [to take out to] their balconies any articles that were located in their lofts at the commencement of

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Shabbos. [By failing to establish an eruv together, the residents of this row of lofts] cause each other to be forbidden [to use any jointly owned property]. Accordingly, they are considered as “the foot of [a person who] is forbidden [to carry] in its own place, which causes [carrying] to [also] be forbidden outside its place,” i.e., in the courtyard, as explained in sec. 375[:1].7 Therefore, [the residents of] the row [of lofts] who made the cavity are not permitted to bring articles that were located in [their] lofts at the commencement of the Shabbos into the courtyard,even though they established an eruv with [the residents of] the courtyard. Nevertheless, they are permitted to pour [water] from the lofts onto their balcony, and that water will [then] descend [of its own accord] into the adjoining cavity. There are authorities who maintain that [the residents of] the second row [of lofts] who did not establish an eruv for themselves are forbidden to pour [out water] even in the lofts [themselves].8 This [restrictive] decree [was instituted] lest [the residents of these lofts] be concerned about the possibility of ruining their lofts and [instead of pouring out the water in their lofts, they will then] pour the water onto the balconies, which they are forbidden [to do, since they are prohibited] to take out articles [to their balconies] from their lofts. ‫ ֶשֵׁאין שׁוְֹפִכין ָלהּ‬1,‫ב‬,‫א ְשֵׁתּי ְדיוָּטאוֹתא ֶשׁל ֲﬠִליּוֹת זוֹ ְכֶּנֶגד זוֹ ַהְפּתוִּחים ְלָחֵצר ְקַטָנּה ֶשֵׁאין ָבּהּ ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת‬ ‫ג ְוָהֲﬠִליּוֹת ֶשִׁבְּדיוָּטא זוֹ ָﬠשׂוּ גוָּמא‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ז‬,‫ַמ ִים ְבַּשָׁבּת ֶאָלּא ִאם ֵכּן ָﬠשׂוּ ָבהּ גּוָּמא ַמֲחֶזֶקת ָסאַת ִים‬ ‫ ֻכָּלּן ֻמָתּ ִריםה‬2,‫ד ְוַהְדּיוָּטא ֶשְׁכֶּנְגָדּהּ ל ֹא ָﬠשׂוּ – ִאם ֵﬠ ְרבוּ ב' ַהְדּיוָּטאוֹת ִﬠם ְבֵּני ֶהָחֵצר‬,‫ֶבָּחֵצר ָסמוּ ְלִמ ְרֶפֶּסת ֶשָׁלֶּהן‬ ‫ ִמַטַּﬠם‬3‫ ְלִפי ֶשׁגּוָּמא ַאַחת ַמֶתֶּרת ֲאִפלּוּ ְלֶאֶלף ִדּיּוּ ִרין ֶשֶׁבָּחֵצר‬,‫ִלְשׁפּוֹ ֶבָּחֵצר ַﬠל ְסַמ גּוָּמא ֶשָׁﬠְשָׂתה ְדּיוָּטא ָהַאַחת‬ ‫ו‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ז‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ֶשֵׁהם ֲאסוּ ִרים ְלהוִֹציא ֶלָחֵצר ֵכִּלים ֶשָׁשְּׁבתוּ ָבֲּﬠִליּוֹת‬,‫ְוִאם ֵﬠ ְרבוּ ְלַﬠְצָמן ְול ֹא ֵﬠ ְרבוּ ִﬠם ְבֵּני ֶהָחֵצר‬ ‫שע"הז – ַאף ַﬠל ִפּי ֵכן אוָֹתהּ ְדּיוָּטא ֶשָׁﬠְשָׂתה גוָּמא ֶבָּחֵצר ָסמוּ ְלִמ ְרֶפֶּסת ֶשָׁלּהּ ֻמֶתֶּרת ִלְשׁפּוֹ ֵמיֶמיָה ְבִּמ ְרֶפֶּסת‬ ‫ ְכּמוֹ‬4,‫ט‬,‫ ְלִפי ֶשׁלּ ֹא ָגְזרוּ ַﬠל ֹכּחוֹ ְבָּחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת‬,‫ח ְוַהַמּ ִים יוֹ ְרִדים ִמִמּ ְרֶפֶּסת ַלגּוָּמא ַהְסּמוָּכה ָלהּ‬,‫ֶשָׁלּהּ‬ ‫י ֲאָבל אוָֹתהּ ְדּיוָּטא ֶשׁלּ ֹא ָﬠְשָׂתה גוָּמא ָסמוּ ְלִמ ְרֶפֶּסת ֶשָׁלּהּ ֲאסוָּרה ִלְשׁפּוֹ ֲאִפלּוּ ְבִּמ ְרֶפֶּסת‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"ז‬ ‫ וְּצ ִריִכים ַהַמּ ִים ֵליֵל ֶבָּחֵצר‬,‫ ֶשֵׁכּיָון ֶשַׁהגּוָּמא ֵאיָנהּ ְסמוָּכה ְלִמ ְרֶפֶּסת ֶשָׁלּהּ‬,‫ ֶשֵׁיּ ְרדוּ ַהַמּ ִים ִמֶמָּנּה ֶלָחֵצר ְוַלגּוָּמא‬,‫ֶשָׁלּהּ‬ ‫ ְויוִֹליכוּ ַהַמּ ִים ְבָּיָדם ֶלָחֵצר ְוַלגּוָּמא ְבֵּכִלים ֶשָׁשְּׁבתוּ‬,‫ַﬠד ֶשַׁיִּגּיעוּ ַלגּוָּמא – ֵישׁ ָלחוּשׁ ֶשָׁמּא ָיחוּסוּ ַﬠל ִקְלקוּל ֶהָחֵצר‬ 5,‫יא‬.‫ָבֲּﬠִליּוֹת‬ ‫ ִמְפֵּני‬,‫ ֶשֵׁהם ֲאסוּ ִרים ְבִּמ ְרֶפֶּסת ֶשָׁלֶּהם ְבָּכל ֵכִּלים ֶשָׁשְּׁבתוּ ָבֲּﬠִליּוֹת‬,‫ ל ֹא ֵﬠ ְרבוּ ָהֲﬠִליּוֹת ֶשָׁבּהּ ְבַּיַחד‬6'‫ְוֵכן ִאם ְדּיוָּטא ַהב‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ְדַּה ְינוּ ֶבָּחֵצר‬,‫ ַוֲהֵרי זוֹ ֶרֶגל ָהֲאסוָּרה ִבְּמקוָֹמהּ ְואוֶֹסֶרת ֶשׁלּ ֹא ִבְמקוָֹמה‬,‫ֶשׁאוְֹס ִרים ֶזה ַﬠל ֶזה‬ ‫ ֵאיָנהּ ֻמֶתֶּרת ְלהוִֹציא ֶלָחֵצר ֵכִּלים‬,‫ ֲאִפלּוּ ִאם ֵﬠ ְרָבה ִﬠם ְבֵּני ֶהָחֵצר‬,‫ ְוָלֵכן אוָֹתהּ ְדּיוָּטא ֶשָׁﬠְשָׂתה גוָּמא‬7,‫יב‬,‫שע"ה‬ ‫ ֲאָבל‬.‫יג ְוַאף ַﬠל ִפּי ֵכן ֻמֶתֶּרת ִלְשׁפּוֹ ֵמָהֲﬠִליּוֹת ַﬠל ִמ ְרֶפֶּסת ֶשָׁלּהּ ְוַהַמּ ִים יוֹ ְרִדים ַלגּוָּמא ַהְסּמוָּכה ָלהּ‬.‫ֶשָׁשְּׁבתוּ ָבֲּﬠִליּוֹת‬ ‫ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ָיחוּסוּ ַﬠל‬8,‫טו‬,‫ְדּיוָּטא ַהב' ֶשׁלּ ֹא ֵﬠ ְרָבה ְלַﬠְצָמהּ – ֵישׁ אוְֹמ ִריםיד ֶשֲׁאסוָּרה ִלְשׁפּוֹ ֲאִפלּוּ ָבֲּﬠִליּוֹת‬ ‫ִקְלקוּל ָהֲﬠִליּוֹת ְו ִיְשְׁפּכוּ ְבִּמ ְרֶפֶּסת ָהֲאסוָּרה ָלֶהם ְלהוִֹציא ָלֶהם ֵמֲﬠִליּוֵֹתיֶהם‬:

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Shulchan Aruch: Chapter 378 - The Laws [that Apply When] Courtyard...

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Shulchan Aruch: Chapter 378 - The Laws [that Apply When] Courtyards Open to Each Other By Rabbi Schneur Zalman of Liadi

SECTION 378 The Laws [that Apply When] Courtyards Open to Each Other (1-5) ‫סימן שעח ִדּין ַהֲחֵצרוֹת ַהְפּתוּחוֹת זוֹ ְלזוֹ וּבוֹ ה' ְסִﬠיִפים‬: 1 [The following laws apply when there are] three courtyards [one behind the other and all] open to each other, and they all also open to a lane or to the public domain.1 [See fig. 101. The residents of] each of the outer [courtyards] established an eruv with [the residents of] the middle [courtyard], but [the residents of one of] the outer [courtyards] did not establish an eruv with [those of] the other [outer courtyard]. [The residents of] the outer [courtyards] cause each other to be forbidden to bring out articles that were located in their homes at the commencement of the Shabbos from one [outer courtyard] to the other [outer courtyard,] via the middle [courtyard.2 The residents of] the middle [courtyard, by contrast,] are permitted [to carry articles from their homes] to both of [the outer courtyards], and [the residents of these outer courtyards] are permitted [to carry articles from their homes to the homes of the residents of the middle courtyard]. When does the above apply? When [the residents of] the middle [courtyard] placed [the bread for] their eruvin in each of the outer courtyards.3 [The rationale is] that [in such an instance], the residents of the middle [courtyard are considered as also] dwelling in the outer [courtyards], for an eruv is considered as [one’s] dwelling.4 The residents of the outer [courtyards, however,] are not [considered as] dwelling in the middle [courtyard], because [the bread for] their eruvin was not [placed] in it. [Moreover, the same law applies] even if [the residents of] the outer [courtyards] placed [the bread for] their eruvin in the middle [courtyard] to establish an eruv with [its residents], but [the residents of each of the outer courtyards] did not place [the bread for] their eruvin in the same house in the middle [courtyard].5 Instead, [the residents of] one [of the outer courtyards] placed [the bread for their eruv] in [one] home [in the middle courtyard] and [the residents of] the other [outer courtyard] placed [the bread for their eruv] in another home in [the middle] courtyard. In these instances as well, the residents of [both of] the outer courtyards do not become joined with each other, for the residents of one [of the outer courtyards] are [considered as dwelling] in one home [in the middle courtyard] and the residents of the other [outer courtyard] are [considered as dwelling] in another [home in the middle courtyard]. Therefore, [the presence of the residents of] each of [the outer courtyards] causes the [residents of the] other [outer courtyard] to be forbidden [to carry articles that were located in their homes at the commencement of Shabbos in the other outer courtyard via the middle courtyard].6 If, [however, the residents of both of the outer courtyards] place [the bread for their eruvin]in the same house in the middle [courtyard], the residents of all three [domains] are joined together in this house. [Hence,] they are all joined in an eruv 12/16/2020, 5:54 PM

Shulchan Aruch: Chapter 378 - The Laws [that Apply When] Courtyard...

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and [the residents of] each of [the courtyards] are permitted [to carry] in the other’s domain.7 ‫ ְוֵﬠ ְרָבה ָכּל ַאַחת ֵמַהִחיצוֹנוֹת ִﬠם‬1,‫ג‬,‫א וְּפתוּחוֹת ֻכָּלּן ַגּם ֵכּן ְלָמבוֹיב אוֹ ִל ְרשׁוּת ָהַרִבּים‬,‫א ג' ֲחֵצרוֹת ַהְפּתוּחוֹת זוֹ ְלזוֹ‬ ‫ ְלהוִֹציא ֵכִּלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים ִמזּוֹ ְלזוֹ‬,‫ ְוַהִחיצוֹנוֹת ל ֹא ֵﬠ ְרבוּ זוֹ ִﬠם זוֹ – ֲהֵרי ַהִחיצוֹנוֹת ֲאסוּרוֹת זוֹ ִﬠם זוֹ‬,‫ָהֶאְמָצִﬠית‬ ‫ ְוָהֶאְמָצִﬠית ֻמֶתֶּרת ִﬠם ָכּל ַאַחת ֵמֶהן ְוֵהן ֻמָתּרוֹת ִﬠָמּהּ‬2,‫ֶדֶּר ָהֶאְמָצִﬠית‬. ‫ה ֶשָׁהֵﬠרוּב‬,‫ ֶשָׁאז ִדּיּוֵּרי ָהֶאְמָצִﬠית ַבִּחיצוֹנוֹת‬3,‫ד‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֶׁאְמָצִﬠית ָנְתָנה ֵﬠרוָּבה ְבּזוֹ ְוֵﬠרוָּבה ְבּזוֹ‬ ‫ אוֹ ֲאִפלּוּ ָנְתנוּ ַהִחיצוֹנוֹת ֵﬠרוָּבן‬.‫ ֶשֲׁהֵרי ֵאין ֵﬠרוָּבן ָבּהּ‬,‫ ְוֵאין ִדּיּוֵּרי ַהִחיצוֹ ִנים ָבֶּאְמָצִﬠית‬4,‫ו‬,‫הוּא ִמשּׁוּם ִדּיָרה‬ ‫ ֶאָלּא זוֹ ָנְתָנה ְבַּבִית ֶזה ְוזוֹ ָנְתָנה ְבַּב ִית ַאֵחר‬5,‫ ֶאָלּא ֶשׁלּ ֹא ְנָתנוּהוּ ְשֵׁתּיֶהן ְבַּב ִית ֶאָחד ֶשָׁבֶּאְמָצִﬠי‬,‫ָבֶּאְמָצִﬠית ְלָﬠֵרב ִﬠָמּהּ‬ ‫ ְוָלֵכן ֵהן‬,‫ח ֶשִׁדּיּוֵּרי זוֹ ֵהם ְבַּבִית ֶזה ְוִדיּוֵּרי זוֹ ְבֶּזה‬,‫ז ֶשָׁאז ַגּם ֵכּן ל ֹא ִנְתַחְבּרוּ ִדּיּוֵּרי ַהִחיצוֹנוֹת זוֹ ִﬠם זוֹ‬,‫ֶשָׁבֶּאְמָצִﬠית‬ ,‫ וְּמֹעָרבוֹת ֵהן‬,‫ ֲאָבל ִאם ְנָתנוּהוּ ְבַּב ִית ֶאָחד ָבֶּאְמָצִﬠית – ֲהֵרי ִנְתַחְבּרוּ ִדּיּוֵּרי ְשָׁלְשָׁתּן ְבַּב ִית ֶזה‬6.‫ֲאסוּרוֹת זוֹ ַﬠל זוֹ‬ 7:‫ְוֻכָלּן ֻמָתּרוֹת זוֹ ִﬠם זוֹ‬

Fig. 101: Three courtyards, positioned one behind the other, each possessing an entrance to the public domain. a) A courtyard; b) A public domain; c) An entrance from the courtyard to the public domain; d) An entrance from one courtyard to another 2 [The following laws apply when] two courtyards are [located] one behind the other, and the outer [courtyard] opens to a lane, but the inner [courtyard only opens] to the outer one, but not to the lane.8 Accordingly, [the residents of the inner courtyard] have the right to pass through the outer courtyard, because the only way for them to go out to the lane is through the outer [courtyard. If the residents of] the inner [courtyard] established an eruv among themselves, but [the residents of] the outer [courtyard] did not, [the residents of] the inner [courtyard] are permitted to take articles that were located in their homes at the commencement of the Shabbos out to their courtyard. [The presence of the residents of] the outer courtyard does not [cause carrying] to be forbidden for [the

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Shulchan Aruch: Chapter 378 - The Laws [that Apply When] Courtyard...

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residents of the inner courtyard], since there is a wall between [the two courtyards] and [the residents of] the outer [courtyard] do not have the right to pass through [the inner courtyard.9 These laws also apply if the residents of the outer courtyard attempted to] establish an eruv, but their eruv was not effective, e.g., one [of the residents] of the [outer] courtyard forgot and did not join in the eruv with the [other] residents of the courtyard, [in which instance,] he causes [the other residents of the courtyard] to be forbidden [to carry in] the courtyard until he nullifies his domain [to them], as will be explained in sec. 380[:1]. When [the residents of] the outer [courtyard] established an eruv among themselves, but [the residents of] the inner [courtyard] did not establish [an eruv] at all, or [they did establish an eruv among themselves, but] one [of the residents] of the inner [courtyard] forgot and did not join in the eruv, [the residents] of both courtyards are forbidden [to carry [in either courtyard. The rationale is that] since [the residents of] the inner [courtyard] are forbidden [to carry] in their courtyard and they have the right to pass through the outer [courtyard], they cause [carrying] to be forbidden [in the outer courtyard as well. The rationale is that] “the feet of [the people who] are forbidden [to carry] in their own place cause [carrying] to be forbidden outside their place”10 when they have the right to pass through that place. When [the residents of] each [of the courtyards] established independent eruvin, they are all permitted [to carry] in their [respective] courtyards. [The residents of] the inner [courtyard] do not cause [the residents of] the outer [courtyard] to be forbidden [to carry] even though they [pass through the outer courtyard and] did not establish an eruv with [the residents of the outer courtyard. The rationale is that] since [the residents of the inner courtyard] are permitted to carry in their [own] courtyard, they are considered, “the feet of [people who] are permitted [to carry] in [their] own place, [which] do not cause [carrying] to be forbidden outside their place.”11 ‫ ְוַﬠל ְיֵדי ָכ ֵישׁ ָלהּ ְדּ ִריַסת ָהֶרֶגל‬8,‫ וְּפִניִמית ְלִחיצוָֹנה ְול ֹא ְלָמבוֹי‬,‫ט ְוִחיצוָֹנה ְפּתוָּחה ְלָמבוֹי‬,‫ב ב' ֲחֵצרוֹת זוֹ ִלְפִנים ִמזּוֹ‬ ‫ אוֹ‬,‫יא ֵﬠ ְרָבה ְפִּניִמית ְלַﬠְצָמהּ ְוַהִחיצוָֹנה ל ֹא ֵﬠ ְרָבה ְכָּלל‬:‫י ֶשֵׁאין ָלהּ ֶדֶּר ָלֵצאת ְלָמבוֹי ֶאָלּא ֶדֶּר ַהִחיצוָֹנה‬,‫ַﬠל ַהִחיצוָֹנה‬ ‫ ֶשׁהוּא אוֵֹסר ֲﬠֵליֶהם ֶהָחֵצר‬8,‫יב‬,‫ ְכּגוֹן ֶשָׁשַּׁכח ֶאָחד ֵמַא ְנֵשׁי ֶהָחֵצר ְול ֹא ֵﬠֵרב ִﬠם ְבֵּני ֶהָחֵצר‬,‫ֶשֵׁﬠ ְרָבה ְוֵאין ֵﬠרוָּבהּ מוִֹﬠיל‬ ‫ ְוֵאין‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"פיג – ֲהֵרי ַהְפּ ִניִמית ֻמֶתֶּרת ְלהוִֹציא ַלֲחֵצָרהּ ֵכִּלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים‬,‫ַﬠד ֶשׁ ְיַּבֵטּל ְרשׁוּתוֹ‬ 9.‫ הוִֹאיל ְוֵישׁ ְמִחָצּה ֵבּיֵניֶהן ְוֵאין ַלִחיצוָֹנה ְדּ ִריַסת ָהֶרֶגל ָﬠֶליָה‬,‫ַהִחיצוָֹנה אוֶֹסֶרת ָﬠֶליָה‬ 8,‫יד‬,‫ אוֹ ֶשָׁשַּׁכח ֶאָחד ִמן ַהְפּ ִניִמית ְול ֹא ֵﬠֵרב – ְשֵׁתּיֶהן ֲאסוּרוֹת‬,‫ֵﬠ ְרָבה ִחיצוָֹנה ְלַﬠְצָמהּ ְול ֹא ֵﬠ ְרָבה ַהְפּ ִניִמית ְכָּלל‬ ‫ ֶשֶׁרֶגל ָהֲאסוָּרה ִבְּמקוָֹמהּ אוֶֹסֶרת‬,‫ אוֶֹסֶרת אוָֹתהּ‬,‫ֶשֵׁכּיָון ֶשְׁפּ ִניִמית ֲאסוָּרה ַבֲּחֵצָרהּ ְוֵישׁ ָלהּ ְדּ ִריַסת ָהֶרֶגל ַﬠל ַהִחיצוָֹנה‬ ‫ ְכֶּשֵׁיּשׁ ָלהּ ָשׁם ְדּ ִריַסת ָהֶרֶגל‬10,‫ֶשׁלּ ֹא ִבְמקוָֹמהּטו‬. ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרָבה‬8,‫טז ְוֵאין ַהְפִּניִמית אוֶֹסֶרת ַﬠל ַהִחיצוָֹנה‬,‫ֵﬠ ְרָבה ָכּל ַאַחת ְלַﬠְצָמהּ – ָכּל ַאַחת ֻמֶתֶּרת ַבֲּחֵצָרהּ‬ 11,‫יז‬:‫ ְוֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ ֵאיָנהּ אוֶֹסֶרת ֶשׁלּ ֹא ִבְמקוָֹמהּ‬,‫ הוִֹאיל ְוִהיא ֻמֶתֶּרת ַבֲּחֵצָרהּ‬,‫ִﬠָמּהּ‬ 3 When [the residents of] the inner [courtyard] and [those of] the outer [courtyard] established an eruv together, and they placed [the bread for] the eruv in the inner [courtyard, but] one [of the residents] of the inner [courtyard] forgot and did not join in the eruv, [the residents of] both [the inner and outer courtyards] are forbidden [to carry in either of the courtyards.12 The rationale is that] since [the residents of] the inner [courtyard] are forbidden [to carry] in their courtyard, they cause [the residents of] the outer [courtyard] to be forbidden [to carry] as well, since [the residents of the inner courtyard] have the right to pass through [that courtyard].13

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If, however, one of [the residents of] the outer [courtyard] forgot and did not join in the eruv, [the residents of] the outer [courtyard] are forbidden [to carry], but [the residents of] the inner [courtyard] are permitted [to carry in their courtyard. The rationale is that the bread for] the eruv is located in [the inner courtyard, and the residents of] the outer [courtyard] only have the right to enter [the inner courtyard] because of their eruv, which enables them to [make use of the inner courtyard. Hence, since the eruv is invalid, the residents of the outer courtyard are considered to have] removed [their connection to the inner courtyard. Thus, the residents of the inner courtyard] remain alone with an eruv that is located in their [courtyard. The residents of the inner courtyard] are [therefore] permitted [to carry]. If, by contrast, [the bread for] the eruv was placed in the outer [courtyard], even if one of [the residents of] the outer [courtyard] forgot and did not join in the eruv, [the residents of] both [courtyards, i.e., even the residents of the inner courtyard,] are forbidden [to carry. The rationale is that] even if [the residents of] the inner [courtyard would] remove [their connection to the residents of] the outer [courtyard, the bread for] the eruv [in which they joined] is not located [in the inner courtyard]. How, then, will their dwellings be joined? ‫ ְוָשַׁכח ֶאָחד ִמן ַהְפּ ִניִמית ְול ֹא ֵﬠֵרב – ְשֵׁתּיֶהן‬,‫ג ֵﬠ ְרבוּ ַהְפִּניִמית ְוַהִחיצוָֹנה ְבַּיַחדיח ְוָנְתנוּ ֵﬠרוָּבן ַבְּפִּניִמית‬ 13,‫כ‬.‫ אוֶֹסֶרת ַגּם ַהִחיצוָֹנה ֶשֵׁיּשׁ ָלהּ ָﬠֶליָה ְדּ ִריַסת ָהֶרֶגל‬,‫ ֶשֵׁכּיָון ֶשַׁהְפִּניִמית ֲאסוָּרה ַבֲּחֵצָרה‬12,‫יט‬,‫ֲאסוּרוֹת‬ ‫ ְוֵאין ַלִחיצוָֹנה‬,‫כא ְדֵּכיָון ֶשֵׁﬠרוָּבהּ ֶאְצָלהּ‬,‫ֲאָבל ִאם ָשַׁכח ֶאָחד ִמן ַהִחיצוָֹנה ְול ֹא ֵﬠֵרב – ִחיצוָֹנה ֲאסוָּרה וְּפ ִניִמית ֻמֶתֶּרת‬ ‫ ְוִתְהֶיה‬,‫ ְתַּסְלֶּקָנּה ֵמָﬠֶליָה ְוִתָשֵּׁאר ְלַבָדּהּ ְבֵּﬠרוָּבהּ ֶשֶׁאְצָלהּ‬,‫ְדּ ִריַסת ָהֶרֶגל ָﬠֶליָה ֶאָלּא ִבְּשִׁביל ֵﬠרוָּבהּ ֶשַׁמּ ְרִגּיָלהּ ְלתוָֹכהּ‬ 12,‫כב‬.‫ֻמֶתֶּרת‬ ‫ ֶשַׁאף ִאם ַהְפּ ִניִמית‬12,‫כג‬,‫ ֲאִפלּוּ ָשַׁכח ֶאָחד ִמן ַהִחיצוָֹנה ְול ֹא ֵﬠֵרב – ְשֵׁתּיֶהן ֲאסוּרוֹת‬,‫ֲאָבל ִאם ָנְתנוּ ֵﬠרוָּבן ַבִּחיצוָֹנה‬ ‫כד‬:‫ וַּבֶמּה ִיְתָﬠ ְרבוּ ִדּיּוֶּריָה‬,‫ ֲהֵרי ֵאין ֵﬠרוָּבהּ ֶאְצָלהּ‬,‫ְתַּסֵלּק ֶאת ַהִחיצוָֹנה ֵמָﬠֶליָה‬ 4 If only one person dwells in the inner [courtyard] and one person [dwells] in the outer [courtyard] – or even if two [people] dwell in the outer [courtyard] but they established an eruv together – the one [resident] of the inner [courtyard] does not cause [the resident(s) of] the outer [courtyard] to be forbidden [to carry] even though they did not establish an eruv together. [The rationale is that his are] “the feet of [one who] is permitted [to carry] in his own place” since there are no other [residents in his courtyard] who cause him to be forbidden [to carry]. This law [also applies] if there are many [people dwelling in the inner courtyard, but they are considered] as one individual, [i.e.,] they do not cause each other to be forbidden [to carry] and they are not required to establish an eruv with each other, for example, a father and his sons who [live in separate dwellings, but the sons] receive their sustenance from [their father],14 or other similar instances, as described in sec. 370[:7]. ‫כה אוֹ ֲאִפלּוּ ְשַׁנ ִים ָדּ ִרים ַבִּחיצוָֹנה ְוֵﬠ ְרבוּ ֵבּיֵניֶהםכו – ֵאין ַהָיִּחיד ֶשַׁבְּפּ ִניִמית‬,‫ד ִאם ָיִחיד ָדּר ַבְּפּ ִניִמית ְוָיִחיד ַבִּחיצוָֹנה‬ ‫כז‬.‫ ֶשֵׁאין ָשׁם ִמי ֶשֶׁיֱּאֹסר ָﬠָליו‬,‫ הוִֹאיל ְוִהיא ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ‬12,‫אוֵֹסר ַﬠל ַהִחיצוָֹנה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‬ ‫כח ְכּגוֹן ָהָאב ִﬠם ָבָּניוכט‬,‫ ֶשֵׁאיָנן אוְֹס ִרים ֶזה ַﬠל ֶזה ְוֵאיָנן ְצ ִריִכים ְלָﬠֵרב ֵבּיֵניֶהן‬,‫ְוהוּא ַהִדּין ַרִבּים ֶשֵׁהם ְכָּיִחיד‬ ‫לא‬:‫ ְוָכל ַכּיּוֵֹצא ָבֶהם ִמַמּה ֶשּׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ע‬14,‫ל‬,‫ֶשְׁמַּקְבִּלים ִמֶמּנּוּ ְפָּרס‬ 5 The same [laws apply] when three courtyards are located one behind the other, with one person dwelling in each [of the courtyards, and the residents of the inner courtyards must pass through the outer courtyard to enter and depart their

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dwellings to and from the adjoining lane or public domain]. Although [the three did not establish an eruv and the residents of] the two inner [courtyards] pass through the outer [courtyard], they do not cause [its resident] to be forbidden [to carry], because theirs are “the feet of [people who] are permitted [to carry] in their own place.” If there are two people dwelling in the third, innermost [courtyard], and they did not establish an eruv together, they cause the individuals [dwelling] in the middle and outermost [courtyards] to be forbidden [to carry. The rationale is that] theirs are “the feet of [people who] are forbidden [to carry] in their own place.”15 ‫ ַאף ַﬠל ִפּי ֶשְׁשַּׁנ ִים ַהְפּ ִניִמים עוְֹב ִרים ַﬠל ַהִחיצוָֹנה – ֵאיָנן אוְֹס ִרים‬,‫ה ְוֵכן ג' ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ ְוָיִחיד ְבָּכל ַאַחת‬ ‫ ְוִאם ָהיוּ ְשַׁנ ִים ַבְּשִּׁליִשׁית ַהְפִּניִמית ְול ֹא ֵﬠ ְרבוּ ֵבּיֵניֶהם – אוְֹס ִרים ַﬠל‬.‫ ִמְפֵּני ֶשִׁהיא ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ‬,‫ָﬠֶליָה‬ 15,‫לב‬:‫ ִמְפֵּני ֶשִׁהיא ֶרֶגל ָהֲאסוָּרה ִבְּמקוָֹמהּ‬,‫ַהְיִחיִדים ֶשָׁבֶּאְמָצִﬠית ְוֶשַׁבִּחיצוָֹנה‬

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Shulchan Aruch: Chapter 379 - The Laws [that Apply When] There are ...

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Shulchan Aruch: Chapter 379 - The Laws [that Apply When] There are Houses Between Courtyards By Rabbi Schneur Zalman of Liadi

SECTION 379 The Laws [that Apply When] There are Houses Between Courtyards (1-2) ‫סימן שעט ִדּין ֲחֵצרוֹת וָּבִתּים ֵבּיֵניֶהם וּבוֹ ב' ְסִﬠיִפים‬: 1 [When there are] three houses [located] between two courtyards1 and [the houses and the courtyards all] open up to each other, should [the residents of] all [the houses and courtyards] desire to establish an eruv together, [the eruv should be established in the following manner]:2 A resident of one of the courtyards should come through the house that is open to his courtyard and place [the bread for] his eruv in the middle house. [Doing so] makes3 the house that is open to his courtyard a gatehouse for his courtyard, through which [the residents of the courtyard] pass to the middle house. Similarly, a resident of the other courtyard should come through the house that is open to [his courtyard] and place [the bread for] his eruv in the middle house. [Doing so] makes the house that is open to his courtyard a gatehouse for his courtyard [through which the residents of that courtyard pass to the middle house. See fig. 102.] [Accordingly,] none [of the residents] of the three houses are required to contribute bread for the eruv. [The rationale is that] the two houses adjacent to the courtyards are like gatehouses and [the residents of] a gatehouse do not cause [carrying] to be forbidden [in the adjoining areas],4 and the middle house is the house in which [the bread for] the eruv is being placed, whose [residents] do not have to contribute bread [to the eruv].5 There are authorities who maintain that even if [the residents of the courtyards] placed the eruv [not in the middle house, but] in one of the houses adjacent to the courtyards, or even [if they placed the bread for the eruv] in a house in one of the courtyards, none [of the residents] of these three houses are required to contribute bread [for the eruv.The rationale is that these houses] are considered as gatehouses for [the residents of] the courtyard who bring [the bread for] the eruv through them to the other courtyard. ‫ – ֲהֵרי ֶבּן ָחֵצר זוֹ ָבּא ֶדֶּר ַבּ ִית ַהָפּתוַּח‬2‫ ְורוִֹצין ֻכָּלּן ְלָﬠֵרב ַיַחד‬,‫ ְפּתוִּחים זוֹ ְלזוֹ‬1,‫א ב' ֲחֵצרוֹת ְוג' ָבִּתּים ֵבּיֵניֶהןא‬ ,‫ ֶאת ַבּ ִית ַהָפּתוַּח ַלֲחֵצרוֹ ְכֵּבית ַשַׁﬠר ַלֲחֵצרוֹ ַלֲﬠבוֹר ֶדֶּר ָﬠָליו ְלָהֶאְמָצִﬠי‬3‫ַלֲחֵצרוֹ ְונוֵֹתן ֵﬠרוּבוֹ ַבַּבִּית ָהֶאְמָצִﬠי ְועוֶֹשׂה‬ ‫ְוֵכן ֶבּן ָחֵצר ָהַאֶחֶרת ָבּא ֶדֶּר ַבִּית ַהָפּתוַּח ָלהּ ְונוֵֹתן ֵﬠרוּב ְבָּהֶאְמָצִﬠי ְועוֶֹשׂה ֶאת ַבּ ִית ַהָפּתוַּח ַלֲחֵצרוֹ ְכֵּבית ַשַׁﬠר‬ ‫ וֵּבית ַשַׁﬠר ֵאינוֹ‬,‫ ִכּי ְשַׁנ ִים ַהְסּמוִּכים ַלֲחֵצרוֹת ֵהם ְכֵּבית ַשַׁﬠר‬,‫ ְוֵאין ֶאָחד ִמג' ָבִּתּים ֵאלּוּ ָצ ִרי ִלֵתּן ַפּת ָלֵﬠרוּב‬,‫ַלֲחֵצרוֹ‬ ‫ ְוֵישׁ אוְֹמ ִריםד ֶשֲׁאִפלּוּ ָנְתנוּ‬5,‫ג‬.‫ ְוָהֶאְמָצִﬠי הוּא ַבִּית ֶשַׁמּ ִנּיִחים בּוֹ ֶאת ָהֵﬠרוּב ְוֵאינוֹ ָצ ִרי ִלֵתּן ֶאת ַהַפּת‬4,‫ב‬,‫אוֵֹסר‬ ,‫ אוֹ ֲאִפלּוּ ְבֶּאָחד ִמָבֵּתּי ַהֲחֵצרוֹת ַﬠְצָמן – ֵאין ג' ָבִּתּים ֵאלּוּ ְצ ִריִכים ִלֵתּן ַפּת‬,‫ֵﬠרוּב ְבֶּאָחד ִמָבִּתּים ַהְסּמוִּכים ַלֲחֵצרוֹת‬ ‫ְלִפי ֶשַׁנֲּﬠשׂוּ ֻכָלּם ְכֵּבית ַשַׁﬠר ְלאוָֹתהּ ָחֵצר ַהמּוֶֹלֶכת ֵﬠרוָּבהּ ֶדֶּר ֲﬠֵליֶהם ְלָחֵצר ָהַאֶחֶרת‬:

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Fig. 102: Establishing an eruv when three houses link two courtyards. a) House and courtyard A; b) House B; c) House C; d) House D; e) House and courtyard E; A resident of courtyard A should take bread and place it in House C. A resident of courtyard E should do the same. 2 [Stringency is required in the following situation:] There were two houses [located] between two courtyards. [The residents of the courtyards] did not establish an eruv together. Instead, [the residents of] each [courtyard] established an individual [eruv.6 The residents of] each courtyard did not place [the bread for] their eruv in the house that opens to [their courtyard], but only used [that house] as a gatehouse. [The representative of one courtyard] came through the house adjoining his courtyard and placed [the bread for] the eruv in the house next to the other courtyard. The representative of the other courtyard did the same, placing [the bread for] the eruv in the house next to the other courtyard. [See fig. 103. In such an instance,] none [of the residents of these courtyards] established a [valid] eruv, because each one of them placed [the bread for] the eruv in [a house that serves as] the gatehouse of the other courtyard. [Hence,]7 it is not a valid eruv, as explained in sec. 366[:5]. ‫ ְוָכל ָחֵצר ל ֹא ָנְתָנה ֵﬠרוָּבהּ ַבַּבּ ִית ַהָפּתוַּח‬6,‫ ְול ֹא ֵﬠ ְרבוּ ַיַחד ֶאָלּא ָכּל ַאַחת ְלַﬠְצָמהּ‬1,‫ה‬,‫ב ב' ֲחֵצרוֹת וּב' ָבִּתּים ֵבּיֵניֶהם‬ ‫ו ְוֵכן ָﬠָשׂה ֶבּן ָחֵצר‬,‫ָלהּ ֶאָלּא ֲﬠָשַׂאתּוּ ֵבּית ַשַׁﬠר וָּבא ֶדֶּר ַבִּית ֶשֶׁאְצלוֹ ְוָנַתן ֵﬠרוָּבה ַבַּבּ ִית ַהָסּמוּ ְלָחֵצר ָהַאֶחֶרת‬ ‫ ֶשָׁכּל ֶאָחד ִה ִנּיַח ֵﬠרוּבוֹ ְבֵּבית ַשַׁﬠר ֶשׁל‬,‫ ֶשַׁגּם הוּא ִה ִנּיַח ֵﬠרוּבוֹ ַבַּבּ ִית ַהָסּמוּ ְלָחֵצר ָהַאֶחֶרת – ל ֹא ָקנוּ ֵﬠרוּב‬,‫ַהְשּׁ ִנָיּה‬ ‫ז‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ו‬7,‫ ְוֵאינוֹ ֵﬠרוּב‬,‫ָחֵצר ַאֶחֶרת‬

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Fig. 103: The eruvin are not valid, because the residents of courtyard A place their eruv in house C and the residents of courtyard D place their eruv in house B. a) House and courtyard A; b) House B; c) House C; d) House and courtyayrd D

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Shulchan Aruch: Chapter 380 - The Laws [Governing] The Nullification ...

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Shulchan Aruch: Chapter 380 - The Laws [Governing] The Nullification of One’s Domain By Rabbi Schneur Zalman of Liadi

SECTION 380 The Laws [Governing] The Nullification of One’s Domain (1-7) ‫סימן שפ ִדּיֵני ִבּטּוּל ְרשׁוּת וּבוֹ ז' ְסִﬠיִפים‬: 1 [When] one of the residents of a courtyard forgot and did not join in the eruv with the others, he causes [the other residents of the courtyard] to be forbidden [to carry in the courtyard].1 What can be done to rectify the matter? [That resident] should nullify the rights he has to the courtyard in favor of the others, saying, “My rights are nullified in your favor,” or “My rights are acquired by you.” There is no need to formalize the transfer with a kinyan sudar.2 [One] may [even] nullify his rights [to the courtyard] after nightfall [on Friday evening]. True, a transfer of property may not be formalized on Shabbos.3[Nevertheless,] in this instance, it is not necessary for [the other residents] to acquire [the person’s] domain, only for [that person] to relinquish [his rights] to it,4 for then, as a result, there is no person [whose rights to the courtyard] cause [the other residents] to be forbidden [to carry in it]. And it is permitted for [a person] to relinquish his rights to his domain on Shabbos. If a person dwells together with four or five [others in the same courtyard], he must nullify [his rights] in favor of each one of them, saying, “My rights are nullified in favor of all of you.” It is not sufficient [for the person] to nullify [his rights] in favor of only one of [the other residents], even though the individual to whom he nullifies [his rights] already joined in the eruv with the others. If [the person who forgot to join in the eruv] does not [nullify his rights to the courtyard in favor of all the other residents of the courtyard], even the one in whose favor he did nullify [his rights] is forbidden [to carry in the courtyard]. There are authorities who maintain that it is not sufficient to say, “My rights are nullified in favor of all of you.” Instead, [the person] must specifically say “[My rights are] nullified in favor of you and [in favor of] you….” With regard to actual practice, [since the matter concerns] Rabbinic Law, the more lenient ruling may be followed. ,‫ ַמה ַתָּקָּנָתם?ב ְיַבֵטּל ָלֶהם ְרשׁוּת ֶשֵׁיּשׁ לוֹ ֶבָּחֵצר‬1.‫א ֶאָחד ִמְבֵּני ֶהָחֵצר ֶשָׁשַּׁכח ְול ֹא ֵﬠֵרב ִﬠָמֶּהםא – אוֵֹסר ֲﬠֵליֶהם‬ ‫ ְוָיכוֹל ְלַבֵטּל‬2,‫ג‬.‫ ְוֵאין ָצ ִרי ִלְקנוֹת ְבִּק ְנַין סוָּדר‬."‫ֶשׁיּ ֹאַמר " ְרשׁוִּתי ְמֻבֶטֶּלת ָלֶכם" אוֹ " ְרשׁוִּתי ְקנוָּיה ָלֶכם‬ ‫ ֶאָלּא ֶשׁהוּא ְיַסֵלּק‬,‫ ִמָכּל ָמקוֹם ַכּאן ֵאין ָצ ִרי ֶשׁ ִיְּקנוּ ֵהם ְרשׁוּתוֹ‬3,‫ה‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין קוִֹנין ִק ְנָין ְבַּשָׁבּת‬1,‫ד‬. ‫ִמֶשֶּׁתְּחַשׁ‬ ‫ז‬.‫ וִּמֵמּיָלא ֵאין ִמי ֶשֶׁיֱּאֹסר ֲﬠֵליֶהם; וְּלַסֵלּק ַﬠְצמוֹ ֵמ ְרשׁוּתוֹ ֻמָתּר ַאף ְבַּשָׁבּת‬4,‫ו‬,‫ַﬠְצמוֹ ֵמ ְרשׁוּתוֹ‬ ‫ט ְול ֹא ַדי ֶשׁ ְיַּבֵטּל ְלֶאָחד‬,"‫ח ֶשׁיּ ֹאַמר " ְרשׁוִּתי ְמֻבֶטֶּלת ְלֻכְלֶּכם‬,‫ְוִאם ָדּר ִﬠם ד' אוֹ ה' – ָצ ִרי ְלַבֵטּל ְלָכל ֶאָחד ְוֶאָחד‬ ‫יא ְוֵישׁ אוְֹמ ִריםיב‬.‫ ַאף ְלִמי ֶשִׁבֵּטּל לוֹ ָאסוּר‬,‫י ְוִאם ל ֹא ָﬠָשׂה ֵכּן‬.‫ ַאף ַﬠל ִפּי ֶשֶׁזּה ֶשְׁמַּבֵטּל לוֹ ְכָּבר ֵﬠֵרב ִﬠם ַהְשָּׁאר‬,‫ֵמֶהם‬ 12/16/2020, 5:56 PM

Shulchan Aruch: Chapter 380 - The Laws [Governing] The Nullification ...

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‫ ְבִּדְבֵרי‬,‫ וְּלִﬠ ְנַין ֲהָלָכה‬." ‫ ֶאָלּא ָצ ִרי ֶשׁ ְיָּפֵרשׁ ְוי ֹאַמר "ְמֻבֶטֶּלת ְל וְּל‬,"‫ֶשׁלּ ֹא ַדי ֶשׁיּ ֹאַמר " ְרשׁוִּתי ְמֻבֶטֶּלת ְלֻכְלֶּכם‬ ‫יג‬:‫סוְֹפ ִרים ַהֵל ַאַחר ַהֵמֵּקל‬ 2 If [the person] nullified his rights in their favor without being specific,5 [it is understood that] he only nullified his rights to the courtyard. Therefore, [the other residents of the courtyard] are permitted to take [articles] from their homes into the courtyard. [This sanction] is also [granted to the owner who nullified his rights6 to the courtyard], because he is considered merely as a guest [visiting] the others.7 [The residents of the courtyard] are, however, forbidden to take [articles] from the home [of the person who nullified his rights] into the courtyard or bring [articles from the courtyard] into [his home]. [The rationale is that the person’s] home remains exclusively his while the courtyard is [exclusively] theirs. Thus, [transferring from one to the other] constitutes transferring from one domain to another. [This stringency] applies even [to the person who nullified his rights]. Although his house is his property and he is a guest of the others in the courtyard, he is nevertheless prohibited against taking [articles] from his home into the courtyard (or bringing them in [to his home from there]). [The rationale is that the sanction granted to him] as a guest of the other [residents of the courtyard] applies only with regard to making use of the courtyard from their homes. [However,] it is not appropriate to say that [the person who nullified his rights] will be [the] guest [of the other residents of the courtyard] with regard to making use of the courtyard to and from his house. There are authorities who maintain that [the person who nullified his rights to the courtyard] is required to lock his house so that he will not [come to] take out [articles in violation of this] prohibition; [the person] may only unlock [his house] when he desires to depart or enter, locking it [again] directly after his departure or entry. [Nevertheless,] one who follows the lenient view is not remiss, because he has an authority on whom to rely. ‫ ְלִפיָכ ֵהם ֻמָתּ ִרים ְלהוִֹציא ִמָבֵּתּיֶהם ֶלָחֵצר‬.‫ – ל ֹא ִבֵטּל ֶאָלּא ְרשׁוּת ֶשֵׁיּשׁ לוֹ ֶבָּחֵצר‬5,‫ב ִאם ִבֵּטּל ָלֶהם ְרשׁוּתוֹ ְסָתםיד‬ 1,‫יז‬,‫ ֲאָבל ֲאסוּ ִרים ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר ְוֵכן ְלַהְכ ִניס‬7,‫טז‬.‫ ְלִפי ֶשׁהוּא ַנֲﬠֶשׂה ֶאְצָלם ְכּאוֵֹרַח ְבָּﬠְלָמא‬1,‫טו‬,‫ הוּא‬6‫ְוַגם‬ ‫ ֶשֵׁבּיתוֹ ֶשׁלּוֹ ְוַגם ֶבָּחֵצר‬1,‫יט‬,‫יח ַוֲאִפלּוּ הוּא‬.‫ ַוֲהֵרי ֶזה מוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת‬,‫ֶשֲׁהֵרי ֵבּיתוֹ הוּא ְמיָֻחד לוֹ ְוֶהָחֵצר ָלֶהם‬ ‫ ְלִפי ֶשֵׁאין אוְֹמ ִרים ֶשׁהוּא ְכּאוֵֹרַח‬,(‫ ַאף ַﬠל ִפּי ֵכן ָאסוּר לוֹ ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר ) ְוֵכן ְלַהְכִניסכ‬,‫הוּא ְכּאוֵֹרַח ֶאְצָלם‬ ‫כא ְוֵישׁ‬.‫ ֲאָבל ַתְּשִׁמישׁ ֶשִׁמֵּבּיתוֹ אוֹ ְלֵביתוֹ – ֵאין לוַֹמר ֶשׁהוּא אוֵֹרַח‬,‫ֶאְצָלם ֶאָלּא ְלִﬠְנַין ַתְּשִׁמישׁ ִמָבֵּתּיֶהם ֶלָחֵצר‬ ‫ ְוִי ְנָﬠֶלנּוּ ִמָיּד‬,‫ ְול ֹא ִיְפָתֶּחנּוּ ֶאָלּא ְכֶּשׁרוֶֹצה ָלֵצאת ְוָלב ֹא‬,‫ ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ְלהוִֹציא ְבִּאסּוּר‬,‫אוְֹמ ִריםכב ֶשָׁצּ ִרי ִל ְנעוֹל ֵבּיתוֹ‬ ‫כד‬: ‫כג ִכּי ֵישׁ לוֹ ַﬠל ִמי ִלְסמוֹ‬,‫ ְוַהֵמֵּקל ל ֹא ִהְפִסיד‬.‫ַאַחר ֵצאתוֹ וּבוֹאוֹ‬ 3 If, [however, the person] also [explicitly] nullified his rights [not only to the courtyard, but also] to his home, [the other residents] are also permitted to take [articles] from his house into the courtyard and [from the courtyard] into his house, just as they may do so with regard to their own houses.8 [The person] is also permitted [to use] his house, just as he is permitted [to use] theirs. [The rationale is that the person] has become the guest [of the other residents of the courtyard] in a complete sense, for he no longer possesses any property [in the courtyard] that he has not nullified in their favor. [The person] must, however, be careful not to take [articles] out from his home to the courtyard9 before [other residents] take articles from their homes to the courtyard, so that they will manifest their possession of the courtyard first. [Similarly, the person] should not bring [articles] from the courtyard into his home before [the other residents of the courtyard] bring articles from the courtyard into his home,10 as will be explained in sec. 381[:1].11

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Shulchan Aruch: Chapter 380 - The Laws [Governing] The Nullification ...

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‫ ְוַגם הוּא‬8,‫כה‬,‫ג ִאם ִבֵּטּל ָלֶהם ַגּם ְרשׁוּת ֵבּיתוֹ – ֻמָתּ ִרים ַגּם ְבֵּביתוֹ ְלהוִֹציא ִמֶמּנּוּ ֶלָחֵצר ְוֵכן ְלַהְכִניס ְכּמוֹ ְבָּבֵתּיֶהם‬ ‫ ַרק‬.‫כז ֵכּיָון ֶשׁלּ ֹא ִנְשַׁאר לוֹ שׁוּם ְרשׁוּת ֶשׁלּ ֹא ִבְטָּלה ָלֶהם‬,‫כו ְלִפי ֶשַׁנֲּﬠֶשׂה אוֵֹרַח ָגּמוּר ֶאְצָלם‬,‫ֻמָתּר ְבֵּביתוֹ ְכּמוֹ ְבָּבֵתּיֶהם‬ ‫כט ְול ֹא‬,‫ ְכֵּדי ֶשַׁיֲּחִזיקוּ ֵהם ֶבָּחֵצר ְתִּחָלּה‬,‫ ֹקֶדם ֶשׁיּוִֹציאוּ ]ֵה[ם ִמָבֵּתּיֶהם ֶלָחֵצר‬9,‫ֶשִׁיָּזֵּהר ֶשׁלּ ֹא יוִֹציא ִמֵבּיתוֹ ֶלָחֵצרכח‬ 11,‫לא‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"א‬10,‫ ֹקֶדם ֶשַׁיְּכ ִניסוּ ֵהם ֵמָחֵצר ְלֵביתוֹ‬9,‫ַיְכ ִניס ֵמָחֵצר ְלֵביתוֹל‬ 4 [There is a difference of opinion among the authorities] if [the person who forgot to participate in the eruv] does not desire to nullify his rights to the others, but rather [wishes] to rent [his rights to the courtyard] out to [the other residents of the courtyard].12 There are authorities who maintain that renting rights from a Jew is valid13 just as it is valid [to rent such rights] from a non-Jew. [The rationale is that] renting [out one’s property] is no less effective a measure than nullifying one’s rights, which constitutes an outright gift. Other authorities maintain that [the Sages] ordained [the practice of] renting property only for a non-Jew – since his nullification [of rights] is not valid – but not for a Jew.14 With regard to actual practice, [since the matter concerns] Rabbinic Law, the more lenient ruling may be followed.15 ‫ – ֵישׁ אוְֹמ ִריםלב ֶשְׁשִּׂכירוּת מוֶֹﬠֶלת ְבּ ִיְשָׂרֵאל ְכּמוֹ ֶשׁמּוֶֹﬠֶלת‬12‫ ֶאָלּא ְלַהְשִׂכּירוֹ‬,‫ד ִאם ֵאינוֹ רוֶֹצה ְלַבֵטּל ָלֶהם ְרשׁוּתוֹ‬ ‫ ְוֵישׁ אוְֹמ ִריםלג ֶשׁלּ ֹא ִתְקּנוּ ְשִׂכירוּת ֶאָלּא ְבָּנְכ ִרי‬.‫ ְלִפי ֶשַׁהְשִּׂכירוּת ֵאיָנהּ ָגּרוַּﬠ ֵמַהִבּטּוּל ֶשִׁהיא ַמָתָּנה ְבִּחָנּם‬13,‫ְבָּנְכ ִרי‬ 15,‫לד‬:‫ ְבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫ וְּלִﬠְנַין ֲהָלָכה‬14.‫ ֲאָבל ל ֹא ְבּ ִיְשָׂרֵאל‬,‫ֶשֵׁאין ִבּטּוּלוֹ מוִֹﬠיל‬ 5 [Different laws apply] if the residents of a courtyard who established an eruv nullified their rights in favor of a person who did not join in the eruv with them.16 [The person who did not join in the eruv] is permitted to take [articles] from his house to the courtyard, but not from the homes [of the other residents] unless [the other residents] also explicitly nullified [their rights not only to the courtyard, but also to] their homes in his favor. [The other residents of the courtyard] are forbidden even [to take out articles] from the house [of the person who did not join in the eruv] to the courtyard.17 True, [this person’s house and the courtyard] are one domain after [the other residents of the courtyard] nullified [their rights to the courtyard] in his favor. Nevertheless, since the courtyard once [also] belonged to [the other residents], when they take out articles to [the courtyard], it is as if they are retracting their [previous nullification] and seeking to reassert ownership over [the courtyard]. It is not appropriate to say that [the other residents of the courtyard] are using [the courtyard] merely as guests, because [the principle that] many people do not become the guests of one individual [is applied with regard to an eruv]. Even if [that person] already manifested his possession over the courtyard, [that act alone] is not sufficient to prevent the many others from retracting their [nullification]. [The other residents of the courtyard] are, however, permitted to bring [articles] from the courtyard into [the person’s] house.18 [The rationale is that] it appears that [the other residents of the courtyard] are retracting their [nullification] only when they bring [articles] into a domain [that belonged to them] to which they [explicitly] nullified [their rights], i.e., into the courtyard. [By contrast,] taking [an article] from the domain [to which they explicitly nullified their rights] and bringing it into another domain does not appear as a retraction of their [nullification]. [The other residents of the courtyard] are, however, forbidden to bring [articles] from the courtyard into their own homes. [This stringency applies] even if [the

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other residents of the courtyard explicitly] nullified [their rights not only to the courtyard, but] to their homes as well, making the entire [enclosure] one domain belonging to [the person who did not join in the eruv]. Even so, since [the many] do not become the guests of one individual, when [the other residents of the courtyard] bring [articles] into their homes, it is as if they are retracting [their nullification] and taking back possession of their homes. Needless to say, [the other residents of the courtyard] are forbidden to take [articles] from their homes to the courtyard even if they also [explicitly] nullified [their rights] to their homes, just as they are forbidden to take [articles] from the actual house [of the person who did not join in the eruv] to the courtyard. ‫לו ְול ֹא‬,‫ – הוּא ֻמָתּרלה ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר‬16‫ה ִאם ְבֵּני ֶהָחֵצר ֶשֵׁﬠ ְרבוּ ְמַבְטִּלין ְרשׁוָּתם ְלֶאָחד ֶשׁלּ ֹא ֵﬠֵרב ִﬠָמֶּהם‬ ‫לח‬.‫לז ֶאָלּא ִאם ֵכּן ִבְּטּלוּ לוֹ ְבֵּפרוּשׁ ַגּם ְרשׁוּת ָבֵּתּיֶהם‬,‫ִמָבֵּתּיֶהם‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁחֵצר זוֹ‬,‫ ְוַאף ַﬠל ִפּי ֶשׁ ְרשׁוּת ֶאָחד ֵהן ְלַאַחר ֶשִׁבְּטּלוּהוּ לוֹ‬17,‫מ‬.‫ְוֵהם ֲאסוּ ִריםלט ֲאִפלּוּ ִמֵבּיתוֹ ֶלָחֵצר‬ ‫מא ֶשֵׁאין לוַֹמר ֶשֵׁהם‬,‫ ִאם ֵכּן ְכֶּשׁחוְֹז ִרין וּמוִֹציִאים ְלתוָֹכהּ ֲהֵרי ֶזה ְכִּאלּוּ חוְֹז ִרים ָבֶּהם ְורוִֹצים ִלְזכּוֹת ָבּהּ‬,‫ָה ְיָתה ֶשָׁלֶּהם‬ ‫ ַוֲאִפלּוּ ִאם ְכָּבר ֶהֱחִזיק‬17,‫מב‬.‫ ְלִפי ֶשָׁהַרִבּים ְלַגֵבּי ָיִחיד ֵאיָנן דּוִֹמין ְכּאוֹ ְרִחים ֶאְצלוֹ‬,‫ִמְשַׁתְּמִּשׁים ָבּהּ ְכּאוֹ ְרִחים ְבָּﬠְלָמא‬ ‫הוּא ֶבָּחֵצרמג – ֵאין ֶזה מוִֹﬠיל ֶשׁלּ ֹא יוְּכלוּ ָהַרִבּים ַלֲחזוֹר ָבֶּהם‬. ‫ ְדַּה ְינוּ‬,‫ ְלִפי ֶשֵׁאין ִנ ְרֶאה ֲחָזָרה ֶאָלּא ְכֶּשַׁמְּכ ִניִסים ִל ְרשׁוּת ֶשָׁלֶּהם ֶשִׁבְּטּלוָּה‬18,‫מד‬,‫ֲאָבל ֻמָתּ ִרים ְלַהְכ ִניס ֵמָחֵצר ְלֵביתוֹ‬ ‫ ֲאָבל ְכֶּשׁמּוִֹציִאים ֵמ ְרשׁוּת זוֹ וַּמְכ ִניִסים ִל ְרשׁוּת ַאֶחֶרת – ֵאין זוֹ ִנ ְרֵאית ֲחָזָרה‬,‫ֶלָחֵצר‬. ‫ ֶשַׁנֲּﬠָשׂה ַהֹכּל ְרשׁוּת ֶאָחד ֶשׁלּוֹ – ִמָכּל‬,‫ֲאָבל ֲאסוּ ִרים ְלַהְכ ִניס ֵמָחֵצר ְלָבֵתּיֶהם ֲאִפלּוּ ִאם ִבְּטּלוּ לוֹ ַגּם ְרשׁוּת ָבֵּתּיֶהם‬ ‫ ְוֵאין‬.‫ ִאם ֵכּן ְכֶּשַׁמְּכ ִניִסים ְלָבֵתּיֶהם ֲהֵרי ֶזה ְכִּאלּוּ חוְֹז ִרים ְוזוִֹכים ְבָּבֵתּיֶהם‬,‫ָמקוֹם ֵכּיָון ֶשֵׁהם ֵאיָנן ְכּאוֹ ְרִחים ְלַגֵבּי ַהָיִּחיד‬ ‫מה ְכּמוֹ ֶשֲׁאסוּ ִרים ְלהוִֹציא ֲאִפלּוּ‬,‫ָצ ִרי לוַֹמר ֶשֲׁאסוּ ִרים ְלהוִֹציא ִמָבֵּתּיֶהם ֶלָחֵצר ֲאִפלּוּ ִבְּטּלוּ לוֹ ַגּם ְרשׁוּת ָבֵּתּיֶהם‬ ‫ִמֵבּיתוֹ ַמָמּשׁ ֶלָחֵצר‬: 6 Similarly, when there were only two people living in a courtyard, and they did not establish an eruv, if one of them nullifies [his rights to the courtyard] in favor of the other, they are governed by the same laws as many people [who nullify their rights to their domains] in favor of one individual.19 [The rationale is that, with regard to an eruv,] even a [lone] individual does not become the guest of only one other individual, he only [becomes the guest of] many [people], and [the term] “many” refers to at least two people. Similarly, when many people who did not join in an eruv nullify their rights [to their domains] in favor of many [others] who did join in an eruv,20it is not considered as if [those who nullified their rights to their domains] became the guests [of those who joined in the eruv. Those who nullified their rights to their domains] are [therefore] governed by the same laws as many people [who nullify the rights to their domains] in favor of [but] one individual. ‫ ֶשַׁאף ַהָיִּחיד‬19,‫ וִּבֵטּל ֶאָחד ֵמֶהם ַלֲחֵברוֹ – ִדּינוֹ ְכַּרִבּים ְלַגֵבּי ָיִחיד‬,‫ו ְוֵכן ִאם ָהיוּ ְשַׁנ ִים ְלָבד ָדּ ִרים ֶבָּחֵצר ְול ֹא ֵﬠ ְרבוּ‬ ‫ ְוֵכן ַרִבּים ֶשׁלּ ֹא ֵﬠ ְרבוּ ֶשִׁבְּטּלוּ ְרשׁוָּתם‬.‫ ְוֵאין ַרִבּים ְפּחוִּתים ִמְשַּׁנ ִים‬,‫ֵאינוֹ ַנֲﬠֶשׂה אוֵֹרַח ְלַגֵבּי ָיִחיד ֶאָלּא ְלַגֵבּי ַרִבּים‬ 17,‫מו‬:‫ ְוִדיָנם ְכַּרִבּים ְלַגֵבּי ָיִחיד‬,‫ ֵאיָנם ַנֲﬠִשׂים אוֹ ְרִחים ֶאְצָלם‬20,‫ְלַרִבּים ֶשֵׁﬠ ְרבוּ‬ 7 When many people did not join in an eruv, they may nullify their rights [to their domains] both in favor of one individual who did not join in the eruv or in favor of many people who joined together in an eruv,21 provided each one of the people nullifying [his rights] nullifies [his rights] in favor of each one of the participants individually, as explained above with regard to one person who nullifies [his rights].22 However, [one] may not nullify [his rights] in favor of many people – [indeed, not] even [in favor of] two people – who did not participate in an eruv.

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[This restriction applies] whether there are many people who joined together in an eruv or [only] one person who did not join in an eruv who [seek to] nullify [their rights to more than one person who did not join in an eruv. The rationale is that since the people in favor of whom the rights will be nullified did not join in an eruv,] even after [the people] nullified [their rights], there will remain [at least] two people [who have rights to the courtyard], and one causes the other to be forbidden [to carry]. Even if one [of the people in favor of whom the rights were nullified] then nullifies [his rights] to the other, [this arrangement] is not effective at all.23 [The rationale is that] at the time the original [owners] nullified [their rights] to the courtyard in favor of the one who [presently seeks to] nullify his rights, that person did not have the right to be permitted to carry [in the courtyard] because [both] he and the other person(s) [who did not join in the eruv] cause each other to be forbidden [to carry]. Accordingly, [this person’s] nullification [of rights] is not effective, [because] when he [seeks to] nullify [his rights] in favor of the other person, he cannot nullify [the rights to] the domains the others [sought to nullify in his favor], since he never acquired them. [The above applies] even when the original [owners] stipulated when nullifying [their rights], “We are nullifying [our rights to the courtyard] in favor of you on the condition that you later nullify them in favor of the other person.” Although [the original owners] granted permission for him to nullify [the rights he receives, nonetheless, his nullification] is not effective at all. Since [the person] did not acquire the rights [to the other people’s share in the courtyard] in a manner that would enable him to carry in the courtyard, he cannot transfer [these rights] to the other person. ‫ וִּבְלָבד ֶשָׁכּל‬21,‫מח‬,‫ ֵבּין ְלָיִחיד ֶשׁלּ ֹא ֵﬠֵרב ֵבּין ְלַרִבּים ֶשֵׁﬠ ְרבוּ ֵבּיֵניֶהם‬17,‫ז ַרִבּים ֶשׁלּ ֹא ֵﬠ ְרבוּ ְיכוִֹלים ְלַבֵטּל ְרשׁוָּתםמז‬ ‫ ֲאִפלּוּ‬,‫ ֲאָבל ְלַרִבּים ֶשׁלּ ֹא ֵﬠ ְרבוּ‬22.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהמט ְבָּיִחיד ַהְמַבֵטּל‬,‫ֶאָחד ֵמַהְמַבְטִּלים ְיַבֵטּל ְלָכל ֶאָחד ֵמֶהם‬ ‫ ֶשֲׁהֵרי ַאף‬,‫ ֵבּין ֶשַׁהְמַבְטִּלים ֵהם ַרִבּים ֶשֵׁﬠ ְרבוּ ֵבּין ֶשׁהוּא ָיִחיד ֶשׁלּ ֹא ֵﬠֵרב‬17,‫נ‬,‫ִלְשַׁנ ִים ֶשׁלּ ֹא ֵﬠ ְרבוּ – ֵאין ְמַבְטִּלין ָלֶהם‬ ‫נא‬.‫ ְוֶאָחד אוֵֹסר ַﬠל ֲחֵברוֹ‬,‫ְלַאַחר ֶשׁ ְיַּבְטּלוּ ָלֶהם ֵהם ְשַׁנ ִים‬ ‫ ֶשֵׁכּיָון ֶשְׁבָּשָׁﬠה ֶשִׁבְּטּלוּ ָה ִראשׁוִֹנים ֶהָחֵצר ְלֶזה ַהחוֵֹזר‬23,‫נב‬,‫ַוֲאִפלּוּ ִאם ָחַזר ָהֶאָחד וִּבֵטּל ַלֲחֵברוֹ – ֵאינוֹ מוִֹﬠיל ְכּלוּם‬ ,‫ ִאם ֵכּן ִבּטּוּל ֶזה ל ֹא הוִֹﬠיל ְכּלוּם‬,‫ ִמְפֵּני ֶשׁאוְֹס ִרים ֶזה ַﬠל ֶזה‬,‫וְּמַבֵטּל ל ֹא ָהָיה לוֹ ָאז ָבּהּ ְזכוּת ֶשׁל ֶהֵתּר ִטְלטוּל‬ ‫נג ַוֲאִפלּוּ ְכֶּשִׁבְּטּלוֹ לוֹ ָה ִראשׁוֹ ִנים ָאְמרוּ לוֹ‬.‫ ֶשֲׁהֵרי ל ֹא ָזכוּ ָבּהּ‬,‫וְּכֶשׁחוֵֹזר וְּמַבֵטּל ְלֶזה ֵאינוֹ ָיכוֹל ְלַבֵטּל ְרשׁוּת ֶשָׁלֶּהם‬ ‫ ֶשֵׁכּיָון‬21,‫נד‬,‫ ֶשָׁנְּתנוּ ָלֶהם ְרשׁוּת ְלַבֵטּל לוֹ – ֵאינוֹ מוִֹﬠיל ְכּלוּם‬," ‫"ָאנוּ ְמַבְטִּלים ְל ַﬠל ְמָנת ֶשַׁתֲּחזוֹר וְּתַבֵטּל ַלֲחֵב ְר‬ ‫נה‬:‫ ֵאינוֹ ָיכוֹל ְלַהְקנוֹת ַלֲחֵברוֹ‬,‫ֶשׁלּ ֹא ָזָכה ְבֵּחֶלק ֶשִׁבְּטּלוּ לוֹ ְבִּﬠ ְנָין ֶשׁיּוַּכל ְלַטְלֵטל ֶבָּחֵצר‬

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Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights] to His Domain and then Transgresses and Brings [an Article] Out [to that Domain] By Rabbi Schneur Zalman of Liadi

SECTION 381 The Laws [Governing] One Who Nullifies [His Rights] to His Domain and then Transgresses and Brings [an Article] Out [to that Domain] (1-7) ‫סימן שפא ִדּיֵני ַהְמַבֵטּל ְרשׁוּתוֹ ְוָﬠַבר ְוהוִֹציא וּבוֹ ז' ְסִﬠיִפים‬: 1 One1 who nullifies his rights [to his domain] and then transgresses2 and brings [an article] out from his house to the courtyard3 in unknowing violation of the prohibition does not cause [the other residents] to be forbidden [to carry in the courtyard. If the person] does so in conscious violation of the prohibition, he causes [carrying] to be forbidden [in the courtyard],4 because he is retracting his nullification of his rights to his portion of the courtyard that he nullified in favor [of the other residents]. In this instance, we do not apply the principle, “Since license [to carry was] granted for [this] Shabbos, the license remains.”5 [The rationale is that, as evidenced by the person’s] retraction, he certainly did not [ever] entirely divert his attention from [his rights] initially. Hence, [in truth,] license [to carry] on Shabbos was never granted. [The person] is only considered to have retracted [his nullification] when he takes [articles] out from his house to the courtyard. [The person’s] taking [articles] from the courtyard into his house is not considered a retraction. [On the contrary, it can be explained that] since [the person] nullified [his rights] to the courtyard in favor [of the other residents], he is removing his articles from [the courtyard] to his home. [Hence, the person] does not cause [those other residents] to be forbidden [to carry] by bringing these articles in. (Nevertheless, [the person is erring]. He is forbidden to bring [articles] from the courtyard to the house because his house is exclusively his, while the courtyard is [entirely] theirs. Thus, [the person] is transferring [articles] from a domain [to which many have rights] to [one whose rights belong to] another person.)6 When does the above apply? When [the person] only nullified his rights to the courtyard. If, however, [the person] also nullified his rights to his home and then brought [articles] into his home from the courtyard, he has retracted his nullification [of his rights] to his house and causes [the other residents of the courtyard] to be forbidden [to carry in the courtyard].7 All of the above applies when [the person] takes out or brings in [articles] to and from the domain [to which] he nullified [his rights] before the others manifested their possession of [that domain]. For example, [the person only] nullified his rights to the courtyard8 in favor of the other [residents of the courtyard, and he took out articles from his home to the courtyard or bought in articles from the

12/16/2020, 5:56 PM

Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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courtyard to his home] before [the other residents] took [articles] from their homes to the courtyard or brought [articles] from the courtyard to their homes. Or [the person] also nullified his rights to his home in their favor [and he took out or bought in articles] before [the other residents] took [articles] from his home to the courtyard or brought [articles] from the courtyard to his home.9 However, once [the other residents] manifested possession of [the person’s] domain, whether by merely taking [articles] in or taking [them] out, he cannot retract [his nullification]. [In this aspect, there is a difference between the owner’s bringing articles from the courtyard to his home and other residents doing so. When the owner] brings articles from the courtyard to his home, he is not considered as manifesting possession so that he retracted [the nullification] and manifested possession [of the courtyard]. Nevertheless, [when the other residents] bring in articles from the courtyard to his home, they are considered as having manifested their possession with regard to [the owner’s] inability to retract [his nullification. The rationale is that] whenever [the other residents] perform an act in [the person’s] domain that they would have been forbidden to perform had he not nullified [his rights] in their favor, they have manifested their possession [of that domain. Hence, his desire to] retract [his nullification of his rights over this domain] does not cause [the other residents] to be forbidden [to carry]. [The person,] however, is forbidden to take [articles] in and out [between his home and] the courtyard even after [the other residents] have manifested possession of [the courtyard], unless [the person] also nullified his rights to his home in their favor. [Doing so is then permitted, for after nullifying his rights to his home, the person] becomes their guest in a complete sense, as stated in sec. 380[:3]. [The other residents of the courtyard can] only manifest their possession [of the person’s domain(s) effectively] after nightfall.10 Their taking out and bringing in [articles] while it is still day [on Friday] is not proof that the rights [to the domain] are theirs, for even if [the owner] had not nullified [his rights] in favor of them, they would have been permitted to take out and bring in [articles] while it is still day [on Friday].11 There are authorities who maintain that manifestation of possession while it is still day [on Friday] is also effective [with regard to preventing the person from retracting his nullification] even though it is not outright proof [of the other residents’ ownership], provided they [manifest their possession of the domain(s)] after [the person] nullified [his rights]. ([In practice,] as an initial preference, one should follow the stringency of the first opinion. After the fact, the lenient ruling may be followed [since the matter concerns a point of] Rabbinic Law). ‫ ֶשֲׁהֵרי חוֵֹזר‬4,‫ב‬,‫ ְבֵּמִזיד – אוֵֹסר‬,‫ ְבּשׁוֵֹגג – ֵאינוֹ אוֵֹסר‬3,‫ ְוהוִֹציא ַאַחר ָכּ ִמֵבּיתוֹ ֶלָחֵצר‬2,‫ ְרשׁוּתוֹ ְוָﬠַברא‬1‫א ַהְמַבֵטּל‬ ‫ ִאם ֵכּן‬,‫ ֶשֵׁכּיָון ֶשׁחוֵֹזר בּוֹ‬5,"‫ ְוֵאין אוְֹמ ִרים ַכּאן "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬.‫בּוֹ ִמִבּטּוּלוֹג ֶשִׁבֵּטּל ָלֶהם ֶחְלקוֹ ֶשֶׁבָּחֵצר‬ ‫ד‬.‫ ְול ֹא ֻהְתָּרה ַשָׁבּת ֵמעוָֹלם‬,‫ְבַּוַדּאי ל ֹא ִהִסּיַח ִלבּוֹ ְלַגְמֵרי ִמְתִּחָלּה‬ ‫ה ֶשֵׁכּיָון ֶשִׁבֵּטּל ָלֶהם‬,‫ ֲאָבל ִאם ַמְכ ִניס ֵמָחֵצר ְלֵביתוֹ – ֵאין זוֹ ֲחָזָרה‬.‫ְוֵאיָנהּ ִנְקֵראת ֲחָזָרה ֶאָלּא ְכֶּשׁמּוִֹציא ִמֵבּיתוֹ ֶלָחֵצר‬ ‫ ְוֵאינוֹ אוֵֹסר ֲﬠֵליֶהם ְבַּהְכָנָסה זוֹ )ֲאָבל ִמָכּל ָמקוֹם ָאסוּר לוֹ ְלַהְכ ִניס ֵמָחֵצר‬,‫ ְמַפֶנּה הוּא ֶאת ֲחָפָציו ִמֶמָּנּה ַלַבּ ִית‬,‫ֶהָחֵצר‬ 6.(‫ ְו ִנְמָצא מוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּתו‬,‫ ֶשֲׁהֵרי ֵבּיתוֹ ְמיָֻחד לוֹ ְוֶהָחֵצר ָלֶהם‬,‫ַלַבּ ִית‬ ‫ ֲאָבל ִאם ִבֵּטּל ָלֶהם ַגּם ְרשׁוּת ֵבּיתוֹ ְוִהְכ ִניס‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ִבֵטּל ָלֶהם ֶאָלּא ְרשׁוּתוֹ ֶשֶׁבָּחֵצר ִבְּלָבד‬ 7,‫ז‬.‫ ְואוְֹסרוֹ ֲﬠֵליֶהם‬,‫ֵמָחֵצר ַלַבּ ִית – ֲהֵרי זוֹ ֲחָזָרה ִמִבּטּוּל ַהַבּ ִית‬

12/16/2020, 5:56 PM

Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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‫ ְכּגוֹן ֹקֶדם ֶשׁהוִֹציאוּ ִמָבֵּתּיֶהם ֶלָחֵצר אוֹ ִהְכ ִניסוּ‬4,‫ח‬,‫ְוָכל ֶזה ְכֶּשׁמּוִֹציא אוֹ ַמְכ ִניס ֹקֶדם ֶשֶׁהֱחִזיקוּ ֵהם ִבּ ְרשׁוּת ֶשִׁבֵּטּל‬ ‫ אוֹ ֹקֶדם ֶשׁהוִֹציאוּ ִמֵבּיתוֹ ֶלָחֵצר אוֹ ֵמָחֵצר ְלֵביתוֹ ְכֶּשִׁבֵּטּל ָלֶהם ַגּם‬8,‫ֵמָחֵצר ְלָבֵתּיֶהם ְכֶּשִׁבֵּטּל ָלֶהם ְרשׁוּתוֹ ֶשֶׁבָּחֵצר‬ .‫ ֵבּין ְבּהוָֹצָאה ְלַבָדּהּ ֵבּין ְבַּהְכָנָסה ְלַבָדּהּט – שׁוּב ֵאינוֹ ָיכוֹל ַלֲחזוֹר בּוֹ‬,‫ ֲאָבל ְלַאַחר ֶשֶׁהֱחִזיקוּ ִבּ ְרשׁוּתוֹ‬9.‫ְרשׁוּת ֵבּיתוֹ‬ ‫י‬,‫ ֶשֵׁאין ֶזה חוֵֹזר וַּמֲחִזיק ִבּ ְרשׁוּתוֹ ְכֶּשַׁמְּכ ִניס ִמֶמּנּוּ ֲחָפָציו ְלֵביתוֹ‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהְכָנָסה ֵאיָנהּ ִנְקֵראת ֲחָזָקה ְלִﬠ ְנַין ֲחָזָרה‬ ‫יא ֶשֹׁכּל ֶשָׁﬠשׂוּ ָדָבר ִבּ ְרשׁוּתוֹ ֶשָׁהיוּ ֲאסוּ ִרים ַלֲﬠשׂוֹתוֹ ִאם ל ֹא‬,‫ַאף ַﬠל ִפּי ֵכן ִנְקֵראת ֲחָזָקה ְלִﬠ ְנָין ֶשׁלּ ֹא יוַּכל ַלֲחזוֹר בּוֹ‬ ‫יב ְוֵאינוֹ אוֵֹסר ֲﬠֵליֶהם ְכֶּשׁחוֵֹזר בּוֹ‬,‫ִבְטָּלהּ ָלֶהם – ֲהֵרי זוֹ ֲחָזָקה‬. ‫ ֶשָׁאז ַנֲﬠֶשׂה‬,‫ ֶאָלּא ִאם ֵכּן ִבֵּטּל ָלֶהם ַגּם ְרשׁוּת ֵבּיתוֹ‬,‫ֲאָבל הוּא ָאסוּר ְלַהְכִניס וְּלהוִֹציא ֶבָּחֵצריג ַאף ְלַאַחר ֶשֶׁהֱחִזיקוּ ָבּהּ‬ ‫יד‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן ש"פ‬,‫ְכּאוֵֹרַח ָגּמוּר ֶאְצָלם‬ ‫ ֲאָבל ַמה ֶשּׁמּוִֹציִאים וַּמְכ ִניִסים ִמְבּעוֹד יוֹם – ֵאין זוֹ הוָֹכָחה ֶשִׁהיא‬.10‫ְוֵאין ֲחָזָקה מוֶֹﬠֶלת ֶאָלּא ְכֶּשֶׁהֱחִזיקוּ ִמֶשָּׁחֵשָׁכה‬ ‫ ְוֵישׁ אוְֹמ ִריםיז ֶשַׁאף‬11,‫טז‬.‫טו ֶשֲׁהֵרי ַאף ִאם ל ֹא ִבְטָּלהּ ָלֶהם ָהיוּ ַרָשִּׁאים ְלהוִֹציא וְּלַהְכִניס ִמְבּעוֹד יוֹם‬,‫ְרשׁוּת ֶשָׁלֶּהם‬ ‫ וִּבְלָבד ֶשְׁתֵּהא ַאַחר ַהִבּטּוּל ) ְוֵישׁ ְלַהֲחִמיר ִכְּסָבָרא ָה ִראשׁוָֹנה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ מוַֹכַחת‬,‫ֲחָזָקה ֶשִׁמְּבּעוֹד יוֹם מוֶֹﬠֶלת‬ (‫יח וְּבִדיֲﬠַבד ֵישׁ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִריםיט‬,‫ְלַכְתִּחָלּה‬: 2 [The concept of] nullifying one’s rights [to his domain] also applies with regard to [the residents of two adjoining] courtyards12 even though [the presence of] one does not cause [the residents of] the other [courtyard] to be forbidden [to carry]. For example, there were two courtyards with an entrance between them.13 [The residents of] each of the courtyards established an eruv for themselves, but they did not establish a joint eruv. [The residents of] each [of the courtyards] may nullify their rights [to their domain] in favor of [the residents of] the other [courtyard], allowing [the residents of] that [other courtyard] to be permitted to make use of [their courtyard] while [those who nullified their rights] may not. Needless to say, [the above applies] if [the presence of the residents of] one [courtyard] causes [the residents of] the other to be forbidden [to carry]. For example, there were two courtyards, one located behind the other.14 [The residents of] the outer [courtyard] established an eruv only among themselves, while [the residents of] the inner [courtyard] did not establish an eruv at all. [Hence, their presence] causes [the residents of] the outer [courtyard] to be forbidden [to carry], as explained in sec. 378[:2. The residents of the inner courtyard] may nullify the rights they have to use [the outer courtyard] and pass through it, [i.e., they] will not use [the outer courtyard] or pass through it except at the times they must depart and enter [the lane or public domain to and from their courtyard. In such an instance, the residents of] the outer [courtyard] are permitted to use their courtyard even though [the residents of] the inner [courtyard] pass through it when they must depart and enter. [The rationale is that the fact that others have the right] to pass through a domain does not cause [its residents] to be forbidden [to carry. That is true] only when [others who are not residents of the domain are permitted] to use it to perform their tasks. The intent of the statement that [the residents of] the inner [courtyard] cause [carrying] to be forbidden [in the outer courtyard] when their feet pass through the outer [courtyard]15 is not that their feet treading within and passing through the outer courtyard alone causes [carrying] to be forbidden there. [The residents of the inner courtyard’s] passage through [the outer courtyard] causes carrying to be forbidden there only when [they] use [the courtyard] in the same manner that [people who live in] a house [within that courtyard] use the courtyard for their needs. [Only then are the residents of the inner courtyard comparable to residents of] houses [in the outer courtyard] who did not join together in an eruv, and therefore [make carrying within the courtyard] forbidden. Therefore, when [the residents of the inner courtyard] nullify their rights and do not use [the outer courtyard] on Shabbos, they do not cause [carrying] to be forbidden there even though they [continue to] pass through [the outer

12/16/2020, 5:56 PM

Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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courtyard].16 Similarly, if [the residents of] the inner and outer [courtyards] joined together in a common eruv, but one of [the residents of] the inner [courtyard] forgot and did not join [in the eruv, the residents of] both [courtyards] are forbidden [to carry], as explained in [sec. 378:2. Nevertheless, the person who forgot to join in the eruv] may nullify his rights [to the inner courtyard] in favor of the others [and thus enable them to carry. For his nullification to be valid, the person] must nullify his rights in favor of each [resident] of the inner [courtyard] and each [resident] of the outer [courtyard]. In such an instance, he alone is forbidden [to carry], but all [the other residents of both courtyards] are permitted [to carry]. However, if [the person] only nullified [his rights] in favor of [the residents of] the inner [courtyard], even [the residents of] the inner [courtyard] are forbidden [to carry in both courtyards], since the presence [of the residents] of the outer [courtyard] cause them to be forbidden [to carry]. True, [the residents of] the outer [courtyard] do not have an inherent right to pass through [the inner courtyard].17 Nevertheless, the eruv that [the residents of the outer courtyard] established with [the residents of the inner courtyard] draws them to [the inner courtyard]. It is as if [the residents of the outer courtyard] are living [in the inner courtyard], because an eruv establishes [a place] as if it were one’s dwelling.18 If, [by contrast,] one of the [the residents of] the outer [courtyard] forgot and did not join in the eruv, it is not necessary for [that person] to nullify [his rights] in favor of [the residents of the] inner [courtyard.19 The rationale is that] even if [the residents of] the outer [courtyard] did not establish an eruv at all, but rather [the residents of] the inner [courtyard established an eruv] alone, the presence [of the residents] of the outer [courtyard] does not cause [the residents of the] inner [courtyard] to be forbidden [to carry], since [the residents of] the outer [courtyard] do not have the right to pass through [the inner courtyard. In this instance,] the eruv that [the residents of the outer courtyard] established with [the residents of the inner courtyard] does not draw them to [the inner courtyard], because [the residents of the inner courtyard] can tell [the residents of the outer courtyard]: “We had you join together with us [in the eruv] only for our benefit, not for our detriment.”20 By contrast, when one of [the residents of] the inner [courtyard] forgot and did not join in the eruv, this option is not available, because the impairing factor comes from one of [the residents of the inner courtyard]. ‫ ְוֵﬠ ְרָבה ָכּל ַאַחת‬13,‫ ְכּגוֹן ב' ֲחֵצרוֹת וֶּפַתח ֵבּיֵניֶהן‬,‫ ֲאִפלּוּ ֵאיָנן אוְֹסרוֹת זוֹ ַﬠל זוֹ‬12,‫ב ֵישׁ ִבּטּוּל ְרשׁוּת ֵמָחֵצר ְלָחֵצרכ‬ ‫ ֶשְׁתֵּהא ֲחֶב ְרָתּהּ ֻמֶתֶּרת ְלִהְשַׁתֵּמּשׁ ָבּהּ ְול ֹא‬,‫ְלַﬠְצָמהּכא ְול ֹא ֵﬠ ְרבוּ ַיַחד – ְיכוָֹלה ָכּל ַאַחת ְלַבֵטּל ְרשׁוָּתהּ ַלֲחֶב ְרָתּהּ‬ ‫כב‬.‫ִהיא‬ ‫ ְוֵﬠ ְרָבה ַהִחיצוָֹנה ְלַבָדּהּ ְוַהְפּ ִניִמית‬14,‫ ְכּגוֹן ב' ֲחֵצרוֹת זוֹ ִלְפִנים ִמזּוֹכד‬12,‫כג‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם אוְֹסרוֹת זוֹ ַﬠל זוֹ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"חכו – ְיכוָֹלה ִהיא ְלַבֵטּל ָלהּ ְרשׁוּת ֶשֵׁיּשׁ ָלהּ‬,‫כה ֶשׁאוֶֹסֶרת ִהיא ַﬠל ַהִחיצוָֹנה‬,‫ל ֹא ֵﬠ ְרָבה ְכָּלל‬ ‫ ְוִתְהֶיה ַהִחיצוָֹנה‬,‫ ֶשׁלּ ֹא ִתְשַׁתֵּמּשׁ ְול ֹא ַתֲﬠבוֹר ָﬠֶליָה ֶאָלּא ְבָּשָׁﬠה ֶשְׁצּ ִריָכה ָלֵצאת ְוָלב ֹא‬,‫ָבּהּ ְלִהְשַׁתֵּמּשׁ ְוִלְדרוֹס ָבּהּ‬ ‫ ) ְו(ַהֲﬠָבָרה ְלַבָדּהּ ֵאיָנהּ‬,‫כז ַאף ַﬠל ִפּי ֶשַׁהְפִּניִמים עוְֹב ִרים ָﬠֶליָה ְכֶּשְׁצּ ִריִכים ָלֵצאת ְוָלב ֹא‬,‫ֻמֶתֶּרת ְלִהְשַׁתֵּמּשׁ ַבֲּחֵצָרהּ‬ – 15‫ ֶשֶׁזּה ֶשָׁאְמרוּ ֶשַׁהְפּ ִניִמית אוֶֹסֶרת ִבְּד ִריַסת ַר ְגָלהּ ַﬠל ִחיצוָֹנה‬.‫אוֶֹסֶרת ֶאָלּא ְכֶּשִׁמְּשַׁתְּמִּשׁים ָשׁם ַלֲﬠשׂוֹת ָצ ְרֵכיֶהם‬ ‫ ֶאָלּא ְדּ ִריַסת ָהֶרֶגל ְכֶּשׁדּוֶֹרֶסת ָשׁם וִּמְשַׁתֶּמֶּשׁת ִבְּצָרֶכיָה ְבֶּדֶר‬,‫ֵאין ַהַכָּוָּנה ֶשְׁדּ ִריַסת ְוַהֲﬠָבַרת ָהֶרֶגל ִבְּלַבָדּהּ ֶתֱּאסוֹר‬ ‫ ְוָלֵכן ְכֶּשִׁבְּטָּלה ָלהּ‬.‫ ְכּמוֹ ֶשׁאוְֹס ִרים אוָֹתהּ ַהָבִּתּים ֶשָׁבּהּ ִאם ל ֹא ֵﬠ ְרבוּ ָבּהּ‬,‫ַתְּשִׁמישׁ ֶהָחֵצר ְלָבִתּים ִהיא אוֶֹסֶרת אוָֹתהּ‬ 16,‫כח‬.‫ ַאף ַﬠל ִפּי ֶשׁעוֶֹבֶרת ָﬠֶליָה‬,‫ְזכוּת ֶזה ְוֵאיָנהּ ִמְשַׁתֶּמֶּשׁת ָבּהּ ְבַּשָׁבּת – ֵאיָנהּ אוֶֹסֶרת אוָֹתהּ‬

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Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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– ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ ֶשְׁשֵׁתּיֶהן ֲאסוּרוֹת‬,‫ ְוָשַׁכח ֶאָחד ֵמַהְפִּניִמית ְול ֹא ֵﬠֵרב‬,‫ְוֵכן ִאם ֵﬠ ְרבוּ ַהְפִּניִמית ְוַהִחיצוָֹנה ְבַּיַחד‬ ‫ ְוָאז הוּא ְלַבדּוֹ ָאסוּר‬12,‫ל‬,‫כט ְוָצ ִרי ֶשׁ ְיַּבֵטּל ְלָכל ֶאָחד ֵמַהְפּ ִניִמית וְּלָכל ֶאָחד ֵמַהִחיצוָֹנה‬,‫ָיכוֹל הוּא ְלַבֵטּל ָלֶהם ְרשׁוּתוֹ‬ ‫ ְוַאף ַﬠל ִפּי‬12,‫לב‬.‫ ֶשַׁהִחיצוָֹנה אוַֹס ְרָתּהּ‬,‫לא ֲאָבל ִאם ל ֹא ִבֵטּל ֶאָלּא ְלַהְפּ ִניִמית – ַאף ַהְפִּניִמית ֲאסוָּרה‬.‫ְוֻכָלּם ֻמָתּ ִרים‬ ,‫ ִמָכּל ָמקוֹם ָהֵﬠרוּב ֶשֵׁﬠ ְרָבה ִﬠָמּהּ ַמ ְר ִגּיָלהּ ְלתוָֹכהּלג וְּכִאלּוּ ִהיא ָדָרה ָבּהּ‬17,‫ֶשֵׁאין ְלַהִחיצוָֹנה ְדּ ִריַסת ָהֶרֶגל ָﬠֶליָה‬ 18,‫לד‬.‫ֶשֵׁﬠרוּב ִמשּׁוּם ִדּיָרה‬ ‫ ֶשַׁאף ִאם ל ֹא ֵﬠ ְרָבה ַהִחיצוָֹנה ְכָּלל ֶאָלּא‬19,‫ֲאָבל ִאם ָשַׁכח ֶאָחד ִמן ַהִחיצוָֹנה ְול ֹא ֵﬠֵרב – ֵאין ָצ ִרי ְלַבֵטּל ְלַהְפּ ִניִמית‬ ‫ ְוֵאין ָהֵﬠרוּב ַמ ְרִגּיָלהּ‬17,‫ הוִֹאיל ְוֵאין ָלהּ ְדּ ִריַסת ָהֶרֶגל ָﬠֶליָה‬,‫ ֵאין ַהִחיצוָֹנה אוֶֹסֶרת ֶאת ַהְפּ ִניִמית‬,‫ַהְפּ ִניִמית ְלַבָדּהּ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשָׁשַּׁכח ֶאָחד ִמן ַהְפּ ִניִמית‬20,‫לה‬."‫ ִמְפֵּני ֶשׁ ְיּכוָֹלה לוַֹמר ָלהּ "ְלִתקּוֵּני ִשַׁתְּפִתּי ִﬠִמּי ְול ֹא ְלִﬠוּוֵּתי‬,‫ְלתוָֹכהּ‬ ‫לו‬:‫ ֵאיָנהּ ְיכוָֹלה לוַֹמר ֵכּן ֵכּיָון ֶשָׁהִﬠוּוּת הוּא ִמֶמָּנּה‬,‫ְול ֹא ֵﬠֵרב‬ 3 [The concept of] nullifying one’s rights also applies to a ruin.21 [To illustrate this concept:] There were two houses and a ruin between them, which [the owners of the houses] jointly owned, (or it did not belong to [the owner of] either [house], but was used by both [owners] without difficulty, in which instance, they cause each other to be forbidden [to use the ruin on Shabbos], as stated in sec. 376[:3]). [If the owners of the homes] forgot and did not establish an eruv, one [of the homeowners] can nullify [his rights to the ruin] in favor of the other, [causing the other homeowner] to be permitted [to carry] in [the ruin. Here, too, the Sages applied the leniency of nullifying one’s rights]; we do not say that the Sages allowed the leniency of nullifying one’s rights only [with regard] to a courtyard [located] in front of homes, which is the primary place [that a person will] use. ‫ ֶשִׁאם ָהיוּ ב' ָבִּתּים ְוֻח ְרָבּה ֵבּיֵניֶהםלח ֶשִׁהיא ֶשׁל ְשֵׁניֶהםלט )אוֹ ֶשֵׁאיָנהּ ֶשׁל ְשֵׁניֶהם‬21,‫לז‬.‫ג ֵישׁ ִבּטּוּל ְרשׁוּת ְבֻּח ְרָבּה‬ ‫ ְוָשְׁכחוּ ְול ֹא ֵﬠ ְרבוּ‬,(‫ ֶשֵׁהם אוְֹס ִרים ֶזה ַﬠל ֶזה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שע"ומ‬,‫ֲאָבל ְשֵׁניֶהם ִמְשַׁתְּמִּשׁים ָבּהּ ְבַּתְשִׁמישׁ נוַֹח‬ ‫ ְוֵאין אוְֹמ ִרים ֶשׁלּ ֹא ֵהֵקלּוּ ֲחָכִמים ְבִּבטּוּל ְרשׁוּת ֶאָלּא ֶבָּחֵצר ֶשִׁלְּפֵני‬.‫– ָיכוֹל ֶאָחד ְלַבֵטּל ַלֲחֵברוֹ ִלְהיוֹתוֹ ֻמָתּר ָבּהּ‬ ‫מא‬:‫ַהָבִּתּים ֶשָׁבּהּ הוּא ִﬠַקּר ַתְּשִׁמיָשׁם‬ 4 [The concept of] nullifying one’s rights [also applies] from one house to another. [To illustrate this principle:] There were two houses that opened to each other, but [their owners] did not join in an eruv. One of [the homeowners] may nullify his rights to his house in favor of the other. [Afterwards,] even the one who nullified [his rights] is permitted to take [articles] out from his home to the other person’s home. [The rationale is that] everything belongs to the other person since [the first homeowner] has nullified [his rights] to [the other homeowner].22 [The person who nullified his rights] may take [articles] from his own house to the other person’s house even before that person manifested his possession over the house [that was nullified to him. This instance] does not resemble one in which a person nullifies his rights to his courtyard, in which instance, [the person who nullified his rights] may not take [articles] from his house to the courtyard, even when he also nullified his rights to his home, unless the recipients manifest their possession [over the courtyard] first. [Moreover, in that situation,] even when [the other residents of the courtyard] manifest their possession, [the nullification] is effective only when one person nullifies [his rights] in favor of many [people], but not when one person nullifies [his rights] in favor of [but] one individual, as stated in sec. 380[:6]. [The rationale for the distinction is that the person] had rights to the courtyard, but he [merely] nullified [his rights] in favor of [the other residents of the courtyard]. Thus, when the person takes out [an article] from his house to the courtyard it appears that he is retracting his nullification and asserting his possession over his portion of the courtyard. Therefore, it is necessary that the others first assert their 12/16/2020, 5:56 PM

Shulchan Aruch: Chapter 381 - The Laws One Who Nullifies [His Rights...

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possession [over the courtyard]. Then, [the person who nullified his rights] becomes the guest [of the other residents of the courtyard. All this applies] if [there] are many [other residents of the courtyard], but not when one person [nullified his rights in favor of] one [other] individual. In contrast, when a person takes [an article from his home] to the home of the other person, in which he never owned a portion – and thus, to which he never nullified his rights23 – it does not appear as if he is retracting [his nullification] and asserting his ownership over his property by taking [this article] out.24 .‫ ֶשִׁאם ָהיוּ ב' ָבִּתּים ְפּתוִּחים ֶזה ְלֶזה ְול ֹא ֵﬠ ְרבוּ ַיַחד – ֶאָחד ְמַבֵטּל ְרשׁוּת ֵבּיתוֹ ַלֲחֵברוֹ‬.‫ד ֵישׁ ִבּטּוּל ְרשׁוּת ִמַבּ ִית ְלַב ִית‬ ‫ ַוֲאִפלּוּ ֹקֶדם ֶשֶׁהֱחִזיק‬22.‫מג ֵכּיָון ֶשִׁבְּטּלוֹ לוֹ‬,‫מב ֶשֲׁהֵרי ַהֹכּל ֶשׁל ֲחֵברוֹ‬,‫ַוֲאִפלּוּ ַהְמַבֵטּל ֻמָתּר ְלהוִֹציא ִמֵבּיתוֹ ְלֵבית ֲחֵברוֹ‬ ‫מד‬.‫ֲחֵברוֹ ְבֵּביתוֹ ָיכוֹל הוּא ְלהוִֹציא ִמֶמּנּוּ ְלֵבית ֲחֵברוֹ‬ ‫ ַﬠד ֶשַׁיֲּחִזיקוּ ֵהם‬,‫ ֲאִפלּוּ ִבֵּטּל ַגּם ְרשׁוּת ֵבּיתוֹ‬,‫ ֶשֵׁאין לוֹ ְלהוִֹציא ִמֵבּיתוֹ ֶלָחֵצר‬,‫ְוֵאינוֹ דוֶֹמה ְלַהְמַבֵטּל ְרשׁוּת ֲחֵצרוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן ש"פמה‬,‫ ֲאָבל ל ֹא ְבָּיִחיד ְלָיִחיד‬,‫ ַוֲאִפלּוּ ִאם ֶהֱחִזיקוּ ֵאינוֹ מוִֹﬠיל ֶאָלּא ְבָּיִחיד ֶשִׁבֵּטּל ְלַרִבּים‬,‫ְתִּחָלּה‬ ‫ ִאם ֵכּן ְכֶּשׁמּוִֹציא ִמֵבּיתוֹ ֶלָחֵצר ִנ ְרֶאה ְכּחוֵֹזר ִמִבּטּוּלוֹ וַּמֲחִזיק‬,‫– ְלִפי ֶשֵׁכּיָון ֶשָׁהָיה לוֹ ֵחֶלק ֶבָּחֵצר ֶאָלּא ֶשִׁבְּטּלוֹ ָלֶהם‬ ‫ ֲאָבל ל ֹא ָיִחיד ֵאֶצל‬,‫ ְוָאז ַנֲﬠֶשׂה הוּא ְכּאוֵֹרַח ֶאְצָלם ִאם ֵהם ַרִבּים‬,‫ ְוָלֵכן ָצ ִרי ֶשַׁיֲּחִזיקוּ ֵהם ְתִּחָלּה‬,‫ְבֶּחְלקוֹ ֶשֶׁבָּחֵצר‬ ‫ – ֵאינוֹ ִנ ְרֶאה ְכּחוֵֹזר וַּמֲחִזיק‬23‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁמּוִֹציא ְלֵבית ֲחֵברוֹ ֶשׁלּ ֹא ָהָיה לוֹ בּוֹ ֵחֶלק ֵמעוָֹלם ְול ֹא ִבְטּלוֹ‬.‫ָיִחיד‬ 24,‫מו‬:‫ִבּ ְרשׁוּתוֹ ְבּהוָֹצָאה זוֹ‬ 5 Nevertheless, [in the above situation, the person who nullified his rights to his home] may not bring [an article] from the other person’s home to his home, for when he brings [an article] into his home, it appears that he is retracting [his nullification] and asserting his ownership over his property. Even if the other person already manifested his possession [over the house], that is not effective in enabling [the one who nullified his home to bring an article in. The rationale is that the one who nullified his home] does not become the guest of [the person in whose favor the house was nullified] because [this is a situation where only two individuals are involved] and one individual [does not become a guest of] another individual.25 If [the person nullified his rights to his house in favor of many people and thus, the relationship is between] one and many,26 he should still not bring [articles] from their homes to his house until they first manifest their possession over his house. If [the person who nullified his rights to his house also] has a room opening to his house, and he nullified his rights to his [entire] house except for this room, he is forbidden to take [articles] from this room to his house. [The rationale is that] the room belongs exclusively to [the person who nullified his rights], while the house belongs to the other person. Thus, [the person who nullified his rights] is transferring [articles] from one domain to another. Even if [the situation is one in which an individual nullified his rights to his house in favor of many people and thus, the situation is that of] one person in relation to many, [nevertheless, the person who nullified his rights] is not considered their guest with regard to taking out and bringing in articles from [this] room to the house, just like one who nullifies his rights to his courtyard but not his rights to his house is not [considered] a guest in relation to the others with regard to taking out and bringing in [articles] from [his] house to the courtyard, as explained in sec. 380[:2]. [The person who nullifies his rights to his home] may, however, bring [articles] from [the other people’s] homes to his home even before they manifest possession over his house,27 just like one who nullifies his rights to his courtyard may take [articles] from the houses of the other [residents of the courtyard] before they manifest their possession over [the courtyard]. For it only [appears that the person

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is] retracting [his nullification] when he brings articles out from his house, but not [when he brings them out] from [the] homes [of the other residents of the courtyard]. There are authorities who maintain that one may not nullify his rights to his house [in favor of the owner of another] house unless he retains [at least] one room for himself over which he does nullify his rights. [The rationale for this stringency is a] concern [that this] is necessary lest [people] whose homes open up to each other’s forget the laws of eruvin.28[For instead of establishing an eruv,] the owners of all these homes will nullify their rights in favor of one person, and then all [the residents] will be permitted to take [articles] from their homes to homes belonging to others. [All the residents of these houses] will [be able to do so, since they will] not appear to be retracting [their nullification] and maintaining possession over their homes by taking [these articles] out.29 By contrast, when a person retains one room [for himself], it is forbidden for him to take articles from [that room] to the house. If, however, there would be an eruv, [the person] would be permitted [to take articles from that room to the house]. Thus, [since] the eruv would be of [significant] benefit to [one nullifying his rights], there is no reason to be concerned that everyone will nullify [their rights over their homes and thus cause] the laws of eruvin to be forgotten. Fundamentally, the halachah follows the first opinion. [The rationale is that] the person still benefits from an eruv even if he does not retain possession of a room, because it allows him to bring [articles] into his home from the home of the person in whose favor he nullified the rights to his home. [Without the eruv,] this would be forbidden to [the person who nullified the rights to his home] even after the other person manifested possession if it is [but] one person [who nullified his rights] to [but one] other individual. Needless to say, [this applies] when there are many [people who nullify their rights] to one individual.30 Even so, as an initial preference, it is desirable to be stringent and retain [possession of] one room [when nullifying the rights to one’s home]. 5 31 Nullifying [one’s rights] takes the place of establishing an eruv while it is still day [on Friday]. Accordingly, in a place where [the residents] may not establish an eruv while it is still day [on Friday], they may not nullify [their rights] after nightfall [on Shabbos].32 For example, there were two houses on two [opposite] sides of a public domain. Non-Jews surrounded [the houses] with a partition on Shabbos, [creating an enclosure]33 similar to a courtyard between [two houses] to which both houses open. [In such an instance, the owners of the houses] cause each other to be forbidden [to carry within the enclosure].34 [The residents of the homes] may not nullify their rights to each other, since they were not able to establish an eruv while it was still day [on Friday].35 ‫מז ַוֲאִפלּוּ ֶהֱחִזיק בּוֹ‬.‫ ֶשְׁכֶּשַׁמְּכ ִניס ְלֵביתוֹ ִנ ְרֶאה ְכּחוֵֹזר וַּמֲחִזיק ִבּ ְרשׁוּתוֹ‬,‫ה ֲאָבל ֵאינוֹ ָיכוֹל ְלַהְכ ִניס ִמֵבּית ֲחֵברוֹ ְלֵביתוֹ‬ 25,‫מח‬.‫ ִמְפֵּני ֶשׁהוּא ָיִחיד ֵאֶצל ָיִחיד‬,‫ ֵכּיָון ֶשֵׁאינוֹ ַנֲﬠֶשׂה ְכּאוֵֹרַח ֵאֶצל ֲחֵברוֹ‬,‫ְכָּבר ֲחֵברוֹ – ֵאינוֹ מוִֹﬠיל ְלַהִתּיר ַגּם לוֹ‬ ‫מט‬.‫ – ַﬠל ָכּל ָפּ ִנים ל ֹא ַיְכ ִניס ְלֵביתוֹ ִמָבֵּתּיֶהם ַﬠד ֶשַׁיֲּחִזיקוּ ֵהם ְתִּחָלּה ְבֵּביתוֹ‬26‫ְוִאם הוּא ָיִחיד ֵאֶצל ַרִבּים‬ ‫ ֶשַׁהֶחֶדר ְמיָֻחד‬,‫נ וִּבֵטּל ְרשׁוּת ֵבּיתוֹ ִבְּלָבד ְבִּלי ַהֶחֶדרנא – ָאסוּר ְלהוִֹציא ֵמַהֶחֶדר ְלֵביתוֹ‬,‫ְוִאם ֵישׁ לוֹ ֶחֶדר ָפּתוַּח ְלֵביתוֹ‬ ‫ ַוֲאִפלּוּ הוּא ָיִחיד ֵאֶצל ַרִבּים – ֵאינוֹ ַנֲﬠֶשׂה ְכּאוֵֹרַח ֶאְצָלם ְלִﬠ ְנַין‬.‫ ְו ִנְמָצא מוִֹציא ֵמ ְרשׁוּת ִל ְרשׁוּת‬,‫ ְוַהַבּ ִית – ַלֲחֵברוֹ‬,‫לוֹ‬ ‫ ְכּמוֹ ֶשַׁהְמַבֵטּל ְרשׁוּת ֲחֵצרוֹ ְול ֹא ְרשׁוּת ֵבּיתוֹ ֵאינוֹ ַנֲﬠֶשׂה ְכּאוֵֹרַח ֶאְצָלם ְלִﬠ ְנַין הוָֹצָאה‬,‫הוָֹצָאה ְוַהְכָנָסה ֵמֶחֶדר ְלַבִית‬ ‫נב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"פ‬,‫ְוַהְכָנָסה ִמֵבּיתוֹ ֶלָחֵצר‬ ‫ ְכּמוֹ ֶשַׁהְמַבֵטּל ְרשׁוּת ֲחֵצרוֹ ָיכוֹל ְלהוִֹציא‬27,‫ֲאָבל ָיכוֹל ְלַהְכ ִניס ִמָבֵּתּיֶהם ְלֵביתוֹנג ֲאִפלּוּ ֹקֶדם ֶשֶׁהֱחִזיקוּ ֵהם ְבֵּביתוֹ‬

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‫נד‬.‫ ֲאָבל ל ֹא ִמָבֵּתּיֶהם‬,‫ ֶשֵׁאיָנהּ ִנְקֵראת ֲחָזָרה ֶאָלּא ְכֶּשׁמּוִֹציא ִמֵבּיתוֹ‬,‫ִמָבֵּתּיֶהם ֶלָחֵצר ֹקֶדם ֶשַׁיֲּחִזיקוּ ֵהם‬ ‫ ְלִפי ֶשֵׁיּשׁ ָלחוּשׁ‬,‫ְוֵישׁ אוְֹמ ִריםנה ֶשֵׁאין ְלַבֵטּל ְרשׁוּת ִמַבּ ִית ְלַב ִית ֶאָלּא ִאם ֵכּן ַיְשִׁאיר ְלַﬠְצמוֹ ֶחֶדר ֶאָחד ֶשׁלּ ֹא ְיַבְטֶּלנּוּ‬ ‫ ְוַגם ֵהם ִיְהיוּ ֻמָתּ ִרים‬,‫ ֶשֻׁכָּלּם ְיַבְטּלוּם ַבֲּﬠֵליֶהם ְלֶאָחד‬,‫ ִמָבִּתּים ֵאלּוּ ַהְפּתוִּחים ֶזה ְלֶזה‬28,‫ֶשׁלּ ֹא ִתְשַׁתַּכּח תּוַֹרת ֵﬠרוּבנו‬ ‫ ַמה ֶשֵּׁאין ֵכּן‬29.‫ הוִֹאיל ְוֵאינוֹ ִנ ְרֶאה ְכּחוֵֹזר וַּמֲחִזיק ִבּ ְרשׁוּתוֹ ְבּהוָֹצָאה זוֹ‬,‫ְלהוִֹציא ָכּל ֶאָחד ִמֵבּיתוֹ ְלֵבית ֲחֵברוֹ‬ ‫ ְושׁוּב ֵאין‬,‫ ְוִאם ָהָיה ֵﬠרוּב ָהָיה ֻמָתּר – ִנְמָצא ִמְשַׂתֵּכּר הוּא ָבֵּﬠרוּב‬,‫ְכֶּשַׁמְּשִׁאיר ֶחֶדר ֶאָחד ֶשָׁאסוּר ְלהוִֹציא ִמֶמּנּוּ ַלַבּ ִית‬ ‫ָלחוּשׁ ֶשְׁיַּבְטּלוּ ַהֹכּל ְוִתְשַׁתַּכּח תּוַֹרת ֵﬠרוּב‬. ‫ ֶשׁ ְיֵּהא ֻמָתּר לוֹ ְלַהְכ ִניס‬,‫נז ֶשֲׁהֵרי ַאף ִאם ֵאינוֹ ַמְשִׁאיר שׁוּם ֶחֶדר – ִמְשַׂתֵּכּר הוּא ָבֵּﬠרוּב‬,‫ְוָהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנה‬ ‫ ְוֵאין‬,‫ ֶשָׁאסוּר לוֹ ַﬠְכָשׁונח ֲאִפלּוּ ְלַאַחר ֶשֶׁהֱחִזיק בּוֹ ֲחֵברוֹ ִאם הוּא ָיִחיד ֵאֶצל ָיִחיד‬,‫ְלֵביתוֹ ִמֵבּית ֲחֵברוֹ ֶשִׁבֵּטּל לוֹ ֵבּיתוֹ‬ ‫נט‬:‫ ְוַאף ַﬠל ִפּי ֵכן טוֹב ְלַהֲחִמיר ְלַכְתִּחָלּה ְלַהְשִׁאיר ֶחֶדר ֶאָחד‬30.‫ָצ ִרי לוַֹמר ַרִבּים ֵאֶצל ָיִחיד‬ ‫ ֵאיָנם ְיכוִֹלים ְלַבֵטּל‬,‫ ְלִפיָכ ְבָּמקוֹם ֶשׁלּ ֹא ָהיוּ ְיכוִֹלים ְלָﬠֵרב ִמְבּעוֹד יוֹם‬.‫ ַהִבּטּוּל הוּא ִבְּמקוֹם ֵﬠרוּב ֶשִׁמְּבּעוֹד יוֹם‬31 ‫ה‬ ‫ ְבִּﬠ ְנָין ֶשֵׁיּשׁ ֵבּיֵניֶהן ְכּמוֹ‬33,‫סא‬,‫ ְכּגוֹן ב' ָבִּתּים בב' ִצֵדּי ְרשׁוּת ָהַרִבּים ְוִהִקּיפוּם ָנְכ ִרים ְמִחָצּה ְבַּשָׁבּת‬32,‫ס‬. ‫ִמֶשֶּׁתְּחַשׁ‬ ‫ ֵכּיָון ֶשׁלּ ֹא‬,‫ – ֵאיָנם ְיכוִֹלים ְלַבֵטּל ֶאָחד ַלֲחֵברוֹ‬34‫סב ַוֲהֵרי ֵהם אוְֹס ִרים ֶזה ַﬠל ֶזה‬,‫ָחֵצר ֶשׁב' ָבִּתּים ֵאלּוּ ְפּתוִּחים ָלהּ‬ 35,‫סג‬:‫ָהיוּ ְיכוִֹלים ְלָﬠֵרב ִמְבּעוֹד יוֹם‬ 6 By contrast, when a person inherits a house on Shabbos and enters it to live in it – [in which instance,] he causes the residents of the courtyard to be forbidden [to carry] when his testator did not establish an eruv with them36 – [the heir] may nullify [his rights] to [the other residents of the courtyard]37 even though he could not have joined in the eruv with them while it was still day [on Friday,] since he was not living in this house at that time. Nevertheless, [since] an heir takes the place of the testator38 and the testator could have joined the eruv, [the heir as well] may nullify his rights [on Shabbos]. – 36‫ ְכּגוֹן ֶשׁלּ ֹא ֵﬠֵרב ִﬠָמֶּהםסה ַהמּוֹ ִרישׁ‬,‫ ֶשׁאוֵֹסר הוּא ַﬠל ְבֵּני ֶהָחֵצר‬,‫ו ֲאָבל ִמי ֶשָׁיַּרשׁ ַבּ ִית ְבַּשָׁבּתסד ְו ִנְכַנס ָלדוּר בּוֹ‬ ‫ ֶשֲׁהֵרי ל ֹא ָהָיה ָדר ְבַּב ִית ֶזה ִמְבּעוֹד‬,‫ ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה ָיכוֹל ְלָﬠֵרב ִﬠָמֶּהם ִמְבּעוֹד יוֹם‬37.‫ָיכוֹל ְלַבֵטּל ָלֶהם ְרשׁוּתוֹ‬ ‫ ָלֵכן ָיכוֹל הוּא ְלַבֵטּל‬,‫ ַוֲהֵרי מוֹ ִרישׁוֹ ָהָיה ָיכוֹל ְלָﬠֵרב‬38,‫סו‬,‫ ַהיּוֵֹרשׁ – ִבְּמקוֹם מוֹ ִרישׁוֹ הוּא עוֵֹמד‬,‫ ִמָכּל ָמקוֹם‬,‫יוֹם‬: 7 People may nullify [their rights to their property], retract [their nullification], and nullify [their rights again],39 i.e., the residents of one courtyard may nullify [their rights to their courtyard] in favor of the residents of another courtyard who established an eruv among themselves40 or in favor of one of the residents of their courtyard41 until they take out whatever they desire to take out. Afterwards, [the people] can reverse [their roles]; the others may nullify their rights in favor of those who [previously] nullified their rights until they too take out whatever they desire to take out. If, however, [the people] did not [reverse their roles, those who nullified their rights] would not be permitted to take out anything [from their homes to the courtyard] even when they also nullified their rights to their homes. [The rationale is that] they are many people and [in the context of the laws of eruvin], many people do not become guests, as stated in sec. 380[:5]. ‫ אוֹ‬40,‫ ְכּלוַֹמר ֶשְׁמַּבְטִּלין ְרשׁוָּתן ְבֵּני ָחֵצר זוֹ ִלְבֵני ָחֵצר ַאֶחֶרת ֶשֵׁﬠ ְרָבה ְלַﬠְצָמן‬39,‫סז‬.‫ז ְמַבְטִּלין ְוחוְֹז ִרין וְּמַבְטִּלין‬ ‫ ְוחוְֹז ִרים וְּמַבְטִּלים ְרשׁוָּתם ְלאוָֹתם ֶשִׁבְּטּלוּ ָלֶהם ַﬠד ֶשׁיּוִֹציאוּ ַגם ֵהם ַמה‬,‫ ַﬠד ֶשׁיּוִֹציאוּ ַמה ֶשּׁ ִיּ ְרצוּ‬41,‫ְלֶאָחד ִמְבֵּני ָחֵצר‬ ‫ הוִֹאיל‬,‫סח ֲאָבל ִאם ל ֹא ָהיוּ חוְֹז ִרים וְּמַבְטִּלים ָלֶהם – ל ֹא ָהיוּ ֻמָתּ ִרים ְלהוִֹציא ֲאִפלּוּ ִבְּטּלוּ ַגּם ְרשׁוּת ָבֵּתּיֶהם‬.‫ֶשּׁ ִיּ ְרצוּ‬ ‫ע‬:‫סט ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן ש"פ‬,‫ְוֵהם ַרִבּים ְוֵאיָנם ַנֲﬠִשׂים אוֹ ְרִחים‬

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Shulchan Aruch: Chapter 382 - Whether the Residence of a Non-Jew Pr...

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Shulchan Aruch: Chapter 382 - Whether the Residence of a Non-Jew Prevents [the Establishment of] an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 382 Whether the Residence of a Non-Jew Prevents [the Establishment of] an Eruv (1-23) ‫סימן שפב ִאם ִדּיַרת גּוֹי ְמַﬠֶכֶּבת ְבֵּﬠרוּבוֹ וּבוֹ כ"ג ְסִﬠיִפים‬: 1 [With regard to the laws of eruvin,] the dwelling of a non-Jew [has the halachic status] as that of the dwelling of an animal.1 Therefore, when one [Jew] dwells in the [same] courtyard as a non-Jew,2 [the non-Jew’s presence] does not cause [carrying] to be forbidden [in the courtyard], unless there are [at least] two Jews who dwell in two homes [in the same courtyard as the non-Jew.3 Since they share rights to the courtyard, the two-Jews] cause each other to be forbidden [to carry in it] and they must establish an eruv together.4 In such an instance, the non-Jew’s [presence] also causes [carrying] to be forbidden, and their eruv is not effective unless the non-Jew rents them his rights to the courtyard.5 [This requirement was] not [instituted] because [the non-Jew’s] home [has the halachic status] of a dwelling. Instead, the Sages were concerned that the Jews would learn from the conduct of the non-Jew when they dwell in [the same] courtyard6 and they sought a pretext to prevent [Jews from dwelling together with non-Jews in such close proximity]. Therefore, [the Sages] said that an eruv is not effective when [it is] established in a place where a non-Jew [also has a dwelling. Furthermore, the Sages decreed that] the non-Jew’s nullification of his rights7 is not effective unless [the non-Jew] rents out [his rights]. The non-Jew will not desire to rent out his rights because he is concerned that [the Jew] will practice sorcery against him. [As a result,] the Jew will find it difficult to continue living together [in the same courtyard] with [the non-Jew] because of the prohibition against carrying [in the courtyard on Shabbos], and will leave that [courtyard for another dwelling]. [The Sages did not institute such a requirement when only] one Jew lives in the same courtyard as a non-Jew because that is an infrequent occurrence. [The Jew] will be concerned [about his life], lest the non-Jew kill him, for non-Jews are suspect to murder.8 Hence, [the Sages] did not [feel it] necessary to prohibit [the Jew] from carrying because of the dwelling of the non-Jew [as a measure to motivate the Jew] to leave that place. By contrast, two Jews will not be afraid of [the non-Jew] and will live together with him. [Hence, our Sages were concerned lest] they be influenced by [the non-Jew’s] conduct. Nevertheless, if many Jews reside in one dwelling,9 [the non-Jew’s presence] does not cause [carrying] to be forbidden even though they are not afraid of him, for the Sages did not desire to differentiate between a dwelling in which one [person] lives and a dwelling in which many [people] live. [Instead,] they permitted [carrying whenever there is but] one [Jewish] dwelling in all instances.

12/16/2020, 5:57 PM

Shulchan Aruch: Chapter 382 - Whether the Residence of a Non-Jew Pr...

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Moreover, there is also no obligation to rent the rights of a non-Jew who lives in a courtyard in which there are many [Jewish] homes, but [the residents] are all considered as [living in] one dwelling, and they do not cause each other to be forbidden [to carry] – and thus do not need to establish an eruv among themselves – e.g., brothers who dwell in separate houses in a courtyard, but receive their sustenance from their father. [This rule applies] in all other similar instances, as explained in sec. 370[:7]. ‫ ַﬠד ֶשׁ ִיְּהיוּ ב' ִיְשׂ ְרֵאִליםב ָדּ ִרים‬,‫ ֵאינוֹ אוֵֹסר ָﬠָליו‬2‫ ְלִפיָכ ַהָדּר ִﬠם ַהָנְּכ ִרי ֶבָּחֵצר‬1,‫א‬.‫א ִדּיַרת ָנְכ ִרי ְכִּדיַרת ְבֵּהָמה‬ ‫ג ְוֵאין ֵﬠרוָּבם מוִֹﬠיל ַﬠד‬,‫ – ֲאַזי ַגּם ַהָנְּכ ִרי אוֵֹסר ֲﬠֵליֶהם‬4‫ וְּצ ִריִכים ְלָﬠֵרב ַיַחד‬,‫ ְואוְֹס ִרים ֶזה ַﬠל ֶזה‬3‫ִבְּשֵׁני ָבִתּים‬ ‫ ֶאָלּא ִמְפֵּני ֶשָׁחְשׁשׁוּ ֲחָכִמים ֶשָׁמּא ִיְלְמדוּ‬,‫ ְול ֹא ִמשּׁוּם ֶשִׁדּיָרתוֹ ִדּיָרה‬5,‫ד‬.‫ֶשַׁהָנְּכ ִרי ַיְשִׂכּיר ָלֶהם ְרשׁוּתוֹ ֶשֶׁבָּחֵצר‬ ‫ ְוָלֵכן ָאְמרוּ ֶשֵׁאין‬,‫ וִּבְקשׁוּ ִﬠָלּה ִלְמנוַֹﬠ ִדּיַרת ַה ִיְּשָׂרֵאל ִﬠם ַהָנְּכ ִרי‬6,‫ַה ִיְּשׂ ְרֵאִלים ִמַמֲּﬠֵשׂה ַהָנְּכ ִרי ְכֶּשָׁיּדוּרוּ ְבָּחֵצר ַאַחת‬ ‫ ְוַהָנְּכ ִרי ל ֹא ִי ְרֶצה ְלַהְשִׂכּיר ִמְפֵּני ֶשָׁיּחוּשׁ‬,‫ מוִֹﬠיל ְבָּנְכ ִרי ַﬠד ֶשַׁיְּשִׂכּיר‬7‫ֵﬠרוּב מוִֹﬠיל ִבְּמקוֹם ָנְכ ִרי ְוֵאין ִבּטּוּל ְרשׁוּת‬ ‫ו וְּלִפי ֶשֵׁאינוֹ ָמצוּי ֶשָׁיּדוּר ִיְשָׂרֵאל‬.‫ ְוֵיֵצא ִמָשּׁם‬,‫ ְוִיְקֶשׁה ְבֵּﬠיֵני ַה ִיְּשָׂרֵאל ִדּיָרתוֹ ִﬠמּוֹ ִמְפֵּני ִאסּוּר ִטְלטוּל‬1,‫ה‬,‫ִלְכָשִׁפים‬ ‫ – ָלֵכן ל ֹא ֻהְצ ְרכוּ‬8,‫ ִכּי ַהָנְּכ ִרים ֲחשׁוִּדים ַﬠל ְשִׁפיַכת ָדִּמיםז‬,‫ ִמְפֵּני ֶשָׁיּחוּשׁ ְלַﬠְצמוֹ ֶשָׁמּא ַיַה ְרֶגנּוּ‬,‫ֶאָחד ִﬠם ָנְכ ִרי ֶבָּחֵצר‬ ‫ ְו ִיְלְמדוּ‬,‫ ֲאָבל ב' ִיְשׂ ְרֵאִלים ֵאיָנם ְיֵרִאים ִמֶמּנּוּ ְוָד ִרים ִﬠמּוֹ‬.‫ֶלֱאסוֹר ָﬠָליו ַהִטְּלטוּל ִמשּׁוּם ִדּיַרת ַהָנְּכ ִרי ְכֵּדי ֶשֵׁיֵּצא ִמָשּׁם‬ ‫ח‬.‫ִמַמֲּﬠָשׂיו‬ ‫ ִכּי ל ֹא‬,‫ט ַאף ַﬠל ִפּי ֶשֵׁאיָנם ְיֵרִאים ִמֶמּנּוּ‬,‫ – ֵאינוֹ אוֵֹסר ֲﬠֵליֶהם‬9‫וִּמָכּל ָמקוֹם ִאם ִיְשׂ ְרֵאִלים ַרִבּים ָדּ ִרים ְבַּבִית ֶאָחד‬ ‫י ְול ֹא עוֹד ֶאָלּא ֲאִפלּוּ‬.‫ ְוִהִתּירוּ ְבַּב ִית ֶאָחד ְבָּכל ִﬠ ְנָין‬,‫ָרצוּ ֲחָכִמים ַלֲחלוֹק ֵבּין ַבּ ִית ֶשָׁדּר בּוֹ ֶאָחד ְלַבִית ֶשָׁדּ ִרים בּוֹ ַה ְרֵבּה‬ ‫ ְכּגוֹן ָהַאִחין ֶשָׁדּ ִרים ָכּל ֶאָחד ְבַּב ִית ִבְּפֵני ַﬠְצמוֹ‬,‫ ֶשֵׁאיָנם אוְֹס ִרים ֶזה ַﬠל ֶזה‬,‫ָבִּתּים ַה ְרֵבּה ֶשֶׁבָּחֵצר ְוֵהם ְכַּב ִית ֶאָחד‬ ‫ ְוָכל ַכּיּוֵֹצא ָבֶהם ִמַמּה ֶשּׁ ִנְּתָבֵּאר ְבִּסָמּן ש"עיא ֶשֵׁאין ְצ ִריִכים ְלָﬠֵרב‬,‫וְּמַקְבִּלים ְפָּרס ֵמֲאִביֶהם ַהָדּ ִרים ִﬠם ַהָנְּכ ִרי ֶבָּחֵצר‬ ‫יב‬:‫ֵבּיֵניֶהם – ֵאין ְצ ִריִכים ַגּם ֵכּן ִלְשׂכּוֹר ְרשׁוּת ִמָנְּכ ִרי ַהָדּר ִﬠָמֶּהם ֶבָּחֵצר‬ 2 When a Jew rents or lends a house in a courtyard to a non-Jew, [the presence of the non-Jew] does not cause [the Jew] to be forbidden [to carry] even though there is another Jew who lives in the courtyard10 with him.11 [The rationale is that the Jewish owner] did not rent or lend his house [to the non-Jew] with the intent that [the non-Jew] should cause him12 to be forbidden [to carry in his courtyard]. (True, [this assumption] is not accepted with regard to [a home that] is rented or lent to a Jew, as stated in sec. 370[:2. Nevertheless,] leniency was granted regarding a nonJew.) When, by contrast, the house belongs to a non-Jew and a Jew rents it from him, and the non-Jew dwells with [the Jew in that house] in a separate room in a manner that causes [the Jew] to be forbidden [to carry], as will be explained,13 the rental of the house from the non-Jew is not effective as a rental to permit carrying. Instead, [the Jew] must rent [the room] from [the non-Jew] again to permit carrying.14 (Were this not necessary, dwelling with [the non-Jew] would not be inconvenient and [the Jew] would not [want to] leave there.) 11‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ עוֹד ִיְשָׂרֵאל ָדּר ִﬠמּוֹ‬,‫ב ִיְשָׂרֵאל ֶשִׁהְשִׂכּיר אוֹ ִהְשִׁאיל ַבּ ִית ְלָנְכ ִרי ֶבָּחֵצר – ֵאינוֹ אוֵֹסר ָﬠָליו‬ ‫ ) ְוַאף ַﬠל ִפּי ֶשְׁבַּמְשִׂכּיר אוֹ ַמְשִׁאיל‬12,‫ ְלִפי ֶשׁלּ ֹא ִהְשִׂכּיר אוֹ ִהְשִׁאיל לוֹ ֵבּיתוֹ ַﬠל ַדַּﬠת ֶשֶׁיֱּאסוֹר ָﬠָליויג‬10,‫ֶבָּחֵצר‬ (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"עיד – ַגֵּבּי ָנְכ ִרי ֵהֵקלּוּטו‬,‫ְל ִיְשָׂרֵאל ֵאין אוְֹמ ִרים ֵכּן‬. ‫טז ְוַהָנְּכ ִרי ָדּר ִﬠמּוֹ ְבֶּחֶדר ִבְּפֵני ַﬠְצמוֹ ְבִּﬠ ְנָין ֶשׁאוֵֹסר ָﬠָליויז ְכּמוֹ‬,‫ֲאָבל ִאם ַהַבּ ִית ֶשׁל ָנְכ ִרי וְּשָׂכרוֹ ִיְשָׂרֵאל ִמֶמּנּוּ‬ ‫ ֶאָלּא ָצ ִרי ַלֲחזוֹר ְוִלְשׂכּוֹר ִמֶמּנּוּ ְכֵּדי‬,‫ – ֵאין ְשִׂכיַרת ַהַבִּית מוֶֹﬠֶלת ְלִﬠ ְנַין ְשִׂכירוּת ְלַהִתּיר ִטְלטוּל‬13,‫ֶשׁ ִיְּתָבֵּאריח‬ (‫ )ֶשִׁאם ל ֹא ֵכן ל ֹא ִיְקֶשׁה ְבֵּﬠיָניו ִדּיָרתוֹ ִﬠמּוֹ ְול ֹא ֵיֵצא ִמָשּׁםכ‬14,‫ְלַהִתּיר ִטְלטוּליט‬: 3 [The following laws apply when] a Jew owns two houses in a courtyard in which a non-Jew also lives; the Jew lives in one of [the houses] and lent or rented the other [house] to another Jew while retaining holdings – i.e., articles that may not be carried on Shabbos – in [the lent or rented house]. Even though [the two Jews] do 12/16/2020, 5:57 PM

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not have to establish an eruv among themselves, as explained in sec. 370[:2], they must rent the non-Jew’s [rights] from him. [The rationale is that] retaining holdings cannot be more effective than establishing an eruv among themselves. [And since the establishment of an eruv] is not effective in uniting and joining [the Jewish residents of the courtyard] so that they will be deemed a single entity15 when a non-Jew is present to the extent that [the presence of] the non-Jew does not cause [the Jewish residents] to be forbidden [to carry, so too, retaining holdings is not effective]. ‫ ְוֵישׁ‬,‫ ְוַהֵשּׁ ִני ִהְשִׁאיל אוֹ ִהְשִׂכּיר ְל ִיְשָׂרֵאל ַאֵחר‬,‫ ְוהוּא ָדר ְבֶּאָחד ֵמֶהם‬,‫ג ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ ב' ָבִּתּים ְבָּחֵצר ֶשָׁנְּכ ִרי ָדּר ָבּהּ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְדַּה ְינוּ ֵכִּלים ֶשֵׁאיָנם ִנָטִּלים ְבַּשָׁבּת – ַאף ַﬠל ִפּי ֶשֵׁהם ֵאיָנם ְצ ִריִכים ְלָﬠֵרב ֵבּיֵניֶהם‬,‫לוֹ בּוֹ ְתִּפיַסת ָיד‬ ‫ ֶשֵׁאינוֹ מוִֹﬠיל‬,‫ ְלִפי ֶשְׁתִּפיַסת ָיד ֵאין ָלהּ ְלהוִֹﬠיל יוֵֹתר ִמֶשִּׁאלּוּ ֵﬠ ְרבוּ ֵבּיֵניֶהם‬,‫ ְצ ִריִכים ִלְשׂכּוֹר ֵמַהָנְּכ ִרי‬,‫ְבִּסָמּן ש"ע‬ ‫כא‬:‫ ֶשֵׁאין ַהָנְּכ ִרי אוֵֹסר ָﬠָליו‬,‫ ִבְּמקוֹם ָנְכ ִרי‬15‫ְלָﬠ ְרָבם וְּלַשְׁתָּפם ֶשׁ ִיְּהיוּ ְכָּיִחיד‬ 4 [In the above situation,] if [all] the Jews [living in the courtyard] nullified their rights to one [Jew] so that they would be considered as a single [household] with regard to the presence of a non-Jew, it is not effective16 in allowing [the Jew to whom the others nullified their rights17 to carry from his home to the courtyard and vice-versa. The rationale is that] there are grounds for concern that [the residents of the courtyard] will do [this] every week, and thus the laws of eruvin will be nullified for that courtyard. [Thus,] if [in the future, the residents of the courtyard] will not nullify their rights, but instead establish an eruv, there are grounds for concern that they will err and say that an eruv is effective [even] when a non-Jew is present. ‫ ֶשֵׁיּשׁ ָלחוּשׁ‬17,‫כב‬,‫ לוֹ‬16 ‫ד ִאם ִבְּטּלוּ ַה ִיְּשׂ ְרֵאִלים ְרשׁוָּתם ְלֶאָחד ֵמֶהם ְכֵּדי ֶשֵׁיָּחֵשׁב ְכָּיִחיד ִבְּמקוֹם ָנְכ ִרי – ֵאינוֹ מוִֹﬠיל‬ ‫ ֵישׁ ָלחוּשׁ ֶשִׁיְּטעוּ לוַֹמר ֵﬠרוּב מוִֹﬠיל ִבְּמקוֹם‬,‫ ְוִאם ְיָﬠ ְרבוּ‬.‫ֶשְׁבָּכל ַשָׁבּת ַיֲﬠשׂוּ ָכּ ְוִתְתַבֵּטּל תּוַֹרת ֵﬠרוּב ֵמאוָֹתהּ ָחֵצר‬ 16,‫כג‬:‫ָנְכ ִרי‬ 5 If the non-Jew does not have the right to pass through the Jews’ [property, his presence] does not cause [carrying] to be forbidden. For example, there are two courtyards that open to each other, and the [residents] of one [courtyard] do not have the right to enter the other [courtyard], i.e., [the courtyards] are not located one behind the other, but one next to the other, and each of [the courtyards] has [its own] entrance to a lane. A non-Jew dwells in one [courtyard] and two or more Jews dwell in the other [courtyard. Articles] may be brought in and out from one [courtyard] to the other via the entrances and the windows between them [on Shabbos. The Jews] are only required to rent the non-Jew’s [rights] if they desire to make a shituf, [that enables them to carry] in the lane. In that instance, [the presence of the non-Jew] causes [the Jews] to be forbidden [to carry] in the lane, since he has the right to pass through it.18 ‫ ְכּגוֹן ב' ֲחֵצרוֹת ַהְפּתוּחוֹת זוֹ ְלזוֹ ְוֵאין ָלֶהן ְדּ ִריַסת ָהֶרֶגל‬.‫ה ִאם ֵאין ַלָנְּכ ִרי ְדּ ִריַסת ָהֶרֶגל ַﬠל ַהִיְּשׂ ְרֵאִלים – ֵאינוֹ אוֵֹסר‬ '‫ וְּבַאַחת ֵמֶהן ָדּר ָנְכ ִרי וַּבְשּׁ ִנָיּה ָדּ ִרים ב‬,‫ וְּשֵׁתּיֶהן ְפּתוּחוֹת ְלָמבוֹי‬,‫ ְדַּה ְינוּ ֶשֵׁאין זוֹ ִלְפ ִנים ִמזּוֹ ֶאָלּא זוֹ ְבַּצד זוֹ‬,‫זוֹ ַﬠל זוֹ‬ ‫ ְוֵאיָנם ְצ ִריִכים ִלְשׂכּוֹר‬,‫ִיְשׂ ְרֵאִלים אוֹ יוֵֹתר – ַמְכ ִניִסים וּמוִֹציִאים ִמזּוֹ ְלזוֹכד ֶדֶּר ְפָּתִחיםכה ְוַחלּוֹנוֹתכו ֶשֵׁבּיֵניֶהן‬ 18,‫כז‬:‫ ֵכּיָון ֶשֵׁיּשׁ לוֹ בּוֹ ְדּ ִריַסת ָהֶרֶגל‬,‫ ֶשָׁאז הוּא אוֵֹסר ֲﬠֵליֶהם ַבָּמּבוֹי‬,‫ֵמַהָנְּכ ִרי ֶאָלּא ִאם ֵכּן רוִֹצים ְלִהְשַׁתֵּתּף ַבָּמּבוֹי‬ 6 The rental of a non-Jew’s [rights] is effective [even though the reason for doing so] is not specified. It is not necessary to explain to [the non-Jew] that this is being done to enable carrying to be permitted [in the courtyard on Shabbos].19 It is [also] not necessary to compose a document recording the rental.20 ‫ ְוֵאינוֹ ָצ ִרי ִלְכתּוֹב שׁוּם‬19,‫כח ְוֵאינוֹ ָצ ִרי ְלָפֵרשׁ לוֹ ֶשׁהוּא ְלַהִתּיר ַהִטְּלטוּל‬,‫ו ַהשּׂוֵֹכר ִמן ַהָנְּכ ִרי ְסָתם – מוִֹﬠיל‬

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20,‫כט‬:‫ְכִּתיָבה ַﬠל ַהְשִּׂכירוּת‬ 7 A non-Jew’s [rights] may be rented for even less than a perutah,21 for a non-Jew considers even less than a perutah to be of financial value. [If,] however, a Jew does not want to nullify his rights and only desires to rent them,22 less than a perutah is not considered as financially significant to him at all even if he consents to that [price]. True, were [the Jew] to nullify his rights for no money at all, it would be effective. Nevertheless [this instance is different], since [the Jew] desires solely to rent his rights. [Thus, in this instance,] there is no [valid] rental,23 nor is there a [valid] nullification, since [a person who] nullifies his rights relinquishes his rights [to his domain].24 This person, [by contrast,] is not relinquishing his [rights]; he [is seeking] to rent [them, and the rental agreement is invalid]. ‫לא‬.‫ ְלִפי ֶשְׁלַּגֵבּי ֶבּן ֹנַח ֲאִפלּוּ ָפּחוֹת ִמָשֶּׁוה ְפּרוָּטה ֶנְחָשׁב לוֹ ָממוֹן‬21,‫ל‬,‫ז שׂוְֹכ ִרים ִמן ַהָנְּכ ִרי ֲאִפלּוּ ְבָּפחוֹת ִמָשֶּׁוה ְפּרוָּטה‬ ‫ ַאף ַﬠל‬,‫ – ֵאין ָפּחוֹת ִמָשֶּׁוה ְפּרוָּטה ֶנְחָשׁב לוֹ ָממוֹן ְכָּלל‬22,‫ֲאָבל ִיְשָׂרֵאל ֶשֵׁאינוֹ רוֶֹצה ְלַבֵטּל ְרשׁוּתוֹ ֶאָלּא ְלַהְשִׂכּירלב‬ ,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ רוֶֹצה ֶאָלּא ְלַהְשִׂכּיר‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁאם ָהָיה ְמַבֵטּל ְבִּחָנּם ָהָיה מוִֹﬠיל‬.‫ִפּי ֶשׁהוּא ִמְתַרֶצּה בּוֹ‬ ‫ ְוֶזה ל ֹא ִסֵלּק ַﬠְצמוֹ ֶאָלּא‬24,‫לד‬,‫לג ֶשַׁהִבּטּוּל הוּא ֶשְׁמַּסֵלּק ַﬠְצמוֹ ֵמ ְרשׁוּת‬,‫ וִּבטּוּל ֵאין ַכּאן‬23‫וְּשִׂכירוּת ֵאין ַכּאן‬ ‫לה‬:‫ְלַהְשִׂכּיר‬ 8 It is permitted to rent a non-Jew’s [rights] even on Shabbos.25Doing so is not considered as conducting a transaction,26 since [the Jew] is not purchasing the rights from the non-Jew, only renting them. True, renting is also forbidden on Shabbos27 because it resembles commercial activity, for [the renter] gives money for the object that he is renting like a purchaser gives [money] for [the object] he purchases. Nevertheless, [in this instance, the Jew] is not renting [the non-Jew’s] domain for its use, only to permit carrying. Hence, the [payment the Jew] gives [the non-Jew] is merely a present. It does not resemble commercial activity where [the purchaser] gives [money to the seller] for the article he purchases for the sake of its use. It is, however, forbidden to purchase [a non-Jew’s] rights on Shabbos even though [the Jew] is purchasing them solely to permit carrying. [Indeed,] even if [the nonJew] offers [his rights] as an outright present, [this is also forbidden,] as explained in sec. 380[:1] and as will be explained in sec. 528.28 ‫ ֶשֲׁהֵרי ֵאינוֹ קוֶֹנה ְרשׁוּת ִמן ַהָנְּכ ִרי‬26,‫ ְוֵאין ְבֶּזה ִמשּׁוּם ִמָקּח וִּמְמָכּר‬25,‫לו‬,‫ח ֻמָתּר ִלְשׂכּוֹר ִמן ַהָנְּכ ִרי ֲאִפלּוּ ְבַּשָׁבּת‬ ‫ ֶשׁנּוֵֹתן לוֹ ָדִּמים ְבַּﬠד ַהֵחֶפץ‬,‫ ִמשּׁוּם ֶשׁדּוֶֹמה ְלִמָקּח וִּמְמָכּר‬27‫ ְוַאף ֶשְׁשִּׂכירוּת ַגּם ֵכּן ֲאסוּ ִרים ְבַּשָׁבּת‬.‫ֶאָלּא שׂוְֹכָרהּ‬ ‫ ֵכּיָון ֶשֵׁאינוֹ שׂוֵֹכר ְרשׁוּתוֹ ְכֵּדי ְלִהְשַׁתֵּמּשׁ ָבּהּ ֶאָלּא ְלַהִתּיר‬,‫ֶשׁשּׂוֵֹכר ְכּמוֹ ֶשַׁהלּוֵֹקַח נוֵֹתן ְבַּﬠד ַהֶמֶּכרלז – ִמָכּל ָמקוֹם ַכּאן‬ ‫ ֶשׁנּוֵֹתן לוֹ ְבַּﬠד‬,‫לט ְוֵאינוֹ דוֶֹמה ְלִמָקּח וִּמְמָכּר‬,‫לח ִאם ֵכּן ַהָדִּמים ֶשׁנּוֵֹתן לוֹ ֵאינוֹ ֶאָלּא ַמָתָּנה ְבָּﬠְלָמא‬,‫ַהִטְּלטוּל ִבְּלָבד‬ ‫ַהֶמֶּכר ַה ִנְּקֶנה לוֹ ְלִהְשַׁתֵּמּשׁ בּוֹ‬. ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ַוֲאִפלּוּ ְבַּמְתַּנת ִחָנּם‬,‫ ַאף ֶשֵׁאינוֹ קוֶֹנה ֶאָלּא ְלַהִתּיר ִטְלטוּל‬,‫ֲאָבל ִלְקנוֹת ְרשׁוּת ְבַּשָׁבּת – ָאסוּר‬ 28,‫מא‬:‫ש"פמ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תקכ"ח‬ 9 As long as the non-Jew does not retract [the rental agreement], the rental is effective, even for an extended period of time.29 If [the non-Jew seeks to] retract from [the rental agreement] before the first Shabbos, he may not [do so] unless he returns the money. If [the Jews] manifested possession of the courtyard before [the non-Jew] retracted [from the rental agreement, the non-Jew] may not retract [from the rental agreement] for this Shabbos even if he returns the money, provided [the Jews] manifested possession of [the courtyard] after the commencement of the Shabbos, as explained in sec. 381[:1.30 Nevertheless,the non-Jew] may retract [the rental agreement] regarding a subsequent Shabbos even though he does not return 12/16/2020, 5:57 PM

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the money. [Returning the money is not necessary] since the rental was already effective for one Shabbos.31 When does the above apply? When [the Jews] rented [the non-Jew’s rights] without making any stipulations and did not specify a period of time. If, however, [the Jews] rented [the non-Jew’s rights] from him for a [specific] time, [the non-Jew] may not retract from [the rental agreement] during that time unless he returns the portion of the money appropriate for the remaining time. (The same [rule applies] if [the Jews] explicitly rented [the non-Jew’s rights] forever.) ‫ ְוֵאינוֹ ָיכוֹל ַלֲחזוֹר בּוֹ ִמְשִּׂכירוּתוֹ ַﬠד‬29,‫מב‬.‫ ַוֲאִפלּוּ ִלְזַמן ְמֻרֶבּה‬,‫ט ָכּל ְזַמן ֶשֵׁאין ַהָנְּכ ִרי חוֵֹזר בּוֹ – מוֶֹﬠֶלת ַהְשִּׂכירוּת‬ ‫מד‬.‫ֶשַׁיֲּחִזיר ַהָדִּמיםמג ִאם חוֵֹזר בּוֹ ֹקֶדם ַשָׁבּת ִראשׁוָֹנה‬ ‫ ְוהוּא ֶשֶׁהֱחִזיקוּ‬.‫ ַאף ַﬠל ִפּי ֶשַׁמֲּחִזיר ַהָדִּמים‬,‫ְוִאם ֶהֱחִזיקוּ ֶבָּחֵצר ֹקֶדם ֶשָׁחַזר בּוֹ – שׁוּב ֵאינוֹ ָיכוֹל ַלֲחזוֹר בּוֹ ְלַשָׁבּת זוֹ‬ 30,‫מו‬.‫מה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שפ"א‬,‫ַאַחר ְכִּניַסת ַשָׁבּת‬ 31,‫מז‬.‫ ֵכּיָון ֶשְׁכָּבר הוִֹﬠיָלה ְשִׂכירוּתוֹ ְלַשָׁבּת ַאַחת‬,‫ֲאָבל ְלַשָׁבּת ָהַאֶחֶרת ָיכוֹל ַלֲחזוֹר בּוֹ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ַמֲחִזיר ַהָדִּמים‬ ‫ ֵאינוֹ ָיכוֹל ַלֲחזוֹר בּוֹ ְבּתוֹ‬,‫ ֲאָבל ִאם ָשְׂכרוּ ִמֶמּנּוּ ִלְזַמן‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁשְּׂכרוּ ִמֶמּנּוּ ְסָתם ְול ֹא ֵפ ְרשׁוּ לוֹ ְזַמן‬ (‫ ַﬠד ֶשַׁיֲּחִזיר ַהָדִּמיםמט ְלִפי ֶﬠֶר ֹאֶר ַהְזַּמן ַה ִנְּשָׁארנ ) ְוֵכן ִאם ָשְׂכרוּ ִמֶמּנּוּ ְלעוָֹלם ְבֵּפרוּשׁנא‬29,‫מח‬,‫ַהְזַּמן‬: 10 If a non-Jew’s rights were rented out for a set time, when that time period ends, it is necessary to renew the rental [agreement]. Moreover, the eruv [established among the Jews] must also be renewed. The initial eruv does not automatically become valid again,32 because it was nullified when that time period ended. ([This situation] does not resemble an eruv that was established for a year and, [in the middle of the year,] the entrance [to the courtyard] was closed during the week and reopened on Shabbos. [In that instance,] the eruv automatically becomes valid again, as stated in sec. 374[:1. The eruv becomes valid in that instance,] because at the time it was established, it was [intended to be valid] for this Shabbos as well and it was not expected to be nullified at the beginning of this Shabbos, because the entrance [to the courtyard] that was open at that time was not expected to be closed at the beginning of this Shabbos. In the instance at hand, by contrast, at the time the eruv was established, the eruv was expected to be nullified at the end of the term of the rental [unless] the rental agreement was renewed again. Thus, it resembles a situation where [an eruv was established in a courtyard where a nonJew lived and the non-Jew was not present to rent his property,33 but then] the non-Jew came on Shabbos,34as stated in sec. 383[:2].) ‫ ֶשֵׁאין‬,‫נב ְוָצ ִרי ַלֲחזוֹר וְּלָﬠֵרב‬,‫י ִאם ָשְׂכרוּ ֵמַהָנְּכ ִרי ִלְזַמן ָידוַּﬠ – ְכֶּשׁ ִיְּכֶלה ַהְזַּמן ָצ ִרי ַלֲחזוֹר ְוִלְשׂכּוֹר ִמֶמּנּוּ ֵשׁ ִנית‬ ‫ ֶשְׁכָּבר ִנְתַבֵּטּל ִבְּכלוֹת ַהְזַּמןנג ) ְוֵאינוֹ דוֶֹמה ְלֵﬠֵרב ְלָשָׁנה ְו ִנְסַתּם ַהֶפַּתח ְבֹּחל ְוִנְפַתּח‬32,‫ֵﬠרוּב ָה ִראשׁוֹן חוֵֹזר ְוֵנעוֹר‬ ‫ ְול ֹא ָהָיה‬,‫נה ְלִפי ֶשִׁבְּשַׁﬠת ֲﬠִשָׂיּתוֹ ַנֲﬠָשׂה ַאף ְלַשָׁבּת זוֹ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ד‬32,‫ ֶשָׁהֵﬠרוּב חוֵֹזר ְוֵנעוֹרנד‬,‫ְבַּשָׁבּת‬ ‫ ַמה ֶשֵּׁאין‬.‫ ֶשֲׁהֵרי ַהֶפַּתח ֶשָׁהָיה ָפּתוַּח ָאז ל ֹא ָהָיה עוֵֹמד ִלְהיוֹת ִנְסָתּם ִבְּתִחַלּת ַשָׁבּת זוֹ‬,‫עוֵֹמד ְלִהְתַבֵּטּל ִבְּתִחַלּת ַשָׁבּת זוֹ‬ ‫נו ַוֲהֵרי ֶזה‬,‫ ֶשִׁבְּשַׁﬠת ֲﬠִשַׂיּת ָהֵﬠרוּב ָהָיה עוֵֹמד ְלִהְתַבֵּטּל ְכֶּשׁ ִיְּכֶלה ְזַמן ַהְשִּׂכירוּת ַﬠד ֶשַׁיְּחְזרוּ ְו ִיְשְׂכּרוּ ֵשִׁנית‬,‫ֵכּן ַכּאן‬ (‫ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"גנח‬34,‫ ְלָבא ָנְכ ִרי ְבַּשָׁבּתנז‬33‫דוֶֹמה‬: 11 If a non-Jew’s [rights] were rented out for a specific time and within the term of that [agreement], the non-Jew rented out his dwelling to another non-Jew, the original rental is sufficient [for the purposes of establishing an eruv. The original rental] was not nullified by [the non-Jew] renting out [his property] to another [non-Jewish] person, since [the first non-Jew] did not withdraw from [the agreement], for ultimately [the property] will return to him. Thus, it is [considered] as if [the property] never left [the non-Jew’s] possession, and it is presently 12/16/2020, 5:57 PM

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[considered to be] within his domain as well. If, however, [the non-Jew] died or sold [the property] to another [non-Jew] within the term of that [agreement], it is necessary to rent the property from the heir or the purchaser. [The rationale is that] the domain of the initial [owner] ceased and his rental was nullified, as is the case when a Jew who joined in an eruv dies, [in which instance,] his [participation in the] eruv is nullified, as stated in sec. 371[:3]. ‫ ֶשׁלּ ֹא‬,‫ וְּבתוֹ ַהְזַּמן ִהְשִׂכּיר ַהָנְּכ ִרי ִדּיָרתוֹ ְלָנְכ ִרי ַאֵחר – ַדּי ִבְּשִׂכירוּת ָה ִראשׁוֹן‬,‫יא ִאם ָשְׂכרוּ ִמן ַהָנְּכ ִרי ִלְזַמן ָידוַּﬠ‬ ‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ל ֹא‬,‫נט ְלִפי ֶשְׁבֶּזה ל ֹא ִסֵלּק ַנְפשׁוֹ ִמֶמָּנּה ֵכּיָון ֶשְׁלַּאַחר ְזַמן ַתֲּחזוֹר לוֹ‬,‫ִנְתַבְּטָּלה ְבַּמה ֶשִּׁהְשִׂכּיָרהּ ְלַאֵחר‬ ‫סא אוֹ ֶשְׁמָּכָרהּסב ְלַאֵחר ְבּתוֹ ַהְזַּמן – ָצ ִרי ַלֲחזוֹר‬,‫ס ֲאָבל ִאם ֵמת‬.‫ ַוֲהֵרי ִהיא ַאף ַﬠְכָשׁו ִבּ ְרשׁוּתוֹ‬,‫ָזָזה ָידוֹ ִמֶמָּנּה ְכָּלל‬ ‫ ְכּמוֹ ֶשַׁהִיְּשָׂרֵאל ֶשֵׁﬠֵרב וֵּמת ִנְתַבֵּטּל‬,‫ ֶשְׁכָּבר ָפַּסק ְרשׁוּת ָה ִראשׁוֹן ְוִנְתַבְּטָּלה ְשִׂכירוּתוֹ‬,‫ְוִלְשׂכּוֹר ֵמַהיּוֵֹרשׁ אוֹ ֵמַהלּוֵֹקַח‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שע"א‬,‫ֵﬠרוּבוֹ‬: 12 When five [Jews] live together [with a non-Jew] in one courtyard, it is unnecessary for each one of them to individually rent [the rights of the non-Jew] living with them [in the courtyard]. Instead, one [of the Jews] may rent [these rights] on behalf of all of them.35 It is unnecessary for [the person] to specify that he is renting [these rights] on behalf of all of them. Instead, he may rent [the rights] for himself and then all [the others] are permitted [to carry. The rationale is that] since he establishes an eruv with them, they are all like one person, and it is sufficient for [the non-Jew] to rent [his rights to the courtyard] to one of them, just as – with regard to establishing an eruv, if [the residents of one courtyard] wish to establish an eruv with [the residents of] another courtyard – it is sufficient that [only] one [of the residents of the initial courtyard] contribute bread, even his own [bread], and then, all the residents [of his courtyard] are permitted [to use the second courtyard] since he already established an eruv with [the residents of his courtyard], as explained in sec. 372[:4]. ‫סג‬.‫ ֶאָלּא ֶאָחד שׂוֵֹכר ִבְּשִׁביל ֻכָּלּם‬,‫יב ֲחִמָשּׁה ַהָדּ ִרים ְבָּחֵצר ֶאָחד ֵאיָנם ְצ ִריִכים ָכּל ֶאָחד ִלְשׂכּוֹר ֵמַהָנְּכ ִרי ַהָדּר ִﬠָמֶּהם‬ ‫ ֶשֵׁכּיָון ֶשׁהוּא ֵﬠֵרב ִﬠָמֶּהם – ֲהֵרי‬,‫ ֶאָלּא שׂוֵֹכר ְלַﬠְצמוֹ ְוֻכָלּם ֻמָתּ ִרים‬,‫ְוֵאינוֹ ָצ ִרי ְלָפֵרשׁ לוֹ ַגֵּבּי ְשִׂכירוּת ֶשַׁיְּשִׂכּיר ְלֻכָלּם‬ ‫סד ְכּמוֹ ֶשְׁלִּﬠְנַין ֵﬠרוּב ִאם ֵהם רוִֹצים ְלָﬠֵרב ִﬠם ָחֵצר ַאֶחֶרת – ַדּי ֶשֶׁאָחד‬,‫ ְוַדי ֶשַׁיְּשִׂכּיר ְלֶאָחד ֵמֶהם‬,‫ֻכָּלּם ְכִּאישׁ ֶאָחד‬ ‫סו‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שע"ב‬,‫ ֵכּיָון ֶשְׁכָּבר ֵﬠֵרב ִﬠָמֶּהם‬,‫ ֲאִפלּוּ ִמֶשּׁלּוֹ ְוֻכָלּם ֻמָתּ ִרים‬35,‫ֵמֶהם ִיֵתּן ַהַפּתסה‬ 13 If [the rights to the non-Jew’s property] were rented from [the non-Jew] against his will, [the agreement] is not valid.36 [This ruling applies] even if [the non-Jew] was accustomed to renting out [his rights] previously. [This situation] is not comparable to [establishing] an eruv [with a fellow Jew, in which instance] it is permitted to take [bread for an] eruv from a Jew who is accustomed to participating in an eruv [even when presently it is] against his will.37 [The reason for the distinction is that] we may compel a Jew to fulfill a mitzvah that he is accustomed to fulfilling. This does not apply to a non-Jew. ‫ ֶשׁ ִיְּשָׂרֵאל‬,‫סח ְוֵאינוֹ דוֶֹמה ְלֵﬠרוּב‬.‫ ֲאִפלּוּ ָהָיה ָרִגיל ְלַהְשִׂכּיר ִמֹקֶּדם‬36,‫סז‬,‫יג ִאם ָשְׂכרוּ ִמֶמּנּוּ ְבַּﬠל ָכּ ְרחוֹ – ֵאינוֹ מוִֹﬠיל‬ ,‫ ְלִפי ֶשַׁהִיְּשָׂרֵאל ָאנוּ ְיכוִֹלים ְלֻכפּוֹ ְלַקֵיּם ְדַּבר ִמְצָוה ֶשֻׁה ְרַגּל ָבּהּ‬37,‫סט‬,‫ָהָרִגיל ְלָﬠֵרב נוְֹטִלין ִמֶמּנּוּ ֵﬠרוּבוֹ ְבַּﬠל ָכּ ְרחוֹ‬ ‫ע‬:‫ַמה ֶשֵּׁאין ֵכּן ְבָּנְכ ִרי‬ 14 Nevertheless, [the non-Jew’s] wife and the members of his household38 – even [the non-Jew’s] hired workers and his harvest help39 ([who live] in his house)40 – may rent out [his rights to the property] even though he protests. Since the sole reason a non-Jew’s dwelling [in the same courtyard as Jews] causes [carrying] to be forbidden is so that [Jews] will not be influenced by his conduct, leniency is granted and even [the non-Jew’s] hired hands are considered equivalent to him. [Our Sages

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accepted this possibility] since there are times when even the [non-Jew’s] workers will not desire to rent out [the non-Jew’s rights to the property] and the Jew will leave that courtyard. For this reason, even a worker hired by the [non-Jew’s] worker may rent out [the non-Jew’s rights to the property] even if both the [non-Jew’s] worker and the [nonJewish] owner [himself] protest. ‫ ַאף ַﬠל ִפּי‬,‫ – שׂוְֹכ ִרים‬40(‫ )ֶשְׁבֵּביתוֹעד‬39,‫ אוֹ ֲאִפלּוּ ִמְשִּׂכירוֹ וְּלִקיטוֹעג‬38,‫עב‬,‫יד ֲאָבל ֵמִאְשׁתּוֹעא אוֹ ְבֵּני ֵביתוֹ‬ ‫ ֵהֵקלּוּ ָבּהּ ִלְהיוֹת ֲאִפלּוּ ְשִׂכירוֹ‬,‫עה ֶשֵׁכּיָון ֶשִׁדּיַרת ַהָנְּכ ִרי ֵאיָנהּ אוֶֹסֶרת ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ִיְלמוֹד ִמַמֲּﬠָשׂיו‬,‫ֶשׁהוּא מוֶֹחה‬ ‫עו וִּמֶזּה ַהַטַּﬠם ֲאִפלּוּ ְשִׂכירוֹ ֶשׁל‬.‫ ְלִפי ֶשִׁלְּפָﬠִמים ַגּם ַהָשִּׂכיר ל ֹא ִי ְרֶצה ְלַהְשִׂכּיר ְוֵיֵצא ַה ִיְּשָׂרֵאל ִמָשּׁם‬,‫ֶנְחָשׁב ָכֹּמהוּ‬ ‫עז ַוֲאִפלּוּ ִאם ַהָשִּׂכיר ]וּ[ַבַﬠל ַהַבִּית מוִֹחים‬,‫ְשִׂכירוֹ ָיכוֹל ְלַהְשִׂכּיר ְכּמוֹ ַהָשִּׂכיר ַﬠְצמוֹ‬: 15 If the non-Jew does not want to rent out [the rights to his property], one of the [Jewish] residents of the courtyard should develop a rapport with [the non-Jew] and befriend him until the non-Jew would permit [the Jewish resident] to borrow a place in his domain where [the Jew] will have the right to leave an object [of his]. It is then considered as if this Jew is living with the non-Jew [in the same house], even though [the Jew] did not actually place an object [in the non-Jew’s property], but merely acquired [the right to do so] through one of the formal means through which land is acquired.41 In this manner, the Jew is considered as if he is [the nonJew’s] hired worker or harvest help ([who lives] in his house). [The Jew] may [then] rent out [the rights to the non-Jew’s property] without [the non-Jew’s] consent. There are authorities who maintain [that the Jew who befriended the non-Jew] need not rent out [the rights to the non-Jew’s property]. Instead, it is sufficient for [the Jew] to give [bread for] the eruv together with the other residents of the courtyard, [thus including] his house [in the eruv], and this is sufficient to also include the non-Jew’s house. [The rationale is that] since [this person] joined in an eruv with [the other residents], they are all considered as one person. Since [this Jew] became [equivalent to] the worker [of the non-Jew], he is considered comparable to the non-Jewish owner. Thus, all [the other residents of the courtyard] have a portion in the domain of the non-Jew, just like when one of the residents of the courtyard rents the non-Jew’s rights, [and] all [the residents of the courtyard] have a portion in this rental.42 As an initial preference, one should give weight to the first opinion. ‫עט ַﬠד ֶשַׁיְּשִׁאיל לוֹ ַהָנְּכ ִרי ָמקוֹם‬,‫ ִיְתָקֵרב לוֹ ֶאָחד ִמְבֵּני ֶהָחֵצרעח ְוֵיָﬠֶשׂה אוֲֹהבוֹ‬,‫טו ִאם ֵאין ַהָנְּכ ִרי רוֶֹצה ְלַהְשִׂכּיר‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין‬,‫ ְוָאז ָאנוּ רוִֹאים ְכִּאלּוּ ִיְשָׂרֵאל ֶזה הוּא ָדר ֵאֶצל ַהָנְּכ ִרי‬,‫ִבּ ְרשׁוּתוֹ ֶשׁ ְיֵּהא לוֹ ְרשׁוּת ְלַה ִנּיַח בּוֹ שׁוּם ָדָּבר‬ ‫ ְוַנֲﬠֶשׂה ִיְשָׂרֵאל ֶזה ְכִּאלּוּ הוּא‬41,‫פ‬,‫ ַרק ֶשָׁקָּנה ִמֶמּנּוּ ְבֶּאָחד ֵמַהְדָּרִכים ֶשַׁקּ ְרַקע ִנְקֶנה ָבֶּהם‬,‫ל ֹא ִה ִנּיַח ֶאְצלוֹ שׁוּם ָדָּבר‬ ‫ ֶאָלּא נוֵֹתן ֵﬠרוּבוֹ‬,‫פג ְוֵישׁ אוְֹמ ִריםפד ֶשֵׁאינוֹ ָצ ִרי ְלַהְשִׂכּיר‬.‫ְשִׂכירוֹ אוֹ ְלִקיטוֹפא )ֶשְׁבֵּביתוֹפב( וַּמְשִׂכּיר ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫ ְוֵכיָון‬,‫ ֶשֵׁכּיָון ֶשֵׁﬠֵרב ִﬠָמֶּהם ַנֲﬠשׂוּ ֻכָלּם ְכִּאישׁ ֶאָחד‬,‫ ְוַדיּוֹ ְבָּכ ַגּם ִבְּשִׁביל ֵבּית ַהָנְּכ ִרי‬,‫ִﬠם ְבֵּני ֶהָחֵצר ִבְּשִׁביל ֵבּיתוֹ‬ ‫ ְכּמוֹ ֶשֶׁאָחד‬,‫ ֶשׁהוּא ֶנְחָשׁב ְכַּבַﬠל ַהַבּ ִית ְבֵּבית ַהָנְּכ ִרי – ֲהֵרי ֵישׁ ְלֻכָלּם ֵחֶלק ִבּ ְרשׁוּת ַהָנְּכ ִרי ָכֹּמהוּ‬,‫ֶשׁהוּא ַנֲﬠֶשׂה ְשִׂכירוֹ‬ ‫פו‬:‫ וְּלַכְתִּחָלּה ֵישׁ ָלחוּשׁ ִלְסָבָרא ָה ִראשׁוָֹנה‬42,‫פה‬.‫ִמְבֵּני ֶהָחֵצר ַהשּׂוֵֹכר ְרשׁוּת ֵמַהָנְּכ ִרי – ֵישׁ ְלֻכָלּם ֵחֶלק ִבְּשִׂכירוּת זוֹ‬ 16 If [the non-Jew] lent43 [the Jew] a specific place [in his property] in a manner that [the non-Jew] is unable (to remove [the Jew] from this place) and use it himself,44 the non-Jew has been separated from the Jew with regard to this place that he set aside for [the Jew], and the Jew is separated from the non-Jew with regard to the remainder of the house, for [the Jew] does not have permission to place his articles there. Even though [the non-Jew] did not explicitly prevent [the Jew] from [putting down his property in the remainder of the house], but merely did not offer his consent that he do so, [the Jew] may not rent out [the non-Jew’s

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rights] without his consent. (Even if [the Jew] is [the non-Jew’s] worker or harvest help and [the non-Jew] set aside a room in his house for [the Jew] to dwell in, if [the non-Jew] cannot remove [the Jew] from [that room] and use it for his own [purposes, the Jew] may not rent out [the non-Jew’s rights] without his consent, for the non-Jew has been separated from [the Jew] and [the Jew] has been separated from the non-Jew.) Therefore, if a Jew and a non-Jew live in one house, each one in a separate room, it is necessary [for the people dwelling in that courtyard] to rent the non-Jew’s [rights] and establish an eruv with the Jew.45 The Jew may not rent out the nonJew’s rights, since the non-Jew may not remove [the Jew from his room] and [the Jew] does not have permission to place his articles in the room of the non-Jew. The same concepts apply when [two] non-Jews live together in one house under such an arrangement. It is necessary to rent [the rights] from both of them. ‫ ֶשׁ ִנְּמָצא ַהָנְּכ ִרי‬44,‫טז ִאם ִהְשִׁאיל לוֹ ָמקוֹם ְמיָֻחדפז ְבִּﬠ ְנָין ֶשׁלּ ֹא יוַּכל )ְלַסְלּקוֹ ִמָמּקוֹם ֶזה( וְּלִהְשַׁתֵּמּשׁ בּוֹ ְבַּﬠְצמוֹ‬ ‫ ֶשֵׁאין לוֹ ְרשׁוּת ְלַה ִנּיַח ָשׁם‬,‫ְמֻסָלּק ֵמַה ִיְּשָׂרֵאל ְבָּמקוֹם ֶזה ֶשׁ ִיֵּחד לוֹפח ְוַה ִיְּשָׂרֵאל ְמֻסָלּק ֵמַהָנְּכ ִרי ִמְשָּׁאר ַהַבּ ִית‬ ‫ ֶאָלּא ֶשׁלּ ֹא ָנַתן לוֹ ְרשׁוּת – ֵאינוֹ ָיכוֹל ְלַהְשִׂכּיר ֶשׁלּ ֹא ִמַדְּﬠתּוֹצ‬,‫ – ַאף ַﬠל ִפּי ֶשׁלּ ֹא ְמָנעוֹ ִמֶמּנּוּ ְבֵּפרוּשׁ‬43,‫ֲחָפָציופט‬ ‫ ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁאינוֹ ָיכוֹל ְלַסְלּקוֹ ִמֶמּנּוּ וְּלִהְשַׁתֵּמּשׁ בּוֹ‬,‫)ַוֲאִפלּוּ הוּא ְשִׂכירוֹ אוֹ ְלִקיטוֹ ְו ִיֵחד לוֹ ֶחֶדרצא ְבֵּביתוֹ ָלדוּר בּוֹ‬ (‫ ֶשֲׁהֵרי ַהָנְּכ ִרי ְמֻסָלּק ִמֶמּנּוּ ְוהוּא ֵמַהָנְּכ ִרי‬,‫ְבַּﬠְצמוֹ – ֵאינוֹ ָיכוֹל ְלַהְשִׂכּיר ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬. ‫צג ָצ ִרי ִלְשׂכּוֹר ֵמַהָנְּכ ִרי וְּלָﬠֵרב ִﬠם‬,‫ְלִפיָכ ִאם ִיְשָׂרֵאל ְוָנְכ ִרי ָדּ ִרים ְבַּב ִית ֶאָחדצב ָכּל ֶאָחד ְבֶּחֶדר ִבְּפֵני ַﬠְצמוֹ‬ ‫ הוִֹאיל ְוֵאין ַהָנְּכ ִרי ָיכוֹל ְלַסְלּקוֹ ְוהוּא ֵאין לוֹ ְרשׁוּת ְלַה ִנּיַח‬,‫ ְוֵאין ַה ִיְּשָׂרֵאל ָיכוֹל ְלַהְשִׂכּיר ְרשׁוּת ַהָנְּכ ִרי‬45.‫ַה ִיְּשָׂרֵאל‬ ‫ֲחָפָציו ְבֶּחֶדר ַהָנְּכ ִרי‬. 45:‫ְוהוּא ַהִדּין ְבָּנְכ ִרים ַהָדּ ִריםצד ְבִּﬠ ְנָין ֶזהצה ְבַּב ִית ֶאָחד – ָצ ִרי ִלְשׂכּוֹר ִמְשֵּׁניֶהם‬ 17 If [Jews] rented [a non-Jew’s rights] from his worker or harvest help for a specific length of time, [the Jews in the courtyard] are permitted [to carry in the courtyard] until the end of that time, even though [in the interim] the non-Jew dismissed the worker or harvest help [from his position]. If, however, [the Jews] rented [the rights] from [the non-Jew’s employee] without any specifications [as to the length of the time of the rental], the rental agreement terminates with [the employee’s] dismissal. True, while the worker is employed, he has the right to rent out [the non-Jew’s rights] like the [non-Jewish] owner himself, and [when] one rents out property and remains silent the rental agreement is effective as long as [the person renting out the property] does not retract – even over an extended period of time.46 Nevertheless, [in this instance,] since [the worker’s] authority to rent out [the owner’s rights] only stems from the owner’s hiring [the person] to serve him, and [the person] is considered like the owner [for that reason alone, therefore,] when the owner dismisses [the employee] it is as if the owner revoked the rental agreement. [The revocation is effective because] one who enters into a rental agreement of unspecified length may retract [his agreement] after the first Shabbos even though he does not return the money [given for the rental]. (This is not so when one enters into a rental agreement for a [specific period of] time, as explained above.) The same law applies if one rented [rights] from the treasurer of the king47 and the treasurer was dismissed. [This ruling] applies provided [the treasurer] was unreservedly dismissed, [i.e.,] he no longer receives his livelihood from the king. If, however, [the person] was only dismissed from [his position at] the treasury, but he still receives his livelihood from [the king], he is [still] considered like [the king’s] 12/16/2020, 5:57 PM

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worker and harvest help, and one may rent [the rights] from him, [even as an] initial preference.48 Certainly, a rental agreement [that this person previously arranged] is not nullified. Similarly, a rental agreement may be made [even] with any of the menial workers in the king’s (home), just like one [arranges] a rental agreement with a home-owner’s worker or harvest help.49 ([Moreover,] one may rent [the king’s rights] from the servants of the king’s servants just like one may rent [rights] from a worker’s hired worker.) ‫צו‬.‫ ַאף ַﬠל ִפּי ֶשִׁסְּלּקוֹ תּוֹ ַהְזַּמן ִמְהיוֹת ְשִׂכירוֹ וְּלִקיטוֹ – ֻמָתּ ִרים ַﬠד ֹתּם ַהְזַּמן‬,‫יז ָשְׂכרוּ ִמְשִּׂכירוֹ וְּלִקיטוֹ ִלְזַמן ָידוַּﬠ‬ ‫צז ְוַאף ַﬠל ִפּי ֶשְׁבָּשָׁﬠה ֶשׁהוּא ְשִׂכירוֹ ֵישׁ לוֹ ֹכַּח ְלַהְשִׂכּיר‬.‫ ֵכּיָון ֶשִׁסְּלּקוֹ – ִנְתַבֵּטּל ַהְשִּׂכירוּת‬,‫ֲאָבל ִאם ָשְׂכרוּ ִמֶמּנּוּ ְסָתם‬ ‫ ִמָכּל‬46,‫צח‬,‫ ְוַהַמְּשִׂכּיר ְושׁוֵֹתק – ָכּל ְזַמן ֶשֵׁאינוֹ חוֵֹזר בּוֹ מוֶֹﬠֶלת ְשִׂכירוּתוֹ ֲאִפלּוּ ִלְזַמן ְמֻרֶבּה‬,‫ְכַּבַﬠל ַהַבּ ִית ְבַּﬠְצמוֹ‬ ‫ ִאם ֵכּן‬,‫ ְוֶנְחָשׁב ְכִּאלּוּ הוּא ַבַּﬠל ַהַבּ ִית‬,‫ָמקוֹם ֵמַאַחר ֶשֵׁאין ֹכּחוֹ ִבְּשִׂכירוּתוֹ ֶאָלּא ִמַצּד ַבַּﬠל ַהַבּ ִית ֶשָׁשַּׂכר אוֹתוֹ ְלָשׁ ְרתוֹ‬ ‫צט ְוַהַמְּשִׂכּיר ְסָתם ָיכוֹל ַלֲחזוֹר בּוֹ ַאַחר ַשָׁבּת‬,‫ְכֶּשִׁסְּלּקוֹ ַבַּﬠל ַהַבּ ִית – ֲהֵרי ֶזה ְכִּאלּוּ חוֵֹזר בּוֹ ַבַּﬠל ַהַבִּית ִמְשִּׂכירוּתוֹ‬ 46.(‫ )ַמה ֶשֵּׁאין ֵכּן ְבַּמְשִׂכּיר ִלְזַמן ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬46,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ַמֲחִזיר ַהָדִּמיםק‬,‫ִראשׁוָֹנה‬ ‫ ֲאָבל‬. ‫ ֶשׁשּׁוּב ֵאינוֹ אוֵֹכל ְפַּרס ַהֶמֶּל‬,‫קב ְוהוּא ֶשִׁסְּלּקוֹ ְלַגְמֵרי‬,‫ ְו ִנְסַתֵּלּק ַה ִגְּזָבּר‬47,‫ְוהוּא ַהִדּין ִאם ָשַׂכר ִמִגְּזַבּר ַהֶמֶּל קא‬ ‫ ַוֲﬠַד ִין הוּא אוֵֹכל ְפָּרס ֶשׁלּוֹ – ֲהֵרי הוּא ִכְּשִׂכירוֹ וְּלִקיטוֹקג ְושׂוְֹכ ִרין ִמֶמּנּוּ‬,‫ִאם ל ֹא ִסְלּקוֹ ֶאָלּא ֵמַה ִגְּזְבָּראוּת‬ ‫קד ְוהוּא ַהִדּין ָכּל ֶﬠֶבד ֵמַﬠְבֵדי ַהֶמֶּל ַהְקַּט ִנּיםקה‬.‫ ְוָכל ֶשֵׁכּן ֶשׁלּ ֹא ִנְתַבְּטָּלה ְשִׂכירוּת ָה ִראשׁוָֹנה‬48,‫ְלַכְתִּחָלּה‬ ‫ ) ְוהוּא ַהִדּין ֶשׁשּׂוְֹכ ִרים ֵמַﬠְבֵדי‬49‫)ֶשְׁבֵּביתוֹקו( – שׂוְֹכ ִרים ֵמֶהן ְכּמוֹ ֶשׁשּׂוְֹכ ִרים ִמְשִׂכּירוֹ וְּלִקיטוֹ ֶשׁל ַבַּﬠל ַהַבִּית‬ 49:(‫ ְכּמוֹ ֶשׁשּׂוְֹכ ִרים ִמְשִּׂכירוֹ ֶשׁל ְשִׂכירוֹקז‬,‫ֲﬠָבָדיו‬ 18 When a non-Jew [employs] five Jews as workers or harvest help [and] they live in his courtyard, each one in a separate room or home, they do not cause each other to be forbidden [to carry],50 since their dwellings are not their own, but rather belong to the non-Jew. [The non-Jew] may send [the Jewish employees] away [at any time], and he does not lend them the domains in a manner that [the Jews] cause each other to be forbidden [to carry], as stated in sec. 370[:5]. The dwellings [of the Jewish employees] are considered as [significant] dwellings only for the sake of leniency – that [the Jewish employees] may rent out [the non-Jew’s property] without his consent, but not for the sake of stringency, that [the Jews] cause each other to be forbidden [to carry]. Similarly, if [other residents of the courtyard] rented the non-Jew’s rights, none of [his five Jewish workers] are required to contribute to the eruv.51 (How much more so [does this apply] if [the other residents of the courtyard] rented the rights of the non-Jew, for then, the dwellings [of the Jewish workers] are included [in the arrangement].) ‫ ָכּל ֶאָחד ְבֶּחֶדר אוֹ ַבּ ִית ִבְּפֵני ַﬠְצמוֹ – ֵאיָנן אוְֹס ִרים‬,‫יח ָנְכ ִרי ֶשֵׁיּשׁ לוֹ ה' ִיְשׂ ְרֵאלים ְשִׂכי ִרים וְּלִקיִטיםקח ָדּ ִרים ַבֲּחֵצרוֹ‬ ‫קיא ְוֵאינוֹ ַמְשִׁאיל ָלֶהם ְרשׁוָּתם‬,‫ ְוהוּא ָיכוֹל ְלַסְלָּקם‬,‫ ֵכּיָון ֶשֵׁאין ִדּיָרָתם ֶשָׁלֶּהםקי ֶאָלּא ֶשׁל ַהָנְּכ ִרי‬50,‫קט‬,‫ֶזה ַﬠל ֶזה‬ ‫ ֶשׁ ְיּכוִֹלים ְלַהְשִׂכּיר ֶשׁלּ ֹא‬,‫קיב ְוֵאין ִדּיָרָתם ֲחשׁוָּבה ִדיָרהקיג ֶאָלּא ְלָהֵקל‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"ע‬,‫ֶשַׁיַּאְסרוּ ֶזה ַﬠל ֶזה‬ ‫קיד ֶשַׁיַּאְסרוּ ֶזה ַﬠל ֶזה‬,‫ ֲאָבל ל ֹא ְלַהֲחִמיר‬,‫ִמַדְּﬠתּוֹ‬. ‫ ) ְוָכל ֶשֵׁכּן ִאם ֵהם ִהְשִׂכּירוּ ְרשׁוּת‬51,‫ְוֵכן ִאם ָשְׂכרוּ ִמן ַהָנְּכ ִרי ְרשׁוּתוֹ – ֵאין שׁוּם ֶאָחד ֵמֶהם ָצ ִרי ִלֵתּן ֵﬠרוּבקטו‬ (‫קטז ֶשֲׁהֵרי ַגּם ִדּיָרָתם ִבְּכָלל‬,‫ַהָנְּכ ִרי‬: 19 When a non-Jew rents his house to another non-Jew, as long as the owner retains any [sort of] rights to his house, [e.g.,] he may deposit any [kind of] article52 there, [the Jews living in the courtyard] may rent [the rights from the owner].53 Indeed, this [ruling] does not apply to the owner alone. Instead, one may rent [such rights] from any person who has rights to the non-Jew’s house, [e.g.,] he may deposit any [kind of] article [in the house that has been rented out], because he is considered as [the non-Jewish homeowner’s] worker or harvest help, as 12/16/2020, 5:57 PM

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explained.54 The Sages [mentioned a situation regarding an owner only] because they were speaking about the most common occurrence, for it can be assumed that when an owner rents out [his domain], he retains the right to deposit articles there.55 [Different rules apply,] however, if the owner did not retain any rights to his house. If the owner can send the tenant away from his home in the middle of the term of the rental, it is possible to rent [the rights] from [the owner]. If not, [renting from the owner] is not effective, and it is necessary to rent [the rights directly] from the tenant. – 52‫קיז ִאם ִנְשַׁאר לוֹ ַלַמְּשִׂכּיר ְרשׁוּת ְבֵּביתוֹ ֶשׁיּוַּכל ְלַה ִנּיַח בּוֹ שׁוּם ֵכִּלים‬,‫יט ָנְכ ִרי ֶשִׁהְשִׂכּיר ֵבּיתוֹ ְלָנְכ ִרי ַאֵחר‬ ‫ ְול ֹא ַמְשִׂכּיר ִבְּלָבד ֶאָלּא ָכּל ָאָדם ֶשֵׁיּשׁ לוֹ ְרשׁוּת ְבֵּבית ָנְכ ִרי ְלַה ִנּיַח בּוֹ שׁוּם ָדָּבר ָיכוֹל‬53,‫קיח‬.‫ְיכוִֹלים ִלְשׂכּוֹר ִמֶמּנּוּ‬ ‫ ֶשְׁסָּתם ַמְשִׂכּיר‬,‫ ֶאָלּא ֶשִׁדְּברוּ ֲחָכִמים ַבּ ֹה ֶוה‬54,‫קכ‬.‫ ִמְפֵּני ֶשַׁנֲּﬠֶשׂה ִכְּשִׂכירוֹ וְּלִקיטוֹקיט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ִלְשׂכּוֹר ִמֶמּנּוּ‬ 55.‫ַמְשִׁאיר לוֹ ְרשׁוּת ְבֵּביתוֹ ְלַה ִנּיַח בּוֹ ֲחָפָציו‬ ,‫ ִאם ָיכוֹל ַהַמְּשִׂכּיר ְלַסֵלּק ֶאת ַהשּׂוֵֹכר ִמֵבּיתוֹ תּוֹ ְזַמנּוֹ – ְיכוִֹלים ִלְשׂכּוֹר ִמֶמּנּוּ‬,‫ֲאָבל ִאם ל ֹא ִנְשַׁאר לוֹ ְרשׁוּת ְבֵּביתוֹ‬ 53,‫קכא‬:‫ְוִאם ָלאו – ֵאינוֹ מוִֹﬠיל ֶאָלּא ִאם ֵכּן ִיְשְׂכּרוּ ֵמַהשּׂוֵֹכר‬ 20 When there are two courtyards, one behind the other, and one Jew and one nonJew [share] the inner courtyard and another Jew lives in the outer [courtyard, the Jew living in] the inner [courtyard] is permitted [to carry] in his courtyard, for [the presence of] a non-Jew does not cause one Jew to be forbidden [to carry.56 However, the non-Jew] does cause [carrying] to be forbidden in the outer [courtyard] unless [the non-Jew] rents (his rights to pass through [the outer courtyard] to [the Jewish residents]).57 ([The rationale is that] two Jews and the non-Jew pass through there.) Similarly, if one Jew lives in the inner [courtyard] and one Jew and a non-Jew [share] the outer [courtyard], and even if a non-Jew lives in the inner [courtyard] and two Jews [share] the outer [courtyard] and they establish an eruv together, [the presence of] the non-Jew causes [carrying] to be forbidden.58 [This stringency applies] even though were [the resident of the inner courtyard] to have been Jewish, his passage [through the outer courtyard] would not cause [its residents] to be forbidden [to carry], because his would be “the feet [of a person] permitted [to carry] in his place,” [which do not cause carrying to be forbidden in another neighboring place], as explained in sec. 375[:1].59 53,‫קכב‬,‫ ְוִיְשָׂרֵאל ֶאָחד ְוָנְכ ִרי ַבְּפּ ִניִמית ְו ִיְשָׂרֵאל ֶאָחד ַבִּחיצוָֹנה – ַהְפּ ִניִמי ֻמָתּר ַבֲּחֵצרוֹ‬,‫כ ְשֵׁתּי ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ‬ ‫ ַﬠד ֶשַׁיְּשִׂכּירקכה )ָלֶהם ְרשׁוּת ְדּ ִריַסת‬53‫ ֲאָבל ַבִּחיצוָֹנה אוֵֹסרקכד הוּא‬56,‫קכג‬,‫ֶשֵׁאין ַהָנְּכ ִרי אוֵֹסר ַﬠל ִיְשָׂרֵאל ְיִחיִדי‬ ‫ ְוֵכן ִאם ִיְשָׂרֵאל ֶאָחד ַבְּפִּניִמית ְו ִיְשָׂרֵאל ֶאָחד‬.(‫ )ֶשֲׁהֵרי ַרְגֵלי ב' ִיְשׂ ְרֵאִלים ְוָנְכ ִרי ְמצוּ ִיים ָבּהּקכז‬57,(‫ַר ְגלוֹ ָבּהּקכו‬ ‫ ַאף ַﬠל‬58,‫קכט‬,‫קכח ַוֲאִפלּוּ ִאם ָנְכ ִרי ַבְּפּ ִניִמית וּב' ִיְשׂ ְרֵאִלים ַבִּחיצוָֹנה ְוֵﬠ ְרבוּ – אוֵֹסר ַהָנְּכ ִרי ֲﬠֵליֶהם‬.‫ְוָנְכ ִרי ַבִּחיצוָֹנה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ הוִֹאיל ְוִהיא ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ‬,‫ִפּי ֶשִׁאם ָהָיה ִיְשָׂרֵאל ל ֹא ָהָיה אוֵֹסר ֲﬠֵליֶהם ִבְּד ִריַסת ַרְגלוֹ‬ 59,‫קל‬:‫שע"ה‬ 21 [Our Sages ruled stringently in the following instance:]60 There was a courtyard in which one Jew and [several] non-Jews lived. There was another house belonging to another Jew next to [the Jew’s] house, but it did not open to the courtyard, only to the house [of the first Jew] via windows, but not through an actual entrance. [The two Jews] may not establish an eruv via the windows61 they share so that [the owner of the second house] could take out his articles to the courtyard via the house that opens to it. [The rationale is that] it is forbidden to help one [Jew] who is living [in the same courtyard] as a non-Jew.62 [As a result, he will leave the courtyard 12/16/2020, 5:57 PM

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and] not [be influenced by the non-Jew’s] conduct. Therefore, [the Sages] said that no one should establish an eruv with [this Jew] or use his courtyard together with him, so that he will be a single [Jew] in his courtyard and fear the non-Jew lest he kill him. And, [because of his fear, the Jew will] leave that place. If, however, [the two Jews’ houses] open up to each other via an actual entrance, it is permitted for them to establish an eruv. [The rationale is that] even if [the other Jew] does not establish an eruv with [the Jew who shares the courtyard with the non-Jew], nor use his courtyard, [that Jew] will not fear the non-Jew, because [the non-Jew] will think that [the Jew whose home opens to his courtyard] is living together with the other Jew in [the same] house, since their homes open up to each other with an actual entrance. ‫ ְוֵאינוֹ ָפּתוַּח ְלָחֵצר זוֹ ֶאָלּא‬,‫ ְוֵישׁ ַבּ ִית ֶאָחד ֶשׁל ִיְשָׂרֵאל ֵאֶצל ֵבּיתוֹ ֶשׁל ֶזה‬,‫כא ָחֵצר ֶשׁ ִיְּשָׂרֵאל ֶאָחד ְוָנְכ ִרים ָדּ ִרים ָבּהּ‬ ‫ ֶשֵׁבּיֵניֶהם ְכֵּדי‬61‫ ַﬠל ְיֵדי ַהַחלּוֹנוֹת‬60‫קלא ְול ֹא ְבֶּפַתח ָגּמוּר – ֵאינוֹ ָיכוֹל ְלָﬠֵרב ִﬠמּוֹ‬,‫ְלַב ִית ֶזה הוּא ָפּתוַּח ְבַּחלּוֹנוֹת‬ 62,‫קלג‬,‫קלב ְלִפי ֶשָׁאסוּר ַלֲﬠשׂוֹת ִסיּוַּﬠ ְלָיִחיד ֶשָׁיּדוּר ִﬠם ָנְכ ִרי‬,‫ְלהוִֹציא ֵכָּליו ְלָחֵצר זוֹ ֶדֶּר ַבּ ִית ֶזה ַהָפּתוַּח ְלָחֵצר זוֹ‬ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה ְיִחיִדי ַבֲּחֵצרוֹ ְוִיְתָיֵרא‬,‫ ְלִפיָכ ָאְמרוּ ֶשׁלּ ֹא ְיָﬠֵרב ֶזה ִﬠמּוֹ ְול ֹא ִיְשַׁתֵּמּשׁ ִﬠמּוֹ ַבֲּחֵצרוֹ‬.‫ֶשׁלּ ֹא ִיְלמוֹד ִמַמֲּﬠָשׂיו‬ ‫ ְלִפי ֶשַׁאף ִאם ל ֹא‬,‫קלד ֲאָבל ִאם ֵהם ְפּתוִּחים ֶזה ְלֶזה ְבֶּפַתח ָגּמוּר – ֻמָתּר ְלָﬠֵרב ִﬠמּוֹ‬.‫ֵמַהָנְּכ ִרי ֶשׁלּ ֹא ַיַה ְרֶגנּוּ ְוֵיֵצא ִמָשּׁם‬ ‫ ֵכּיָון ֶשָׁבֵּתּיֶהם‬,‫ ְלִפי ֶשׁ ִנּ ְרֶאה לוֹ ְכִּאלּוּ ָדר ִﬠם ִיְשָׂרֵאל ֶזה ְבֵּביתוֹ‬,‫ְיָﬠֵרב ִﬠמּוֹ ְול ֹא ִיְשַׁתֵּמּשׁ ַבֲּחֵצרוֹ ל ֹא ִיְתָיֵרא ֵמַהָנְּכ ִרי‬ ‫קלה‬:‫ְפּתוִּחים ֶזה ְלֶזה ְבֶּפַתח ָגּמוּר‬ 22 When a courtyard is shared by Jews and a non-Jew, and there are windows that open from one Jew’s house to [that of] another [Jew], and they established an eruv via the windows,63 even though [the Jews] are permitted to transfer [articles] from one house to another via the windows, they are forbidden to transfer [articles] via their entrances64 (that open to the courtyard) because of the non-Jew.65 [The nonJew’s presence] (causes [carrying] to be forbidden in the courtyard) unless he rents (his rights to the courtyard to [his Jewish neighbors]).66 ‫ ְוֵﬠ ְרבוּ ַﬠל ְיֵדי ַהַחלּוֹנוֹת‬,‫ ְוַחלּוֹנוֹת ְפּתוִּחים ִמֵבּית ִיְשָׂרֵאל ֶזה ְלֵבית ִיְשָׂרֵאל ֶזה‬,‫כב ָחֵצר ֶשִׁיְּשׂ ְרֵאִלים ְוָנְכ ִרי ְשׁרוּ ִיים ָבּהּ‬ ‫ ֲהֵרי ֵהם ֲאסוּ ִרים ְלהוִֹציא ֶדֶּר‬,‫ – ַאף ַﬠל ִפּי ֶשֵׁהם ֻמָתּ ִרים ְלהוִֹציא ִמַבּ ִית ְלַבִית ֶדֶּר ַהַחלּוֹנוֹת‬63‫ֶשֵׁבּיֵניֶהם‬ ‫ ַﬠד ֶשַׁיְּשִׂכּיר )ָלֶהם ְרשׁוּתוֹ‬,(‫ )ֶשׁאוֵֹסר ֲﬠֵליֶהם ֶהָחֵצרקלח‬65‫ )ַהְפּתוִּחים ֶלָחֵצרקלז( ִמְפֵּני ַהָנְּכ ִרי‬64,‫ִפְּתֵחיֶהםקלו‬ 66:(‫ֶשֶׁבָּחֵצרקלט‬ 23 When there are many Jews [traveling on] a ship and each one has a private cabin on the ship, they must establish an eruv together and rent the rights of the nonJewish owner of the ship. ([This applies] if [the non-Jewish owner] also has a private cabin on the ship and did not grant the Jewish [passengers] permission to deposit anything in his cabin, and he also does not have the right to deposit anything in their cabins. Thus, they are separated one from the other, as explained above.)67 Alternatively, [the Jewish passengers] may include in [the agreement concerning] their rental [of the cabins on] the ship, [a specification covering] rental [of the nonJewish owner’s rights], that allows for articles to be carried. If, however, [the Jewish passengers] did not explicitly include [the rental of the ship-owner’s rights in their agreement when they paid for their passage], the rental of [their cabins on] the ship is not effective in permitting them to carry, as explained above.68 ‫ ְוֵישׁ ָלֶהם ָבִּתּים ְמיָֻחִדים ְלָכל ֶאָחד ַבְּסִּפיָנה – ְצ ִריִכים ְלָﬠֵרב ַיַחדקמ ְוִלְשׂכּוֹר‬,‫כג ְסִפיָנה ֶשֵׁיּשׁ ָבּהּ ִיְשׂ ְרֵאִלים ַרִבּים‬ ‫ְרשׁוּת ִמָנְּכ ִרי ַבַּﬠל ַהְסִּפיָנהקמא )ִאם ֵישׁ ַגּם לוֹ ַבּ ִית ְמיָֻחד ַבְּסִּפיָנה ְול ֹא ָנַתן ְרשׁוּת ְל ִיְשׂ ְרֵאִלים ֵאלּוּ ְלַהִנּיַח שׁוּם ָדָּבר‬ 67,(‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהקמג‬,‫קמב ֶשָׁאז ֵהם ְמֻסָלִּקים ֶזה ִמֶזּה‬,‫ ְוַגם ֵאין לוֹ ְרשׁוּת ְלַהִנּיַח שׁוּם ָדָּבר ְבָּבֵתּיֶהם‬,‫ְבֵּביתוֹ‬ ‫קמד ֲאָבל ִאם ל ֹא ִהְבִליעוּ לוֹ ְבֵּפרוּשׁ – ֵאין ְשִׂכירוּת ַהְסִּפיָנה מוֶֹﬠֶלת‬.‫אוֹ ַיְבִליעוּ ְשִׂכירוּת ֶהֵתּר ִטְלטוּל ִבְּשַׂכר ַהְסִּפיָנה‬

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68,‫קמה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְלַהִתּיר ִטְלטוּל‬

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Shulchan Aruch: Chapter 383 - [Renting the Rights of] a Non-Jew is Not...

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Shulchan Aruch: Chapter 383 - [Renting the Rights of] a Non-Jew is Not Required When He is Not at Home [on Shabbos] By Rabbi Schneur Zalman of Liadi

SECTION 383 [Renting the Rights of] a Non-Jew is Not Required When He is Not at Home [on Shabbos] (1-3) ‫סימן שפג ְכֶּשֵׁאין ַהָנְּכ ִרי ַבַּבּ ִית ֵאינוֹ ְמַﬠֵכּב וּבוֹ ג' ְסִﬠיִפים‬: 1 When a non-Jew lives together with two Jews in one courtyard,1 but [neither] the non-Jew (nor any member of his household) is at home [on Shabbos], carrying in the courtyard is not forbidden because of him.2 [The Jews] should establish an eruv and [then] they will be permitted [to carry, even without renting the non-Jew’s rights]. Even if [the non-Jew] travelled to a nearby location from which it is possible for him to return to his house on Shabbos, [the non-Jew’s] dwelling does not cause [carrying] to be forbidden as long as he is not at home. [The rationale is that] a dwelling whose owner is not present is not considered a dwelling, as stated in sec. 371[:1]. If the non-Jew arrives on Shabbos, he [causes] carrying [to be forbidden] and the eruv is nullified.3 We do not apply the principle:4 Since license [to carry was] granted for [this] Shabbos, the license remains.5 [The rationale is that] at the time [carrying] became permitted, it was not certain that it would not be forbidden [to carry] again, because it was possible that the non-Jew would return on Shabbos.6The only exception [to the above] is when the non-Jew definitively made it clear at the commencement of the Shabbos that he did not intend to return to his house on Shabbos, and did not change his mind [about returning] until afterwards. 2,‫ ְוֵאין ַהָנְּכ ִרי ְבֵּביתוֹא ) ְול ֹא שׁוּם ֶאָחד ִמְבֵּני ֵביתוֹב( – ֵאינוֹ אוֵֹסר‬1,‫א ָנְכ ִרי ַהָדּר ִﬠם ְשֵׁני ִיְשׂ ְרֵאִלים ְבָּחֵצר ַאַחת‬ ‫ ִמָכּל ָמקוֹם ָכּל ְזַמן ֶשֵׁאינוֹ ְבֵּביתוֹ‬,‫ ֶשֶׁאְפָשׁר ֶשַׁיֲּחזוֹר ְלֵביתוֹ ְבַּשָׁבּת‬,‫ ַוֲאִפלּוּ ִאם ָהַל ְלָמקוֹם ָקרוֹב‬.‫ִויָﬠ ְרבוּ ְוִיְהיוּ ֻמָתּ ִרים‬ ‫ד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"א‬,‫ג ֶשִׁדּיָרה ְבּל ֹא ְבָﬠִלים ֵאיָנהּ ִדּיָרה‬,‫ֵאין ִדּיָרתוֹ אוֶֹסֶרת‬ ‫ הוִֹאיל וְּבָשָׁﬠה‬5,‫ז‬,"‫ "ַשָׁבּת ֵכּיָון ֶשֻׁהְתָּרה ֻהְתָּרה‬4‫ ְוֵאין אוְֹמ ִרים‬3,‫ו‬.‫ה ְוָהֵﬠרוּב ָבֵּטל‬,‫ְוִאם ָבּא ַהָנְּכ ִרי ְבַּשָׁבּת – אוֵֹסר‬ ‫ ִאם ל ֹא ֶשָׁיּדוַּﬠ ְבֵּברוּר ִמַדַּﬠת‬6,‫ח‬,‫ ִכּי ֶשָׁמּא ָיב ֹא ַהָנְּכ ִרי ְבַּשָׁבּת‬,‫ֶשֻׁהְתָּרה ל ֹא ָהָיה ַהָדָּבר ָבּרוּר ֶשׁלּ ֹא ַתֲחזוֹר ְוֵתָאֵסר‬ ‫ט‬: ‫ ְו ִנְמַל ַאַחר ָכּ‬,‫ַהָנְּכ ִרי ִבְּכ ִניַסת ַשָׁבּת ֶשׁלּ ֹא ָהָיה ָאז ְבַּדְﬠתּוֹ ַלֲחזוֹר ְלֵביתוֹ ְבַּשָׁבּת‬ 2 Even if [the Jews] desire to rent [the non-Jew’s rights] after he returns on Shabbos, [doing so] is not effective [in permitting carrying. Instead,] carrying is permitted only [in the following manner]: One [Jew] rents [the non-Jew’s rights]7 and then [the other Jew, or Jews,] nullifies [his rights, or their rights,] in favor [of the Jew who rented the non-Jew’s rights.8 Then, the Jew who rented the rights] is permitted [to carry]. The eruv, however, does not automatically become valid again9 when [the Jew] rents [the non-Jew’s rights], because it was nullified immediately upon [the non-Jew’s] arrival. [This situation] is not comparable to one in which [people travelling on] ships that were tied together while it was still day [on Friday] established an eruv together, the bonds became undone on Shabbos, 12/16/2020, 5:58 PM

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nullifying the eruv,10 and then [the ships] were tied together again. [In that instance,] the original license [to carry between the two ships] is restored, as explained in sec. 362[:8]. (Similarly, when [the residents of] two [adjoining] courtyards established an eruv for a year or more on the basis of an entrance between [the courtyards] and that entrance became closed during the week, but was reopened on Shabbos, the eruv automatically becomes valid again, as explained in sec. 374[:1].) [The difference between these rulings can be explained as follows:] When [the passengers on] the ships established an eruv, it was not expected that [the bond between the ships] would be severed on Shabbos and the eruv would be nullified. (Similarly, when [the residents of] the courtyards established an eruv for a year or more, at that time, the entrance between [the courtyards] was not expected to be closed during that year or afterwards, [and cause] the eruv to be nullified.)11 By contrast, [in the instance described] here, [the fact that] the non-Jew came on Shabbos [indicates that] when the eruv was originally established it [was clear that the eruv] would not necessarily be viable for the entire Shabbos, since it could be nullified upon the arrival of the non-Jew. (Even if [the non-Jew] went on a journey to a distant place, he could leave [that] place during the week and arrive [home] on Shabbos.) ‫ ַאַחר ֶשָׁשְּׂכרוּ‬8‫ ֶאָלּא ִלְכֶשׁ ְיַּבֵטּל ֶאָחד ַלֲחֵברוֹ‬,‫ב ַוֲאִפלּוּ ִאם רוִֹצים ִלְשׂכּוֹר ִמֶמּנּוּ ְלַאַחר ֶשָׁבּא ְבַּשָׁבּת – ֵאינוֹ מוִֹﬠיל‬ ‫ ְוֵאינוֹ‬.‫ הוִֹאיל וְּכָבר ִנְתַבֵּטּל ִמָיּד ְבּבוֹאוֹ‬,‫ ְכֶּשָׁשְּׂכרוּ ִמֶמּנּוּ‬9 ‫י ֲאָבל ָהֵﬠרוּב ֵאינוֹ חוֵֹזר ְוֵנעוֹר‬.‫ ִיְהֶיה ֲחֵברוֹ ֻמָתּר‬7,‫ִמֶמּנּוּ‬ ‫ ֶשָׁחְזרוּ‬,‫ ְוָחְזרוּ ְוִנְקְשׁרוּ‬10‫ ְו ִנְפְסקוּ ְבַּשָׁבּת ְו ִנְתַבֵּטּל ֵﬠרוָּבן‬,‫דוֶֹמה ִלְסִפינוֹת ֶשָׁהיוּ ְקשׁוּרוֹת זוֹ ְבּזוֹ ִמְבּעוֹד יוֹם ְוֵﬠ ְרבוּ ַיַחד‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ביא ) ְוֵכן ב' ֲחֵצרוֹת ֶשֵׁﬠ ְרבוּ ַפַּﬠם ַאַחת ְלָשָׁנה אוֹ יוֵֹתר ַﬠל ְיֵדי ֶפַּתח‬,‫ְלֶהֵתָּרן ָה ִראשׁוֹן‬ ‫ ְלִפי ֶשְׁבָּשָׁﬠה‬,(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"דיג‬9,‫יב‬,‫ ֶשָׁהֵﬠרוּב חוֵֹזר ְוֵנעוֹר‬,‫ ְוִנְסַתּם ַהֶפַּתח ְבֹּחל ְו ִנְפַתּח ְבַּשָׁבּת‬,‫ֶשֵׁבּיֵניֶהם‬ ‫ ל ֹא ָהיוּ עוְֹמדוֹת ִלָפֵּסק ְבַּשָׁבּת וְּלִהְתַבֵּטּל ֵﬠרוָּבןיד ) ְוֵכן ְבָּשָׁﬠה ֶשֵׁﬠ ְרבוּ ַהֲחֵצרוֹת ְלָשָׁנה אוֹ‬,‫ֶשֵׁﬠ ְרבוּ ַהְסִּפינוֹת ַהְקּשׁוּרוֹת‬ ,‫ ַמה ֶשֵּׁאין ֵכּן ַכּאן‬11.(‫ ל ֹא ָהָיה ַהֶפַּתח ֶשֵׁבּיֵניֶהם עוֵֹמד ָאז ִלְסתּוֹם ְבָּשָׁנה זוֹ אוֹ ַאַחר ָכּ וְּלִהְתַבֵּטּל ֵﬠרוָּבןטו‬,‫יוֵֹתר‬ ‫ ֶשְׁכֶּשָׁיּב ֹא ַהָנְּכ ִרי‬,‫ ִאם ֵכּן ִמְתִּחָלּה ְכֶּשַׁנֲּﬠָשׂה ָהֵﬠרוּב – ל ֹא ָהָיה סוֹפוֹ ְלִהְתַקֵיּם ָכּל ַהַשָּׁבּת‬,‫ֶשֵׁכּיָון ֶשָׁבּא ַהָנְּכ ִרי ְבַּשָׁבּת‬ (‫ ָיכוֹל הוּא ֵליֵל ִמְמּקוֹמוֹ ְבֹּחל ְוָלב ֹא ְבַּשָׁבּתטז‬,‫ ִיְתַבֵּטּל )ַוֲאִפלּוּ ִאם ָהַל ְבֶּדֶר ְלֵמָרחוֹק‬: 3 If, however, the non-Jew was at home and [the Jews] rented his rights while it was still day [on Friday] and established an eruv among themselves, and [afterwards,] the non-Jew died on Shabbos, and on that day [the Jews] rented the rights from [the non-Jew’s] heir, the eruv automatically becomes valid again. [A lenient ruling is rendered] because [when the Jews] rented [the rights of the nonJewish testator], he was not expected to die on Shabbos and cause [the Jews] to be forbidden [to carry]12 due to his heir’s [presence]. If, however, [the Jewish residents of the courtyard] established an eruv without renting [the non-Jew’s rights]13 and thus, they were forbidden [to carry within the courtyard], but afterwards, the non-Jew died on Shabbos, and his heir does not live [in that courtyard – in which instance,] his [ownership of the domain] does not cause [carrying] to be forbidden14 – nonetheless, the Jews remain forbidden to carry unless one of them nullifies [his rights] to the other. [In such an instance,] the person [in whose favor the rights were nullified] is permitted [to carry].15 The eruv, however, does not automatically become valid, since at the time [the Jewish residents of the courtyard established the eruv,]the non-Jew was not expected to die on Shabbos and additionally, they had as yet never [actually] acquired the eruv. (See sec. 374[:1].)16 This instance does not resemble one in which a Jew [who forgot to participate in an eruv] nullifies his rights to two other Jews who had established an eruv. In that

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instance, they are [both] permitted [to carry] because their eruv automatically became valid again. [The rationale for the leniency is that] when [the two Jews] established the eruv while it was still day [on Friday, the Jew who later nullified his rights] was fit to join their eruv as well. Therefore, his [presence] does not nullify their eruv when he forgot and did not join them. The non-Jew, by contrast, was not fit to join in an eruv with [the Jewish residents of the courtyard. Hence, the nonJew’s] presence nullifies their eruv when he does not rent them his rights to the courtyard. Since [the eruv] was nullified while it was still day [on Friday], it does not automatically become valid again after nightfall, since an eruv cannot be established after nightfall.17 ‫ וֵּמת ַהָנְּכ ִרי ְבַּשָׁבּת ְוָשְׂכרוּ בּוֹ ַביּוֹם ִמן ַהיּוֵֹרשׁ – ֲהֵרי‬,‫ ְוָשְׂכרוּ ִמֶמּנּוּ ִמְבּעוֹד יוֹם ְוֵﬠ ְרבוּ‬,‫ג ֲאָבל ִאם ָהָיה ַהָנְּכ ִרי ְבֵּביתוֹ‬ ‫ ֵכּיָון ֶשָׁשְּׂכרוּ‬,‫ יוֵֹרשׁ‬12‫ הוִֹאיל וִּבְשַׁﬠת ֲﬠִשָׂיּתוֹ ל ֹא ָהָיה ַהָנְּכ ִרי עוֵֹמד ָלמוּת ְבַּשָׁבּת ֶשֶׁיֱּאֹסר ֲﬠֵליֶהם‬,9‫ָהֵﬠרוּב חוֵֹזר ְוֵנעוֹר‬ ‫יז‬.‫ִמֶמּנּוּ‬ – 14‫ ֶשֵׁאינוֹ אוֵֹסר ֲﬠֵליֶהם‬,‫ וֵּמת ַהָנְּכ ִרי ְבַּשָׁבּת ְויוֹ ְרשׁוֹ ֵאינוֹ ָדר ָשׁם‬,‫ ֶשָׁהיוּ ֲאסוּ ִרים‬13,‫ֲאָבל ִאם ֵﬠ ְרבוּ ְבּל ֹא ְשִׂכירוּת‬ ‫ הוִֹאיל וִּבְשַׁﬠת‬9,‫ ֲאָבל ָהֵﬠרוּב ֵאינוֹ חוֵֹזר ְוֵנעוֹר‬15,‫יח‬.‫ַאף ַﬠל ִפּי ֵכן ֲאסוּ ִרים ַﬠד ֶשְׁיַּבֵטּל ֶאָחד ַלֲחֵברוֹ ְו ִיְהֶיה ֲחֵברוֹ ֻמָתּר‬ (16,‫ ְוַגם ְלִפי ֶשֲׁﬠַד ִין ל ֹא ָקנוּ ֵﬠרוּב ֵמעוָֹלםיט )ַﬠֵיּן ִסָמּן שע"דכ‬,‫ֲﬠִשָׂיּתוֹ ל ֹא ָהָיה ַהָנְּכ ִרי עוֵֹמד ָלמוּת ְבַּשָׁבּת‬. ‫ ְלִפי ֶשְׁכֶּשֵׁﬠֵרב ִמְבּעוֹד יוֹם‬9,‫ ֶשֵׁﬠרוָּבם חוֵֹזר ְוֵנעוֹר‬,‫ ֶשֵׁהם ֻמָתּ ִרים‬,‫ְוֵאינוֹ דוֶֹמה ְל ִיְשָׂרֵאל ַהְמַבֵטּל ְרשׁוּת ִלְשַׁנ ִים ֶשֵׁﬠ ְרבוּ‬ ‫כא ַמה ֶשֵּׁאין ֵכּן ָנְכ ִרי ֶשֵׁאינוֹ ָראוּי‬.‫ ְלִפיָכ ֵאינוֹ ְמַבֵטּל ֵﬠרוָּבם ְכֶּשָׁשַּׁכח ְול ֹא ֵﬠֵרב ִﬠָמֶּהם‬,‫ָהָיה ַגם ֶזה ָראוּי ְלָﬠֵרב ִﬠָמֶּהם‬ ‫כב ְוֵכיָון ֶשׁ ִנְּתַבֵּטּל ִמְבּעוֹד יוֹם – ֵאינוֹ חוֵֹזר‬.‫ הוּא ְמַבֵטּל ֶאת ֵﬠרוָּבם ְכֶּשׁלּ ֹא ִהְשִׂכּיר ָלֶהם ְרשׁוּתוֹ ֶשֶׁבָּחֵצר‬,‫ְלָﬠֵרב ִﬠָמֶּהם‬ 17,‫כג‬: ‫ ֶשֵׁאין ְמָﬠ ְרִבים ִמֶשֶּׁתְּחַשׁ‬,‫ְוֵנעוֹר ִמֶשָּׁחֵשָׁכה‬

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Shulchan Aruch: Chapter 384 - Whether a Non-Jewish Guest [Can] Disq...

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Shulchan Aruch: Chapter 384 - Whether a Non-Jewish Guest [Can] Disqualify [an Eruv] By Rabbi Schneur Zalman of Liadi

SECTION 384 Whether a Non-Jewish Guest [Can] Disqualify [an Eruv] (1) ‫סימן שפד ָנְכ ִרי ַאְכְסַנאי ִאם ְמַﬠֵכּב וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [The following laws apply when] a non-Jew enters one of the homes in a courtyard as a guest:1 One who enters [a domain] without permission never causes [carrying] to be forbidden, If, [however,] one enters with permission – [i.e.,] a separate room was rented or lent to him [where he may] eat2 – and [the person] frequently comes [as a guest], he causes [carrying] to be forbidden as soon as he arrives. If [the person] comes infrequently, he does not cause [carrying] to be forbidden until 30 days pass, as explained in sec. 370[:10] regarding to a Jewish guest. A non-Jew who is owed a debt for which the house was pledged as security is considered as one who enters with permission. [Different rules apply] when a king’s soldiers enter the homes of his Jewish [subjects] – some of them entering by force and some entering with consent.3 If the owners of the homes have articles in the rooms in which the non-Jews entered that may not be moved on Shabbos, [the non-Jews’ presence] does not cause [carrying] to be forbidden in any case.4 If [the Jewish owners] do not have [articles in the rooms being used by the non-Jews, the non-Jews] cause [carrying] to be forbidden in the courtyards that they entered with consent after 30 days pass,5 even though they do not frequently come there. However, those [non-Jewish soldiers] who enter by force never cause [carrying] to be forbidden. (All the above applies with regard to guests who do not [stay there on] a continuous basis. When, by contrast, one rents a house to a non-Jew to live there for a year or two on a continuous basis, [the] presence [of the non-Jew] does not cause [carrying] to be forbidden in any case. [The rationale is that the owner] certainly did not rent out his house [to the non-Jew] with the intent that [the non-Jew] should cause [the Jewish owner] to be forbidden [to carry in his courtyard] on a continuous basis for an entire year, as explained in sec. 382[:2].) ‫א ְוִאם ִנְכַנס‬,‫ ִאם ִנְכַנס ֶשׁלּ ֹא ִב ְרשׁוּת – ֵאינוֹ אוֵֹסר ְלעוָֹלם‬1,‫א ָנְכ ִרי ַה ִנְּכָנס ְלֶאָחד ִמָבֵּתּי ֶהָחֵצר ְלֵשׁם ַאְכְסָנאוּת‬ – ‫ ְוִאם ֵאינוֹ ָרִגיל‬,‫ ִאם הוּא ָר ִגיל ָלב ֹא – אוֵֹסר ִמָיּד ְבּבוֹאוֹ‬2,‫ב‬,‫ ֶשִׁהְשִׂכּירוּ אוֹ ִהְשִׁאילוּ לוֹ ֶחֶדר ְמיָֻחד ַלֲאִכיָלה‬,‫ִבּ ְרשׁוּת‬ ‫ ְוָנְכ ִרי ֶשֵׁיּשׁ לוֹ חוֹב ַﬠל ַהַבּ ִית ִנְקָרא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"עג ְבַּאְכְסַנאי ִיְשָׂרֵאל‬,‫ֵאינוֹ אוֵֹסר ַﬠד ְלַאַחר ְשׁ ִשׁים יוֹם‬ ‫ד‬."‫"ִנְכַנס ִבּ ְרשׁוּת‬ ‫ ִאם ֵישׁ ְלַבֲﬠֵלי ָבִתּים ְבּאוָֹתם ֲחָד ִרים ֶשׁ ִנְּכ ְנסוּ‬3,‫ ֵמֶהם ְבָּחְזָקה וֵּמֶהם ְבָּרצוֹן‬,‫ְוַא ְנֵשׁי ֵחיל ַהֶמֶּל ֶשׁ ִנְּכ ְנסוּ ְבָּבֵתּי ַה ְיּהוִּדים‬ ‫ ְוִאם ָלאו – אוְֹס ִריםו ַבֲּחֵצרוֹת‬4,‫ה‬,‫ָבֶּהם ַהָנְּכ ִרים ֵכִּלים ֶשֵׁאיָנם ִנָטִּלים ְבַּשָׁבּת – ֵאיָנם אוְֹס ִרים ֲﬠֵליֶהם ְבָּכל ִﬠ ְנָין‬ ‫ ֲאָבל ַה ִנְּכָנִסים ְבָּחְזָקה ֵאיָנם אוְֹס ִרים‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנם ְרִגיִלים ָלב ֹא ָשׁם‬5,‫ֶשׁ ִנְּכ ְנסוּ ָבֶּהן ִבּ ְרשׁוּת ְלַאַחר ל' יוֹם‬ ‫ז‬.‫ְלעוָֹלם‬

12/16/2020, 5:59 PM

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‫‪Shulchan Aruch: Chapter 384 - Whether a Non-Jewish Guest [Can] Disq...‬‬

‫ְוָכל ֶזה ְבַּאְכְסָנִאים‪ֶ ,‬שֵׁאיָנם ְקבוִּﬠים ָשׁם‪ֲ .‬אָבל ַהַמְּשִׂכּיר ֵבּיתוֹ ְלָנְכ ִרי ָלדוּר בּוֹ ִבְּקִביעוּת ָשָׁנה אוֹ ְשָׁנַת ִים – ֵאינוֹ(‬ ‫אוֵֹסר ְבָּכל ִﬠְנָין‪ֶ ,‬שְׁבַּוַדּאי ל ֹא ִהְשִׂכּיר לוֹ ֵבּיתוֹ ַﬠל ַדַּﬠת ֶשֶׁיֱּאֹסר ָﬠָליו ִבְּקִביעוּת ָכּל ַהָשָּׁנה ֻכָלּהּ‪,‬ח וְּכמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫‪):‬שפ"בט‬

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Shulchan Aruch: Chapter 385 - The Laws Applying to a Sadducee and a...

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Shulchan Aruch: Chapter 385 - The Laws Applying to a Sadducee and an Apostate Regarding an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 385 The Laws Applying to a Sadducee and an Apostate Regarding an Eruv (1-4) ‫סימן שפה ִדּין ְצדוִֹקי וּמוָּמר ְבֵּﬠרוּב וּבוֹ ד' ְסִﬠיִפים‬: 1 Sadducees1 are considered as Jews, and they may nullify their rights [to their] domains.2 [The Sages] did not require [Jews living in a shared courtyard with Sadducees] to rent [their] rights [in an effort to encourage Jews] to distance their dwellings from [those of Sadducees], since [Sadducees] observe the Shabbos3and do not worship false deities. [Their participation in] an eruv, however, is not effective, since they do not recognize [the practice of] eruvin.4 ‫ הוִֹאיל ְוֵהם שׁוְֹמֵרי‬,‫ ְוֵאין ָצ ִרי ִלְשׂכּוֹר ֵמֶהם ְכֵּדי ְלַה ְרִחיק ִדּיָרתוֹ ֵמֶהם‬2,‫א‬,‫ ֵהם ְכּ ִיְשָׂרֵאל וְּמַבְטִּלים ְרשׁוּת‬1‫א ַהְצּדוִֹקים‬ 4,‫ג‬:‫ ֵכּיָון ֶשֵׁאיָנם מוִֹדים ְבֵּﬠרוּב‬,‫ ֲאָבל ֵﬠרוּב ֶשָׁלֶּהם ֵאינוֹ מוִֹﬠיל‬.‫ ְוֵאיָנם עוְֹבִדים ֱאִליִלים‬3,‫ַשָׁבּתב‬ 2 A Samaritan5 is considered like other non-Jews, and there is no alternative [to permit carrying in a joint courtyard on Shabbos] other than by renting [his rights].6 6,‫ד‬:‫ ְוֵאין לוֹ ַתָּקָּנה ֶאָלּא ִבְּשִׂכירוּת‬,‫ ֲהֵרי הוּא ִכְּשָׁאר ָנְכ ִרים‬5‫ב כּוִּתי‬ 3 A Jew who is an apostate to false deities7 or who desecrates the Shabbos publicly8 – even if he only violates [Shabbos] prohibitions of Rabbinic origin – is considered as a non-Jew with regard to all matters,9 and it is necessary to rent his [rights. The laws applying to such a Jew] do not resemble [those that apply to] the Sadducees who also violate [Shabbos] prohibitions of Rabbinic origin publicly. [The distinction between them is that it is as if] the Sadducees are forced [to transgress the Rabbinic prohibitions] because they are following the tradition of their ancestors.10 If [a Jew] only desecrates the Shabbos in private – even if he violates Scriptural prohibitions – he is considered as a Jew with regard to all matters.11 [Thus, such a Jew] may nullify his rights (or participate in an eruv). One is deemed “an apostate who desecrates the Shabbos in public” only when he does so on an ongoing basis and is not careful in the observance [of Shabbos]at all, but not when he desecrated [the Shabbos] only on occasion, when he was pressed at a [given] moment. – ‫ ֲאִפלּוּ ֵאינוֹ ְמַחְלּלוֹ ֶאָלּא ְבִּאסּוֵּרי ִדְּבֵרי סוְֹפ ִריםז‬8,‫ו‬,‫ אוֹ ְלַחֵלּל ַשָׁבּתוֹת ְבַּפ ְרֶהְסָיא‬7,‫ג ִיְשָׂרֵאל מוָּמר ַלֲﬠבוָֹדה ָזָרהה‬ ‫ ֶשֵׁהם ְמַחְלִּלים ַגּם ֵכּן ְבִּאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים‬,‫ ְוֵאינוֹ דוֶֹמה ִלְצדוִֹקי‬.‫ ְוָצ ִרי ִלְשׂכּוֹר ִמֶמּנּוּ‬9,‫ֲהֵרי הוּא ְכָּנְכ ִרי ְלָכל ְדָּבָריוח‬ ‫י ֲאִפלּוּ‬,‫ ְוִאם ֵאינוֹ ְמַחְלּלוֹ ֶאָלּא ְבִּצְנָﬠא‬10,‫ט‬.‫ ֶשַׁמֲּﬠֵשׂה ֲאבוֵֹתיֶהם ִבּיֵדיֶהם‬,‫ ְלִפי ֶשַׁהְצּדוִֹקים ֲאנוִּסים ֵהם‬,‫ְבַּפ ְרֶהְסָיא‬

12/16/2020, 5:59 PM

Shulchan Aruch: Chapter 385 - The Laws Applying to a Sadducee and a...

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(‫ וְּמַבֵטּל ְרשׁוּתיא )אוֹ ְמָﬠֵרב‬11,‫ְמַחְלּלוֹ ְבִּאסּוֵּרי תוָֹרה – ֲהֵרי הוּא ְכּ ִיְשָׂרֵאל ְלָכל ְדָּבָריו‬. ‫ ֲאָבל ל ֹא ְכֶּשִׁחְלּלוֹ ַפַּﬠם ְבַּאְקַראי‬,‫ְוֵאינוֹ ִנְקָרא "מוָּמר ְלַחֵלּל ַשָׁבּתוֹת ְבַּפ ְרֶהְסָיא" ֶאָלּא ְכֶּשָׁרִגיל ְבָּכ ְוֵאינוֹ ִנְזָהר ְכָּלל‬ ‫יב‬:‫ ְכֶּשָׁהָיה ָדחוּק ְלִפי ָשָׁﬠה‬,‫ְבָּﬠְלָמא‬ 4 [The following laws apply when] a Jew [who] apostatized [to a false deity] owns a house in a Jewish neighborhood where an eruv was established for the entire year and he also participated in the eruv:12 If [this person] has no other entrance [to his house] other than via this neighborhood, his [presence] causes [carrying] to be forbidden on every Shabbos after he apostatized until [his rights] are rented. [The rationale is that this person’s participation in] the eruv was nullified when he apostatized to the false deity. If, however, [this person] has another entrance [from his home] to a non-Jewish neighborhood – even if it is a small and narrow entrance (which he never [uses] on a frequent basis, and even if it is not a proper entrance, but [merely] a window [measuring] four [handbreadths] by four [handbreadths])13 – his [presence] does not cause [carrying] to be forbidden. ([The rationale is that] since [the person] apostatized [and adopted] the faith [of the non-Jews], he desires the entrance or the window to the non-Jewish neighborhood more than the larger entrance to the Jewish neighborhood.14 Thus, [the larger] entrance [that opens to the Jewish neighborhood] is considered as one that he is not accustomed to using. [Hence, this person’s presence] does not cause [carrying] to be forbidden even though he brings in and takes out camels and carriages through [the Jewish neighborhood] the entire day, as will be explained in sec. 389[:1].) ‫ – ִאם ֵאין לוֹ ֶפַּתח‬12‫ ְוַגם הוּא ֵﬠֵרב ִﬠָמֶּהם‬,‫ ְוֵישׁ לוֹ ַבּ ִית ִבְּשׁכוַּנת ַה ְיּהוִּדים ֶשֵׁﬠ ְרבוּ ְלָכל ַהָשָּׁנה‬,‫ד ִיְשָׂרֵאל ֶשֵׁהִמיר‬ ‫ ֶשְׁכָּבר ִנְתַבֵּטּל ֵﬠרוּבוֹ‬,‫ ֲהֵרי הוּא אוֵֹסר ְבָּכל ַשָׁבּת ֶשָׁחל ְלַאַחר ֶשֵׁהִמיר ַﬠד ֶשַׁיְּשִׂכּיר‬,‫ַאֶחֶרת ְכָּלל ֶאָלּא ִלְשׁכוָּנה זוֹ‬ ‫ ֲאִפלּוּ הוּא ֶפַּתח ָקָטן ְוָצר )ֶשֵׁאינוֹ ָר ִגיל בּוֹ‬,‫יג ֲאָבל ִאם ֵישׁ לוֹ ֶפַּתח ַאֵחר ִלְשׁכוַּנת ַהָנְּכ ִרים‬.‫ְכֶּשֵׁהִמיר ַלֲﬠבוָֹדה ָזָרה‬ ‫ – ֵאינוֹ אוֵֹסר ֲﬠֵליֶהםטו )ְלִפי ֶשְׁבּאוֹתוֹ ֶפַּתח אוֹ ַחלּוֹן‬13(‫ ַוֲאִפלּוּ ֵאינוֹ ֶפַּתח ָגּמוּר ֶאָלּא ַחלּוֹן ד' ַﬠל ד'יד‬,‫ְלעוָֹלם‬ ‫ ְוַנֲﬠָשׂה‬14,‫ ֵכּיָון ֶשֵׁהִמיר ְלָדָתם‬,‫ַהְפּתוִּחים ִלְשׁכוַּנת ַהָנְּכ ִרים הוּא ָחֵפץ ָבֶּהם יוֵֹתר ִמְבֶּפַתח ַהָגּדוֹל ֶשִׁלְּשׁכוַּנת ַה ְיּהוִּדים‬ ‫ ְוֵאינוֹ אוֵֹסר ֲﬠֵליֶהם ַאף ַﬠל ִפּי ֶשַׁמְּכ ִניס וּמוִֹציא ֶדֶּר ֲﬠֵליֶהם‬,‫ֶפַּתח ֶזה ְכִּאלּוּ ֵאינוֹ ָרִגיל ֵליֵל בּוֹ ְכָּלל ִלְשׁכוַּנת ַה ְיּהוִּדים‬ (‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שפ"ט‬,‫ְגַּמִלּים וְּקרוֹנוֹת ָכּל ַהיּוֹם ֻכּלּוֹ‬:

12/16/2020, 5:59 PM

Shulchan Aruch: Chapter 386 - The Laws [Pertaining to the Establishmen...

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Shulchan Aruch: Chapter 386 - The Laws [Pertaining to the Establishment of] a Shared Eruv [for the Residents of a Lane] By Rabbi Schneur Zalman of Liadi

SECTION 386 The Laws [Pertaining to the Establishment of] a Shared Eruv [for the Residents of a Lane] (1-9) ‫סימן שפו ִדּיֵני ִשׁתּוּף ְבֵּﬠרוּב וּבוֹ ט' ְסִﬠיִפים‬: 1 A lane that was modified with a lechi – and needless to say, with a tzuras hapesach – is a private domain in a complete sense according to Scriptural Law.1 [Moreover,] even when [the lane] was modified [only] with a beam, which is not considered a partition, and only serves as a distinguishing factor,2 [it is still considered a private domain]. Thus, when the lane opens up to the public domain, it is not a private domain according to Scriptural Law,3 as stated in sec. 345[:6]. Nevertheless, according to Scriptural Law, [the lane] is a makom p’tur. [Thus, according to Scriptural Law,] it is permitted to take out [articles] from [such a lane] into courtyards and [to bring articles] from courtyards into [such a lane], even though [the courtyards] are private domains in a complete sense. It is only that the Sages forbade taking out [articles] from a lane into [a courtyard] and [bringing articles] from courtyards into [a lane], because courtyards are the exclusive property of their owners, while lanes are the common property [of many people], and thus resemble a public domain to a certain degree.4 [Our Sages feared that] if [people would be allowed] to take [articles] out from their courtyards to a lane, they would say that it is [also] permitted to take out [articles] from a private domain to a public domain.5 Nevertheless, [our Sages] permitted [the transfer of articles between a courtyard and a lane] via a shituf,6i.e., bread or another type of food or drink7 is collected from [the residents of] each of the courtyards and is placed in one of the courtyards. [As a result,] it is considered as if the entire lane is open to that courtyard alone, for all the courtyards [that open to] the lane are joined as one8 because of this shituf. [In one aspect,] this shituf does not resemble in an eruv, for [an eruv] may only [be established] with bread,9 [the rationale being] that an eruv for a courtyard [highlights the dimension of] a dwelling,10 that the dwellings [of all the participants] are joined together as one. A person’s dwelling is solely defined [in terms of] the place where his bread is [found].11 In contrast, a shituf for a lane is intended to join the courtyards together and not the houses, and a courtyard is not a home where one dwells.12 For this [same] reason, it is not necessary to place [the food used for the] shituf in a house fit to serve as a dwelling,13 as is necessary for an eruv for courtyards.14 Instead, one may even place [the shituf] in a structure that is less than four cubits by four cubits [in area],15 a gatehouse,16 an exedra,17 a porch, or even in a protected area in the open space of the courtyard,18 for its purpose is merely to join

12/16/2020, 6:00 PM

Shulchan Aruch: Chapter 386 - The Laws [Pertaining to the Establishmen...

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https://www.chabad.org/library/article_cdo/aid/4051089/jewish/Shulcha...

together the courtyards. [The shituf] may not, however, be placed in the open space of the lane, because that is not a protected place. The same laws apply to any other unprotected place. ‫ ַוֲאִפלּוּ ַהְמֻּתָקּן‬1,‫א‬,‫ ְוֵאין ָצ ִרי לוַֹמר ְבּצוַּרת ֶפַּתח – ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ִהיא ִמן ַהתּוָֹרה‬,‫א ָמבוֹי ַהְמֻּתָקּן ְבֶּלִחי‬ ‫ וְּכֶשַׁהָמּבוֹי ָפּתוַּח ִל ְרשׁוּת ָהַרִבּים ֵאינוֹ ְרשׁוּת ַהָיִּחיד ִמן‬2,‫ב‬.‫ ֶשֵׁאיָנהּ ִכְּמִחָצּה ֶאָלּא ִמשּׁוּם ֶהֵכּר ְבָּﬠְלָמא‬,‫ְבּקוָֹרה‬ ‫ה וֻּמָתּר ְלהוִֹציא וְּלַהְכ ִניס‬,‫ ִמָכּל ָמקוֹם ִמן ַהתּוָֹרה ֵאינוֹ ֶאָלּא ְמקוֹם ְפּטוּר‬2,‫ד‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬3,‫ג‬,‫ַהתּוָֹרה‬ ‫ז ִמְפֵּני‬,‫ו ֶאָלּא ֶשֲׁחָכִמים ָאְסרוּ ְלהוִֹציא וְּלַהְכ ִניס ִמֶמּנּוּ ַלֲחֵצרוֹת‬.‫ִמֶמּנּוּ ַלֲחֵצרוֹת ַאף ַﬠל ִפּי ֶשֵׁהן ְרשׁוּת ַהָיִּחיד ְגּמוָּרה‬ ‫ ְוִאם יוִֹציאוּ ֵמֲחֵצרוֹת‬4,‫ח‬,‫ ְודוֶֹמה ְקָצת ִל ְרשׁוּת ָהַרִבּים‬,‫ֶשַׁהֲחֵצרוֹת ֵהן ְמיָֻחדוֹת ָכּל ַאַחת ִלְבָﬠֶליָה ְוַהָמּבוֹי ְמֻשָׁתּף ְלֻכָלּם‬ ‫ ֶשׁגּוִֹבין ַפּתי אוֹ ָדָּבר‬6,‫ ֲאָבל ִהִתּירוּ ַﬠל ְיֵדי ִשׁתּוּף‬5,‫ט‬.‫ְלָמבוֹי – י ֹאְמרוּ ֶשֻׁמָּתּר ְלהוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים‬ ‫ ְוָאנוּ רוִֹאים ְכִּאלּוּ ָפּתוַּח ָכּל ַהָמּבוֹי‬,‫ ְונוְֹת ִנים אוֹתוֹ ְבַּאַחת ֵמַהֲחֵצרוֹת‬,‫ ִמָכּל ָחֵצר ְוָחֵצר‬7,‫ַאֵחר ִמִמּיֵני ַמֲאָכל אוֹ ַמְשֶׁקהיא‬ ‫יג‬.‫ ַﬠל ְיֵדי ִשׁתּוּף ֶזה‬8‫יב ֶשָׁכּל ַהֲחֵצרוֹת ֶשַׁבָּמּבוֹי ַנֲﬠשׂוּ ְכַּאַחת‬,‫ְלאוָֹתהּ ָחֵצר ִבְּלַבָדּהּ‬ ‫ ְלָﬠֵרב ִדּיָרָתם‬10,‫ ְלִפי ֶשֵׁﬠרוֵּבי ֲחֵצרוֹת הוּא ִמשּׁוּם ִדּיָרה‬9,‫יד‬,‫ְוֵאין ִשׁתּוּף ֶזה דּוֶֹמה ְלֵﬠרוּב ֶשֵׁאינוֹ ֶאָלּא ְבַּפת ִבְּלָבד‬ ‫ ֲאָבל ִשׁתּוּף ֶשַׁבָּמּבוֹי ֵאינוֹ ֶאָלּא ְלַשֵׁתּף‬11,‫טז‬.‫טו ְוִדיָרתוֹ ֶשׁל ָאָדם ֵאיָנהּ ִנְמֶשֶׁכת ֶאָלּא ַאַחר ְמקוֹם ִפּתּוֹ‬,‫ַלֲﬠשׂוָֹתן ְכַּאַחת‬ ‫ ְכּמוֹ‬13,‫ ְלִפיָכ ֵאין ָצ ִרי ְלַה ִנּיַח ַהִשּׁתּוּף ְבַּבִית ָהָראוּי ְלִדיָרהיח‬12,‫יז‬.‫ ְוָחֵצר ָלאו ֵבּית ִדּיָרה ִהיא‬,‫ַהֲחֵצרוֹת ְול ֹא ַהָבִּתּים‬ 16‫ אוֹ ְבֵּבית ַשַׁﬠר‬15,‫כ‬,‫ ֶאָלּא ְיכוִֹלים ְלַהִנּיחוֹ ֲאִפלּוּ ְבַּב ִית ֶשֵׁאין בּוֹ ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת‬14,‫יט‬,‫ֵﬠרוֵּבי ֲחֵצרוֹת‬ ‫ ֲאָבל‬.‫ ֵכּיָון ֶשֵׁאינוֹ ֶאָלּא ְלִשׁתּוּף ַהֲחֵצרוֹת‬18,‫ אוֹ ֲאִפלּוּ ַבֲּא ִויר ֶהָחֵצרכב ְבָּמקוֹם ַהִמְּשַׁתֵּמּר‬13,‫כא‬,‫ וִּמ ְרֶפֶּסת‬17‫ַאְכַסְדָרה‬ ‫ ְוהוּא ַהִדּין ְבָּכל ָמקוֹם ֶשֵׁאינוֹ ִמְשַׁתֵּמּר‬13,‫כג‬,‫ ִמְפֵּני ֶשֵׁאינוֹ ָמקוֹם ַהִמְּשַׁתֵּמּר‬,‫ֵאין ַמִנּיִחים אוֹתוֹ ַבֲּא ִויר ָמבוֹי‬: 2 [The food for] the shituf must be placed in a courtyard [that opens to] the lane [which the shituf serves] but not in [a courtyard that opens to] another lane [whose residents] did not join in this [shituf].19 For this reason, when there are Jews living in two or three distinct places that are distant from each other – and a place where it is forbidden to carry, either because it was not modified with a lechi, a beam, or a tzuras hapesach, or because non-Jews live [in that area] and their rights were not rented from them,20 intervenes between [these areas – even though] the synagogue attendant collected flour from [the residents of] all [those places], made [bread to serve as] an eruv,21 and deposited [the loaf] in one of these places, [the eruv] is not effective. Instead, it is necessary to establish an eruv for each place individually. ([The rule that applies] when [the residents of] one of these areas established an eruv and [the residents of] another [one of these areas] did not [establish an eruv]will be explained in sec. 392[:5].) [Separate eruvin are required because] it is impossible for [the residents of these lanes] to establish a shituf together, since they are forbidden to carry from one [area] to another. As such, it is impossible for [the residents of one] location [to join] in a shituf when [the food for] the shituf is deposited in another place that is not [included in the shituf] with them.22 ‫ ְלִפיָכ ִיְשׂ ְרֵאִלים‬19,‫כד‬.‫ ֲאָבל ל ֹא ֶשְׁבָּמבוֹי ַאֵחר ֶשׁלּ ֹא ִנְשַׁתֵּתּף ִﬠם ֶזה‬,‫ב ַהִשּׁתּוּף ָצ ִרי ִלְהיוֹת ֻמָנּח ְבָּחֵצר ֶשְׁבָּמבוֹי ֶזה‬ ‫כה ֶשַׁמְּפִסיק ֵבּיֵניֶהם ָמקוֹם ָהָאסוּר ְבִּטְלטוּלכו ִמְפֵּני ֶשֵׁאינוֹ ְמֻתָקּן‬,‫ֶשָׁדּ ִרים ְבּב' ְוג' ְמקוֹמוֹת ֲחלוִּקים וּ ְרחוִֹקים ֶזה ִמֶזּה‬ ‫ ְוַהַשָּׁמּשׁ גּוֶֹבה ֶקַמח ִמֻכָּלּם‬20,‫כז‬,‫ אוֹ ִמְפֵּני ֶשָׁדּ ִרים ָשׁם ָנְכ ִרים ְול ֹא ָשְׂכרוּ ֵמֶהם ְרשׁוָּתם‬,‫ְבֶּלִחי אוֹ קוָֹרה אוֹ צוַּרת ֶפַּתח‬ ‫ ֶאָלּא ְצ ִריִכים ְלָﬠֵרב ְבָּכל ָמקוֹם וָּמקוֹם‬,‫ ְונוְֹתנוֹ ְבָּמקוֹם ֶאָחד ֵמֶהם – ֵאינוֹ מוִֹﬠיל ָלֶהם‬21,‫ְועוֶֹשׂה ִמֶמּנּוּ ֵﬠרוּב ֶאָחד‬ ‫ ֶשֲׁהֵרי ִאי ֶאְפָשׁר ָלֶהם‬,(‫ וְּבָמקוֹם ֶאָחד ל ֹא ֵﬠ ְרבוּ – ִיְתָבֵּאר ְבִּסָמּן שצ"בכט‬,‫ִבְּפֵני ַﬠְצמוֹכח ) ְוִאם ֵﬠ ְרבוּ ְבָּמקוֹם ֶאָחד‬ ‫ל ְוִאם ֵכּן ִאי ֶאְפָשׁר ְלַשֵׁתּף ָמקוֹם ֶזה ְוֶשׁ ְיֵּהא ַהִשּׁתּוּף ֻמָנּח ְבָּמקוֹם‬,‫ ֵכּיָון ֶשֲׁאסוּ ִרים ְלַטְלֵטל ִמֶזּה ְלֶזה‬,‫ְלִהְשַׁתֵּתּף ַיַחד‬ 22:‫ַאֵחר ֶשֵׁאינוֹ ְמֻשָׁתּף ִﬠמּוֹ‬ 3 All of the laws that apply with regard to eruvin for courtyards also apply to a shituf:23[This includes:] the amount [of food] required,24 that a person’s wife may join in the eruv on his behalf,25 that a person’s participation in an eruv may be secured without his consent if his house only opens to one courtyard, that a minor

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may collect [the food for] the eruv,26 that one [of the residents] may acquire [a share in the eruv] on behalf of all [the participants],27 and that if [the residents of the lane] jointly own bread [as part of a business partnership], it is not necessary for them to establish an eruv.28 Even if [a person] was involved in a partnership agreement together with his neighbors regarding [food] that is designated to be sold – this one owns wine29 and this one, oil – it is not necessary for them to establish a shituf.30[This applies] provided the oil and the wine are stored in one container, like [the bread for] an eruv for a courtyard that must be [stored] in one container.31 ‫ ְוֶשְׁמָּﬠ ְרִבין ֶשׁלּ ֹא ָלַדַﬠת ִאם ֵאין ַהַבּ ִית‬25,‫לב‬,‫ ְוֶשִׁאְשׁתּוֹ ְמָﬠֶרֶבת ִבְּשִׁבילוֹ‬24,‫לא‬,‫ג ְכָּכל ִמְשְׁפֵּטי ֵﬠרוֵּבי ֲחֵצרוֹת ְוִשׁעוּרוֹ‬ ‫ ְוֶשִׁאם ָהיוּ‬27,‫לה‬,‫ ְוֶשָׁיּכוֹל ֶאָחד ִלְזכּוֹת ְלֻכָלּם‬26,‫לד‬,‫ ְוֶשָׁקָּטן ָיכוֹל ִלְגבּוֹת ֶאת ָהֵﬠרוּב‬25,‫לג‬,'‫ָפּתוַּח ֶאָלּא ְלָחֵצר א‬ ‫לז‬.‫ – ָכּ ִדּיֵני ִשׁתּוּף‬28,‫ֻשָׁתִּפים ַבַּפּת ֵאיָנם ְצ ִריִכים ְלָﬠֵרבלו‬ ‫ ְוהוּא ֶשִׁיְּהיוּ‬30,‫לח‬,‫ וְּלֶזה ְבֶּשֶׁמן – ֵאיָנם ְצ ִריִכים ְלִהְשַׁתֵּתּף‬29‫ ְלֶזה ְבַּי ִין‬,‫ַוֲאִפלּוּ ִאם ָהָיה ְמֻשָׁתּף ִﬠם ְשֵׁכָניו ִבְּסחוָֹרה‬ 31,‫מ‬:‫ ְכּמוֹ ֶשֵׁﬠרוֵּבי ֲחֵצרוֹת ָצ ִרי ִלְהיוֹת ִבְּכִלי ֶאָחד‬30,‫לט‬,‫ַהֶשֶּׁמן ְוַהַיּ ִין ִבְּכִלי ֶאָחד‬ 4 All types of food may be used for a shituf.32 Even four or five types of food may be combined to reach the amount of the food necessary for two meals,33 which is the amount [of food] initially required for a shituf – even for [a shituf that is joining] a thousand people – as explained with regard to an eruv for a courtyard. One may establish an eruv34 with any type of food with the exception of: clover35 which is equated with seeds, spices,36 dried beans,37 onion leaves that have not grown to the length of a zeres,38 mushrooms and truffles,39 unripened dates,40 fresh lentils, fresh wheat and barley, and [also] not with inadequately cooked vegetables. [The rationale is that none] of these [substances] are fit to be eaten. Raw vegetables may, however, be used for a shituf, as will be explained.41 This ruling also applies to the heads of our turnips that are also eaten raw. They are no worse than raw meat which may be used for a shituf, as will be explained.42 ‫ ֶשׁהוּא ִשׁעוּר‬33,‫ ַוֲאִפלּוּ ד' ְוה' ִמיֵני ַמֲאָכל ִמְצָט ְרִפיןמב ִלְמזוֹן ב' ְסֻﬠדּוֹת‬32,‫מא‬,‫ד ִמְשַׁתְּתִּפים ְבָּכל ִמיֵני ַמֲאָכל‬ 24,‫מג‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֵּﬠרוֵּבי ֲחֵצרוֹת‬,‫ַהִשּׁתּוּף ִבְּתִחָלּתוֹ ֲאִפלּוּ ְלֶאֶלף ְבֵּני ָאָדם‬ ‫ ְול ֹא ַבֲּﬠֵלי‬37,‫מו‬,‫ וּפוִֹלין ְיֵבִשׁים‬36,‫ ֶשֻׁהְקשׁוּ ְלֶזַרעמד וְּתָבִליןמה‬35‫ חוּץ ִמֻגְּדְגָּד ִניּוֹת‬34,‫ְבָּכל ִמיֵני ַמֲאָכל ְמָﬠ ְרִבין‬ ‫ ְול ֹא ַבֲּﬠָדִשׁיםנ ַח ִיּיןנא ְול ֹא‬40,‫ ְול ֹא ְבַּכְפ ִניּוֹתמט‬39,‫ ְול ֹא ִבְּכֵמִהין וִּפְט ִריּוֹתמח‬38,‫מז‬,‫ַהְבָּצִלים ֶשׁלּ ֹא ָגְדלוּ ֹאֶר ַהֶזֶּרת‬ ‫נה‬.‫ ִמְפֵּני ֶשָׁכּל ֵאלּוּ ֵאיָנן ְראוּ ִיים ַלֲאִכיָלה‬36,‫נד‬,‫ ְול ֹא ְבָּיָרקנג ֶשׁהוּא ָבִּשׁיל ְול ֹא ָבִשׁיל‬36,‫ְבִּחִטּים וְּשׂעוֹ ִרים ַחִיּיןנב‬ ‫ ְוֵאיָנם ְגּרוִּﬠים‬,‫ ְוהוּא ַהִדּין ְלָפתוֹת ֶשָׁלּנוּ ֶשֶׁנֱּאָכִלין ַגּם ֵכּן ַח ִיּין‬41,‫נז‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬36,‫ֲאָבל ְבָּיָרק ַחי ִמְשַׁתְּתִּפיםנו‬ 42,‫נט‬:‫ִמָבָּשׂר ַחי ֶשִׁמְּשַׁתְּתִּפים בּוֹנח ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 5 All types of beverages may be used for a shituf,43with the exception of water [that is drunk] alone44 and salt [served] alone,45 because they do not nourish the body at all.46 If, however, one mixed water and salt together it is considered a type of food, i.e., [it serves as] a dip for bread. Thus, it may be used for a shituf. ‫ ְלִפי ֶשֵׁאיָנן ָז ִנין ַהגּוּף‬45,‫סא‬,‫ ְוֵכן ֶמַלח ְלַבדּוֹ‬44‫ חוּץ ִמן ַהַמּ ִים ְלַבָדּם‬43,‫ס‬,‫ה ְבָּכל ִמיֵני ַמְשִׁקים ִמְשַׁתְּתִּפים‬ ‫ וִּמְשַׁתְּתִּפים ָבֶּהם‬,‫ ְלַטֵבּ)ו(ל בּוֹסד ִפּתּוֹ‬39,‫ ֲאָבל ִאם ֵﬠֵרב ַמ ִים וֶּמַלח ְבַּיַחד – ָמזוֹן הוּאסג‬46,‫סב‬,‫ְכָּלל‬: 6 The required measure for any food that is usually [eaten] as an accompaniment for bread is the amount sufficient to accompany the amount of bread that would be eaten in two meals,47 i.e., six egg-sized portions [of bread],48 as explained in sec. 12/16/2020, 6:00 PM

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368[:3]. The required measure for any food that is not eaten as accompaniment to bread is enough to eat two meals of that food itself. Raw meat is not fit to serve as an accompaniment for bread, and it is necessary for there to be enough [raw meat] to eat two meals of it [when using it to make a shituf. Raw meat is acceptable to be used to make a shituf] only when it has been salted.49 The same law applies with regard to salted fish.50 In contrast, roasted meat51 is considered as an accompaniment [for bread. Thus,] the required measure [of these foods] is an amount sufficient to accompany [the bread eaten at] two meals.52 Even if there are some people who eat [roasted meat] without bread, their feelings are of no consequence in relation to those of people at large, [who only eat roasted meat as an accompaniment to bread]. The required measure for vinegar is [enough] to flavor [a serving of] vegetables [which serves as] food for two meals, if [the person] would eat [the] vegetable without bread. Boiled wine is used as dessert (and not as a dip [for bread]). Therefore, its required measure is the amount served as dessert for two meals. Similar principles apply in all analogous situations. The required measure for undiluted wine is two reviyos,53 to drink a reviis at each meal.54 The same [rule] applies to all other beverages. ‫ ֶשֵׁהן ְכִּשָׁשּׁה‬47,‫סו‬,‫ ִשׁעוּרוֹ ְכֵּדי ְלַלֵפּת בּוֹ ַפּתסה ַהֶנֱּאָכל ְלב' ְסֻﬠדּוֹת‬,‫ו ָכּל ָדָּבר ֶשׁ ְר ִגיִלים ְלַלֵפּת בּוֹ ֶאת ַהַפּת‬ '‫ ִשׁעוּרוֹ ְכֵּדי ֶלֱאכוֹל ִמֶמּנּוּ ְבַּﬠְצמוֹ ב‬,‫סז ְוָכל ָדָּבר ֶשֵׁאין ְמַלְפִּתין בּוֹ ֶאת ַהַפּת‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ח‬48,‫ֵביִצים‬ ‫ְסֻﬠדּוֹת‬. ‫ ְוהוּא ַהִדּין ְלָדג‬49,‫סח ְוהוּא ֶשְׁיֵּהא ָמִליַח‬.‫ ְוָצ ִרי ְכֵּדי ֶלֱאכוֹל ִמֶמּנּוּ ב' ְסֻﬠדּוֹת‬,‫וָּבָשׂר ַחי ֵאינוֹ ָראוּי ְלִלְפָתּן‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ ַכָּמּה ְבֵּני ָאָדם‬52,‫ע‬.‫ ְוִשׁעוּרוֹ ְכֵּדי ְלַלֵפּת בּוֹ ב' ְסֻﬠדּוֹת‬,‫ – ִלְפָתּן הוּא‬51‫ ֲאָבל ָבָּשׂר ָצִלי‬50,‫סט‬.‫ָמִליַח‬ ‫עא‬.‫ֶשׁאוְֹכִלים ְבּל ֹא ַפת – ָבְּטָלה ַדְﬠָתּם ֵאֶצל ָכּל ָאָדם‬ ‫עג‬.‫ ִאם ָהָיה אוֵֹכל ַהָיָּרק ְלַבדּוֹ ְבּל ֹא ַפת‬,‫ ְמזוֹן ב' ְסֻﬠדּוֹת‬36,‫ְוֹחֶמץ – ִשׁעוּרוֹ ְכֵּדי ְלַטֵבּל בּוֹ ָיָרקעב‬ ‫ ְוֵכן‬.‫ ְלִפיָכ ִשׁעוּרוֹ ְכֵּדי ֶשְׁמִּביִאים ִמֶמּנּוּ ְלִקנּוַּח ב' ְסֻﬠדּוֹת‬,(‫ ) ְול ֹא ְלַטֵבּלעה‬36,‫ְוַי ִין ְמֻבָשּׁל – ְלִקנּוַּח ְסֻﬠָדּה הוּא ָבאעד‬ 52,‫עו‬.‫ָכּל ַכּיּוֵֹצא ָבֶזה‬ 52,‫עט‬:‫ ְוֵכן ִשׁעוּר ְשָׁאר ָכּל ַהַמְּשִׁקים‬54,‫עח‬,‫ ִלְשׁתּוֹת ְרִביִﬠית ְבָּכל ְסֻﬠָדּה‬53,‫עז‬,‫ְוַי ִין ַחי – ִשׁעוּרוֹ ב' ְרִביִﬠיּוֹת‬ 7 Two eggs – even when raw – may be used as a shituf. [This also applies to] two pomegranates, five peaches, (ten nuts, one esrog,) a litra55 of vegetables, whether they are fresh or cooked,56 a full handful of fresh57 beans, and a full kab58of wild apples59(this measure also applies with regard to apples grown in orchards), and similarly, a full kab of dates or dried figs.60 [For] fresh figs, the weight of a maneh61 (which is equivalent to a litra) [is also acceptable]. ‫ )ַבֲּﬠָשָׂרה ֱאגוִֹזים ְוֶאְתרוֹג‬36,‫ ַבֲּחִמָשּׁה ֲאַפ ְרְסִקיןפב‬,‫ ִבְּשֵׁני ִרמּוֹ ִנים‬46,‫פא‬,‫פ ֲאִפלּוּ ַח ִיּין‬,‫ז ִמְשַׁתְּתִּפים ִבְּשֵׁני ֵביִצים‬ ‫פז ְבַּתפּוֵּחי‬,‫ ְמל ֹא ַהָיּד‬57,‫ ַלִחיםפו‬40‫ ְבּפוִֹלין‬56,‫פה‬,‫ ֵבּין ַחי ֵבּין ְמֻבָשּׁל‬36,‫ ָיָרקפד‬55‫ ְבִּלְטָרא‬36,(‫ֶאָחדפג‬ ‫ אוֹ ְגרוָֹגרוֹתצב ְמל ֹא ַהַקּב וְּדֵבָלה‬52,‫ ְוֵכן ְתָּמ ִריםצא‬,(‫ ) ְוהוּא ַהִדּין ְלַתפּוֵּחי ַפ ְרֵדּסצ‬58,‫ ְמל ֹא ַהַקּבפט‬59,‫ַיַﬠרפח‬ 52:(‫ ) ְוהוּא ִלְטָראצד‬61,‫ִמְשַׁקל ָמֶנהצג‬ 8 Even food that is not fit for [the individual who sets it aside] may be used for a shituf, if it is fit for another Jewish person. For example, a nazirite62 [may set 12/16/2020, 6:00 PM

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aside] wine, and in the era when [terumah]was eaten by kohanim, an Israelite63 [could have set aside] terumah.64In the present era, however, [ritually] pure terumah is not fit for any person [to eat], for we are all ritually impure65 due to contact with a human corpse66 and we do not have the ashes of the [red] heifer [with which to purify ourselves].67 Similarly, a person who takes a vow or an oath not to partake of a [particular] food may use [that food] for a shituf, since it is fit for another Jew. Even if [the person] took a [more inclusive] vow or oath, not to [derive any ordinary] benefit from [the food], the benefit he derives from using it for a shituf is not forbidden to him,68 because [in his oath, the person] intended only that he would not benefit from [the food] in the ordinary manner in which benefit is derived. There are authorities69 who maintain that [one] who takes a vow [forbidding] food – even if he only vows not to eat it, but [does not vow] not to derive benefit from [the food] – may not use [that food] for a shituf. [The rationale is that a person] who takes such a vow causes the entity to be forbidden to him by saying “this type of food is considered as konam upon me.” It is as if [the person is saying that] the food should be forbidden to him [the same way] a sacrifice [is forbidden to him].70 Therefore, [food forbidden by such a vow] could be mistaken for [food that is] consecrated, since a consecrated article is also forbidden to a person. [Accordingly, there are grounds to rule that food forbidden by a vow may not be used for a shituf, for] all authorities agree that [food that is] consecrated may not be used for a shituf since it is not fit for anyone [to partake of]. One should be stringent [and follow] the words of these [authorities]. If [on Friday] one says, “Today this loaf is ordinary [bread], but tomorrow it is consecrated” or, “…is konam [for me],” it may be used for a shituf.71[The rationale is] that [during] bein hashmashos, [the bread] does not unquestionably become consecrated,72 [because there is a doubt regarding the status of that time period. Therefore,] with regard to the provisions of eruv and shituf, it is considered as if the consecration has yet to take effect. True, it is forbidden to partake of the bread bein hashmashos,73 which is the time an eruv or a shituf takes effect.74 Nevertheless, since the food was fit to be eaten while it was still day, and even [during] bein hashmashos it has not yet indisputably become consecrated, [the food] may be used for an eruv. If, however, [on Friday] one says, “Today [this loaf] is consecrated, but tomorrow it shall be ordinary, for its holiness will be transferred to the coins I possess,” [the loaf] may not be used for an eruv or a shituf. [The rationale is that] because of the doubt [regarding the status of the time], the holiness [of the food] is not considered to have departed [from it] and hence, it is not fit [to be eaten] until nightfall.75 ‫ ְבַּי ִין וְּל ִיְשָׂרֵאל‬62‫ ְכּגוֹן ְלָנִזיר‬,‫ ִאם ָראוּי ְלשׁוּם ָאָדם ִמ ִיְּשָׂרֵאל‬,‫ח ִמְשַׁתְּתִּפין ֲאִפלּוּ ְבֹּאֶכל ֶשֵׁאינוֹ ָראוּי לוֹ‬ 65‫ ֶשֻׁכָּלּנוּ ְטֵמֵאי‬,‫ ֲאָבל ַﬠְכָשׁו ֵאין ְתּרוָּמה ְטהוָֹרה ְראוָּיה ְלשׁוּם ָאָדם‬63.‫ ִבְּזַמן ֶשָׁה ְיָתה ֶנֱאֶכֶלת ַלֹכֲּהִנים‬64,‫ִבְּתרוָּמהצה‬ 67,‫צז‬.‫ ֶשֵׁאין ָלנוּ ֵאֶפר ָפָּרה‬66,‫צו‬,‫ֵמִתים‬ ‫ ַוֲאִפלּוּ ָנַדר ְוִנְשַׁבּע ֶשׁלּ ֹא ֵיָהֶנה ִמֶמּנּוּ‬.‫ ֵכּיָון ֶשָׁראוּי ְל ִיְשָׂרֵאל ַאֵחר‬,‫ְוֵכן ַהנּוֵֹדר ֵמֹאֶכל אוֹ ִנְשַׁבּע ֶשׁלּ ֹא י ֹאְכֶלנּוּ ִמְשַׁתֵּתּף בּוֹ‬ ‫צט ְוֵישׁ‬.‫ ְלִפי ֶשׁלּ ֹא ִנְתַכֵּוּן ֶאָלּא ֶשׁלּ ֹא ֵלָהנוֹת ִמֶמּנּוּ ְבֶּדֶר ֲהָנָאתוֹ‬68,‫צח‬,‫ל ֹא ֶנֱאַסר בּוֹ ַבֲּהָנָאה זוֹ ַמה ֶשִּׁמְּשַׁתֵּתּף בּוֹ‬ ‫ ְלִפי ֶשַׁהנּוֵֹדר הוּא‬,‫ ֲאִפלּוּ ל ֹא ָנַדר ֶאָלּא ֵמֲאִכיָלתוֹ ְול ֹא ֵמֲהָנָאתוֹ – ֵאינוֹ ִמְשַׁתֵּתּף בּוֹ‬,‫ ֶשַׁהנּוֵֹדר ֵמֹאֶכל‬69,‫אוְֹמ ִריםק‬ ‫ וִּמְתַחֵלּף‬70,‫ ְדַּה ְינוּ ֶשׁאוֹתוֹ ֹאֶכל ְיֵהא ֶנֱאָסר ָﬠָליו ְכָּק ְרָבּן‬,"‫ ֶשׁאוֵֹמר "קוָֹנם ֹאֶכל ְפּלוִֹני ָﬠַלי‬,‫ֶשׁאוֵֹסר ֶאת ַהֵחֶפץ ָﬠָליו‬ 68,‫קא‬,‫ ֶשַׁהֶהְקֵדּשׁ הוּא ַגם ֵכּן ֶשַׁהֵחֶפץ ִמְתַקֵדּשׁ ְוֶנֱאָסר ַﬠל ָהָאָדם; וְּבֶהְקֵדּשׁ ְלִדְבֵרי ַהֹכּל ֵאין ִמְשַׁתְּתִּפים‬,‫הוּא ְבֶּהְקֵדּשׁ‬ ‫קג‬.‫קב ְוֵישׁ ְלַהֲחִמיר ְכִּדְבֵריֶהם‬.‫ְלִפי ֶשֵׁאינוֹ ָראוּי ְלשׁוּם ָאָדם‬ 12/16/2020, 6:00 PM

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‫ ֶשֵׁבּין ַהְשָּׁמשׁוֹת ֲﬠַד ִין ל ֹא ִנְתַקְדָּשׁה‬71,‫קד‬,‫ וְּלָמָחר ְתֵּהא ֹקֶדשׁ" אוֹ "קוָֹנם" – ִמְשַׁתֵּתּף ָבּהּ‬,‫ָאַמר "ִכָּכּר זוֹ ַהיּוֹם ֹחל‬ 73,‫קו‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁאי ֶאְפָשׁר ְלָאְכָלהּ ֵבּין ַהְשָּׁמשׁוֹת‬.‫ וִּמָסֵּפק ל ֹא ָחל ָﬠֶליָה ְקֻדָשּׁהקה ְלִﬠ ְנַין ֵﬠרוּב ְוִשׁתּוּף‬72,‫ַוַדּאי‬ ‫ ְוַגם ְבֵּבין ַהְשָּׁמשׁוֹת ל ֹא ָחל‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁ ְראוָּיה ַלֲאִכיָלה ִמְבּעוֹד יוֹם‬74,‫קז‬,‫ֶשִׁהיא ְשַׁﬠת ְקִנַיּת ָהֵﬠרוּב ְוַהִשּׁתּוּף‬ ‫ ֶשְׁתֵּהא ְמֻחֶלֶּלת ַﬠל ָמעוֹת ֶשֵׁיּשׁ‬,‫ ֲאָבל ִאם ָאַמר "ַהיּוֹם ֹקֶדשׁ וְּלָמָחר ֹחל‬.‫ ְמָﬠ ְרִבין לוֹ ָבּהּ‬,‫ָﬠֶליָה ְקֻדָשּׁה ַוָדִּאיתקח ֲﬠַד ִין‬ 75: ‫קי ַוֲהֵרי ֵאיָנהּ ְראוָּיה ַﬠד ֶשֶׁתְּחַשׁ‬,‫ ֶשִׁמָּסֵּפק ל ֹא ִנְפְקָﬠה ְקֻדָשּׁה‬,‫ִלי"קט – ֵאין ְמָﬠ ְרִבין וִּמְשַׁתְּתִּפים ָבּהּ‬ 9 When a courtyard opens to two lanes and its [residents] joined in the shituf with [the residents of] both [lanes, the inhabitants of the courtyard] may carry [articles] from their homes to both [lanes],76 provided articles that were located in one of the houses of one of the lanes at the commencement of the Shabbos are not taken into the other lane77 via this courtyard. [This would be forbidden] because [the residents of] the [two] lanes did not join in a common shituf.78 If [the residents of] both lanes deposited [the food for] their shituf in one container79 in this courtyard, [the domains] are all joined in a common shituf, as stated in sec. 378[:1]. Thus, [the residents] may carry from one lane to the other [via the courtyard].80 [The following laws apply] if [the residents of the courtyard in question] did not join in a shituf with [the residents of] either of [the lanes]: If [the residents of the courtyard] are accustomed to going in and out through both of [these lanes] during the week, they cause [carrying] to be forbidden in both of [the lanes]. If [the residents of the courtyard] are accustomed to going in and out through [only] one [of the lanes during the week], but not through the other, they [only] cause [carrying] to be forbidden in the [lane] they are accustomed to [pass through], but not in the one they are not accustomed to [pass through], even though [at times] they pass through [that lane] on Shabbos.81 If [the residents of the courtyard] joined in a shituf with [the residents of] the one [lane] they are not accustomed to [pass through, the residents of] the [lane that the residents of the courtyard] are accustomed to [pass through] are permitted [to carry in their lane] if they established a shituf among themselves. [The rationale is that] since [the residents of] this courtyard established a shituf with the [residents of] the other lane, they removed their [connection] with [the lane] that they are accustomed to [pass through] and they do not [cause carrying to be forbidden in that lane].82 Needless to say, if [the residents of the courtyard] are accustomed to [passing through] both of [the lanes], and they joined in a shituf with only one of [the lanes, the residents of] the other [lane] are permitted [to carry in their lane] if they joined in a shituf together. If [the residents of] the lane [that the residents of the courtyard] are accustomed to [pass through] established a shituf together and [the residents of the lane that the residents of the courtyard] are not accustomed to [pass through] did not establish a shituf together, and [the residents of the courtyard] did not join in a shituf with either of them, [the residents of the courtyard] are relegated to the lane which they are not accustomed to [pass through], who did not establish a shituf. [The residents of the courtyard] should distance themselves from [the lane] they are accustomed [to pass through], whose [residents] established a shituf, and not pass through it on Shabbos, so that [the residents of that lane] would be permitted [to carry] in [their lane. The residents of the courtyard who did not join in the shituf] do not lose anything by doing so, for they did not join in the shituf and are forbidden to use [that lane for anything but passage. By contrast,] others [– i.e., the residents of the lane who established the shituf –] will benefit, for by [avoiding the lane, the

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residents of the courtyard enable the residents of that lane to] be permitted to use [their] lane. [The residents of the courtyard] are compelled [to act in this manner, so as not to follow] “the attributes of Sodom,”83 and [should therefore] pass through the lane [whose residents] did not establish a shituf,even though they are not accustomed to passing through [that lane]. Needless to say, if [the residents of the courtyard] are accustomed to passing through [the other lane] as well, on Shabbos, they should not pass through [the lane whose residents] established a shituf and thus cause them to be forbidden [to carry]. [Our Sages’] statement84 that merely passing through [a domain] without making use of it does not cause [carrying] to be forbidden applies only with regard to two courtyards, one located behind the other. [In that instance,] merely by passing through [the outer courtyard, the residents of] the inner [courtyard] do not cause [the residents of] the outer [courtyard] to be forbidden [to carry. The rationale is that] the primary purpose of the outer [courtyard] is for the use of its own residents.85 A lane, by contrast, is used equally by [the residents of] all the courtyards who are accustomed [to pass] through it. Hence, they all cause each other to be forbidden [to carry in the lane] although they merely pass through it on Shabbos. [This principle applies] even though [the residents of a given courtyard] have withdrawn from using [the lane other than to pass through it], since they are forbidden to do so because they did not join a common eruv.86 When, by contrast, [the residents of] a courtyard withdrew from using a lane and [moreover, demonstrated their withdrawal by] performing an act that makes their withdrawal apparent, [e.g.,] they built a ledge [at least] four handbreadths high in front of the entrance [to the lane,87 the residents of the courtyard] no longer cause the residents of the lane to be forbidden [to carry], even though they pass through [the lane] on Shabbos. [This leniency applies] even if [the residents of this courtyard] do not have an entrance to another lane through which to pass to the public domain.88 ‫ וִּבְלָבד‬76,‫קיא‬,‫ ְלַטְלֵטל ִמָבֶּתּיָה ְלָכל ַאַחת ֵמֶהם‬,‫ ְוִשְׁתָּפה ִﬠם ְשֵׁניֶהם – ֻמֶתֶּרת ִבְּשֵׁניֶהם‬,‫ט ָחֵצר ַהְפּתוָּחה ְלב' ְמבוֹאוֹת‬ 78.‫ ֶשֲׁהֵרי ַהְמּבוֹאוֹת ל ֹא ִשְׁתּפוּ ַיַחד‬,‫ ֶדֶּר ֲחֵצָרהּ‬77'‫ֶשׁלּ ֹא ְתַטְלֵטל ֵכִּלים ֶשָׁשְּׁבתוּ ְבֶּאָחד ִמָבֵּתּיקיב ָמבוֹי ֶזה ְלָמבוֹי ַהב‬ ‫קיד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ – ֲהֵרי ֻכָּלּם ְמֻשָׁתִּפים ַיַחד‬79,‫ְוִאם ָנְתנוּ ב' ַהְמּבוֹאוֹת ִשׁתּוָּפם ְבָּחֵצר זוֹ ִבְּכִלי ֶאָחדקיג‬ 80.‫קטו וֻּמָתּר ְלַטְלֵטל ִמֶזּה ְלֶזה‬,‫שע"ח‬ .‫ ִאם ִהיא ְרִגיָלה ִבְּשֵׁניֶהם ָלֵצאת ְוָלב ֹא ְבֹּחל ֶדֶּר ֲﬠֵליֶהם – אוֶֹסֶרת ַﬠל ְשֵׁניֶהם‬,‫ְוִאם ל ֹא ִשְׁתָּפה ִﬠם שׁוּם ַאַחת ֵמֶהם‬ ‫ ַאף ַﬠל ִפּי‬,‫ ְוֶזה ֶשֵׁאיָנהּ ְר ִגיָלה בּוֹ – ֵאיָנהּ אוֶֹסֶרת‬,‫ ֶזה ֶשׁ ְרִגיָלה בּוֹ – אוֶֹסֶרת‬,‫ְוִאם ְרִגיָלה ְבַּאַחת וַּבֵשּׁ ִני ֵאיָנהּ ְרִגיָלה‬ 81,‫קטז‬.‫ֶשׁעוֶֹבֶרת ָﬠָליו ְבַּשָׁבּת‬ ‫ ֶשֵׁכּיָון ֶשָׁחֵצר זוֹ ִשְׁתָּפה ִﬠם‬,‫ ִאם ִשְׁתּפוּ ֵבּיֵניֶהם‬81,‫ְוִאם ִשְׁתָּפה ִﬠם ֶזה ֶשֵׁאיָנהּ ְרִגיָלה בּוֹ – ֻהַתּר ָהָרִגיל ְלַﬠְצמוֹקיז‬ 82,‫קיט‬.‫ ֲהֵרי ִסְלָּקה ַﬠְצָמהּ ִמֶזּה ֶשָׁה ְיָתה ְר ִגיָלה בּוֹקיח ְוֵאיָנהּ‬,‫ַהֵשִּׁני‬ ‫קכא‬.‫ ֶשֻׁהַתּר ַהֵשּׁ ִני ְלַﬠְצמוֹ ִאם ִשְׁתּפוּ ֵבּיֵניֶהם‬,‫ְוֵאין ָצ ִרי לוַֹמרקכ ִאם ְרִגיָלה ִבְּשֵׁניֶהם ְוִשְׁתָּפה ִﬠם ַאַחת ֵמֶהם‬ ‫ ְוִהיא ל ֹא ִשְׁתָּפה ל ֹא ִﬠם ֶזה ְול ֹא ִﬠם‬,‫ ְואוֹתוֹ ֶשֵׁאיָנהּ ְר ִגיָלה בּוֹ ל ֹא ִשְׁתּפוּ ֵבּיֵניֶהם‬,‫ְוִאם ַהָמּבוֹי ֶשׁ ְרִגיָלה בּוֹ ִשְׁתּפוּ ֵבּיֵניֶהם‬ ‫ ֶשׁלּ ֹא ַתֲﬠבוֹר‬,‫ ְוִתְסַתֵּלּק ִמֶזּה ֶשׁ ְרִגיָלה בּוֹ ֶשׁ ִנְּשַׁתֵּתּף‬,‫ ֶשׁלּ ֹא ִנְשַׁתֵּתּף‬81,‫ֶזה – דּוִֹחין אוָֹתהּ ֵאֶצל ֶזה ֶשֵׁאיָנהּ ְרִגיָלה בּוֹקכב‬ ,‫ ֶשֲׁהֵרי ל ֹא ִשְׁתָּפה ִﬠמּוֹ ַוֲאסוָּרה ְלִהְשַׁתֵּמּשׁ בּוֹ‬,‫ ֵכּיָון ֶשִׁהיא ֵאיָנהּ ַמְפֶסֶדת ַבָּדָּבר‬.‫ ְכֵּדי ֶשׁ ְיֵּהא ֻמָתּר ְלַﬠְצמוֹ‬,‫ָﬠָליו ְבַּשָׁבּת‬ ‫ ֶשַׁתֲּﬠבוֹר‬83,‫קכד‬,‫ ֶשַׁﬠל ְיֵדי ֶזה ִיְהיוּ ֻמָתּ ִרים ְלִהְשַׁתֵּמּשׁ ַבָּמּבוֹיקכג – כּוִֹפין אוָֹתהּ ַﬠל ִמַדּת ְסדוֹם‬,‫ְוֵישׁ ֶרַוח ַלֲאֵח ִרים‬ ‫ ֶשֵׁאין ָלהּ ַלֲﬠבוֹר‬,‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ְרִגיָלה ַגּם בּוֹ‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְרִגיָלה בּוֹ‬,‫ְבַּשָׁבּת ֶדֶּר ָמבוֹי ֶשׁלּ ֹא ִנְשַׁתֵּתּף‬ ‫קכה‬.‫ְבַּשָׁבּת ַﬠל ַהֵשּׁ ִני ֶשׁ ִנְּשַׁתֵּתּף ְוֶלֱאסוֹר ָﬠָליו‬ ‫ ֶשֵׁאין ַהְפּ ִניִמית‬,‫ ֶאָלּא בב' ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ‬84‫ְול ֹא ָאְמרוּקכו ֶשַׁהֲﬠָבָרה ְבֶּרֶגל ְלָבד ְבִּלי ַתְּשִׁמישׁ ֵאיָנהּ אוֶֹסֶרת‬ 12/16/2020, 6:00 PM

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‫‪Shulchan Aruch: Chapter 386 - The Laws [Pertaining to the Establishmen...‬‬

‫אוֶֹסֶרת ַﬠל ַהִחיצוָֹנה ְבַּהֲﬠָבַרת ַרְגֶליָה ָﬠֶליָה ְלָבד‪,‬קכז הוִֹאיל ְוִﬠַקּר ָחֵצר ִחיצוָֹנה הוּא ְלַתְשִׁמישׁ ְבֵּני ִחיצוָֹנה‪.‬קכח‪85,‬‬ ‫ֲאָבל ַהָמּבוֹי‪ ,‬הוִֹאיל ְוַתְשִׁמישׁוֹ ָשֶׁוה ְלָכל ַהֲחֵצרוֹת ָה ְר ִגילוֹת בּוֹקכט – ֲהֵרי ֵהן אוְֹסרוֹת זוֹ ַﬠל זוֹ ֲאִפלּוּ ְבַּהֲﬠָבָרה ְבֶּרֶגל‬ ‫ְלָבד ְבַּשָׁבּת‪ַ ,‬אף ַﬠל ִפּי ֶשְׁמַּסֶלֶּקת ֶאת ַﬠְצָמהּ ִמְלִּהְשַׁתֵּמּשׁ בּוֹ ֵמֲחַמת ִאסּוּר‪ִ ,‬מְפֵּני ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‪.‬קל‪86,‬‬ ‫ֲאָבל ָחֵצר ֶשִׁסְּלָּקה ַﬠְצָמהּ ִמְלִּהְשַׁתֵּמּשׁ ְבָּמבוֹי‪ְ ,‬וָﬠְשָׂתה ַמֲﬠֶשׂה ַהמּוִֹכיַח ַﬠל ִסלּוָּקהּ – ֶשָׁבּ ְנָתה ִאְצְטָבאקלא ָגּבוַֹהּ ד'‬ ‫ְטָפִחיםקלב ַﬠל ִפְּתָחהּ‪ – 87‬שׁוּב ֵאיָנהּ אוֶֹסֶרת ַﬠל ְבֵּני ַהָמּבוֹי ַאף ַﬠל ִפּי ֶשׁעוֶֹבֶרת ֶדֶּר ֲﬠֵליֶהם ְבַּשָׁבּת‪,‬קלג ַוֲאִפלּוּ ֵאין‬ ‫ָלהּ ֶפַּתח ְלָמבוֹי ַאֵחר ַלֲﬠבוֹר ֶדֶּר ָﬠָליו ִל ְרשׁוּת ָהַרִבּים‪:‬קלד‪88,‬‬

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Shulchan Aruch: Chapter 387 - The Requirement that the Participants in ...

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Shulchan Aruch: Chapter 387 - The Requirement that the Participants in a Shituf for a Lane Establish Eruvin in Their [Respective] Courtyards By Rabbi Schneur Zalman of Liadi

SECTION 387 The Requirement that the Participants in a Shituf for a Lane Establish Eruvin in Their [Respective] Courtyards (1-2) ‫סימן שפז ֻשָׁתִּפין ְבָּמבוֹי ְצ ִריִכים ְלָﬠֵרב ַבֲּחֵצרוֹת וּבוֹ ב' ְסִﬠיִפים‬: 1 [When the residents of multiple courtyards] participate in a [common] shituf1 for a lane [they share], an eruv must be established in each courtyard that contains [at least] two houses.2 Even though [the residents of the courtyards] are already joined together and partnered [through the shituf], they should not rely on this shituf in a courtyard where an eruv was not established. [This stringency was required] so that the children in this courtyard will not forget the laws of an eruv.3 [This is necessary] because the children are unaware of what is occurring in the lane4 and they will say, “Our parents did not establish an eruv.” However, [the residents of] courtyards that open up to each other need not join in a common eruv [in order to carry objects from a home in one courtyard to the other courtyard]; the shituf joins [the residents of the courtyards] together.5 [Articles] may be carried from one [courtyard] to the other via the lane or via the entrances [between the courtyards]. If the shituf for a lane was established with bread, it may be relied on for the courtyards and there is no need for each courtyard to establish an individual eruv. [The rationale is that] the children will be aware of the bread used for the shituf for the lane. Since bread is [the mainstay of] man’s vitality, [the children’s] eyes focus on it [and thus they will be aware that it is being used for the shituf]. This is why it is presently not customary to establish eruvei chatzeiros in courtyards that have many houses, for [the residents] rely on the shituf that is [held] in the synagogue that is made with bread,6 for it is also effective for the courtyards when [the residents of the courtyards] are permitted to carry from [the courtyards] to the synagogue.7 It has therefore become customary to hang [the bread used for the shituf] in the synagogue, so that [the establishment of the shituf] will be publicized to the children. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁהם ְמֹעָרִבים‬2,‫ב‬.‫ ְבָּכל ָחֵצר ֶשֵׁיּשׁ ָבּהּ ב' ָבִּתּים‬1,‫א ַהִמְּשַׁתְּתִּפים ְבָּמבוֹי ְצ ִריִכים ְלָﬠֵרב ַבֲּחֵצרוֹתא‬ ‫ ְכֵּדי ֶשׁלּ ֹא ִיְשְׁכּחוּ ַהִתּינוֹקוֹת ֶשְׁבָּחֵצר זוֹ תּוַֹרת‬,‫ ֵאין סוְֹמִכין ַﬠל ִשׁתּוּף ֶזה ְבָּחֵצר ֶשׁלּ ֹא ֵﬠ ְרבוּ ָבּהּ‬,‫וְּמֻשָׁתִּפים ְכָּבר‬ 3,‫ה‬."‫ ְוי ֹאְמרוּ "ֲאבוֵֹתינוּ ל ֹא ֵﬠ ְרבוּ‬4,‫ד‬,‫ ֶשֲׁהֵרי ֵאין ַהִתּינוֹקוֹת ַמִכּי ִרים ַמה ַנֲּﬠֶשׂה ְבָּמבוֹי‬3,‫ג‬,‫ֵﬠרוּב‬ ‫ וְּמַטְלְטִלין ִמזּוֹ ְלזוֹ ֵבּין ֶדֶּר‬5.‫ ֶשִׁשּׁתּוּף ַהָמּבוֹי ְמַחְבָּרן‬,‫ֲאָבל ֲחֵצרוֹת ַהְפּתוּחוֹת זוֹ ְלזוֹ ֵאיָנם ְצ ִריִכים ְלָﬠֵרב זוֹ ִﬠם זוֹ‬ ‫ו‬.‫ַהָמּבוֹי ֵבּין ֶדֶּר ִפְּתֵחיֶהם‬

12/16/2020, 6:01 PM

Shulchan Aruch: Chapter 387 - The Requirement that the Participants in ...

2 of 2

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‫ז ְלִפי ֶשַׁהִתּינוֹקוֹת ַמִכּי ִרים‬,‫ ְוֵאין ָצ ִרי ְלָﬠֵרב ָכּל ָחֵצר ְלַﬠְצָמהּ‬,‫ְוִאם ִנְשַׁתְּתּפוּ ְבָּמבוֹי ְבַּפת – סוְֹמִכים ָﬠָליו ַבֲּחֵצרוֹת‬ ‫ט‬.‫ ֵﬠיֵניֶהם ְתּלוּיוֹת ָבּהּ‬,‫ ֶשִׁמּתּוֹ ֶשַׁהַפּת ִהיא ַחֵיּי ָהָאָדם‬,‫ְבַּפתח ֶשׁ ִנְּשַׁתְּתּפוּ ָבּהּ ְבָּמבוֹי‬ ‫ ְלִפי ֶשׁסּוְֹמִכין ַﬠל ַהִשּׁתּוּף ֶשְׁבֵּבית‬,‫ְוָלֵכן ֵאין נוֲֹהִגין ַﬠְכָשׁו ַלֲﬠשׂוֹת ֵﬠרוֵּבי ֲחֵצרוֹת ְבּשׁוּם ָחֵצר ֶשֵׁיּשׁ ָבּהּ ָבִּתּים ַה ְרֵבּה‬ ‫ ְוָלֵכן נוֲֹהִגין ִלְתלוֹתוֹ ְבֵּבית‬7,‫יא‬.‫ ֶשׁמּוִֹﬠיל ַגּם ַלֲחֵצרוֹתי ִאם ֻמָתּר ְלַטְלֵטל ֵמֶהן ְלֵבית ַהְכֶּנֶסת‬6,‫ַהְכֶּנֶסת ַהַנֲּﬠֶשׂה ִמַפּת‬ ‫יג‬:‫יב ְכֵּדי ֶשׁ ְיֵּהא ְמֻפ ְרָסם ַלִתּינוֹקוֹת‬,‫ַהְכֶּנֶסת‬ 2 [The following leniency is granted when the residents of] all of the courtyards in a lane established individual eruvin, and then all joined in a shituf for the lane with wine or another type of food, but not with bread. If one of the residents of [one of the] courtyards forgot and did not join in the eruv in his courtyard, he does not forfeit any right8 because all [the residents] joined together in a shituf for the lane, and they rely on the shituf. It was only necessary to establish an eruv for the courtyard together with the shituf [for the lane] so that the children will not forget [the laws of eruvin. In this instance,] an eruv was established (in the courtyards. Even in this courtyard, an eruv was established) (by the majority of the residents of the courtyard. [The fact that] a small number [of the residents] did not join in the eruv [will not cause the children] to forget the laws of eruvin.) If all [the residents] forgot to establish eruvin in the courtyards, [leniency may be granted] if [the residents] are not particular about [eating only] the food they each possess at home,9 i.e., if they will [feel comfortable about] eating (the required amount for an eruv, the food for two meals) from another [resident’s food], they are considered as joined together.10 [However, the residents of the courtyards] may rely on the shituf for the lane solely on the first Shabbos. This leniency is granted only because of the pressing nature of the situation.11 ‫ ְוָשַׁכח‬,‫ ְוַאַחר ָכּ ִנְשַׁתְּתּפוּ ֻכָלּן ַבָּמּבוֹי ְבַּי ִין אוֹ ִמין ַאֵחר ֶשֵׁאינוֹ ַפּת‬,‫ב ָמבוֹי ֶשֵׁﬠ ְרבוּ ָכּל ֲחֵצרוֹת ֶשׁבּוֹ ָכּל ָחֵצר ְלַﬠְצָמהּ‬ .‫ ְוַﬠל ַהִשּׁתּוּף סוְֹמִכין‬,‫ ֶשֲׁהֵרי ֻכָּלּם ִנְשַׁתְּתּפוּ ַבָּמּבוֹי‬8,‫יד‬,‫ֶאָחד ִמְבֵּני ֶהָחֵצר ְול ֹא ֵﬠֵרב ִﬠם ְבֵּני ֲחֵצרוֹ – ל ֹא ִהְפִסיד ְכּלוּם‬ (‫טז ְוַגם ְבָּחֵצר זוֹ ֵﬠ ְרבוּ‬,‫ ַוֲהֵרי ֵﬠ ְרבוּטו )ַבֲּחֵצרוֹת‬,‫ְול ֹא ִהְצ ִריכוּ ְלָﬠֵרב ֶבָּחֵצר ִﬠם ַהִשּׁתּוּף ֶאָלּא ֶשׁלּ ֹא ְלַשֵׁכַּח ַהִתּינוֹקוֹת‬ (‫יז וִּמְפֵּני ַהִמּעוּט ֶשׁלּ ֹא ֵﬠ ְרבוּ ל ֹא ִתְשַׁתַּכּח תּוַֹרת ֵﬠרוּב‬,‫)ֹרב ְבֵּני ֶהָחֵצר‬. '‫ )ְכִּשׁעוּר ב‬9‫ ִאם ֵאין ַמְקִפּיִדין ַﬠל ְפּרוָּסָתןיח ֶשְׁבָּבֵתּיֶהםיט ִאם ֶזה י ֹאַכל ִמֶשּׁל ֶזה‬,‫ְוִאם ָשְׁכחוּ ֻכָלּם ִמְלָּﬠֵרב ַבֲּחֵצרוֹת‬ ‫ ְוֵאין ַמִתּי ִרין ָלֶהם‬.‫ ְוסוְֹמִכין ַﬠל ַהִשּׁתּוּף ֶשַׁבָּמּבוֹי ְבַּשָׁבּת ִראשׁוָֹנה ִבְּלָבד‬10,‫ְסֻﬠדּוֹת ֶשׁל ֵﬠרוּב( – ֲהֵרי ֵהן ִכְּמֹעָרִבין‬ 11:‫ָדָּבר ֶזה ֶאָלּא ִמֹדַּחק‬

12/16/2020, 6:01 PM

Shulchan Aruch: Chapter 388 - The Laws [that Apply When the Resident...

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https://www.chabad.org/library/article_cdo/aid/4051094/jewish/Shulcha...

Shulchan Aruch: Chapter 388 - The Laws [that Apply When the Residents of] Courtyards Did Not Establish Eruvin, Nor was a Shituf Established for a Lane By Rabbi Schneur Zalman of Liadi

SECTION 388 The Laws [that Apply When the Residents of] Courtyards Did Not Establish Eruvin, Nor was a Shituf Established for a Lane (1) ‫סימן שפח ִדּין ִאם ל ֹא ֵﬠ ְרבוּ ַהֲחֵצרוֹת ַיַחד ְוַגם ל ֹא ִנְשַׁתְּתּפוּ ַבָּמּבוֹי וּבוֹ ְסִﬠיף ֶאָחד‬: 1 The entire [provision of a] shituf was instituted solely to enable articles that were located in homes at the commencement of the Shabbos to be brought into [the lane]. By contrast, [even if a shituf was not established,] articles that were located in [the lane] or in the courtyards [i.e., outside the homes] at the commencement of the Shabbos may be carried [in the lane]1 for more than four cubits, and [likewise, such articles] may be brought from [the lane] to the courtyards,2 provided they are not brought into the homes [in the courtyard.3 This restriction applies] even if [the residents of] the homes in the courtyard established a common eruv.4 [The license granted above applies] provided the lane has been modified with a lechi or a beam5 as required by law. [In such an instance, the lane] is not deemed a karmelis6 even though [its residents] did not establish a shituf.7 [Instead, the lane] is deemed as one domain with regard to the courtyards vis-à-vis the articles located in them at the commencement of the Shabbos, whether or not [the residents of] the courtyards established eruvin among themselves. When articles that were located in homes at the commencement of the Shabbos were taken out to a lane for which a shituf was not established8 or to a courtyard for which an eruv was not established, [doing so in a permitted manner] by wearing [the articles] as a garment,9 or [doing so] in violation [of the Shabbos prohibitions, the articles] may be carried there for more than four cubits.10 It is, however, forbidden to take [such articles] from a courtyard to a lane or [from a lane to a courtyard], as stated in sec. 372[:1].11 ‫ ֲאָבל ֵכִּלים ֶשָׁשְּׁבתוּ ְבּתוֹכוֹ אוֹ ַבֲּחֵצרוֹת‬.‫א ָכּל ִשׁתּוֵּפי ְמבוֹאוֹת ֵאיָנם ֶאָלּא ְלַהִתּיר ְלהוִֹציא ְלתוֹכוֹ ֵכִּלים ֶשָׁשְּׁבתוּ ַבָּבִּתּים‬ ‫ ֲאִפלּוּ ֵﬠ ְרבוּ ַהָבִּתּים‬3,‫ב‬,‫ וִּבְלָבד ֶשׁלּ ֹא ַיְכ ִניֵסם ַלַבּ ִית‬2,‫א‬,‫ ְבּיוֵֹתר ִמד' ַאמּוֹת וִּמֶמּנּוּ ַלֲחֵצרוֹת‬1‫– ֻמָתּר ְלַטְלְטָלם בּוֹ‬ 4.‫ֶשֶׁבָּחֵצר‬ ‫ וּ ְרשׁוּת‬7,‫ד‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְשַׁתְּתּפוּ בּוֹ‬6,‫ ֶשָׁאז ֵאינוֹ ַכּ ְרְמִליתג‬,‫ ְכִּהְלָכתוֹ‬5‫וִּבְלָבד ֶשׁ ְיֵּהא ַהָמּבוֹי ְמֻתָקּן ְבֶּלִחי אוֹ קוָֹרה‬ ‫ו‬.‫ה ֵבּין ֶשֵׁﬠ ְרבוּ ַהֲחֵצרוֹת ְלַﬠְצָמן ֵבּין ֶשׁלּ ֹא ֵﬠ ְרבוּ‬,‫ַאַחת הוּא ִﬠם ַהֲחֵצרוֹת ְלֵכִלים ֶשָׁשְּׁבתוּ ְבּתוָֹכן‬ ‫ אוֹ ְבִּאסּוּר – ֻמָתּר‬9‫ אוֹ ְלָחֵצר ֶשֵׁאיָנהּ ְמֹעֶרֶבת ְבֶּדֶר ַמְלבּוּשׁ‬8‫ ְוהוִֹציָאם ְלָמבוֹי ֶשֵׁאינוֹ ְמֻשָׁתּף‬,‫ְוֵכִלים ֶשָׁשְּׁבתוּ ְבֵּביתוֹ‬ 11,‫ט‬:‫ח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ב‬, ‫ ֲאָבל ָאסוּר ְלַטְלְטָלם ֵמָחֵצר ְלָמבוֹי אוֹ ְלֵהֶפ‬10,‫ז‬,‫ְלַטְלְטָלם ָשׁם ְבּיוֵֹתר ִמד' ַאמּוֹת‬

12/16/2020, 6:01 PM

Shulchan Aruch: Chapter 389 - [The Laws that Apply When] a Non-Jew...

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https://www.chabad.org/library/article_cdo/aid/4051096/jewish/Shulcha...

Shulchan Aruch: Chapter 389 - [The Laws that Apply When] a Non-Jew Has a Window that Opens to a Lane By Rabbi Schneur Zalman of Liadi

SECTION 389 [The Laws that Apply When] a Non-Jew Has a Window that Opens to a Lane (1) ‫סימן שפט ָנְכ ִרי ֶשֵׁיּשׁ לוֹ ַחלּוֹן ָפּתוַּח ְלָמבוֹי וּבוֹ ְסִﬠיף ֶאָחד‬: 1 When a non-Jew living in a lane has a window1 in the back of his house that opens2 to agroup of fields3 or to a karpeif4 – even if the window only [measures] four handbreadths by four handbreadths5 – [his presence] does not cause the residents of the lane to be forbidden [to carry],6 even if he brings in and takes out camels and carriages through the lane the entire day. [The rationale is that the nonJew] prefers the opening that is exclusively his at the back [of his house] because he has much open space there. [Hence,] it is [considered] as if [the non-Jew] does not frequently use his entrance to the lane, in which instance, his [presence] does not cause [carrying] to be forbidden. The above applies when the group of fields or the karpeif is larger than beis sasayim,7 for then [it comprises a large area, providing much] more open space. If however, [the karpeif] is beis sasayim [or less], it is small and [its use] is not more comfortable for him than the lane. [The following rules apply when] a Jew who [lives in a house that] has an entrance to a lane and an entrance to a karpeif from its back forgot and did not join in the eruv:8 If the karpeif is larger than beis sasayim,9[this person’s presence] causes the residents of the lane to be forbidden [to carry], because it is not fitting for him to use the karpeif on Shabbos, since one may only carry [an article a distance of] four cubits in it.10 If [the karpeif] was enclosed for the sake of habitation, [the person’s presence] does not cause [carrying] to be forbidden even if [the karpeif] is larger than beis sasayim. {If the karpeif is beis sasayim [or less, the Jew’s presence] does not cause [carrying] to be forbidden [in the lane] even if [the karpeif] was not enclosed for the sake of habitation.} [The rationale for both these leniencies is that] it is fitting for [the person] to use such a karpeif for articles that were located inside of it at the commencement of the Shabbos.11Nevertheless, articles that were located in a house at the commencement of the Shabbos are forbidden to be taken out to such enclosures, as explained in sec. 358[:4] and sec. 372[:1]. ‫ ֲאִפלּוּ ֵאין ַבַּחלּוֹן ֶאָלּא ד' ְטָפִחים‬4,‫ב‬,‫ אוֹ ְלַק ְרֵפּף‬3,‫ ְלִבְקָﬠהא‬2‫ ֲאחוֵֹרי ֵביתוֹ ָפּתוַּח‬1‫ ְוֵישׁ לוֹ ַחלּוֹן‬,‫א ָנְכ ִרי ַהָדּר ְבָּמבוֹי‬ ‫ ִמְפֵּני ֶשָׁחֵפץ‬,‫ ֲאִפלּוּ ַמְכ ִניס וּמוִֹציא ְגַּמִלּים וְּקרוֹנוֹת ֶדֶּר ַהָמּבוֹי ָכּל ַהיּוֹם‬6,‫ – ֵאינוֹ אוֵֹסר ַﬠל ְבֵּני ָמבוֹי‬5‫ַﬠל ד' ְטָפִחים‬ ‫ ֶשֵׁאינוֹ‬,‫ג ְוַנֲﬠֶשׂה ִפְּתחוֹ ְלָמבוֹי ְכִּאלּוּ ֵאינוֹ ָרִגיל בּוֹ‬,‫ ֶשֵׁיּשׁ לוֹ ֲא ִויר ַה ְרֵבּה ָשׁם‬,‫יוֵֹתר ְבּאוֹתוֹ ֶשָׁפּתוַּח לוֹ ֵמֲאחוָֹריו ְלַבדּוֹ‬ ‫ ְוֵאינוֹ נוַֹח‬,‫ ֲאָבל ֵבּית ָסאַת ִים – ָקָטן הוּא‬.‫ ֶשֲׁא ִוירוֹ ַרב‬7,‫ה‬,‫ד ְוהוּא ֶשֵׁיּשׁ ַבִּבְּקָﬠה אוֹ ַבַּקּ ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים‬.‫אוֵֹסר‬ ‫ו‬.‫לוֹ יוֵֹתר ֵמַהָמּבוֹי‬ ‫ אוֵֹסר ַﬠל‬9‫ – ִאם ַהַקּ ְרֵפּף יוֵֹתר ִמֵבּית ָסאַת ִים‬8‫ ְוָשַׁכח ְול ֹא ֵﬠֵרב‬,‫ְו ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ ֶפַּתח ַלָמּבוֹי וֶּפַתח ֵמַאֲחָריו ַלַקּ ְרֵפּף‬ ,‫ ְוִאם ֻהַקּף ְלִדיָרה‬10.‫ ֶשֵׁאין ְמַטְלְטִלין בּוֹ ֶאָלּא ְבּד' ַאמּוֹת‬,‫ז ְלִפי ֶשֵׁאין ַהַקּ ְרֵפּף ָראוּי לוֹ ְלִהְשַׁתֵּמּשׁ בּוֹ ְבַּשָׁבּת‬,‫ְבֵּני ָמבוֹי‬ 12/16/2020, 6:02 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051096/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 389 - [The Laws that Apply When] a Non-Jew...‬‬

‫ֲאִפלּוּ הוּא יוֵֹתר ִמֵבּית ָסאַת ִים – ֵאינוֹ אוֵֹסרח ] ְוִאם הוּא ֵבּית ָסאַת ִים‪ַ ,‬אף ֶשׁלּ ֹא ֻהַקּף ְל ִדיָרה – ֵאינוֹ אוֵֹסרט[‪ֵ ,‬כּיָון‬ ‫ֶשַׁהַקּ ְרֵפּף ָראוּי לוֹ ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֵּכִלים ֶשָׁשְּׁבתוּ ְבּתוֹכוֹ‪.‬י‪ֲ 11,‬אָבל ֵכִּלים ֶשָׁשְּׁבתוּ ַבַּבּ ִית – ָאסוּר ְלהוִֹציָאם ְלתוֹכוֹ‪ְ ,‬כּמוֹ‬ ‫ֶשִׁנְּתָבֵּאר ְבִּסָמּן שנ"חיא ְושע"ב‪:‬יב‬

‫‪12/16/2020, 6:02 PM‬‬

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Shulchan Aruch: Chapter 390 - [The Laws Pertaining to] a Lane in Which...

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https://www.chabad.org/library/article_cdo/aid/4051098/jewish/Shulcha...

Shulchan Aruch: Chapter 390 - [The Laws Pertaining to] a Lane in Which a Non-Jew Lives on One End and a Jew [Lives] on the Other End By Rabbi Schneur Zalman of Liadi

SECTION 390 [The Laws Pertaining to] a Lane in Which a Non-Jew Lives on One End and a Jew [Lives] on the Other End (1-2) ‫סימן שצ ָמבוֹי ֶשִׁצּדּוֹ ֶאָחד ָנְכ ִרי ְוִצדּוֹ ֶאָחד ִיְשָׂרֵאל וּבוֹ ב' ְסִﬠיִפים‬: 1 [By and large,] one is permitted to carry in a lane in which one non-Jew and one Jew live, as will be explained in sec. 391[:1.1 However, our Sages ruled stringently in the following, somewhat similar, situation:] A house [belonging to another Jew] was located next to the house [belonging to a Jew living in the lane with the nonJew. However, the second Jew’s house] did not open up to this lane, but rather to another lane or to the public domain. [Although] there is a window [connecting the second Jew’s house] to [the house of] the Jew living in the lane, [the second Jew] may not establish an eruv [with the Jew living in the lane with the non-Jew] via the window they share2 so that [he3 would be able] to take his articles out to the other lane via the house of [the Jew] that is open to that lane.4 [This stringency was instituted as part of the Sages’ decree that] forbids providing assistance to an individual Jew who lives in the same domain as a non-Jew, as stated in sec. 382[:21]. [However,] even if many Jews live in one courtyard [that is situated in the same lane as the non-Jew], they are considered as one person with regard to carrying in the lane,5 as will be explained in sec. 391[:1]. Moreover, if there is a [valid] entrance between [the house of the Jew that does not open up to the courtyard and one of the homes that opens up to it and not merely a window (see fig. 104)], they may establish an eruv, as explained in sec. 382[:21].6 ‫ – ְוֵישׁ ַבּ ִית ֶאָחד ֵאֶצל‬1,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"א א‬,‫א ָמבוֹי ֶשָׁדּ ִרים בּוֹ ָנְכ ִרי ְו ִיְשָׂרֵאל ֶאָחד – ֶשֻׁמָּתּר ְלַטְלֵטל ַבָּמּבוֹי‬ ‫ ְוֵישׁ ַחלּוֹן ֵבּינוֹ ְל ִיְשָׂרֵאל – ַהָדּר ְבָּמבוֹי ֶזה‬,‫ ְוֵאינוֹ ָפתוַּח ְלָמבוֹי ֶזה ֶאָלּא ְלָמבוֹי ַאֵחר אוֹ ִל ְרשׁוּת ָהַרִבּים‬,‫ֵבּיתוֹ ֶשׁל ֶזה‬ 4,‫ ב‬,‫ ֵכָּליו ְלָמבוֹי ֶזה ֶדֶּר ֵבּיתוֹ ֶשׁל ֶזה ַהָפּתוַּח ְלָמבוֹי ֶזה‬3‫ ְכֵּדי ְלהוִֹציא‬2‫ֵאינוֹ ָיכוֹל ְלָﬠֵרב ִﬠמּוֹ ַﬠל ְיֵדי ַהַחלּוֹן ֶשֵׁבּיֵניֶהם‬ ‫ ד ַוֲאִפלּוּ ִאם ִיְשׂ ְרֵאִלים ַרִבּים ָדּ ִרים‬.‫ ג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שפ"ב‬,‫ְלִפי ֶשָׁאסוּר ַלֲﬠשׂוֹת ִסיּוַּﬠ ְלָיִחיד ַהָדּר ִﬠם ָנְכ ִרי‬ – ‫ ו ֲאָבל ִאם ֵישׁ ֶפַּתח ֵבּיֵניֶהם‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"א‬5,‫ ה‬,‫ְבָּחֵצר ַאַחת – ֲהֵרי ֵהם ְכָּיִחיד ְלִﬠ ְנַין ִטְלטוּל ַבָּמּבוֹי‬ 6:‫ ז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שפ"ב‬,‫ָיכוֹל ְלָﬠֵרב ִﬠמּוֹ‬

12/16/2020, 6:03 PM

Shulchan Aruch: Chapter 390 - [The Laws Pertaining to] a Lane in Which...

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Fig. 104: Establishing an eruv between a home that does not open to a lane shared by a non-Jew and a home that opens to a courtyard which shares such a lane. a) The house belonging to the non-Jew; b) The lane shared by the Jews and the non-Jew; c) A home in that courtyard; d) A courtyard shared by Jews; e) An entrance between that home and an adjoining home; f) A home that does not open up to the courtyard 2 [When several] Jews live in the same lane as a non-Jew, [the presence of] the non-Jew causes the Jews to be forbidden [to carry] in the lane.7 [Stringency is required in the following situation]: There were windows in the homes and/or courtyards [of the Jews in that lane] that opened to homes and/or courtyards of the neighboring Jews [living in that lane], and an eruv was established via the windows between them.8 Even though, [as a result of the eruv, all the Jews] became like residents of one house9 and they are permitted to take in and take out [articles] from house to house and from courtyard to courtyard via the windows, [nevertheless,] they are forbidden to make use of the lane via the entrances [from the homes and courtyards]10 unless they rent [the non-Jew’s rights].11 [The rationale is that] an eruv does not cause [people] to be considered as a single entity when a non-Jew is present, as explained in sec. 382[:22]. ‫ ְוֵישׁ ַחלּוֹנוֹת ְפּתוּחוֹת ִבְּשׁכוּנוֹת ַהִיְּשׂ ְרֵאִלים‬7,‫ ְבִּﬠְנָין ֶשַׁהָנְּכ ִרי אוֵֹסר ֲﬠֵליֶהם ַבָּמּבוֹי‬,‫ב ָמבוֹי ֶשָׁדּ ִרים בּוֹ ִיְשׂ ְרֵאִלים ְוָנְכ ִרי‬ ‫ וֻּמָתּ ִרים‬9 ‫ ַאף ַﬠל ִפּי ֶשַׁנֲּﬠשׂוּ ְכַּאְנֵשׁי ַבִּית ֶאָחד‬8,‫ ְוֵﬠ ְרבוּ ַיַחד ַﬠל ְיֵדי ַהַחלּוֹנוֹת ֶשֵׁבּיֵניֶהם‬,‫ִמַבּ ִית ְלַב ִית אוֹ ֵמָחֵצר ְלָחֵצר‬ 10,‫ְלהוִֹציא וְּלַהְכִניס ֶדֶּר ַחלּוֹנוֹת ִמַבּ ִית ְלַב ִית וֵּמָחֵצר ְלָחֵצר – ֲהֵרי ֵאלּוּ ֲאסוּ ִרים ְלִהְשַׁתֵּמּשׁ ַבָּמּבוֹי ֶדֶּר ִפְּתֵחיֶהם ח‬ ‫י‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שפ"ב‬,‫ ֶשַׁﬠל ְיֵדי ֵﬠרוּב ֵאיָנן ַנֲﬠִשׂים ְכָּיִחיד ִבְּמקוֹם ָנְכ ִרי‬11,‫ ט‬,‫ַﬠד ֶשִׁיְּשְׂכּרוּ ִמן ַהָנְּכ ִרי‬

12/16/2020, 6:03 PM

Shulchan Aruch: Chapter 391 - The Laws [Pertaining to] the Nullificatio...

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Shulchan Aruch: Chapter 391 - The Laws [Pertaining to] the Nullification of One’s Rights in Favor of those Who Forgot to Join in an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 391 The Laws [Pertaining to] the Nullification of One’s Rights in Favor of those Who Forgot to Join in an Eruv (1-3) ‫סימן שצא ִדּין ִבּטּוּל ְרשׁוּת ְלאוָֹתן ֶשָׁשְּׁכחוּ ְלָﬠֵרב וּבוֹ ג' ְסִﬠיִפים‬: 1 All the principles governing the nullification [of rights] when a person forgot and did not join in an eruv in a courtyard apply equally with regard to a lane. Thus, if [the residents of] one courtyard forgot and did not join in the shituf [for their lane],1 they may nullify their rights in favor of the other residents of the lane, or the others [may nullify their rights] in favor of [the residents of the courtyard that forgot to join in the shituf]. When [the residents of the courtyard] nullify [their rights] in favor [of the residents of the lane], they are considered as guests [of the residents of the lane], even though there are many dwellings. [True, generally, we follow the principle that] many people are not considered as guests.2 Nevertheless, with regard to carrying in a lane, all of the dwellings of a courtyard are considered as one dwelling, since all [the residents] go out to the lane through one entrance, i.e., the entrance [from] the courtyard [to the lane], and it is this [shared] entrance that causes [the residents of the courtyard] to be forbidden [to carry] in the lane.3 Therefore, the courtyard is considered as one house in which many people live with regard to the prohibition against [carrying] in the lane. For this reason, all of the principles that govern the relationship between a Jew and a non-Jew in a courtyard apply [vis-à-vis Jews and non-Jews] in a lane or in a town that is surrounded by a wall. Carrying in a lane or in a town inhabited by non-Jews is only forbidden when there are [at least] two courtyards belonging to Jews that open to [the lane or the public domain of the town], thereby causing each other’s [residents] to be forbidden [to carry].4 In such circumstances, it is necessary to rent [the rights] of the non-Jews.5 When, by contrast, there is only one courtyard belonging to Jews, even though [that courtyard] contains many houses, it is considered a single entity with regard to carrying in the town, and it is not necessary to rent [the rights] of the non-Jews.6 [The above applies] provide the town was enclosed for the purpose of habitation, as explained in sec. 363[:43. As a rule,] it can be assumed that towns were enclosed for the purpose of habitation,7 since [it is common practice] to first build the houses [of a town] and then to enclose them. In contrast, it can be assumed that a chateau (called a shlos)8 was not enclosed for the purpose of habitation.9 ‫ ְמַבֶטֶּלת‬1,‫ ֶשִׁאם ָשְׁכָחה ָחֵצר ַאַחת ְול ֹא ִנְשַׁתְּתָּפה‬.‫א ְכָּכל ִמְשְׁפֵּטי ִבטּוּל ְלִמי ֶשָׁשַּׁכח ְול ֹא ֵﬠֵרב ַבֲּחֵצרוֹ – ֵכּן הוּא ַבָּמּבוֹי‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבּהּ ִדּיּוּ ִרים‬,‫א וְּכֶשִׁהיא ְמַבֶטֶּלת ָלֶהם ִהיא ַנֲﬠֵשׂית ְכּאוֵֹרַח ֶאְצָלם‬,‫ְרשׁוָּתהּ ִלְשָׁאר ְבֵּני ַהָמּבוֹי אוֹ ֵהם ָלהּ‬

12/16/2020, 6:04 PM

Shulchan Aruch: Chapter 391 - The Laws [Pertaining to] the Nullificatio...

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‫ – ִמָכּל ָמקוֹם ְלִﬠ ְנַין ִטְלטוּל ַבָּמּבוֹי ָכּל ַהִדּיּוּ ִרים ֶשֶׁבָּחֵצר ֶנְחָשִׁבים ְכִּדיָרה‬2,‫ַה ְרֵבּה ב ְוֵאין ָהַרִבּים ַנֲﬠִשׂים אוֹ ְרִחים ג‬ ‫ ְוָלֵכן‬3,‫ ה‬.‫ וְּבֶפַתח ֶזה הוּא ֶשׁאוְֹס ִרים ַבָּמּבוֹי‬,‫ ְדַּה ְינוּ ְבֶּפַתח ֶהָחֵצר‬,‫ד ֵכּיָון ֶשֻׁכָּלּם יוְֹצִאים ַלָמּבוֹי ְבֶּפַתח ֶאָחד‬,‫ַאַחת‬ ‫ ו‬.‫ַנֲﬠֵשׂית ֶהָחֵצר ְלִﬠ ְנַין ֶלֱאסוֹר ַבָּמּבוֹי ְכִּאלּוּ הוּא ַבּ ִית ֶאָחד ֶשָׁדּ ִרים בּוֹ ַרִבּים‬ ‫ ֶשֵׁאין ִאסּוּר ְלַטְלֵטל ְבָּמבוֹי אוֹ‬,‫ְלִפיָכ ְכָּכל ִמְשְׁפֵּטי ִיְשָׂרֵאל ִﬠם ַהָנְּכ ִרי ֶבָּחֵצר – ֵכּן הוּא ַבָּמּבוֹי אוֹ ְבִּﬠיר ַהֻמֶּקֶּפת חוָֹמה‬ ‫ ֲאַזי ָצ ִרי ִלְשׂכּוֹר ִמן‬4,‫ ז‬,‫ְבִּﬠיר ֶשׁל ָנְכ ִרים ַﬠד ֶשׁ ִיְּהיוּ ְשֵׁתּי ֲחֵצרוֹת ֶשׁל ִיְשָׂרֵאל ְפּתוּחוֹת ְלתוָֹכן ְוֵהן אוְֹסרוֹת זוֹ ַﬠל זוֹ‬ ‫ ְוֵאין‬,‫ ֲאִפלּוּ ֵישׁ ָבּהּ ַה ְרֵבּה ָבִתּים – ֵהם ֲחשׁוִּבים ְכָּיִחיד ְלִﬠ ְנַין ִטְלטוּל ָבִּﬠיר‬1,‫ ֲאָבל ְבָּחֵצר ַאַחת ֶשׁל ִיְשָׂרֵאל‬5.‫ַהָנְּכ ִרים‬ 6.‫ָצ ִרי ִלְשׂכּוֹר ִמן ַהָנְּכ ִרים‬ ‫ ֶשׁבּוֹ ִנין ָבִּתּים‬7 ,‫ י‬,‫ ט וְּסָתם ֲﬠָירוֹת ֻמָקּפוֹת ְלִדיָרה‬.‫ ח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‬,‫ְוהוּא ֶשְׁתֵּהא ָהִﬠיר ֻמֶקֶּפת ְלִדיָרה‬ 9:‫ ֵאיָנן ֻמָקִּפים ְלִדיָרה‬8(‫ ֲאָבל ְסָתם ִמְבָצ ִרים יא )ֶשׁקּוֹ ִרין ְשָׁלא"ס יב‬.‫ְתִּחָלּה ְוַאַחר ָכּ ַמִקּיִפים אוָֹתם‬ 2 When there are two courtyards belonging to Jews in a town, it is necessary to rent [the rights] of [the residents of] every courtyard belonging to non-Jews individually. It is not sufficient to rent the [the rights] from the ruler of the town. When does the above apply? When the ruler does not own the houses, [but rather, the houses are owned by the individual residents,] and moreover, [the ruler] does not have the authority to make any use of the houses of the residents of the town. Even during wartime, when it is necessary to house soldiers and their weaponry in the houses of the residents of the town, this is not done [arbitrarily] by the dictate of the [town’s] ruler, but through the advice and directives of the advisors of the region. [This] is the practice in some towns, where the [local] king or ruler does not have [any] authority and power other than to collect the taxes that are [public] knowledge and to judge the [the townspeople’s] disputes. The other needs of the town are controlled solely by the region’s advisors and its leaders. [In contrast,] in those towns whose needs are controlled and administered solely by the dictates of the king or the ruler or by the officials they appoint,10 renting [the rights to the non-Jews’ domains] from the ruler, the official he appointed, or even by his hired workers or harvest help ([who dwell] in his home) is certainly effective, since [the ruler] has the authority to house soldiers and their weaponry in the houses of the residents of the town during wartime without their consent. [Hence, the ruler’s actions are effective, for] anyone who has the right to place his articles in the house of a non-Jew or in [the non-Jew’s] courtyard, is [at least] considered as [equivalent to the non-Jew’s] hired worker or harvest help, and may [therefore] rent out [the non-Jew’s] rights without his knowledge. [Moreover,] even the hired worker or harvest help of the person who became considered as [the non-Jew’s] hired worker or harvest help, may rent out [the non-Jew’s] rights, as explained in sec. 382[:14].11 ‫ ְוֵאין מוִֹﬠיל ַמה ֶשּׁ ִיְּשְׂכּרוּ‬,‫ב ְכֶּשֵׁיּשׁ ָבִּﬠיר ב' ֲחֵצרוֹת ֶשׁל ָבֵּתּי ִיְשָׂרֵאל – ְצ ִריִכים ִלְשׂכּוֹר ִמָכּל ָחֵצר ְוָחֵצר ֶשׁל ָנְכ ִרי‬ ‫יג‬.‫ִמַשּׂר ָהִﬠיר‬ ‫ ַוֲאִפלּוּ ִבְּשַׁﬠת‬,‫ ְוַגם ֵאין לוֹ ְרשׁוּת ְלִהְשַׁתֵּמּשׁ ְבָּבֵתּי ְבֵּני ָהִﬠיר ְכָּלל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּשׂר ֶשֵׁאין ַהָבִּתּים ֶשׁלּוֹ‬ ‫ ֵאינוֹ ַנֲﬠֶשׂה ַﬠל ִפּי ַהָשּׂר ֶאָלּא ַﬠל ִפּי ֵﬠָצה‬,‫יד ֶשָׁצּ ִרי ְלהוִֹשׁיב ַא ְנֵשׁי ַהִמְּלָחָמה וְּכֵלי ִמְלַחְמָתּם ְבָּבֵתּי ְבֵּני ָהִﬠיר‬,‫ִמְלָחָמה‬ ‫טו ְכִּמ ְנַהג ְקָצת ֲﬠָירוֹת ֶשֵׁאין ַלֶמֶּל ְוַלָשּׂר ֲﬠֵליֶהם ְשָׂרָרה ְוֻשְׁלָטנוּת ִכּי ִאם ִל ְגבּוֹת ִמִסּים ְידוִּﬠים‬,‫ְוַה ְנָהַגת יוֲֹﬠֵצי ַהְמִּדיָנה‬ ‫טז ֲאָבל ֲﬠָירוֹת ֶשָׁצּ ְרֵכיֶהן‬.‫ ֲאָבל ְשָׁאר ָצ ְרֵכי ָהִﬠיר ֵאיָנם ַנֲﬠִשׂים ַרק ַﬠל ִפּי יוֲֹﬠֵצי ַהְמִּדיָנה וַּמְנִהיֶגיָה‬,‫ְוִלְשׁפּוֹט ִמְשְׁפֵּטיֶהם‬ ‫ ַוַדּאי ֶשְׁשִּׂכירוּת ֵמַהָשּׂר ַההוּאיז אוֹ‬10,‫ אוֹ ַﬠל ִפּי ַהְמֻּמ ִנּים ֶשָׁלֶּהם‬,‫ֵאיָנם ַנֲﬠִשׂים ֶאָלּא ַﬠל ִפּי ַהֶמֶּל אוֹ ַהָשּׂר ְוַה ְנָהָגָתם‬ ‫ ֶשֲׁהֵרי ֵישׁ לוֹ ְרשׁוּת ְלהוִֹשׁיב ֲאָנָשׁיו וְּכֵלי ִמְלַחְמָתּם ְבָּבֵתּי‬,‫ֵמַהְמֻּמֶנּה אוֹ ֲאִפלּוּ ִמְשִּׂכירוֹ וְּלִקיטוֹיח )ֶשְׁבֵּביתוֹיט( מוִֹﬠיל‬ ‫ כ ְוָכל ִמי ֶשֵׁיּשׁ לוֹ ְרשׁוּת ְלַה ִנּיַח ֲחָפָציו ְבֵּבית ַהָנְּכ ִרי אוֹ ַבֲּחֵצרוֹ – ַנֲﬠֶשׂה‬,‫ְבֵּני ָהִﬠיר ִבְּשַׁﬠת ִמְלָחָמה ֶשׁלּ ֹא ִמַדְּﬠָתּם‬ ‫ ַוֲאִפלּוּ ְשִׂכירוֹ וְּלִקיטוֹ ֶשׁל ֶזה ַהַנֲּﬠֶשׂה ִכְּשִׂכירוֹ וְּלִקיטוֹ ָיכוֹל‬.‫ ְוָיכוֹל ְלַהְשִׂכּיר ְרשׁוּתוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬,‫ִכְּשִׂכירוֹ וְּלִקיטוֹ‬ 11,‫כא‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שפ"ב‬,‫ְלַהְשִׂכּיר‬ 12/16/2020, 6:04 PM

Shulchan Aruch: Chapter 391 - The Laws [Pertaining to] the Nullificatio...

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3 When Jews dwell in one courtyard in a walled city inhabited by non-Jews,12 and other Jews pass through there and stay in another courtyard belonging to a nonJew, [the presence of these visitors] does not cause [carrying] to be forbidden in the city until after 30 days [of their residency], as explained in sec. 370[:9] regarding a guest who abides in a courtyard. There are authorities who maintain that the visiting [Jews] are forbidden to carry from their courtyard13 to [an adjoining] lane, because the Jew[s] living in the city cause them to be forbidden [to carry] in all the lanes of the city, based on the reason explained in that source.14 When, by contrast, one Jew dwells in a courtyard where non-Jews dwell,15 another Jew who does not dwell in this courtyard is permitted to bring [articles] in and out of the courtyard to and from the houses of the non-Jews or the house of the Jew [living there.16 The presence of] the Jew who lives [in the courtyard] does not cause [the visiting Jew] to be forbidden [to carry,] since [that visiting Jew] is not dwellingin this courtyard at all on Shabbos. [Instead,] he is the other’s guest in a complete sense. ‫ ְוָﬠְברוּ ִיְשׂ ְרֵאִלים ֲאֵח ִרים ֶדֶּר ָשׁם ְו ִנְתַאְכְסנוּ‬12,‫ג ִיְשׂ ְרֵאִלים ַהָדּ ִרים ְבָּחֵצר ַאַחת ְבִּﬠיר ֶשׁל ָנְכ ִרים ַהֻמֶּקֶּפת חוָֹמה‬ ‫כב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ש"עכג ְבּאוֵֹרַח ֶשִׁנְּתָאַרח‬,‫ְבָּחֵצר ַאֶחֶרת ֶשׁל ָנְכ ִרי – ֵאיָנם אוְֹס ִרים ָבִּﬠיר ַﬠד ְלַאַחר ל' יוֹם‬ ‫ ֶשִׁיְּשָׂרֵאל ַהָדּר ְבִּﬠיר אוֵֹסר ֲﬠֵליֶהם‬13,‫ ֶאָלּא ֶשָׁהאוֹ ְרִחים – ֵישׁ אוְֹמ ִריםכד ֶשֵׁהם ֲאסוּ ִרים ְלַטְלֵטל ֵמֲחֵצָרן ַלָמּבוֹי‬.‫ֶבָּחֵצר‬ 14.‫ָכּל ְמבוֹאוֹת ָהִﬠיר ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫ – ֻמָתּר ְל ִיְשָׂרֵאל ַאֵחר ֶשֵׁאינוֹ ִמְתַאְכֵסן ְבָּחֵצר זוֹ ְלהוִֹציא וְּלַהְכ ִניס‬15‫ֲאָבל ִיְשָׂרֵאל ֶאָחד ַהָדּר ְבָּחֵצר ֶשָׁדּ ִרים ָבּהּ ָנְכ ִרים‬ ‫ הוִֹאיל ְוהוּא ֵאינוֹ שׁוֵֹבת ְכָּלל ְבָּחֵצר‬,‫ ְוֵאין ִיְשָׂרֵאל ַהָדּר ָשׁם אוֵֹסר ָﬠָליו‬16,‫כה‬,‫ִמָבֵּתּי ַהָנְּכ ִרי אוֹ ִמֵבּית ַה ִיְּשָׂרֵאל ֶלָחֵצר‬ ‫כו‬:‫זוֹ ְואוֵֹרַח ָגּמוּר הוּא ֵאֶצל ֶזה‬

12/16/2020, 6:04 PM

Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment of] Eruvin for Towns [and Cities] By Rabbi Schneur Zalman of Liadi

SECTION 392 The Laws [Governing the Establishment of] Eruvin for Towns [and Cities] (1-9) ‫סימן שצב ִדּין ֵﬠרוִּבין ְלִﬠיר וּבוֹ ט' ְסִﬠיִפים‬: 1 When a town1 is the private property of one person – i.e., he built it for himself with the intent of renting its [homes] to the general public – it does not at all resemble a public domain2 in the full sense.3 If [the] lanes [of the town] were modified as required by law with [either] a lechi,4 a beam,5 a tzuras hapesach,6or gates, as explained in sec. 364:[1, 4, its residents] may all join in one shituf7and they may carry throughout the entire town. [The residents of the town] need not leave any portion [of the town outside the shituf].8 [These laws apply] even if afterwards [these properties] were owned by many people, [i.e., the owner] sold portions [of the town] to many others. Similarly, if [the person] built [the town] with the intent of [selling of parts of it and] settling [other] residents in [these areas], but left the thoroughfares and marketplaces as his own property, as is the practice of kings,9 it [nevertheless remains categorized as] a town that is private property, and [all its residents] may join in one shituf. ([This ruling applies] even if afterwards, the owner sold [the thoroughfares and marketplaces] to many others.) [This ruling] also [applies even when the properties of a town] always [belonged] to many people, [but the town] has only one entrance.10 [Such a town] does not resemble a public domain and [its residents] may join in one shituf. If, however, [a town’s properties] belonged to many people11 and it has two entrances12 – the populace entering through one and departing through the other – and it thus resembles a public domain, the entire town may not be encompassed by an eruv,13 even if its lanes were modified as required by law. [This stringency applies] even if afterward [the town] became the [private] property of one person, lest it [be sold and] become [the property of] many people again. [Nevertheless, a shituf may be established] if one area – even one house14 – is left [outside the shituf. The residents of] the remainder [of the town] may join in the shituf. The participants in the shituf are permitted [to carry] throughout the entire town except for the area that was left outside [the shituf. The participants in the shituf] are forbidden to take into that place articles that were located in their homes at the commencement of the Shabbos.15 If there are many [residents in] the excluded [area], they are permitted [to carry] in their area by establishing a separate shituf. [The residents of this area] are, [however,] forbidden [to take] articles that were located in their homes at the commencement of the Shabbos [into] the remainder of the city.

12/16/2020, 6:05 PM

Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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This requirement [was instituted to create] a distinction, so that [the residents] would know that [it was because of] the eruv [that they were] permitted to carry in this town [despite the fact] that many people pass through [its thoroughfare or marketplace] and [thus] it resembles a public domain. [The distinction is made because the participants in the shituf] may not carry in the area that was excluded and [whose residents] did not participate in the shituf with them, but instead, they carry [only] in their [area] and the others [only] in their [area. This draws attention to the eruv.] If, however, no [area] was excluded, [the populace at large] would lose consciousness of the eruv. The laws of a public domain would be forgotten,16 because [the town’s residents] would see that people carry [throughout] this town [whose thoroughfare or marketplace] resembles a public domain. According to the authorities who maintain that any public area that 600,000 people do not pass through every day is not considered a public domain in a complete sense17 – for, [according to these authorities,] when there is less [human traffic] than 600,000 people [in an area], it is not considered that many pass through the area – it is not necessary to exclude an area in a city [whose houses are owned by] many people unless 600,000 pass through it every day. At present, it is customary to rely on this [leniency] and not to exclude an area in any city.18 2‫ ב ֶשֵׁאין זוֹ דוָֹמה ְכָּלל ִל ְרשׁוּת ָהַרִבּים‬,‫ ֶשְׁבָּנָאהּ ָיִחיד ְלַﬠְצמוֹ ֶשַׁיְּשִׂכּיֶרָנּה ְלַרִבּים‬,‫ ֶשָׁה ְיָתה ִק ְנַין א ָיִחיד‬1‫א ִﬠיר‬ ‫ד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ אוֹ ִבְּדָלתוֹת‬6‫ אוֹ צוַּרת ֶפַּתח‬5‫ אוֹ קוָֹרה‬4 ‫ – ִאם ִהְכִשׁירוּ ְמבוֹאוֶֹתיָה ְכִּהְלָכָתם ְבֶּלִחי‬3,‫ְגּמוָּרהג‬ 8,‫ו ְוֵאיָנם ְצ ִריִכים ְלַשֵׁיּר ִמֶמָּנּה ְכּלוּםז‬.‫ ִויַטְלְטלוּ ְבָּכל ָהִﬠיר‬7 ‫ה ֲהֵרי ֵהם ְיכוִֹלים ְלִהְשַׁתֵּתּף ֻכָּלּם ִשׁתּוּף ֶאָחד‬,‫שס"ד‬ ‫ ְוִשֵׁיּר ְלַﬠְצמוֹ ְדָּרִכים‬,‫ ְוֵכן ִאם ְבָּנָאהּ ְלהוִֹשׁיב ָבּהּ ִדּיּוּ ִרין‬2,‫ט‬.‫ח ֶשְׁמָּכָרהּ ַאַחר ָכּ ְלַרִבּים‬,‫ֲאִפלּוּ ַנֲﬠֵשׂית ֶשׁל ַרִבּים‬ ‫ וִּמְשַׁתְּתִּפים ֻכָּלּם ִשׁתּוּף ֶאָחד )ֲאִפלּוּ ְמָכָרהּ ַאַחר ָכּ‬,‫ – ֲהֵרי זוֹ ִﬠיר ֶשׁל ָיִחיד‬9,‫וְּפַלְטיוֹת ְכֶּדֶר ֶשַׁהְמָּלִכים עוִֹשׂיםי‬ ‫יב‬,‫ – ֵאין זוֹ דוָֹמה ִל ְרשׁוּת ָהַרִבּים‬10,‫ ְוֵאין ָלהּ ֶאָלּא ֶפַּתח ֶאָחדיא‬,‫ ְוֵכן ִאם ָה ְיָתה ֶשׁל ַרִבּים ֵמעוָֹלם‬.(‫ְלַרִבּים‬ ‫וִּמְשַׁתְּתִּפין ֻכָּלּם ִשׁתּוּף ֶאָחד‬. – ‫יג ֶשִׁהיא דוָֹמה ִל ְרשׁוּת ָהַרִבּים‬,‫ ֶשָׁהָﬠם ִנְכָנִסים ְבּזוֹ ְויוְֹצִאים ְבּזוֹ‬12,‫ ְוֵישׁ ָלהּ ב' ְפָּתִחים‬11‫ֲאָבל ִאם ָה ְיָתה ֶשׁל ַרִבּים‬ ‫טו ִכּי ֶשָׁמּא‬,‫ ֶאת ֻכָּלּהּ ֲאִפלּוּ ַנֲﬠֵשׂית ַאַחר ָכּ ֶשׁל ָיִחיד‬13‫יד ֵאין ְמָﬠ ְרִבין‬,‫ַאף ַﬠל ִפּי ֶשִׁהְכִשׁירוּ ְמבוֹאוֶֹתיָה ְכִּהְלכוֶֹתיָה‬ ‫ ְו ִיְהיוּ ֵאלּוּ‬.‫ וִּמְשַׁתְּתִּפים ַהְשָּׁאר‬14,‫יז‬,‫ ֲאִפלּוּ ַבּ ִית ֶאָחד‬,‫טז ֶאָלּא ְמַשׁ ְיּ ִרין ִמֶמָּנּה ָמקוֹם ֶאָחד‬,‫ַתֲּחזוֹר ְוֵתָﬠֶשׂה ֶשׁל ַרִבּים‬ 15,‫יח‬.‫ ֶשֲׁאסוּ ִרים ְלהוִֹציא ְלָשׁם ֵכִּלים ֶשָׁשְּׁבתוּ ְבָּבֵתּיֶהם‬,‫ַהִמְּשַׁתְּתִּפים ֻמָתּ ִרים ְבָּכל ָהִﬠיר חוּץ ֵמאוֹתוֹ ָמקוֹם ֶשִׁשּׁ ְיּרוּ‬ ‫ ַוֲאסוּ ִרים ִבְּשָׁאר ָכּל ָהִﬠיריט ְבֵּכִלים‬,‫ְוִיְהיוּ אוָֹתם ַה ִנְּשָׁא ִרים ֻמָתּ ִרים ִבְּמקוָֹמם ְבִּשׁתּוּף ֶשׁעוִֹשׂים ְלַﬠְצָמם ִאם ֵהם ַרִבּים‬ ‫ ֶשַׁרִבּים בּוְֹקִﬠים ָבּהּ‬,‫ ְכֵּדי ֶשֵׁיּ ְדעוּ ֶשָׁהֵﬠרוּב ִהִתּיר ָלֶהם ְלַטְלֵטל כ ְבִּﬠיר זוֹ‬,‫ ְוָדָבר ֶזה ִמשּׁוּם ֶהֵכּר הוּא‬.‫ֶשָׁשְּׁבתוּ ְבָּבֵתּיֶהם‬ ‫כא‬.‫ ֶשֲׁהֵרי ַהָמּקוֹם ֶשִׁנְּשַׁאר ֶשׁלּ ֹא ִנְשַׁתֵּתּף ִﬠָמֶּהם ֵאין ְמַטְלְטִלין בּוֹ ֶאָלּא ֵאלּוּ ְלַﬠְצָמן ְוֵאלּוּ ְלַﬠְצָמן‬,‫ְודוָֹמה ִל ְרשׁוּת ָהַרִבּים‬ ‫ ַﬠל ְיֵדי ֶשׁרוִֹאין‬16,‫כב ְוָה ְיָתה ִמְשַׁתַּכַּחת תּוַֹרת ְרשׁוּת ָהַרִבּיםכג‬,‫ֲאָבל ִאם ל ֹא ָהָיה ִשׁיּוּר – ָהָיה ָהֵﬠרוּב ִמְשַׁתֵּכַּח‬ ‫ֶשְׁמַּטְלְטִלין ְבִּﬠיר זוֹ ַהדּוָֹמה ִל ְרשׁוּת ָהַרִבּים‬. ‫ ֶשְׁבָּפחוֹת‬17,‫וְּלִדְבֵרי ָהאוְֹמ ִריםכד ֶשָׁכּל ְרשׁוּת ָהַרִבּים ֶשֵׁאין ס' ִרבּוֹא בּוְֹקִﬠין ָבּהּ ְבָּכל יוֹם ֵאיָנהּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ ‫ ֶאָלּא ִאם ֵכּן ִשִׁשּׁים ִרבּוֹא בּוְֹקִﬠים‬,‫ִמס' ִרבּוֹא ֵאיָנהּ ִנְקֵראת ְבִּקיַﬠת ַרִבּים – ֵאין ָצ ִרי ַלֲﬠשׂוֹת ִשׁיּוּר ְלִﬠיר ֶשׁל ַרִבּים‬ 18,‫כו‬:‫ ֶשֵׁאין נוֲֹהִגין ַלֲﬠשׂוֹת ִשׁיּוּר ְלשׁוּם ִﬠיר‬,‫כה ְוַﬠל ֶזה סוְֹמִכין ַﬠְכָשׁו‬.‫ָבּהּ ְבָּכל יוֹם‬ 2 When a town [whose properties] belong to many people has [only] one entrance, but [it has] a ladder in another location along its wall, the ladder at the wall is not considered as an entrance to require the exclusion of an area.19 [The rationale is that] a ladder is only considered as an entrance when [doing so] leads to a leniency,20 but not when [doing so] leads to a stringency, as explained in sec. 375[:1]. Even if many ladders were set up, one next to the other over a span of more than ten [cubits], their [presence] does not nullify the [existing] wall [and prevent it] from being considered a partition.21 When [a town] has two entrances, but there is a garbage dump (which prevents

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many people from passing through)22 in front of one of them, it is as if [the town] has only one entrance.23 ‫ ְוֻסָלּם ְבָּמקוֹם ַאֵחר ְבּחוָֹמָתהּ – ֵאין ַהֻסָּלּם ֶשַׁבּחוָֹמה ֶנְחָשׁב ְכֶּפַתח ְלַהְצ ִריָכהּ‬,‫ב ִﬠיר ֶשׁל ַרִבּים ֶשֵׁיּשׁ ָלהּ ֶפַּתח ֶאָחד‬ ‫כט‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ה‬19,‫כח‬,‫ ֲאָבל ל ֹא ְלַהֲחִמיר‬20‫ ֶשַׁהֻסָּלּם ֵאינוֹ ֶנְחָשׁב ְכֶּפַתח ֶאָלּא ְלָהֵקל‬19,,‫כז‬,‫ִשׁיּוּר‬ 21,‫ל‬.‫ַוֲאִפלּוּ ֶהֱﬠִמיד ַה ְרֵבּה ֻסָלּמוֹת ֶזה ְבַּצד ֶזה ְבֹּרַחב יוֵֹתר ֵמֶﬠֶשׂר – ֵאיָנם ְמַבְטִּלים ַהחוָֹמה ֲאֶשׁר ָשׁם ִמתּוַֹרת ְמִחָצּה‬ ‫ – ֲהֵרי זוֹ ְכִּאלּוּ ֵאין ָלהּ‬22(‫ ְוֵישׁ ַאְשָׁפּה ִלְפֵני ֶאָחד ֵמֶהםלא )ֶשׁמּוַֹנַﬠת ְבִּקיַﬠת ָהַרִבּים ָשׁםלב‬,‫ְוִאם ֵישׁ ָלהּ ְשֵׁני ְפָתִחים‬ 23 :‫ֶאָלּא ֶפַּתח ֶאָחד‬ 3 The houses that are excluded [from the shituf of a city need not be an important part of it]. Even if only [the] backs [of the houses] open to the city, and the houses face its outskirts, and they do not have windows [opening] to the city – [in which instance,] even if [their owners] desired to join in the shituf, they would be unable to24 – [such houses] may be considered as [the houses] excluded [from the shituf,] while [all] the other [houses in the town] may be included [in the shituf. This ruling applies] even if there is only one [such] house, and even if it is [not an actual house, but merely] a barn or a storage place for straw, which need not be included in an eruv.25 However, [with regard to] the houses of non-Jews, there are authorities who maintain that they may not be considered as [the houses] excluded [from the shituf]. Other authorities permit this. ‫ ְוֵאין‬,‫ג ַהָבִּתּים ֶשַׁמִּנּיִחים אוָֹתם ִשׁיּוּר ָלִﬠיר – ַאף ַﬠל ִפּי ֶשֵׁאיָנם ְפּתוִּחים ָלִﬠיר ֶאָלּא ֲאחוֵֹריֶהם ָלִﬠיר וְּפֵניֶהם ְלחוּץ‬ ‫ ַוֲאִפלּוּ הוּא ֵבּית ַהָבָּקר‬,‫ ַוֲאִפלּוּ הוּא ַרק ַבּ ִית ֶאָחד‬24.‫ ֵאיָנן ְיכוִֹלים‬,‫ ֶשֲׁאִפלּוּ ִאם ָרצוּ ְלִהְשַׁתֵּתּף ַיַחד‬,‫ָלֶהם ַחלּוֹנוֹת ָלִﬠיר‬ ‫לד‬.‫ – עוִֹשׂים אוָֹתם ִשׁיּוּר וְּמָﬠ ְרִבים ֶאת ַהְשָּׁאר‬25,‫אוֹ ֵבּית ַהֶתֶּבן ֶשֵׁאין ָצ ִרי ְלָﬠֵרב ְכָּלללג‬ ‫לו‬:‫ ְוֵישׁ ַמִתּי ִרין‬,‫ֲאָבל ָבֵּתּי ַהָנְּכ ִרים – ֵישׁ אוְֹמ ִריםלה ֶשֵׁאיָנם מוִֹﬠיִלים ַלֲﬠשׂוָֹתם ִשׁיּוּר ָלִﬠיר‬ 4 When all the residents of a city joined in a shituf [for the entire city]except [for the residents of] one lane, [the residents of this lane] cause all [the other residents of the city] to be forbidden [to carry]. If [the residents of this lane] built a ledge four handbreadths high in front of the entrance to their lane, they do not cause all [the other residents of the city] to be forbidden [to carry],26 because they withdrew themselves from using the [other] lanes [of the city]. Even though [the residents of that lane] pass through [the other lanes] on Shabbos, the mere passage of their feet does not cause [the residents of the other lanes] to be forbidden [to carry,] since [the residents of this lane] withdrew themselves from using [the lanes that were included in the shituf by building the ledge], as explained in sec. 386[:9]. If, however, [the residents of] all the lanes joined together in shitufim – even though they did not join together in a common shituf, but rather [the residents of] each lane [made an individual shituf]– they do not cause each other to be forbidden [to carry. The rationale is that the feet of each of the inhabitants of the city are considered as] “the feet of [one who] is permitted [to carry] in his own place.”27 Accordingly, [these individuals] do not cause [carrying] to be prohibited [in other] places by simply passing through [them,] for they do not use [those lanes] on Shabbos since they did not join in an eruv with [the local residents]. When [the residents of] each lane established an independent shituf, there is no need to exclude any [single area from the shitufim]28 because there is no greater exclusion than [making individual shitufim, for then] each [lane] is excluded from

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the others. When does the above29 apply? When a town was always the property of many people and thus, excluding an area was always required. When, [however,] the town originally belonged to one person, even if [later] it became the property of many people, since there is no need to exclude [any area]30 and [the city’s residents] became accustomed to join all the lanes in one shituf, all [the lanes] are considered as one single lane. [Accordingly, the residents of such a town] may not divide up [into separate groups] and make separate shitufim for each individual lane unless [the residents of] each [lane] build a ledge31 in front of the entrances [to their lanes] to distinguish their domain from [that of] the other [residents of the town], so that they will not cause [the residents of] all the other [lanes] to be forbidden [to carry]. ‫ ְוִאם ָבּנוּ ִאְצְטָבאלח ְגּבוָֹהה ד' ְטָפִחיםלט‬19,‫לז‬.‫ ֲהֵרי ֶזה אוֵֹסר ַﬠל ֻכָּלּם‬,‫ד ִﬠיר ֶשׁ ִנְּשַׁתְּתּפוּ ָכּל יוְֹשֶׁביָה חוּץ ִמָמּבוֹי ֶאָחד‬ ‫ מ ְוַאף ַﬠל ִפּי ֶשׁעוֵֹבר ָבֶּהם‬.‫ ֶשֲׁהֵרי ִסֵלּק ַﬠְצמוֹ ִמְלִּהְשַׁתֵּמּשׁ ִבְּמבוֹאוֵֹתיֶהם‬26,‫ַﬠל ֶפַּתח ַהָמּבוֹי – ֵאינוֹ אוֵֹסר ֲﬠֵליֶהם‬ ‫מב‬.‫מא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שפ"ו‬,‫ ֵכּיָון ֶשִׁסֵּלּק ַﬠְצמוֹ ִמַתְּשִׁמישׁ‬,‫ ֵאין ַהֲﬠָבָרה ְבֶּרֶגל ִבְּלָבד אוֶֹסֶרת‬,‫ְבַּשָׁבּת‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְשַׁתְּתּפוּ ַיַחד ֶאָלּא ָמבוֹי ָמבוֹי ִבְּפֵני ַﬠְצמוֹ – ֵאיָנן אוְֹס ִרים ֶזה ַﬠל‬,‫ֲאָבל ִאם ִנְשַׁתְּתּפוּ ָכּל ַהְמּבוֹאוֹת‬ ‫ ֵכּיָון ֶשֵׁאיָנהּ ִמְשַׁתֶּמֶּשׁת ָשׁם‬,‫ ְוֵאיָנהּ אוֶֹסֶרת ֶשׁלּ ֹא ִבְמקוָֹמהּ ְבַּהֲﬠָבָרה ִבְּלָבד‬27‫מג ִמְפֵּני ֶשִׁהיא ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ‬,‫ֶזה‬ ‫מד‬.‫ ֶשֲׁהֵרי ל ֹא ֵﬠ ְרָבה ִﬠָמֶּהם‬,‫ְבַּשָׁבּת‬ ‫ ֶשֵׁאין ְל ִשׁיּוּר ָגּדוֹל ִמֶזּה – ֶשָׁכּל ֶאָחד ַנֲﬠֶשׂה ִשׁיּוּר‬,‫וְּכֶשְׁמָּﬠ ְרִבין ָמבוֹי ָמבוֹי ִבְּפֵני ַﬠְצמוֹ ֵאין ָצ ִרי ְלַשֵׁיּר ְכּלוּם‬ ‫מה‬.‫ַלֲחֵברוֹ‬ ‫מו ֲאִפלּוּ‬,‫ ֲאָבל ִﬠיר ֶשָׁה ְיָתה ֶשׁל ָיִחיד‬.‫ ֶשֵׁמּעוָֹלם ֻהְצ ְרכוּ ְלִשׁיּוּר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּﬠיר ֶשָׁה ְיָתה ֶשׁל ַרִבּים ֵמעוָֹלם‬ ‫ ְוֻה ְרְגּלוּ ְלָﬠֵרב ָכּל ַהְמּבוֹאוֹת ַיַחדמז ְבִּשׁתּוּף ֶאָחד – ֲהֵרי ַנֲﬠשׂוּ ֻכָלּם‬30‫ ֵכּיָון ֶשֵׁאין ְצ ִריִכין ְלִשׁיּוּר‬,‫ַנֲﬠֵשׂית ֶשׁל ַרִבּים‬ ‫ ַﬠל ִפְּתחוֹמח‬31‫ ֶאָלּא ִאם ֵכּן ִיְבֶנה ָכּל ֶאָחד ִאְצְטָבא‬,‫ ְוִאי ֶאְפָשׁר ָלֶהם ֵלָחֵלק וְּלָﬠֵרב ָמבוֹי ָמבוֹי ִבְּפֵני ַﬠְצמוֹ‬,‫ְכָּמבוֹי ֶאָחד‬ ‫ ְכֵּדי ֶשׁלּ ֹא ֶיֱאסוֹר ַﬠל ֻכָּלּם‬19‫ַלֲחלוֹק ְרשׁוּתוֹ ֵמֶהם‬: 5 [The following rules apply] when a city was always the property of many people: If [the city] is surrounded by a wall [at least] ten handbreadths high and [there are] gates [in the wall] so that it is permitted [to carry] in the public domain existing within [the city],32 an eruv may not be made to include only a portion of [that public domain,33 dividing it] along its length, i.e., [the residents of] the lanes on one side of the public domain34 would establish one eruv and those on the other side would establish a second eruv. [See fig. 105.] Even if the residents of one side [of the public domain] are willing to give [the rights to] the entire public domain to [the residents of] the other side [of the public domain, i.e., they would allow the residents of the other side of the public domain to have exclusive] use [of the public domain] on Shabbos for [articles taken] from their homes,35 and [the residents of the first side would] not [make use of the public domain, such a division] is not effective at all. [The rationale is that the residents of the first side of the public domain] also must pass through the public domain on Shabbos,and when doing so they cause [the residents of] the other side [of the public domain] to be forbidden [to carry]. A similar law [applies in a lane.] The residents of a lane may not divide the lane across its length, i.e., those living on one side will make an eruv for themselves and those living on the other side will make a [separate] eruv for themselves. [The rationale is that] since [people from] both [sides of the lane] pass through [the lane] on Shabbos, that passage causes the others to be forbidden to carry, so long as they do not [completely] withdraw from using [the lane on Shabbos. Such a withdrawal

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can be accomplished by the residents of] each [courtyard within the lane] building a ledge in front of the entrance to their courtyard, as explained in sec. 386[:9].36 [The residents of the city] may, however, divide the city across its width,37 i.e., [the residents of] both sides of the public domain who live near one entrance [to the city] will establish an eruv among themselves, while [the residents of] both sides of the public domain who live near the other entrance [to the city] will establish an eruv among themselves. [See fig. 105.]38 [Such a division is possible] provided [the residents] make a tzuras hapesach in the middle of the public domain or in the middle of the lane, where [the areas encompassed by] the eruvin are set off, so that each domain will be distinct from the other and thus each [domain] will not be entirely open to a place [where its residents] are forbidden [to carry]. For [the residents of one side of a lane or a public domain] are forbidden to use the other [part of the lane or public domain] for [articles located] in their homes [at the commencement of the Shabbos] and [the residents of] the other side are forbidden [to use] the first side, since [the residents of both sides of the lane or the public domain] did not make a common eruv.39 If the place where the division is made, [i.e.,] the center of the lane or the public domain, is no wider than ten cubits, it is sufficient [to erect] a barrier four handbreadths wide [on one side of the lane or public domain] or two strips of any thickness, [one at either side of the lane or public domain,] for such modifications are effective in dividing domains, as stated in sec. 363[:32, 38].40 A ledge, by contrast, is not effective [in creating a division] in a place where many people walk.41 (When a tzuras hapesach, two strips of any thickness, or a barrier four [handbreadths wide] was erected, and [thus created a division] between one domain and the other, it is of no consequence that many people pass through that place on Shabbos.42[The situation] resembles one in which two courtyards are located one behind the other.43 [In that instance, although the residents] of the inner courtyard [pass through the outer courtyard, nevertheless, they] are deemed “the feet of [one who] is permitted [to carry] in his own place,” who do not cause [carrying] to be forbidden in the outer [courtyard, as long as] they merely pass through without using it. [The rationale is that] the outer [courtyard] is primarily used by [its] residents].44 True, [the residents of] the inner [courtyard] may also make use of [the outer courtyard] during the week.45 Nevertheless, since on Shabbos [the residents of the inner courtyard] withdrew themselves from using the outer [courtyard] since they did not establish an eruv with [its residents], that is significant enough for them not to cause [the residents of] the outer [courtyard] to be forbidden [to carry] merely by passing through, since the degree to which the [residents of the] two [courtyards] make use of the outer [courtyard] is not equal; [rather,] it is used by the residents of the outer [courtyard far] more than by the residents of the inner [courtyard. Note a comparable ruling] in sec. 386[:9.46 Similarly,] in this instance, when the domains were divided and the residents of one domain47 withdrew from using the other domain on Shabbos,48 it is effective, since the two [domains] are not used equally by [the residents of] both [domains. The reason being:] each [domain] is necessary for the people who dwell in it and is not that necessary for the people dwelling in the [other] domain, for they have their own domain that can be used for anything they desire. [Moreover, the residents of the second domain] also have an entrance49 through which they can depart if they

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so desire. Accordingly, the people who do not dwell [in that domain] do not cause those who dwell there to be forbidden [to carry] merely by their passing through. Even when a lane with merely one entrance was divided across its width with a tzuras hapesach or partitions,50 [the residents of] the inner [portion] do not cause [the residents of] the outer [portion] to be forbidden [to carry], as explained in sec. 363[38:38; see fig. 73. The rationale is that this situation] resembles [that of] two courtyards, one behind the other, in which instance, the outer [courtyard] is not used by the two [groups] in an equal manner. By contrast, when a lane is divided across its length, the middle of the lane is used equally by the residents of both [of its] sides.51 Therefore, each group causes the other to be forbidden [to carry,] even when they only pass through [the other half of the lane, despite [each group] having withdrawn from using [the other half of the lane] by not joining in a [common] eruv. [This restriction prevails] unless [the residents] perform an act [confirming] their withdrawal, i.e., [building] a ledge in front of the entrance to every courtyard, as explained in sec. 386[:9. See fig. 106.])52 Similarly, when a portion of a city belonging to many people is excluded [from the shituf], if the excluded [portion] is not an entire lane53 – only a portion of it, in which [the residents] establish their own eruv – the domains have to be separated by a tzuras hapesach or by partitions, if [the lane] is not wider than ten [cubits].54 Even in a town belonging to one person, partitions and a tzuras hapesach are effective in dividing domains [from each other] so that [the residents of the different domains] may establish separate eruvin.[This rule applies] despite [the fact that the residents of the town] have become accustomed to joining together in one common shituf.55 By contrast, in a town belonging to one person, [although] a lechi or a beam at the entrance to a lane is effective in enabling [carrying to be permitted] in the lane [itself,]56 [a lechi or a beam] is not effective in dividing [a lane] and causing [the residents on either side] to be separate from each other with regard to an eruv, [i.e.,] that [the residents of] each [side of the lane] establish an individual eruv.57[Moreover,] even in a city belonging to many [people, a lechi or a beam is not effective in making a distinction]58 so that if [the residents of] one lane did not join in a shituf, not even among themselves,59 they would not cause all [the residents of the city] to be forbidden [to carry, even] if they did not [erect] a ledge [in front of the entrance].60 ‫מט ִאם ִהיא ֻמֶקֶּפת חוָֹמה ָגּבוַֹהּ י' ְטָפִחים ְוֵישׁ ָלהּ ְדָּלתוֹת ְלַהִתּיר ְרשׁוּת ָהַרִבּים‬,‫ה ַוֲאִפלּוּ ִﬠיר ֶשָׁה ְיָתה ֶשׁל ַרִבּים ֵמעוָֹלם‬ ‫ ְיָﬠ ְרבוּ‬34‫ ְדַּה ְינוּ ֶשְׁמּבוֹאוֹת ֶשְׁבַּצד ֶזה ֶשׁל ְרשׁוּת ָהַרִבּים‬,‫ ְלָא ְרָכּהּ‬33,‫ – ֵאין ְמָﬠ ְרִבין אוָֹתהּ ַלֲחָצִאיןנא‬32,‫ֶשְׁבּתוָֹכהּנ‬ ,'‫נב ַוֲאִפלּוּ ְבֵּני ַצד ָהֶאָחד רוִֹצים ִלֵתּן ָכּל ְרשׁוּת ָהַרִבּים ְלַצד ַהב‬.‫ֵﬠרוּב ֶאָחד ְוַהְמּבוֹאוֹת ֶשְׁבַּצד ַהב' ְיָﬠ ְרבוּ ֵﬠרוּב ֶאָחד‬ ‫ ֶשֲׁהֵרי ַגּם ֵהם ְצ ִריִכים ַלֲﬠבוֹר ִבּ ְרשׁוּת ָהַרִבּים‬,‫ ְול ֹא ֵהם – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬35‫ֶשֵׁהם ִיְשַׁתְּמּשׁוּ ָבּהּ ְבַּשָׁבּת ִמָבֵּתּיֶהם‬ ‫נג ְוהוּא ַהִדּין ֲאִפלּוּ ְבֵּני ָמבוֹי ֶאָחד ֵאין ְיכוִֹלים ַלֲחלוֹק ַהָמּבוֹי‬.‫ ְואוְֹס ִרים אוָֹתהּ ַﬠל ְבֵּני ַצד ַהב' ִבְּד ִריַסת ַר ְגָלם‬,‫ְבַּשָׁבּת‬ ‫ ְואוְֹס ִרים ֶזה ַﬠל ֶזה ִבְּד ִריַסת‬,‫ ֵכּיָון ֶשְׁשֵּׁניֶהם עוְֹב ִרים בּוֹ ְבַּשָׁבּת‬,‫ ֶשְׁבֵּני ַצד ֶזה ְיָﬠ ְרבוּ ְלַﬠְצָמן וְּבֵני ַצד ֶזה ְלַﬠְצָמן‬,‫ְלָא ְרכּוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ְדַּה ְינוּ ֶשִׁיְּבֶנה ָכּל ֶאָחד ִאְצְטָבא ַﬠל ֶפַּתח ֲחֵצרוֹ‬,‫ַרְגָלםנד ֹכּל ֶשׁלּ ֹא ִסְלּקוּ ַﬠְצָמן ִמַתְּשִׁמישׁ‬ 36,‫נה‬.‫שפ"ו‬ '‫ וּב‬,‫ ְדַּה ְינוּ ֶשׁב' ַהְצָּדִדים ֶשׁל ְרשׁוּת ָהַרִבּים ֶשֵׁאֶצל ֶפַּתח ֶזה ְמָﬠ ְרִבין ְלַﬠְצָמן‬37,‫נו‬,‫ֲאָבל ְיכוִֹלים ַלֲחלוֹק ָהִﬠיר ְלֹרַחב‬ 38,‫נז‬.‫ַהְצָּדִדים ֶשֵׁאֶצל ֶפַּתח ַהֵשּׁ ִני ְמָﬠ ְרִבין ְלַﬠְצָמן‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4051101/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...‬‬

‫וִּבְלָבד ֶשַׁיֲּﬠשׂוּ צוַּרת ֶפַּתח ְבֶּאְמַצע ְרשׁוּת ָהַרִבּים אוֹ ְבֶּאְמַצע ַהָמּבוֹי‪ְ ,‬בָּמקוֹם ֶשִׁמְּתַחְלִּקים ְבֵּﬠרוָּבן‪ְ ,‬כֵּדי ַלֲחלוֹק ְרשׁוּת‬ ‫זוֹ ִמזּוֹ‪,‬נח ֶשׁלּ ֹא ְתֵהא ָכּל ַאַחת ְפּרוָּצה ְבִּמלּוָּאהּ ְלָמקוֹם ָהָאסוּר ָלהּ‪,‬נט ֶשֲׁהֵרי ֵאלּוּ ֲאסוּ ִרים ְלִהְשַׁתֵּמּשׁ ִמָבֵּתּיֶהם ְלַכאן‬ ‫ְוֵאלּוּ ֲאסוּ ִרים ְלַכאן‪ֵ ,‬כּיָון ֶשׁלּ ֹא ֵﬠ ְרבוּ ַיַחד‪.‬ס‪ְ 39,‬וִאם ֶאְמַצע ַהָמּבוֹי אוֹ ֶאְמַצע ְרשׁוּת ָהַרִבּים ְבָּמקוֹם ֶשִׁמְּתַחְלִּקים ָשׁם‬ ‫ֵאינוֹ ָרָחב יוֵֹתר ֵמֶﬠֶשׂר ַאמּוֹת – ַדּי ְבַּפס ָרָחב ד' ְטָפִחים אוֹ ב' ַפִּסּין ֶשׁל ב' ַמֶשּׁהוּ ִיין‪,‬סא ֶשֵׁהם מוִֹﬠיִלים ְלַחֵלּק‬ ‫ְרֻשׁיּוֹת‪,‬סב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‪.‬סג‪ֲ 40,‬אָבל ִאְצְטָבא ֵאיָנהּ מוֶֹﬠֶלת ִבְּמקוֹם ְדּ ִריַסת ָהַרִבּים‪.‬סד‪41,‬‬ ‫וְּכֶשָׁﬠשׂוּ צוַּרת ֶפַּתח אוֹ ב' ַפִּסּין ַמֶשּׁהוּ ִיין אוֹ ַפּס ד'‪ְ ,‬וֶנְחְלקוּ ְרשׁוּת זוֹ ִמזּוֹ‪ֲ ,‬אַזי ַאף ַﬠל ִפּי ֶשׁעוְֹב ִרים ֶזה ַﬠל ֶזה ְבַּשָׁבּת(‬ ‫– ֵאין ְבָּכ ְכּלוּם‪,‬סה‪ִ 42,‬מְפֵּני ֶשֶׁזּה דוֶֹמה ְלב' ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ‪,‬סו‪ֶ 43,‬שְׁפִּניִמית ֶשִׁהיא ֶרֶגל ַהֻמֶּתֶּרת ִבְּמקוָֹמהּ‪27‬‬ ‫ֵאיָנהּ אוֶֹסֶרת ַﬠל ַהִחיצוָֹנה ִבְּד ִריַסת ַרְגָלהּ ִבְּלָבד ְבּל ֹא ַתְשִׁמישׁ‪,‬סז הוִֹאיל ְוִﬠַקּר ַתְּשִׁמישׁ ַהִחיצוָֹנה הוּא ִלְבֵני‬ ‫ַהִחיצוָֹנה‪,‬סח‪ְ 44,‬וַאף ַﬠל ִפּי ֶשַׁהְפּ ִניִמית ֵישׁ ָלהּ ַגּם ֵכּן ְרשׁוּת ְלִהְשַׁתֵּמּשׁ ָבּה ְבֹּחל‪ִ 45,‬מָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠְכָשׁו ְבַּשָׁבּת‬ ‫ִמְסַתֶּלֶּקת ִהיא ִמְלִּהְשַׁתֵּמּשׁ ְבִּחיצוָֹנה‪ִ ,‬מְפֵּני ֶשׁלּ ֹא ֵﬠ ְרָבה ִﬠָמּהּ – ֲהֵרי ֶזה מוִֹﬠיל ְלֶשׁלּ ֹא ֶתֱאֹסר ַﬠל ַהִחיצוָֹנה ְבַּהֲﬠָבָרה‬ ‫ְבֶּרֶגל ִבְּלָבד‪ ,‬הוִֹאיל ְוֵאין ַתְּשִׁמישׁ ַהִחיצוָֹנה ָשֶׁוה ִלְשֵׁניֶהם‪ֶ ,‬אָלּא הוּא ִלְבֵני ַהִחיצוָֹנה יוֵֹתר ִמִלְּבֵני ַהְפִּניִמית‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שפ"ו‪.‬סט‪ַ 46,‬אף ַכּאן‪ֵ ,‬כּיָון ֶשֶׁנְּחְלקוּ ְרֻשׁיּוֹת‪ 47,‬וְּבֵני ְרשׁוּת זוֹ ִסְלּקוּ ַﬠְצָמן ְלִהְשַׁתֵּמּשׁ ִבּ ְרשׁוּת זוֹ‬ ‫ְבַּשָׁבּת‪ֲ – 48‬הֵרי ֶזה מוִֹﬠיל‪ ,‬הוִֹאיל ְוֵאיָנן ָשׁווֹת ִלְשֵׁניֶהם‪ֶ ,‬שָׁכּל ַאַחת ִהיא ְצ ִריָכה ְלאוָֹתם ַהָדּ ִרים ָשׁם ְוֵאיָנהּ ְצ ִריָכה ָכּל‬ ‫ָכּ ְלַהָדּ ִרים ֵאֶצל ְרשׁוּת ַהְשִּׁנָיּה‪ֶ ,‬שֲׁהֵרי ֵישׁ ָלֶהם ְרשׁוּת ֶשִׁלְּפֵניֶהם ֶשׁ ְיּכוִֹלים ְלִהְשַׁתֵּמּשׁ ָבּהּ ָכּל ֶחְפָצם‪ְ ,‬וֵישׁ ָלֶהם ַגּם ֵכּן‬ ‫‪ֶ.‬פַּתח ‪ָ 49‬לֵצאת בּוֹ ִאם ִי ְרצוּ‪ְ .‬לִפיָכ ֵאין אוָֹתם ֶשֵׁאין ָדּ ִרים ָשׁם אוְֹס ִרים ַﬠל ַהָדּ ִרים ָשׁם ִבְּד ִריַסת ַרְגָלם ִבְּלָבד‬ ‫ַוֲאִפלּוּ ָמבוֹי ֶשֵׁאין לוֹ ֶאָלּא ֶפַּתח ֶאָחד‪ַ ,‬וֲחָלקוּהוּ ְלָרְחבּוֹ ְבּצוַּרת ֶפַּתח אוֹ ְבַּפִסּין‪ֵ – 50‬אין ַהְפּ ִניִמים אוְֹס ִרים ַﬠל‬ ‫ַהִחיצוֹ ִנים‪,‬ע ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‪,‬עא ִמְפֵּני ֶשׁדּוֶֹמה ְלב' ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ‪ֶ ,‬שַׁתְּשִׁמישׁ ַהִחיצוָֹנה ֵאינוֹ ָשֶׁוה‬ ‫‪ִ.‬לְשֵׁניֶהם‬ ‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשֲׁחָלקוּהוּ ְלָא ְרכּוֹ‪ֶ ,‬שַׁתְּשִׁמישׁ ַהָמּבוֹי ֶשָׁבֶּאְמַצע הוּא ָשֶׁוה ִלְבֵני ב' ַהְצָּדִדיםעב‪ָ – 51,‬לֵכן ֵהם אוְֹס ִרים ֶזה‬ ‫ַﬠל ֶזה ֲאִפלּוּ ִבְּד ִריַסת ֶרֶגל ִבְּלָבד‪ַ ,‬אף ַﬠל ִפּי ֶשִׁסְּלּקוּ ַﬠְצָמן ִמַתְּשִׁמישׁ ֵמֲחַמת ֶשׁלּ ֹא ֵﬠ ְרבוּ‪ַ ,‬ﬠד ֶשַׁיֲּﬠשׂוּ ִסלּוּק ְבַּמֲﬠֶשׂה‪,‬‬ ‫‪ְ).‬דַּה ְינוּ ִאְצְטָבא ַﬠל ֶפַּתח ָכּל ָחֵצר ְוָחֵצר‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שפ"ועג‪52,‬‬ ‫ְוֵכן ְכֶּשׁעוִֹשׂין ִשׁיּוּר ְלִﬠיר ֶשׁל ַרִבּים‪ִ ,‬אם ַהִשּׁיּוּר ֵאינוֹ ָמבוֹי ָשֵׁלם‪ֶ 53‬אָלּא ְמַשׁ ְיּ ִרים ִמְקָצתוֹ ִבְּלָבד‪ֶ ,‬שְׁמָּﬠֵרב ְלַﬠְצמוֹ –‬ ‫ְצ ִריִכים ַלֲחלוֹק ָשׁם ְרֻשׁיּוֹת ְבּצוַּרת ֶפַּתח אוֹ ְבַּפִסּין‪ִ 50‬אם ֵאינוֹ ָרָחב יוֵֹתר ֵמֶﬠֶשׂר‪.‬עד‪54,‬‬ ‫ַוֲאִפלּוּ ְבִּﬠיר ֶשׁל ָיִחיד מוִֹﬠיִלים ַפִּסּין ְוצוַּרת ֶפַּתח ַלֲחלוֹק ְרֻשׁיּוֹת‪ֶ ,‬שׁ ְיָּﬠ ְרבוּ ֵאלּוּ ְלַﬠְצָמן ְוֵאלּוּ ְלַﬠְצָמן‪ַ ,‬אף ַﬠל ִפּי‬ ‫ֶשֻׁה ְר ְגּלוּ ְכָּבר ְלָﬠֵרב ַיַחד ִשׁתּוּף ֶאָחד‪.‬עה‪55,‬‬ ‫ֲאָבל ֶלִחי ְוקוָֹרה ֶשְׁבִּפְתֵחי ַהְמּבוֹאוֹת‪,‬עו ַאף ַﬠל ִפּי ֶשֵׁהם מוִֹﬠיִלים ְלַהְכִשׁיר ַהְמּבוֹאוֹתעז‪ֵ – 56,‬איָנן מוִֹﬠיִלים ְלַחְלָּקם‬ ‫וְּלַסְלָּקם ֶזה ִמֶזּה ְלִﬠ ְנַין ֵﬠרוּב‪ֶ ,‬שׁ ְיָּﬠ ְרבוּ ֵאלּוּ ְלַﬠְצָמן ְוֵאלּוּ ְלַﬠְצָמןעח‪ְ 57,‬בִּﬠיר ֶשׁל ָיִחיד‪,‬עט אוֹ ֲאִפלּוּ ְבִּﬠיר ֶשׁל‬ ‫ַרִבּים‪ְ 58‬לִﬠ ְנָין ֶשִׁאם ָמבוֹי ֶאָחד ל ֹא ִשֵׁתּף ֲאִפלּוּ ְלַﬠְצמוֹ‪ֶ 59‬שׁלּ ֹא ֶיֱאסוֹר ַﬠל ֻכָּלּם פ ְבּל ֹא ִאְצְטָבא‪:‬פא‪60,‬‬

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Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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Fig. 105: A city divided across its width

A city divided across its length

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Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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Fig. 106: The withdrawal of residents from the use of a lane through building a ledge at the entrance to their courtyards. a) The courtyards whose residents may join in the eruv; b) The lane; c) A ledge at the entrance to a courtyard; d) The courtyards whose residents withdrew from the use of the lane; e) The public domain 6 When does the above61 apply? When modifications [were made] so that all the lanes [in the city] have [valid] partitions as mandated by law, whether [the lanes] were validated by a lechi or a beam, or [whether] the situation was such that no modification was necessary, e.g., [the lanes are within] a city surrounded by walls that has gates [at its entrances. In such a situation, the] lanes [of the city] do not require any modification. When, by contrast, the lanes of a city require modification, modifications may be made for some of the lanes of the city and other [lanes in the city may be] left without modification. [See fig. 107. The presence of the residents of] the lanes for which modifications were not made does not cause [the residents of the lanes which were] modified to be forbidden [to carry. This ruling applies] even when [the lanes were not modified] with a tzuras hapesach or a partition, but rather, with a lechi or a beam. [Moreover, this is so] even when the town is the property of one person and [its residents] initially became accustomed to establishing one eruv [for the entire town,] for the modifications were [initially] made [in a manner that it was valid] for all of its lanes, and [only] afterwards were [the modifications] breached. [The residents of] one lane may even divide [their lane] across its width by [erecting] a lechi in the middle [of the lane’s length], as explained in sec. 363[:38]. The other residents of the lane who are outside the lechi62 do not cause [the residents of] the inner portion to be forbidden [to carry] because they did not join in an eruv with [the residents of the inner portion of the lane. The rationale is that the residents of] the outer portion [of the lane] are forbidden to carry in the lane and it is utterly impossible for them to establish an eruv.63 (For this reason – [i.e.,] because [the residents of these lanes] cannot establish an 12/16/2020, 6:05 PM

Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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eruv with each other – even if [the residents of] the lanes that are not modified have the right to pass through [the lanes] that are modified, they do not cause [their residents] to be forbidden [to carry].64 The same law applies if all [the lanes] are modified, however, an area where it is forbidden to carry because it was not encompassed by walls as required by law intervenes between them. [In such an instance,] even if [the residents of] some of [the lanes] did not establish an eruv [in their lanes], they do not cause [the residents of the other lanes] to be forbidden [to carry, since it was impossible for a common eruv to be established. Our Sages’] statement65 that “the feet of [people who] are forbidden [to carry] in their own place cause others to be forbidden [to carry when they pass through the areas] outside their place,” applies only in [instances similar to] two courtyards, [where] one [is located] behind the other, where a common eruv could have been established). [The following rule applies] if a city is surrounded by a wall and it has gates that close, [but it has] one entrance without a gate – indeed, [that entrance] does not even have a lintel to be considered a tzuras hapesach;66 all [that entrance] has are doorposts. [In this instance, it is nevertheless possible for the city to be considered as enclosed. The rationale is that] these doorposts are no less effective than a lechi, which is valid [as a partition] for lanes that are open to a public domain. This being so, if the city does not have [a major marketplace or a road that is deemed] a public domain, [then] even when [the city’s] lanes open up to a thoroughfare that runs from town to town, which is [considered] a public domain,67 [carrying] is permitted inside [the city], because of the lechi68 [positioned] at one end and the gates on the other end. Accordingly, [in this instance,] the other lanes [of the city]69 do not require [further] modification. [The residents of the other lanes] may only divide [their lanes] into [separate] eruvin in the manner described [in the previous subsection]. If there is a breach [in the wall of the city] that causes [carrying] to be forbidden, the viability [of establishing an eruv for the entire city] is nullified. [In such an instance,] an eruv may be established for [some of the lanes of the city], and the remainder [of the lanes] may be left without being modified. ,‫פב ֵבּין ֶשִׁהְכִשׁיָרם ַﬠל ְיֵדי ֶלִחי אוֹ קוָֹרה‬,‫ ְכֶּשָׁכּל ַהְמּבוֹאוֹת ֵהם ֻמְכָשׁ ִרים ִבְּמִחצּוֹת ְכִּהְלָכָתן‬61?‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ֶשֵׁאין ְמבוֹאוֶֹתיָה ְצ ִריִכים‬,‫פג ְכּגוֹן ִﬠיר ַהֻמֶּקֶּפת חוָֹמה ְוֵישׁ ָלהּ ְדָּלתוֹת‬,‫ֵבּין ֶשֵׁהם ְבִּﬠ ְנָין ֶשֵׁאיָנם ְצ ִריִכים ְלִתקּוּן ְכָּלל‬ ‫ ְוֵאין‬,‫ ֲאָבל ִﬠיר ֶשְׁמּבוֹאוֶֹתיָה ְצ ִריִכים ִתּקּוּן – ְיכוִֹלים ְלַהְכִשׁיר ִמְקָצת ְמבוֹאוֹת ָהִﬠיר וְּלַהִנּיַח ַהְשָּׁאר ְבּל ֹא ִתקּוּן‬.‫ִתּקּוּן‬ ‫פד ַוֲאִפלּוּ‬.‫ ֲאִפלּוּ ֵאין ֵבּיֵניֶהם צוַּרת ֶפַּתח אוֹ ַפִּסּין ֶאָלּא ֶלִחי אוֹ קוָֹרה‬,‫ַהְמּבוֹאוֹת ֶשֵׁאיָנם ְמֻתָקּ ִנים אוְֹס ִרים ַﬠל ַהְמֻּתָקּ ִנים‬ ‫ ַוֲאִפלּוּ ָמבוֹי ֶאָחד‬.‫ ֶשָׁהיוּ ָכּל ַהְמּבוֹאוֹת ְמֻתָקּ ִנים ְוַאַחר ָכּ ִנְפ ְרצוּ‬,‫ִהיא ִﬠיר ֶשׁל ָיִחיד וִּמְתִּחָלּה ֻה ְרְגּלוּ ְלָﬠֵרב ֵﬠרוּב ֶאָחד‬ ‫פה ְוֵאין ְשָׁאר ְבֵּני ַהָמּבוֹי ֶשׁחוּץ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ג‬,‫ְיכוִֹלים ְלַחֵלּק ְלָרְחבּוֹ ַﬠל ְיֵדי ֶלִחי ֶשַׁיֲּﬠִמידוּ ְבֶּאְמָצִﬠיתוֹ‬ ‫ ֵכּיָון ֶשַׁהִחיצוִֹנים ֲאסוּ ִרים ְלַטְלֵטל ַבָּמּבוֹי ְוִאי ֶאְפָשׁר ָלֶהם‬,‫ אוְֹס ִרים ַﬠל ַהְפּ ִניִמית ֵמֲחַמת ֶשׁלּ ֹא ֵﬠ ְרבוּ ִﬠָמֶּהם‬62‫ַלֶלִּחי‬ 63,‫פו‬.‫ְלָﬠֵרב ְכָּלל‬ (‫ ֵכּיָון ֶשֵׁאיָנן‬,‫וִּמַטַּﬠם ֶזה ֲאִפלּוּ ִאם ַהְמּבוֹאוֹת ֶשֵׁאיָנם ְמֻתָקּ ִנים ֵישׁ ָלֶהם ְדּ ִריַסת ֶרֶגל ַﬠל ַהְמֻּתָקִּנים ֵאיָנם אוְֹס ִרים ֲﬠֵליֶהם‬ ‫ ְוהוּא ַה ִדּין ִאם ֻכָּלּם ְמֻתָקִּנים ֶאָלּא ֶשַׁמְּפִסיק ֵבּיֵניֶהם ָמקוֹם ָהָאסוּר ְבִּטְלטוּל ֵמֲחַמת ֶשֵׁאינוֹ‬64,‫פז‬.‫ְיכוִֹלים ְלָﬠֵרב ִﬠָמֶּהם‬ ‫ ֶשֶׁרֶגל ָהֲאסוָּרה ִבְּמקוָֹמהּ אוֶֹסֶרת‬65‫ ְול ֹא ָאְמרוּ‬.‫ ַאף ַﬠל ִפּי ֶשִׁמְּקָצָתם ל ֹא ֵﬠ ְרבוּ – ֵאין אוְֹס ִרים‬,‫ֻמָקּף ְמִחצּוֹת ְכִּהְלָכָתן‬ ‫ ֶשׁ ְיּכוֹלוֹת ְלָﬠֵרב ַיַחדפח‬,‫)ֶשׁלּ ֹא ִבְמקוָֹמהּ ֶאָלּא בב' ֲחֵצרוֹת זוֹ ִלְפ ִנים ִמזּוֹ‬.43 ‫ ֶשׁ ְיֵּהא ִנדּוֹן ִמשּׁוּם‬,‫ ְוַגם ֵאין ָשׁם ַמְשׁקוֹף‬,‫ ַרק ֶשְׁבֶּפַתח ֶאָחד ֵאין ָלהּ ֶדֶּלת‬,‫ְוִﬠיר ַהֻמֶּקֶּפת חוָֹמה ְוֵישׁ ָלהּ ְדָּלתוֹת ִנ ְנָﬠִלים‬ ‫ ֶאָלּא ְמזוּזוֹת ִבְּלָבד – ֲהֵרי ְמזוּזוֹת ֵאלּוּ ֵאיָנן ְגּרוִּﬠים ִמֶלִּחי ֶשׁמּוִֹﬠיל ִלְמבוֹאוֹת ַהְמֻּפָלִּשׁים ִל ְרשׁוּת‬66,‫צוַּרת ֶפַּתח‬ – 67‫ ַאף ַﬠל ִפּי ֶשְׁמּבוֹאוֶֹתיָה ְמֻפָלִּשׁים ִלְסַרְטָיא ֶשִׁהיא ְרשׁוּת ָהַרִבּים‬,‫ ְוִאם ֵכּן ִאם ֵאין ָבִּﬠיר ְרשׁוּת ָהַרִבּים‬.‫ָהַרִבּים‬ ‫ ְוִאי ֶאְפָשׁר ָלֶהם‬.‫ ְצ ִריִכים ִתּקּוּן‬69‫ ְושׁוּב ֵאין ְשָׁאר ְמבוֹאוֶֹתיָה‬,‫ ֶשִׁמַּכּאן וְּדָלתוֹת ֶשִׁמַּכּאן‬68‫ֲהֵרי ִהיא ִנֶתֶּרת ְבֶּלִחי‬ ‫ ִויכוִֹלים ְלָﬠֵרב ֶחְצָיהּ וְּלַה ִנּיַח‬,‫ ְוִאם ֵישׁ ָבּהּ ִפּ ְרָצה ָהאוֶֹסֶרת – ָבֵּטל ֶהְכֵשָׁרהּ‬.‫ֵלָחֵלק ְבֵּﬠרוָּבם ֶאָלּא ַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬ ‫פט‬:‫ֶחְצָיהּ ְבִּלי ֶהְכֵשׁר‬

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Fig. 107: A city in which some of the lanes have been modified and others have been left without modification. a) A lane that has been modified; b) A lane that has not been modified; c) The public domain 7 (All the above applies when the residents of the different lanes pass through each other’s lanes on Shabbos. [The following guidelines apply] if, however, there are two lanes that open to each other [on one end,] and [that] are also [both] open to the public domain, and [the residents of these lanes] desire to separate from each other, and [do] not [wish] to pass through the other’s lane on Shabbos, but rather [the residents of] each [lane] would access the public domain from the entrance [of their own lane]. There are authorities who maintain that [the residents of] each of the lanes are permitted to make individual eruvin even though there is not a tzuras hapesach or partitions70 between [the two lanes, but] only a lechi or a beam. [See fig. 108. This is permitted,] provided [that the junction] where the lanes meet is less than ten [cubits] wide.71 [The rationale is that] since [the residents of the respective lanes] do not pass through each other’s space, they do not cause each other to be forbidden [to carry. To cite a similar situation:] When a courtyard is open to a lane, but [its residents] do not pass through [that lane] on Shabbos, they do not cause [carrying] to be forbidden [in the lane] if [the residents of the courtyard] have an entrance to another lane, as explained in sec. 386[:9]. According to this [logic], if [the residents of] one of the lanes [in the above situation] made an individual eruv and [those of] the other [lane] did not join together in an eruv, [the residents of the lane who did not join together in an eruv] are compelled [not] to follow “the attributes of Sodom,”72 and not to pass, on Shabbos, through [the lane whose residents] established an eruv, so that [the residents who did not establish an eruv in their lane] will not cause [carrying] to be forbidden in [the lane whose residents established an eruv. We are able to compel the residents of the lane without the eruv to act in this manner since] they have another entrance through which they can access the public domain. [To cite a parallel: The residents of] a courtyard who did not establish an eruv with [the other residents in] a lane are compelled not to pass through the lane on Shabbos,if their courtyard [also] has an entrance to another lane via which they can access the public domain, as explained in the above source. Needless to say, if [the residents of] both lanes established independent eruvin,and on Shabbos [a resident of] one [lane] desires to pass through the other [lane, the residents of that lane] may prevent him from doing so, since he revealed his intent 12/16/2020, 6:05 PM

Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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– that of giving up his right to pass through the other [lane] – by establishing an independent eruv. Where does the above apply? In a city whose lanes require modification, and the modification necessary for the lanes is a tzuras hapesach at the end [of the lane leading to] the public domain and a lechi or a beam between [the lanes], as is the law regarding a lane with a corner [that is shaped like the Hebrew letter dalet (‫ ])ד‬, as explained in sec. 364[:5. More stringent rules apply,] by contrast, when a city is surrounded by a wall in a manner that modifications are not required [for carrying to be permitted in] its lanes, because the entire [area encompassed by the city’s wall] is considered as one courtyard [populated by] many people, as has been explained.73 [In such an instance, the residents of the city] may not divide its lanes, allowing them to establish individual eruvin,unless [they erect] a tzuras hapesach or partitions, as [is necessary] when one desires to divide a courtyard into two. A lechi or a beam is not sufficient, even if [the residents of the different lanes] will not pass through other [lanes] on Shabbos [True, the residents of the different lanes] do not cause [each other] to be forbidden [to carry] by passing through [the others’ domains. Nevertheless, the very fact that] each of the lanes is entirely open to an area in which [the residents of the lane] are forbidden [to carry] brings about a prohibition, since [the residents of one lane] are forbidden to carry [articles] from the houses of this lane to another lane [whose residents] did not establish an eruv with them. [Hence,] a tzuras hapesach or partitions is necessary, [just as such modifications are necessary] to adjust a breach in a courtyard, as explained in sec. 363[:38]. By contrast, in a city whose lanes require modification, whenever a lane is modified at its entrance with a lechi or a beam, [the lechi or beam] is deemed an entrance74 and [thus, the lane] is not [considered as] open. Therefore, [the willingness of the residents of the other lanes to] refrain from passing through [the modified lanes] is effective, just as it is effective in a courtyard open [to two lanes], as explained.75) ‫ ֲאָבל ב' ְמבוֹאוֹת ַהְפּתוִּחים ֶזה ְלֶזה וְּפתוִּחים ַגּם ֵכּן ִל ְרשׁוּת‬.‫ז ) ְוָכל ֶזה ְכֶּשְׁבֵּני ַהְמּבוֹאוֹת עוְֹב ִרים ֶזה ַﬠל ֶזה ְבַּשָׁבּת‬ ‫ ֶשׁרוִֹצים ְלִהְסַתֵּלּק ֶזה ִמֶזּה ֶשׁלּ ֹא ַלֲﬠבוֹר ֶזה ַﬠל ֶזה ְבַּשָׁבּת ֶאָלּא ָכּל ֶאָחד ֵיֵל ִל ְרשׁוּת ָהַרִבּים ֶדֶּר ִפְּתחוֹ – ֵישׁ‬,‫ָהַרִבּים‬ ‫צא ִאם‬,‫ ֶאָלּא ֶלִחי אוֹ קוָֹרה‬70‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֵבּיֵניֶהם צוַּרת ֶפַּתח אוֹ ַפִּסּין‬,‫אוְֹמ ִרים צ ֶשׁ ְיּכוִֹלים ְלָﬠֵרב ָכּל ֶאָחד ְלַﬠְצמוֹ‬ ‫צב ְכּמוֹ ֶשֶׁהָחֵצר ַהְפּתוָּחה‬,‫ ֶשֵׁכּיָון ֶשֵׁאיָנן עוְֹב ִרים ֶזה ַﬠל ֶזה – ֵאיָנן אוְֹס ִרים ֶזה ַﬠל ֶזה‬71,‫ֵאין ָשׁם ֹרַחב יוֵֹתר ֵמֶﬠֶשׂר‬ ‫צג‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שפ"ו‬,‫ַלָמּבוֹי ְוֵאיָנהּ עוֶֹבֶרת בּוֹ ְבַּשָׁבּת ֵאיָנהּ אוֶֹסֶרת ִאם ֵישׁ ָלהּ ֶפַּתח ַאֵחר ְלָמבוֹי ַאֵחר‬ ‫ ֶשׁלּ ֹא ַיֲﬠבוֹר ְבַּשָׁבּת ַﬠל‬72,‫ ִאם ָמבוֹי ֶאָחד ֵﬠֵרב ְלַﬠְצמוֹ ְוַהֵשִּׁני ל ֹא ֵﬠֵרב ְכָּלל – כּוִֹפין אוֹתוֹ ַﬠל ִמַדּת ְסדוֹםצד‬,‫וְּלִפי ֶזה‬ ‫ ְכּמוֹ ֶשׁכּוִֹפין ֶאת ֶהָחֵצר ֶשׁלּ ֹא ֵﬠ ְרָבה‬,‫ ֵכּיָון ֶשֵׁיּשׁ לוֹ ֶפַּתח ַאֵחר ָלֵצאת ִל ְרשׁוּת ָהַרִבּים‬,‫ֶזה ֶשֵׁﬠֵרב ְכֵּדי ֶשׁלּ ֹא ֶיֱאֹסר ָﬠָליו‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ַבָּמּבוֹי ֶשׁלּ ֹא ַתֲﬠבוֹר בּוֹ ְבַּשָׁבּת ִאם ֵישׁ ָלהּ ֶפַּתח ְלָמבוֹי ַאֵחר ַלֲﬠבוֹר ֶדֶּר ָﬠָליו ִל ְרשׁוּת ָהַרִבּים‬. ,‫ ֶשָׁיּכוֹל ְלַﬠֵכּב ָﬠָליו‬,‫ וְּבַשָׁבּת ָבּא ֶאָחד ַלֲﬠבוֹר ַﬠל ֲחֵברוֹ‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ֵﬠ ְרבוּ ב' ַהְמּבוֹאוֹת ֶזה ְלַﬠְצמוֹ ְוֶזה ְלַﬠְצמוֹ‬ ‫צה‬.‫ֵכּיָון ֶשְׁכָּבר ִגָּלּה ַדְﬠתּוֹ ֶשִׁסֵּלּק ְדּ ִריַסת ַרְגלוֹ ֵמַﬠל ֲחֵברוֹ ְבַּמה ֶשֵּׁﬠֵרב ְלַﬠְצמוֹ‬ ‫ ְוִתקּוֵּני ְמבוֹאוֹת ֵאלּוּ ְבּצוַּרת ֶפַּתח ְלַצד ְרשׁוּת ָהַרִבּים ְוֶלִחי אוֹ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּﬠיר ֶשְׁמּבוֹאוֶֹתיָה ְצ ִריִכים ִתּקּוּן‬ ‫צו ֲאָבל ִﬠיר ַהֻמֶּקֶּפת חוָֹמה ְבִּﬠְנָין ֶשֵׁאין ְמבוֹאוֶֹתיָה ְצ ִריִכים‬.‫קוָֹרה ֵבּיֵניֶהם ְכִּדין ָמבוֹי ָﬠֹקם ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ד‬ ‫ ְלָﬠֵרב ֵאלּוּ‬,‫ – ֵאיָנן ְיכוִֹלים ַלֲחלוֹק ְמבוֹאוֶֹתיָה‬73‫ ִמְפֵּני ֶשַׁנֲּﬠֵשׂית ֻכָּלּהּ ְכָּחֵצר ַאַחת ֶשׁל ַרִבּים ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ִתּקּוּן‬ ‫ ֲאָבל ֶלִחי ְוקוָֹרה ֵאיָנן‬.‫ ְכִּמי ֶשׁרוֶֹצה ַלֲחלוֹק ָחֵצר ַאַחת ִלְשַׁתּ ִים‬,70‫ ֶאָלּא ְבּצוַּרת ֶפַּתח אוֹ ְבַּפִסּין‬,‫ְלַﬠְצָמן ְוֵאלּוּ ְלַﬠְצָמן‬ ‫ ִמָכּל ָמקוֹם אוְֹס ִרים ֶזה ֶאת ֶזה ְבַּמה‬,‫ ֶשֵׁאיָנן אוְֹס ִרים ִבְּד ִריַסת ַרְגָלם‬,‫מוִֹﬠילוֹתצז ֲאִפלּוּ ִאם ל ֹא ַיַﬠְברוּ ֶזה ַﬠל ֶזה ְבַּשָׁבּת‬ ‫ וְּלַתֵקּן‬.‫ ֶשֲׁהֵרי ָאסוּר ְלַטְלֵטל ִמָבֵּתּי ָמבוֹי ֶזה ְלָמבוֹי ַאֵחר ֶשׁלּ ֹא ֵﬠֵרב ִﬠמּוֹ‬,‫ֶשָּׁכּל ֶאָחד ָפּרוּץ ְבִּמלּוּאוֹ ְלָמקוֹם ָהָאסוּר לוֹ‬ ‫צח ַמה ֶשֵּׁאין ֵכּן ִﬠיר ֶשְׁמּבוֹאוֶֹתיָה ְצ ִריכוֹת ִתּקּוּן‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שס"ג‬70,‫ִפּ ְרַצת ָחֵצר ָצ ִרי צוַּרת ֶפַּתח אוֹ ַפִּסּין‬ ‫ ְלִפיָכ מוִֹﬠיל בּוֹ ִסלּוּק ְדּ ִריַסת‬,‫ ְול ֹא ֵשׁם ִפּ ְרָצה‬74,‫– ֲאַזי ָכּל ָמבוֹי ַהְמֻּתָקּן ְבִּפְתחוֹ ְבֶּלִחי אוֹ קוָֹרה ֵישׁ תּוַֹרת ֶפַּתח ָﬠָליו‬ 75‫ ְכּמוֹ ֶשׁמּוִֹﬠיל ְבָּחֵצר ַהְפּתוָּחהצט ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫)ָהֶרֶגל‬:

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Shulchan Aruch: Chapter 392 - The Laws [Governing the Establishment ...

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Fig. 108: The division of a dalet-shaped lane so that separate eruvin could be established. a) A tzuras hapesach at the entrance to a lane from a public domain; b) A lechi at the intersection of the lanes 8 When [the population of] a town that belonged to many people dwindled and only 50 residents remained, the entire [town] may be included in the eruv. It is not necessary to exclude a portion of the town.76 76,‫ק‬:‫ח ִﬠיר ֶשׁל ַרִבּים ֶשׁ ִנְּתַמֲﬠָטה ְוָﬠְמָדה ַﬠל ֲחִמִשּׁים ִדּיּוּ ִרין – ְמָﬠ ְרִבין ֻכָּלּהּ ְוֵאין ָצ ִרי ִשׁיּוּר‬ 9 When a person gives all of the inhabitants of a city a share in a shituf, if he included all of [the residents of the town] in one shituf,77 he is not obligated to notify them78 [that he granted them a share], for doing so is to their benefit.79 The laws that apply to one who forgot and did not join in a shituf with the [other] residents of the city80 and to someone who went to spend Shabbos in another city,81 and [the course of action to follow] when a non-Jew dwells together with [Jews] in the city82 resemble [the laws] that apply [to parallel situations in] a courtyard or a lane. ‫ ֶשְׁזּכוּת הוּא‬78,‫ – ֵאינוֹ ָצ ִרי ְלהוִֹדיַﬠ ָלֶהם‬77,‫קא ִאם ְמָﬠֵרב ֵﬠרוּב ֶאָחד ְלֻכָלּםקב‬,‫ט ַהְמַזֶכּה ְבִּשׁתּוּף ְלָכל ְבֵּני ָהִﬠיר‬ 79.‫ָלֶהם‬ ‫ אוֹ ָנְכ ִרי ֶשָׁדּר ִﬠָמֶּהם‬81,‫קד‬,‫ אוֹ ִמי ֶשָׁהַל ִלְשׁבּוֹת ְבִּﬠיר ַאֶחֶרת‬80,‫קג‬,‫ְוִדין ִמי ֶשָׁשַּׁכח ְול ֹא ִנְשַׁתֵּתּף ִﬠם ְבֵּני ָהִﬠיר‬ ‫קו‬:‫ – ִדּין ַהֹכּל ְכִּדיָנם ְבָּחֵצר וְּבָמבוֹי‬82,‫ָבִּﬠירקה‬

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Shulchan Aruch: Chapter 393 - The Laws [Governing the Establishment ...

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Shulchan Aruch: Chapter 393 - The Laws [Governing the Establishment of] an Eruv When a Festival Falls on Friday and the Laws an Eruv Bein Hashmashos By Rabbi Schneur Zalman of Liadi

SECTION 393 The Laws [Governing the Establishment of] an Eruv When a Festival Falls on Friday and the Laws [Governing the Establishment of] an Eruv [During] Bein Hashmashos (1-3) ‫סימן שצג ִדּין ֵﬠרוּב ]ְבּ[יוֹם טוֹב ֶשָׁחל ְבֶּﬠֶרב ַשָׁבּת ְוִדין ֵבּין ַהְשָּׁמשׁוֹת ְלֵﬠרוּב וּבוֹ ג' ְסִﬠיִפים‬: 1 Neither an eruv for a courtyard nor a shituf for a lane may be established on a festival that falls on Friday,1 because it appears as if one is correcting a situation.2 If the two days of a festival fall on Thursday and Friday, and one forgot and did not establish an eruv on the day before the festival, he may establish the eruv on the festival itself by making a conditional stipulation,3 i.e., on the first day of the festival, [the person] should say:4 “If today is an ordinary weekday,5 this [bread that I have set aside] should be considered as an eruv. If today is a sacred [day], my statements are of no consequence.” On the following day, he should say: “If today is a sacred [day], I established an eruv yesterday. If today is an ordinary weekday, this [bread that I have set aside] should be considered as an eruv.” It is desirable counsel to use the [same] bread used to establish the eruv on the first day on the second day [as well], for if the eruv was made with other bread, it would be forbidden to eat both of them before nightfall on Friday.6 With regard to [which days] does the above apply? To the two days of [the other] festivals celebrated in the Diaspora. On the two days of Rosh HaShanah, by contrast, an eruv may not be established on a conditional basis, for they are considered as one long day, as will be explained in sec. 600[:3-4].7 2,‫ב‬.‫ ִמְפֵּני ֶשׁ ִנּ ְרֶאה ִכְּמַתֵקּן ָדָּבר‬1,‫א‬,‫א ֵאין ְמָﬠ ְרִבין ֵﬠרוֵּבי ֲחֵצרוֹת ְוִשׁתּוֵּפי ְמבוֹאוֹת ְבּיוֹם טוֹב ֶשָׁחל ִלְהיוֹת ְבֶּﬠֶרב ַשָׁבּת‬ ‫ ֶשׁיּ ֹאַמר‬3,‫ג‬,‫ ְוָשַׁכח ְול ֹא ֵﬠֵרב ֵמֶﬠֶרב יוֹם טוֹב – ְיָﬠֵרב ְבּיוֹם טוֹב ַﬠל ְתַּנאי‬,'‫ְוִאם ָחלוּ ב' ָיִמים טוִֹבים ְבּיוֹם ה' וְּביוֹם ו‬ – ‫ ִאם ַהיּוֹם ֹקֶדשׁ‬:‫ וְּלָמָחר י ֹאַמר‬.‫ ְוִאם ַהיּוֹם ֹקֶדשׁ – ֵאין ִבְּדָבַרי ְכּלוּם‬,‫ – ְיֵהא ֶזה ֵﬠרוּב‬5‫ ִאם ַהיּוֹם ֹחל‬4 :'‫ְבּיוֹם טוֹב א‬ ‫ ֶשִׁאם ְיָﬠֵרב‬,‫ ד ְוֵﬠָצה טוָֹבה ֶשׁ ְיָּﬠֵרב ְלָמָחר ְבַּפת ֶשֵׁﬠֵרב ָבּהּ ֶאְתמוֹל‬.‫ ְוִאם ַהיּוֹם ֹחל – ְיֵהא ֶזה ֵﬠרוּב‬,‫ֲהֵרי ֵﬠַרְבִתּי ֶאְתמוֹל‬ 6,‫ה‬.‫ְבַּפת ַאֶחֶרת – ֵיָאֵסר ֶלֱאכוֹל ְשֵׁתּיֶהן ֹקֶדם ֶשָׁחְשָׁכה ֵליל ַשָׁבּת‬ ,‫ ֲאָבל ְבּב' ָיִמים טוִֹבים ֶשׁל ר ֹאשׁ ַהָשָּׁנה ֵאינוֹ ָיכוֹל ְלָﬠֵרב ַﬠל ְתַּנאי‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּב' ָיִמים טוִֹבים ֶשׁל ָגֻּליּוֹת‬ 7,‫ז‬:‫ ו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ר‬, ‫ִמְפֵּני ֶשֵׁהם ְכּיוֹם ֶאָחד ָאֹר‬ 2 Both an eruv for a courtyard and a shituf for a lane may be established bein hashmashos,8 based on the rationale explained in sec. 261[:2].9

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Shulchan Aruch: Chapter 393 - The Laws [Governing the Establishment ...

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[The above] applies even if one already accepted tosefes Shabbos.10There are, [however, other authorities] who forbid [doing so] if one already accepted tosefes Shabbos. (Fundamentally, the halachah follows the first opinion only with regard to tosefes Shabbos.11 If, however, the person already recited the Evening Service for Shabbos, he has accepted [not only tosefes Shabbos, but] the Shabbos itself, as evidenced by his recitation of the Evening Service for Shabbos. [Therefore, the person] is forbiddento perform any of the shvusim,12[just] as he is on Shabbos itself, with the exception of having another person perform [a forbidden activity on his behalf], as stated in sec. 261[:3] and sec. 263[:25]. Even when the person himself has yet to recite the [Shabbos] Evening Service, if the majority of the community has already recited that service,13 the [remainder] of the community [who have yet to pray] are drawn after them against their will.14 [This restriction begins] not [only] when [the community] has completed their prayers, but even at the very beginning of those prayers, i.e., when they responded Borchu, as explained in the above source.15) 9,‫ט‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רס"א‬8,‫ח‬,‫ב ֶאָחד ֵﬠרוֵּבי ֲחֵצרוֹת ְוֶאָחד ִשׁתּוֵּפי ְמבוֹאוֹת ְמָﬠ ְרִבים אוָֹתם ֵבּין ַהְשָּׁמשׁוֹת‬ ‫ ) ְוָהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנה‬10‫ י ְוֵישׁ אוְֹס ִריןיא ִאם ִקֵבּל ָﬠָליו תּוֶֹסֶפת ַשָׁבּת‬.‫ַוֲאִפלּוּ ִאם ְכָּבר ִקֵבּל ָﬠָליו תּוֶֹסֶפת ַשָׁבּת‬ ‫יב ֵכּיָון‬,‫ ֲאָבל ִאם ִהְתַפֵּלּל ְתִּפַלּת ַﬠ ְרִבית ֶשׁל ַשָׁבּת – ֲהֵרי ִקֵבּל ָﬠָליו ַשָׁבּת ַﬠְצָמהּ‬11.‫ְבַּקָבַּלת תּוֶֹסֶפת ַשָׁבּת ִבְּלָבד‬ ‫ ְכּמוֹ‬,‫ ְלַבד ִמַמּה ֶשַּׁנֲּﬠֶשׂה ַﬠל ְיֵדי ַאֵחר‬,‫ ְכּמוֹ ְבַּשָׁבּת ַﬠְצָמהּ‬12‫ ְוֶנֱאַסר ְבָּכל ַהְשּׁבוִּתים‬,‫ֶשִׁהְתַפֵּלּל ְתִּפַלּת ֵליל ַשָׁבּת‬ ‫ – ַהִמּעוּט ִנְמָשִׁכים ַאֲחֵריֶהם‬13‫ ִאם ֹרב ַהִצּבּוּר ִהְתַפְּללוּ‬,‫יד ַוֲאִפלּוּ ִאם הוּא ל ֹא ִהְתַפֵּלּל‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רס"איג ְורס"ג‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,"‫ ְדַּה ְינוּ ֲﬠִנַיּת "ָבּ ְרכוּ‬,‫ ֶאָלּא ֲאִפלּוּ ִמֶשִּׁהְתִחילוּ אוָֹתהּ‬,‫ ְול ֹא ִמֶשָּׁגְּמרוּ ַהְתִּפָלּה‬14,‫טו‬,‫ְבַּﬠל ָכּ ְרָחן‬ 15:(‫ָשׁםטז‬ 3 [The food for] the eruv need only be intact [during] bein hashmashos.16 [Afterwards,] when night has certainly fallen, one may partake of it. ([The rationale is that] since the person’s dwelling was established in the place where the eruv is held [during] bein hashmashos, which is the time when Shabbos commences, that designation is not removed for the entire Shabbos, even though the person’s eruv was removed from that place.)17 One should break bread Shabbos morning [using the bread set aside for the eruv],18 (or use [that bread] for the night meal if he begins that meal when it is definitely night). [The rationale is that] since one mitzvah was performed with [this bread], it should be used to perform another mitzvah.19 Even if [the bread set aside for] the eruv was eaten bein hashmashos,] (after the fact,)20 [the person] acquires the rights [associated with the eruv, because it is possible that bein hashmashos is already considered as night, and it is possible that Shabbos already commenced. Hence, [since the matter concerns a point of] Rabbinic Law,21 we rule leniently.22 [The following rule applies] if [a person] established eruvin for two people23 – for one he established the eruv while it was still day [on Friday], and [the bread for] the eruv was eaten bein hashmashos, and for the other, he established the eruv [during] bein hashmashos, and [this eruv] remained intact until nightfall.24 [In this instance,] both [people] acquire the rights associated with an eruv.25 [The rationale is that] for the person whose eruv was eaten bein hashmashos, bein hashmashos is considered as [part of] the night, and for the person whose eruv was established bein hashmashos, bein hashmashos is considered as [part of] the day, for an eruv may not be established after nightfall. Even though [the agent]

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‫‪Shulchan Aruch: Chapter 393 - The Laws [Governing the Establishment ...‬‬

‫‪established eruvin for both [people] during the same bein hashmashos and [even‬‬ ‫‪though] the two leniencies are contradictory,26 this is of no consequence, because‬‬ ‫‪[the two leniencies are being applied] for two [different] people.27‬‬ ‫‪If, however, [an agent] established an eruv for one person bein hashmashos and‬‬ ‫‪that eruv was eaten bein hashmashos, [the person] does not acquire the eruv.‬‬ ‫‪Leniency is not granted to the extent of saying that at the moment [during bein‬‬ ‫‪hashmashos that] he established the eruv it was still day, but when [the eruv] was‬‬ ‫‪eaten, it was already night, and [the person the eruv was established for] had‬‬ ‫‪already acquired the eruv.‬‬ ‫ג ָהֵﬠרוּב ֵאינוֹ ָצ ִרי ִלְהיוֹת ַקָיּם ֶאָלּא ֵבּין ַהְשָּׁמשׁוֹת‪ְ 16,‬וָיכוֹל ְלָאְכלוֹ ְכֶּשַׁוַּדּאי ֲחֵשָׁכהיז )ֶשֵׁכּיָון ֶשׁ ִנְּקְבָּﬠה ִדיָרתוֹ‬ ‫ִבְּמקוֹם ֵﬠרוּב ְבֵּבין ַהְשָּׁמשׁוֹת‪ֶ ,‬שׁהוּא ְתִּחַלּת ְכּ ִניַסת ַהַשָּׁבּתיח – שׁוּב ֵאיָנהּ ִנְפַקַﬠת ִמָשּׁם ָכּל ַהַשָּׁבּת‪ַ ,‬אף ַﬠל ִפּי ֶשׁנּוֵֹטל‬ ‫ִמָשּׁם ֵﬠרוּבוֹיט(‪17.‬‬ ‫ְוֵישׁ ִלְבצוַֹﬠ ָﬠָליו ְבַּשָׁבּת כ ַשֲׁח ִריתכא‪) 18,‬אוֹ ִבְּסֻﬠַדּת ַהַלּ ְיָלה ִאם סוֵֹﬠד ִמֶשָּׁחֵשָׁכה ַוַדּאיכב(‪ְ ,‬דּהוִֹאיל ְוַנֲﬠֵשׂית בּוֹ ִמְצָוה‬ ‫ַאַחת – ֵישׁ ַלֲﬠשׂוֹת בּוֹ ַגם ֵכּן ִמְצָוה ַאֶחֶרת‪.‬כג‪19,‬‬ ‫ַוֲאִפלּוּ ֶנֱאַכל ֵﬠרוּבוֹ ְבֵּבין ַהְשָּׁמשׁוֹת – ָקָנה ֵﬠרוּב )וְּבִדיֲﬠַבדכד(‪ִ 20,‬כּי ֵבּין ַהְשָּׁמשׁוֹת הוּא ְסֵפק ַל ְיָלה‪ְ ,‬וֶשָׁמּא ִנְכַנס‬ ‫ְכָּבר ְתִּחַלּת ַהַשָּׁבּת‪ ,‬וְּסֵפק ִדְּבֵרי סוְֹפ ִרים‪ְ 21‬לָהֵקל‪.‬כה‪22,‬‬ ‫ַוֲאִפלּוּ ֵﬠֵרב ִלְשַׁנ ִים‪ְ 23,‬לֶאָחד ֵﬠֵרב ִמְבּעוֹד יוֹם ְוֶנֱאַכל ֵﬠרוּבוֹ ֵבּין ַהְשָּׁמשׁוֹת‪ ,‬וְּלֶאָחד ֵﬠֵרב ֵבּין ַהְשָּׁמשׁוֹת ְו ִנְשַׁאר ֵﬠרוּבוֹ‬ ‫ַקָיּם ַﬠד ֶשָׁחֵשָׁכה‪ְ – 24‬שֵׁניֶהם ָקנוּ ֵﬠרוּב‪,‬כו‪ֶ 25,‬שְׁלּאוֹתוֹ ֶשֶׁנֱּאַכל ֵﬠרוּבוֹ ֵבּין ַהְשָּׁמשׁוֹת ָאנוּ חוְֹשִׁבין ֶשֵׁבּין ַהְשָּׁמשׁוֹת‬ ‫הוּא ַל ְיָלה‪ ,‬וְּלאוֹתוֹ ֶשֵׁﬠֵרב לוֹ ֵבּין ַהְשָּׁמשׁוֹת ָאנוּ חוְֹשִׁבין ֶשֵׁבּין ַהְשָּׁמשׁוֹת הוּא יוֹם‪ֶ ,‬שֵׁאין ְמָﬠ ְרִבין ִמֶשֶּׁתְּחַשׁ ‪.‬כז ְוַאף ַﬠל‬ ‫ִפּי ֶשֵׁﬠֵרב ִלְשֵׁניֶהם ְבֵּבין ַהְשָּׁמשׁוֹת ֶאָחד‪ַ ,‬וֲהֵרי ֵהן ב' ֻקלּוֹת ַהסּוְֹתרוֹת זוֹ ֶאת זוֹכח‪ֵ – 26,‬אין ְבָּכ ְכּלוּם‪ֵ ,‬כּיָון ֶשֵׁהם‬ ‫ִלְשֵׁני ְבֵּני ָאָדם‪ֲ 27.‬אָבל ִאם ֵﬠֵרב ְלֶאָחד ֵבּין ַהְשָּׁמשׁוֹת ְוֶנֱאַכל ָהֵﬠרוּב ֵבּין ַהְשָּׁמשׁוֹת – ל ֹא ָקָנה ֵﬠרוּב‪ְ ,‬וֵאין ְמִקִלּין ָכּל‬ ‫ָכּ לוַֹמר ֶשְׁבֶּרַגע ֶשֵׁﬠֵרב ָהָיה ֲﬠַד ִין יוֹם‪ ,‬וְּכֶשֶׁנֱּאַכל ָהָיה ְכָּבר ַל ְיָלה וְּכָבר ָקָנה ֵﬠרוּב‪:‬כט‬

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Shulchan Aruch: Chapter 394 - The Laws that Apply When the Validity o...

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Shulchan Aruch: Chapter 394 - The Laws that Apply When the Validity of an Eruv is in Doubt By Rabbi Schneur Zalman of Liadi

SECTION 394 The Laws that Apply When the Validity of an Eruv is in Doubt (1-3) ‫סימן שצד ְסֵפק ֵﬠרוּב ַמה ִדּינוֹ וּבוֹ ג' ְסִﬠיִפים‬: 1 When the [validity of an] eruv is in doubt, e.g., there is a doubt whether or not [the bread designated for the eruv] was intact [during] bein hashmashos,1it is permitted2 [to carry in the domain in question. The rationale is that] since [the matter concerns] a doubt [regarding a point of] Rabbinic Law, we rule leniently. [The above applies] provided the person deposited [the eruv in its place] and [then] a doubt arose regarding its validity. [If,] however, there is a doubt whether or not [the eruv] was [initially] deposited there [in a valid manner], it is forbidden [to carry]. ‫ א ְוהוּא ֶשִׁה ִנּיחוֹ‬.‫ ֶשְׁסֵּפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬2,‫ – ֻמָתּר‬1‫ ְכּגוֹן ָסֵפק ִאם ָהָיה ַקָיּם ֵבּין ַהְשָּׁמשׁוֹת ִאם ָלאו‬,‫א ְסֵפק ֵﬠרוּב‬ ‫ ב‬:‫ ֲאָבל ָסֵפק ִאם ֻהַנּח ָשׁם ִאם ָלאו – ָאסוּר‬1,‫ָשׁם ְוֵאַרע בּוֹ ָסֵפק‬ 2 During bein hashmashos, [the bread for] the eruv must be located in an accessible location, [i.e., a place from which] it can be taken and eaten. Therefore, if a rockslide fell on [the eruv] and [a person] could not take it unless he digs [it out] with a spade and a hatchet, the eruv is not valid. [The rationale is that] digging in this manner constitutes the performance of a labor forbidden by Scriptural Law.3 Thus, [digging out the eruv in this manner] is forbidden even during bein hashmashos. In contrast, a prohibitive decree was not instituted regarding an activity [forbidden merely as] a shvus when [performed] bein hashmashos for the sake of a mitzvah, as explained in sec. 261[:2.4 Establishing] an eruv is also [considered as an activity performed for] the sake of a mitzvah, i.e., [its purpose is] that people will not carry in a forbidden manner,5 as explained in sec. 366[:18].6 ‫ ג ְוֵאינוֹ ָיכוֹל ִלְטּלוֹ ַﬠד‬,‫ ְלִפיָכ ִאם ָנַפל ָﬠָליו ַגּל‬.‫ב ָצ ִרי ֶשׁ ְיֵּהא ָהֵﬠרוּב ֵבּין ַהְשָּׁמשׁוֹת ְבָּמקוֹם ֶשָׁראוּי ִלְטּלוֹ וְּלָאְכלוֹ‬ ‫ ַוֲאסוָּרה ֲאִפלּוּ ְבֵּבין‬3,‫ ִמְפֵּני ֶשֲׁחִפיָרה זוֹ ִהיא ְמָלאָכה ְגמוָּרה ֶשׁל תּוָֹרהה‬2,‫ֶשַׁיְּחפּוֹר ְבָּמָרא ְוַק ְרֹדּם ד – ֵאינוֹ ֵﬠרוּב‬ 4,‫ו‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רס"א‬,‫ ֲאָבל ָדָּבר ֶשׁהוּא ִמשּׁוּם ְשׁבוּת ל ֹא ָגְזרוּ ָﬠָליו ֵבּין ַהְשָּׁמשׁוֹת ְלֹצֶר ִמְצָוה‬.‫ַהְשָּׁמשׁוֹת‬ 6,‫ח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ו‬5,‫ז‬,‫ ְכֵּדי ֶשׁלּ ֹא ְיַטְלְטלוּ ְבִּאסּוּר‬,‫ְוָהֵﬠרוּב ַגּם ֵכּן הוּא ֹצֶר ִמְצָוה‬ 3 [The following laws apply when a person] deposited [the bread for] the eruv in a closet and locked [the closet], and the key was [then] lost before nightfall:7 If it is impossible to remove [the bread] from [the closet] without performing [an activity that constitutes] a forbidden labor in a complete sense,8 it is as if [the bread] was lost [before the Shabbos commenced]. The eruv is invalid, since [the bread] cannot be eaten. If the key is found on Shabbos, and it is located in a place from where it may be 12/16/2020, 6:33 PM

Shulchan Aruch: Chapter 394 - The Laws that Apply When the Validity o...

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brought without [performing an activity that constitutes] a forbidden labor according to Scriptural Law,9 the eruv is valid. Although the key was not at hand [for the person during] bein hashmashos,10 [nonetheless,] since it is common [to find a lost key, and it could be expected] that [the person] would find it, when he [actually] does find [the key], it is retroactively considered as if [the key] was at hand [during bein hashmashos as well]. ‫ ִאם ִאי ֶאְפָשׁר ְלהוִֹציא ִמָשּׁם ָהֵﬠרוּב ֶאָלּא ִאם ֵכּן ַיֲﬠֶשׂה‬7,‫ ְוָאַבד ַהַמְּפֵתַּח ט ֹקֶדם ֶשָׁחֵשָׁכה‬,‫ג ְנָתנוֹ ְבִּמְגָדּל ְוָנַﬠל ְבָּפָניו‬ ‫ ֶשֲׁהֵרי ִאי ֶאְפָשׁר ְלָאְכלוֹ‬,‫ ְוֵאינוֹ ֵﬠרוּב‬,‫ – ֲהֵרי ֶזה ְכִּמי ֶשָׁאַבד‬8,‫ְמָלאָכה י ְגמוָּרהיא‬. ‫ ְוַאף ַﬠל ִפּי‬2,‫יב‬.‫ – ֲהֵרי ֶזה ֵﬠרוּב‬9‫ ִאם ָהָיה ְבָּמקוֹם ֶשָׁיּכוֹל ַלֲהִביאוֹ ְבּל ֹא ְמָלאָכה ֶשׁל תּוָֹרה‬,‫ְוִאם ִנְמָצא ַהַמְּפֵתַּח ְבַּשָׁבּת‬ ‫ ֵכּיָון ֶשָׁמּצוּי הוּא ֶשׁ ִיְּמָצֶאנּוּ – ָאנוּ חוְֹשִׁבים אוֹתוֹ ְכֶּשְׁמָּצאוֹ ְכִּאלּוּ ָהָיה ְבָּידוֹיג‬10,‫ֶשׁלּ ֹא ָהָיה ַהַמְּפֵתַּח ְבָּידוֹ ֵבּין ַהְשָּׁמשׁוֹת‬ ‫ְלַמְפֵרַﬠ‬:

12/16/2020, 6:33 PM

Shulchan Aruch: Chapter 395 - The Laws [Governing] the Blessing [Rec...

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Shulchan Aruch: Chapter 395 - The Laws [Governing] the Blessing [Recited When Establishing] an Eruv By Rabbi Schneur Zalman of Liadi

SECTION 395 The Laws [Governing] the Blessing [Recited When Establishing] an Eruv (1) ‫סימן שצה ִדּיֵני ִבּ ְרַכּת ֵﬠרוּב וּבוֹ ְסִﬠיף ֶאָחד‬: 1 It is a mitzvah to endeavor to establish shitufim for lanes like [it is a mitzvah to establish] eruvin for courtyards.1 [Before establishing the shituf,] one should recite the blessing [praising G-d, “Who… commanded us] concerning the mitzvah of eruv.” [The person reciting the blessing] should then say, “Via this shituf, it shall be permissible for all the residents of this lane to take out and bring in from the courtyards to the lane [and from the lane to the courtyards].” If the shituf is being established with bread2 and [the residents of the courtyards] are relying on the shituf in the place of an eruv, without making an eruv in the courtyards at all, as stated in sec. 387[:1], one should also say, “[and to take out and bring in] from the courtyards to the houses [and from the houses to the courtyards].”3 When should the blessing be recited? When one collects [the food for the shituf] from the residents of the lane or when he grants them a share [in the food being used for the shituf], as explained in sec. 366[:18]. Failure to recite the blessing or make a declaration does not invalidate the shituf, as explained in that source.4 1,‫ב‬.‫א ִמְצָוה ְלַחֵזּ)ו(ר ַאַחר ִשׁתּוֵּפי ְמבוֹאוֹת א ְכּמוֹ ַאַחר ֵﬠרוֵּבי ֲחֵצרוֹת‬ ‫ ג‬."‫ ְואוֵֹמר "ְבֶּזה ַהִשּׁתּוּף ְיֵהא ֻמָתּר ְלָכל ְבֵּני ַהָמּבוֹי ְלהוִֹציא וְּלַהְכ ִניס ֵמֲחֵצרוֹת ְלָמבוֹי‬,"‫וְּמָבֵר ָﬠָליו "ַﬠל ִמְצַות ֵﬠרוּב‬ – ‫ ד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שפ"ז ה‬,‫ ְוֵאין ְמָﬠ ְרִבין ַבֲּחֵצרוֹת ְכָּלל‬,‫ ְוסוְֹמִכין ַﬠל ִשׁתּוּף ִבְּמקוֹם ֵﬠרוּב‬2‫ְוִאם ִמְשַׁתְּתִּפים ְבַּפת‬ 3,‫ו‬."‫י ֹאַמר ַגּם ֵכּן "ֵמֲחֵצרוֹת ְלָבִתּים‬ ‫ ט‬.‫ח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ו‬,‫ֵאיָמַתי ְמָבֵר ָﬠָליו? ְבָּשָׁﬠה ֶשְׁמַּקֵבּץ אוֹתוֹ ז ִמְבֵּני ַהָמּבוֹי אוֹ ְבָּשָׁﬠה ֶשְׁמַּזֶכּה ָלֶהם‬ 4:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ְוִאם ל ֹא ֵבַר  י ְול ֹא ָאַמר ָﬠָליו ְכּלוּםיא – ֵאינוֹ ְמַﬠֵכּב‬

12/16/2020, 6:33 PM

Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” ...

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Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” Granted to Each Person on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 396 The Laws Governing the “Four Cubits” Granted to Each Person on Shabbos (1-4) ‫סימן שצו ִדּין ַא ְרַבּע ַאמּוֹת ֶשֵׁיּשׁ ְלָכל ָאָדם ְבַּשָׁבּת וּבוֹ ד' ְסִﬠיִפים‬: 1 There are authorities1 who interpret the verse,2 “Let every man abide in his place; no man should leave his place on the seventh day,” as a warning3 against [a person] departing beyond his Shabbos limits. According to Scriptural Law, the extent of these Shabbos limits is twelve mil;4this was [the length and width of] the encampment of the Jewish people [in the desert], which was twelve mil by twelve mil.5The Sages [extended that restriction], forbidding anyone from going beyond 2000 cubits,6 which is one mil. Other authorities maintain that there is no Scriptural basis at all for the Shabbos limits. [Their perspective is that] according to Scriptural Law, even going beyond twelve mil is not prohibited at all.7 [These authorities maintain that] the phrase, “No man should leave his place,” is an injunction prohibiting the transfer of [articles]. Moshe commanded [the Jewish people] not to go out carrying a container from a private domain to the public domain to gather manna.8 [Furthermore, these authorities maintain that] the Sages received the tradition that the phrase, “Let every man abide in his place,” is an injunction not to carry in a public domain more than the measure [of the space] a person’s body [occupies],9 i.e., four cubits, as explained in sec. 349[:1]. Nevertheless, the Sages10 employed the verse, “No man should leave his place,” as an allusion11 to [the Rabbinic prohibition] of the Shabbos limits, [stating that] a person should not go more than 2000 [cubits] from the place where he is located at the commencement of the Shabbos. [The Sages determined that any distance up to] 2000 [cubits] is considered as a person’s place, [arriving at that figure in the following manner: The term makom, “place,”] is used with regard to the cities of refuge, as it is written:12 “I shall designate a makom [place] for you….” [The cities of refuge] provided sanctuary for a person even when he was outside their [perimeters], as indicated by [the association of] the verses,13 “[The avenger of the blood] finds him outside the border of his city of refuge,” and “You shall measure from outside the city 2000 cubits on its eastern side.”14 Just as the term “outside” [in the latter verse] means 2000 [cubits], so too [the term], “outside” [in the former verse] means 2000 [cubits].15 [Thus the phrase,] “Let every man abide in his place,” [is understood as referring to] the measure of the space a person occupies. Hence, the Sages employed it as an

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Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” ...

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allusion [to the concept] that every person [is granted] four cubits wherever he [presently finds himself]. Even if [a person transgresses and] goes outside his Shabbos limits, he may walk [within a square of] four cubits [by four cubits]16 and he may also carry in that space.17 Similarly, when 2000 cubits are measured beyond the place where [one] is located at the commencement of the Shabbos, the measurement begins outside this four-cubit space, which is the measure of the space [a person] occupies (and may carry within.18 Therefore,) if at the commencement of the Shabbos, i.e., when the holiness of the day begins, [the person] is located in a place that is enclosed by walls in a manner that permits [one] to carry throughout that entire [enclosure], that entire [enclosure] is considered as [the person’s] four cubits. [In addition, the person] is granted 2000 cubits [walking distance beyond the boundaries of] this enclosure19 in the manner to be explained in sec. 399[:14. This applies] even if the enclosure is several mil [in area].20 [The above privilege applies] provided [the enclosure] was originally enclosed for the purpose of human habitation.21 [If that condition is met, the privilege remains in effect] even though there are presently no residents in [the enclosure],22 and [the enclosure] is not used at all, as will be explained in sec. 408.23 Alternatively, [the privilege is granted] if the enclosure is less than beis sasayim, even if it was not enclosed for the purpose of human habitation.24If, however, [the enclosure] is more than beis sasayim [and not enclosed for human habitation], just as its walls are not effective in allowing carrying to be permitted within the confines [of the enclosure],25 so too, they are not effective in enabling [the enclosure] to be considered as [only] four cubits with regard to one’s Shabbos limits.26 ,‫ ְליוֵֹצא חוּץ ַלְתּחוּם‬3,‫ ֶשׁזּוֹ ַאְזָהָרהג‬1,‫ ֵישׁ אוְֹמ ִריםב‬2,‫א‬."‫א "ְשׁבוּ ִאישׁ ַתְּחָתּיו ַאל ֵיֵצא ִאישׁ ִמְמֹּקמוֹ ַבּיּוֹם ַהְשִּׁביִﬠי‬ ‫ ַוֲחָכִמים ָאְסרוּ ָלֵצאת‬5,‫ד‬.‫ ְכִּשׁעוּר ַמֲחֵנה ִיְשָׂרֵאל ֶשָׁה ְיָתה י"ב ִמיל ַﬠל י"ב ִמיל‬4,‫ְוִשׁעוּר ְתּחוּם ֶשׁל תּוָֹרה הוּא י"ב ִמיל‬ ‫ ֶשֵׁהן ִמיל א‬6,‫'יוֵֹתר ֵמַאְלַפּ ִים ַאמּוֹת‬. ‫ ְוֶזה‬7.‫ ֶאָלּא ֲאִפלּוּ יוֵֹתר ִמי"ב ִמיל ֵאינוֹ ָאסוּר ִמן ַהתּוָֹרה ְכָּלל‬,‫ְוֵישׁ אוְֹמ ִרים ה ֶשֵׁאין ִלְתחוִּמין ִﬠָקּר ִמן ַהתּוָֹרה ְכָּלל‬ ‫ ו ֶשִׁהְזִהיר ֹמֶשׁה ֶשׁלּ ֹא ָלֵצאת ִﬠם ַהְכִּלי ֵמ ְרשׁוּת ַהָיִּחיד‬,‫ֶשֶׁנֱּאַמר "ַאל ֵיֵצא ִאישׁ ִמְמֹּקמוֹ" – זוֹ ִהיא ַאְזָהָרה ַﬠל הוָֹצָאה‬ ‫ וּ"ְשׁבוּ ִאישׁ ַתְּחָתּיו" – ִקְבּלוּ ֲחָכִמים ֶשׁזּוֹ ַאְזָהָרה ֶשׁלּ ֹא ְלַטְלֵטל ִבּ ְרשׁוּת ָהַרִבּים ֶאָלּא‬8,‫ז‬.‫ִל ְרשׁוּת ָהַרִבּים ִלְלקוֹט ַהָמּן‬ ‫ ט‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ט‬9,‫ח‬,‫ ֶשׁהוּא ד' ַאמּוֹת‬,‫ְכִּשׁעוּר ַתְּחָתּיו ֶשׁל ָאָדם‬ ‫ ֶשׁלּ ֹא ֵיֵצא יוֵֹתר ֵמַאְלַפּ ִים‬,"‫ ִאסּוּר ַהְתּחוִּמין ֶשׁל ִדְּבֵריֶהם ְלִמְקָרא ֶזה י "ַאל ֵיֵצא ִאישׁ ִמְמֹּקמוֹ‬11‫ ָסְמכוּ‬10‫ֶאָלּא ֶשֲׁחָכִמים‬ ,"'‫ " ְוַשְׂמִתּי ְל ָמקוֹם ְוגוֹ‬12,‫ ֶשֶׁנֱּאַמריא‬,‫ ְכּמוֹ ֶשָׁמִּצינוּ ְבָּﬠֵרי ִמְקָלט‬,‫ ִכּי ַﬠד ַאְלַפּ ִים ִנְקָרא ְמקוֹמוֹ‬,‫ֵמַהָמּקוֹם ֶשָׁשַּׁבת בּוֹ‬ 14,‫ ְוֶנֱאַמר ְלַהָלּןיד‬,"‫ "וָּמָצא אוֹתוֹ ִמחוּץ ִלְגבוּל ִﬠיר ִמְקָלטוֹ‬13,‫יב ֶשֶׁנֱּאַמריג‬,‫ְוֵהן קוְֹלטוֹת אוֹתוֹ ַגּם ְכֶּשׁהוּא חוָּצה ָלֶהן‬ ‫ ַאף "חוּץ" ָהָאמוּר ַכּאן‬,‫ ַמה "חוּץ" ָהָאמוּר ְלַהָלּן – ַאְלַפּ ִים‬."'‫"וַּמֹדֶּתם ִמחוּץ ָלִﬠיר ֶאת ְפַּאת ֵקְדָמה ַאְלַפּ ִים ָבַּאָמּה ְוגוֹ‬ 15.‫– ַאְלַפּ ִים‬ ‫ ֲאִפלּוּ‬,‫ ֲחָכִמים ֶשָׁכּל ָאָדם ֵישׁ לוֹ ד' ַאמּוֹתטו ְבָּכל ָמקוֹם ֶשׁהוּא‬11‫ ִמַכּאן ָסְמכוּ‬.‫וּ"ְשׁבוּ ִאישׁ ַתְּחָתּיו" – ְכִּשׁעוּר ַתְּחָתּיו‬ ‫ ְוֵכן ְכֶּשׁמּוְֹדִדים ַאְלַפּ ִים ִמְמּקוֹם‬17,‫יז‬.‫ ְוֵכן ָיכוֹל ְלַטְלֵטל ָבֶּהן‬16,‫טז‬,‫ָיָצא חוּץ ַלְתּחוּם – ָיכוֹל ְלַהֵלּ ָשׁם ד' ַאמּוֹת‬ ‫ כ ְדַּה ְינוּ‬,‫ ְלִפיָכ ( ִאם ָשַׁבת‬18,‫יט‬.‫ ֶשֵׁהן ְכִּשׁעוּר ַתְּחָתּיויח ) ְוָיכוֹל ְלַטְלֵטל ָבֶּהן‬,‫ְשִׁביָתתוֹ – מוְֹדִדים חוּץ ִמד' ַאמּוֹת ֵאלּוּ‬ ‫ ְונוְֹתִנים לוֹ‬,‫כא ְבָּמקוֹם ַהֻמָּקּף ְמִחצּוֹת ְבִּﬠ ְנָין ֶשֻׁמָּתּר ְלַטְלֵטל ְבֻּכלּוֹ – ֲהֵרי ֻכּלּוֹ ֶנְחָשׁב לוֹ ְכּד' ַאמּוֹת‬,‫ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם‬ 20,‫כד‬.‫כג ֲאִפלּוּ ֵישׁ בּוֹ ַכָּמּה ִמיִלין‬,‫ ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן שצ"ט‬19,‫כב‬,‫ַאְלַפּ ִים ָסִביב ְלֶהֵקּף ֶזה‬ ‫ ְכּמוֹ‬,‫ ְוֵאין ִמְשַׁתְּמִּשׁין בּוֹ ְכָּלל‬22,‫ ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ ַﬠָתּה ִדּיּוּ ִריןכו‬21,‫כה‬,‫ְוהוּא ֶשׁ ְיֵּהא ֻמָקּף ְלִדיָרתוֹ ִמְתִּחָלּתוֹ‬ ‫ ֲאָבל ִאם ֵישׁ בּוֹ יוֵֹתר‬24.‫ אוֹ ֲאִפלּוּ ֵאינוֹ ֻמָקּף ְלִדיָרה ֶאָלּא ֶשֵׁאין בּוֹ יוֵֹתר ִמֵבּית ָסאַת ִים‬23,‫כז‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ח‬ ‫ ָכּ ֵאיָנן מוִֹﬠילוֹת ֶשְׁיֵּהא ֻכלּוֹ ֶנְחָשׁב‬25,‫ִמֵבּית ָסאַת ִים – ְכֵּשׁם ֶשֵׁאין ְמִחצּוֶֹתיָה מוִֹﬠילוֹת ֶשׁ ְיֵּהא ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹכח‬ 26,‫כט‬:‫ְכּד' ַאמּוֹת ְלִﬠ ְנַין ְתּחוִּמין‬ 2 There are authorities who maintain that these four cubits [that are granted a 12/16/2020, 6:34 PM

Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” ...

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person] with regard to [his Shabbos]limits – both the four cubits of the place where he is located at the commencement of Shabbos, as well as the four cubits he is granted when he [transgresses and] goes beyond his Shabbos limits27 – are analogous to the four cubits28 in which one may carry in the public domain.29 Hence, a person may choose four cubits in any direction he desires, [but] once he goes four cubits in one direction, he may not go back and go even the slightest distance in the (opposite)30 direction if he is outside his Shabbos limits, just as he may not carry an article more than four cubits. [However, the person] is not granted the diagonal [of these four cubits, for he is granted the diagonal]31 with regard to carrying only because [– and when –] he is not granted a square [of four cubits in all directions],32 as explained in sec. 349[:2. See fig. 109.] Similarly, with regard to the [person’s] location at the commencement of the Shabbos:If [the person] walked 2004 cubits in one direction, he may not walk more than 2000 cubits in the (opposite) direction. If, however, [the person] did not take all of the four cubits in one direction, he may take the remainder [of these four cubits when walking] in the (opposite) direction. Other authorities33 maintain that the determination of these four cubits with regard to the Shabbos limits is not analogous to the determination of four cubits with regard to carrying. Instead, [a person] is granted four cubits in all directions, i.e., a square [measuring] eight [cubits] by eight [cubits, see fig. 110], both with regards to the four cubits of the place where he is located at the commencement of Shabbos and those [he is granted] when he [transgresses and] goes beyond his Shabbos limits. (According to this opinion, [the person] is certainly not granted four cubits and their diagonals in every direction. [The rationale is that] since [the person] is given a square [measuring] eight [cubits] by eight [cubits], he has [already] been granted the diagonal of four cubits in every direction, i.e., from the center [of the square] to all four corners. In contrast, with regard to the four cubits [the person] is granted with regard to carrying, he is granted four cubits in a straight line in front of him, in whichever direction he desires. Since it is not appropriate to speak of a diagonal in this context,34 [besides the four cubits,] he is given [the addition of] the diagonal [of a virtual square of that length],35 as stated in sec. 349[:2].) One may rely on their words and take this leniency [since] the matter is of Rabbinic [origin]. – 27‫ ֵבּין ד' ַאמּוֹת ֶשֵׁיּשׁ לוֹ ְכֶּשָׁיָּצא חוּץ ַלְתּחוּם‬,‫ב ד' ַאמּוֹת ֵאלּוּ ֶשְׁלִּﬠ ְנַין ְתּחוִּמין – ֵבּין ד' ַאמּוֹת ֶשִׁבְּמקוֹם ְשִׁביָתתוֹ‬ ‫ ֶשׁהוּא בּוֵֹרר לוֹ ד' ַאמּוֹת ְלֵאיזוֹ רוַּח‬29,‫לא‬,‫ ֶשֵׁהן ְכּד' ַאמּוֹת ֶשִׁבּ ְרשׁוּת ָהַרִבּים ֶשְׁלִּﬠ ְנַין ִטְלטוּל‬28,‫ֵישׁ אוְֹמ ִריםל‬ ‫ ֲאִפלּוּ ָכּל‬25(‫ )ֶשְׁכֶּנְגָדּהּלג‬30‫ וְּכֶשָׁהַל ְלרוַּח ַאַחת ד' ַאמּוֹת – שׁוּב ֵאינוֹ ָיכוֹל ַלֲחזוֹרלב ְוֵליֵל ְלרוַּח ַהֵשּׁ ִנית‬,‫ֶשׁ ִיּ ְרֶצה‬ ‫ ְלִﬠ ְנַין‬31‫ ֶשֵׁאין נוְֹת ִנים ֲאַלְכסוֹן‬,‫ ְכּמוֹ ֶשֵׁאינוֹ ָיכוֹל ְלַטְלֵטל ֵחֶפץ ֶאָחד יוֵֹתר ִמד' ַאמּוֹת‬,‫ֶשׁהוּא ִאם הוּא חוּץ ַלְתּחוּם‬ ‫ ִאם ָהַל ְלרוַּח ַאַחת‬,‫לה ְוֵכן ְבָּמקוֹם ֶשָׁשַּׁבת בּוֹ‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ט‬32,‫לד‬,‫ִטְלטוּל ֶאָלּא ִמְפֵּני ֶשֵׁאין ָשׁם ִרבּוַּﬠ‬ ‫ ְוִאם ל ֹא ָנַטל לוֹ ָכּל ד' ַאמּוֹת ְלרוַּח‬.‫ד' ַאמּוֹת ְוַאְלַפּ ִים – שׁוּב ֵאינוֹ ָיכוֹל ֵליֵל ְלרוַּח ַהֵשּׁ ִנית )ֶשְׁכֶּנְגָדּהּ( ֶאָלּא ַאְלַפּ ִים‬ (‫ ָיכוֹל ְלַהְשִׁליָמן ְבּרוַּח ַהב'לו )ֶשְׁכֶּנ ְגָדּהּ‬,‫ַאַחת‬. ‫ ֶשֵׁהן‬,‫ ֶאָלּא ֵהן ד' ַאמּוֹת ְלָכל רוַּח‬,‫ ֶשׁד' ַאמּוֹת ֵאלּוּ ֶשְׁלִּﬠ ְנַין ְתּחוִּמין ֵאינוֹ ְכּד' ַאמּוֹת ֶשְׁלִּﬠ ְנַין ִטְלטוּל‬33,‫ְוֵישׁ אוְֹמ ִריםלז‬ ‫ ֵבּין ְבָּמקוֹם ֶשָׁשַּׁבת בּוֹ ֵבּין ְכֶּשָׁיָּצא חוּץ ַלְתּחוּם )וְּלִפי ְסָבָרא זוֹ ָכּל ֶשֵׁכּן ֶשֵׁאין מוְֹדִדים לוֹ ד' ַאמּוֹת‬,‫ח' ַﬠל ח' ְמֻרָבּעוֹת‬ ,‫ ֶשֵׁכּיָון ֶשׁנּוְֹתִנים לוֹ ח' ַﬠל ח' ְמֻרָבּעוֹת – ֲהֵרי ֵישׁ ָבֶּהן ֲאַלְכסוֹן ַמָמּשׁ ֶשׁל ד' ַאמּוֹת ְלָכל רוַּח‬,‫ִﬠם ֲאַלְכסוָֹנם ְלָכל רוַּח‬ ‫ ֶשׁמּוְֹדִדים לוֹ ד' ַאמּוֹת ְבּ ֹיֶשׁר ֶאל ֵﬠֶבר ָפָּניו‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבּד' ַאמּוֹת ֶשְׁלִּﬠ ְנַין ִטְלטוּל‬.‫ְדַּה ְינוּ ֵמֶאְמָצִﬠיתוֹ ְלַא ְרַבּע ַהָזּ ִויּוֹת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬31,‫ – ָצ ִרי ִלֵתּן לוֹ ֵהן ַוֲאַלְכסוָֹנם‬34‫ ְוֵכיָון ֶשׁלּ ֹא ַשָׁיּ ָבֶּהן ֲאַלְכסוֹן ַמָמּשׁ‬,‫ְלֵאיזוֹ רוַּח ֶשׁ ִיּ ְרֶצה‬ ‫לח‬:‫ ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬.(‫שמ"ט‬

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Shulchan Aruch: Chapter 396 - The Laws Governing the “Four Cubits” ...

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Fig. 109: The difference between the space a person is allowed to walk in the public domain while carrying an object and the 4 cubits he is granted for his Shabbos limits. a) The person’s location; b) The end of the 4 cubits he is granted for his Shabbos limits; c) The end of the space he is allowed to walk in the public domain while carrying an object

Fig. 110: The 8 cubit square granted to a person as his Shabbos limits 3 The four cubits that are granted in every direction, which are the measure of the

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space a person’s body [occupies], are measured for each person [individually], based on [the size of] his cubit.36 If [a person’s] limbs are abnormally short [in comparison to his trunk], i.e., his body is tall while his forearm is short, he is granted the four cubits of an average person, each one of them being six handbreadths, as explained in sec. 349[:1]. It was already explained in that source that these four cubits should be measured precisely.37 There are other authorities38 who maintain that these [cubits] are measured generously.39 One may rely on their words with regard to these four cubits in relation to the Shabbos limits, because fundamentally, [the restriction] involves a point of Rabbinic Law.40 ‫ ְוִאם‬36,‫לט‬.‫ ְבַּאָמּה ֶשׁלּוֹ‬35‫ ֶשֵׁהן ִשׁעוּר ַתְּחָתּיו ֶשׁל ָאָדם – מוְֹדִדים אוֹתוֹ ְלָכל ָאָדם‬,‫ג ד' ַאמּוֹת ֵאלּוּ ֶשְׁלָּכל רוַּח ְורוַּח‬ ,‫ ֶשָׁכּל ַאַחת ֵמֶהן ו' ְטָפִחים‬,‫ ֶשׁגּוּפוֹ ָגדוֹל ְוַאָמּתוֹ ְקַטָנּה מ – נוְֹת ִנים לוֹ ד' ַאמּוֹת ֵבּינוִֹנית ֶשׁל ָכּל ָאָדם‬,‫הוּא ַנָנּס ְבֵּאָב ִרים‬ ‫מא‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ט‬ ‫ ְוֵישׁ‬39,‫ ֶשׁמּוְֹדִדים אוָֹתן ְמֻרָוּחוֹת‬38,‫ ְוֵישׁ אוְֹמ ִריםמב‬37.‫וְּכָבר ִנְתָבֵּאר ָשׁם ֶשׁד' ַאמּוֹת ֵאלּוּ מוְֹדִדים אוָֹתן ְמֻצְמָצמוֹת‬ 40,‫מג‬:‫ ֶשִׁﬠָקָּרן ֵאיָנן ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבּד' ַאמּוֹת ֵאלּוּ ֶשְׁלִּﬠ ְנַין ְתּחוִּמין‬ 4 If a person [was] on a mound ten handbreadths high and beis sasayim [or lessin area] at the commencement of the Shabbos, the entire [mound] is considered as four cubits41 for him [and he may carry on it]; it is as if [the mound] is enclosed by walls from above, as explained in sec. 345[:1].42 Nevertheless, [this ruling does not apply when the mound is larger than beis sasayim, since] it is not considered as enclosed for the purpose of habitation.43 Similar laws apply if, at the commencement of the Shabbos, [a person] was [located] in a field whose grain was cut, and there were sheaves ten handbreadths high enclosing [the field], provided [the person] tied the sheaves together in a manner that an ordinary wind would not cause them to move,44 for any partition that the wind causes to move is not a valid partition, as stated in sec. 362[:2]. If, however, [a person] was [located] in a city at the commencement of the Shabbos, the entire city is considered as [his] four cubits even if it is not surrounded by halachically valid walls, e.g., it has many places that are [either] open entirely or [open] for more than ten cubits.45 [The rationale is that since] the houses of the city are all located within a bit more than 70 cubits of each other,46 they are all considered as one dwelling [in the context of Shabbos limits], as will be explained in sec. 398[:2, 6]. ‫ ִמְפֵּני ֶשׁהוּא ְכֻּמָקּף‬41,‫מד‬,‫ ִאם ֵאין בּוֹ ֶאָלּא ֵבּית ָסאַת ִים – ֲהֵרי ֻכּלּוֹ ֶנְחָשׁב לוֹ ְכּד' ַאמּוֹת‬,‫ד ָשַׁבת ְבֵּתל ָגּבוַֹהּ י' ְטָפִחים‬ 43,‫מז‬.‫ ֶאָלּא ֶשֵׁאיָנן ֻמָקּפוֹת ְלִדיָרה‬42,‫מו‬,‫מה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ְמִחצּוֹת ִמְלַמְﬠָלה‬ ‫מח ְוהוּא ֶשָׁקַּשׁר ַהִשֳּׁבִּלים ַיַחד ְבִּﬠ ְנָין ֶשֵׁאין רוַּח‬.‫ְוֵכן ִאם ָשַׁבת ְבָּקָמה ְקצוָּרה ְוִשֳׁבִּלים ְגּבוִֹהים י' ְטָפִחים ַמִקּיִפים אוָֹתהּ‬ ‫ נ‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬,‫ ֶשָׁכּל ְמִחָצּה ֶשָׁהרוַּח ְמִניָדהּ – ֵאיָנהּ ְמִחָצּה‬44,‫מט‬,‫ַהְמּצוָּיה ְמ ִניָדה אוָֹתן‬ ‫נב ְכּגוֹן ֶשֵׁיּשׁ ָבּהּ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ֻמֶקֶּפת ְמִחצּוֹת ְכִּהְלָכָתן‬45,‫נא‬,‫ֲאָבל ַהשּׁוֵֹבת ְבִּﬠיר – ָכּל ָהִﬠיר ֶנְחֶשֶׁבת ְכּד' ַאמּוֹת‬ ‫ – ֲהֵרי‬46‫ ְדּהוִֹאיל וָּבֵתּי ָהִﬠיר ֻמְבָלִﬠים ְבּתוֹ ִשְׁבִﬠים ַאָמּה ְוִשׁיַר ִים ֶשׁל ֶזה‬,‫ְפָּרצוֹת ַה ְרֵבּה ְבִּמלּוָּאן וְּביוֵֹתר ֵמֶﬠֶשׂר‬ ‫נג‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"ח‬,‫ֻכָּלּם ְכִּדיָרה ַאַחת‬

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Shulchan Aruch: Chapter 397 - The Laws Governing the Shabbos Place ...

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Shulchan Aruch: Chapter 397 - The Laws Governing the Shabbos Place [Granted to] A Person and His Articles; [the License to] Proceed 2000 Cubits By Rabbi Schneur Zalman of Liadi

SECTION 397 The Laws Governing the Shabbos Place [Granted to] A Person and His Articles; [the License to] Proceed 2000 Cubits (1-20) ‫סימן שצו ִדּין ְשִׁביַתת ַהָיִּחיד ְוֵכָליו וַּמֲהַל ַאְלַפּ ִים ַאָמּה וּבוֹ כ' ְסִﬠיִפים‬: 1 In addition to his four cubits1 or the place where he was located at the commencement of the Shabbos,2every person [is granted] 2000 cubits in all directions,3 [that area being reckoned as] a square, similar to a square tablet, in the manner to be described in sec. 399[:14]. ,‫ ְמֻרָבּעוֹת ְכַּטְבָלא ְמֻרַבַּﬠת‬3,‫ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‬2,‫ אוֹ ֵמַהָמּקוֹם ֶשָׁשַּׁבת בּוֹב‬1,‫א ָכּל ָאָדם ֵישׁ לוֹ חוּץ ִמד' ַאמּוֹתא‬ ‫ ג‬:‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שצ"ט‬ 2 [The following law applies when] the Shabbos commenced when a person was located in an unenclosed group of fields, which was distant from [the closest] town and whose Shabbos limits were not marked. [If the person] does not know how to measure [the 2000 cubits of] his Shabbos limits, he should proceed 2000 ordinary steps [from his current location],4 walking in an ordinary manner. This will constitute [his] Shabbos limits, for when a person walks, [he ordinarily takes steps that are] a cubit from the end of one foot to the end of the other, i.e., there is a space of about half a cubit between one foot and the other and [the measure of] his foot [together] with his shoe is also about half a cubit.5 ‫ ֶשֵׁאין ָשׁם ְתּחוֵּמי ַשָׁבּת ְמֻסָמּ ִנים ְוֵאינוֹ יוֵֹדַﬠ ְלַשֵׁﬠר ְתּחוּם ַשָׁבּת – ְמַהֵלּ‬,‫ב ִקֵדּשׁ ָﬠָליו ַהיּוֹם ַבִּבְּקָﬠה ַה ְרֵחק ִמן ָהִﬠיר‬ ‫ ִכּי ֶדֶר ֲהִליָכתוֹ ֶשׁל ָאָדם ַאָמּה ה ֵמר ֹאשׁ גּוָּדל‬,‫ ְוֶזהוּ ְתּחוּם ַשָׁבּת‬,‫ ְכֶּדֶר ֲהִליָכתוֹ ֶשׁל ָאָדם‬4,‫ַאְלַפּ ִים ְפִּסיעוֹת ֵבּינוֹ ִניּוֹתד‬ ‫ וְּמקוֹם ַמַצּב ָהֶרֶגל ִﬠם ַהִמּ ְנָﬠל הוּא ַגם ֵכּן ַכֲּחִצי‬.‫ ֶשַׁמּ ְרִחיק ַכֲּחִצי ַאָמּה ֵבּין ֶרֶגל ְלֶרֶגל‬,‫ֶרֶגל זוֹ ַﬠד ר ֹאשׁ גּוָּדל ֶרֶגל זוֹ‬ 5,‫ו‬:‫ַאָמּה‬ 3 Just as on Shabbos and festivals a person is not allowed to walk more than 2000 cubits in any direction from his location at the commencement of the Shabbos [or festival],6 so too, his articles and animals may not be taken by anyone beyond the 2000 cubits granted to their owner.7 [The rationale is that] the Shabbos [or festival]place [of the person’s articles and animals] is designated as the location of their owner at the time the Shabbos [or festival]commenced, even though [the articles and animals] were not located there when the sanctity of the day took effect.8 If the owners [of the articles and animals] established an eruv [techumin] in one direction,9 no other person may take [the articles or animals] even one step further in the other direction than the owner himself could go. 12/16/2020, 6:34 PM

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‫ ָכּ ֵכָּליו‬6,‫ג ְכֵּשׁם ֶשֵׁאין ָאָדם ַרַשּׁאי ְלַהֵלּ ְבַּשָׁבּת ְויוֹם טוֹב ז ֶאָלּא ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח חוּץ ִלְמקוֹם ְשִׁביָתתוֹ‬ ‫ ִמְפֵּני ֶשָׁקּנוּ ְשִׁביָתה ִבְּמקוֹם ְשִׁביַתת‬7,‫ט‬,‫וְּבֶהְמתּוֹ ח ֵאין ְיכוִֹלים שׁוּם ָאָדם ְלהוִֹליָכם חוּץ ְלַאְלַפּ ִים ֶשׁל ַבֲּﬠֵליֶהם‬ ‫ ְוִאם ֵﬠ ְרבוּ ַבֲּﬠֵליֶהם ְלרוַּח ַאַחת – ֵאין שׁוּם ָאָדם ָיכוֹל ְלהוִֹליָכם‬8,‫י‬.‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהיוּ ָשׁם ְכֶּשִׁקֵּדּשׁ ַהיּוֹם‬,‫ַבֲּﬠֵליֶהם‬ 9,‫יא‬: ‫ְלרוַּח ָהַאֶחֶרת ֲאִפלּוּ ְפִּסיָﬠה ַאַחת ְבָּמקוֹם ֶשֵׁאין ַהְבָּﬠִלים ְיכוִֹלים ְלַהֵלּ‬ 4 When a person entrusts his animal to his son, [the Shabbos and festivallimits of the animal] are determined according to where the father may go,10 i.e., a person may only take the animal to a place where the father may go, and not to a place where the son may go, even when [the father] entrusted [the animal] to [his son] while it was still day [on Friday. The rationale is that] it is an ordinary practice for people to entrust their property to their children,11 but their intent is not to transfer it to their [children’s] domain. ‫ ֶשֵׁאין שׁוּם ָאָדם ָיכוֹל ְלהוִֹליָכהּ ֶאָלּא ְבָּמקוֹם ֶשָׁהָאב ָיכוֹל ְלַהֵלּ‬10,‫יב‬,‫ ֲהֵרי ִהיא ְכַּרְגֵלי ָהָאב‬,‫ד ַהמּוֵֹסר ְבֶּהְמתּוֹ ִלְבנוֹ‬ ‫יג ְלִפי ֶשֶׁדֶּר ְבֵּני ָאָדם ְלַהְפִקיד ֶחְפֵציֶהם ְבַּיד‬,‫ ַאף ַﬠל ִפּי ֶשְׁמָּסָרהּ לוֹ ִמְבּעוֹד יוֹם‬, ‫ְול ֹא ְבָּמקוֹם ֶשַׁהֵבּן ָיכוֹל ְלַהֵלּ‬ ‫יד‬:‫ ְוֵאין ַכָּוָּנָתם ִלְמסוֹר ִבּ ְרשׁוָּתם‬11‫ְבֵּניֶהם‬ 5 When, by contrast, a person entrusts his animal to a herder, even if he entrusts [the animal] to [the herder] on a festival,12 and not while it was still day [on the day preceding the festival, the festivelimits of the animal] are determined according to where the herder may go.13 [This rule applies] whether [the herder] is a Jew or a non-Jew. [The rationale is that] it can be assumed that [the owner] had the intent from [before the festival]to entrust [the animal] to [the herder] on the day of the festival. [Therefore,] the festival place acquired for [the animal] is that of the herder. [This law applies] even if [the herder] is a non-Jew, as will be explained in sec. 401[:1].14 If [the owner] entrusted [the animal] to two herders, [the festivallimits of the animal] are determined according to where its owner may go, since neither of [the herders] acquired [responsibility] for it.15 [This applies] even if [the owner] entrusted [the animal] to the two [herders] on the day preceding the festival but did not clarify his words [at that time. Instead, the owner] clarified his words on the festival, stating that he entrusted [the animal] to one of [the herders], and that this was his intent on the day before the festival. Nevertheless, since at the time the holiness of the festival took effect, it was not clear to whom [the owner] entrusted [his animal], neither of [the herders] acquired [responsibility] for it. [The animal therefore] remained in the domain of its owner and [its festivallimits] are determined according to where its owner may go. ‫ ֵבּין‬13,‫טו‬,‫ ְול ֹא ִמְבּעוֹד יוֹם – ֲהֵרי ִהיא ְכַּר ְגֵלי ָהרוֶֹﬠה‬12‫ ֲאִפלּוּ ְמָסָרהּ לוֹ ְבּיוֹם טוֹב‬,‫ה ֲאָבל ַהמּוֵֹסר ְבֶּהְמתּוֹ ְלרוֶֹﬠה‬ ‫ ְוָק ְנָתה ְשִׁביָתה ִבְּמקוֹם‬,‫טז ְלִפי ֶשִׁמּן ַהְסָּתם ַגּם ֵמֶאְתמוֹל ָהָיה ְבַּדְﬠתּוֹ ְלָמְסָרהּ לוֹ ַהיּוֹם‬,‫ֶשׁהוּא ִיְשָׂרֵאל ֵבּין ֶשׁהוּא ָנְכ ִרי‬ ‫ ְוִאם ְמָסָרהּ ְלב' רוִֹﬠים – ֲהֵרי ִהיא ְכַּרְגֵלי‬14,‫יח‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן ת"א‬,‫ְשִׁביַתת ָהרוֶֹﬠהיז ַוֲאִפלּוּ הוּא ָנְכ ִרי‬ ‫ וְּביוֹם טוֹב‬,‫ ַוֲאִפלּוּ ִאם ְמָסָרהּ ִלְשֵׁניֶהם ֵמֶﬠֶרב יוֹם טוֹב ְול ֹא ֵבֵרר ְדָּבָריו‬15,‫כ‬.‫יט ִמְפֵּני ֶשׁלּ ֹא ָקָנה ֶאָחד ֵמֶהם‬,‫ְבָﬠֶליָה‬ ‫ ְוֵאָליו ִנְתַכֵּוּן ֵמֶﬠֶרב יוֹם טוֹב – ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשִׁקֵּדּשׁ ַהיּוֹם ל ֹא ָהָיה‬,‫ֵבֵּרר ְדָּבָריו ֶשְׁמָּסָרהּ ְלֶאָחד ֵמֶהם‬ ‫כא‬:‫ ְו ִנְשֲׁאָרה ִבּ ְרשׁוּת ַהְבָּﬠִלים ְוָלֵכן ִהיא ְכַּר ְגָליו‬,‫ ל ֹא ָקנוּ ְשֵׁניֶהם‬,‫ְמֹבָרר ֲﬠַד ִין ְלֵאיֶזה ֵמֶהם ְמָסָרהּ‬ 6 [The festivallimits of] an ox belonging to a herder16 are determined according to where any of the residents of that town may go. Even if the herder established an eruv [techumin] in one direction, that does not prevent one of the residents of the town who purchased [the animal] from him on the festival to lead [the animal] 2000 cubits in the other direction. [This is permitted] because on the preceding day, [the herder] already transferred the ownership [of the animal] to the residents

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of the town, because they frequently purchase [livestock] from him.17 If, however, [the animal] was purchased [by] a resident of another town who made an eruv [techumin that enabled him to reach this town, that person] may not lead [the animal] to his town.18 ‫כב ֶשֲׁאִפלּוּ ֵﬠֵרב ָהרוֶֹﬠה ְלרוַּח ַאַחת ֵאינוֹ ְמַﬠֵכּב ַﬠל ֶאָחד ִמְבֵּני אוָֹתהּ‬,‫ – ְכַּרְגֵלי ַא ְנֵשׁי אוָֹתהּ ָהִﬠיר‬16‫ו שׁוֹר ֶשׁל רוֶֹﬠה‬ ‫ ְלִפי‬,‫ ִמְפֵּני ֶשֵׁמֶּאְתמוֹל ַמֲﬠִמידוֹ ִבּ ְרשׁוּת ְבֵּני ָהִﬠיר‬,‫ָהִﬠיר ֶשְׁלָּקחוֹ ִמֶמּנּוּ ְבּיוֹם טוֹב ִמְלּהוִֹליכוֹ ַאְלַפּ ִים ְלרוַּח ָהַאֶחֶרת‬ ‫ ֲאָבל ִאם ֶאָחד ֵמִﬠיר ַאֶחֶרת ֶשֵׁﬠֵרב ְלִﬠיר זוֹ ְלָקחוֹ ִמֶמּנּוּ ְבּיוֹם טוֹב – ֵאינוֹ ָיכוֹל ְלהוִֹליכוֹ‬17,‫כג‬.‫ֶשׁ ְר ִגיִלים ִלַקּח ִמֶמּנּוּ‬ 18,‫כד‬:‫ְלִﬠירוֹ‬ 7 By contrast, [the festivallimits of] an ox fattened for slaughter are determined according to where the person who purchases it with the intent of slaughtering it on the festival may go,19 even if he is from another town. Similarly, if the owner [of the ox] slaughtered it on the festival20 and sold its meat, each of the purchasers may take his portion to the place he goes, even if he is from another town. [The rationale is that] the intent of the owner was to also sell [the ox’s meat] to other people aside from the residents of his town. [This is acceptable for the following reason:] Since [the ox] was being fattened for slaughter, everyone, [even people from the surrounding area,] will hear of it and come to purchase [its meat]. ‫כז ְוֵכן ִאם ְשָׁחטוֹ‬.‫ ֲאִפלּוּ הוּא ֵמִﬠיר ַאֶחֶרת‬19,‫כו‬,‫ז ֲאָבל שׁוֹר ֶשׁל ַפָּטּם הוּא ְכַּרְגֵלי ִמי ֶשְׁלָּקחוֹכה ְלָשֳׁחטוֹ ְבּיוֹם טוֹב‬ ‫כח ֲאִפלּוּ הוּא ֵמִﬠיר‬, ‫ וָּמַכר ְבָּשׂרוֹ – ֲהֵרי ָכּל ֶאָחד ֵמַהלּוְֹקִחים מוִֹלי ָמָנתוֹ ְלָמקוֹם ֶשׁהוּא הוֵֹל‬20‫ְבָּﬠָליו ְבּיוֹם טוֹב‬ ‫ ִמְפֵּני ֶשׁהוּא ְמֻפָטּם ְוַהֹכּל שׁוְֹמִﬠים‬,‫כט ִמְפֵּני ֶשַׁדַּﬠת ְבָּﬠָליו ְלָמְכרוֹ ַגּם ַלֲאָנִשׁים ֲאֵח ִרים חוּץ ֵמַאְנֵשׁי אוָֹתהּ ָהִﬠיר‬,‫ַאֶחֶרת‬ ‫ ל‬:‫ִשְׁמעוֹ וָּבִאים ִלְקנוֹתוֹ‬ 8 [The Shabbos limits of] articles that are designated for [only] one of [a number of] brothers who share a common household are determined according to where [that brother] may go. If [an article] was not designated [for one of the brothers in particular, the brothers] may only take [the article] to a place where all [the brothers] are permitted to go.21 ‫ ְוֶשֵׁאיָנם ְמיָֻחִדים – ֵאיָנם ְיכוִֹלים ְלהוִֹליָכם ֶאָלּא ְלָמקוֹם‬,‫ח ֵכִּלים ַהְמיָֻחִדים ְלֶאָחד ֵמָהַאִחים ֶשַׁבַּבּ ִית – ֲהֵרי ֵהם ְכַּרְגָליו‬ 21,‫לא‬: ‫ֶשֻׁכָּלּם ְיכוִֹלים ְלַהֵלּ‬ 9 When, on the day before a holiday,22 two people [arrange to] borrow the same cloak [from a person to wear on the holiday], one [intending] to wear [the cloak] in the morning of the festival and the other [intending] to wear it towards evening, [the holiday limits] of this [cloak] are dependent on both [borrowers],23 i.e., [the borrowers] may only bring [the cloak] to a place to which they may both go.24 [Accordingly,] if one [of the borrowers] established an eruv [techumin] 2000 cubits to the east [of where the cloak was located at the commencement of the festival] and the other [borrower] established an eruv [techumin] 2,000 cubits to the west [of where the cloak was located at the commencement of the festival], they may not move [the cloak] from the place it was located at the commencement of the festival. [The rationale is that] the one who established his eruv to the east may not go even one step to the west of the place [the cloak] was located at the commencement of the festival [while wearing the cloak], and the one who established his eruv [techumin] to the west may not go even one step to the east [while wearing this cloak], as will be explained in sec. 408[:1]. ‫ ֶזה ֵליֵל בּוֹ יוֹם טוֹב ַשֲׁח ִרית ְוֶזה ֵליֵל בּוֹ ַﬠ ְרִבית – ֲהֵרי הוּא‬,‫ ָחלוּק ֶאָחד‬22,‫ט ְשַׁנ ִים ֶשָׁשֲּׁאלוּלב ֵמֶﬠֶרב יוֹם טוֹבלג‬ ‫ ְוִאם ֵﬠֵרב ֶזה ְלסוֹף ַאְלַפּ ִים‬24. ‫ ְדַּה ְינוּ ֶשֵׁאין ְיכוִֹלים ְלהוִֹליכוֹ ֶאָלּא ְלָמקוֹם ֶשְׁשֵּׁניֶהם ְיכוִֹלים ְלַהֵלּ‬23,‫ְכַּר ְגֵלי ְשֵׁניֶהם‬

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‫ ֶשֲׁהֵרי ֶזה ֶשֵׁﬠֵרב ְלִמְזָרח ֵאינוֹ ָיכוֹל ְלַהֵלּ ְלַמֲﬠָרב‬,‫ ְוֶזה ְלסוֹף ַאְלַפּ ִים ְלַמֲﬠָרב – ל ֹא ְיִזיזוּהוּ ִמְמּקוֹם ְשִׁביָתָתם‬,‫ְלִמְזָרח‬ ‫לד ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוֶזה ֶשֵׁﬠֵרב ְלַמֲﬠָרב ֵאינוֹ ָיכוֹל ֵליֵל ְלִמְזָרח ֲאִפלּוּ ְפִּסיָﬠה ַאַחת‬,‫ִמְמּקוֹם ְשִׁביָתתוֹ ֲאִפלּוּ ְפִּסיָﬠה ַאַחת‬ ‫ְבִּסָמּן ת"ח‬:

Fig. 111: The festival limits when an eruv techumin was established for a garment in different directions by two partners. a) The furthest point the garment may be taken to the west; b) The place where the eruv techumin was deposited to the west of the city; c) The city; d) The place where the eruv techumin was deposited to the east of the city; e) The furthest point the garment may be taken to the east 10 When two people purchased an animal in partnership and slaughtered it on a holiday, [the holiday limits of] all of the meat is determined according to where both partners may go, even though they divided [the meat] and each [one] took his [respective] portion. [The principle of bereirah does not apply] because bein hashmashos, while the animal was alive, [the portions of the animal belonging to each partner also] derived nurture from [the portion belonging] to the other [partner].25 By contrast, if [two people] purchased a jug of wine in partnership on the day before the festival, and divided it on the holiday, [the holiday limits of each partner’s] portion are determined according to where [that partner] may go.26 [The rationale is that] the principle of bereirah applies with regard to [matters of Rabbinic Law],27 i.e., we say that retroactively, it was clarified that [the portion each one received] was the portion designated for him on the day before the festival. [Hence,] the festival place it acquires is the same as that of its [owner]. ‫ ַאף ַﬠל ִפּי ֶשֲׁחָלקוָּה ְוָלְקחוּ ָכּל ֶאָחד ָמָנתוֹ – ֲהֵרי ָכּל ַהָבָּשׂר ֶשׁל ֶזה‬,‫שָׁתּפוּת וְּשָׁחטוָּה ְבּיוֹם טוֹב‬ ֻ ‫י ב' ֶשָׁלְּקחוּ ְבֵּהָמה ְבּ‬ , ‫ ֲאָבל ִאם ָלְקחוּ ָחִבית‬25 ‫לו‬.‫לה ְלִפי ֶשֵׁבּין ַהְשָּׁמשׁוֹת ָיַנק ָכּל ֶאָחד ֵמֲחֵברוֹ ְכֶּשָׁה ְיָתה ַהְבֵּהָמה ְבַּחֶיּיָה‬,‫ְוֶזה ְכַּרְגֵלי ְשֵׁניֶהם‬ ‫ ְלִפי ֶשְׁבֶּשׁל‬26,‫לז‬,‫ ַוֲחָלקוָּה ְבּיוֹם טוֹב – ֲהֵרי ֶחְלקוֹ ֶשׁל ָכּל ֶאָחד ֵמֶהם ְכַּרְגָליו‬,‫שָׁתּפוּת ֵמֶﬠֶרב יוֹם טוֹב‬ ֻ ‫ֶשׁל ַי ִין ְבּ‬ ,‫ ְדַּה ְינוּ ֶשָׁאנוּ אוְֹמ ִרים ֶשֻׁהְבַרר ַהָדָּבר ְלַמְפֵרַﬠ ֶשֶׁזּה ָהָיה ֶחְלקוֹ ַהַמּ ִגּיַﬠ לוֹ ֵמֶﬠֶרב יוֹם טוֹב‬27,‫לח‬,‫ִדְּבֵריֶהם ֵישׁ ְבֵּרָרה‬ ‫לט‬:‫ְוָקָנה ְשִׁביָתה ִבְּמקוֹם ְשִׁביָתתוֹ‬ 11 When a person borrows an article from a friend on the day prior to a holiday – even if he did not take it until nightfall28 – [the festival limits of the article] are determined according to where the borrower may go. [The rationale is that] since [the owner] consented to lend [the article] to [his friend] while it was still day [on the day before the holiday, it is considered as if the owner] transferred [the

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article]29 to [his friend’s] domain [at that time, thereby giving the friend license] to take [the article] wherever he desires. If, by contrast, [the person] borrowed [the article] on the holiday, [the festival limits of the article] are determined according to where the owner may go. Even if [the person] borrows this article from [its owner] on every holiday, we do not say that [the owner] transferred [the article] to [the borrower’s] domain [before the holiday], because [it is possible that the lender thought this festival would be an exception, and this time the person would not come to borrow the article]. Since [the borrower] did not come to borrow [the article] from [the owner] on the day before the festival, the lender [may have] thought that the borrower found someone else to lend [such an article] to him, and [therefore the borrower] would not borrow [the article] from him [on this occasion]. ‫ ֶשֵׁכּיָון ֶשָׁאַמר לוֹ‬,‫ ֲהֵרי הוּא ְכַּרְגֵלי ַהשּׁוֵֹאל‬28,‫מא‬,‫ מ ֲאִפלּוּ ל ֹא ְלָקחוֹ ַﬠד ַהַלּ ְיָלה‬,‫יא ַהשּׁוֵֹאל ְכִּלי ֵמֲחֵברוֹ ֵמֶﬠֶרב יוֹם טוֹב‬ ‫ ֲאָבל ִאם ְשָׁאלוֹ ִמֶמּנּוּ ְבּיוֹם טוֹב – ֲהֵרי‬.‫ ֶשׁיּוִֹליֶכנּוּ ְלָמקוֹם ֶשׁ ִיּ ְרֶצה‬29,‫ִמְבּעוֹד יוֹם ְלַהְשִׁאילוֹ – ֶהֱﬠִמידוֹ ִבּ ְרשׁוּתוֹמב‬ ‫ ְלִפי ֶשֵׁכּיָון‬,‫ ֵאין אוְֹמ ִרים ֶשֵׁמֶּאְתמוֹל ֶהֱﬠִמידוֹ ִבּ ְרשׁוּתוֹ‬,‫ ַוֲאִפלּוּ ַדּ ְרכּוֹ ְלָשֳׁאלוֹ ִמֶמּנּוּ ְבָּכל יוֹם טוֹב‬.‫הוּא ְכַּרְגֵלי ַהַמְּשִׁאיל‬ ‫מג‬:‫ ָסבוּר ַהַמְּשִׁאיל ֶשָׁמּא ְמָצאוֹ ָאָדם ַאֵחר ֶשִׁהְשִׁאיל לוֹ ְול ֹא ִיְשַׁאל ִמֶמּנּוּ‬,‫ֶשׁלּ ֹא ָבּא ְלָשֳׁאלוֹ ִמֶמּנּוּ ֵמֶﬠֶרב יוֹם טוֹב‬ 12 When a woman borrows water or salt from a friend on a festival30 [to use] in the kneading of dough or spices [to use] in the preparation of food, [the festival limits of] the dough or the food are determined according to where both [women] may go.31 We do not say that the water or the salt will become batel in the dough.32 [The rationale is that the water and the salt] are considered as a davar sheyeish lo matirin.33 True, [the principle that] a davar sheyeish lo matirin never becomes batel applies only when it becomes mixed into a substance of the same type. When, however, [a davar sheyeish lo matirin] is mixed into a substance of a different type,34 [the davar sheyeish lo matirin] may become batel even when it will become permitted afterwards (yeish lo matirin).35 Nevertheless, since the water and the salt come to improve the dough, they are – in this context – considered to be of the same type.36 ‫ ַמ ִים אוֹ ֶמַלח ְלִﬠָסָּתהּ וְּתָבִלין ִלְקֵדָרָתהּמו – ֲהֵרי ָהִﬠָסּה ְוַהַתְּבִשׁיל‬30,‫יב ָהִאָשּׁה ֶשָׁשֲּׁאָלה ֵמֲחֶב ְרָתּהּמד ְבּיוֹם טוֹבמה‬ ‫ ְוַאף ַﬠל ִפּי‬33,‫מז‬.‫ ִמְפֵּני ֶשׁהוּא ָדָבר ֶשֵׁיּשׁ לוֹ ַמִתּי ִרין‬32,‫ ְוֵאין אוְֹמ ִרים ֶשׁ ִיָּבְּטלוּ ַהַמּ ִים וֶּמַלח ְבִּﬠָסּה‬31,‫ְכַּרְגֵלי ְשֵׁתּיֶהן‬ ‫ ָבֵּטל הוּא ַאף ַﬠל ִפּי ֶשֵׁיּשׁ לוֹ‬34‫ ֲאָבל ְבֶּשֵׁאינוֹ ִמינוֹ‬,‫ֶשָׁדָּבר ֶשֵׁיּשׁ לוֹ ַמִתּי ִרין ֵאינוֹ ָבֵטל ֶאָלּא ְבִּמין ֶשִׁנְּתָﬠֵרב ְבִּמינוֹ‬ 36,‫מט‬:‫ ֲהֵרי ֵהם ִﬠָמּהּ ְכִּמין ְבִּמינוֹ ְלִﬠְנָין ֶזה‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהַמּ ִים וֶּמַלח ָבִּאים ְלַתֵקּן ָהִﬠָסּה‬35,‫מח‬,‫ַמִתּי ִרין‬ 13 When [a person] takes a coal from [another person] on a festival,37 he should not carry it any further than the [the person] giving [him the coal] may go.38 If, however, [the person] lights a candle or a piece of wood belonging to him from [another person’s] flame,39 [the festival limits of the newly lit candle or wood] are determined according to where the one who lit [the candle or piece of wood] may go.40 ‫ ֲאָבל ִאם ִה ְדִליק ֵנר אוֹ ֵﬠץ ֶשׁלּוֹ ִמַשְּׁלֶהֶבת‬38.‫ ל ֹא יוִֹליֶכָנּה ֶאָלּא ְכַּרְגֵלי ַהנּוֵֹתן‬37,‫יג ָלַקח ֵמֲחֵברוֹ ְבּיוֹם טוֹב ַגֶּחֶלת‬ 40,‫נ‬:‫ – ֲהֵרי הוּא ְכַּרְגֵלי ֶזה ֶשִׁהְדִליק‬39‫ֲחֵברוֹ‬ 14 [The holiday limits of the water in] a cistern belonging to a private person are [determined according to] where [the cistern’s] owner may go. [The holiday limits of water in a cistern] belonging to a city are [determined

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according to] where the residents of the city may go. If a person from another city came and drew [water] together with [the city’s residents], he may only bring it to where the residents of the city may go, i.e., 2000 cubits [outside the city] in all directions, if none of [the city’s residents] made an eruv [techumin]. If one of [the residents of] the city made an eruv [techumin] to the north and another [made an eruv techumin] to the south, the one [who made an eruv techumin to the north] may bring [water from the cistern] to the north as far as he can go, and the other [who made an eruv techumin to the south] may bring [water from the cistern] to the south as far as he can go. [The rationale is that these two people] are partners in the cistern41 and the principle of bereirah is applied, as stated [above] (in subsection 10) with regard to a jug of wine.42 When, however, a person from another city came and drew [water] from one of these [cisterns] for himself, he may not move [the water] from the place where it was located at the commencement of the festival43 [even] if one of [the city’s residents] made an eruv [techumin] at the end of 2000 cubits to the north and another [made an eruv techumin] at the end of 2000 cubits to the south. [The rationale is that the holiday limits of] the water are determined according to where both of [these residents] may go, because [the person from the other city] is drawing [water] that also belongs to both of them. [In this instance,] it is not appropriate to apply the principle of bereirah, because [since the person drawing the water is a resident of another city, he] does not have a portion in [the water in] this cistern at all. By contrast, if one of the residents of the city drew [water] for [the person from the other city] and gave it to him, [the person from the other city] may take [the water] to wherever the person who drew [it] may go, for he drew [the water for this person] from his own portion and then gave it to [the person from the other city], and thus the principle of bereirah may be applied [to this water].44 [The holiday limits of the water] in an ownerless cistern45 are determined according to where the person who draws the water first46 may go. True, a [Shabbos or festival place] is not determined for this water bein hashmashos, for a [Shabbos or festival place] is not determined for ownerless objects.47 Nevertheless, when this [person] came and [drew water], thereby acquiring the ownerless water as his, [the Shabbos or festival place] of this water is determined as that of [the one who drew it].48 ‫נא‬.‫ ְוֶשׁל אוָֹתהּ ָהִﬠיר – ְכַּר ְגֵלי ַא ְנֵשׁי אוָֹתהּ ָהִﬠיר‬,‫יד בּוֹר ֶשׁל ָיִחיד – ֲהֵרי הוּא ְכַּרְגֵלי ְבָﬠִלים‬ ,‫ ְדַּה ְינוּ ַאְלַפּ ִים ְלָכל רוַּח‬,‫ְוִאם ִמי ֶשׁהוּא ֵמִﬠיר ַאֶחֶרת ָבּא וִּמֵלּא ִﬠָמֶּהם – ֵאינוֹ מוִֹליָכם ֶאָלּא ְכַּרְגֵלי ַאְנֵשׁי אוָֹתהּ ָהִﬠיר‬ ‫ ֶשֲׁהֵרי‬,‫ ְוִאם ֶאָחד ֵמָהִﬠיר ֵﬠֵרב ְלָצפוֹן ְוֶאָחד ְלָדרוֹם – ֶזה מוִֹלי ְלָצפוֹן ְכַּרְגָליו ְוֶזה ְלָדרוֹם ְכַּרְגָליו‬.‫ִאם ֻכָּלּם ל ֹא ֵﬠ ְרבוּ‬ ‫ ֲאָבל ִאם ִמי ֶשׁהוּא ֵמִﬠיר ַאֶחֶרת ָבּא‬42.(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבָּחִבית ֶשׁל ַי ִין )ִבְּסִﬠיף י‬,‫ ְוֵישׁ ְבֵּרָרה‬41,‫ֵהם ֻשָׁתִּפים ַבּבּוֹר‬ ‫ ֶשֲׁהֵרי‬,‫ ִאם ֶזה ֵﬠֵרב ְלסוֹף ַאְלַפּ ִים ְלָצפוֹן ְוֶזה ְלסוֹף ַאְלַפּ ִים ְלָדרוֹם‬43‫וִּמֵלּא ֵמֶהם ְלַﬠְצמוֹ – ל ֹא ְיִזיֵזם ִמְמּקוֹם ְשִׁביָתָתם‬ ‫ ֵכּיָון ֶשֵׁאין לוֹ ֵחֶלק ְכָּלל‬,"‫ ְוֵאין ַשָׁיּ לוַֹמר בּוֹ "ֵישׁ ְבֵּרָרה‬.‫ ֶשַׁגּם ִמֶשָּׁלֶּהם הוּא ְמַמֵלּא‬,‫ַמ ִים ֵאלּוּ ֵהם לוֹ ְכַּרְגֵלי ְשֵׁניֶהן‬ ‫ ֶשֵׁיּשׁ‬,‫ ֶשֲׁהֵרי ֵמֶחְלקוֹ ִמֵלּא ְוָנַתן לוֹ‬,‫ ֲאָבל ִאם ֶאָחד ִמְבֵּני ָהִﬠיר ִמֵלּא ְוָנַתן לוֹ – מוִֹליָכן ְכַּרְגֵלי ַהְמַמֵלּא‬.‫ְבּבוֹר ֶזה‬ 44,‫נב‬.‫ְבֵּרָרה‬ ‫ ֶשֶׁחְפֵצי‬,‫ ֶשַׁאף ֶשׁלּ ֹא ָקנוּ ַהַמּ ִים שׁוּם ְשִׁביָתה ְבֵּבין ַהְשָּׁמשׁוֹת‬46,‫נד‬,‫ – ְכַּר ְגֵלי ַהְמַמֵלּאנג ִראשׁוֹן‬45‫וּבוֹר ֶשׁל ֶהְפֵקר‬ ‫ ְוָזָכה ְבַּמה ֶשִּׁמֵּלּא ִמן ַהֶהְפֵקר – ֲהֵרי ָקנוּ ָאז ְשִׁביָתה‬,‫ ִמָכּל ָמקוֹם ְכֶּשָׁבּא ֶזה וִּמֵלּא‬47,‫נה‬,‫ֶהְפֵקר ֵאיָנם קוֹ ִנים ְשִׁביָתה‬ 48,‫נו‬:‫ִכְּשִׁביָתתוֹ‬ 15 All the above49 applies to water that has collected, i.e., it has gathered50 and is now stationary, e.g., [pooled] rain water. By contrast, flowing rivers, even though

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they do not emerge [from a spring],51 since they stream forward and move, do not have a defined Shabbos or festival place.52 [This applies] even if [the rivers] belong to a [given] person.53 Similarly, wellsprings that emerge [from the earth], even though they do not proceed beyond the place where they emerge and flow outward,54 since they are not stationary, they do not have a defined Shabbos or festival place even if they belong to one person. Therefore, [a river’s Shabbos or festival place] is determined according to where the person who draws the water first may go. [The rationale is that] it is at the time [that this water is drawn] that its Shabbos or festival place is defined, since it is then that [the water] is separated from the place from which it emerged or the place from where it was flowing. ‫נט ַאף ַﬠל ִפּי‬,‫נח ֲאָבל ְנָהרוֹת ַהמּוְֹשִׁכים‬.‫ ְכּגוֹן ֵמי ְגָשִׁמים‬,‫ ֶשֵׁהם ְקווִּים ְועוְֹמִדים‬50,‫ ְבַּמ ִים ְמֻכָנִּסיםנז‬49‫טו ְוָכל ֶזה‬ ‫ ְוֵכן ַמְﬠָינוֹת‬53,‫סב‬.‫ ֲאִפלּוּ ֵהם ֶשׁל ָיִחיד‬52,‫ הוִֹאיל ְוֵהם ָנִדים ְוָנִﬠים – ל ֹא ָקנוּ ְשִׁביָתהסא‬51,‫ס‬,‫ֶשֵׁאיָנם נוְֹבִﬠים‬ ‫ הוִֹאיל ְוֵאיָנם ָנִחים – ל ֹא ָקנוּ ְשִׁביָתה‬54,‫סד‬,‫סג ְוַאף ַﬠל ִפּי ֶשֵׁאין יוְֹצִאין ִמְמּקוֹם ְנִביָﬠָתם ִלָמֵּשׁ ְלָהְלָאה‬,‫ַהנּוְֹבִﬠים‬ ‫סו ֵכּיָון ֶשׁ ִנְּפְסקוּ ָאז‬,‫ ֶשָׁאז ָקנוּ ְשִׁביָתה ִכְּשִׁביָתתוֹ‬46,‫סה‬,‫ וְּלִפיָכ ֵהם ְכַּר ְגֵלי ַהְמַמֵלּא ִראשׁוֹן‬.‫ֲאִפלּוּ ֵהם ֶשׁל ָיִחיד‬ ‫ִמְמּקוֹם ְנִביעוָּתם אוֹ ִמְמּקוֹם ִהלּוָּכם‬: 16 When [rivers and streams] flow from outside [a town’s] Shabbos limits into those limits [on Shabbos, the residents] may draw water from [such rivers and streams] on Shabbos. Needless to say, this is permitted on a holiday. [The rationale is that a Shabbos or festival] place outside the Shabbos [or festival] limits was not determined for [this water].55 ‫סז הוִֹאיל ְול ֹא ָקנוּ‬,‫ ְוֵאין ָצ ִרי לוַֹמר ְבּיוֹם טוֹב‬,‫טז ָהיוּ ָבִּאים ִמחוּץ ַלְתּחוּם ְלתוֹ ַהְתּחוּם – ְמַמְלִּאים ֵמֶהם ְבַּשָׁבּת‬ 55:‫ְשִׁביָתה ְכָּלל חוּץ ַלְתּחוּם‬ 17 When rain [falls] on a festival within the festival limits of a town, [the festival limits of the water] are determined according to where the town’s residents may go.56 How much more so does this apply when [the rain fell] within the town itself. [The rationale is that the rain’s] festival place was not determined while [the water was] in the ocean or in the clouds, because [the water] is continuously moving there.57 ‫ ְוָכל ֶשֵׁכּן ְכֶּשָׁיּ ְרדוּ ְלתוֹ‬56,‫יז ְגָּשִׁמים ַהיּוֹ ְרִדיםסח ְבּיוֹם טוֹבסט ְבּתוֹ ְתּחוּם ָהִﬠיר ע – ֵהם ְכַּרְגֵלי ַא ְנֵשׁי אוָֹתהּ ָהִﬠיר‬ 57,‫עב‬:‫ הוִֹאיל ְוֵהם ָנִדים ְוָנִﬠים ָשׁם‬,‫עא ִמְפֵּני ֶשׁלּ ֹא ָקנוּ ְשִׁביָתה ְבּאוְּקָינוּס אוֹ ֶבָּﬠִבים‬,‫ָהִﬠיר ַﬠְצָמהּ‬ 18 If one drew water from an ownerless cistern for the sake of another person, [the Shabbos or festival limits of the water] are determined according to where the person who drew it may go.58 True, [the person for whom the water was drawn] acquires it at the time that it was drawn [in accordance with the principle]:59 When a person lifts up an ownerless lost object on behalf of another person, the person [on whose behalf it was lifted] acquires [the object at that moment]. Nevertheless, [the basis for] the acquisition is only because had he desired [to do so, the person who took possession of the water on behalf of the other person] could have acquired it for himself, [and] therefore, he may also acquire it for another person. Hence, [in this instance,] since [the person for whom the water was drawn] acquires [the water] only by virtue of [the person who draws it], the water may only be taken where the person [who drew it] may go. ‫ ְוַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ַהִמּלּוּי ָזָכה ָבֶהם‬58,‫עג‬.‫יח ִמֵלּא ַמ ִים ִמבּוֹר ֶשׁל ֶהְפֵקר ְלֹצֶר ֲחֵברוֹ – ֵהם ְכַּרְגֵלי ַהְמַמְלִּאים‬ ‫עד ִמָכּל ָמקוֹם ְזִכָיּה זוֹ ֵאיָנהּ ֶאָלּא ִמשּׁוּם ֶשִׁאם ָהָיה רוֶֹצה ָהָיה זוֶֹכה‬,‫ ֶשַׁהַמְּגִבּיַהּ ְמִציָאה ַלֲחֵברוֹ ָקָנה ֲחֵברוֹ‬59,‫ֲחֵברוֹ‬ ‫עה‬:‫ ְוֵכיָון ֶשׁלּ ֹא ָזָכה ֶאָלּא ִמֹכּחוֹ – ֲהֵרי ֵהם ְכַּר ְגָליו‬.‫ ָיכוֹל ִלְזכּוֹת ָבֶּהם ַגּם ֵכּן ַלֲחֵברוֹ‬,‫ָבֶּהם ְלַﬠְצמוֹ‬

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19 When a person has produce entrusted [for safekeeping] in another town that is outside [his] festivallimits and the residents of that town made an eruv [techumin so that they could] visit him, they should not bring him his produce,60 because his produce is governed by the same [festival limits] as he is.61 When does the above apply? When the person [in whose domain the produce was deposited] set aside a corner [of his home for the person to deposit his produce],62 telling him, “Leave [your produce] in this corner.” In such an instance, [the owner of the home] did not accept responsibility for guarding [the produce] at all. His sole intent was as if to say, “My house is open for you. Place [your produce] in this corner and guard it yourself.”63 (Needless to say, [this ruling applies] if [the homeowner] explicitly told [the owner of the produce], “My house is open for you. Put [your produce] down wherever you want,” in which instance, [the homeowner] did not accept responsibility for guarding [the produce] at all, as stated in Choshen Mishpat, sec. 291.)64 If, however, when [the owner of the produce] deposited it, [the owner of the house] accepted [the produce] without comment, he accepted [the responsibility of] guarding it. Hence, [the festival limits of the produce] are determined according to where [the owner of the house] may go, since [the produce] was entrusted to him to guard.65 ‫ ְוֵﬠ ְרבוּ ְבֵּני אוָֹתהּ ָהִﬠיר ָלב ֹא ֶאְצלוֹ – ל ֹא ָיִביאוּ לוֹ‬,‫יט ִמי ֶשָׁהיוּ לוֹ ֵפּרוֹת ֻמְפָקִדים ְבִּﬠיר ַאֶחֶרת ֶשׁחוּץ ַלְתּחוּם‬ 61,‫עו‬.‫ ֶשֵׁפּרוָֹתיו ָכֹּמהוּ‬60,‫ִמֵפּרוָֹתיו‬ ‫ ֶשָׁאז ל ֹא ִקֵבּל ָﬠָליו ְשִׁמיָרָתן‬,"‫ ֶשָׁאַמר לוֹ "ַה ִנּיֵחם ְבָּז ִוית זוֹ‬62,‫עז‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁה ִנְּפָקד ִיֵחד לוֹ ֶקֶרן ָז ִוית‬ ‫ ) ְוֵאין ָצ ִרי לוַֹמר ִאם ָאַמר לוֹ ְבֵּפרוּשׁ‬63,‫ ַהַנּח ְל ְבָּז ִויּוֹת זוֹ וְּשׁמוֹר ְל "עח‬, ‫ ַרק ַכָּוָּנתוֹ ִהיא "ֲהֵרי ֵבּיִתי ְלָפֶני‬,‫ְכָּלל‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסָמּן‬,‫ ַהַנּח ְל ְבָּמקוֹם ֶשִׁתּ ְרֶצה" – ֶשׁלּ ֹא ִקֵבּל ָﬠָליו ְשִׁמיָרָתן ְכָּלל‬, ‫"ִהֵנּה ַהַבּ ִית ְלָפֶני‬ ‫ ֵכּיָון‬,‫ ֲאָבל ִאם ְכֶּשִׁהְפִקיָדם ֶאְצלוֹ ִקְבָּלם ִמֶמּנּוּ ְסָתם פ – ֲהֵרי ִקֵבּל ָﬠָליו ְשִׁמיָרָתן ַוֲהֵרי ֵהם ְכַּרְגָליו‬64.(‫רצ"]א[עט‬ 65,‫פא‬:‫ֶשֵׁהם ְמסוּ ִרים ְבָּידוֹ ְלָשְׁמָרן‬ 20 When a person invited guests on a festival, he should not send portions of food with [his guests] to a place where he himself would not be able to go66 unless he transferred ownership of these portions to [his guests]67 via another person68 on the day before the festival. ‫ ֶאָלּא ִאם ֵכּן‬66, ‫כ ִמי ֶשִׁזֵּמּן ֶאְצלוֹ אוֹ ְרִחים ְבּיוֹם טוֹב – ל ֹא יוִֹליכוּ ְבָּיָדם ָמנוֹת ְלָמקוֹם ֶשֵׁאין ַבַּﬠל ַהְסֻּﬠָדּה ָיכוֹל ֵליֵל‬ ‫ ֵמֶﬠֶרב יוֹם טוֹב‬68,‫ ַﬠל ְיֵדי ַאֵחרפג‬67,‫ִזָכּה ָלֶהם ְבָּמנוֹת ֵאלּוּפב‬:

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Shulchan Aruch: Chapter 398 - The Laws Governing How the 2000 Cubi...

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Shulchan Aruch: Chapter 398 - The Laws Governing How the 2000 Cubits [of the Shabbos Limits] are Measured By Rabbi Schneur Zalman of Liadi

SECTION 398 The Laws Governing How the 2000 Cubits [of the Shabbos Limits] are Measured (1-14) ‫סימן שצח ִדּין ֵהיַא מוְֹדִדין ַאְלַפּ ִים ַאָמּה וּבוֹ י"ד ְסִﬠיִפים‬: 1 [These are the guidelines to be followed when] one comes to measure the 2000 cubits of a town’s Shabbos limits: If the town is [rectangular], with four corners, even if it is not exactly square, i.e., its width is not the same as its length, but rather [one parameter is] longer and [the other parameter is] shorter, or if [the town] is square, but [its square is] not positioned [directly on a north-south/east-west] quadrant, and is four-cornered, [the town] is left as is, and 2000 cubits are measured in all directions from each of its sides.1 [See fig. 112.] If, however, [the town] is round and thus does not have corners, one should not measure [the 2000 cubits] from its surrounding wall. Instead, a virtual square is superimposed around [the town], with the length and width [of the square] being the same as the length and width of [the perimeters of the town]. [The Shabbos limits of the town] are measured from the sides of that square. Thus, [the town’s residents] gain the area of the corners, as depicted [in fig. 113 below]. Our Sages derived [this concept]2 from the areas surrounding the cities [of the Levites], which were square, as explained in sec. 349[:2]. Similarly, if a town is triangular – or it is many sided, with many corners – a [virtual] rectangle is superimposed around it, with the length [of the rectangle] equal to [the town’s] length, and its width equal to [the town’s] widest point.3 A [measuring-]cord4 is then extended from the rectangle for 2000 cubits in all directions.5 When a [virtual] square is superimposed [around a town], it should be superimposed directly on a [north-south/east-west] quadrant,6 so that each of its sides will extend toward one of the compass directions and parallel with it. [The virtual square that is superimposed on the town] should not be positioned diagonally. ‫ ֶשֵׁאין ָרְחָבּהּ ְכָּא ְרָכּהּ‬,‫ ֲאִפלּוּ ֵאיָנהּ ְמֻרַבַּﬠת ַמָמּשׁ‬,‫ ִאם ֵישׁ ָלִﬠיר ד' ָז ִויּוֹת‬,‫א ַהָבּא ִלְמדּוֹד ַאְלַפּ ִים ַאָמּה ֶשׁל ְתּחוּם ָהִﬠיר‬ ‫ וּמוְֹדִדין‬,‫ אוֹ ֶשָׁה ְיָתה ְמֻרַבַּﬠת ְול ֹא ְל ִרבּוַּﬠ ָהעוָֹלם ְוֵישׁ ָלהּ ד' ָז ִויּוֹת – ַמ ִנּיִחים אוָֹתהּ ְכּמוֹת ֶשִׁהיא‬,‫ֶאָלּא ֲאֻרָכּה וְּקָצָרה‬ 1,‫א‬.‫ָלהּ ַאְלַפּ ִים ַאָמּה ִמָכּל רוַּח ִמד' רוּחוֶֹתיָה‬ ‫ ֶאָלּא רוִֹאים אוָֹתהּ ְכִּאלּוּ ִהיא ְבּתוֹ ְמֻרָבּע ב‬,‫ ֶשֵׁאין ָלהּ ָז ִויּוֹת – ל ֹא ִיְמדּוֹד ָלהּ ֵמחוָֹמָתהּ ָסִביב‬,‫ֲאָבל ִאם ִהיא ֲﬠֻגָלּה‬ ‫ ד ֶשָׁלְּמדוּ‬.‫ ְכֶּזה‬,‫ ֶשׁ ִנְּמָצא ִמְשַׂתֵּכּר ַהָזּ ִויּוֹת‬,‫ וּמוְֹדִדים חוּץ ִמַצְּלעוֹת אוֹתוֹ ְמֻרָבּע‬1,‫ג‬,‫ֶשָׁא ְרכּוֹ ְכָּא ְרָכּהּ ְוָרְחבּוֹ ְכָּרְחָבּהּ‬ ‫ ו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ט‬,‫ ִמִמְּג ְרֵשׁי ֶהָﬠ ִרים ֶשָׁהיוּ ְמֻרָבִּﬠים‬2,‫ֲחָכִמיםה‬

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‫‪Shulchan Aruch: Chapter 398 - The Laws Governing How the 2000 Cubi...‬‬

‫ְוֵכן ִאם ָהִﬠיר ִהיא ְמֻשֶׁלֶּשׁת‪ ,‬אוֹ ֶשֵׁיּשׁ ָלהּ ְצָלעוֹת ַרבּוֹת ְוָז ִויּוֹת ַרבּוֹת – ְמַרְבִּﬠים אוָֹתהּ ז ִרבּוַּﬠ ֶשָׁא ְרכּוֹ ְכָּא ְרָכּהּ ְוָרְחבּוֹ‬ ‫ְכָּרְחָבּהּ ַהיּוֵֹתר ָגּדוֹל‪ְ 3,‬וַאַחר ָכּ מוִֹציִאים ַהחוּט‪ 4‬חוּץ ַלְמֻּרָבּע ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‪.‬ח‪5,‬‬ ‫וְּכֶשׁהוּא ְמַרֵבַּﬠ – ְמַרְבָּﬠהּ ְל ִרבּוַּﬠ ָהעוָֹלם‪,‬ט‪ְ 6,‬כֵּדי ֶשְׁתֵּהא ָכּל רוַּח ִמֶמָּנּה ְמשׁוָּכה ְכֶּנֶגד רוַּח ֵמרוּחוֹת ָהעוָֹלם וְּמֻכֶוֶּנת‬ ‫ְכֶּנ ְגָדּהּ‪ ,‬י ְול ֹא ְתֵהא ַבֲּאַלְכסוֹנוֹ ֶשׁל עוָֹלם‪:‬יא‬

‫‪Fig. 112: The Shabbos limits of a diamond-shaped city‬‬

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Fig. 113: The Shabbos limits of a round city 2 Similar laws apply when a city is not surrounded by a straight wall.7 Instead, [part of the wall] includes houses that are adjacent to each other and joined together.8 Some of these houses jut into the city more than others or project outward more than others. Similar [laws apply] when a city is surrounded by a wall, but the wall is not straight, but rather juts out in certain places. [In all these instances,] a [virtual] cord is extended along [the city’s] entire length through the point that projects furthest outward. Two thousand [cubits] are then measured from this [virtual] cord outward so that the Shabbos limits will constitute an even straight line for the entire city. Even if [the city] has portions projecting [both] on the east and on the west, it is considered as if a [virtual] line is extended through those points on all sides, as herein depicted. [See fig. 114.] ‫ ְוֵישׁ ַבּ ִית ִנְכָנס ְלתוֹ ָהִﬠיר יוֵֹתר ֵמֲחֵברוֹ‬8,‫יג‬,‫ ֶאָלּא ָבִּתּים ְסמוִּכים וְּמֻחָבּ ִרים‬7‫ב ְוֵכן ִﬠיריב ֶשֵׁאיָנהּ ֻמֶקֶּפת חוָֹמה ֲחָלָקה‬ ‫ ְוֵכן ִﬠיר ַהֻמֶּקֶּפת ָלהּ חוָֹמה ְוֵאין ָכּל ַהחוָֹמה ְיָשָׁרה ֶאָלּא ֵישׁ ָבּהּ ְמקוֹמוֹת בּוְֹלִטין‬,‫אוֹ יוֵֹצא וּבוֵֹלט ִמן ָהִﬠיר יוֵֹתר ֵמֲחֵברוֹ‬ ‫ ְכֵּדי‬,‫ וּמוֵֹדד ִמן ַהחוּט וְּלחוּץ ַאְלַפּ ִים‬,‫ִמֶמָּנּהיד – רוִֹאים ְכִּאלּוּ חוּט ָמתוַּח ַﬠל ְפֵּני ֻכָלּהּ ְכֶּנֶגד ָמקוֹם ַהִחיצוֹן ַהבּוֵֹלט ִמֶמָּנּה‬ ‫ ַוֲאִפלּוּ ֵישׁ ָלהּ ְבִּליָטה ְלַצד ִמְזָרח וְּלַצד ַמֲﬠָרב – רוִֹאין ְכִּאלּוּ חוּט ָמתוַּח‬5,‫טו‬.‫ֶשְׁיֵּהא ַהְתּחוּם ָשֶׁוה ְבּ ֹיֶשׁר ְכֶּנֶגד ָכּל ָהִﬠיר‬

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‫יז‬:‫ ְכֶּזה‬5,‫טז‬,‫ֲﬠֵליֶהם ְבָּכל ַצד‬

Fig. 114: The Shabbos limits of a city that has portions projecting on either side 3 [The following laws apply when] a city is built in the form of [the Greek letter] gamma9or in the form of [the curve of] an arc:10 [With regard to a city built in the form of an arc,] if there are less than 4000 cubits between [the] two ends [of the city] – thus [causing] the Shabbos limits of one end [to] intersect the Shabbos limits of the other end – it is considered as one city. [The Shabbos limits] are measured from [the virtual line running from one end of the city to the other], and the entire area between this [virtual line] and the [curvature of the] arc11 is considered as if it was filled with houses. [See fig. 116.] (If the additional portion defined by the virtual line running between the two ends of a city built in the form of [the Greek letter] gamma is extended diagonally on a [north-south/east-west] 12/16/2020, 6:35 PM

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quadrant, its size is increased as if it were a rectangle.12 Similar [concepts apply] with regard to a city built in the shape of an arc.) ‫יט ֶשְׁתּחוּם ר ֹאָשׁהּ ֶזה‬,‫ ִאם ֵישׁ ֵבּין ְשֵׁני ָראֶשׁיָה ָפּחוֹת ִמד' ֲאָלִפים ַאָמּה‬10,‫יח‬,‫ אוֹ ְכֶּקֶשׁת‬9‫ג ִﬠיר ָהֲﬠשׂוָּיה ְכִּמין ַגּ"ם‬ ‫ ְורוִֹאין ֶאת ָכּל ָהֹרַחב ֶשֵׁבּין ַהֶיֶּתר‬,‫ וּמוְֹדִדין ָלהּ ִמן ַהֶיֶּתר‬10‫ִנְבָלע ְבּתוֹ ְתּחוּם ר ֹאָשׁהּ ַהֵשּׁ ִני – ַנֲﬠֵשׂית ִﬠיר ַאַחת‬ ‫ ) ְוִאם ַהֶיֶּתר ֶשֵׁמּר ֹאשׁ ֶזה ְלר ֹאשׁ ֶזה ְבִּﬠיר ָהֲﬠשׂוָּיה ְכִּמין ַגּ"ם ִיְהֶיה ָמתוַּח ַלֲאַלְכסוֹנוֹ‬11,‫ְוַהֶקֶּשׁת ְכִּאלּוּ הוּא ָמֵלא ָבִּתּיםכ‬ (‫ ְוֵכן ְבִּﬠיר ָהֲﬠשׂוָּיה ְכֶּקֶשׁת‬12,‫כא‬,‫ֶשׁל עוָֹלם – מוִֹסיִפין ָﬠָליו ִרבּוַּﬠ‬:

Fig. 115: The Greek letter gamma

Fig. 116: The Shabbos limits of a city built in the form of an arc

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Fig. 117: The Shabbos limits of a gamma-shaped city according to Maharshal

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Fig. 118: The Shabbos limits of a gamma-shaped city according to the Tur 4 Even if there are more than 2000 cubits between the midpoint of additional portion [defined by the virtual line running from one end of the city to the other] and the [vertex of the city that is shaped like an] arc – thus a person who leaves his home that is [located] in [a city that is shaped like] an arc must walk the full length of the Shabbos limits until he reaches [the virtual line running from one end of the city to the other] – even so, [this person’s Shabbos limits] are measured from [that line, the bow-string of the city’s arc, as it were.13 See fig. 119.] The rationale is that] if [the person] desired, he could walk through the area where there were houses, [i.e., walking] through [the city’s] arc-shape until he reached one of the ends. From there, he could proceed along the entire length of [the virtual line, reaching] even the second end, because the Shabbos limits of the two ends intersect. Since [the person] would be proceeding to this additional portion in a permitted manner, the empty space does not create a prohibition for him. It is considered as if it was filled with houses and courtyards. [Another leniency is also granted:] If there are 2000 [cubits or less] between the midpoint of [the virtual line running from one end of a city that is shaped like an 12/16/2020, 6:35 PM

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arc to the other] and the arc, [i.e., the vertex of that city, its Shabbos limits] are measured from [the line running from one end of the city to the other], even though there are more than 4000 cubits between the two ends [of the virtual city.14 See fig. 120. The rationale is that in any case] a person is permitted to walk from one end [of the arc] to the other via the additional space, since the additional space is included within the Shabbos limits of the arc. Thus, it is as if [the person] was walking via the populated area of the arc[-shaped city]. * There is a difference between [the laws that apply in the situation described here and those that apply in the situation described] in subsection 8 [of the Shulchan Aruch of Rav Yosef Caro,15 which speaks about three villages positioned in a triangle. See fig. 121. The source of that ruling is a Talmudic passage16 that states that if there are 2000 or less cubits between each of the outer villages and the middle one, the middle village, which is located at the apex of the triangle, is considered to be located between the two outer villages, as if it is on one straight line. Developing this concept further, if, when the middle village is considered as located on the line between the two outer villages, there would be 141 1/3 cubits or less between the middle village and each of the outer villages, the three villages are considered as one village. In the course of that discussion,] Rava justifiably raises a question based on the teaching cited here, [asking: The law cited here] allows there to be more than 2000 [cubits between the vertex of the city and the midpoint of the virtual line running from one end of the city to the other], while with regard to [the villages in a triangle, they are not considered as a single entity] unless there are 2000 or less cubits [between the middle village and the two outer ones]. Abbaye answered Rava’s question: With regard to the arc-shaped city, the person would be walking in a populated area,17 but with regard to the three villages, he would not be walking in a populated area.18 Rava then asked Abbaye: What is the maximum distance between the two outer villages? Abbaye answered: What difference does it make? As long as there are 141 1/3 cubits or less between the outer villages and the place where the middle village would be situated were it located on the line between them, it does not matter how much space there is between them. Rava then asked: Is that true even if the outer villages are 4000 or more cubits distant from each other? Abbaye answered: Yes. Rava responded: With regard to an arc-shaped city, did Rav Huna not teach that the line running from one end of the arc to the other may not be 4000 or more cubits? Abbaye answered: In that instance (i.e., with regard to an arc-shaped city), it could not be said: “Fill up the empty space between the ends [with the populated portion of the city].” In this instance (i.e., with regard to the three villages), it could be said, “Fill up the empty space.” Tosafos 19 offers three explanations of the response: “It could not be said: ‘Fill up the empty space:’”

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a) As depicted in fig. 122, below with regard to the arc-shaped city, if the empty space between its ends were considered as full [of houses], and the Shabbos limits to the south of the city were measured from the [virtual] line running from one end [of the city] to the other, the residents of the northern side of the city would forfeit the possibility of going 2000 cubits on the north of the city. Hence, the empty space is not considered as full [of houses]. With regard to the three villages, for the outer two, there is no loss in saying that the space in between [them] is considered as full [of houses]. And for the middle village, in fact, this principle is not applied and the Shabbos limits of its residents are not adjusted. b) [Abbaye’s use of] the phrase, “In that instance,” refers to an arc-shaped city when there are 4000 or more cubits between the ends and there will be more than 2000 cubits between the vertex of the city and the midpoint of the empty space. Therefore, [the empty space] cannot be said to be filled [with houses], because the Shabbos limits of the two ends of the city do not intersect. [Conversely,] “In this instance,” refers to the three villages when there are 2000 or less cubits between the middle village and the outer two. If in fact there is a greater distance between them, this principle is not applied. See fig. 123 c) With regard to the arc-shaped city, it is impossible to say that the empty space should be filled with the populated portion, because the populated portion is larger. Generally, with regard to the three villages, there is ample space between the outer villages. If, however, the middle village would be wider than the space between the outer two [as depicted in fig. 124 below], this principle is not applied. Abbaye’s response did not have to follow the first resolution offered by Tosafos, but rather could follow the second.20 Even so, the Tur21gives consideration to the first resolution,22 just as it gives consideration to the third opinion,23 even though it is not necessary to do so.24 Nevertheless, just as [the second opinion] is a logical resolution, so too, it is [equally] logical to put the emphasis on saying that it is impossible to say that the [empty] space will be filled [with the populated area]. (According to this logic, even when there are less than 4000 cubits between the outer villages, it is forbidden for the residents of the middle village to proceed 2000 cubits beyond the outer villages, since it cannot be said that the space is filled [with houses], nor can they walk through a populated area,25 as Rashi emphasizes. In such an instance, the intersection of Shabbos limits does not apply. [Support for this can be drawn from the fact that] Rabah bar Rav Huna maintains26 that the empty space between the ends of an arc-shaped city may be considered as filled, and nevertheless, forbids proceeding in that space if there are 4000 cubits between the [two] ends [of the city], as must be said according to [Tosafos’] second proposed resolution.) It is necessary to accept this understanding in any case, for if not, even if the middle village were more than 2000 cubits distant from the outer ones, proceeding between them would be permitted because the space would be considered as filled with houses, although in such an instance, it is impossible to say that [the person] will proceed through a populated area. Moreover, even according to the first and third resolutions [proposed by Tosafos, based on this logic, the residents of] the outer villages should be able to walk from one of those villages to another. ‫כב ֶשַׁהיּוֵֹצא ִמֵבּיתוֹ ֶשְׁבֶּקֶשׁת ָצ ִרי ֵליֵל ְתּחוּם ָשֵׁלם ַﬠד‬,‫ד ַוֲאִפלּוּ ִאם ֵישׁ ֵמֶאְמָצִﬠית ַהֶיֶּתר ְוַלֶקֶּשׁת יוֵֹתר ֵמַאְלַפּ ִים ַאָמּה‬ ‫ ְלִפי ֶשִׁאם ָהָיה רוֶֹצה ָהָיה ָיכוֹל ְלַהֵלּ ֶדֶּר ַהָבִּתּיםכד ְסִביב‬13,‫ֶשַׁיִּגּיַﬠ ַלֶיֶּתרכג – ַאף ַﬠל ִפּי ֵכן מוְֹדִדין לוֹ ִמן ַהֶיֶּתר‬ ‫ ֶשֲׁהֵרי ְתּחוֵּמיֶהם ִנְבָלִﬠים‬,‫ וִּמָשּׁם ָיכוֹל ְלַהֵלּ ְבָּכל ֹאֶר ַהֶיֶּתר ֲאִפלּוּ ְלר ֹאשׁ ַהֵשּׁ ִני‬,‫ַהֶקֶּשׁת ַﬠד ֶשַׁיִּגּיַﬠ ְלֶאָחד ִמן ָהָראִשׁים‬ 12/16/2020, 6:35 PM

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‫ֶזה ְבֶּזה‪ְ .‬וֵכיָון ֶשְׁבֶּהֵתּר ָיכוֹל ְלַהֵלּ ִלְמקוֹם ַהֶיֶּתר – שׁוּב ֵאין ָמקוֹם ֶהָחָלק אוֵֹסר ָﬠָליו‪ְ ,‬ורוִֹאים אוֹתוֹ ְכִּאלּוּ הוּא ָמֵלא‬ ‫ָבִּתּים ַוֲחֵצרוֹת‪.‬כה ְוִאם ֵאין ֵמֶאְמָצִﬠית ַהֶיֶּתר ְוַלֶקֶּשׁת יוֵֹתר ֵמַאְלַפּ ִים‪ֲ ,‬אִפלּוּ ֵישׁ ֵבּין ב' ָהָראִשׁים יוֵֹתר ִמד' ֲאָלִפים ַאָמּה‬ ‫– מוְֹדִדין ָלהּ ִמן ַהֶיֶּתר‪ֶ 14,‬שֲׁהֵרי ָיכוֹל ְלַהֵלּ ְבֶּהֵתּר ֶדֶּר ַהֶיֶּתר ֵמר ֹאשׁ ֶזה ְלר ֹאשׁ ֶזה‪ֵ ,‬כּיָון ֶשַׁהֶיֶּתר הוּא ֻמְבָלע ִבְּתחוּם‬ ‫*‪ַ:‬הֶקֶּשׁת‪,‬כו ַוֲהֵרי ֶזה ִכְּמַהֵלּ ֶדֶּר ָבֵּתּי ַהֶקֶּשׁת‬ ‫ְוַאַבֵּיּי ֵאינוֹ*‬

‫ַמה ֶשֵּׁאין ֵכּן ִבְּסִﬠיף ח'‪.‬כז ְוַשִׁפּיר ַמְקֶשׁה ָהָתםכח ָרָבא ִמיּוֵֹתר ֵמַאְלַפּ ִים ְדָּהָכאכט ְלתוֹ ַאְלַפּ ִים ְדָּהָתם‪.‬ל‬ ‫ָצ ִרי ְלָתֵרץ ְכֵּתרוּץ ִראשׁוֹן ֶשׁל ַהתּוְֹספוֹת ָשׁם ֶאָלּא ְכֵּתרוּץ ב'לא ַוֲאִפלּוּ ָהִכי ָחַשׁשׁ ַהטּוּר ִלְסָבַרת ֵתּרוּץ ָהא'לב ְכּמוֹ‬ ‫ֶשָׁחַשׁשׁ ִלְסָבַרת ֵתּרוּץ ַהג'לג ַאף ַﬠל ַגּב ְדֵּאין ָצ ִרי ְכָּלללד ֶאָלּא ִדְּסָבָרא הוּאלה ָהָכא ַנִמי ְסָבָרא הוּא ְדֵּליָכּא ְלֵמיַמר‬ ‫ָמִלי )וְּלִפי ֶזה ֲאִפלּוּ ְבָּפחוֹת ִמד' ֲאָלִפים ָאסוּר ָלֶאְמָצִﬠיתלו ֵכּיָון ְדֵּליָכּא ְלֵמיַמר ָמִלי ְול ֹא ֶדֶּר ָבִּתּים ְלֶיֶתרלז ַﬠֵיּן‬ ‫ַרִשׁ"ילח וְּכִאלּוּ ֵאיָנהּ ְכָּלל ְדַּהְבָלַﬠת ְתּחוִּמין ְכַּהאי ַגּ ְוָנא ָלאו ִמְלָּתא ִהיא‪ְ .‬וַרָבּה ַבּר ַרב הוָּנאלט ְסִביָרא ֵלהּ ָמִלי‬ ‫ְבֶּקֶשׁתמ ַוֲאִפלּוּ ָהִכי ָאסוּר ְבּד' ֲאָלִפים ְכּמוֹ ֶשָׁצּ ִרי לוַֹמר ְלֵתרוּץ ַהב'( ְודוֹ"ק ְדֻּמְכָרח הוּא ְבָּלאו ָהִכי ְדִּאם ל ֹא ֵכן ַאף‬ ‫ֶשֵׁיּשׁ ְלָהֶאְמָצִﬠי יוֵֹתר ֵמַאְלַפּ ִים ִלְשְׁתֵּרי ִמשּׁוּם ָמִלי ַאף ְדֵּליָכּא ְלֵמיַמר ָאֵתי ֶדֶּר ָבִּתּים ְוַאף ְלִפי ֵתּרוּץ ָהא' ְוַהג' ַﬠל ָכּל‬ ‫‪ָ.‬פּ ִנים ַלִחיצוֹ ִנים ִלְשְׁתֵּרי‬

‫‪Fig. 119: The Shabbos limits of an arc-shaped city when there are more than 2000‬‬ ‫)‪cubits from the vertex of the arc to the line running from one end to the other. a‬‬ ‫‪The populated area of the city; b) The open area between its sides; The entire‬‬ ‫‪shaded area is considered as filled with houses. Hence, the Shabbos limits are‬‬ ‫‪measured from the line running from one end to the other, because the person‬‬ ‫‪could walk from one end to the other via the populated area.‬‬

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Fig. 120: The Shabbos limits of an arc-shaped city when there are more than 4000 cubits from one end of the city’s arc to the other. a) The populated area of the city; b) The open area between its sides; The entire shaded area is considered as filled with houses. Hence, the Shabbos limits are measured from the line running from one end to the other, because the person could walk to that line from any point in the the populated area of the city.

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Fig. 121: Three villages positioned in a triangle. The top village is considered as if it descended and was positioned between the outside two.

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Fig. 122: The first explanation offered by Tosafos. a) The houses to the north of the city

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Fig. 123: The second explanation offered by Tosafos

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Fig. 124: An instance when the top village is wider than the space between the two side villages 5 If, however, there are more than 2000 cubits from the midpoint of [the virtual line running from one end of the city to the other] to [the houses in] the arc [of the city] and there are 4000 cubits between the two ends [of the city, the city’s Shabbos limits] should be measured from the place where the arc [shape] reaches a point where its two ends are less than 4000 cubits apart, or [from a point] where there are no more than 2000 cubits between the midpoint of the open space and [the remainder of the city’s] arc [shape. See fig. 125.] Nevertheless, even the people living in the arc[-shaped part of the city] may proceed through the entire [virtual] square circumscribed around the arc-shaped city and [through the extensions of] its arc until the other end [of the city,] and then [proceed] 2000 cubits from there. [The residents of such a city] are [merely] forbidden to pass through the open space [intervening] between them that is 4000 [or more cubits] long, and is not included in the Shabbos limits of the arc-shaped [city]. ‫ וֵּבין ב' ָהָראִשׁים ֵישׁ ד' ֲאָלִפים ַאָמּה – מוְֹדִדין ָלהּ ִמן‬,‫ה ֲאָבל ִאם ֵישׁ ֵמֶאְמָצִﬠית ַהֶיֶּתר ַלֶקֶּשׁת יוֵֹתר ֵמַאְלַפּ ִים ַאָמּה‬ ‫ ֶשֵׁאין ֵבּין ב' ָראִשׁים ד' ֲאָלִפיםמא אוֹ ֶשֵׁאין ֵמֶאְמָצִﬠית ַהֶיֶּתר ַלֶקֶּשׁת יוֵֹתר ֵמַאְלַפּ ִים‬,‫ַהָמּקוֹם ֶשִׁנְּתַקֵצּר ָשׁם ַהֶקֶּשׁת‬ ‫ וִּמָשּׁם ְוֵאיַל‬,‫מב וִּמָכּל ָמקוֹם ֲאִפלּוּ ְבֵּני אוָֹתהּ ַהֶקֶּשׁת ַמָמּשׁ הוְֹלִכים ָכּל ִרבּוַּﬠ ֶשׁל ֶקֶשׁת ְוִﬠגּוּלוֹ ַﬠד ר ֹאשׁ ַהֵשּׁ ִני‬.‫ַאָמּה‬ ‫מג‬:‫ ֶאָלּא ֶשֲׁאסוּ ִרים ָלב ֹא ֶדֶּר ַהֶיֶּתר ֶשֵׁבּיֵניֶהם ָהָאֹר ד' ֲאָלִפים ְוֵאינוֹ ֻמְבָלע ִבְּתחוּם ַהֶקֶּשׁת‬,‫ַאְלַפּ ִים‬

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Fig. 125: The Shabbos limits of a city when there is a distance of 2000 cubits between the midpoint of the virtual line running from one end of the city to the other and the houses in the arc of the city and there are also 4000 or more cubits between the two ends of the city. a) The rectangle from which the Shabbos limits are measured 6[The following laws apply to] any dwelling that is [situated] outside a town27 [and they apply] even if no one is living [in the dwelling] at present,28 as long as [the structure] is fit to live in, i.e., it [measures] four cubits by four cubits:29 If there are 70 cubits and a fraction30 – i.e., slightly more than two-thirds of a cubit – [or less] between [the structure] and the city, it is included in the city and considered as part of it. [This measure is] the length of one side of a square that is beis sasayim [in area].31 When [the city’s Shabbos limits of] 2000 cubits are measured, [first] a virtual line extending the width of the entire city [should be] drawn [around the side of] this house [farthest from the city], and [it is] from there [that] the 2000 cubits are measured.32 [See fig. 126.] There are authorities who maintain that a further distance of 70-and-a-fraction cubits should be left beyond that place, and it is from there [that the 2000 cubits] are measured.33 [See fig. 126. According to their understanding,] it goes without saying that when there is no dwelling near the city and [the 2000 cubits is] measured from the [wall of the] city itself,34 [that measurement is begun after] distancing 70-and-a-fraction cubits [from the city. The rationale is that] the 70and-a-fraction cubits adjacent to a city are called iburo shel ir, (i.e., “the extension35 of the city,) and are considered as [part of] the city [itself].36 Leniency may be taken and their words relied upon, [since the matter] concerns a point of Rabbinic Law.37 However, 70-and-a-fraction cubits are never added to [the perimeters of only] one house – [i.e.,] no matter how large it is, [a single house] is not considered like a city – unless it is within 70-and-a-fraction cubits of a city.38

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'‫ ֶשֵׁיּשׁ בּוֹ ד‬,‫ ֶאָלּא ֶשׁהוּא ָראוּי ְלִדיָרה‬28,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָדּ ִרים בּוֹ ַﬠָתּהמה‬27,‫מד‬,‫ו ָכּל ֵבּית ִדּיָרה ֶשׁהוּא יוֵֹצא ֵמָהִﬠיר‬ – ‫ ֶשֵׁהם ב' ְשִׁליֵשׁי ַאָמּה ְועוֹד ַמֶשּׁהוּ‬30,‫מז‬,‫ ִאם ֵאין ֵבּינוֹ וֵּבין ָהִﬠיר ֶאָלּא ע' ַאָמּה ְוִשׁיַר ִים‬29,‫מו‬,‫ַאמּוֹת ַﬠל ד' ַאמּוֹת‬ ‫ וְּכֶשׁמּוְֹדִדין‬.‫ ַהְמֻּרָבּעוֹת ַמָמּשׁמח – ֲהֵרי ֶזה ִמְצָטֵרף ָלִﬠיר ְוֶנְחָשׁב ִמֶמָּנּה‬31‫ֶשֶׁזּהוּ ִשׁעוּר ֶצַלע ֶאָחד ִמַצְּלעוֹת ֵבּית ָסאַת ִים‬ 32,‫נ‬.‫מט וִּמָשּׁם מוֹ ְדִדים ָלהּ ַאְלַפּ ִים ַאָמּה‬,‫ָלהּ ַאְלַפּ ִים ַאָמּה – מוְֹתִחים חוּט ַﬠל ְפֵּני ָכּל ָרְחָבּהּ חוּץ ְלֵבית ִדּיָרה ֶזה‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשִׁאם ֵאין ֵבּית ִדּיָרה‬33.‫ וַּמְתִחיִלים ִלְמדּוֹד‬,‫ְוֵישׁ אוְֹמ ִריםנא ֶשַׁמּ ְרִחיִקים ִמָשּׁם עוֹד ע' ַאָמּה ְוִשׁיַר ִים‬ ‫נב ֶשָׁכּל ע' ַאָמּה ְוִשׁיַר ִים ַהְסּמוִּכים‬,‫ ֶשַׁמּ ְרִחיִקים ֵמחוָֹמָתהּ ע' ַאָמּה ְוִשׁיַר ִים‬34,‫ וּמוְֹדִדין ֵמָהִﬠיר ַﬠְצָמהּ‬,‫ָסמוּ ָלִﬠיר‬ 37,‫נד‬.‫ ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬36,‫נג‬.‫ ֶשׁל ִﬠיר ְוֶנְחָשִׁבים ָכִּﬠיר‬35‫ָלִﬠיר ִנְקָרִאים ִﬠבּוָּרהּ‬ ‫ ִאם ֵאינוֹ עוֵֹמד ְבּתוֹ ע' ַאָמּה‬,‫ ֲאִפלּוּ ָגּדוֹל ַה ְרֵבּה – ֵאין לוֹ ִדּין ִﬠיר ָלֵתת לוֹ ע' ַאָמּה ְוִשׁיַר ִים ְכִּﬠיר‬,‫ֲאָבל ַבּ ִית ֶאָחד‬ 38,‫נה‬:‫ְוִשׁיַר ִים ָלִﬠיר‬

Fig. 126: The two opinions regarding the point from which the Shabbos limits of a city are measured when there is a house within 70 2/3 cubits of the city 7 When a house is within 70-[and-a-fraction] cubits of a city, and a second house is within 70-[and-a-fraction] cubits of the first [house], and a third house is within 70-[and-a-fraction] cubits of the second, the entire [area] is considered as one city. [This concept applies] even [if, in this manner, a city’s virtual perimeter will be extended over a distance requiring] several days to walk. When [the Shabbos limits of the city are] measured, the measurement begins 70-[and-a-fraction] cubits from the last house.39 [See fig. 127.] [The following law applies] if there were only [two lines of] houses,40 [each positioned] opposite [one of the] two ends of the city, and [the space] opposite the middle [of the city] was empty: When there are 4000 cubits between the furthest house opposite one end [of the city] and the furthest house opposite the other end, and there are more than 2000 cubits between [these houses] and the city, [the two lines of houses] are not joined together. [See fig. 128. They are not] considered as one city [so that] a [virtual] line could be extended from one [line of houses] to the other along the width of the entire city, and the 2000 cubits [of the Shabbos limits] would be measured from that line for the entire city, as stated above41 with regard to an arc-shaped city.

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[The following law applies] if such [a line of] houses extends from only one end [of the city] and the last house [in the line] is more than 2000 [cubits] from the city. If [the city] is more than 2000 [cubits] long, a [virtual] line is not extended opposite [this house] along the length of the entire city [so that the entire city’s Shabbos limits could be measured from that line]. In such an instance, the area more than the 2000 [cubits from these houses] along the length of the city is counted as part of the 2000 cubits of [the city’s] Shabbos limits. Since the empty space opposite [the city] is not included in the Shabbos limits of the houses extending from the end of the city, it is not considered as part of the city itself. By contrast, the empty space that is within 2000 [cubits] of the [line of] houses extending from the end of the city is considered as part of the city, and the people living opposite [this empty space] measure the 2000 cubits [of their Shabbos limits] from this [line], i.e., the [virtual] line extending from the last of the houses stretching out from the end of the city. [See fig. 129.] ‫ ְוֵכן ַﬠד ַמֲהַל ַכָּמּה‬,‫ וַּב ִית ג' ָקרוֹב ְלב' ְכּע' ַאָמּה‬,‫ וַּב ִית ֵשׁ ִני ָקרוֹב ָל ִראשׁוֹן ְכּע' ַאָמּה‬,‫ז ָהָיה ַבּ ִית ָקרוֹב ָלִﬠיר ְכּע' ַאָמּה‬ 39,‫נז‬.‫ וְּכֶשׁמּוְֹדִדים – מוְֹדִדים ִמחוּץ ְלע' ַאָמּה ִמַבּ ִית ָהַאֲחרוֹן‬30,‫נו‬,‫ ֲהֵרי ַהֹכּל ְכִּﬠיר ַאַחת‬,‫ָיִמים‬ ‫ ְוֵישׁ ִמַבּ ִית ָהַאֲחרוֹן ֶשְׁכֶּנֶגד ר ֹאשׁ ֶזה‬,‫ וִּמְכֶּנֶגד ֶאְמָצָﬠהּ הוּא ָחָלק‬40,‫ְוִאם ָהיוּ ָבִּתּים ָכֵּאלּוּ ְכֶּנֶגד ב' ָראֵשׁי ָהִﬠיר ִבְּלָבד‬ ‫ וֵּמֶהם ָלִﬠיר יוֵֹתר ֵמַאְלַפּ ִים ַאָמּה – ֵאיָנן ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ִלְהיוֹת‬,‫ַﬠד ַבּ ִית ָהַאֲחרוֹן ֶשְׁכֶּנֶגד ר ֹאשׁ ֶזה ד' ֲאָלִפים ַאָמּה‬ ‫ ְבִּﬠיר ָהֲﬠשׂוָּיה‬41‫נח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ִﬠיר ַאַחת ְוִלְמתּוַֹח חוּט ִמֶזּה ְלֶזה ַﬠל ְפֵּני ָכּל ָהִﬠיר ְוִלְמדּוֹד ִמָשּׁם ַאְלַפּ ִים ִמָכּל ָהִﬠיר‬ ‫נט‬.‫ְכֶּקֶשׁת‬ ‫ וַּב ִית ָהַאֲחרוֹן ָרחוֹק ִמן ָהִﬠיר יוֵֹתר ֵמַאְלַפּ ִים – ֵאין מוְֹתִחים‬,‫ְוִאם ֵאין ָבִּתּים ָכֵּאלּוּ יוְֹצִאים ֶאָלּא ְכֶּנֶגד ר ֹאשׁ ֶאָחד ִבְּלָבד‬ ‫ ֵכּיָון‬,‫ ֶשָׁאז ַמה ֶשּׁהוּא חוּץ ְלַאְלַפּ ִים ְבֹּאֶר ָהִﬠיר‬,‫חוּט ְכֶּנְגדּוֹ ַﬠל ְפֵּני ֹאֶר ָכּל ָהִﬠיר ִאם ֵישׁ ְבָּא ְרָכּהּ יוֵֹתר ֵמַאְלַפּ ִים‬ ‫ ֲהֵרי ִהיא עוָֹלה לוֹ ִמְכַּלל ַאְלַפּ ִים ֶשׁל‬,‫ֶשָׁמּקוֹם ֶהָחָלק ֶשְׁכֶּנְגדּוֹ ֵאינוֹ ֻמְבָלע ְבּתוֹ ְתּחוּם ָבִּתּים ַהיּוְֹצִאים ְכֶּנֶגד ר ֹאשׁ ָהִﬠיר‬ ‫ ֲאָבל ָמקוֹם ֶהָחָלק ֶשְׁבּתוֹ ַאְלַפּ ִים ְלָבִתּים ֶשְׁכֶּנֶגד ר ֹאשׁ ָהִﬠיר – הוּא‬.‫ ְלִפי ֶשֵׁאינוֹ ֶנְחָשׁב ִמְכַּלל ָהִﬠיר‬,‫ְתּחוּם ַשָׁבּת‬ ‫ ְדַּה ְינוּ ְכֶּנֶגד ַבּ ִית ָהַאֲחרוֹן ִמָבִּתּים ַהיּוְֹצִאים ְכֶּנֶגד ר ֹאשׁ‬,‫ ְוַהָדּ ִרים ְכֶּנְגדּוֹ מוְֹדִדים ַאְלַפּ ִים חוּץ ִמֶמּנּוּ‬,‫ֶנְחָשׁב ִמְכָּלל ָהִﬠיר‬ ‫ ס‬:‫ָהִﬠיר‬

Fig. 127: A row of houses, each slightly more than 70 cubits from the other, which enable a city’s limits to be extended

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Fig. 128: Parallel lines of houses extending from a city. a) The city; b) A line of houses more than 2000 cubits long

Fig. 129: The Shabbos limits of a city when a row of houses extends from one corner. a) The city; b) The row of houses extending from one of the ends of the city; c) A rectangle whose borders are defined by the length of a row of houses extending from the city and a 2000 cubit line extending from that row of houses along the length of the city; The Shabbos limits of the portion of the city opposite that rectangle are measured from the end of the rectangle. The Shabbos limits of the portion of the city that is not opposite the rectangle are measured from the end of

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the city. 8 Whenever people dwell in a building42 that is not made to serve as a dwelling,43 [the building] is considered part of the city if it is within 70-and-a-fraction cubits of the city, for example, a synagogue that has a dwelling for the synagogue attendant, the house of a false deity that has a dwelling for its priests, and stables for horses and silos of grain that have housing accommodations for their watchmen.44 [Similar laws] apply to a cemetery whose watchman dwells within its walls, even though it does not have a [specific] building designated for the watchman. Were [the cemetery] to have such a building, [it would not be necessary to mention that it is also included, for such a building] is a dwelling in a complete sense. [Hence,] even if no one is dwelling in [the building] at present, it is considered part of the city as long as it [measures] four cubits by four cubits, as explained [above].45 The same [law] applies to a bridge that has a dwelling for the customs inspector,46 i.e., there are walls under [the bridge] – only its dome is hollow – and there is an open space in its walls for the water to pass through, and the customs inspector dwells within these walls. (Similarly, if people dwell) in [an enclosure] that has three walls but no roof 47 (or [they dwell] in [an enclosure comprising three walls] that have remained from [a structure that was once] a complete house), [such enclosures] are considered as complete houses [in this context], as long as [their walls are] ten handbreadths high and [their area] is four cubits by four cubits. Similarly, [if people dwell in an enclosure that comprises] two walls that have a roof and a ceiling, [the enclosure is considered a dwelling]. ([When a structure has] three walls and a roof and ceiling, it is considered a dwelling in a complete sense even if there is no one dwelling in [the structure].) However, [an enclosure comprising] two walls without a roof and ceiling [is not considered a dwelling] even if there are people residing there. Similarly, even when people dwell in a dovecote, a cistern, a storage trench, or a cave, their residing [in these structures] is of no consequence, and [the structures] are not considered as part of a city. If there is a building [constructed] across the front of a cave,48 the entire cave is considered a dwelling because of the building at its entrance. [One only] begins to measure [the city’s Shabbos limits] from the end of the cave,49 [provided] the building is within 70-[and-a-fraction] cubits of the city, and it [measures] four cubits by four cubits. [Moreover, even] if [the building] is not four cubits [long, the length of] the cave completes the measure of four cubits, as long as [the building’s length] consists of the majority of those four cubits. ‫ – ִמְצָטֵרף ָלִﬠיר סב ִאם הוּא ְבּתוֹ ִשְׁבִﬠים ַאָמּה ְוִשׁיַר ִים‬42 ‫ ִאם ָדּ ִרים בּוֹ‬43,‫סא‬,‫ח ָכּל ַבּ ִית ֶשֵׁאינוֹ ָﬠשׂוּי ְלִדיָרה‬ ‫ ְוָהֻא ְרווֹת ֶשׁל סוִּסים‬,‫ וֵּבית ֲﬠבוָֹדה ָזָרה ֶשֵׁיּשׁ בּוֹ ִדּיָרה ְלֹכֲהֶניָה‬,‫סג ְכּגוֹן ֵבּית ַהְכֶּנֶסת ֶשֵׁיּשׁ בּוֹ ִדּיָרה ְלַחַזּן ַהְכֶּנֶסת‬,‫ָלִﬠיר‬ 44,‫סה‬.‫ְוָהאוָֹצרוֹת ֶשׁל ְתּבוָּאה ֶשֵׁיּשׁ ָבֶּהן ִדּיָרהסד ְלַהשּׁוֵֹמר‬ ‫ ֶשִׁבְּנָין ַהְמּיָֻחד ְלָכ – ַבּ ִית‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָשׁם ִבְּנָין ְמיָֻחד ְלַהשּׁוֵֹמר‬44,‫ְוֵכן ֵבּית ַהְקָּברוֹתסו ֶשַׁהשּׁוֵֹמר ָדּר ִבְּמִחצּוָֹתיו‬ 45,‫סח‬.‫ ִמְצָטֵרף ָלִﬠירסז ִאם ֵישׁ בּוֹ ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ ַוֲאִפלּוּ ֵאין ָדּ ִרים בּוֹ ַﬠָתּה‬.‫ָגּמוּר הוּא‬ ‫ ְוֵישׁ ַבְּכָּתִלים ִפּלּוּשׁ‬,‫ ְכּגוֹן ֶשֵׁיּשׁ לוֹ ְכָּתִלים ַתְּחָתּיו ֶאָלּא ֶשַׁהִכָּפּה ֲחלוָּלה‬46,‫ְוֵכן ֶגֶּשׁר ֶשֵׁיּשׁ בּוֹ ִדּיָרהסט ְלַהמּוֵֹכס‬ 44,‫ע‬.‫ ְוַהמּוֵֹכס ָדּר ִבְּכָתִלים ֵאלּוּ‬,‫ֶשַׁיַּﬠְברוּ ָשׁם ַהַמּ ִים‬ (‫עב אוֹ ֶשִׁנְּשֲׁארוּ ִמַבּ ִית ָגּמוּרעג( – ֲחשׁוּבוֹת ) ְוֵכן‬,‫ ) ְוָד ִרים ֵבּיֵניֶהם‬47,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֲﬠֵליֶהם ִתְּקָרהעא‬,‫ג' ְמִחצּוֹת‬

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‫עה ְוֵכן ב' ְמִחצּוֹת ֶשֵׁיּשׁ ֲﬠֵליֶהן ִתְּקָרהעו‬.‫עד ְוהוּא ֶשׁ ְיֵּהא ָבֶּהן ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת‬,‫ְכַּב ִית ָגּמוּר ִאם ְגּבוֹהוֹת י' ְטָפִחים‬ '‫ ֲאָבל ב‬.(‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָדּ ִרים ָשׁם – ַבּ ִית ָגּמוּר הוּאעח‬,‫ ) ְוג' ְמִחצּוֹת ֶשֵׁיּשׁ ֲﬠֵליֶהן ִתְּקָרה וַּמֲﬠִזיָבה‬44,‫וַּמֲﬠִזיָבהעז‬ ‫ פ ְוֵכן ַהשּׁוָֹב ְוַהבּוֹר ְוִשׁיַח וְּמָﬠָרהפא ַאף ַﬠל‬,‫ ַאף ַﬠל ִפּי ֶשָׁדּ ִרים ֵבּיֵניֶהם‬44,‫ְמִחצּוֹת ֶשֵׁאין ֲﬠֵליֶהם ִתְּקָרה וַּמֲﬠִזיָבהעט‬ ‫ִפּי ֶשָׁדּ ִרים ָבֶּהן – ֵאין ִדּיָרָתן ְכּלוּם ְוֵאיָנן ִמְצָט ְרִפים ָלִﬠיר‬. ‫ ְוֵאין ַמְתִחיִלין ִלְמדּוֹד ֶאָלּא‬.‫ – ֲהֵרי ָכּל ַהְמָּﬠָרה ֲחשׁוָּבה ִדיָרה ַﬠל ְיֵדי ִבּ ְנָין ֶשַׁﬠל ִפּיָה‬48‫ְוִאם ֵישׁ ִבּ ְנָין ַﬠל ְפֵּני ַהְמָּﬠָרה‬ '‫ ְוִאם ֵאין בּוֹ ד‬.‫ ְוהוּא ֶשֵׁיּשׁ בּוֹ ד' ַאמּוֹת ַﬠל ד' ַאמּוֹת‬.‫ ִאם ַהִבּ ְנָין הוּא ְבּתוֹ ִשְׁבִﬠים ַאָמּה ָלִﬠיר‬49,‫ִמסּוֹף ַהְמָּﬠָרהפב‬ ‫פד‬:‫פג ִאם ֵישׁ בּוֹ ֹרב ַהד' ַאמּוֹת‬,‫ַאמּוֹת – ַהְמָּﬠָרה ַמְשִׁליָמתוֹ ְלד' ַאמּוֹת‬ 9 When a structure is built in the sea50 so that [sailors and dockworkers] can unload articles from the ship onto it, [the structure] is included as part of a [nearby] city51 if it is within 70-and-a-fraction cubits [of the city]. In contrast, a building on a ship that is docked near a city is not included as part of the city, because there are times when it is located within 70-[and-a-fraction] cubits of the city and there are times when it is not. Similarly, huts built by those who guard produce in gardens and orchards, or [those built by] the city’s guards outside the city, are not included as part of [the city], because they are of a temporary nature. [The rationale is that these structures are readily abandoned] because of thieves or because of rains that will flood them52 if they are located in a place where there are thieves or rains that will flood them. If, however, [these mitigating factors] are not present, [such huts] are included as part of the city. [Indeed,] one may proceed even several parsaos53 because of huts located within the proximity of 70-[and-a-fraction] cubits of each other. [The same rule] applies with regard to all structures that are included as part of a city.54 ‫ ִאם הוּא ְבּתוֹ ע' ַאָמּה‬51‫פו ִמְצָטֵרף ָלִﬠיר‬,‫ ֶשָׁﬠשׂוּי ְלַפנּוֹת בּוֹ ֶאת ַהֵכִּלים ֶשַׁבְּסִּפיָנה‬50,‫פה‬,‫ט ַבּ ִית ַהָבּנוּי ַבָּיּם‬ ,‫ ִמְפֵּני ֶשֵׁאינוֹ ָקבוַּﬠ ָשׁם‬44,‫ ֲאָבל ַהַבּ ִית ֶשַׁבְּסִּפיָנהפח ָהעוֶֹמֶדת ָסמוּ ָלִﬠיר ֵאינוֹ ִמְצָטֵרף ָלִﬠיר‬44,‫פז‬.‫ְוִשׁיַר ִים‬ ‫פט‬.‫ֶשְׁפָּﬠִמים הוּא ְבּתוֹ ]ע' ַאָמּה[ ָלִﬠיר וְּפָﬠִמים ֶשֵׁאינוֹ‬ ‫ ִמְפֵּני ֶשֵׁהם‬,‫ְוֵכן ַהֻבּ ְרָגּ ִנין ֶשׁעוִֹשׂין שׁוְֹמֵרי ַהֵפּרוֹת ְבַּגנּוֹת וַּפ ְרֵדִּסים אוֹ שׁוְֹמֵרי ָהִﬠיר חוּץ ָלִﬠיר ֵאיָנן ִמְצָט ְרִפין ִﬠָמֶּהם‬ ‫ ִאם הוּא ָמקוֹם ֶשְׁמּצוּ ִיים בּוֹ ַגָּנִּבים אוֹ ְגָשִׁמים ֶשׁשּׁוְֹטִפים‬52,‫ ִמְפֵּני ַהַגָּנִּבים וִּמְפֵּני ַהְגָּשִׁמים ֶשׁשּׁוְֹטִפים אוָֹתםצ‬,‫ֲﬠַראי‬ ‫ ַﬠל‬53‫ ְוָיכוֹל ְלַהֵלּ ֲאִפלּוּ ַכָּמּה ַפּ ְרָסאוֹת‬44,‫צב‬,‫צא ֲאָבל ְבָּמקוֹם ֶשֵׁאיָנן ְמצוּ ִיין – ֲהֵרי ֵאלּוּ ִמְצָט ְרִפין ָלִﬠיר‬.‫ַהֻבּ ְרָגִּנים‬ 54:‫צג ְוֵכן ְבָּכל ֵאלּוּ ֶשִׁמְּצָט ְרִפין ָלִﬠיר‬,‫ְיֵדי ֻבּ ְרָגּ ִנין ַהֻמְּבָלִﬠין ֶזה ְבּתוֹ ע' ַאָמּה ֶשׁל ֶזה‬ 10 A structure that is less than four cubits wide is not considered a dwelling, even if it is very long.55 55,‫צד‬:‫ ַאף ַﬠל ִפּי ֶשָׁאֹר ְמֹאד – ֵאינוֹ ִנְקָרא ַבּ ִית‬,‫י ַבּ ִית ֶשֵׁאין ְבָּרְחבּוֹ ד' ַאמּוֹת‬ 11 When two villages are 141 1/3 (and another small fraction)56 cubits apart so that there are [less than] the 70-and-a-fraction cubits granted to one and the 70-anda-fraction cubits granted to the other between them, they are considered as one village. Thus, all [the residents of either] village may proceed through the entire other [village] and 2000 cubits beyond it.57 Similarly, [when] the walls of a town were breached on two sides, one opposite the other, and the houses between [the open spaces] were destroyed so that [the two sides of the town now] appear as two towns, if the open space between [the two sides of the town] is only 141 1/3 cubits [or less, the open area] is considered as closed.58 One house, by contrast, even if it is very large and even if there are less than 141 12/16/2020, 6:35 PM

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cubits between it and the [closest] city, is not joined together with [the closest city. The house] must be within 70-and-a-fraction cubits [of the closest city. The rationale is that] an extension is not [granted] to a house, only to a ]village, town, or[ city.59 ‫ ְכֵּדי ֶשׁ ִיְּהֶיה ֵבּיֵניֶהן ע' ַאָמּה ְוִשׁיַר ִים ְלזוֹ‬56,(‫יא ָהיוּ ב' ֲﬠָירוֹת זוֹ ְסמוָּכה ְלזוֹ קמ"א ַאָמּה וְּשִׁלישׁ ) ְועוֹד ָדָּבר מוָּﬠטצה‬ ‫ ְו ִנְמֵצאת ָכּל ִﬠיר ֵמֶהן ְמַהֶלֶּכת ֶאת ָכּל ָהִﬠיר ַהְשּׁ ִנָיּה ְוחוָּצה ָלהּ‬,‫ְוע' ַאָמּה ְוִשׁיַר ִים ְלזוֹ – ֲחשׁוּבוֹת ְשֵׁתּיֶהן ְכִּﬠיר ַאַחת‬ ‫ ְוָח ְרבוּ ַהָבִּתּים ֶשֵׁבּיֵניֶהןצט ַﬠד ֶשַׁנֲּﬠשׂוּ‬,‫ ְוֵכן חוַֹמת ָהִﬠיר ֶשׁ ִנְּפ ְרָצהצז ִמב' רוּחוֶֹתיָהצח זוֹ ְכֶּנֶגד זוֹ‬57,‫צו‬.‫ַאְלַפּ ִים ַאָמּה‬ 58.‫ ִאם ֵאין ְבֹּרַחב ָמקוֹם ֶהָחָלק ֶאָלּא קמ"א ַאָמּה וְּשִׁלישׁ – ִדּינוֹ ְכָּסתוּם‬,‫ְכּב' ֲﬠָירוֹת‬ ‫ ק ַﬠד ֶשׁ ִיְּהֶיה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֵבּינוֹ ָלִﬠיר קמ"א ַאמּוֹת – ֵאינוֹ ִמְצָטֵרף ִﬠָמּהּ‬,‫ ֲאִפלּוּ ָגּדוֹל ַה ְרֵבּה ְמֹאד‬,‫ֲאָבל ַבִּית ֶאָחד‬ ‫קב‬:‫ ִבְּלַבָדּהּ‬59‫ ֶאָלּא ְלִﬠיר‬56‫ ְלַב ִית‬35‫קא ְלִפי ֶשֵׁאין נוְֹתִנים שׁוּם ִﬠבּוּר‬,‫ָלהּ ְבּתוֹ ִשְׁבִﬠים ַאָמּה ְוִשׁיַר ִים‬ 12 [The following rules apply] if there are three villages,60 [situated in a] triangle, like the three legs of a jug:61 If there are no more than 2000 cubits between each of the outer [villages] and the middle one, [the middle village, which is located at the apex of the triangle,] is [lowered in a virtual sense and] considered as if it is located between [the two outer villages, in a straight line. Continuing the development of this concept,] if when [the middle village] is considered as located between [the two outer villages], there would be less than 141 1/3 cubits between it and each of the outer [villages, and thus all three villages] would be considered as one village,62 they are considered as one village in this circumstance as well. [Hence,] the 2000 [cubits of the Shabbos limits] are measured in all directions from [a rectangle virtually circumscribed around] the outer borders of the three villages. [See fig. 130.]Even if there are more than 4000 cubits between the outer [villages], they are joined together if the middle village is so large that were it to be situated between the two outer [villages], there would be 141 1/3 cubits [or less] between [the middle village] and each of [the outer villages].63 [The rationale is that] since we consider the middle [village] to be situated between the outer ones, the distance between the [two] outer [villages] is of no consequence. This situation does not resemble an arc-shaped city in which instance, if there are 4000 cubits between each of its ends, [the ends] are not joined together.64 [The rationale for the distinction is that in such a situation], it is impossible to see [the portion of the city located in] the [curvature of the] arc as situated in the empty portion between the [two] ends, because [that portion of the city] is larger than the open portion. Accordingly, if the middle village is larger than the distance between the [two] outer [villages], it is not considered as situated between them and [the Shabbos limits of] each of [the outer villages] are measured individually. Even though there are 2000 [or less] cubits between [the middle village] and each of [the outer ones], it is not joined together with them65 (if there are 4000 [or more] cubits between the outer [villages]). [The situation] does not resemble an arc-shaped city in which instance, if there are 2000 [or less cubits] between [the crest of the arc-shaped city and] the midpoint of the empty portion [of the city], the ends of the city are joined together and the entire [area] is considered as one city (even when there are more than 4000 cubits between [the two ends of the city]).66 [The rationale for the distinction is that] when one walks from one end [of the empty portion between the ends of arc-shaped city] to the other, his walking is permitted; it is as if [the person] is walking [through the populated area] of the arcshaped [city], since the empty portion is situated within [the city’s] Shabbos limits. By contrast, in the situation mentioned here, when [the person] walks from one

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outer village to the other, even if he would be considered to be walking through the middle village – [which is permitted] since it is within his Shabbos limits – [nonetheless,] his walking [beyond the Shabbos limits of the first village] would not be permitted. ([The rationale is that] even when there would be no more than 2000 [cubits] between the two outer [villages], even were [the person] to walk via the middle [village], that would be ineffective in causing the distance he walked not to be counted so that he would be allowed to proceed another 2000 [cubits] outside the [second] outer [village].67 Accordingly, even in this instance, when [the person] does not walk through the middle [city, the distance he walks] is reckoned [as part of the 2000 cubits of] his Shabbos limits. By contrast, in an arc-shaped city, were [the person] to walk through the [populated area] of the [city, the distance he walks] would not be reckoned [as part of the 2000 cubits of] his Shabbos limits. Therefore, even when [the person] walks through the open portion [of the arcshaped city] it is not reckoned [as part of the 2000 cubits of his Shabbos limits], since [that space] is included in [the 2000 cubits of] the Shabbos limits of the arcshaped [city].) For this [same] reason, if there are more than 2000 [cubits] between the middle [village] and the [two] outer [villages – and thus], it is not considered as if [the middle village] is situated between [the outer villages] – the outer [villages] are not joined together even if there are less than 4000 [cubits] between them. [Indeed, this ruling applies] as long as there are more than 141 1/3 cubits between [the two outer villages. This situation] does not resemble an arc-shaped city in which instance, as long as there are less than 4000 [cubits] between the two ends, [the entire area] is considered as joined even though there are there are more than 2000 [cubits] between [the houses of] the arc[-shaped city] and [the midpoint of] the empty portion, because a person could walk through [the populated area] of the arc-shaped [city], as explained above. [In the instance of the villages located in the shape of a triangle,] by contrast, there are no houses joining the villages together. There are authorities who maintain that even when there are less than 2000 [cubits] between the middle [village] and the outer [villages, the middle village] is not considered as located between the others except with regard to the fact that the outer [villages] are considered as joined with each other and with the middle [village]. However, the 2000 cubits [of the Shabbos limits] of the middle [village] are measured from its wall.68 [The rationale is that] if [the middle village] would be considered as situated [on the line] between the outer ones, [its residents] would forfeit [the license to walk the distance to] the outer villages in the opposite direction. (With regard to the halachah, [since the matter concerns a point of] Rabbinic Law, one may follow the more lenient view.69 [Hence,] the 2000 [cubits of the Shabbos limits] of the middle [village] are measured from outside the outer [villages]. Nevertheless, [its residents] do not forfeit [the license to proceed] in the opposite direction.) ‫ ִאם ֵאין ֵבּין ָהֶאְמָצִﬠית ְלָכל ֶאָחד ֵמַהִחיצוֹ ִנים יוֵֹתר‬61,‫קד‬,‫ ְכָּשׁ שׁ ַר ְגֵלי ַהַקּ ְנַקן‬60,‫יב ָהיוּ ְשׁ ָשׁה ְכָּפ ִרים ְמֻשָׁלִּשׁיםקג‬ ‫ ְוִאם ְכֶּשָׁהָיה ֻמְבָלע ֵבּיֵניֶהם ל ֹא ָהָיה ִמֶמּנּוּ ְלָכל ֶאָחד‬60,‫קו‬.‫ֵמַאְלַפּ ִיםקה – ָאנוּ רוִֹאין אוֹתוֹ ְכִּאלּוּ הוּא ֻמְבָלע ֵבּיֵניֶהם‬ ‫קז וּמוְֹדִדים‬,‫ – ֲהֵרי ֵהם ַﬠְכָשׁו ַגּם ֵכּן ְכִּﬠיר ַאַחת‬62‫ ַוֲהֵרי ֻכָּלּם ְכִּﬠיר ַאַחת‬,‫ֵמַהִחיצוִֹנים יוֵֹתר ִמקמ"א ַאָמּה וְּשִׁלישׁ‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ ֵבּין ַהִחיצוֹ ִנים יוֵֹתר ִמד' ֲאָלִפים ַאָמּה – ִמְצָט ְרִפים ֶזה‬60,‫קח‬.‫ָלֶהם ַאְלַפּ ִים ְלָכל רוַּח ִמחוּץ ִלְשָׁלְשָׁתּן‬ ‫ִﬠם ֶזה ִאם ָהֶאְמָצִﬠי הוּא ָגדוֹל ָכּל ָכּ ַﬠד ֶשִׁאם ָהָיה ֻמְבָלע ֵבּין ַהִחיצוֹ ִנים ל ֹא ָהָיה ִמֶמּנּוּ ְלָכל ֶאָחד ֵמֶהם יוֵֹתר ִמקמ"א‬ ‫קט‬.‫ ֶשֵׁכּיָון ֶשָׁאנוּ רוִֹאים ְכִּאלּוּ ָהֶאְמָצִﬠי ֻמְבָלע ֵבּין ַהִחיצוֹ ִנים – ַמה ָלּנוּ ַלֶמּ ְרָחק ֶשֵׁבּין ַהִחיצוֹ ִנים‬63,‫וְּשִׁלישׁ‬

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‫ְוֵאיָנן דּוִֹמים ְלִﬠיר ֶהָﬠשׂוּי ְכֶּקֶשׁת‪ֶ ,‬שִׁאם ֵישׁ ֵבּין ב' ָהָראִשׁים ד' ֲאָלִפים ֵאיָנן ִמְצָט ְרִפים ֶזה ִﬠם ֶזה‪,‬קי‪ְ 64,‬לִפי ֶשִׁאי‬ ‫ֶאְפָשׁר ִל ְראוֹת ְכִּאלּוּ ַהֶקֶּשׁת ֻמְבָלע ִבְּמקוֹם ַהֶיֶּתר ֵבּין ָהָראִשׁים‪,‬קיא ֶשֲׁהֵרי ַהֶקֶּשׁת הוּא ָגדוֹל ֵמַהֶיֶּתר‪.‬קיב‪ְ 64,‬לִפיָכ‬ ‫ִאם ְכָּפר ָהֶאְמָצִﬠי הוּא ָגדוֹל ֵמַהֶמּ ְרָחק ֶשֵׁבּין ַהִחיצוִֹנים – ֵאין רוִֹאין אוֹתוֹ ְכִּאלּוּ הוּא ֻמְבָלע ֵבּיֵניֶהם‪ ,‬וּמוְֹדִדים ְלָכל‬ ‫ֶאָחד ְלַﬠְצמוֹ‪.‬קיג‬ ‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ִמֶמּנּוּ ְלָכל ֶאָחד ֵמֶהם יוֵֹתר ֵמַאְלַפּ ִים – ֵאינוֹ ִמְצָטֵרף ִﬠָמֶּהם‪ִ) 65‬אם ֵישׁ ֵבּין ַהִחיצוֹ ִנים ד'‬ ‫ֲאָלִפיםקיד(‪ְ ,‬וֵאיָנן דּוִֹמים ְלִﬠיר ָהֲﬠשׂוָּיה ְכֶּקֶשׁת‪ֶ ,‬שִׁאם ֵאין ִמֶקֶּשׁת ְלֶאְמָצִﬠית ַהֶיֶּתר יוֵֹתר ֵמַאְלַפּ ִים ִמְצָט ְרִפים ָהָראִשׁים‬ ‫ֶזה ִﬠם ֶזה ְוַנֲﬠֶשׂה ַהֹכּל ִﬠיר ַאַחתקטו )ֲאִפלּוּ ֵישׁ ֵבּיֵניֶהם יוֵֹתר ִמד' ֲאָלִפים(‪ְ 66,‬לִפי ֶשַׁהְמַהֵלּ ַבֶּיֶּתר ֵמר ֹאשׁ ֶזה ְלר ֹאשׁ‬ ‫ֶזה הוּא ְמַהֵלּ ְבֶּהֵתּר ְכִּאלּוּ ְמַהֵלּ ְבָּבֵתּי ַהֶקֶּשׁת‪ֵ ,‬כּיָון ֶשַׁהֶיֶּתר הוּא ֻמְבָלע ִבְּתחוָּמן‪.‬קטז ַמה ֶשֵּׁאין ֵכּן ַכּאן‪ֶ ,‬שַׁהְמַהֵלּ‬ ‫ֵמִחיצוֹן ְלִחיצוֹן – ַאף ִאם ַתְּחְשֵׁבהוּ ְכִּאלּוּ ְמַהֵלּ ֶדֶּר ָהֶאְמָצִﬠי‪ ,‬הוִֹאיל ְוהוּא ֻמְבָלע ִבְּתחוָּמיו – ֵאינוֹ ְמַהֵלּ ְבֶּהֵתּרקיז‬ ‫)ֶשֲׁאִפלּוּ ִאם ֵאין ֵמִחיצוֹן ְלִחיצוֹן יוֵֹתר ֵמַאְלַפּ ִים‪ִ ,‬מָכּל ָמקוֹם ֵכּיָון ֶשַׁגּם ִאם ָהָיה ְמַהֵלּ ֶדֶּר ָהֶאְמָצִﬠי ל ֹא ָהָיה ֶזה מוִֹﬠיל‬ ‫לוֹ ֶשׁלּ ֹא ִיְהֶיה ֶזה עוֶֹלה לוֹ ִמן ַהִמָּדּה‪ֶ ,‬שׁ ְיֵּהא ָיכוֹל ֵליֵל עוֹד ַאְלַפּ ִים חוּץ ְלִחיצוֹן ‪ָ – 67‬לֵכן ַגּם ַﬠְכָשׁו‪ֶ ,‬שְׁמַּהֵלּ ֶשׁלּ ֹא‬ ‫ְבֶּדֶר ָהֶאְמָצִﬠי‪ֲ ,‬הֵרי ֶזה עוֶֹלה לוֹ ְלִמַדּת ְתּחוּמוֹ‪ַ .‬מה ֶשֵּׁאין ֵכּן ְבִּﬠיר ָהֲﬠשׂוָּיה ְכֶּקֶשׁת‪ֶ ,‬שִׁאם ָהָיה ְמַהֵלּ ֶדֶּר ָבֵּתּי ַהֶקֶּשׁת‬ ‫ל ֹא ָהָיה ֶזה עוֶֹלה ְלִמַדּת ְתּחוּמוֹ – ָלֵכן ַגּם ְכֶּשְׁמַּהֵלּ ַבֶּיֶּתר ֵאינוֹ עוֶֹלה לוֹ ְבִּמָדּתוֹ‪ ,‬הוִֹאיל ְוהוּא ֻמְבָלע ִבְּתחוּם‬ ‫ַהֶקֶּשׁת(‪64.‬‬ ‫וִּמַטַּﬠם ֶזה ִאם ֵישׁ ֵמֶאְמָצִﬠי ַלִחיצוֹ ִנים יוֵֹתר ֵמַאְלַפּ ִים‪ֶ ,‬שֵׁאין רוִֹאין אוֹתוֹ ְכִּאלּוּ הוּא ֻמְבָלע ֵבּיֵניֶהם – ֵאין ַהִחיצוֹ ִנים‬ ‫ִמְצָט ְרִפים ֶזה ִﬠם ֶזה ֲאִפלּוּ ֵאין ֵבּיֵניֶהם ד' ֲאָלִפים‪ֹ ,‬כּל ֶשֵׁיּשׁ ֵבּיֵניֶהם יוֵֹתר ִמקמ"א וְּשִׁלישׁ‪ְ .‬וֵאיָנן דּוִֹמים ְלִﬠיר ָהֲﬠשׂוָּיה‬ ‫ְכֶּקֶשׁת‪ֶ ,‬שִׁאם ֵאין ֵבּין ב' ָהָראִשׁים ד' ֲאָלִפים ִמְצָט ְרִפים ֶזה ִﬠם ֶזה ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ֵבּין ֶיֶתר ַלֶקֶּשׁת יוֵֹתר ֵמַאְלַפּ ִים‪ְ ,‬לִפי‬ ‫ֶשִׁאם ָהָיה רוֶֹצה ָהָיה ָיכוֹל ֵליֵל ֶדֶּר ָבֵּתּי ַהֶקֶּשׁת‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪ַ ,‬מה ֶשֵּׁאין ֵכּן ַכּאן ֶשֵׁאין ָבִּתּים‬ ‫ְלַחְבָּרם‪.‬קיח‪64,‬‬ ‫ְוֵישׁ אוְֹמ ִריםקיט‪ֶ 64,‬שַׁאף ֶשֵׁאין ֵמָהֶאְמָצִﬠי ַלִחיצוֹ ִנים ַאְלַפּ ִים – ֵאין רוִֹאים אוֹתוֹ ְכִּאלּוּ הוּא ֻמְבָלע ֵבּיֵניֶהם ֶאָלּא ְלִﬠ ְנָין‬ ‫ֶשַׁהִחיצוֹ ִנים ִמְצָט ְרִפים ֶזה ִﬠם ֶזה ְוִﬠם ָהֶאְמָצִﬠי‪ֲ .‬אָבל ָהֶאְמָצִﬠי מוְֹדִדים לוֹ ַאְלַפּ ִים ֵמחוָֹמתוֹ‪ְ 68,‬לִפי ֶשִׁאם ִנ ְרֶאה אוֹתוֹ‬ ‫ְכֻּמְבָלע ְועוֵֹמד ֵבּין ַהִחיצוֹ ִנים – ַיְפִסיד ָכּל ָכּ ְלרוַּח ַהֵשּׁ ִנית ֶשֵׁאיָנהּ ְלַצד ַהִחיצוֹ ִנים )וְּלִﬠ ְנַין ֲהָלָכה‪ְ ,‬בִּדְבֵרי סוְֹפ ִרים‬ ‫‪ַ:‬הֵלּ ַאַחר ַהֵמֵּקל‪ 69,‬וּמוְֹדִדים ְלָהֶאְמָצִﬠי ַאְלַפּ ִים ִמחוּץ ַלִחיצוֹ ִנים‪ְ ,‬וַאף ַﬠל ִפּי ֵכן ל ֹא ִהְפִסיד ְלרוַּח ַהֵשּׁ ִנית(‬

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Fig. 130: Three villages positioned in a triangle. The top village is considered as if it descended and was positioned between the outside two. The Shabbos limits are measured from the virtual rectangle that surrounds all three villages. 13 [The following laws apply when] a city is located on the banks of a wadi that is dry most of the time and is only full [of water] when it rains:70 If there is a projection four cubits wide71 in front [of the city] on the banks of the wadi on which [people can] stand and make use of the wadi, the wadi is considered as part of the city and the 2000 cubits [of the city’s Shabbos limits] are measured from the other bank of the wadi. The entire wadi is considered as part of the city because of the projection built at its side. If the projection is less than four cubits wide, it is not comfortable for [the residents of the city] to use the wadi because they fear that they will fall into it. Their [Shabbos limits] are measured solely from the entrance of the outer houses [of the city that are situated] near the wadi. Thus, [the width of] the wadi is included in the 2000 cubits [that comprise the Shabbos limits for the residents of the city]. There is room for doubt whether any place which the residents of the city use comfortably [should be considered as part of the city and] the measurement of [its Shabbos limits] should begin from the further end [of that place].72 ‫ – ִאם ֵישׁ ְלָפֶניָה‬70,‫יג ִﬠיר ֶשׁיּוֶֹשֶׁבת ַﬠל ְשַׂפת ַהַנַּחלקכ ֶשֹׁרב ָהִﬠִתּים הוּא ָיֵבשׁ – ֶשֵׁאינוֹ ָמֵלא ֶאָלּא ִבְּשַׁﬠת ַהֶגֶּשׁםקכא‬ ‫ ִנְמָצא ַהַנַּחל ִבְּכַלל ָהִﬠיר וּמוְֹדִדים ָלהּ‬,‫ ְכֵּדי ֶשַׁיַּﬠְמדוּ ָﬠֶליָה ְו ִיְשַׁתְּמּשׁוּ ַבַּנַּחל‬,‫ ַﬠל ְשַׂפת ַהַנַּחל‬71‫ַמֵצָּבה ֹרַחב ד' ַאמּוֹת‬

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‫קכב ְוִאם ֵאין ַבַּמֵּצָּבה ֹרַחב‬.‫ ְוַנֲﬠֶשׂה ַהַנַּחל ֻכּלּוֹ ִמְכַּלל ָהִﬠיר ִמְפֵּני ַהַמֵּצָּבה ַהְבּנוָּיה ְבִּצדּוֹ‬,'‫ַאְלַפּ ִים ַאָמּה ִמְשַּׂפת ַהַנַּחל ַהב‬ ‫ ְוֵאין מוְֹדִדים ָלֶהם ֶאָלּא ִמֶפַּתח‬70,‫ ִמְפֵּני ֶשִׁמְּתָי ְרִאיםקכג ֶשׁלּ ֹא ִיְפּלוּ ַבַּנַּחל‬,‫ד' ַאמּוֹת – ֵאין ַתְּשִׁמיָשׁם ָﬠֶליָה ַבַּנַּחל נוַֹח‬ ‫ ְוֵישׁ ְלִהְסַתֵּפּקקכה ִאם ְבָּכל ָמקוֹם‬.‫ ְו ִנְמָצא ַהַנַּחל ִנְמָדּד ִמן ָהַאְלַפּ ִים ֶשָׁלֶּהם‬,‫ָבִּתּים ַהִחיצוֹ ִניםקכד ַהְסּמוִּכים ַלַנַּחל‬ 72:‫ֶשִׁמְּשַׁתְּמִּשׁים ָשׁם ְבֵּני ָהִﬠיר ְבַּתְשִׁמישׁ נוַֹח ַנְתִחיל ִלְמדּוֹד ִמָשּׁם‬ 14 [The following laws apply with regard to the Shabbos limits of] people who dwell in huts,73 i.e., [they dwell in structures] made from palm branches and willow branches without permanently dwelling in [any] one place, but rather [lead a nomadic life], dwelling in one place until the pasture is consumed and then moving on to another place. [The 2000 cubits] are measured for each person individually from the entrance to his hut. Even though all the huts are adjacent to each other, [the Shabbos limits] are not measured from the outermost hut. [This is in contrast to how the Shabbos limits of] a town are measured, [i.e.] from the outermost house [in the town,] even when [the town] is not surrounded by a wall.74 [The rationale is that] since the huts are temporary, [their aggregate] is not governed by the laws [applying to] a town. Nevertheless, if [the huts] are all surrounded by a wall ten handbreadths high or a trench ten handbreadths deep – [both of] which are considered a partition – the entire encompassed area is reckoned as merely four cubits, provided it was encompassed for the sake of habitation, as explained in sec. 396[:1].75 If there are three courtyards [each] containing [at least] two permanent houses76 built from stone or wooden planks, they cause all the huts [in that area] to be [considered as] permanent structures and [the entire area] is considered as a town.77 A [virtual] rectangle is superimposed around [the area],78 and [then its residents] are granted 2000 [cubits] in all directions, as are other towns. [The following law applies when] a city was [first] surrounded by a wall and [only] then settled:79 If the entire [enclosure] was not settled up to its wall, when measuring [its Shabbos limits, one] should not measure from the wall, but from 70and-a-fraction cubits from the houses.80 It is as if the wall does not exist. [The rationale is that] the wall does not cause the area enclosed within to be considered as four cubits, since it was not enclosed for the purpose of habitation. Nevertheless, if there is a dwelling in the wall and it is within 70-and-a-fraction cubits from the place where the city is settled, [the Shabbos limits] are measured from 70-anda-fraction cubits beyond this dwelling, as explained above. If, however, [the city] was [first] settled and then surrounded by a wall, [the entire enclosure] is considered as enclosed for the purpose of habitation and [the Shabbos limits] are measured from 70 [and-a-fraction cubits] beyond its wall in all instances. ‫ ְוֵאיָנן ְקבוִּﬠים ְבָּמקוֹם ֶאָחדקכז ֶאָלּא‬,‫ ְדַּה ְינוּ ֶשׁיּוְֹשִׁבים ְבֹּאָהִלים ֶשׁעוִֹשׂין ֵמהוִּצין ַוֲﬠָרָבה‬73,‫קכו‬,‫יד יוְֹשֵׁבי ְצ ִריִפים‬ .‫יוְֹשִׁבים ַכּאן ְזַמן ָמה ַﬠד ֶשׁ ִיְּכֶלה ַהִמּ ְרֶﬠה ְוַאַחר ָכּ הוְֹלִכים ְלָמקוֹם ַאֵחרקכח – מוְֹדִדים ְלָכל ֶאָחד ְוֶאָחד ִמֶפַּתח ָאֳהלוֹ‬ ‫ ֶשׁמּוְֹדִדים ִמַבּ ִית ַהִחיצוֹן ַאף ַﬠל‬,‫קכט ֵאין מוְֹדִדים ֵמֹאֶהל ַהִחיצוֹן ְכּמוֹ ְבִּﬠיר‬,‫ְוַאף ַﬠל ִפּי ֶשָׁכּל ֹאָהִלים ְסמוִּכים ֶזה ְלֶזה‬ ‫ ֶשֵׁכּיָון ֶשֵׁאין ָהֹאָהִלים ְקבוִּﬠים – ֵאין ָלֶהם ִדּין ִﬠיר‬74,‫קל‬,‫ִפּי ֶשֵׁאיָנהּ ֻמֶקֶּפת חוָֹמה‬. ‫ אוֹ ְבָּח ִריץ ָﬠֹמק י' ְטָפִחים ֶשׁהוּא ֶנְחָשׁב ִכְּמִחָצּה – ֲהֵרי ָכּל‬,‫וִּמָכּל ָמקוֹם ִאם ֵהם ֻמָקִּפים ֻכָּלּם ִבְּמִחָצּה ָגּבוַֹהּ י' ְטָפִחים‬ 75,‫קלב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שצ"ו‬,‫ַהֶהֵקּף ֶנְחָשׁב ְכּד' ַאמּוֹתקלא ִאם ֻהַקּף ְלִדיָרה‬ ‫ ֶשׁל ֶאֶבן אוֹ ֶשׁל ְנָס ִרים – ֲהֵרי ֵאלּוּ עוִֹשׂין ֶאת ָכּל ָהֹאָהִלים‬76‫ְוִאם ֵישׁ ָשׁם ג' ֲחֵצרוֹת ֶשׁל ב' ב' ָבִּתּיםקלג ְקבוִּﬠים‬ ‫קלה‬.‫ ְונוְֹת ִנים ָלהּ ַאְלַפּ ִים ְלָכל רוַּח ִכְּשָׁאר ָהֲﬠָירוֹת‬78‫ וְּמַרְבִּﬠים אוָֹתהּ‬77,‫קלד‬,‫ ְוֵישׁ ָלֶהם ִדּין ִﬠיר‬73,‫ֶקַבע‬ ‫ ְכֶּשָׁבּא ִלְמדּוֹד ְתּחוֶּמיָה ל ֹא ִיְמדּוֹד ֵמַהחוָֹמה‬,‫ – ִאם ֵאיָנהּ ְמיֶֻשֶּׁבת ֻכָּלּהּ ַﬠד ַהחוָֹמה‬79,‫ִﬠיר ֶשֻׁהְקָּפה ְוִלְבסוֹף ָיְשָׁבהקלו‬

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‫‪Shulchan Aruch: Chapter 398 - The Laws Governing How the 2000 Cubi...‬‬

‫ֶאָלּא ִמחוּץ ְלע' ַאָמּה ְוִשׁיַר ִים ֵמַהָבִּתּים‪,‬קלז‪ֶ 80,‬שַׁהחוָֹמה ִהיא ְכִּאלּוּ ֵאיָנהּ‪ְ ,‬לִפי ֶשַׁﬠל ְיֵדי ַהחוָֹמה ל ֹא ַנֲﬠָשׂה ַהֶהֵקּף‬ ‫ֶשְׁבּתוָֹכהּ ְכּד' ַאמּוֹת‪ ,‬הוִֹאיל ְול ֹא ִהִקּיפוָּה ְלִדיָרה‪.‬קלח וִּמָכּל ָמקוֹם ִאם ֵישׁ ַבּחוָֹמה ֵבּית ִדּיָרה‪,‬קלט ְוִהיא ְבּתוֹ ע' ַאָמּה‬ ‫ְוִשׁיַר ִים ְל ִישּׁוּב ָבֵּתּי ָהִﬠיר – מוְֹדִדים ִמחוּץ ְלע' ַאָמּה ְוִשׁיַר ִים ִמֵבּית ִדּיָרה ֶזה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪.‬קמ‪ֲ 79,‬אָבל ִאם‬ ‫‪ָ:‬יְשָׁבה ְוִלְבסוֹף ֻהְקָּפה – ֲהֵרי ֶזה ֻהַקּף ְלִדיָרה‪ ,‬וּמוְֹדִדים ִמחוּץ ְלִשְׁבִﬠים ֵמחוָֹמָתהּ ְבָּכל ִﬠ ְנָין‬

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Shulchan Aruch: Chapter 399 - With What Are the Shabbos Limits Measured; the Measurement of Places; Who May Perform the Measurement By Rabbi Schneur Zalman of Liadi

SECTION 399 With What Are the Shabbos Limits Measured; the Measurement of [Different Types of] Places; Who May Perform the Measurement (1-15) ‫סימן שצט ַבֶּמּה מוְֹדִדין ַהְתּחוִּמין וְּמקוֹם ַהְמִּדיָדה וִּמי הוּא ַהמּוֵֹדד וּבוֹ ט"ו ְסִﬠיִפים‬: 1 A town’s Shabbos limits may only be measured with a linen1rope 50 cubits [long].2 [A rope] that is shorter [than 50 cubits] should not [be used], because a shorter [rope] will be stretched excessively [when extended], resulting in the Shabbos limits being unnecessarily longer [than the standard measure]. (Similarly, [ropes made from] other substances become stretched excessively.) Nor should a longer [rope] be used, because it will not be extended in a proper manner, for the weight [of the rope] will cause it to sag and become shorter in the middle, thereby reducing the size of the Shabbos limits.3 ‫ ִמְפֵּני ֶשׁהוּא ִנְמָתּח ְבּיוֵֹתרד‬2,‫ג‬,‫ ל ֹא ָפחוֹת‬2.‫ ֶשׁל ֲחִמִשּׁים ַאָמּה‬1,‫א ֵאין מוְֹד ִדים ְתּחוּם ָהִﬠיר ֶאָלּא ְבֶּחֶבל א ֶשׁל ִפְּשָׁתּןב‬ ‫ ִמְפֵּני ֶשֵׁאינוֹ ִנְמָתּח‬,‫ ְול ֹא ָאֹר יוֵֹתר‬,(‫ְכֶּשׁהוּא ָקָצר וַּמֲא ִרי ַהִמָּדּהה ְלל ֹא ֹצֶר ) ְוֵכן ֶשׁל ְשָׁאר ִמיִנים ִנְמָתּח ְבּיוֵֹתר‬ 3:‫ ֶשָׁכְּבדּוֹ ַמְכִפּילוֹ וִּמְתַקֵצּר ְבֶּאְמָצִﬠיתוֹ ו וְּמַקֵצּר ִמַדּת ַהְתּחוּם‬,‫ָכָּראוּי‬ 2 How should [the measurement be made] when a river more than 25 cubits wide is located towards the end of a 75 cubit [distance] from the city?4 [In such an instance,] it will be impossible to span [the river when measuring with] a rope 50 cubits [long], when one begins measuring after 50 [cubits] from the city, where the first measurement of the rope ends.5 [The following method that should be employed:] After measuring 50 cubits from the city, [the person] should backtrack [at least] 25 cubits6 so that the [next measurement] of 50 cubits will be completed before the river.7 ‫ ֶשֵׁאינוֹ ָיכוֹל ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‬4,‫ב ִאם ֵישׁ ְלָפָניו ְלסוֹף ע"ה ַאָמּה ֵמָהִﬠיר ָנָהר ז ֶשׁהוּא ָרָחב יוֵֹתר ִמכ"ה ַאָמּה‬ ‫ – ֵכּיַצד ַיֲﬠֶשׂה? ְלַאַחר ֶשָׁמַּדד נ' ַאָמּה ֵמָהִﬠיר‬5,‫ ָמקוֹם ֶשׁ ִנְּסַתֵּיּם ַהֶחֶבל ַפַּﬠם ַאַחתח‬,‫ְכֶּשׁ ִיְּמדּוֹד בּוֹ ִמסּוֹף ֲחִמִשּׁים ֵמָהִﬠיר‬ 7,‫ט‬:‫ ְכֵּדי ֶשְׁיֵּהא ַהֶחֶבל ֶשׁל נ' ַאָמּה ִנְשָׁלם ַﬠד ַהָנָּהר‬6,‫חוֵֹזר ַלֲאחוָֹריו כ"ה ַאָמּה‬ 3 [The people] measuring should [make sure to hold their ends of the measuring rope] at chest height. Our Sages defined a [specific] place where the ends of the measuring rope should be held, [lest] one person hold [the rope] opposite his neck and the other opposite his feet, thus reducing the rope’s measure8 and diminishing the Shabbos limits. ‫ ֶשׁלּ ֹא ִיֵתּן ֶזה ְכֶּנֶגד ַצָוּארוֹ ְוֶזה ְכֶּנֶגד‬,‫ ֶשָׁקְּבעוּ לוֹ ֲחָכִמים ָמקוֹם ָלשׂוּם ְכֶּנְגדּוֹ ר ֹאשׁ ַהֶחֶבל‬2,‫י‬,‫ג ל ֹא ִיְמדּוֹד ֶאָלּא ְכֶּנֶגד ִלבּוֹ‬ ‫יא‬:‫ ְוַהְתּחוִּמין ִמְתַמֲﬠִטין‬8‫ ְוַהֶחֶבל ִמְתַקֵצּר‬,‫ַרְגָליו‬

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4 One must stretch out the rope with all his strength, because the weight of its middle [section causes the rope to sag, reducing the measurement].9 9,‫יג‬:‫יב ִמְפֵּני ֶשׁהוּא ַמְכִבּיד ְבֶּאְמָצִﬠיתוֹ‬,‫ד ְוָצ ִרי ִלְמתּוַֹח ַהֶחֶבל ְבָּכל ֹכּחוֹ‬ 5 One should only measure [in a line] directly opposite the town. Even if there are hills and valleys [along the line directly] opposite [the town, one] should not [reposition himself] and go to a place on the side [of that line] where [the terrain] is flat and measure there10 and then return and remeasure that distance [on the line] directly opposite the town.11 [Instead, the person] should measure [directly] opposite the city12 so that he will span the hills and the valleys located there, measuring them in the manner that will be explained.13 10,‫ ֲאִפלּוּ ִאם ֵישׁ ָה ִרים ְוֵגיאוֹת ְכֶּנְגָדּהּ ל ֹא ֵיֵל ִמְכֶּנְגָדּהּ ְלִצָדּהּ ֶשׁהוּא ָיָשׁר ְו ִיְמדּוֹד ָשׁם‬.‫ה ל ֹא ִיְמדּוֹד ֶאָלּא ְכֶּנֶגד ָהִﬠיר‬ ‫ ְכֵּדי ְלַהְבִליַﬠ ֶהָה ִרים ְוֵגיאוֹת‬12,‫יד‬,‫ ֶאָלּא ִיְמדּוֹד ְכֶּנֶגד ָהִﬠיר‬11,‫ְוַיֲחזוֹר ַאַחר ָכּ ְכֶּנֶגד ָהִﬠיר ְלִפי ִמָדּה ֶשָׁמַּדד ָשׁם‬ 13:‫טו אוֹ ְלָמ ְדָדהּ ְבֶּדֶר ֶשׁ ִיְּתָבֵּאר‬,‫ֶשְׁכֶּנְגָדּהּ‬ 6 [The following rules apply when the people measuring a town’s Shabbos limits] reach a hill:14 If [the incline] is so steep that if a plumb line were lowered from the top [of the incline], it [would descend in a relatively straight line and] would not diverge on an incline at the lower end [of the hill for a distance of] four cubits, [see fig. 131,]15 it is not necessary to measure the ascending or descending slope [of the hill] at all.16 Instead, if [the hill] has a flat area at its top, [that area] should be measured, and if [the hill] does not have a flat area on its top, [the hill] is not measured at all. Rather, [the people taking the measurements] should not include [the hill in the measurement] at all, even though it could be spanned by a 50-cubit [measuring] rope. If the plumbline [was lowered along the hillside and it] would diverge [at least] four cubits from [the top of the hill], i.e., there would be [an ascent] of ten handbreadths within more than four cubits17 – i.e., when walking more than four cubits on the incline, one will have ascended ten handbreadths in height – one should see18 if there are no more than 50 cubits in a straight line from one edge [of the hill] to the other, i.e., were one to bore through [the bottom of the hill at the beginning of its] incline from edge to edge and measure through that hole, [the distance would be 50 cubits long. In such a situation,] it is necessary to span [the hill] with a 50-cubit measuring rope. One should erect a tall pole on either [side] of [the hill], and stretch the rope from one [side of the hill] to the other. [See fig. 132.] If [the hill] cannot be spanned with a rope measuring 50 cubits,19 it should be measured with a four-cubit measuring rope. This is what should be done: One person should stand below, at the bottom of the hill, and the other should stand above him [on the hill] at a distance of four cubits. The [one standing] below should hold the [measuring] rope opposite his chest, while the [one standing] above holds it opposite his feet.20 [Then, the person standing] below should ascend to the place where the [other person] stood, and that person should ascend [another] four cubits. They should then measure in the same manner they did before. [The people measuring] should follow this procedure until they measure the entire hill on both of its sides. Thus, [the measure of the hill’s] incline will have been reduced more than half the height of a person over the course of every four cubits, i.e., [the distance] from one’s heart to his feet.21 ‫ – ִאם הוּא ָזקוּף ָכּל ָכּ יז ֶשִׁאם יוֹ ִרידוּ חוּט ַהִמְּשֹׁקֶלת ֵמר ֹאשׁוֹ ל ֹא ִיְתַרֵחק ִמְכֶּנ ְגדּוֹיח ְלַמָטּה ְבִּשׁפּוּלוֹ‬14,‫ו ִהִגּיַﬠ ְלַהרטז‬

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‫‪Shulchan Aruch: Chapter 399 - With What Are the Shabbos Limits Meas...‬‬

‫ד' ַאמּוֹת‪,‬יט‪ֵ 15,‬אין ָצ ִרי ִלְמדּוֹד ְכָּלל ַה ְי ִריָדה ְוָהֲﬠִלָיּה‪ֶ 16,‬אָלּא ִאם ֵישׁ ִמישׁוֹר ְבּר ֹאשׁוֹ – מוְֹדדוֹ‪ְ ,‬וִאם ֵאין ִמישׁוֹר‬ ‫ְבּר ֹאשׁוֹ – ֵאינוֹ מוְֹדדוֹ ְכָּלל ֶאָלּא ְמַדְלּגוֹ ְלַגְמֵרי‪ַ ,‬אף ַﬠל ִפּי ֶשָׁיּכוֹל ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‪ .‬כ‬ ‫ְוִאם חוּט ַהִמְּשֹׁקֶלת ִמְתַרֵחק ִמְכֶּנְגדּוֹ ד' ַאמּוֹת‪ ,‬וִּמְתַלֵקּט י' ְטָפִחים ִמתּוֹ יוֵֹתר ִמד' ַאמּוֹת‪ְ 17,‬דַּה ְינוּ ֶשְׁבִּהלּוּ יוֵֹתר ִמד'‬ ‫ַאמּוֹת ֶשׁל ִשׁפּוַּﬠ עוֶֹלה י' ְטָפִחים ְבֹּגַבהּכא – ָאז רוִֹאים‪ִ 18:‬אם ֵאין ִמְשָּׂפתוֹ ֶאל ְשָׂפתוֹ ֶאָלּא ֲחִמִשּׁים ַאָמּה ְבּ ֹיֶשׁר‪,‬כב‬ ‫ִאם ָהיוּ נוְֹקִבים אוֹתוֹ ְבִּשׁפּוּלוֹ ֵאֶצל ְשָׂפתוֹ ְוָהיוּ מוְֹדִדים ֶדֶּר ַהֶנֶּקב‪,‬כג ֲאַזי ָצ ִרי ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‪ֶ ,‬שׁזּוֵֹקף‬ ‫ֵﬠץ ָגּבוַֹהּ ִבְּשָׂפתוֹ ִמֶזּה ְוֵﬠץ ַאֵחר ְכֶּנְגדּוֹ ִבְּשָׂפתוֹ ִמֶזּה‪ ,‬וּמוֵֹתַח ֶחֶבל ִמֶזּה ְלֶזה‪.‬כד‬ ‫ְוִאם ֵאינוֹ ָיכוֹל ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‪,‬כה‪ 19,‬מוְֹדדוֹ ְבֶּחֶבל ֶשׁל ד' ַאמּוֹת‪,‬כו‪ְ 12,‬וָכ ַיֲﬠֶשׂה‪ֶ :‬אָחד עוֵֹמד ְבַּרְגֵלי‬ ‫ָהָהר ְלַמָטּה ְוֶאָחד ְלַמְﬠָלה ִמֶמּנּוּ ְבּ ִרחוּק ד' ַאמּוֹת‪ְ ,‬ונוֵֹתן ַהַתְּחתּוֹן ֶאת ַהֶחֶבל ְכֶּנֶגד ִלבּוֹ ְוָהֶﬠְליוֹן ְכֶּנֶגד ַרְגָליו‪,‬כז‪20,‬‬ ‫ְועוֶֹלה ַהַתְּחתּוֹן ְלָמקוֹם ֶשׁעוֵֹמד ָהֶﬠְליוֹן ְוָהֶﬠְליוֹן עוֶֹלה ד' ַאמּוֹת‪ ,‬וּמוְֹד ִדים ְכַּבְתִּחָלּה‪ְ ,‬וֵכן ַיֲﬠֶשׂה ַﬠד ֶשׁ ִיְּמְדּדוּ ָכּל ָהָהרכח‬ ‫ִמב' ְצָדָדיו‪ְ ,‬ו ִנְמָצא ִמְתַמֵﬠט ִמְדרוֹנוֹ ְבָּכל ד' ַאמּוֹת יוֵֹתר ִמן ֲחִצי קוַֹמת ָאָדם‪,‬כט ְכּמוֹ ֶשִׁמִּלּבּוֹ ְוַﬠד ַרְגָליו‪21:‬‬

‫‪Fig. 131: An instance when the incline of a hill is not included in the Shabbos limits.‬‬ ‫‪The plumbline is lowered from a distance of four cubits from the edge of the‬‬ ‫‪hillside. Since it does not intersect the incline, the incline is considered too steep to‬‬ ‫‪ascend.‬‬

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Fig. 132: The plumbline is lowered down the side of the mound. If it diverges more than 4 cubits within 10 handbreadths and the mound is 50 cubits or less long, the Shabbos limits are measured by erecting poles. The diagram above is scaled according to such a ratio. a) the distance from the pole to the hill 3.2 cubits; b) the distance taken by the incline of the hill, 16.8 cubits; c) the length of the top of the hill 10 cubits; d) the distance taken by the incline of the hill 16.8 cubits; e) the distance from the hill to the pole, 3.2 cubits; f) the length of the slope, 18.7 cubits 7 If [the] incline [of the hill] is steeper, i.e., it descends [at least] ten handbreadths over the course of four cubits,22 since [the terrain is too] uncomfortable to walk upon,23 and ascending [the hill] and extending a [measuring] rope from a pole at one end to a pole at the other end involves difficulty, our Sages did not require [one] to do so. Instead, [it is sufficient for the people taking the measurements to] estimate how long a rope extended from poles erected at the edges [of the hill] would be and [then] proceed further in the measurement of the Shabbos limits. [However, different rules apply] if [the people taking the measurements] estimated that [the hill] is more than 50 cubits [wide]. Were [the] gradient [of the hill] not to be so steep, it would be necessary to measure its entire incline with a measuring rope four cubits [long.24 Accordingly,] even when [the hill’s] incline is that steep, [our Sages] did not grant the leniency of estimating the distance the [measuring] rope would be extended. Instead, it is necessary [for the people] to measure the entire [hill] with a four-cubit long rope. ‫ ְוֹטַרח הוּא‬23,‫לא‬,‫ ֵכּיָון ֶשֵׁאינוֹ נוַֹח ַתְּשִׁמישׁ ֲהִליָכתוֹ‬22,‫ל‬,‫ז ְוִאם הוּא ְמֻשָׁפּע יוֵֹתר ֶשִׁמְּתַלֵקּט י' ְטָפִחים ִמתּוֹ ד' ַאמּוֹת‬ ‫לב ֶאָלּא ְיַשֵׁﬠר ְבֹּאֶמדלג ַכָּמּה‬, ‫ַלֲﬠלוֹת ְוִלְמתּוַֹח ֶחֶבל ֵמֵﬠץ ֶשִׁבְּשָׂפתוֹ ִמֶזּה ְלֵﬠץ ֶשְׁכֶּנְגדּוֹ – ֲאַזי ל ֹא ִהְט ִריחוּהוּ ֲחָכִמים ְבָּכ‬ ‫לד ְוהוֵֹל לוֹ ִלְמדּוֹד ְלַהָלּן ְלַהְשִׁלים‬,‫ִיְהֶיה ְבֶּחֶבל ֶשׁ ִיְּמְתּחוּ ָﬠָליו ֵמֵﬠץ ְלֵﬠץ ִאם ָהיוּ ַמֲﬠִמיִדים אוָֹתם ִבְּשָׂפָתיו ִמֶזּה וִּמֶזּה‬ ‫ִמַדּת ְתּחוּמוֹ‬. ‫ ֵכּיָון ֶשִׁאם ל ֹא ָהָיה ְמֻשָׁפּע ָכּל ָכּ ָהָיה ָצ ִרי ִלְמדּוֹד ָכּל ִשׁפּוּעוֹ ְבֶּחֶבל ֶשׁל‬,‫ְוִאם ִשֵׁﬠר ְבַּדְﬠתּוֹ ֶשׁ ִיְּהֶיה בּוֹ יוֵֹתר ִמנ' ַאָמּה‬ ‫ ֶאָלּא ָצ ִרי‬,‫ – ַגּם ְכֶּשׁהוּא ְמֻשָׁפּע ָכּל ָכּ ל ֹא ֵהֵקלּוּ ְבֶּזה ְלַשֵׁﬠר ְבֹּאֶמד ַדְּﬠתּוֹ ַכָּמּה ִיְהֶיה ְבֶּחֶבל ַהָמּתוַּח‬24‫ד' ַאמּוֹת‬ ‫לה‬:‫ִלְמדּוֹד ֻכּלּוֹ ְבֶּחֶבל ֶשׁל ד' ַאמּוֹת‬ 8 All [the above applies] regarding a hill and similarly, regarding a wall – whether it is standing upright or whether it fell and became like a mound. If, however, [one] reaches a valley, if it is possible to span it with a 50 cubit measuring rope, it must be spanned. An estimation is not sufficient even if the incline [of the valley] descends ten [handbreadths] within four cubits. [The rationale is that] it is easy to span [the valley]; one [person] should stand on one side [of the valley,] and a second [person should stand] on the other [side of the valley]. There is absolutely no need to erect poles.25 For this reason, even if a plumb line [when lowered] would not diverge four cubits [when lowered ten handbreadths] from [the higher end of the valley],26 it should be spanned. If, however, [the valley] cannot be spanned with a 50-cubit measuring rope and a plumb line would diverge four cubits away [when lowered ten handbreadths from the top of the valley],27 the entire width [of the valley] should be measured with a four-cubit measuring rope, as [is done for] a hill.28 [The above applies] provided [the valley] is not more than 2000 [cubits] deep. If, however, [the valley] is more than 2000 [cubits] deep, the descent and the ascent of the entire slope should be measured thoroughly as flat ground [is measured], even if [the valley] could be spanned with a 50-cubit measuring rope.

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If, [when] a plumb line [was lowered], it would not diverge four cubits [or more when lowered ten handbreadths from the higher end], the incline of both the ascending and descending slopes should not be measured. [Instead,] only the flat area at the bottom [of the valley should be measured], if it cannot be spanned.29 [This applies] even when [the valley] is more than 2000 [cubits] deep. ‫ ִאם ָיכוֹל ְלַהְבִליעוֹ‬,‫ ֲאָבל ִאם ִהִגּיַﬠ ְלַג ְיא‬22,‫לו‬.‫ ֵבּין ֶשׁהוּא ָזקוּף ֵבּין ֶשָׁנַּפל ְוַנֲﬠָשׂה ְכַּהר‬,‫ ְוֵכן ְבֹּכֶתל‬,‫ח ְוָכל ֶזה ָבָּהר‬ ‫ ְלִפי ֶשְׁבַּקל‬,‫ ֲאִפלּוּ ִמְתַלֵקּט ֲﬠָשָׂרה ִמתּוֹ ד' ַאמּוֹת‬,‫ ְול ֹא ְלַשֵׁﬠר ְבֹּאֶמד ַדְּﬠתּוֹ‬22,‫ְבֶּחֶבל ֶשׁל נ' ַאָמּה – ָצ ִרי ְלַהְבִליעוֹלז‬ ‫ וִּמַטַּﬠם ֶזה ֲאִפלּוּ ִאם ֵאין חוּט‬25,‫לח‬.‫ ְוֵאין ָצ ִרי ְלַהֲﬠִמיד ֵﬠִצים ְכָּלל‬,‫ ֶשֶׁאָחד ַיֲﬠמוֹד ִמַכּאן ְוֶאָחד ִמַכּאן‬,‫ָיכוֹל ְלַהְבִליעוֹ‬ 26,‫לט‬.‫ַהִמְּשֹׁקֶלת ִמְתַרֵחק ִמְכֶּנְגדּוֹ ְלַמָטּה ד' ַאמּוֹת ָצ ִרי ְלַהְבִליעוֹ‬ ‫ – מוְֹדדוֹ ֻכּלּוֹ ְבֶּחֶבל‬27‫ ִאם חוּט ַהִמְּשֹׁקֶלת ִמְתַרֵחק ִמְכֶּנ ְגדּוֹ ד' ַאמּוֹת‬,‫ֲאָבל ִאם ֵאינוֹ ָיכוֹל ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‬ 28,‫מ‬.‫ֶשׁל ד' ַאמּוֹת ְכּמוֹ ְבַּהר‬ ‫ ֲאָבל ִאם הוּא ָﬠֹמק יוֵֹתר ֵמַאְלַפּ ִיםמא – מוֵֹדד ַה ְי ִריָדה ְוָהֲﬠִלָיּה ֶשׁל ָכּל ַהִשּׁפּוַּﬠ‬.‫ְוהוּא ֶשׁלּ ֹא ְיֵהא ָﬠֹמק יוֵֹתר ֵמַאְלַפּ ִים‬ ‫מג‬.‫ ֲאִפלּוּ ִאם ָיכוֹל ְלַהְבִליעוֹ ְבֶּחֶבל ֶשׁל נ' ַאָמּה‬22,‫מב‬,‫ְמִדיָדה ָיָפה ְכּמוֹ ַק ְרַקע ֲחָלָקה‬ ‫ ֶאָלּא ַהִמּישׁוֹר ֶשׁל ַמָטּה ִבְּלָבדמד‬,‫ְוִאם ֵאין ַהחוּט ִמְתַרֵחק ִמְכֶּנְגדּוֹ ד' ַאמּוֹת – ֵאינוֹ מוֵֹדד ְכָּלל ַהִשּׁפּוַּﬠ ֶשׁל ְי ִריָדה ַוֲﬠִלָיּה‬ 22,‫מה‬:‫ ַוֲאִפלּוּ ִאם ָﬠֹמק יוֵֹתר ֵמַאְלַפּ ִים‬29,‫ִאם ֵאינוֹ ָיכוֹל ְלַהְבִליעוֹ‬ 9 [The following laws apply when those measuring a town’s Shabbos limits] reached a hill30 or a valley, and the entire [portion of the hill or valley] that is opposite the town is more than 50 cubits wide and [thus] it cannot be spanned, and [the hill or valley] progressively narrows at the side: For example, [the hill or the valley] is [situated] to the east of the town, and [the person measuring] is not able to span [the hill or valley] along the entire length of that side. If [the person] can span [that distance] by proceeding within the 2000 [cubits of the Shabbos limits] to the north or to the south, he should proceed there and span [the hill or the valley. This is permissible] since [the person] is still within the Shabbos limits [of one of the] sides of the town. [The person] should then go back [to where the hill or valley could not be spanned, and establish the Shabbos limits] opposite the town according to measurements that he made [where he was able to span the hill or valley. See fig. 133.] If, however, [the person] cannot span [the hill or the valley] within 2000 [cubits] on the town’s sides, he should not proceed further [away from the town] to span [that area. This is] a restrictive decree lest observers [err and think that the area is permitted, for they] will say, “The measure of the Shabbos limits reach here.” 22,‫מח‬,‫מז ְוָכל ַמה ֶשִּׁמֶּמּנּוּ ְכֶּנֶגד ָהִﬠיר הוּא ָרָחב ֵמֲחִמִשּׁים ַאָמּה ֶשֵׁאינוֹ ָיכוֹל ְלַהְבִליעוֹ‬,‫ אוֹ ְלַג ְיא‬30,‫ט ִהִגּיַﬠ ְלַהרמו‬ ‫ ְכּגוֹן ֶשׁהוּא ְבִּמְזַרח ָהִﬠיר ְוָכל ֹאֶר ִמְזָרח ֵאינוֹ ָיכוֹל ְלַהְבִליעוֹ – ִאם ָיכוֹל ְלַהְבִליעוֹ‬, ‫וִּמן ַהַצּד הוּא ִמְתַקֵצּר ְוהוֵֹל‬ ‫מט ְוַיֲחזוֹר ַאַחר‬,‫ ֵכּיָון ֶשׁהוּא ֲﬠַד ִין ְבּתוֹ ַהְתּחוּם ֶשׁל ַצד ָהִﬠיר‬,‫ ֵיֵל ְלָשׁם ְוַיְבִליעוֹ‬,‫ְבּתוֹ ַאְלַפּ ִים ֶשׁל ַצד ָצפוֹן אוֹ ָדרוֹם‬ ‫ ל ֹא ִיְתַרֵחק יוֵֹתר‬,‫ ֲאָבל ִאם ֵאינוֹ ָיכוֹל ְלַהְבִליעוֹ ְבּתוֹ ַאְלַפּ ִים ֶשׁל ַצד ָהִﬠיר‬.‫ָכּ ְכֶּנֶגד ָהִﬠיר ְלִפי ִמָדּה ֶשָׁמַּדד ָשׁם‬ 22,‫נא‬:‫ נ ְגֵּזָרה ֶשָׁמּא י ֹאְמרוּ ָהרוִֹאים ֶשִׁמַּדּת ְתּחוִּמין ָבָּאה ְלַכאן‬,‫ְלַהְבִליעוֹ‬

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Fig. 133: Measuring the Shabbos limits of a city when there is a deep valley that can be spanned within those limits 10 [One may] rely only on a measurement made by an expert who is knowledgeable regarding the measurement of land.31 31,‫נב‬:‫י ֵאין סוְֹמִכין ֶאָלּא ַﬠל ְמִדיַדת ָאָדם ֻמְמֶחה ֶשׁהוּא יוֵֹדַﬠ ִמַדּת ַהַקּ ְרַקע‬ 11 [The following laws apply when] the Shabbos limits [of a town] had been established and an expert came and measured [them again], maintaining that [the Shabbos limits] should be increased [in one place] and decreased [in another]: His rulings should be accepted even regarding the limits he increased32 despite the fact that this [ruling] constitutes a leniency. [The rationale is that] we assume that the ones [who] originally [measured the Shabbos limits] did not stretch the measuring rope with all their strength, as is required.33 ‫ ִרָבּה ִבְּתחוּם ֵמֶהם וִּמֵﬠט ִבְּתחוּםנג ֵמֶהם – שׁוְֹמִﬠים לוֹ ַאף ִבְּתחוּם‬,‫ וָּבא ֻמְמֶחה וָּמַדד‬,‫יא ָהיוּ ָלנוּ ְתּחוֵּמי ַשָׁבּת ֻמְחָזִקין‬ ‫ ֶשָׁצּ ִרי ְלָמְתחוֹ ְבָּכל‬,‫נד ְלִפי ֶשׁתּוִֹלין לוַֹמר ֶשָׁה ִראשׁוֹ ִנים ל ֹא ָמְתחוּ ַהֶחֶבל ָכּל ָצ ְרכּוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ְלָהֵקל‬32,‫ֶשׁ ִרָבּה‬ 33,‫נה‬:‫ֹכּחוֹ‬ 12 If [the expert] measured and found that the measure in the northeast [corner] is larger than the parallel measure in the southeast [corner], he should extend the line of the Shabbos limits from [the northeast corner] to the [southeast corner] on a diagonal. [See fig. 134.] It is not assumed that he erred [in measuring] one of [the sides]. Instead, we assume that the one side was shorter because of the hills and valleys that were there, and hence it was necessary to measure them [using techniques that cause] the measure to be reduced.34 Other authorities maintain that it is assumed that [the person who took the measurements] erred and the more lenient [measure] is followed, for it is assumed that the error occurred on the side he shortened. [That measure] is extended until it is equal to the longer measure. (Fundamentally, [the halachah]follows the first opinion.) ‫ מוֵֹתַח ַהחוּט ֶשׁל ִסַמּן ַהְתּחוּם ִמזּוֹ ְלזוֹנו‬,‫יב ָמַדד וָּמָצא ִמָדּתוֹ ְבִּמְזָרִחית ְצפוֹ ִנית ְיֵתָרה ַﬠל ֶשְׁכֶּנ ְגָדּהּ ְבִּמְזָרִחית ְדּרוִֹמית‬ ‫ ְוֻהְצַר‬,‫ ֶאָלּא תּוִֹלין ֶשׁזּוֹ ֶשִׁנְּתַקְצָּרה הוּא ֵמֲחַמת ָה ִרים ְוֵגיאוֹת ֶשֵׁיּשׁ ָשׁם‬,‫נז ְוֵאין אוְֹמ ִרים ֶשָׁטָּﬠה ְבַּאַחת ֵמֶהן‬.‫ַבֲּאַלְכסוֹן‬ 12/16/2020, 6:36 PM

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34,‫נח‬.‫ְלָמְדָדן ְבִּﬠ ְנָין ֶשׁ ִנְּתַקֵצּר ַהְתּחוּם‬ ‫ וּמוִֹציִאין אוָֹתהּ ְלָהְלָאה ַﬠד ְכֶּנֶגד‬,‫ ְוהוְֹלִכין ְלָהֵקל לוַֹמר ֶשָׁטָּﬠה ְבּזוֹ ֶשׁ ִנְּתַקְצָּרה ֶאְצלוֹ‬,‫ְוֵישׁ אוְֹמ ִריםנט ֶשׁתּוִֹלין ְבָּטעוּתוֹ‬ (‫ָהֲאֻרָכּה ) ְוָהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנה ס‬:

Fig. 134: Measuring the Shabbos limits when they are longer on one end of the city than on the other. The residents are granted a larger measure in the northeast corner because of the measuring techniques employed in the southeast corner. 13 If two experts came and measured [a town’s] Shabbos limits, one [arriving at] a larger measure and the other [arriving at] a smaller one, we [accept the ruling of] the one who arrived at the larger measure, for the more lenient view is followed in matters of Rabbinic Law.35 [The above applies] provided that [the larger measure] does not exceed [the smaller measure by] more than [the difference between the measuring along a diagonal from the corner of the town [and measuring from the perimeter of the town].36 What is implied? It can be said that the larger measure was arrived at [for the following reason]: Perhaps the first [expert]37 measured the 2000 [cubits] diagonally from one corner of the city, [proceeding outward] along the diagonal, and he did the same [when measuring] from the other corner. Therefore, when a

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[measuring] rope is extended from the end of the Shabbos limits from one corner to the end of those limits [measured] from the other corner, the distance between this line and the city will be less than 2000 [cubits]. The [second expert, however,] measured properly, [i.e., perpendicularly] from the [border] of the city. We do not presume that the first [expert] erred by more than this amount. Therefore, if the second [expert] added a greater distance than this, [his ruling is not heeded]. This measure is the difference between a line that is [perpendicular to the town’s perimeter, and] is 2000 [cubits] long, and one [side] of a square whose diagonal is 2000 [cubits], i.e. [the distance] from the city [when measured perpendicularly] until the [virtual] line extending at the end of the 2000 [cubits measured] diagonally [from the corner of the city] is [the length of] a side of a square whose diagonal is 2000 [cubits long. See fig. 135.] The length of this line is approximately 1428 cubits according to the reckoning of the Sages of the Talmud who offered an estimate, not an exact figure. [Their estimate is based on the general rule that the] diagonal [of] any [square] is [approximately] 2/5 longer than the length of one of the sides of the square.38 Thus, the additional length of the diagonal of a square whose side is 1428 [cubits] is 2856 fifths of a cubit, which equal 572 cubits minus 4/5 [of a cubit]. When that sum is added to 1428 cubits, the total will be 2000 cubits minus 4/5 [of a cubit]. However, according to the reckoning of the scholars of geometry who were careful to provide a precise figure, for every diagonal [of that length], the additional measure will be approximately 585 cubits.39 35,‫סא‬,‫ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬,‫ ֶאָחד ִרָבּה ְוֶאָחד ִמֵﬠט – שׁוְֹמִﬠין ַלַמּ ְרֶבּה‬,‫יג ִאם ָבּאוּ ב' ֻמְמִחים וָּמְדדוּ ֶאת ַהְתּחוּם‬ ‫ נ ֹאַמר ֶשָׁמּא ָהא' ִמֶקֶּרן‬,‫ ֵכּיַצד? ְבֵּﬠת ֶשַׁיּ ְרֶבּה ֶזה‬36,‫סג‬.‫וִּבְלָבד ֶשׁלּ ֹא ַי ְרֶבּה יוֵֹתר ִמִמַּדּת ֲאַלְכסוָֹנהּסב ֶשׁל ֶקֶרן ָהִﬠיר‬ ‫ ְו ִנְמָצא ְכֶּשׁמּוְֹתִחים חוּט ִמסּוּף ְתּחוּם ֶשִׁמֶּקֶּרן זוֹ‬,‫ ְוֵכן ִמֶקֶּרן ֶשְׁכֶּנְגָדּהּ‬,‫ֲאַלְכסוֹן ֶשׁל ִﬠיר ָמַדד ָהַאְלַפּ ִים ַגּם ֵכּן ַבֲּאַלְכסוֹן‬ ‫ ְוֵאין ַמֲחִזיִקין ַﬠל‬.‫ ְוָהַאֲחרוֹן ָמַדד ַכֲּהָלָכה ֵמֶצַּלע ָהִﬠיר‬,‫ְלסוֹף ְתּחוּם ֶשִׁמֶּקֶּרן זוֹ ִיְהֶיה ֵבּין חוּט ֶזה ְלִﬠיר ָפּחוֹת ֵמַאְלַפּ ִים‬ ‫סד‬.‫ ֵאין שׁוְֹמִﬠים לוֹ‬,‫ וְּלִפיָכ ִאם ִרָבּה ָהַאֲחרוֹן יוֵֹתר ִמִשּׁעוּר ֶזה‬.‫ָה ִראשׁוֹן ֶשָׁטָּﬠה ְבּיוֵֹתר ִמִשּׁעוּר ֶזה‬ ‫ ֶשֲׁהֵרי ִמן ָהִﬠיר ַﬠד ַהחוּט‬,‫ְוִשׁעוּר ֶזה הוּא ִשׁעוּר ֹעֶדף ֶשֵׁיּשׁ ְבֵּצָלע ָאֹר ַאְלַפּ ִים ַﬠל ֵצָלע ְמֻרָבּע ֶשֲׁאַלְכסוֹנוֹ הוּא ַאְלַפּ ִים‬ ‫ ְוִשׁעוּר ֵצָלע זוֹ הוּא ֶאֶלף ְותכ"ח ַאָמּהסה‬.‫ַהָמּתוַּח ִמסּוֹף ָהַאְלַפּ ִים ֶשַׁבֲּאַלְכסוֹן הוּא ֵצָלע ְמֻרָבּע ֶשֲׁאַלְכסוֹנוֹ ַאְלַפּ ִים‬ ‫ ֶשׁהוּא עוֵֹדף ַﬠל ַצְלעוֹת‬,‫ ְלִפי ַהֶחְשׁבּוֹן ֶשׁל ַחְכֵמי ַהַתְּלמוּד – ֶשׁהוּא ְבֵּקרוּב ְול ֹא ְבִּצְמצוּםסו – ְבָּכל ֲאַלְכסוֹן‬,‫ְבֵּקרוּב‬ ‫ ֶשֵׁהם תקע"ב‬,‫ ְו ִנְמָצא ֶשֵׁמֶּאֶלף ְותכ"ח עוֵֹדף ֲאַלְכסוֹנוֹ ַאְלַפּ ִים ְותתנ"ו ֳחָמִשׁין‬38,‫סז‬,‫ִרבּוּעוֹ ב' ֳחָמִשׁין ֵמֹאֶר ַהֵצָּלע‬ ,‫סח ֲאָבל ְלִפי ֶחְשׁבּוֹן ַחְכֵמי ַהִמּדּוֹת‬.‫ ְתֵּנם ַﬠל ֶאֶלף ְותכ"ח – ִיְהיוּ ַאְלַפּ ִים ַאָמּה ָפּחוֹת ד' ֳחָמִשׁים‬,‫ַאָמּה ָפּחוֹת ד' ֳחָמִשׁים‬ 39,‫סט‬:‫ ִיְהֶיה ֹעֶדף ֶזה תקפ"ה ַאָמּה ְבֵּקרוּב‬,‫ֶשִׁדְּקְדּקוּ ְוִצְמְצמוּ ַהֶחְשׁבּוֹן ְבָּכל ֲאַלְכסוֹן‬

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Fig. 135: The difference between whether the 2000 cubits are measured vertically or on a diagonal 14 The Shabbos limits around a city are configured like a square tablet,40 i.e., 2000 cubits are measured outward along the entire length of the eastern side of the city and the same is done on its northern side. Afterwards, it is viewed as a square tablet [measuring] 2000 [cubits] by 2000 [cubits] to fill up the corners. Thus, the corner of the Shabbos limits of 2000 cubits on a diagonal will be 280041 [cubits distant from the city]. The same pattern should be followed for all the other corners. [See fig. 136.] One should not measure 2000 cubits [outward] diagonally from the center of one corner and do the same from the opposite corner, and then extend a [measuring] rope from one to the other. [The rationale is that] were [the person taking the measurements] to do so, he would forfeit 800 [cubits] on the diagonal,42 and moreover, the Shabbos limits from the [edge of the] city would be 1428 [cubits], and according to the scholars of geometry, 1415 [cubits].43 ,‫ ְדַּה ְינוּ ֶשׁמּוֵֹדד ַﬠל ְפֵּני ָכּל ֹאֶר ָהִﬠיר ְלִמְזָרח ַאְלַפּ ִים ַאָמּה ְלחוּץ‬40,‫ע‬,‫יד עוִֹשׂין ַהְתּחוִּמין ָסִביב ָהִﬠיר ְכַּטְבָלא ְמֻרַבַּﬠת‬ 12/16/2020, 6:36 PM

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‫ ְוִנְמָצא ַהְתּחוּם ַבֶּקֶּרן‬,‫ ְוַאַחר ָכּ רוִֹאים ְכִּאלּוּ ָה ְיָתה ַטְבָלא ְמֻרַבַּﬠת ַאְלַפּ ִים ַﬠל ַאְלַפּ ִים ְבֶּקֶרן ְלַמלּ ֹאָתהּ‬,‫ְוֵכן ְלָצפוֹן‬ ‫ ֲאָבל ל ֹא ִיְמדּוֹד ֵמֶאְמַצע ַהֶקֶּרן ַאְלַפּ ִים ַבֲּאַלְכסוֹן‬.‫ ְוֵכן ַיֲﬠֶשׂה ִבְּשָׁאר ַהְקָּרנוֹת‬41,‫ ֶשֵׁהם ַאְלַפּ ִים ְות"ת‬,‫ַאְלַפּ ִים ַוֲאַלְכסוֹן‬ ‫ ְוַגם ל ֹא ִיְהֶיה ַהְתּחוּם ְכֶּנֶגד ָהִﬠיר ֶאָלּא ֶאֶלף‬42,‫ ֶשִׁאם ֵכּן ַמְפִסיד ַהת"ת ֶשְׁבֶּקֶרן‬,‫ְוֵכן ְבֶּקֶרן ֶשְׁכֶּנְגָדּהּ ְו ִיֵתּן ַהחוּט ִמזּוֹ ְלזוֹ‬ 43,‫עב‬:‫עא וְּלִפי ֶחְשׁבּוֹן ַחְכֵמי ַהִמּדּוֹת ֶאֶלף ְותט"ו‬,‫ְותכ"ח‬

Fig. 136: The length of the Shabbos limits when measuring diagonally from one of the corners 15 Even a Canaanite bondman or maidservant44 who accepted the observance of the mitzvos in which women are obligated45 is [considered as] trustworthy46 when [he or she] says: “The Shabbos limits extend until here.” For our Sages did not require stringency regarding [the Shabbos limits]; instead, they advocated leniency. A minor, by contrast, is not considered as trustworthy [regarding this matter]. Nevertheless, an adult is considered as trustworthy [if] he says, “I remember that when I was a child we would proceed until this point on Shabbos.”47 His testimony is relied upon.

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‫‪Shulchan Aruch: Chapter 399 - With What Are the Shabbos Limits Meas...‬‬

‫טו ֲאִפלּוּ ֶﬠֶבד ְוִשְׁפָחהעג ְכַּנֲﬠ ִנים‪ֶ 44,‬שִׁקְּבּלוּ ֲﬠֵליֶהם ִמְצוֹתעד ֶשָׁהִאָשּׁה ַחֶיֶּבת ָבֶּהן‪,‬עה‪ֶ 45,‬נֱאָמִנים‪ 46‬לוַֹמר "ַﬠד ַכּאן‬ ‫ְתּחוּם ַשָׁבּת"‪ֶ ,‬שׁלּ ֹא ָאְמרוּ ֲחָכִמים ֶאת ַהָדָּבר ְלַהֲחִמיר ֶאָלּא ְלָהֵקל‪.‬עו‪46,‬‬ ‫ֲאָבל ָקָטן ֵאינוֹ ֶנֱאָמן ְבּעוֹדוֹ ָקָטן‪.‬עז ֲאָבל ֶנֱאָמן ַהָגּדוֹל לוַֹמרעח "ָזכוּר ֲא ִניעט ֶשַׁﬠד ַכּאן ָה ִיינוּ ָבִּאים ְבַּשָׁבּת ְכֶּשָׁה ִייִתי‬ ‫‪ָ:‬קָטן"‪ְ 47,‬וסוְֹמִכים ַﬠל ֵﬠדוּתוֹ‬

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Shulchan Aruch: Chapter 400 - A Traveler Who Sat Down to Rest Without Knowing Whether or Not He is Within the Shabbos Limits [of a Town] By Rabbi Schneur Zalman of Liadi

SECTION 400 [The Laws Pertaining to] A Traveler Who Sat Down to Rest [in the Middle of his Journey] Without Knowing Whether or Not He is Within the Shabbos Limits [of a Town] (1) ‫סימן ת ִמי ֶשָׁיַּשׁב לוֹ ַבֶּדֶּר ָלנוַּח ְול ֹא ָיַדע ִאם הוּא ַבְּתּחוּם ִאם ָלאו וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [When] a traveler who was on the way to enter a town sat down to rest [on Friday afternoon] and night fell without him knowing whether he had [entered] the town’s Shabbos limits, [if the traveler] later discovered that he was [indeed] within the Shabbos limits [of the town], the town is established as his Shabbos place.1 [The traveler] may enter [the town] on Shabbos, walk through the entire [town], and [proceed another] 2000 cubits beyond [the town] in all directions. [The above applies] despite the fact that [the traveler] intended to establish the place in which he was located [at the commencement of Shabbos] as his Shabbos place.2 [The rationale is that] had [the person] known that the town was within his Shabbos limits, he would not have desired to establish [the specific place where he rested as his] Shabbos place. Instead, [the person] would have [desired to establish his Shabbos place] together with the residents of the town. [Accordingly, the person] is considered to have established his Shabbos place together with [the residents of the town, and his Shabbos limits are established accordingly]. If, by contrast, [the person] had absolutely no intention to enter this town,3 [even though he had actually entered the town’s Shabbos limits, nevertheless,] the place in which he was located [at the onset of Shabbos]is established as his Shabbos place. [The person] is granted 2000 cubits [from that place] in all directions. If the 2000 [cubits] from his Shabbos place conclude in the middle of the town, [the person] may not proceed beyond that point. If [the person’s 2000 cubits] end at the outer boundary of the town, the entire town is considered as four cubits for him, as will be explained in sec. 408.4 Even if [the person] intended to enter this town while it was still day [on Friday], but explicitly stated bein hashmashos,5“The place where I am located constitutes my Shabbos place,” he specifically removed his Shabbos place from [that of] the residents of the town, and established the place in which he was located as his Shabbos place.6 ‫ ְוַאַחר ָכּ ָמָצא ַﬠְצמוֹ‬,‫ ְול ֹא ָיַדע ֶשׁהוּא ִבְּתחוּם ָהִﬠיר‬,‫א ִמי ֶשָׁהָיה ָבּא ַבֶדֶּר ִלָכֵּנס ָלִﬠירא ְוָיַשׁב ַבֶּדֶּר ָלנוַּח ְוָחְשָׁכה לוֹ‬ ‫ג ְוַאף ַﬠל‬.‫ וְּמַהֵלּ ֶאת ֻכָּלּהּ ְוחוָּצה ָלהּ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‬,‫ ְו ִנְכָנס ְלתוָֹכהּ ְבַּשָׁבּת‬1‫ב – ָקָנה ְשִׁביָתה ָבִּﬠיר‬.‫ִבְּתחוָּמה‬ ‫ ֵכּיָון ֶשִׁאלּוּ ָהָיה יוֵֹדַﬠ ֶשָׁהִﬠיר ְבּתוֹ ְתּחוּמוֹ ל ֹא ָהָיה ָחֵפץ ִלְקנוֹת ְשִׁביָתה ֶאָלּא ִﬠם‬2,‫ִפּי ֶשׁ ִנְּתַכֵּוּן ִלְקנוֹת ְשִׁביָתה ִבְּמקוֹמוֹ‬ ‫ד‬.‫ְבֵּני ָהִﬠיר – ֲהֵרי הוּא ְכִּאלּוּ ָקָנה ְשִׁביָתה ִﬠָמֶּהם‬

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‫‪Shulchan Aruch: Chapter 400 - A Traveler Who Sat Down to Rest Witho...‬‬

‫ֲאָבל ִאם ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְכָּלל ִלָכֵּנס ְלִﬠיר זוֹ‪ָ 3,‬קָנה ְשִׁביָתה ִבְּמקוֹמוֹ‪ ,‬וִּמָשּׁם ֵישׁ לוֹ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‪ְ .‬וִאם ָכִּלים‬ ‫ַאְלַפּ ִים ִמְמּקוֹם ְשִׁביָתתוֹ ַבֲּחִצי ָהִﬠיר‪ֵ ,‬אינוֹ ְמַהֵלּ ָבִּﬠיר יוֵֹתר ֵמֶחְצָיהּ‪.‬ה ְוִאם ָכִּלים ְבּסוֹף ָהִﬠיר‪ָ ,‬כּל ָהִﬠיר ֶנְחֶשֶׁבת לוֹ‬ ‫ְכּד' ַאמּוֹת‪,‬ו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ח‪.‬ז‪4,‬‬ ‫ַוֲאִפלּוּ ִאם ִמְבּעוֹד יוֹם ָהָיה ְבַּדְﬠתּוֹ ִלָכֵּנס ְלִﬠיר זוֹ‪ ,‬וֵּבין ַהְשָּׁמשׁוֹת‪ָ 5‬אַמר ְבֵּפרוּשׁ "ְשִׁביָתִתי ִבְּמקוִֹמי"ח – ֲהֵרי ָﬠַקר‬ ‫ְשִׁביָתתוֹ ֵמַא ְנֵשׁי ָהִﬠיר ְוָקָנה ְשִׁביָתה ִבְּמקוֹמוֹ‪:‬ט‪6,‬‬

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Shulchan Aruch: Chapter 401 - A Person who was Sleeping while on a J...

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Shulchan Aruch: Chapter 401 - A Person who was Sleeping while on a Journey is Granted 2000 Cubits in All Directions By Rabbi Schneur Zalman of Liadi

SECTION 401 [That] a Person who was Sleeping while on a Journey [when the Shabbos Commenced] is Granted 2000 Cubits in All Directions [from the Place where He was Located] (1-2) ‫סימן תא ִמי ֶשָׁיֵּשׁן ַבֶּדֶּר ְוָחְשָׁכה לוֹ קוֶֹנה ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח וּבוֹ ב' ְסִﬠיִפים‬: 1 Every person’s Shabbos place is established in the place where [he was located when] the Shabbos commenced. [The person] is granted 2000 cubits from [that place] in all directions, even though he did not [explicitly] state,1“The place where I am located constitutes my Shabbos place.” [The rationale is that] since [the person] could have made such a statement had he so desired, it is [considered] as if he did so.2 [Moreover,] a Shabbos place is even established for someone who fell asleep [before Shabbos] while on a journey [and continued sleeping at] nightfall if he is outside the Shabbos limits of a town.3 [The person] is granted 2000 [cubits] in all directions [from the place where he was sleeping],4 even though he did not intend to establish [a Shabbos place] at all. [The rationale is that] since [the person] would have established a Shabbos place were he to have been awake, [the Shabbos place] is established for him [although] he was asleep.5 All of [the person’s] possessions are similarly [granted the same Shabbos limits] as he is.6 In contrast, a Shabbos place is not established for ownerless objects, [for they] do not have owners who can establish a Shabbos place for them. The Shabbos place [for ownerless objects] is not established as a matter of course.7 Instead, [the Shabbos limits of an ownerless object] are the same as those of the first person who acquires [the object].8 [The person who acquires the object] may take it to any place where he may go, even beyond the Shabbos limits of the town [in which the object was originally located], if [the person] established an eruv [techumin that enabled him to go] there.9 By contrast, the Shabbos place of objects belonging to a non-Jew is determined by the place [where they are located during bein hashmashos on Friday]. Even though the concept of a Shabbos place does not apply with regard to [the object’s] owners,10 [our Sages] issued a restrictive decree regarding objects belonging to non-Jews lest [taking leniencies with regard to these objects lead to taking leniencies with regard to] objects belonging to Jews.11 [Therefore,] if a non-Jew brought [such objects] from beyond their Shabbos limits,12 [a Jew] may only move them four cubits [from the place where the non-Jew deposited them.13 There is, however, one leniency:] If [a non-Jew] brought [such objects] into a town, they are governed by the same law that applies when non-Jews took [a person by force] and brought him outside his Shabbos limits. [If] they release [the kidnapped person] in a town, the entire town is considered as four cubits for him, since he was removed [from his Shabbos limits] against his will, as will be explained in sec. 405[:6].14 12/16/2020, 6:37 PM

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[The above applies] provided the town was enclosed for the purpose of habitation, for [the principle that an entire inhabited area] is considered as only four cubits does not apply in a place that was not enclosed for the purpose of habitation, as explained in sec. 396[:1]. ([This situation] does not resemble [the laws that apply to a person who] established his Shabbos place in a town, even one that is not surrounded by walls at all. [With regard to this person’s Shabbos limits,] the entire [town] is considered as his four cubits, because the measurement of the 2000 [cubits of his Shabbos limits] only begins from the furthermost house [in the town], since all of the houses of the town are located within 70-and-a-fraction cubits of each other.15 Nevertheless, the entire town is not considered as four cubits in a complete sense for [this person]. Instead, only the house [where the person] established his Shabbos place [is deemed as his Shabbos place. It is just that since] the other houses [in the town] are located within 70-and-a fraction-cubits of each other, the measurement [of the 2000 cubits] is not begun from them. However, when [a person] goes beyond his Shabbos limits, an entire town [or city] is not considered as [only] four cubits unless it is surrounded by walls [constructed] for the purpose of habitation.) [As a rule,] it can be assumed that towns were enclosed for the purpose of habitation, for [it is common practice] to first build homes, and then enclose them.16 In contrast, [it can be assumed] that chateaus17 were not enclosed for the purpose of habitation. ‫ "ְשִׁביָתִתי‬1‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַמר‬,‫ ְוֵישׁ לוֹ ִמָשּׁם ַאְלַפּ ִים ְלָכל רוַּח‬,‫א ָכּל ָאָדם קוֶֹנה ְשִׁביָתה ְבָּמקוֹם ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם‬ ‫ ַוֲאִפלּוּ ִמי ֶשָׁיֵּשׁן ַבֶּדֶּר ְוָחְשָׁכה לוֹ – ָקָנה‬2,‫ב‬.‫א ֶשֵׁכּיָון ֶשִׁאם ָהָיה רוֶֹצה ָהָיה אוֵֹמר – ֲהֵרי ֶזה ְכּמוֹ ֶשָׁאַמר‬,"‫ִבְּמקוִֹמי‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַכֵּוּן ִלְקנוֹת‬4,‫ ְוֵישׁ לוֹ ִמָשּׁם ַאְלַפּ ִים ְלָכל רוַּחד‬3,‫ג‬,‫ְשִׁביָתה ִבְּמקוֹמוֹ ִאם הוּא חוּץ ִלְתחוּם ָהִﬠיר‬ 6,‫ו‬.‫ ְוָכל ֲחָפָציו ָכֹּמהוּ‬5,‫ה‬.‫ ֶשׁהוִֹאיל ְוִאם ָהָיה ֵנעוֹר ָהָיה קוֶֹנה – קוֶֹנה ַגם ֵכּן ְכֶּשׁהוּא ָיֵשׁן‬,‫ְשִׁביָתה ְכָּלל‬ ‫ ֶאָלּא ֲהֵרי ֵהם‬7,‫ז‬,‫ ֶשֵׁאין ָלֶהם ְבָּﬠִלים ֶשׁיּוְּכלוּ ְלַהְקנוֹת ָלֶהם ְשִׁביָתה – ל ֹא ָקנוּ ְשִׁביָתה ֵמֲאֵליֶהם‬,‫ֲאָבל ֶחְפֵצי ֶהְפֵקר‬ 9.‫ ַוֲאִפלּוּ חוּץ ִלְתחוּם ָהִﬠיר ִאם ֵﬠֵרב ְלָשׁם‬,‫ ֶשָׁיּכוֹל ְלהוִֹליָכם ְלָמקוֹם ֶשֵׁיֵּל הוּא‬8,‫ח‬,‫ְכַּרְגֵלי ַהזּוֶֹכה ָבֶּהם ְתִּחָלּה‬ ‫ ֶשָׁגְּזרוּ ַﬠל ֶחְפֵצי ַהָנְּכ ִרי ְגֵּזָרה‬10,‫ ַאף ַﬠל ִפּי ֶשַׁבֲּﬠֵליֶהם ָלאו ְבֵּני ְשִׁביָתה ֵהם‬,‫ֲאָבל ֶחְפֵצי ַהָנְּכ ִרי קוֹ ִנים ְשִׁביָתה ִבְּמקוָֹמן‬ ‫ ֶאָלּא ֶשִׁאם ֱהִביָאם ָלִﬠירי‬13.‫ – ֵאין ָלֶהם ֶאָלּא ד' ַאמּוֹת‬12‫ ְוִאם הוִֹציָאם ַהָנְּכ ִרי חוּץ ַלְתּחוּם‬11,‫ט‬,‫ִמשּׁוּם ֶחְפֵצי ִיְשָׂרֵאל‬ ‫יא הוִֹאיל ְוָיָצא‬,‫ ֶשָׁכּל ָהִﬠיר ֶנְחֶשֶׁבת לוֹ ְכּד' ַאמּוֹת‬,‫ וּ ְנָתנוּהוּ ָבִּﬠיר‬11‫– ִדּיָנם ְכּמוֹ ֶשׁהוִֹציאוּהוּ ָנְכ ִרים חוּץ ַלְתּחוּם‬ 14,‫יב‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ה‬,‫ְבֹּאֶנס‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫יד ֶשָׁכּל ָמקוֹם ֶשֵׁאינוֹ ֻמָקּף ְלִדיָרה ֵאינוֹ ֶנְחָשׁב ְכּד' ַאמּוֹת‬,‫ְוהוּא ֶשְׁתֵּהא ָהִﬠיר ֻמֶקֶּפת ְמִחצּוֹתיג ְלִדיָרה‬ ‫טו‬.‫ְבִּסָמּן שצ"ו‬ (‫טז ְלִפי ֶשֵׁאין ַמְתִחיִלין‬,‫ ֶשֻׁכָּלּהּ ֶנְחֶשֶׁבת לוֹ ְכּד' ַאמּוֹת ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ֻמֶקֶּפת ְמִחצּוֹת ְכָּלל‬,‫ְוֵאינוֹ דוֶֹמה ְלָשַׁבת ְבִּﬠיר‬ ‫ ֲאָבל ִמָכּל ָמקוֹם‬15.‫ הוִֹאיל ְוָכל ָבֵּתּי ָהִﬠיר ֻמְבָלִﬠים ֶזה ְבּתוֹ ע' ְוִשׁיַר ִים ֶשׁל ֶזה‬,‫ִלְמדּוֹד לוֹ ַאְלַפּ ִים ֶאָלּא ִמַבּ ִית ַהִחיצוֹן‬ '‫ וְּשָׁאר ַהָבִּתּים ֵהם ֻמְבָלִﬠים ֶזה ְבּתוֹ ע‬,‫ ֶאָלּא ֵבּיתוֹ ֶשָׁקָּנה בּוֹ ְשִׁביָתה ִבְּלָבד‬,‫ֵאין ָכּל ָהִﬠיר ֶנְחֶשֶׁבת לוֹ ְכּד' ַאמּוֹת ַמָמּשׁ‬ ‫ ֲאָבל ְליוֵֹצא חוּץ ַלְתּחוּם ֵאין ָכּל ָהִﬠיר ֶנְחֶשֶׁבת ְכּד' ַאמּוֹת ַﬠד‬.‫ ְוֵאין ַמְתִחיִלין ַהְמִּדיָדה ֵמֶהם‬,‫ַאָמּה ְוִשׁיַר ִים ֶשׁל ֶזה‬ ‫)ֶשְׁתֵּהא ֻמֶקֶּפת ְמִחצּוֹת ְלִדיָרה‬. ‫ ֵאיָנן ֻמָקִּפים‬17‫ ֲאָבל ְסָתם ִמְבָצ ִרים‬16.‫ ֶשׁבּוֹ ִנים ָבִּתּים ְתִּחָלּה ְוַאַחר ָכּ ַמִקּיִפים אוָֹתם‬,‫וְּסָתם ֲﬠָירוֹת ֻמָקּפוֹת ְלִדיָרה‬ ‫יז‬:‫ְלִדיָרה‬ 2 [For the above reason,] when a Jew lent out his articles to a non-Jew, and the non-Jew returned [the articles] to [the Jew] on Shabbos, [the Jew]must be careful not to carry [these items] within a town [for] more than four cubits from the place where the non-Jew deposited them if the town is not surrounded by a wall. For 12/16/2020, 6:37 PM

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example, if one person carried [the article] two cubits, a second person should not carry them for more than [an additional] two cubits.18 If, however, [the non-Jew] deposited [the articles] in a courtyard, it is permitted to carry [the articles] throughout the entire [courtyard], for the entire [courtyard] is considered as four cubits. Similarly, our lanes that are modified with a tzuras hapesach are considered as enclosed for the purpose of habitation, for [the common practice] is to first build the houses [in a lane] and then to modify it with a tzuras hapesach. (The same laws apply if [the lanes] were modified with a lechi or a beam, for [such an enclosure] is considered as four cubits with regard to one who left his Shabbos limits, just as [such an enclosure] is considered as four cubits with regard to carrying, [i.e.,] one is permitted to carry throughout [such lanes].)19 ‫ ֶשׁלּ ֹא ְלַטְלְטָלם ָבִּﬠיר חוּץ לד' ַאמּוֹת ֵמַהָמּקוֹם‬,‫ב ְוָלֵכן ֵישׁ ִלָזֵּהר ֶשׁ ִיְּשָׂרֵאל ֶשִׁהְשִׁאיל ֵכָּליו ְלָנְכ ִרי ְוֶהֱחִזיָרם לוֹ ְבַּשָׁבּת‬ '‫יט ְכּגוֹן ִאם ִטְלְטָלם ֶאָחד ב' ַאמּוֹת – ל ֹא ְיַטְלְטֵלם ַהֵשּׁ ִני יוֵֹתר ִמב‬,‫ֶשִׁהִנּיָחם ָשׁם ַהָנְּכ ִרייח ִאם ֵאין ָהִﬠיר ֻמֶקֶּפת ְמִחצּוֹת‬ 18,‫כ‬.‫ַאמּוֹת‬ ‫כא ְוֵכן ְמבוֹאוֹת ֶשָׁלּנוּ ַהְמֻּתָקּ ִנים ְבּצוַּרת ֶפַּתח ִנְקָרִאים‬.‫ ֶשֻׁכָּלּה ְכּד' ַאמּוֹת‬,‫ֲאָבל ִאם ִה ִנּיָחם ְבָּחֵצר ֻמָתּר ְלַטְלְטָלם ְבֻּכָלּהּ‬ ‫כב ֶשֲׁהֵרי בּוֹ ִנים ָבִּתּים ְתִּחָלּה ְוַאַחר ָכּ עוִֹשׂים צוַּרת ֶפַּתחכג ) ְוהוּא ַה ִדּין ִאם ְמֻתָקּ ִנים ְבֶּלִחי אוֹ‬,‫ֻמָקִּפים ְלִדיָרה‬ 19:(‫ ֶשֻׁמָּתּר ְלַטְלֵטל ְבֻּכָלּםכה‬,‫כד ֶשֵׁהם ְכּד' ַאמּוֹת ְלִﬠְנַין יוֵֹצא חוּץ ַלְתּחוּם ְכּמוֹ ֶשֵׁהם ְכּד' ַאמּוֹת ְלִﬠ ְנַין ִטְלטוּל‬,‫קוָֹרה‬

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Shulchan Aruch: Chapter 402 - The Laws that Apply to a Trench Filled w...

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Shulchan Aruch: Chapter 402 - The Laws that Apply to a Trench Filled with Water [Located] Between the Shabbos Limits of Two [Towns] By Rabbi Schneur Zalman of Liadi

SECTION 402 The Laws that Apply to a Trench Filled with Water [Located] Between the Shabbos Limits of Two [Towns] (1-2) ‫סימן תב ִדּין ָח ִריץ ַמ ִים ֶשֵׁבּין ב' ְתּחוִּמין וּבוֹ ב' ְסִﬠיִפים‬: 1 When water collected within a trench1 located between the Shabbos limits [of two towns]2 and filled it, with part of [the trench] located in the Shabbos limits of one town and part in the Shabbos limits of the other, [the residents of] both towns are forbidden to draw [water] from it [on Shabbos], even though [the residents of] each [town] are drawing water from within their own Shabbos limits. [The rationale is that] the Shabbos place of any entity within the Shabbos limits of a town is not defined as [the place where it is located bein hashmashos on Friday] and from there, it is granted [Shabbos limits of] 2000 [cubits] in every direction. Instead, [the Shabbos place of the entity] is dependent on the town, and the [entire] town is considered as its Shabbos place. [Thus,] if [an entity] is located at the end of a town’s Shabbos limits [at the commencement of Shabbos,] it cannot be taken beyond these limits [during that Shabbos].3 [To relate these concepts to the water mentioned above:] Since the Shabbos place of a portion of this water is considered as being in one town,4 [while the Shabbos place of] another portion is considered as being in the other [town], and [since] the water [of the two towns] intermingles, [the residents of neither town may draw water from the trench].5 The laws pertaining to this water are not the same as those pertaining to ownerless articles that do not have a Shabbos place at all.6 [The reason for the distinction is that] since [the water] is close to the town, the residents of the town have in mind to use it. Hence, it is [considered] as rainwater [that falls] near a town, which may be taken wherever the residents of the town may go, as explained in sec. 397[:17.7 Therefore,] the residents [of a town] in one Shabbos limit may not draw water from within [the trench even though it is] within their Shabbos limits, because the water from the other Shabbos limits is intermingled with it. [To enable the residents of both towns to draw water on Shabbos,] a partition ten handbreadths high8 must be [erected] in the trench at the end of the Shabbos limits, separating between the water [associated with one town] and the water [associated with] the other. It is even acceptable to make [a partition] of reeds located less than three handbreadths apart [from each other9 and thus] the water merges between the reeds. [Moreover,] even if [the partition] is hanging,10 i.e., it does not reach the bottom of the trench, and thus, the water merges below [the

12/16/2020, 6:37 PM

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‫‪Shulchan Aruch: Chapter 402 - The Laws that Apply to a Trench Filled w...‬‬

‫‪partition,] it is of no consequence, for [our Sages] ruled leniently regarding [a‬‬ ‫‪partition] in water. It is merely necessary that the water [in the two portions of the‬‬ ‫‪trench] appear separate, as explained in sec. 355[:10]11 and sec. 376[:1].‬‬ ‫‪If the water is [continuously] flowing or welling up from the earth, no modification‬‬ ‫‪is necessary, for a [defined] Shabbos place was never established for such water.‬‬ ‫‪Instead, it may be taken wherever the first person who draws it may go, as‬‬ ‫‪explained in sec. 397[15].‬‬ ‫א ָח ִריץ ָמֵלא ַמ ִיםא ְמֻכָנִּסיםב‪ֶ 1,‬שׁהוּא ֵבּין ב' ְתּחוֵּמי ַשָׁבּת‪ִ 2,‬מְקָצתוֹ ִבְּתחוּם ִﬠיר זוֹ וִּמְקָצתוֹ ִבְּתחוּם ִﬠיר ַאֶחֶרת –‬ ‫ְשֵׁתּי ָהֲﬠָירוֹת ֲאסוּרוֹת ְלַמלּ ֹאת ִמֶמּנּוּ‪ַ ,‬אף ַﬠל ִפּי ֶשָׁכּל ֶאָחד ְמַמֵלּא ִמתּוֹ ְתּחוּמוֹ‪ְ ,‬לִפי ֶשָׁכּל ַמה ֶשּׁהוּא ִבְּתחוּם ָהִﬠיר ֵאינוֹ‬ ‫קוֶֹנה ְשִׁביָתה ִבְּמקוֹמוֹ ִלְהיוֹת לוֹ ִמָשּׁם ַאְלַפּ ִים ְלָכל רוַּח‪ֶ ,‬אָלּא ַאַחר ָהִﬠיר הוּא ִנְגָרר ְוקוֶֹנה ְשִׁביָתה ָבִּﬠיר‪ְ ,‬וִאם הוּא‬ ‫ְבּסוֹף ְתּחוָּמהּ – ֵאין ָיכוֹל ָלזוּז ִמָשּׁם וְּלחוּץ‪.‬ג‪ְ 3,‬וִאם ֵכּן ַמ ִים ֵאלּוּ‪ֶ ,‬חְצָים ָקנוּ ְשִׁביָתה ְבִּﬠיר זוֹ‪ְ 4‬וֶחְצָים ְבּזוֹ‪ְ ,‬וֵהם‬ ‫ִמְתָﬠ ְרִבים ֵאלּוּ ְבֵּאלּוּ‪ְ 5.‬וֵאין ִדּין ַמ ִים ֵאלּוּ ְכִּדין ֶחְפֵצי ֶהְפֵקר ֶשֵׁאיָנם קוִֹנים ְשִׁביָתה ְכָּלל‪,‬ד‪ְ 6,‬לִפי ֶשֵׁכּיָון ֶשֵׁהם ְסמוִּכים‬ ‫ָלִﬠיר‪ַ ,‬דַּﬠת ַא ְנֵשׁי ָהִﬠיר ֲﬠֵליֶהם‪ַ ,‬וֲהֵרי ֵהם ִכְּגָשִׁמים ַהְסּמוִּכים ָלִﬠיר ֶשֵׁהם ְכַּרְגֵלי ַא ְנֵשׁי ָהִﬠיר‪,‬ה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫שצ"ז;ו‪ְ 7,‬וֵאין ְבֵּני ְתּחוּם ֶזה ְיכוִֹלים ְלַמלּ ֹאת ִמתּוֹ ְתּחוָּמן‪ִ ,‬מְפֵּני ֵﬠרוּב ַמ ִים ֶשׁל ְתּחוּם ַאֵחר‪.‬ז‬ ‫ְוָצ ִרי ַלֲﬠשׂוֹת ְמִחָצּהח ָגּבוַֹהּ י' ְטָפִחיםט‪ְ 8,‬בּסוֹף ַהְתּחוִּמין ֶשֶׁבָּח ִריץ‪ְ ,‬לַהְבִדּיל ֵבּין ַמ ִים ְלַמ ִים‪ַ .‬וֲאִפלּוּ ִהיא ֶשׁל ָק ִניםי‬ ‫ְסמוִּכים ֶזה ְלֶזה ָפּחוֹת ִמג' ְטָפִחים‪,‬יא‪ֶ 9,‬שַׁהַמּ ִים ְמֹעָרִבים ֵבּין ָקֶנה ַלֲחֵברוֹ;יב ַוֲאִפלּוּ ִהיא ְתּלוָּיה‪,‬יג‪ֶ 10,‬שֵׁאיָנהּ ַמַגַּﬠת‬ ‫ַﬠד ַק ְרָקִﬠית ֶהָח ִריץ‪ֶ ,‬שַׁהַמּ ִים ְמֹעָרִבים ִמַתְּחֶתּיָהיד – ֵאין ְבָּכ ְכּלוּם‪ֶ ,‬שַׁקּל הוּא ֶשֵׁהֵקלּוּ ְבַּמ ִים‪,‬טו‪ֶ 10,‬שֵׁאין ָצ ִרי ַרק‬ ‫ֶשִׁיְּהיוּ ִנ ְרִאים ְכֻּמְבָדִּלים‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שנ"הטז‪ְ 11,‬ושע"ו‪.‬יז ְוִאם ַהַמּ ִים מוְֹשִׁכים אוֹ נוְֹבִﬠים – ֵאין ָצ ִרי שׁוּם‬ ‫ִתּקּוּן‪ֶ ,‬שֵׁאיָנם קוֹ ִנים ְשִׁביָתה ְכָּלל‪ַ ,‬וֲהֵרי ֵהם ְכַּרְגֵלי ַהְמַמֵלּא ִראשׁוֹן‪,‬יח‪ְ 10,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שצ"ז‪:‬יט‬ ‫‪2 When a storage cavity for straw is located between the Shabbos limits [of two‬‬ ‫‪towns, the residents of] one [town] may feed [their animals from the straw] on one‬‬ ‫‪side [of the storage cavity] and [the residents of] the other [town] may feed [their‬‬ ‫‪animals from the straw] on the other side [of the storage cavity]. There is no‬‬ ‫‪concern that perhaps [the residents of] one [town] will take straw from the Shabbos‬‬ ‫‪limits of the other.12‬‬ ‫ב בּוֹר ֶשׁל ֶתֶּבן ָהעוֵֹמד ֵבּין ְשֵׁני ְתחוִּמיןכ – ֵאלּוּ ַמֲאִכיִלין ִמַכּאן ְוֵאלּוּ ַמֲאִכיִלין ִמַכּאן‪ְ ,‬וֵאין חוְֹשִׁשׁין ֶשָׁמּא ֵאלּוּ ִיְקחוּ‬ ‫ִמְתּחוּם ֶשׁל ֵאלּוּ‪:‬כא‪12,‬‬

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Shulchan Aruch: Chapter 403 - The Laws Applying to a Group of Fields ...

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Shulchan Aruch: Chapter 403 - The Laws Applying to a Group of Fields that Non-Jews Enclosed [on Shabbos] By Rabbi Schneur Zalman of Liadi

SECTION 403 The Laws Applying to a Group of Fields that Non-Jews Enclosed [on Shabbos] (1) ‫סימן תג ִדּין ִבְּקָﬠה ֶשִׁהִקּיפוָּה ָנְכ ִרים וּבוֹ ְסִﬠיף ֶאָחד‬: 1 [The following laws apply when a person] spent Shabbos in a group of fields and non-Jews enclosed [the area] on Shabbos with partitions erected for the purpose of habitation:1 True, [the enclosure] is deemed a private domain in a complete sense with regard to [the license to] carry [inside of it], for whenever a partition is erected on Shabbos unknowingly, it is deemed a [valid] partition;2 how much more so is this true when the partition was erected by non-Jews.3 Nevertheless, [in an instance] where the [enclosed] area is larger than 2000 [cubits], the person may only proceed 2000 [cubits] within [the enclosed area] from the place defined as his Shabbos place, for these partitions are not effective in causing the entire enclosure to be considered as four cubits. [The rationale is that the person] was not located in an area encompassed by these partitions at the commencement of the Shabbos, and he did not establish his Shabbos place inside them, because when the holiness of the day took effect, these partitions did not exist. [Hence,] at that time, [the limits of] his Shabbos place were not established as extending beyond 2000 [cubits]. The situation does not resemble one in which a person was taken beyond his Shabbos limits by non-Jews, in which instance, he may not proceed beyond four cubits.4 It is permitted to [transfer articles] within the entire [enclosure, if the person does so] by throwing [the article],5 for [the person] may throw an article even beyond the 2000 [cubits comprising his Shabbos limits].6 [There is a difference of opinion among the halachic authorities with regard to carrying] within these 2000 [cubits]. The opinion of Rabbeinu Yitzchak (Ri) as cited by Tosafos is that when one carries [in an ordinary manner], one may only carry within four cubits, for with regard to carrying in an ordinary manner, it is considered as [if one is carrying in an enclosed area] that is breached to an area where it is forbidden [to carry].7 Turei Zahav,8by contrast, maintains that this does not resemble carrying [in an enclosed area] that is breached to an area where it is forbidden to carry, because, [in this instance, there is] a prohibition against carrying [in an ordinary manner] beyond 2000 [cubits] only because [the person] is not permitted to walk [in that area] and carry. However, there is no prohibition against carrying [in that area] in and of itself, for the enclosure is a private domain in a complete sense. Therefore, [the additional area] does not cause it to be forbidden [for the person to carry in the

12/16/2020, 6:38 PM

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‫‪Shulchan Aruch: Chapter 403 - The Laws Applying to a Group of Fields ...‬‬

‫‪2000 cubits] in which he may walk and which are open to [the area beyond the‬‬ ‫‪person’s Shabbos limits]. Therefore, [the person] is permitted to carry [in the area‬‬ ‫‪within his Shabbos limits], since were he to be permitted to walk beyond the 2000‬‬ ‫‪[cubits], he would also be permitted to carry from that area. One may rely on these‬‬ ‫‪words and rule leniently [since the matter concerns] a point of Rabbinic Law.‬‬ ‫א ָשַׁבת ְבִּבְקָﬠה ְוִהִקּיפוָּה ָנְכ ִרים ְבַּשָׁבּתא ְמִחצּוֹת ְלִדיָרה‪,‬ב‪ַ 1,‬אף ַﬠל ִפּי ֶשִׁהיא ְרשׁוּת ַהָיִּחיד ְגּמוָּרה ְלִﬠ ְנַין ִטְלטוּל‪ֶ ,‬שָׁכּל‬ ‫ְמִחָצּה ַהַנֲּﬠֵשׂית ְבַּשָׁבּת ְבּשׁוֵֹגג ְשָׁמהּ ְמִחָצּה‪,‬ג‪ְ 2,‬וָכל ֶשֵׁכּן ְכֶּשַׁנֲּﬠֵשׂית ַﬠל ְיֵדי ָנְכ ִריםד‪ַ – 3,‬אף ַﬠל ִפּי ֵכן ִאם ִהיא ְיֵתָרה‬ ‫ֵמַאְלַפּ ִים ֵאינוֹ ָיכוֹל ְלַהֵלּ ָבּהּ ֶאָלּא ַﬠד ַאְלַפּ ִים ִמָמּקוֹם ֶשָׁשַּׁבת בּוֹ‪ֶ ,‬שֵׁאין ְמִחצּוֹת ֵאלּוּ מוִֹﬠילוֹת ַלֲﬠשׂוֹת ָכּל ַהֶהֵקּף‬ ‫ֶשְׁבּתוָֹכן ְכּד' ַאמּוֹת‪ ,‬הוִֹאיל ְול ֹא ָשַׁבת ַבֲּא ִויר ְמִחצּוֹת ֵאלּוּ ְול ֹא ָקָנה ָבֶּהן ְשִׁביָתה‪ֶ ,‬שְׁכֶּשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם ל ֹא ָהָיה ַכּאן‬ ‫ְמִחצּוֹת‪ְ ,‬ול ֹא ָקָנה ָאז ְשִׁביָתה ֶאָלּא ַﬠד ַאְלַפּ ִים‪.‬ה‬ ‫ְוֵאינוֹ דוֶֹמה ְלִמי ֶשׁהוִֹציאוּהוּ ָנְכ ִרים חוּץ ַלְתּחוּם‪ֶ ,‬שֵׁאין לוֹ ֶאָלּא ד' ַאמּוֹת‪.‬ו‪4,‬‬ ‫וֻּמָתּר ְלַטְלֵטל ְבֻּכָלּהּז ַﬠל ְיֵדי ְז ִריָקה‪,‬ח‪ֶ 5,‬שָׁיּכוֹל ִלְזרוֹק ֲאִפלּוּ ְלחוּץ ְלַאְלַפּ ִים‪.‬ט‪6,‬‬ ‫וְּבתוֹ ַאְלַפּ ִים – ַדַּﬠת ִר"י ְבּתוְֹספוֹת ָשׁםי‪ֶ 1,‬שֵׁאין ְלַטְלֵטל ֶאָלּא ְבּד' ַאמּוֹת‪ִ ,‬דְּלִﬠ ְנַין ִטְלטוּל ִכּי אוֹ ְרֵחיהּ ָחְשִׁביָנן‬ ‫ְכִּנְפ ְרָצה ְלָמקוֹם ָהָאסוּר ָלהּ‪ְ 7.‬וַדַﬠת ַהטּוֵּרי ָזָהביא‪ֶ 8,‬שֵׁאין ֶזה דוֶֹמה ְל ִנְפ ְרָצה ְלָמקוֹם ָהָאסוּר‪ֵ ,‬כּיָון ֶשֵׁאין ִאסּוּר‬ ‫ְבִּטְלטוּל חוּץ ְלַאְלַפּ ִים ֶאָלּא ֵמֲחַמת ֶשֵׁאינוֹ ָיכוֹל ֵליֵל ְלָשׁם וְּלַטְלֵטל‪ֲ ,‬אָבל ַהִטְּלטוּל ְבַּﬠְצמוֹ ֵאין בּוֹ ִאסּוּר‪ֶ ,‬שֲׁהֵרי ְרשׁוּת‬ ‫ַהָיִּחיד ְגּמוָּרה ִהיא‪ְ ,‬וָלֵכן ֵאינוֹ אוֵֹסר ֶאת ָמקוֹם ַהָפּרוּץ לוֹ‪ֶ ,‬שָׁיּכוֹל ֵליֵל בּוֹ‪ְ .‬וָלֵכן ֻמָתּר ַגּם ְלַטְלֵטל‪ֵ ,‬כּיָון ֶשִׁאם ָהָיה ָיכוֹל‬ ‫‪ֵ:‬ליֵל חוּץ ְלַאְלַפּ ִים – ָהָיה ַגם ֵכּן ֻמָתּר ְלַטְלֵטל ִמָשּׁם‪ְ .‬וֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬

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Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabb...

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Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabbos Limits Applies Ten Handbreadths Above [the Ground] By Rabbi Schneur Zalman of Liadi

SECTION 404 The Laws Governing Whether [the Prohibition against Going Beyond] the Shabbos Limits Applies Ten Handbreadths Above [the Ground] (1-4) ‫סימן תד ִדּין ִאם ֵישׁ ְתּחוִּמין ְלַמְﬠָלה ֵמֲﬠָשָׂרה ְטָפִחים וּבוֹ ד' ְסִﬠיִפים‬: 1 There is an unresolved question whether or not [the prohibition against going beyond] the Shabbos limits applies [when one travels] ten handbreadths above [the ground],1 e.g., a person [departed his Shabbos limits by] jumping [from one] pillar ten handbreadths high [to another pillar of the same height], and neither of [the pillars] were four handbreadths by four handbreadths [in area]. [The same question applies] even if [the person] walked from one edge of one tall pillar [that was] less than four handbreadths by four handbreadths [in area]2 to the other edge, that was located partially within the Shabbos limits and partially outside of them. [The reason why one might say that this is permitted is that] there is a question as to whether the Shabbos limits apply [at a height of more than] ten handbreadths [above the ground. The rationale is that] it is possible that walking [on a surface] ten handbreadths above [the ground] is not considered as walking [in a halachic context]. [Different rules apply with regard to] a pillar that is four handbreadths by four handbreadths [in area]. Since it is comfortable to walk on [such a pillar],3 there is no question that [walking on] it is considered as walking in a full sense and is just like walking on the ground. The pillar is considered as if it is part of the earth’s surface [and it is merely as if] in this place, [the earth] is thick and protrudes like a pillar.4[When,] by contrast, [the pillar measures] less than four handbreadths [by four handbreadths in area], since it is not comfortable to walk upon [such a pillar],5 it is as if the person is walking in the air, and a doubt exists [as to whether in a halachic sensethis is considered as walking]. A similar [question exists] when one proceeds by leaping above ten handbreadths high using [the power of one of G-d’s mystic] names,6 and also with regard to a ship that proceeds more than ten handbreadths above the seabed.7 This resembles leaping in the air because as it proceeds, [the ship] does not rest on the earth in the same [way] a person rests when he walks by foot.8 ‫ ְכּגוֹן ֶשָׁקַּפץ ַﬠל ַגֵּבּי ַﬠמּוִּדיםב ֶשְׁגּבוִֹהים י' ְטָפִחים ְוֵאין ְבָּכל ֶאָחד ֵמֶהם‬1,‫א‬,‫א ַהְמַהֵלּ חוּץ ַלְתּחוּם ְלַמְﬠָלה ִמי' ְטָפִחים‬ ‫ ֶשׁעוֵֹמד ִמְקָצתוֹ ְבּתוֹ ַהְתּחוּם‬,‫ אוֹ ֲאִפלּוּ ַﬠמּוּד ֶאָחד ָגּבוַֹהּ ְוֵאין בּוֹ ד' ְטָפִחים ַﬠל ד' ְטָפִחים‬1,‫ד' ְטָפִחים ַﬠל ד' ְטָפִחים‬ ‫ – ֲהֵרי ֶזה ָסֵפק ִאם ֵישׁ ְתּחוִּמין ְלַמְﬠָלה ִמי' ְטָפִחים אוֹ‬2,‫ג‬,‫ וְּמַהֵלּ ַﬠל ַגּבּוֹ ִמְשָּׂפתוֹ ֶאל ְשָׂפתוֹ‬,‫וִּמְקָצתוֹ חוּץ ַלְתּחוּם‬ ‫ה ֵכּיָון‬,‫ד ֲאָבל ַﬠמּוּד ֶשֵׁיּשׁ בּוֹ ד' ְטָפִחים ַﬠל ד' ְטָפִחים‬. ‫ ִמְפֵּני ֶשֶׁאְפָשׁר ֶשִׁהלּוּ ָגּבוַֹהּ י' ְטָפִחים ֵאינוֹ ִנְקָרא ִהלּוּ‬,‫ָלאו‬ ‫ ֶשׁרוִֹאין ֶאת ָהַﬠמּוּד ְכִּאלּוּ הוּא‬1,‫ח‬,‫ז ַוֲהֵרי ֶזה ִכְּמַהֵלּ ָבָּאֶרץ‬,‫ ֵאין בּוֹ ָסֵפק ֶשִׁהלּוּ ָגּמוּר הוּא‬3,‫ו‬,‫ֶשׁנּוַֹח ַתְּשִׁמישׁ ֲהִליָכתוֹ‬ 12/16/2020, 6:39 PM

Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabb...

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‫ – ֲהֵרי ֶזה‬5,‫ ֵכּיָון ֶשֵׁאינוֹ נוַֹח ְלַהֵלּ בּוֹי‬,‫ ֲאָבל ָפּחוֹת ִמד' ְטָפִחים‬4,‫ט‬.‫ ֶשִׁהיא ָﬠָבה ַכּאן וּבוֶֹלֶטת ְכּמוֹ ַﬠמּוּד‬,‫ִמגּוּף ָהָאֶרץ‬ ‫יב‬.‫יא ְוֵישׁ בּוֹ ָסֵפק‬,‫ִכְּמַהֵלּ ַבֲּא ִויר‬ ‫יג ְוֵכן ְסִפיָנה ַההוֶֹלֶכת ְלַמְﬠָלה ִמי' ְטָפִחיםיד ִמַקּ ְרָקִﬠית‬.‫ ְלַמְﬠָלה ִמי' ְטָפִחים‬6‫ְוֵכן ַהְמַהֵלּ ִבְּקִפיָצה ַﬠל ְיֵדי ֵשׁם‬ 8:‫ ֵכּיָון ֶשֵׁאיָנהּ ָנָחה ַבֲּהִליָכָתהּ ַﬠל ָהָאֶרץטז ְכּמוֹ ֶשָׁנּח ָאָדם ַההוֵֹל ְבַּרְגָליו‬,‫ דּוָֹמה ִלְקִפיָצה ָבֲּא ִויר‬7,‫ַהַמּ ִיםטו‬ 2 Stringency is required regarding such [issues that are] matters of doubt only [when the matter concerns a question of] Scriptural Law, e.g., [going] from within twelve mil9to beyond twelve mil,according to those [authorities] who maintain that Scriptural Law [prescribes] Shabbos limits of twelve mil.10 [Moreover, stringency is required only] when all the twelve mil are deemed a public domain in a complete sense according to Scriptural Law, [according to the specifications] explained in sec. 345[:11.11 Only then does the area] resemble the encampment [of the Jews] in the desert [after the Exodus], which was a public domain in a complete sense, and is the source from which the Scriptural prohibition [against going beyond] the Shabbos limits was derived, as explained in sec. 396[:1]. If, however, one of the specifications of a public domain is lacking and [thus,] it is permitted to carry within [the entire area] according to Scriptural Law, it is – needless to say – also permitted to walk through [the area] in its entirety.12 It was already explained in sec. 345[:11] that it is customary [to follow the opinion of] those [authorities] who maintain that there is no [concept of a] public domain in a complete sense in the present era.13 ‫ ְלחוּץ ְלי"ב ִמיל ְלִדְבֵרי ָהאוְֹמ ִרים‬9‫יז ְכּגוֹן ִמתּוֹ י"ב ִמיל‬,‫ב ְוָסֵפק ֶזה – ֵאין הוְֹלִכין בּוֹ ְלַהֲחִמיר ֶאָלּא ְבֶּשׁל תּוָֹרה‬ 10,‫יח‬.‫ֶשְׁתּחוּם י"ב ִמיל הוּא ִמן ַהתּוָֹרה‬ ‫ ְכֵּדי ֶשִׁיְּהיוּ דוִֹמים‬11,‫יט‬,‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ְוהוּא ֶשׁ ִיְּהיוּ ָכּל ַהי"ב ִמיל ְרשׁוּת ָהַרִבּים ְגּמוָּרה ִמן ַהתּוָֹרה‬ ‫כ ֲאָבל‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שצ"ו‬,‫ ֶשִׁמָּשּׁם ָלְמדוּ ִאסּוּר ַהְתּחוִּמים ִמן ַהתּוָֹרה‬,‫ְלִדְגֵלי ִמְדָבּר ֶשָׁהיוּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ ‫ִאם ָחֵסר ֶאָחד ִמְתָּנֵאי ְרשׁוּת ָהַרִבּים ְבִּﬠ ְנָין ֶשִׁמּן ַהתּוָֹרה ֻמָתּר ְלַטְלֵטל ְבֻּכלּוֹ – ֵאין ָצ ִרי לוַֹמר ֶשֻׁמָּתּר ְלַהֵלּ‬ 12,‫כא‬.‫ְבֻּכלּוֹ‬ 13,‫כב‬:‫וְּכָבר ִנְתָבֵּאר ְבִּסָמּן שמ"ה ֶשָׁנֲּהגוּ ְכָּהאוְֹמ ִרים ֶשַׁﬠְכָשׁו ֵאין ָלנוּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬ 3 When, however, the matter in doubt involves a point of Rabbinic Law, leniency is granted, since all authorities agree that the Scriptural prohibition [against going beyond] the Shabbos limits does not apply [to travel] on seas and rivers even [when one goes] beyond twelve mil, because [these bodies of water]do not resemble the encampment [of the Jews] in the desert. Therefore, [there is room for leniency when] a person is traveling in a ship on Shabbos and arrives at a harbor [on that day]. If [the ship] was always traveling ten handbreadths above seabed or riverbed from the commencement of the Shabbos until [the time when] the ship reached the harbor, [the person] is not considered [as one who] went beyond his Shabbos limits – [in which instance,] he would not be permitted to proceed beyond the four cubits [of the place where he is located] – since [while the person was traveling ten handbreadths above the seabed] he did not yet establish a Shabbos place. [The person] establishes his Shabbos place [only] when he reaches a place that is less than ten handbreadths [from the bed of the sea or river], i.e. near the harbor, and [from that point, the person] is granted 2000 cubits in every direction.14 Even when there is a doubt whether [a ship] was traveling more than ten handbreadths above [the seabed throughout Shabbos], leniency is granted.15

12/16/2020, 6:39 PM

Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabb...

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If, however, it is known that in one place, [a ship] was less than ten handbreadths [from the seabed after the] commencement of the Shabbos, and it sailed from there beyond 2000 [cubits, the person] is granted only four cubits [from the place the ship docks], as is the law regarding a person who goes beyond [his] Shabbos limits. [The rationale is that the person] acquired a Shabbos place in the place that was less than ten handbreadths [above the bed of the sea or river]. Nevertheless, the entire ship is considered as four cubits for him, as will be explained in sec. 405[:7]. Needless to say, [this stringency applies] if [the person] once left [the ship and set foot on] dry land after nightfall [on Friday]. Even so, if [the person] finds himself in a situation where it is permitted for him to leave the ship and enter the port [and then] enter the city, e.g. rain is [falling] upon him or the sun is shining upon him and causing him discomfort,16 or he must relieve himself and does not have a private place unless he enters the city, in which instances, [the person] is permitted to enter [the city], as will be explained in sec. 406[:1, 3], the entire city is considered as four cubits for [this person] if it is surrounded by walls [that were erected to enclose the area] for the purpose of human habitation. [The person] may walk through the entire city, since he was permitted to enter it [on Shabbos]. This same law applies if [the person] was compelled to enter the city, e.g., non-Jews pushed him into the city. Needless to say, [this law also applies] if the ship itself enters the city.17 [In this instance, the city] is considered as four cubits [for the traveler] if it is surrounded by walls [that were erected] for the purpose of human habitation. When does the above apply? When [the ship] sailed beyond the Shabbos limits from the place where it was less than ten handbreadths [above the bed of the sea or river]. If, however, [the ship] had yet to sail 2000 [cubits] from that place, and it entered the city and [the 2000 cubits of the person’s Shabbos limits] end in the middle of the city, [the person] is forbidden to go beyond that midpoint, even though he was permitted to enter the city. [The rationale is that when one enters] a city [on Shabbos, the entire city] is [only] considered as four cubits for a person who departs his Shabbos limits, but not for [one] who is measuring 2000 cubits from his Shabbos place, as explained in sec. 403[:1].18 ‫ ְוהוִֹאיל ְוֵאין ַבַּיִּמּים וַּב ְנָּהרוֹת ִאסּוּר ְתּחוִּמין ֶשׁל תּוָֹרה ְלִדְבֵרי‬.‫ הוְֹלִכין בּוֹ ְלָהֵקל‬,‫ג ֲאָבל ְכֶּשָׁסֵּפק ֶזה הוּא ְבֶּשׁל ִדְּבֵריֶהם‬ ‫ ְלִפיָכ ִמי ֶשָׁבּא ִבְּסִפיָנה ְבַּשָׁבּת ְוִהִגּיַﬠ ְלָנָמל – ִאם‬,‫ ְלִפי ֶשֵׁאיָנן דּוִֹמים ְל ִדְגֵלי ִמְדָבּר‬,‫ַהֹכּל ֲאִפלּוּ ְבּיוֵֹתר ִמי"ב ִמיל‬ ‫ ֵאין לוֹ ִדּין יוֵֹצא‬,‫ִמֶשּׁ ִנְּכַנס ַהַשָּׁבּת ַﬠד ֶשִׁה ִגּיַﬠ ְלָנָמל ְלעוָֹלם ָה ְיָתה ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים ִמַקּ ְרַקע ַהָיּם אוֹ ַהָנָּהר‬ – ‫ וְּבָמקוֹם ֶשָׁפַּגע בּוֹ ְלַמָטּה ִמי' ְטָפִחים ָסמוּ ְלָנָמל‬,‫ ְלִפי ֶשֲׁﬠַד ִין ל ֹא ָקָנה ְשִׁביָתה‬,‫חוּץ ַלְתּחוּם ֶשֵׁאין לוֹ ֶאָלּא ד' ַאמּוֹת‬ 14,‫כג‬.‫ ְוֵישׁ לוֹ ַאְלַפּ ִים ְלָכל רוַּח‬,‫ָשׁם הוּא קוֶֹנה ְשִׁביָתה‬ 15,‫כד‬.‫ַוֲאִפלּוּ ִאם הוּא ָסֵפק ִאם ָה ְיָתה ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים הוְֹלִכים ְלָהֵקל‬ ‫ ְוִהְפִליָגה ִמָשּׁם חוּץ ְלַאְלַפּ ִים – ֵאין לוֹ ִמָשּׁם‬,‫ֲאָבל ִאם ָידוַּﬠ ֶשָׁה ְיָתה ְבָּמקוֹם ֶאָחד ְלַמָטּה ִמי' ְטָפִחים ִמֶשִּׁנְּכַנס ַהַשָּׁבּת‬ ‫כה ֶאָלּא ֶשָׁכּל‬.‫ ֶשֲׁהֵרי ָקָנה ְכָּבר ְשִׁביָתה ְבָּמקוֹם ֶשָׁה ְיָתה ְלַמָטּה ִמי' ְטָפִחים‬,‫ֶאָלּא ד' ַאמּוֹת ְכִּדין יוֵֹצא חוּץ ַלְתּחוּם‬ ‫כז ְוֵאין ָצ ִרי לוַֹמר ִאם ָיָצא ַפַּﬠם ֶאָחד ַלַיָּבָּשׁה ַמָמּשׁ‬.[‫כו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"]ה‬,‫ַהְסִּפיָנה ֶנְחֶשֶׁבת לוֹ ְכּד' ַאמּוֹת‬ ‫כח‬.‫ִמֶשָּׁחֵשָׁכה‬ ‫ ְכּגוֹן ֶשַׁהְגָּשִׁמים יוֹ ְרִדים ָﬠָליו אוֹ ֶשַׁהַחָמּה‬,‫וִּמָכּל ָמקוֹם ִאם הוּא ְבִּﬠ ְנָין ֶשֻׁמָּתּר לוֹ ָלֵצאת ִמן ַהְסִּפיָנה ְלָנָמל ְוִלָכֵּנס ָלִﬠיר‬ ‫לא ְכּמוֹ‬,‫ ֶשֻׁמָּתּר לוֹ ִלָכֵּנס‬,‫ אוֹ ֶשָׁצּ ִרי ִל ְנָקָביו ְוֵאין לוֹ ָמקוֹם ָצנוַּﬠ ַﬠד ֶשׁ ִיָּכֵּנס ָלִﬠיר‬16,‫ל‬,‫זוַֹרַחת ָﬠָליוכט וְּמַצַﬠ ְרתּוֹ‬ ‫ ֵכּיָון ֶשׁ ִנְּכַנס‬,‫ וְּמַהֵלּ ֶאת ֻכָּלּהּ‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ולב – ֲהֵרי ָכּל ָהִﬠיר לוֹ ְכּד' ַאמּוֹת ִאם ִהיא ֻמֶקֶּפת ְמִחצּוֹת ְלִדיָרה‬ ‫לג ְוֵאין ָצ ִרי לוַֹמר ִאם ִנְכְנָסה ַהְסִּפיָנה‬.‫ ְכּגוֹן ֶשְׁדָּחפוּהוּ ָנְכ ִרים ְלתוֹ ָהִﬠיר‬,‫ ְוהוּא ַהִדּין ִאם ִנְכַנס ְבֹּאֶנס‬.‫ְלתוָֹכהּ ִבּ ְרשׁוּת‬ ‫ ֶשִׁהיא ֲחשׁוָּבה ְכּד' ַאמּוֹת ִאם ֻמֶקֶּפת ְלִדיָרה‬17,‫לד‬,‫ַﬠְצָמהּ ְלתוֹ ָהִﬠיר‬.

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Shulchan Aruch: Chapter 404 - The Laws Governing Whether the Shabb...

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‫ ֲאָבל ִאם ֲﬠַדִין ל ֹא ִהְפִליָגה‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהְפִליָגה חוּץ ַלְתּחוּם ֵמַהָמּקוֹם ֶשָׁה ְיָתה ָשׁם ְלַמָטּה ִמי' ְטָפִחים‬ ‫ ַאף ַﬠל ִפּי ֶשִׁנְּכַנס ָלהּ‬,‫ ְוָכְלָתה ִמָדּתוֹ ַבֲּחִצי ָהִﬠיר – ָאסוּר ְלַהֵלּ יוֵֹתר ֵמֶחְצָיהּ‬,‫ ְו ִנְכ ְנָסה ָלִﬠיר‬,‫ֵמאוֹתוֹ ָמקוֹם ַאְלַפּ ִים‬ ‫ ֲאָבל ל ֹא ְלִמי ֶשׁמּוֵֹדד ַאְלַפּ ִים ִמְמּקוֹם‬,‫ ְלִפי ֶשֵׁאין ָהִﬠיר ֶנְחֶשֶׁבת ְכּד' ַאמּוֹת ֶאָלּא ְליוֵֹצא חוּץ ַלְתּחוּם‬,‫ִבּ ְרשׁוּת‬ 18,‫לו‬:‫לה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ת"ג‬,‫ְשִׁביָתתוֹ‬ 4 When a person arrives [at a place] on Shabbos from outside his Shabbos limits [and a festival begins that Saturday night, the person] is permitted to walk beyond four cubits on the festival that follows, because [Shabbos and the festival] are [two distinctly] separate [periods] of holiness.19 [The person’s] establishment of his [festival] place on Shabbos is not forbidden because of [the prohibition of] preparing for a festival on Shabbos,20 [even though as a result, the person is permitted] to walk more than four cubits on the festival, since when he established his [festival] place on Shabbos, he did not make any statement whatsoever.21 ‫ ְוֵאין ְבֶּזה‬19,‫לז‬,‫ ִמְפֵּני ֶשְׁשֵׁתּי ְקֻדשּׁוֹת ֵהן‬,‫ ֻמָתּר ֵליֵל ְבּיוֹם טוֹב ֶשְׁלַּאֲחָריו חוּץ ְלד' ַאמּוֹת‬,‫ד ַהָבּא ְבַּשָׁבּת ִמחוּץ ַלְתּחוּם‬ ,‫ ְבַּמה ֶשְּׁמַּהֵלּ ַכּאן ְבּיוֹם טוֹב יוֵֹתר ִמד' ַאמּוֹת ַﬠל ְיֵדי ֶשְׁכָּבר ָקָנה ַכּאן ְשִׁביָתה ְבַּשָׁבּת‬20‫ִאסּוּר ֲהָכָנה ִמַשָּׁבּת ְליוֹם טוֹב‬ 21,‫לח‬:‫הוִֹאיל וִּבְשַׁﬠת ְק ִנָיּתוֹ ְשִׁביָתה ַכּאן ְבַּשָׁבּת ל ֹא ָאַמר ְכּלוּם‬

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Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Be...

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https://www.chabad.org/library/article_cdo/aid/4051153/jewish/Shulcha...

Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Beyond His Shabbos Limits By Rabbi Schneur Zalman of Liadi

SECTION 405 The Laws Governing One Who Goes Beyond His Shabbos Limits (1-9) ‫סימן תה ִדּין ַהיּוֵֹצא חוּץ ַלְתּחוּם וּבוֹ ט' ְסִﬠיִפים‬: 1 A person who went even one cubit beyond his Shabbos limits may not re-enter [them1 so that he could again] be considered like a resident of the city.2 [Instead, the person] is granted only four cubits from the place he is standing in all directions ([i.e., in any direction] he desires), as explained in sec. 396[:2].3 Even though the measure of four cubits that the Sages granted [the person] when he went beyond his Shabbos limits overlaps with the 2000-cubit Shabbos limits from which he departed, in this instance, the intersection of those limits does not enable [the person] to apply [the principle]: Since he was permitted to enter the Shabbos limits from which he departed, it is as if he never departed. [That principle is applied] only when one was permitted to go [beyond his Shabbos limits],4 for example, to save lives, as will be explained in sec. 407[:1]. Similarly, [this principle] is applied when [the person] went beyond those limits unintentionally, e.g., non-Jews or other forces beyond his control took [the person] beyond [his Shabbos limits. Only in such instances] is the intersection of the limits [the Sages granted the person with his original Shabbos limits] effective5 in causing him to be considered as never having left his Shabbos limits and being able [to proceed] 2000 [cubits] in all directions from his original Shabbos place. ‫ ְוֵאין לוֹ ֶאָלּא ד' ַאמּוֹתב ֵמֲﬠִמיַדת ַרְגָליו‬2,‫ ִלְהיוֹת ִכְּבֵני ָהִﬠיר‬1,‫ ל ֹא ִיְכנוֹסא‬,‫א ִמי ֶשָׁיָּצא חוּץ ַלְתּחוּם ֲאִפלּוּ ַאָמּה ַאַחת‬ ‫ ְוַאף ַﬠל ִפּי ֶשְׁתּחוּם ֶזה ֶשׁל ד' ַאמּוֹת ֶשָׁנְּתנוּ לוֹ ֲחָכִמים ְכֶּשָׁיָּצא‬3.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שצ"ו‬,(‫ְלָכל רוַּחג )ֶשׁ ִיּ ְרֶצהד‬ ‫ ֵכּיָון ֶשִׁנְּכַנס ִבּ ְרשׁוּת‬:‫ ֵאין ַהְבָלַﬠת ְתּחוִּמים ֵאלּוּ מוֶֹﬠֶלת לוַֹמר‬,‫חוּץ ַלְתּחוּם הוּא ֻמְבָלע ְבּתוֹ ְתּחוּם ַאְלַפּ ִים ֶשָׁיָּצא ִמֶמּנּוּ‬ ,‫ ְכּגוֹן ְלַהִצּיל ְנָפשׁוֹת‬4,‫ה‬,‫ ֶאָלּא ִאם ֵכּן ָיָצא ִמֶמּנּוּ ִבּ ְרשׁוּת‬,‫ְבּתוֹ ְתּחוּם ֶשָׁיָּצא ִמֶמּנּוּ – ֶשׁ ִיְּהֶיה ְכִּאלּוּ ל ֹא ָיָצא ִמֶמּנּוּ ְכָּלל‬ ‫ ְכּגוֹן ֶשׁהוִֹציאוּהוּ ָנְכ ִרים אוֹ ֵאיֶזה ֹאֶנס ַאֵחר – מוֶֹﬠֶלת‬,‫ו ְוהוּא ַהִדּין ִאם ָיָצא ֶשׁלּ ֹא ְלַדְﬠתּוֹ‬.‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ז‬ ‫ ְוֵישׁ לוֹ ַאְלַפּ ִים ְלָכל רוַּח ֵמַהָמּקוֹם ֶשָׁשַּׁבת בּוֹ‬,‫ ֶשׁ ִיְּהֶיה ְכִּאלּוּ ל ֹא ָיָצא ִמְתּחוּמוֹ ֵמעוָֹלם‬5,‫ַהְבָלַﬠת ְתּחוִּמין ֵאלּוּז‬: 2 If one [of a person’s feet] was inside [his] Shabbos limits and one foot was outside [his] Shabbos limits,6 [the person] may re-enter [his Shabbos limits] and be considered like [one of] the residents of his city. Since only one [of the person’s feet stepped beyond] the Shabbos limits, most [of his body] remains inside his Shabbos limits. [Thus it is considered as if the person never left his Shabbos limits.] ‫ ֶשֵׁכּיָון ֶשֵׁאין חוּץ ַלְתּחוּם‬1,‫ח‬,‫ – ִיָכֵּנס ִלְהיוֹת ִכְּבֵני ִﬠירוֹ‬6‫ב ָהְיָתה ַרְגלוֹ ַאַחת תּוֹ ַהְתּחוּם ְוַרְגלוֹ ַאַחת חוּץ ַלְתּחוּם‬ 1,‫ט‬:‫ ֲﬠַד ִין ֻרבּוֹ ְבּתוֹ ַהְתּחוּם‬,‫ֶאָלּא ַרְגלוֹ ַאַחת‬ 3 When a person was even just one cubit beyond the Shabbos limits of a city at the commencement of the Shabbos, he may not enter [those limits and] be considered

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Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Be...

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like a resident of the city. [Instead, the person] may only walk 2000 [cubits] in all directions from the place where he was located at the commencement of the Shabbos. ([The person] may walk three cubits inside the city.7 [The rationale is that the person] is granted 2000 cubits beyond the four cubits that constitute his Shabbos place, as explained in sec. 396[:1].) See sec. 408[:1] below.8 ‫ ְוֵאינוֹ ְמַהֵלּ ֶאָלּא‬1,‫ ֲאִפלּוּ ַאָמּה ַאַחת – ל ֹא ִיְכנוֹסי ִלְהיוֹת ִכְּבֵני ָהִﬠיר‬,‫ג ִמי ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם ְוהוּא חוּץ ִלְתחוּם ָהִﬠיר‬ '‫ ֶשֲׁהֵרי ֵישׁ לוֹ ַאְלַפּ ִים חוּץ ִמד‬7,‫יב‬,‫ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח ִמָמּקוֹם ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹםיא ) ְוָיכוֹל ַלֲהלוֹ ָבִּﬠיר ג' ַאמּוֹת‬ 8,‫יד‬:‫ ַﬠֵיּן ְלַקָמּן ְבִּסָמּן ת"ח‬,(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שצ"ויג‬,‫ַאמּוֹת ֶשֵׁהן ְמקוֹם ְשִׁביָתתוֹ‬ 4 When a ship on which a person was traveling set out on the sea, he may proceed through the entire ship, since his Shabbos place was established within its walls. [The following laws apply] if the walls of the ship were breached on Shabbos. If the ship was proceeding [at sea, the person] may proceed throughout the entire [ship]. If [however, the ship] is standing still, [the person] may only walk four cubits [from his location on the ship]. If [the ship] does not have walls ten [handbreadths] high [around its deck], but it has sufficient depth to hew out a space [that will bring the walls to a height] of ten [handbreadths, the person] may proceed throughout the entire [ship].9 [When] a person unintentionally went beyond his Shabbos limits,10 it is permitted to form for him an enclosure [consisting] of people11 who made an eruv [techumin] in the direction [where the person went],12 and [thus] may go there [and be instructed to surround the person, thereby] making a form of enclosure around him.13 [The person] may [proceed] while surrounded [by these people until he] enters (the [city’s] Shabbos limits, or at least [arrives at a point] less than four cubits from those limits, for [the person] may enter the Shabbos limits from there even without an enclosure).14 [When the people make such an enclosure for the person, he is permitted to enter the city’s Shabbos limits,] because the entire area within the enclosure is considered as four cubits for him.15 And since [the person] entered the [city’s] Shabbos limits in a permitted manner, it is as if he never left those limits. [The person is granted this leniency] because he went beyond the Shabbos limits unintentionally. [The above applies] provided [the people] who are forming the enclosure do not know that they are being called [there] for this purpose,16 as explained in sec. 362[:14].17 Even if the area within this enclosure is more than 2000 cubits,18 it is all considered as four cubits for the person who went beyond the Shabbos limits, even though it is not considered as four cubits for someone who did not go beyond his Shabbos limits. [This restriction was imposed because] the enclosure was made on Shabbos, as explained in sec. 403[:1]; (see the rationale [explained] there).19 If, however, [a person] went beyond his Shabbos limits intentionally, he is forbidden to walk more than four cubits20 even inside an enclosure, as will be explained.21 ‫ ִאם ִהיא‬,‫ ְוִאם ִנְפַחת ָדְּפֵני ַהְסִּפיָנה ְבַּשָׁבּת‬.‫ הוִֹאיל ְוָשַׁבת ַבֲּא ִויר ְמִחצּוֹת‬,‫ד ִמי ֶשִׁהְפִליָגה ְסִפיָנתוֹ ַבָּיּם – ְמַהֵלּ ֶאת ֻכָּלּהּ‬ ,‫ ְוִאם ְבּר ֹאָשׁהּ ֵאין ָלהּ ְמִחצּוֹת ֲﬠָשָׂרה‬.‫ ְוִאם ִהיא עוֶֹמֶדת – ֵאינוֹ ְמַהֵלּ ָבּהּ ֶאָלּא ד' ַאמּוֹת‬,‫ְמַהֶלֶּכת – ְמַהֵלּ ֶאת ֻכָּלּהּ‬ 9,‫טו‬:‫ְוֵישׁ ְבַּק ְרָקִﬠיָתהּ ַלֲחקוֹק וְּלַהְשִׁליָמהּ ַלֲﬠָשָׂרה – ְמַהֵלּ ֶאת ֻכָּלּהּ‬ ‫ ִויכוִֹלים‬12,‫ ֶשֵׁﬠ ְרבוּ ְלאוֹתוֹ רוַּחיז‬11,‫ – ֻמָתּר ַלֲﬠשׂוֹת לוֹ ְמִחָצּה ֶשׁל ְבֵּני ָאָדםטז‬10‫ִמי ֶשָׁיָּצא חוּץ ַלְתּחוּם ֶשׁלּ ֹא ָלַדַﬠת‬

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,‫ ְו ִיָכֵּנס ֵבּיֵניֶהם )ַﬠד תּוֹ ַהְתּחוּם אוֹ ַﬠד ָפּחוֹת ִמד' ַאמּוֹת ְלתוֹ ַהְתּחוּם‬13,‫ ְוַיֲﬠֶשׂה ְסִביָביו ְכּמוֹ ְמִחָצּה‬,‫ֵליֵל ָשׁם‬ ‫ ִמְפֵּני ֶשָׁכּל ַהֶהֵקּף ֶשׁתּוֹ‬,‫ ְוֵכיָון ֶשִׁנְּכַנס תּוֹ ַהְתּחוּם ִבּ ְרשׁוּת‬14.(‫ֶשִׁמָּשּׁם ָיכוֹל ֵליֵל ַגּם ְבּל ֹא ְמִחָצּה ְלתוֹ ַהְתּחוּםיח‬ ‫יט ְוהוּא ֶשׁלּ ֹא ֵיְדעוּ‬.‫ ֵכּיָון ֶשָׁיָּצא ֶשׁלּ ֹא ָלַדַﬠת‬,‫ – ֲהֵרי ֶזה ְכִּאלּוּ ל ֹא ָיָצא ְכָּלל ִמְתּחוּמוֹ‬15‫ַהְמִּחָצּה ַנֲﬠָשׂה לוֹ ְכּד' ַאמּוֹת‬ 17,‫כא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שס"ב‬16,‫כ‬,‫אוָֹתם ֶשַׁנֲּﬠֵשׂית ֵמֶהם ַהְמִּחָצּה ֶשְׁלֵּשׁם ָכּ ִנְק ְראוּ‬ ‫כב ַאף‬,‫ – ֶנְחָשׁב ֻכּלּוֹ ְכּד' ַאמּוֹת ְלֶזה ֶשָׁיָּצא חוּץ ַלְתּחוּם‬18‫ַוֲאִפלּוּ ִאם ַהֶהֵקּף ֶשְׁבּתוֹ ְמִחָצּה זוֹ הוּא יוֵֹתר ֵמַאְלַפּ ִים ַאָמּה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ת"ג‬,‫ הוִֹאיל ְוַנֲﬠֵשׂית ַהְמִּחָצּה ְבַּשָׁבּת‬,‫ַﬠל ִפּי ֶשֵׁאינוֹ ֶנְחָשׁב ְכּד' ַאמּוֹת ְלִמי ֶשׁלּ ֹא ָיָצא חוּץ ַלְתּחוּם‬ 19.(‫)ַﬠֵיּן ָשׁם ַהַטַּﬠםכג‬ 21,‫כו‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬20,‫ֲאָבל ִאם ָיָצא חוּץ ַלְתּחוּם ָלַדַﬠת – ָאסוּר ֵליֵל כד ֲאִפלּוּ ְבּתוֹ ְמִחָצּהכה יוֵֹתר ִמד' ַאמּוֹת‬ 5 When non-Jews took a person beyond his Shabbos limits [against his will, a person] went beyond [his Shabbos limits] himself because an untoward spirit took hold of him22 and his mind became disturbed,23 [one went beyond his Shabbos limits] because of any other force beyond his control, or [one went beyond his Shabbos limits] unintentionally, he is granted four cubits [in the place where he stops walking].24 If, [due to any of the above circumstances, the person] was brought back into his original Shabbos limits, it is as if he never left. The entire city is considered as four cubits for [this person], as it was originally, and [he may proceed] beyond [the city] for 2000 cubits in all directions. If, however, [the person] intentionally returned to his Shabbos limits,25 he is only granted four cubits. [This ruling] also applies if [the person] returned [to within his Shabbos limits] unintentionally, if he went beyond [those limits] intentionally. Nevertheless, if [the person] returns to his city,26 [the term “four cubits” is understood according to its expanded meaning], and the entire city is considered as four cubits for him27 if [the city] was enclosed by walls for the sake of habitation.28 [This leniency applies] even if [the person] went beyond his Shabbos limits intentionally and returned intentionally, since he established his Shabbos place within its walls. [The person] may not, however, leave the city.29 ‫ אוֹ‬23,‫כח‬,‫ ְוִנְט ְרָפה ַדְﬠתּוֹ‬22,‫ אוֹ ֶשָׁיָּצא ֵמַﬠְצמוֹ ַﬠל ְיֵדי ֶשֲׁאָחַזתּוּ רוַּח ָרָﬠהכז‬,‫ה ִמי ֶשׁהוִֹציאוּהוּ ָנְכ ִרים חוּץ ַלְתּחוּם‬ ‫ ֶהֱחִזירוּהוּ ְלתוֹ ַהְתּחוּם – ְכִּאלּוּ ל ֹא‬24.‫כט אוֹ ֶשָׁשַּׁגג ְוָיָצאל – ֵאין לוֹ ֶאָלּא ד' ַאמּוֹת‬,‫ֶשָׁיָּצא ַﬠל ְיֵדי ְשָׁאר ָכּל ֹאֶנס‬ ‫לא ֲאָבל ִאם ָחַזר ָלַדַﬠת ְלתוֹ‬.‫ ְוחוָּצה ָלהּ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‬,‫ ַוֲהֵרי ָכּל ָהִﬠיר לוֹ ְכּד' ַאמּוֹת ְכַּבְתִּחָלּה‬22,‫ָיָצא‬ 22,‫לב‬.‫ ֶאָלּא ֶשָׁיָּצא ָלַדַﬠת‬,‫ ְוֵכן ִאם ֲאִפלּוּ ָחַזר ֶשׁלּ ֹא ָלַדַﬠת‬25.‫ַהְתּחוּם – ֵאין לוֹ ֶאָלּא ד' ַאמּוֹת‬ ‫ ַוֲאִפלּוּ‬28,‫לד‬,‫ ִאם ִהיא ֻמֶקֶּפת ְמִחצּוֹת ְלִדיָרה‬27,‫ – ָכּל ָהִﬠיר ֲחשׁוָּבה לוֹ ְכּד' ַאמּוֹתלג‬26‫ ִאם ָחַזר ְלִﬠירוֹ‬,‫וִּמָכּל ָמקוֹם‬ 29,‫לה‬:‫ ֶאָלּא ֶשָׁאסוּר ָלֵצאת חוָּצה ָלהּ‬.‫ הוִֹאיל ְוָשַׁבת ַבֲּא ִויר ְמִחצּוֶֹתיָה‬,‫ִאם ָיָצא ָלַדַﬠת ְוָחַזר ָלַדַﬠת‬ 6 When does the above [leniency] apply? When [the person] returns to the city in which he established his Shabbos place. If, however, [the person entered] another city, he is granted only four cubits, even if [the city] was surrounded by walls for the sake of habitation. [Indeed,] even if [the person stops] in a courtyard or a house, he is granted only four cubits [in a strict, literal sense]. The entire [enclosure] is not considered as four cubits for [this person] since he did not establish his Shabbos place within its confines.30 When does [the stringency mentioned in the previous clause] apply? When [the person] intentionally went beyond his Shabbos limits or he intentionally entered this city or this house that was beyond the four cubits that the Sages granted him [after he was taken beyond his Shabbos limits by forces beyond his control]. If, however, non-Jews took [a person] beyond his Shabbos limits [against his will,] and left him in a city31 enclosed for the sake of habitation,32 or in a pen, a corral,33 12/16/2020, 6:40 PM

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or a cave (which is used for human habitation, or which is less than beis sasayim [in area]),34 [the person is permitted to proceed throughout the entire city or enclosure. This leniency also applies] if [the person] was taken [beyond the Shabbos limits] by any other forces beyond his control35 and which caused him to enter one of these places, or [the person] unintentionally went beyond the Shabbos limits, entered one of these [places], and [only] while there remembered [that he had gone beyond his Shabbos limits. The person] may walk through the entire [city or enclosure], for the entire [city or enclosure] is considered as [only] four cubits for him, since it is enclosed with walls [that were constructed] for human habitation. Even though [the person] did not establish his Shabbos place within the confines [of this area], he is granted this leniency because [his presence there resulted from factors] beyond his control. ‫ ֲאָבל ְבִּﬠיר ַאֶחֶרת – ֵאין לוֹ ֶאָלּא ד' ַאמּוֹתלו ֲאִפלּוּ ֻמֶקֶּפת ְמִחצּוֹת‬.‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁחַזר ָלִﬠיר ֶשָׁשַּׁבת ָבּהּ‬ ‫ הוִֹאיל ְול ֹא ָשַׁבת ַבֲּא ִויר‬,‫ ְוֵאין ֻכּלּוֹ ֶנְחָשׁב לוֹ ְכּד' ַאמּוֹת‬,‫לז ַוֲאִפלּוּ ֶבָּחֵצר אוֹ ַבַּבּ ִיתלח ֵאין לוֹ ֶאָלּא ד' ַאמּוֹת‬.‫ְלִדיָרה‬ 30,‫לט‬.‫ְמִחצּוֹת ֵאלּוּ‬ ‫ אוֹ ֶשִׁנְּכַנס ָלַדַﬠתמ ְבִּﬠיר זוֹמא אוֹ ְבַּב ִית ֶזה ֶשֵׁהן חוּץ ְלד' ַאמּוֹתמב‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיָּצא חוּץ ַלְתּחוּם ָלַדַﬠת‬ ‫ אוֹ ְבִּדיר אוֹ‬32,‫מה‬,‫ ַהֻמֶּקֶּפתמד ְלִדיָרה‬31,‫ וּ ְנָתנוּהוּ ֵהם ָבִּﬠירמג‬,‫ ֲאָבל הוִֹציאוּהוּ ָנְכ ִרים חוּץ ַלְתּחוּם‬.‫ֶשָׁנְּתנוּ לוֹ ֲחָכִמים‬ ‫ אוֹ ֶשֶׁנֱּאַנס ִבְּשָׁאר ֹאֶנסמח ָלֵצאת חוּץ‬,(34‫ אוֹ ִבְּמָﬠָרה )ֶשִׁהיא ְלִדיָרהמז אוֹ ֶשֵׁאין ָבּהּ יוֵֹתר ִמֵבּית ָסאַת ִים‬33,‫ְבַּסַהרמו‬ – ‫ ְו ִנְזַכּר ְוהוּא ְבּתוֹכוֹ‬,‫ ְו ִנְכַנס ְלֶאָחד ֵמֵאלּוּ‬22‫ אוֹ ֶשָׁשַּׁגגמט ְוָיָצא חוּץ ַלְתּחוּם‬,‫ ְוִלָכֵּנס ְלֶאָחד ִמְמּקוֹמוֹת ֵאלּוּ‬35‫ַלְתּחוּם‬ ‫ ֵכּיָון ֶשׁהוּא‬,‫נ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָשַׁבת ַבֲּא ִוירוֹ‬,‫ ֶשֻׁכּלּוֹ ֶנְחָשׁב לוֹ ְכּד' ַאמּוֹת הוִֹאיל וֻּמָקּף ְמִחצּוֹת ְל ִדיָרה‬,‫ְמַהֵלּ ֶאת ֻכּלּוֹ‬ ‫ָאנוּס‬: 7 Similarly, when a person is travelling on a ship on Shabbos and the ship enters a city that was enclosed for the purpose of habitation, [the person] may proceed throughout the entire [city].36 This [situation] is not considered as [similar to one in which a person] intentionally went beyond [his Shabbos limits] since he was on the ship while it was still day [on Friday], which is a time when it was permitted to go beyond the Shabbos limits. On Shabbos, the ship took [the person] beyond his Shabbos limits; he [personally] did not do anything.37 If, however, [the ship] did not enter a city that was enclosed for the purpose of habitation, [the person] is forbidden to disembark from the ship if it was located less than ten handbreadths [from the bed of the sea or river at any time] after the commencement of the Shabbos and sailed more than 2000 cubits from that place, as explained in sec. 404[:3]. When does [the above]38 apply? When [the person] was on the ship while it was still day [on Friday] (and did not disembark from [the ship] to dry land [after] the commencement of the Shabbos,or [the person] did disembark from [the ship but was] in a place where he could not stay until Saturday night, e.g., the ship belonged to non-Jews who would not wait for him [for the duration of the Shabbos] and he had to return to the ship [on Shabbos. The person is therefore [considered as] compelled by forces beyond his control to return to the ship and to go beyond the Shabbos limits of that place while on it.)39 [Different rules,] however, [apply to] individuals who establish their Shabbos place on a ship, then disembark [from the ship] and sleep in their homes [Friday] night, return to the ship on [the Shabbos]day, and then depart [on the ship.40 These people] are considered as having departed [the Shabbos limits] intentionally. [Thus, even] if they enter a city that was surrounded by walls for the sake of habitation, it is not considered as four cubits for them, since they did not establish

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their Shabbos place inside its walls. [Furthermore,] they are forbidden to disembark from the ship [and enter] the city even though [the ship] never [sailed in waters that were less than] ten handbreadths [deep.41 The rationale is that] even if one would postulate that the Shabbos limits do not apply above ten handbreadths42 and the person did not establish a Shabbos place bein hashmashos when he was on the ship,43 he nevertheless established a Shabbos place afterwards in his home.44 Nevertheless, the entire ship is considered as four cubits for [this person], even if it traveled [less than] ten handbreadths [above the bed of the sea or river] the entire [time.45 The person] may walk throughout the entire [ship] even after it sailed beyond the Shabbos limits. [The rationale is that the person] established his Shabbos place within the walls [of the ship.46 The person] may not, however, go from one ship to another.47 He is, nonetheless, permitted to board a small boat [at the side of the larger ship] to relieve himself 48 and then return to the larger ship, as will be explained in sec. 406[:1].49 If the walls of the ship were breached and they were [no longer] ten handbreadths high, [the person] is not permitted to walk more than four cubits [from his place on the ship. This stringency applies] even if [the person] did not leave [the ship] from the time the Shabbos commenced, but [the ship] was located in one place [where the waters were] less than ten handbreadths [deep] when the Shabbos commenced and [later] sailed more than 2000 [cubits] from that place. [The rationale is that] since [the ship] lacks walls [of sufficient height, in that instance], the entire [ship] is not considered as four cubits.50 (Even if [the ship lacking walls ten handbreadths high] is located ten [handbreadths] above [the bed of the sea or river, the person] may not proceed more than four cubits upon it. [Our Sages’] statement that the Shabbos limits do not apply ten [handbreadths above the ground] is relevant only regarding the ship’s progress on the water’s surface. That bears a similarity to jumping in the air and is not considered as walking, as stated in sec. 404[:1]. When, by contrast, a person walks in a ship, it is [considered as if he is] walking [normally], as if he is walking on ordinary land.51 When does the above apply? When the ship is [docked or anchored]. When, however, the ship is moving, one may walk throughout the ship in all instances. [The rationale is that] before [the person] will be able to walk even one step (of [the] four cubits), the ship will take him beyond these four cubits and position him in another four cubits, regardless of his will. In that [new place, the person] is also granted four cubits. [This situation] is comparable to one who was taken away from his four cubits by non-Jews and put down in another four cubits, in which instance, he may proceed four cubits in the [new place].52 Similar [logic applies] when [the ship] proceeds from the [second] four cubits to a new four cubits, and so on, ad infinitum.) If [the ship only] has walls ten [handbreadths high] in its middle portion, but not at its bow, e.g., its middle portion is deep, but it is inclined and raised at its bow, as is true regarding many small boats, [the entire ship is] nonetheless considered as [only] four cubits, even when it is [docked or anchored. The rationale is that the entire ship] is considered as a private domain; its bow is considered like apertures [in the wall] of a private domain, which are considered as [part of] the private domain, as explained in sec. 345[:8].

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Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Be...

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[The above applies] even if the middle portion [of the ship] is less than ten [handbreadths] deep, but [that depth] could be reached by hewing out [its hull], i.e., the boards of its hull are thick enough so that with them, [the boat’s depth] would be ten [handbreadths. In this instance, the boards] are joined [with the actual depth of the ship], and they complete [the required measure, i.e., together] they are considered as ten handbreadths, enabling the person to walk throughout] the entire ship , [for the entire ship is considered] as [only] four cubits. [The rationale for this leniency is that] from the exterior, [the ship] has a wall that is ten [handbreadths] high, for the thickness of the exterior [boards of its hull] is joined with its existing walls (for from the outside, the thickness [of the hull] is considered as [part of the ship’s] wall which is standing on [the ship’s] base, based on the principle of gud asik,53as explained in sec. 345[:1]). This [situation] resembles a courtyard whose ground is five handbreadths higher than [that of] the [adjoining] courtyard, and there is a wall five handbreadths high intervening between them. Thus, the wall is ten handbreadths high only for the lower courtyard, but it is not ten [handbreadths] high for the higher courtyard. Nevertheless, it is considered as a wall in a complete sense for both [courtyards], as explained in sec. 372[:8], since even for the upper courtyard [the wall] is ten handbreadths high on the outside.54 Moreover, since there is [sufficient depth] in the [boat’s] hull to hew out [a portion] and reach [a depth of] ten [handbreadths], it is considered as if [the hull] had [actually] been hewed out. [The rationale is that one of the Sages] maintains55 that in all instances, [the bottom of a domain] should be considered as hewed out to complete [the required measure]. His words may be relied on with regard to the Shabbos limits because the halachah follows the lenient views in that regard.56 ‫ ְוֵאין ֶזה ְכָּיָצא‬36,‫נא‬.‫ ְוִנְכ ְנָסה ַהְסִּפיָנה ְלתוֹ ִﬠיר ַהֻמֶּקֶּפת ְלִדיָרה – ְמַהֵלּ ֶאת ֻכָּלּהּ‬,‫ז ְוֵכן ִמי ֶשָׁבּא ִבְּסִפיָנה ְבַּשָׁבּת‬ ‫ וְּבַשָׁבּת הוִֹציַאתּוּ ַהְסִּפיָנה חוּץ‬,‫ ֶשִׁהיא ְשַׁﬠת ֶהֵתּר ָלֵצאת חוּץ ַלְתּחוּם‬,‫ ֵכּיָון ֶשָׁהָיה ְכָּבר ַבְּסִּפיָנה ִמְבּעוֹד יוֹם‬,‫ָלַדַﬠת‬ ‫ ֲאָבל ִאם ל ֹא ִנְכ ְנָסה ְלִﬠיר ַהֻמֶּקֶּפת ]ְל[ִדיָרה – ָאסוּר ָלֵצאת ֵמַהְסִּפיָנהנג ִאם‬37,‫נב‬.‫ ְוהוּא ל ֹא ָﬠָשׂה ְכּלוּם‬,‫ַלְתּחוּם‬ ‫נד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ְוִהְפִליָגה ֵמאוֹתוֹ ָמקוֹם יוֵֹתר ֵמַאְלַפּ ִים‬,‫ָהְיָתה ְבָּמקוֹם ְלַמָטּה ִמי' ְטָפִחים ִמֶשִּׁנְּכַנס ַהַשָּׁבּת‬ ‫נה‬.‫ת"ד‬ ‫ אוֹ ֶשָׁיָּצא ִמֶמָּנּה‬,‫ ְכֶּשָׁהָיה ַבְּסִּפיָנה ִמְבּעוֹד יוֹם ) ְול ֹא ָיָצא ִמֶמָּנּה ַלַיָּבָּשׁה ִמֶשּׁ ִנְּכַנס ַהַשָּׁבּת‬38?‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ֶשַׁהְסִּפיָנה ֶשׁל ָנְכ ִרים ְול ֹא ַיְמִתּינוּ ָﬠָליו ְוֻהְצַר ַלֲחזוֹר‬,‫ְבָּמקוֹם ֶשׁלּ ֹא ָהָיה ֶאְפָשׁר לוֹ ְלִהָשֵּׁאר ָשָׁמּה ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬ ‫ ֲאָבל ֵאלּוּ ֶשׁקּוֹ ִנים ְשִׁביָתה‬39.(‫ ֶשֶׁזּהוּ ָאנוּס הוּא ַבֲּחִזיָרתוֹ ַלְסִּפיָנהנו וִּביִציָאתוֹ ָבּהּ חוּץ ַלְתּחוּם ֵמאוֹתוֹ ָמקוֹם‬,‫ַלְסִּפיָנה‬ ‫נח ְוִאם ִנְכַנס‬,‫ – ֲהֵרי ֶזה ְכּיוֵֹצא ָלַדַﬠת‬40‫ וְּלָמָחר ִנְכָנִסים ַלְסִּפיָנה וַּמְפִליִגים‬,‫נז ְויוְֹצִאים ִמֶמָּנּה ְלָבֵתּיֶהם ָללוּן‬,‫ַבְּסִּפיָנה‬ ‫ ְוָאסוּר ָלֵצאת ֵמַהְסִּפיָנה ָלִﬠירנט‬.‫ ֵכּיָון ֶשׁלּ ֹא ָשַׁבת ַבֲּא ִויר ְמִחצּוֶֹתיָה‬,‫ָלִﬠיר ַהֻמֶּקֶּפת ]ְל[ִדיָרה ֵאיָנהּ ֲחשׁוָּבה לוֹ ְכּד' ַאמּוֹת‬ ‫ ְול ֹא‬42‫ ְלִפי ֶשַׁאף ִאם ִתְּמֵצי לוַֹמר ֶשֵׁאין ְתּחוִּמים ְלַמְﬠָלה ִמי' ְטָפִחים‬41,‫ַאף ִאם ל ֹא ָה ְיָתה ְלעוָֹלם ְלַמָטּה ִמי' ְטָפִחים‬ 44,‫ס‬.‫ ִמָכּל ָמקוֹם ֲהֵרי ָקָנה ְשִׁביָתה ַאַחר ָכּ ְבֵּביתוֹ‬43,‫ָקָנה ְשִׁביָתה ֵבּין ַהְשָּׁמשׁוֹת ְכֶּשָׁהָיה ַבְּסִּפיָנה‬ ‫ ְוָיכוֹל‬45,‫סא‬,‫ ֲאִפלּוּ ִאם ָהְיָתה ְמַהֶלֶּכת ַהֹכּל ְלַמָטּה ִמי' ְטָפִחים‬,‫ֲאָבל ִמָכּל ָמקוֹם ַהְסִּפיָנה ֻכָּלּהּ ֶנְחֶשֶׁבת לוֹ ְכּד' ַאמּוֹת‬ ‫ ֲאָבל ָאסוּר ָלֵצאת ִמְסִּפיָנה‬46,‫סב‬.‫ הוִֹאיל ְוָשַׁבת ַבֲּא ִויר ְמִחצּוֶֹתיָה‬,‫ְלַהֵלּ ְבֻּכָלּהּ ַאף ְלַאַחר ֶשִׁהְפִליָגה חוּץ ַלְתּחוּם‬ ‫סד ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוַלֲחזוֹר ִלְסִפיָנה ְגדוָֹלה‬48‫ וִּמָכּל ָמקוֹם ָיכוֹל ִלָכֵּנס ִלְסִפיָנה ְקַטָנּה ַלֲﬠשׂוֹת ְצָרָכיו‬47,‫סג‬.‫ִלְסִפיָנה‬ 49.‫ְבִּסָמּן ת"ו‬ ‫סה ַוֲאִפלּוּ ִאם ל ֹא ָיָצא‬,‫ ְוֵאיָנן ְגּבוִֹהים י' ְטָפִחים – ֵאינוֹ ְמַהֵלּ ָבּהּ יוֵֹתר ִמד' ַאמּוֹת‬,‫ְוִאם ִנְפֲחתוּ ָדְּפֵני ַהְסִּפיָנה ְבַּשָׁבּת‬ ‫ ֶאָלּא ֶשָׁה ְיָתה ְבָּמקוֹם ֶאָחד ְלַמָטּה ִמי' ְטָפִחים ִמֶשִּׁנְּכַנס ַהַשָּׁבּת ְוִהְפִליָגה ֵמאוֹתוֹ ָמקוֹם יוֵֹתר‬,‫ִמֶמָּנּה ִמֶשּׁ ִנְּכַנס ַהַשָּׁבּת‬ 50,‫סו‬.‫ ֶשֵׁכּיָון ֶשֵׁאין ָלהּ ְמִחצּוֹת – ֵאין ֻכָּלּהּ ְכּד' ַאמּוֹת‬,‫ֵמַאְלַפּ ִים‬ (‫ ֶשׁלּ ֹא ָאְמרוּ "ֵאין ְתּחוִּמין ְלַמְﬠָלה‬,‫ַוֲאִפלּוּ ְבָּמקוֹם ֶשִׁהיא עוֶֹמֶדת ְלַמְﬠָלה ִמי' ְטָפִחים ֵאינוֹ ְמַהֵלּ ָבּהּ יוֵֹתר ִמד' ַאמּוֹת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬, ‫ ֶשׁהוּא דוֶֹמה ִלְקִפיָצה ַבֲּא ִויר ְוֵאינוֹ ִנְקָרא ִהלּוּ‬,‫ֵמֲﬠָשָׂרה" ֶאָלּא ְבִּהלּוּ ַהְסִּפיָנה ַﬠל ְפֵּני ַהַמּ ִים‬ 12/16/2020, 6:40 PM

Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Be...

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51,‫סח‬.‫ ְכּמוֹ ַהְמַהֵלּ ָבָּאֶרץ‬,‫סז ֲאָבל ִהלּוּ ָהָאָדם ְבּתוֹ ַהְסִּפיָנה – ִהלּוּ הוּא‬.‫ת"ד‬ ‫סט ִמְפֵּני ֶשֶׁטֶּרם ֶשַׁיְּסִפּיק‬,‫ ֲאָבל ְכֶּשִׁהיא ְמַהֶלֶּכת – ְמַהֵלּ ֶאת ֻכָּלּהּ ְבָּכל ִﬠ ְנָין‬.‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהיא עוֶֹמֶדת‬ ‫ ְוֵישׁ לוֹ‬,‫ נוַֹטְלתּוֹ ַהְסִּפיָנה ִמד' ַאמּוֹת ֵאלּוּ וַּמִנּיָחתוֹ ְבּד' ַאמּוֹת ֲאֵחרוֹת ַﬠל ָכּ ְרחוֹ‬,‫ְלַהֵלּ )ד' ַאמּוֹת( ֲאִפלּוּ ְפִּסיָﬠה ַאַחת‬ ‫ ְוֵכן‬52,‫ ֶשֵׁיּשׁ לוֹ ָשׁם ד' ַאמּוֹת‬,‫ ְכּמוֹ ִמי ֶשׁהוִֹציאוּהוּ ָנְכ ִרים ִמד' ַאמּוֹת וּ ְנָתנוּהוּ ְבּד' ַאמּוֹת ֲאֵחרוֹת‬,‫ָשׁם ד' ַאמּוֹת ֲאֵחרוֹת‬ ‫ ְוֵכן ְלעוָֹלםע‬,‫)ֵמאוֹתוֹ ד' ַאמּוֹת ְלד' ַאמּוֹת ֲאֵחרוֹת‬. ‫עא ְכּגוֹן ֶשִׁהיא ֲﬠֻמָקּה ְבֶּאְמָצִﬠיָתהּ וְּבר ֹאָשׁהּ ִהיא ְמֻשַׁפַּﬠת‬,‫ְוִאם ְבֶּאְמָצָﬠהּ ֵישׁ ָלהּ ְמִחצּוֹת ֲﬠָשָׂרה וְּבר ֹאָשׁהּ ֵאין ָלהּ‬ ‫ ִמְפֵּני ֶשֻׁכָּלּהּ ְרשׁוּת‬,‫ ְכֶּדֶר ְסִפינוֹת ְקַטנּוֹת – ַאף ַﬠל ִפּי ֵכן ֻכָּלּהּ ְכּד' ַאמּוֹת ֲאִפלּוּ ְכֶּשׁעוֶֹמֶדת‬,‫ְוהוֶֹלֶכת ְכַּלֵפּי ַמְﬠָלה ְקָצת‬ ‫עג‬.‫עב ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ ֶשָׁראֶשׁיָה ֵהם ְכּחוֵֹרי ְרשׁוּת ַהָיִּחיד ֶשׁ ִנּדּוֹ ִנים ִכּ ְרשׁוּת ַהָיִּחיד‬,‫ַהָיִּחיד ִהיא‬ ‫עד ְדַּה ְינוּ ֹעִבי ַהְנָּס ִרים‬,‫ ֶאָלּא ֶשֵׁיּשׁ ָבּהּ ַלֲחקוֹק ְלַהְשִׁליָמהּ ַלֲﬠָשָׂרה‬,‫ַוֲאִפלּוּ ִאם ַגּם ְבֶּאְמָצִﬠיָתהּ ֵאיָנהּ ֲﬠֻמָקּה ֲﬠָשָׂרה‬ ,‫ֶשְׁבַּק ְרָקִﬠיָתהּ ֶשֵׁיּשׁ ָבּהּ ְכֵּדי ְלַהְשִׁלים ָגְּבָההּ ַלֲﬠָשָׂרה – ֲהֵרי ֵהם ִמְצָט ְרִפים ְלַהְשִׁליָמהּעה ְוַנֲﬠֵשׂית ֻכָּלּהּ ְכּד' ַאמּוֹת‬ ‫ ֶשֹׁעִבי ַק ְרָקִﬠיָתהּ ֶשִׁמּן ַהְצָּדִדים ְכַּלֵפּי חוּץ ִמְצָטֵרף הוּא ִﬠם ַהְמִּחצּוֹת‬,‫ֶשֲׁהֵרי ֵישׁ ָלהּ ְמִחצּוֹת ֶשֵׁהן ְגּבוֹהוֹת ֲﬠָשָׂרה ִמְבּחוּץ‬ ‫ ִמשּׁוּם תּוַֹרת "גּוּד‬,‫ֲאֶשׁר ָﬠָליו )ְלִפי ֶשַׁאף ֹעִבי ֶזה ֶשִׁמּן ַהְצָּדִדים רוִֹאים אוֹתוֹ ְכִּאלּוּ עוֵֹמד ִכְּמִחָצּה ַﬠל ַגֵּבּי ַק ְרָקִﬠיָתהּ‬ ‫ ְוֹכֶתל‬,‫ ַוֲהֵרי ֶזה דוֶֹמה ְלָחֵצר ֶשַׁקּ ְרָקִﬠיָתהּ ָגּבוַֹהּ ֵמָחֵצר ַאֶחֶרת ה' ְטָפִחים‬.(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שמ"העו‬53,"‫ַאֵסּק‬ ‫ ְוַאף‬,'‫ ְוֵאין ֹכֶּתל ֶזה ָגּבוַֹהּ י' ְטָפִחים ֶאָלּא ְלָחֵצר ַה ְנּמוָּכה ֲאָבל ְלַהְגּבוָֹהה ֵאינוֹ ָגבוַֹהּ י‬,‫ָגּבוַֹהּ ה' ְטָפִחים ַמְפִסיק ֵבּיֵניֶהם‬ '‫עז הוִֹאיל ֶשַׁאף ְלָחֵצר ַהָגּבוַֹהּ הוּא ָגבוַֹהּ י‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן שע"ב‬,‫ַﬠל ִפּי ֵכן ִהיא ְמִחָצּה ְגמוָּרה ִלְשֵׁתּיֶהן‬ ‫ ִכּי ֵישׁ ִמי‬,‫ ֶשֵׁכּיָון ֶשְׁבַּק ְרָקִﬠיָתהּ ֵישׁ ְכֵּדי ַלֲחקוֹק ְלַהְשִׁליָמהּ ַלֲﬠָשָׂרה – ָאנוּ רוִֹאים ְכִּאלּוּ הוּא ָחקוּק‬,‫ ְועוֹד‬54.‫ִמְבּחוּץ‬ ‫עט ֶשֲׁהָלָכה ְכִּדְבֵרי‬,‫ ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְלִﬠְנַין ְתּחוִּמין‬,"‫ ֶשְׁבָּכל ָמקוֹם אוְֹמ ִרים "חוְֹקִקים ְלַהְשִׁלים‬55,‫ֶשׁאוֵֹמרעח‬ 56,‫פ‬:‫ַהֵמֵּקל ָבֶּהם‬ 8 If a person boarded a ship [on Shabbos]with the intent not to journey beyond the Shabbos limits [on that day], however, the ship did travel beyond those limits, but it later [reversed course and] returned to the port from which it departed, the person is considered as if he did not leave [his Shabbos limits.] He is considered as one who was taken beyond his Shabbos limits by non-Jews and then returned to them by [the non-Jews].57 Moreover, [this leniency may apply] even if [one] boarded the ship with the intent of leaving [the Shabbos limits], but boarded [the ship] while it was still day [on Friday] and did not disembark [from] it after the commencement of the Shabbos.58Even though [the ship] was less than ten handbreadths [above the bed of the sea or the river] and thus, [the person’s] Shabbos place was established in that [city], nevertheless, if [the ship journeyed beyond the Shabbos limits, but] afterwards returned within the Shabbos limits of the person’s Shabbos place, it is considered as if [the person] did not leave [those limits. The rationale is that] since the person boarded [the ship] on Friday, it is as if he departed [his Shabbos limits] unintentionally, as was explained.59 ‫פב ְוָיְצָאה ַהְסִּפיָנה חוּץ ַלְתּחוּם ְוָחְזָרה ַלֲאחוֶֹריָה ַלָנָּמל‬,‫ח ִאם ִנְכַנס ִלְסִפיָנהפא ַﬠל ַדַּﬠת ֶשׁלּ ֹא ְלַהְפִליג חוּץ ַלְתּחוּם‬ 57.‫ ֶשַׁנֲּﬠָשׂה ְכּמוֹ ֶשׁהוִֹציאוּהוּ ָנְכ ִרים חוּץ ַלְתּחוּם ְוֶהֱחִזירוּהוּ ִלְתחוּמוֹ‬,‫ֶשִׁהְפִליָגה ִמָשּׁם – ֲהֵרי הוּא ְכִּאלּוּ ל ֹא ָיָצא‬ ‫ ַאף ַﬠל ִפּי ֶשָׁה ְיָתה‬58,‫ ֶאָלּא ֶשׁ ִנְּכַנס ִמְבּעוֹד יוֹם ְול ֹא ָיָצאפג ִמֶמָּנּה ִמֶשּׁ ִנְּכַנס ַהַשָּׁבּת‬,‫ַוֲאִפלּוּ ִאם ִנְכַנס ַﬠל ְמָנת ְלַהְפִליג‬ ‫ ִמָכּל ָמקוֹם ִאם ַאַחר ָכּ ָחְזָרה ְלתוֹ ְתּחוּם ַהָמּקוֹם ֶשָׁקָּנה ָשׁם ְשִׁביָתה – ֲהֵרי‬,‫ ֶשָׁקָּנה ָשׁם ְשִׁביָתה‬,‫ְלַמָטּה ִמי' ְטָפִחים‬ 59:‫ ֲהֵרי ֶזה ְכּיוֵֹצא ֶשׁלּ ֹא ָלַדַﬠת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ ֶשֵׁכּיָון ֶשׁ ִנְּכַנס ָלהּ ֵמֶﬠֶרב ַשָׁבּת‬,‫הוּא ְכִּאלּוּ ל ֹא ָיָצא‬ 9 When produce was taken beyond the Shabbos limits and then returned – even intentionally – to those limits, it is as if [the produce] never left [the Shabbos limits]. What is the reason? [The produce] was removed [from the Shabbos limits] and returned [to them] by factors beyond its control.60 [Hence,] the entire city is considered as four cubits for [this produce] as it initially was, and [such produce] may be taken 2000 [cubits] beyond [the city] in all directions on a festival,61 when it is permitted to take [articles] from one domain to another.62 And if it is Shabbos,

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[the produce] is at least permitted to be eaten in the place [where it was deposited]. [This leniency is granted] even to the Jew for whose sake [the produce] was returned. The laws governing [such produce] are not the same as [those governing] other entities brought from outside the Shabbos limits, in which instance, [those objects] are forbidden for the person for whom they were brought.63 [The rationale for the distinction is that] this produce was already located within these Shabbos limits on this Shabbos. [Therefore,] even the person who returned [the produce to its original location] – though he violated a prohibition [by doing so] – is not penalized [by being prohibited] from eating [the produce] on [that] Shabbos. (This instance is not comparable to one who tithes his produce on Shabbos,who was penalized and prohibited from eating [the produce on that Shabbos],64because [in that instance, it was] the performance of the forbidden act [itself that] made the produce fit to be eaten, for it was not fit to be eaten beforehand, since it was tevel.65By contrast, this produce was fit [to be eaten] by [the person] when it was with him outside the Shabbos limits. Bringing [the produce] back within the Shabbos limits did not increase its fitness to be eaten. Thus, [the person] did not benefit from the prohibited activity when eating [the produce]. Nor does [this instance] resemble [that of a person] who, on Shabbos, cooks produce that is fit to be eaten raw. [Such produce] is forbidden66 because [an act] prohibited by Scriptural Law was performed with it. In contrast, [the prohibition against bringing an article from outside] the Shabbos limits is [only] Rabbinic [in origin].)67 [The following laws apply] as long as [the produce] was not returned [to within its original Shabbos limits], but was still outside them: If [the produce] was taken beyond [its Shabbos limits] unintentionally, [one] is permitted to eat [the produce], but it is forbidden to move [the produce] beyond the four cubits [in which it is located].68 If [the produce] was taken beyond [its Shabbos limits] intentionally, even someone for whom [the produce] was not taken [beyond its Shabbos limits] is forbidden [to partake of it. This instance] does not resemble [one in which objects were] brought from beyond the Shabbos limits by a non-Jew, [in] which [case the objects] are permitted for someone for whom they were not brought.69 Since a Jew committed a prohibition [by bringing the produce beyond its Shabbos limits, our Sages] ruled more stringently and forbade its use by everyone. Nevertheless, it is permitted to carry [this produce] within the four cubits [in which it is located. This produce] is not deemed muktzeh even though it is not fit to be eaten by any Jew.70 Since [the produce] is prohibited only as a penalty, [the Sages] only desired to apply this penalty to eating, but not to carrying [the produce]. ‫ ַמה ַטַּﬠם? ֲאנוִּסים ֵהם‬.‫ ֲאִפלּוּ ְבֵּמִזיד – ֲהֵרי ֵהם ְכִּאלּוּ ל ֹא ָיְצאוּ‬,‫ט ֵפּרוֹת ֶשׁהוִֹציָאם חוּץ ַלְתּחוּם ְוֶהֱחִזיָרם ִלְתחוָּמם‬ ‫פה ִאם הוּא יוֹם‬,‫ ַוֲהֵרי ָכּל ָהִﬠיר ָלֶהם ְכּד' ַאמּוֹת ְכַּבְתִּחָלּה ְוחוָּצה ָלהּ ַאְלַפּ ִים ְלָכל רוַּח‬60,‫פד‬.‫ִבּיִציָאָתם וַּבֲחָזָרָתם‬ ‫פו‬.‫ ְוִאם הוּא ַשָׁבּת – ֻמָתּ ִרים ַﬠל ָכּל ָפּ ִנים ַבֲּאִכיָלה ִבְּמקוָֹמם‬62,‫ ֶשַׁההוָֹצָאה ֵמ ְרשׁוּת ִל ְרשׁוּת ֻמֶתֶּרת בּוֹ‬61‫טוֹב‬ ‫ ֶשָׁאסוּר ְלִמי ֶשׁהוָּבא‬,‫ַוֲאִפלּוּ ְלאוֹתוֹ ִיְשָׂרֵאל ֶשֶׁהֱחִזיָרם ְלָצ ְרכּוֹ ֵאין ִדּיָנם ִכְּשָׁאר ָדָּבר ַהָבּא ִמחוּץ ַלְתּחוּם‬ ‫ ֶשָׁﬠָשׂה ִאסּוּר – ֵאין קוְֹנִסין‬,‫ ַוֲאִפלּוּ ַהַמֲּחִזיר ַﬠְצמוֹ‬.‫ הוִֹאיל וֵּפרוֹת ֵאלּוּ ָהיוּ ְכָּבר ִבְּתחוּם ֶזה ְבַּשָׁבּת זוֹ‬63,‫פז‬,‫ִבְּשִׁבילוֹ‬ ‫פח‬.‫אוֹתוֹ ֶשׁלּ ֹא י ֹאְכֵלם ְבַּשָׁבּת‬ (‫ ְלִפי ֶשַׁﬠל ְיֵדי ֲﬠִשַׂיּת ָהִאסּוּר ִנְתְקנוּ‬64,‫צ‬,‫פט ֶשָׁקּ ְנסוּ אוֹתוֹ ֶשׁלּ ֹא י ֹאַכל ֵמֶהם‬,‫ְוֵאינוֹ דוֶֹמה ְלַהְמַﬠֵשּׂר ֵפּרוֹת ְבַּשָׁבּת‬ ‫ ֲאָבל ֵפּרוֹת ֵאלּוּ ָהיוּ ְראוּ ִיים לוֹ ְכֶּשָׁהָיה ִﬠָמֶּהם חוּץ‬65.‫ ִמְפֵּני ֶשֵׁהם ֶטֶבל‬,‫ ֶשׁלּ ֹא ָהיוּ ְראוּ ִיים ְכָּלל ִמֹקֶּדם ְלֵכן‬,‫ַלֲאִכיָלה‬

12/16/2020, 6:40 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4051153/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 405 - The Laws Governing One Who Goes Be...‬‬

‫ַלְתּחוּם‪ְ ,‬ול ֹא הוִֹﬠיל לוֹ ְכּלוּם ַלֲאִכיָלָתם ְבַּמה ֶשֶּׁהֱחִזיָרם ִלְתחוָּמם‪ְ ,‬וֵאינוֹ ֶנֱהֶנה ִמן ָהִאסּוּר ַבֲּאִכיָלתוֹ אוָֹתם‪.‬צא‬ ‫ְוֵאינוֹ דוֶֹמה ְלַהְמַבֵשּׁל ְבַּשָׁבּתצב ֵפּרוֹת ַהֶנֱּאָכִלים ַח ִיּים ֶשֲׁאסוּ ִרים‪ִ 66,‬מְפֵּני ֶשָׁﬠָשׂה ָבֶּהם ִאסּוּר ֶשׁל תּוָֹרה‪ֲ ,‬אָבל ְתּחוִּמין‬ ‫ֵהם ִמִדְּבֵרי סוְֹפ ִריםצג(‪67.‬‬ ‫ְוָכל ְזַמן ֶשׁלּ ֹא ֻהְחְזרוּ ְוֵהם חוּץ ַלְתּחוּם‪ִ ,‬אם הוִֹציָאם ְבּשׁוֵֹגג – ֻמָתּ ִרים ְלָאְכָלםצד‪ְ 67,‬וָאסוּר ְלַטְלְטָלם חוּץ ִמד'‬ ‫ַאמּוֹת‪,‬צה‪ְ 68,‬וִאם הוִֹציָאם ְבֵּמִזיד – ֲאסוּ ִרין ֲאִפלּוּ ְלִמי ֶשׁלּ ֹא הוִֹציָאם ִבְּשִׁבילוֹ‪.‬צו ְוֵאינוֹ דוֶֹמה ְלָבא ִמחוּץ ַלְתּחוּם ַﬠל‬ ‫ְיֵדי ָנְכ ִרי‪ֶ ,‬שֻׁמָּתּר ְלִמי ֶשׁלּ ֹא הוָּבא ִבְּשִׁבילוֹ‪,‬צז‪ֶ 69,‬שֵׁכּיָון ֶשַׁנֲּﬠָשׂה ָהִאסּוּר ַﬠל ְיֵדי ִיְשָׂרֵאל‪ֶ ,‬הֱחִמירוּ יוֵֹתר ֶלֱאסוֹר ְלָכל‬ ‫ָאָדם‪.‬צח‬ ‫ְוַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלַטְלְטָלם תּוֹ ד' ַאמּוֹת‪,‬צט ְוֵאין ָלֶהם ִדּין ֻמְקֶצה‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁאיָנם ְראוּ ִיים ַבֲּאִכיָלה ְלשׁוּם ָאָדם‬ ‫ִמ ִיְּשָׂרֵאל‪ֵ 70.‬כּיָון ֶשֵׁאין ִאסּוָּרן ֶאָלּא ִמשּׁוּם ְקָנס‪ ,‬ל ֹא ָרצוּ ִלְקנוֹס ֶאָלּא ַבֲּאִכיָלה ְול ֹא ְבִּטְלטוּל‪:‬ק‬

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Shulchan Aruch: Chapter 406 - [The Laws Applying to a Person] Who ...

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Shulchan Aruch: Chapter 406 - [The Laws Applying to a Person] Who Unknowingly Went Beyond His Shabbos Limits By Rabbi Schneur Zalman of Liadi

SECTION 406 [The Laws Applying to a Person] Who Unknowingly Went Beyond His Shabbos Limits (1-3) ‫סימן תו ִמי ֶשָׁיָּצא חוּץ ַלְתּחוּם ֶשׁלּ ֹא ָלַדַﬠת וּבוֹ ג' ְסִﬠיִפים‬: 1 When a person who went beyond his Shabbos limits – and thus is [restricted to going] only four cubits1 – must relieve himself, he may go outside those [four cubits] until he finds a private place to relieve himself. [The person is granted this leniency] because “the consideration of personal dignity is very weighty.”2 It is desirable counsel [that when going beyond his four cubits, a person] draw close3 to the Shabbos limits from which he departed, for if he does not find a private place until he reaches those limits, he may enter [them.4 This is beneficial for the person because] once he enters [those limits], it is as if he never left [them at all], since he had license to [re]enter [them].5 If, however, [the person] found a private place before [he reached those limits], he should not enter [his Shabbos limits], but relieve himself there. [The person] may [then] distance himself from the place where he relieved himself until the odor is no longer perceptible. [The person] is then granted four cubits from this [new] place. If, [in the process of] distancing himself from the odor, [the person] enters his Shabbos limits, it is as if he never left them, since the Sages gave [the person] license to [re]enter [his Shabbos limits] out of consideration for his dignity; [the Sages] did not require him to [remain] in a place of filth or one where a [foul] odor [prevails]. When does the above apply? When [the person] left his Shabbos limits unintentionally.6 If, by contrast, [the person] departed his Shabbos limits intentionally, even though he was permitted to enter the Shabbos limits from which he departed, he is granted only four cubits in that place, unless he entered the city7 in which he [originally] established his Shabbos place, as explained in sec. 405[:5]. ,‫ ְוֻהְצַר ִל ְנָקָביו – ָיכוֹל ָלֵצאת ֵמֶהן ַﬠד ֶשׁ ִיְּמָצא ָמקוֹם ָצנוַּﬠ ִלָפּנוֹת‬,1‫ ֶשֵׁאין לוֹ ֶאָלּא ד' ַאמּוֹת‬,‫א ִמי ֶשָׁיָּצא חוּץ ַלְתּחוּם‬ ‫ ֶשִׁאם ל ֹא ִיְמָצא ָמקוֹם ָצנוַּﬠ ַﬠד ְתּחוּמוֹ‬,‫ ְלַצד ְתּחוּמוֹ ֶשָׁיָּצא ִמֶמּנּוּ‬3‫ ְוֵﬠָצה טוָֹבה לוֹ ֶשִׁיְּתָקֵרב‬2,‫א‬.‫ֶשָׁגּדוֹל ְכּבוֹד ַהְבּ ִריּוֹת‬ – ‫ ֲאָבל ִאם ָמָצא ָמקוֹם ָצנוַּﬠ ֹקֶדם‬5,‫ב‬.‫ ֵכּיָון ֶשׁ ִנְּכַנס ִבּ ְרשׁוּת‬,‫ וְּלַאַחר ֶשׁ ִנְּכַנס ֲהֵרי הוּא ְכִּאלּוּ ל ֹא ָיָצא‬4,‫– ָיכוֹל ִלְכנוֹס‬ ‫ ְוִאם ִנְתַרֵחק ֵמָהֵריַח ְו ִנְכַנס‬.‫ ְוָשׁם ֵישׁ לוֹ ד' ַאמּוֹת‬,‫ ֶאָלּא ִיָפֶּנה ָשׁם ְוִיְתַרֵחק ִמָמּקוֹם ֶשִׁנְּפֶנה ַﬠד ֶשִׁיְּכֶלה ָהֵריַח‬,‫ל ֹא ִיְכנוֹס‬ ‫ ֶשָׁחסוּ ַﬠל ְכּבוֹדוֹ ְול ֹא ִהְצ ִריכוּהוּ ַלֲﬠמוֹד ְבָּמקוֹם ְמֻטָנּף אוֹ ֵריַח‬,‫ ֵכּיָון ֶשׁ ִנְּכַנס ִבּ ְרשׁוּת ֲחָכִמים‬,‫ִבְּתחוּמוֹ – ְכִּאלּוּ ל ֹא ָיָצא‬ ‫ ַאף ַﬠל ִפּי ֶשִׁנְּכַנס ִבּ ְרשׁוּת ְלתוֹ ְתּחוּם‬,‫ ֲאָבל ִאם ָיָצא ָלַדַﬠת‬6,‫ד‬.‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיָּצא ֶשׁלּ ֹא ָלַדַﬠת‬.‫ָרע‬ ‫ו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ת"ה‬,‫ ֶשָׁשַּׁבת ָבּהּ‬7‫ה ֶאָלּא ִאם ֵכּן ִנְכַנס ָלִﬠיר‬,‫ֶשָׁיָּצא ִמֶמּנּוּ – ֵאין לוֹ ָשׁם ֶאָלּא ד' ַאמּוֹת‬ 2 [There is a difference of opinion regarding the meaning of] the phrase, “must relieve himself” mentioned [in the previous subsection]. Some authorities interpret [that phrase] as meaning, “even to urinate,” while others maintain that [the Sages] 12/16/2020, 6:40 PM

Shulchan Aruch: Chapter 406 - [The Laws Applying to a Person] Who ...

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only granted the leniency of going beyond four cubits in consideration of personal dignity when one must defecate. With regard to urination, by contrast, the consideration of personal dignity is not that great, for one may urinate in the presence of others.8 Similarly, with regard to abiding in a place of filth, that is not such a great concern with regard to urine, since it is absorbed in its place.9 (One should act stringently, following the words of [these later authorities]), for theirs is the later ruling.10 ‫ ְוֵישׁ אוְֹמ ִריםח ֶשׁלּ ֹא ֵהֵקלּוּ ִמשּׁוּם ְכּבוֹד ַהְבּ ִריּוֹת ָלֵצאת‬,‫ב ֶזה ֶשָׁאַמ ְרנוּ ְבֻּהְצַר ִלְנָקָביו – ֵישׁ אוְֹמ ִריםז ֲאִפלּוּ ִלְקַט ִנּים‬ ‫ ְוַגם ֵאין‬8,‫ט‬,‫ ֶשֲׁהֵרי ַמְשִׁתּיִנים ַמ ִים ִבְּפֵני ַרִבּים‬, ‫ ֲאָבל ִבְּקַט ִנּים ֵאין ְכּבוֹד ַהְבּ ִריּוֹת ָכּל ָכּ‬,‫חוּץ ְלד' ַאמּוֹת ֶאָלּא ִבְּגדוִֹלים‬ ‫ ) ְוֵישׁ ְלַהֲחִמיר‬9,‫י‬.‫ ֶשׁ ִנְּבָלִﬠים ִבְּמקוָֹמם‬,‫ ִמְפֵּני ֶשְׁבֵּמי ַרְגַל ִים ֵאין ָכּל ָכּ ִטנּוּף‬,‫ָלחוּשׁ ֶשַׁיֲּﬠמוֹד ְבָּמקוֹם ְמֻטָנּף‬ 10:‫ְכִּדְבֵריֶהםיא( ְדַּבְתָרִאי ִניְנהוּ‬ 3 Our Sages did not only grant [the above] leniency when a person needed to relieve himself, but also when rain was falling on him or the sun was beating down upon him and causing him discomfort, as explained in sec. 404[:3]. ‫יב ְכּמוֹ‬,‫ ֶאָלּא ֲאִפלּוּ ִאם ְגָּשִׁמים יוֹ ְרִדים ָﬠָליו אוֹ ֶשַׁהַחָמּה זוַֹרַחת ָﬠָליו וְּמַצַﬠ ְרתּוֹ‬,‫ג ל ֹא ְבֻּהְצַר ִל ְנָקָביו ִבְּלָבד ֵהֵקלּוּ ֵכּן‬ ‫יג‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ת"ד‬

12/16/2020, 6:40 PM

Shulchan Aruch: Chapter 407 - The Individuals Granted License to Go ...

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Shulchan Aruch: Chapter 407 - The Individuals Granted License to Go Beyond Their Shabbos Limits By Rabbi Schneur Zalman of Liadi

SECTION 407 The Individuals Granted License to Go Beyond Their Shabbos Limits (1-3) ‫סימן תז ִמי ֵהם ֶשְׁיּכוִֹלים ֵליֵל חוּץ ַלְתּחוּם וּבוֹ ג' ְסִﬠיִפים‬: 1 A person who went beyond his Shabbos limits for the sake of saving lives,1 e.g., a midwife who comes to deliver a child2 or the like, is granted 2000 cubits in all directions from that destination.3 [The leniency is granted] so that [limiting the person’s movement] will not present a stumbling block in the future – i.e., the person will refrain from going [to save a life] if he will [be restricted] to only four cubits in that place. If, [while proceeding these 2000 cubits, the person] reaches a city, he is considered as one of the residents of the city and is granted 2000 cubits in all directions outside the city.4 ‫ ְוַכיּוֵֹצא ָבֶזה – ֵישׁ לוֹ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‬2‫ ְכּגוֹן ֲחָכָמה ַהָבָּאה ְלַיֵלּד‬1,‫א ִמי ֶשָׁיָּצא חוּץ ַלְתּחוּם ִמשּׁוּם ִפּקּוַּח ֶנֶפשׁ‬ ‫ ְוִאם‬.‫ב ֶשׁ ִיָּמַּנע ִמֵלּיֵל ִאם ל ֹא ִיְהֶיה לוֹ ָשׁם ֶאָלּא ד' ַאמּוֹת‬,‫ ְכֵּדי ֶשׁלּ ֹא ְתֵהא ַמְכִשׁילוֹ ֶלָﬠִתיד ָלב ֹא‬3,‫א‬,‫ִמָמּקוֹם ֶשִׁה ִגּיַﬠ לוֹ‬ 4,‫ג‬:‫ ְוֵישׁ לוֹ ַאְלַפּ ִים ְלָכל רוַּח חוּץ ָלִﬠיר‬,‫ ֲהֵרי הוּא ְכַּא ְנֵשׁי ָהִﬠיר‬,‫ִהִגּיַﬠ ָלִﬠיר‬ 2 If a person was permitted to go beyond [his Shabbos limits] and while he was proceeding on his way he was informed that the mitzvah5 that he left to perform was already completed, he may proceed 2000 cubits in all directions from his [immediate] location.6 If a portion of the Shabbos limits [of the city] from which [the person] was permitted to depart overlaps the 2000 [cubits] that he is granted from that location, he may return to his city, and then it is considered as if he never departed. [The rationale is that] the overlapping of Shabbos limits is of significance when one was permitted [to go beyond his Shabbos limits], as stated in sec. 405[:1]. ‫ ֶשָׁיָּצאָת ַלֲﬠשׂוֹת" – ֵישׁ לוֹ ִמְמּקוֹמוֹ ַאְלַפּ ִים‬5‫ ְוָאְמרוּ לוֹ "ְכָּבר ַנֲﬠֵשׂית ַהִמְּצָוה‬, ‫ב ָהָיה יוֵֹצא ִבּ ְרשׁוּת ְוהוּא הוֵֹל ַבֶּדֶּר‬ ‫ ְוִאם ִמְקָצת ַהְתּחוּם ֶשָׁיָּצא ִמֶמּנּוּ ִבּ ְרשׁוּת הוּא ֻמְבָלע ְבּתוֹ ַאְלַפּ ִים ֵאלּוּ ֶשֵׁיּשׁ לוֹ ִמְמּקוֹמוֹ – ֲהֵרי ֶזה חוֵֹזר‬6,‫ד‬.‫ְלָכל רוַּח‬ ‫ז‬:‫ו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ת"ה‬,‫ ֶשַׁהְבָלַﬠת ַהְתּחוִּמים מוֶֹﬠֶלת ְכֶּשָׁיָּצא ִבּ ְרשׁוּת‬6,‫ה‬,‫ְלִﬠירוֹ וְּכִאלּוּ ל ֹא ָיָצא‬ 3 All those who go beyond [their Shabbos limits] to save Jewish lives7 from nonJews,8 from a [flooding] river,9 or from a landslide10 are granted 2000 cubits in all directions from the place where they saved the [other Jews’] lives.11 If the non-Jews were in a position of power and [hence, those who saved their brethren’s lives] are afraid to remain in the place where they saved [the other Jews for the remainder of the Shabbos, the people who left their Shabbos limits to save the lives of the other Jews] may return to their original place on Shabbos,12carrying their weapons [with them].13 ‫ – ֵישׁ ָלֶהם ַאְלַפּ ִים ַאָמּה ְלָכל‬10,‫ אוֹ ִמן ַהַמֹּפֶּלתח‬9‫ אוֹ ִמן ַהָנָּהר‬8‫ ִמַיּד ָנְכ ִרים‬7‫ג ָכּל ַהיּוְֹצִאים ְלַהִצּיל ְנָפשׁוֹת ִמִיְּשָׂרֵאל‬

12/16/2020, 6:41 PM

Shulchan Aruch: Chapter 407 - The Individuals Granted License to Go ...

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‫ ְוָהיוּ ְמַפֲחִדים ִלְשׁבּוֹת ְבָּמקוֹם ֶשִׁהִצּילוּ בּוֹ – ֲהֵרי ֵאלּוּ‬,‫ ְוִאם ָה ְיָתה ַיד ָנְכ ִרים ַתִּקּיָפה‬11,‫ט‬.‫רוַּח ִמָמּקוֹם ֶשִׁהִצּילוּ בּוֹ‬ 13,‫י‬:‫ וִּבְכֵלי ֵזיָנם‬12‫חוְֹז ִרים ְבַּשָׁבּת ִלְמקוָֹמם‬

12/16/2020, 6:41 PM

Shulchan Aruch: Chapter 408 - The Laws Applying to Depositing [Food ...

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Shulchan Aruch: Chapter 408 - The Laws Applying to Depositing [Food for] an Eruv [Techumin] and Establishing a Shabbos Place By Rabbi Schneur Zalman of Liadi

SECTION 408 The Laws Applying to Depositing [Food for] an Eruv [Techumin] and Establishing a Shabbos Place (1) ‫סימן תח ִדּין ַהָנַּחת ֵﬠרוּב ְוִק ְנַין ְשִׁביָתה וּבוֹ ְסִﬠיף ֶאָחד‬: 1 Since the Shabbos limits are of Rabbinic origin,1 [the Sages] granted leniencies regarding them and permitted one who had to go 4000 cubits in one direction from a city to deposit food for two meals2 at the end of the 2000 [cubit limit] from the city [and then proceed further another 2000 cubits from that place on Shabbos]. This [convention] is called eruvei techumin; i.e., [the person] is joining [two] Shabbos limits, one with the other.3 [The person] should have the intent of establishing his Shabbos place where [the food for] his eruv was deposited or in a nearby place to which he could bring his food bein hashmashos4 and eat it, should he desire to be there bein hashmashos5 and eat it [there]. In this manner, his eruv is effective in establishing this as his Shabbos place bein hashmashos.6 It is considered as if [the person] was located there at the commencement of the Shabbos even though he will not [actually] be there bein hashmashos. [The rationale is that] a person’s attention is focused on the place where his food is located and [that place] is considered his dwelling.7 [Hence,] since [the person’s] food was deposited there bein hashmashos, it is as if he himself was located there at the commencement of the Shabbos. [Accordingly,] on the following day, [i.e., on Shabbos,] he may walk 2000 cubits in all directions [from that place], even though he was at home at the commencement of the Shabbos and spent the night there. Although [the person] gains 2000 cubits because of his eruv – he may now walk 4000 [cubits] from the city in one direction, i.e. 2000 [cubits] until his eruv and 2000 [cubits] beyond [his eruv] – he forfeits the ability to proceed 2000 [cubits] from the city8 in the opposite directions.9 By way of illustration: If [a person] deposited his eruv at the end of the 2000 [cubits] to the east of the city’s [Shabbos limits], he may [proceed] only 2000 [cubits] in all directions from the place [the food for] his eruv [was deposited]. This includes the four corners [of the virtual square superimposed around him], each corner also [being within the virtual square of] 2000 [cubits in all directions], in the manner explained in sec. 399[:14].10 Thus, [all the] 2000 cubits to the west [of the person’s eruv] are to the east of the city, and he may not go even one step beyond the gate of the city to the north or the south – and needless to say, to the west of the city. Moreover, [the person] may not even walk [outside the city] across its entire eastern border if the city is wider than 4004 cubits, for that is the measure of the western side of [the

12/16/2020, 6:41 PM

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‫‪Shulchan Aruch: Chapter 408 - The Laws Applying to Depositing [Food ...‬‬

‫‪person’s] eruv, i.e., 2000 [cubits] to the northwest corner [of the virtual square‬‬ ‫‪superimposed around him], 2000 [cubits] to the southwest corner [of the virtual‬‬ ‫‪square superimposed around him], and four cubits between them, that being the‬‬ ‫‪width of the place in which [the person] established the Shabbos place that the eruv‬‬ ‫‪acquired for him. For whoever deposits an eruv is granted [a virtual square of] four‬‬ ‫‪cubits there, as will be explained in sec. 409.11 When 2000 [cubits] are measured in‬‬ ‫‪every direction from [the person’s] eruv, the measurement [begins] outside these‬‬ ‫‪four cubits. Afterwards, [a virtual square is superimposed around them, thereby‬‬ ‫‪also] granting him the corners.‬‬ ‫‪This concludes all the portions of Hilchos Techumin from the Alter Rebbe’s‬‬ ‫‪Shulchan Aruch which are extant. From a comparison to the Shulchan Aruch of‬‬ ‫‪Rav Yosef Caro, it appears that there were additional subsections in this section.‬‬ ‫‪Similarly, sections 409-428 are not extant.‬‬ ‫א ִמְפֵּני ֶשְׁתּחוִּמין ִמִדְּבֵרי סוְֹפ ִרים‪ֵ 1,‬הֵקלּוּ ָבֶּהם‪ְ ,‬וִהִתּירוּ ְלִמי ֶשָׁצּ ִרי ֵליֵל ד' ֲאָלִפים ַאָמּה ְלרוַּח ַאַחת ֵמרוּחוֹת ָהִﬠירא‬ ‫ֶשַׁיִּנּיַח ְמזוֹן ב' ְסֻﬠדּוֹתב‪ְ 2,‬בּסוֹף ַאְלַפּ ִים ִמן ָהִﬠיר‪,‬ג ְוֶזהוּ ַה ִנְּקָרא "ֵﬠרוֵּבי ְתחוִּמין"‪ֶ 3,‬שְׁמָּﬠֵרב ַהְתּחוִּמין ֶזה ִﬠם ֶזה‪.‬ד‬ ‫ְו ִיְתַכֵּוּן ִלְקנוֹת ְשִׁביָתתוֹ ִבְּמקוֹם ֵﬠרוּבוֹה אוֹ ָסמוּ לוֹ‪ְ ,‬בָּמקוֹם ֶשׁיּוַּכל ְלָהִביא ְלָשׁם ֵﬠרוּבוֹ ְבֵּבין ַהְשָּׁמשׁוֹתו‪ 4,‬וְּלָאְכלוֹ‬ ‫ִאם ָהָיה רוֶֹצה ִלְהיוֹת ָשׁם ַﬠד ֵבּין ַהְשָּׁמשׁוֹתז‪ 5,‬וְּלָאְכלוֹ‪ֶ ,‬שִׁמּתּוֹ ָכּ מוִֹﬠיל לוֹ ֵﬠרוּבוֹ ִלְקנוֹת ָשׁם ְשִׁביָתה ְבֵּבין‬ ‫ַהְשָּׁמשׁוֹת‪,‬ח‪ֶ 6,‬שַׁנְּחשׁוֹב אוֹתוֹ ְכִּאלּוּ ָשַׁבת ָשׁם‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁאינוֹ ָשׁם ֵבּין ַהְשָּׁמשׁוֹת‪ְ ,‬לִפי ֶשַׁדְּﬠתּוֹ ֶשׁל ָאָדם ְוִדיָרתוֹ‬ ‫ִבְּמקוֹם ְמזוֹנוָֹתיו הוּא‪ְ 7,‬וֵכיָון ֶשְׁמּזוֹנוָֹתיו ֻמָנִּחים ָשׁם ֵבּין ַהְשָּׁמשׁוֹת – ֲהֵרי ֶזה ְכִּאלּוּ הוּא ַﬠְצמוֹ ָשַׁבת ָשׁם‪ְ ,‬וָיכוֹל ְלַהֵלּ‬ ‫ְלָמָחר ִמְמּקוֹם ֵﬠרוּבוֹ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח‪,‬ט ַאף ַﬠל ִפּי ֶשָׁשַּׁבת ְוָלן ַבַּבִּית‪.‬י‬ ‫וִּמָכּל ָמקוֹם‪ַ ,‬אף ֶשִׁמְּשַׂתֵּכּר ְבֵּﬠרוּבוֹ ַאְלַפּ ִים ַאָמּה‪ֶ ,‬שַׁﬠְכָשׁו ָיכוֹל ְלַהֵלּ ִמן ָהִﬠיר ד' ֲאָלִפים ְלרוַּח ַאַחת – ַאְלַפּ ִים ַﬠד‬ ‫ֵﬠרוּבוֹ ְוַאְלַפּ ִים ְלָהְלָאה ֵמֵﬠרוּבוֹ – ֲהֵרי הוּא ַמְפִסיד בּוֹ ַאְלַפּ ִים ֶשִׁמּן ָהִﬠיר‪ְ 8‬לרוּחוֹת ֲאֵחרוֹת‪,‬יא‪ְ 9,‬כּגוֹן ִאם ִה ִנּיַח‬ ‫ֵﬠרוּבוֹ ְלסוֹף ַאְלַפּ ִים ְלִמְזַרח ָהִﬠיר‪,‬יב ֵאין לוֹ ִמְמּקוֹם ֵﬠרוּבוֹ ֶאָלּא ַאְלַפּ ִים ְלָכל רוַּח ִﬠם ד' ַק ְרַנ ִים‪ֶ ,‬שָׁכּל ֶקֶרן הוּא ַגם ֵכּן‬ ‫ַאְלַפּ ִים ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן שצ"ט‪.‬יג‪ִ 10,‬נְמָצא ֶשָׁהַאְלַפּ ִים ֶשְׁלַּמֲﬠָרב ֵהם ְבַּצד ִמְזַרח ָהִﬠיר‪ְ ,‬וֵאינוֹ ָיכוֹל ְלַהֵלּ חוּץ‬ ‫ְלַשַׁﬠר ָהִﬠיר ְלַצד ָצפוֹן וְּלַצד ָדּרוֹם ֲאִפלּוּ ְפִּסיָﬠה ַאַחת‪ְ ,‬וֵאין ָצ ִרי לוַֹמר ְלַצד ַמֲﬠַרב ָהִﬠיר‪ַ .‬וֲאִפלּוּ ְלַצד ִמְזָרָחהּ ֵאינוֹ‬ ‫ָיכוֹל ְלַהֵלּ ַﬠל ְפֵּני ֻכָלּהּ ִאם ִהיא ְרָחָבה יוֵֹתר ִמד' ֲאָלִפים ְוד' ַאמּוֹת‪,‬יד ֶשֶׁזּהוּ ִשׁעוּר ֶשׁל ַמֲﬠַרב ֵﬠרוּבוֹ – ַאְלַפּ ִים ֶשׁל‬ ‫ֹרַחב ֶקֶרן ְצפוֹ ִנית ַמֲﬠָרִבית ְוַאְלַפּ ִים ֶשׁל ֹרַחב ֶקֶרן ַמֲﬠָרִבית ְדּרוִֹמית‪ְ ,‬וד' ַאמּוֹת ֵבּיֵניֶהן ְכִּשׁעוּר ֹרַחב ְמקוֹם ְקִנַיּת‬ ‫ְשִׁביָתתוֹ ֶשׁקּוֶֹנה לוֹ ֵﬠרוּבוֹ‪ֶ ,‬שָׁכּל ַהַמּ ִנּיַח ֵﬠרוּב ֵישׁ לוֹ ָשׁם ד' ַאמּוֹת‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ט‪,‬טו‪ְ 11,‬כֶּשׁמּוֹ ְדִדים לוֹ‬ ‫‪ַ:‬אְלַפּ ִים ְלָכל רוַּח ֵמֵﬠרוּבוֹ מוְֹדִדים ִמחוּץ ְלד' ַאמּוֹת ֵאלּוּ‪ְ ,‬וַאַחר ָכּ ְמַמְלִּאים ַהְקָּרנוֹת‬

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Shulchan Aruch: Chapter 408 - The Laws Applying to Depositing [Food ...

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Fig. 137: The distances a person may proceed after establishing an eruv techumin 2000 cubits away from a city. a) The place where the eruv techumin was established

12/16/2020, 6:41 PM

The Laws of Pesach - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi Sort By: Original Sort

The Laws of Pesach Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Days of Nissan Shulchan Aruch: Chapter 430 - The Custom of [Commemorating] Shabbos HaGadol, “The Great Shabbos” Shulchan Aruch: Chapter 431 - The Time for the Search of Chametz Shulchan Aruch: Chapter 432 - The Laws Pertaining to the Blessing [Recited Over] the Search For Chametz Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for Chametz Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the Search [for Chametz] Shulchan Aruch: Chapter 435 - The Laws [Pertaining to] One Who Did Not Search [for Chametz] on the Night of the Fourteenth [of Nissan] Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out on a Sea Voyage or Journeys by Caravan Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Tenant], Upon Whom Does the Obligation to Obliterate Chametz Fall Shulchan Aruch: Chapter 438 - [The Laws that Apply when] a Mouse Enters a Place that was Previously Searched with a Loaf in Its Mouth Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who Searched [for Chametz] and Did Not Find All the Pieces He [Originally] Set Down Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belonging to a Non-Jew that was Entrusted to a Jew Shulchan Aruch: Chapter 441 - The Laws [Applying] to a Person Who Extended a Loan and [Took] Chametz [as Security]

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The Laws of Pesach - Texts & Writings

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Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration of [Food Containing] a Mixture of Chametz Before Pesach Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After the Sixth Hour on the Day Before Pesach Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Before Pesach Falls on Shabbos Shulchan Aruch: Chapter 445 - The Laws [that Apply] to the Obliteration of Chametz Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Discovers Chametz in the Midst of the Festival Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Chametz in the Midst of Pesach Shulchan Aruch: Chapter 448 - The Laws Pertaining to Chametz that Existed [in a Jew’s Possession] During Pesach Shulchan Aruch: Chapter 449 - The Laws Pertaining to Chametz Found in a Store Belonging to a Jew when the Workers are Non-Jewish or the Converse Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owned by] a Jew and a Non-Jew in Partnership Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [Chametz from] Utensils Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropriate] Time to [Perform] Hag’alah on Utensils Shulchan Aruch: Chapter 453 - The Laws Pertaining to the Grain Used for Matzah and [How] it must be Ground Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Person to Use in Fulfilling His Obligation [to Partake of Matzah on Pesach Night] Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to Knead [the Dough from which] Matzah is Made Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to Knead for Matzos Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [the Separation of] Challah from a Dough [to be Baked as] Matzah Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneading the Matzah [to be Used for] the Mitzvah [of Eating Matzah]

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The Laws of Pesach - Texts & Writings

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Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneading the Matzos Shulchan Aruch: Chapter 460 - The Laws Pertaining to the Matzah [to be Used for] the Mitzvah [of Eating Matzah] Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Matzah; With which Matzah may [a Person] Fulfill his Obligation [to Eat Matzah] Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Peiros [Causes Dough] to Become Chametz Shulchan Aruch: Chapter 463 - Whether it is Permitted to Singe [Many] Stalks at the Same Time; the Laws Governing Grain That Has Not Yet Ripened Shulchan Aruch: Chapter 464 - [The Laws Pertaining to] Mustard Into Which Flour was Mixed Shulchan Aruch: Chapter 465 - The Laws [Governing] Bran on Pesach Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Cause [Grain or Flour] to Become Chametz Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upon Wheat and [When a Kernel] of Wheat is Discovered [in Matzah or Other Cooked] Foods Shulchan Aruch: Chapter 468 - Not to Perform Work on the Day Before Pesach After Midday Shulchan Aruch: Chapter 469 - Not to Designate Meat for Pesach Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Before Pesach Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal of] Bread, [i.e., Rich Matzah,] after the Tenth Hour on the Day before Pesach Shulchan Aruch: Chapter 472 -The Laws Pertaining to Reclining and [Drinking] the Four Cups [of Wine at the Seder] Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of Wine] and the Order of the Pesach Seder until the Second Cup [of Wine] Shulchan Aruch: Chapter 474 - A Blessing is not Recited on the Second Cup [of Wine] Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the Seder Shulchan Aruch: Chapter 476 - The Custom [that Applies Regarding] Eating Roasted [Meat] on Pesach Night

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The Laws of Pesach - Texts & Writings

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Shulchan Aruch: Chapter 477 - The Laws [Governing] Eating the Afikoman Shulchan Aruch: Chapter 478 - [The Mitzvah] Not to Eat After Eating the Afikoman Shulchan Aruch: Chapter 479 - The Recitation of the Grace after Meals over the Third Cup [of Wine] Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine] Shulchan Aruch: Chapter 481 - Not to Drink after the Four Cups [of Wine] Shulchan Aruch: Chapter 482 - The Laws Pertaining to a Person who does not Have Matzah that was Guarded Shulchan Aruch: Chapter 483 - The Laws Pertaining to a Person who does not Have Wine [for Pesach] Shulchan Aruch: Chapter 484 - [The Laws Pertaining to a Person] who Desires to Conduct a Seder in Several Homes Shulchan Aruch: Chapter 485 - The Laws Pertaining to a Person who Took an Oath Not to Eat Matzah Shulchan Aruch: Chapter 486 - The Laws Pertaining to the Measure of a Kezayis Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second Night of Pesach; the Counting of the Omer Shulchan Aruch: Chapter 490 - The Order of the Prayers [Recited] on the Second Day [of Pesach]; the Prayers [Recited on] Chol HaMoed [Pesach] Shulchan Aruch: Chapter 491 - The Order of Havdalah Recited on the Night Following a Festival Shulchan Aruch: Chapter 492 - The Fasts [Held on] Monday, Thursday, and the [Following] Monday After Festivals Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days of the Omer Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of Shavuos Addendum - Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz: Publisher's Introduction

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The Laws of Pesach - Texts & Writings

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Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz Sort By: Original Sort

12/16/2020, 8:33 PM

Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Day...

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Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Days of Nissan By Rabbi Schneur Zalman of Liadi

SECTION 429 The Customs [Observed During] the Days of Nissan (1-19) ‫סימן תכט ִמ ְנַהג ְיֵמי ִניָסן וּבוֹ י"ט ְסִﬠיִפים‬: 1 In the era of the Beis HaMikdash, the Sages of the early generations1 ordained that communal lecturers begin publicly expounding the laws of the [three pilgrimage] festivals 30 days before the festival, i.e., from Purim onward2 [the lecturers] should expound the laws of Pesach,3 from the fifth of Iyar onward, they should expound the laws of Shavuos, and from the fourteenth of Elul, they should expound the laws of Sukkos.4 [The rationale is that] everyone who lives in Eretz Yisrael5is obligated to bring three sacrifices on the pilgrimage holidays:6 a burnt-offering [when] presenting oneself [in the Beis HaMikdash], festive peace-offerings, and peace-offerings of rejoicing. Every [animal offered as a] sacrifice must be free from any [disqualifying] blemish or other factor that would invalidate it. The Sages therefore ordained that the laws of the [pilgrimage] festivals be expounded 30 days before [the festival] to remind the people of the [upcoming] festival, so that they would not forget to prepare animals fit to be sacrificed, and so that they would have time [to do so over the duration of] all [these] 30 days. ‫ג ֶשַׁיְּתִחילוּ ַהַדּ ְרָשׁ ִנים ִלְדֹרשׁ ָבַּרִבּיםד ִהְלכוֹת ָהֶרֶגל‬,‫ ִתְּקּנוּב ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ָהָיה ַקָיּם‬1,‫א ֲחָכִמים ָה ִראשׁוֹ ִניםא‬ ‫ וֵּמֲחִמָשּׁה ְבִּאָיּר ָוֵאיָל ִיְד ְרשׁוּ ִהְלכוֹת‬3,‫ ִיְד ְרשׁוּ ִהְלכוֹת ֶפַּסח‬2,,‫ ְדַּה ְינוּ ֶשִׁמּפּוּ ִרים ָוֵאיָל ה‬,‫ְשׁ ִשׁים יוֹם ִלְפֵני ָהֶרֶגל‬ ‫ ַחָיּב ְלָהִביא ָבֶּרֶגל‬5,‫ ְלִפיז ֶשָׁכּל ֶאָחד ְוֶאָחד ַהָדּר ְבֶּאֶרץ ִיְשָׂרֵאלח‬4,‫ו‬,‫ וִּמי"ד ֶבֱּאלוּל ָוֵאיָל ִיְד ְרשׁוּ ִהְלכוֹת ֶהָחג‬,‫ֲﬠֶצֶרת‬ ‫ ְוָכל ָק ְרָבּן ָצ ִרי ִלְהיוֹת ָנִקי ִמָכּל מוּם וִּמְשָּׁאר ְדָּב ִרים‬,‫ עוַֹלת ְרִאָיּה ְוַשְׁלֵמי ֲחִגיָגה ְוַשְׁלֵמי ִשְׂמָחה‬6,‫ג' ָק ְרָבּנוֹת‬ ‫ ֶשׁלּ ֹא‬,‫ ְכֵּדי ְלַהְזִכּיר ָהָﬠם ֶאת ָהֶרֶגל‬,‫ ְלִפיָכ ִתְּקּנוּ ֲחָכִמים ִלְדֹרשׁ ִהְלכוֹת ָהֶרֶגל ְשׁ ִשׁים יוֹם ְלָפָניו‬,‫ַהפּוְֹסִלים ֶאת ַהָקּ ְרָבּן‬ ‫ט‬:‫ ְוִיְהֶיה ָלֶהם ְשׁהוּת ָכּל ְשׁ ִשׁים יוֹם‬,‫ִיְשְׁכּחוּ ְלָהִכין ְבֵּהמוֹת ַהְכֵּשׁ ִרים ְלָק ְרָבּן‬ 2 This ordinance did not cease [to be observed] among the Jewish people even after the destruction of the Beis HaMikdash:7 Every sage would teach his students the laws of the festival 30 days before [the festival],8 so [the students] would be knowledgeable in [the] laws [pertaining to the upcoming festival], and be aware of the actions they must perform. To the general populace, [the sages] would expound the laws of the festival on the Shabbos preceding [the festival],for on this Shabbos all the people from all the [surrounding] villages would gather to listen to the laws of the festival as [taught] by the [local] sage. Therefore, it has become customary in [these later] generations that the [local] sage expounds the laws of Pesach on the Shabbos preceding [Pesach], if that Shabbos is not the day preceding Pesach.9 The laws [pertaining to Sukkos] are expounded on Shabbos Shuvah.10 ([Shavuos], however, has no unique laws11 [pertaining to it alone,] for all the prohibitions and permitted actions practiced on [Shavuos] are also practiced on Pesach and Sukkos.)

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Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Day...

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[What is] fundamentally [important] is to expound upon and instruct [the people] in the paths of G-d,12 and to teach them what actions must be performed, in contrast to [the common practice] at present.13 ‫ ֶשָׁכּל ָחָכם ָהָיה שׁוֶֹנה ְלַתְלִמיָדיו ִהְלכוֹת‬7,‫י‬,‫ב ְוַתָקָּנה זוֹ ל ֹא ִנְתַבְּטָּלה ִמִיְּשָׂרֵאל ַאף ְלַאַחר ֶשָׁחַרב ֵבּית ַהִמְּקָדּשׁ‬ ‫ ְוַלֲהמוֹן ַﬠם ָהיוּ דּוֹ ְרִשׁים‬,‫ ְכֵּדי ֶשׁ ִיְּהיוּ ְבִּקיִאים ְבִּהְלכוָֹתיו ְוֵיְדעוּ ַהַמֲּﬠֶשׂה ֲאֶשׁר ַיֲﬠשׂוּן‬8,‫ ְשׁ ִשׁים יוֹם ְלָפָניו‬8,‫ָהֶרֶגליא‬ ‫יד‬.‫יב ֶשְׁבַּשָׁבּת זוֹ ָהיוּ ִמְתַקְבִּצין ָכּל ָהָﬠםיג ִמָכּל ַהְכָּפ ִרים ִלְשֹׁמַﬠ ִהְלכוֹת ָהֶרֶגל ִמִפּי ֶהָחָכם‬,‫ִהְלכוֹת ָהֶרֶגל ַבַּשָּׁבּת ֶשְׁלָּפָניו‬ ‫ ְוִהְלכוֹת ֶהָחג‬9,‫טז‬,‫ ָנֲהגוּ ַבּדּוֹרוֹת ָהַאֲחרוִֹנים ֶשֶׁהָחָכם דּוֵֹרשׁ ִהְלכוֹת ֶפַּסח ַבַּשָּׁבּת ֶשְׁלָּפָניוטו ִאם ֵאינוֹ ֶﬠֶרב ֶפַּסח‬, ‫ְלִפיָכ‬ ‫ ֶשָׁכּל ִאסּוּר ְוֶהֵתּר ַהנּוֲֹהִגין בּוֹ נוֲֹהִגין ַגּם ֵכּן ְבֶּפַסח‬11,‫ )ֲאָבל ֲﬠֶצֶרת ֵאין בּוֹ ֲהָלכוֹת ְמיָֻחדוֹת‬10,‫דּוֵֹרשׁ ְבַּשַׁבּת שׁוָּבהיז‬ (‫ ְוֻסכּוֹתיח‬. 13,‫כ‬:‫יט ְול ֹא ְכּמוֹ ֶשׁנּוֲֹהִגין ַﬠְכָשׁו‬,‫ וְּלַלֵמּד ָלֶהם ַהַמֲּﬠֶשׂה ֲאֶשׁר ַיֲﬠשׂוּן‬12'‫ְוָהִﬠָקּר ִלְדֹרשׁ וְּלהוֹרוֹת ָלֶהם ַדּ ְרֵכי ה‬ 3 In these generations, when a sage does not [primarily] teach his students Torah Law (because everything is written down in texts),14 it is a mitzvah for every individual to study the laws of the festival before the festival, until [the person is] thoroughly knowledgeable concerning [these laws], and knows what actions he must carry out. ‫ ִמְצָוה ַﬠל ָכּל ֶאָחד ְוֶאָחד‬14,(‫ג וַּבדּוֹרוֹת ַהָלּלוּ ֶשֵׁאין ֶהָחָכם שׁוֶֹנה ְלַתְלִמיָדיו ֲהָלכוֹתכא )ְלִפי ֶשַׁהֹכּל ָכּתוּב ַבֵּסֶּפרכב‬ ‫ֶשׁ ִיְּלֹמד ִהְלכוֹת ָהֶרֶגל ֹקֶדם ָהֶרֶגלכג ַﬠד ֶשׁ ִיְּהֶיה ָבִּקי ָבֶּהם ְוֵיַדע ַהַמֲּﬠֶשׂה ֲאֶשׁר ַיֲﬠֶשׂה‬: 4 Our teacher Moshe established [the practice] for the Jewish people that the sage of every town should lecture to the residents of his town on every festival15 concerning the [unique dimension of that] day [and] the miracle that transpired on that day. For example, on Pesach, [the sage should discuss] the Exodus from Egypt; on [Shavuos, the sage should discuss] the Giving of the Torah; and on [Sukkos, the sage should discuss] the Clouds of Glory that surrounded [the Jews during their journey through the desert]. On each festival, [the sage] should also lecture to [the residents of his town] concerning the laws [they] need [to know] for that day, teaching them what is permitted [on that day] and what is prohibited [on that day],16 [i.e., the sage should teach the residents of his town] the laws of Pesach on Pesach, the laws of [Shavuos] on [Shavuos], and the laws of [Sukkos] on [Sukkos], even though he lectured to [the residents of his town] concerning the laws of the festival 30 days [before the festival]. In the present [era], it is not customary to lecture on the laws of the festival on the festival itself (since everything is written in texts).17 Instead, the lecture [should be] Aggadic18[in nature, focusing] on the theme of the day, as will be explained in sec. 529[:10]. ‫ ְבִּﬠ ְנָינוֹ ֶשׁל יוֹם‬15,‫ד ֹמֶשׁה ַרֵבּנוּ ָﬠָליו ַהָשּׁלוֹם ִתֵּקּן ָלֶהם ְל ִיְשָׂרֵאל ֶשׁ ִיְּהֶיה ָכּל ֲחַכם ָהִﬠיר דּוֵֹרשׁ ִלְבֵני ִﬠירוֹ ְבָּכל ֶרֶגלכד‬ ‫כה‬.‫ וֶּבָחג ְבֶּהֵקּף ַﬠ ְנֵני ָכּבוֹד‬,‫ וַּבֲﬠֶצֶרת ְבַּמַתּן תּוָֹרה‬,‫ ְכּגוֹן ְבֶּפַסח ִבּיִציַאת ִמְצַר ִים‬,‫ֵנס ַהַנֲּﬠָשׂה בּוֹ ַבּיּוֹם‬ ‫ ִהְלכוֹת ֶפַּסח‬16,‫כו‬,‫ ֶשׁיּוִֹדיַﬠ ָלֶהם ָהָאסוּר ְוַהֻמָּתּר בּוֹ ַבּיּוֹם‬,‫ְוַגם ֵכּן ִיְדֹרשׁ ָלָﬠם ְבָּכל ֶרֶגל ֲהָלכוֹת ַהְצּ ִריכוֹת ְלבוֹ ַבּיּוֹם‬ ‫ ַאף ַﬠל ִפּי ֶשָׁדַּרשׁ ָלֶהם ִהְלכוֹת ָהֶרֶגל ְשׁ ִשׁים יוֹם ְלָפָניו‬,‫ ְוִהְלכוֹת ַחג ֶבָּחג‬,‫ ְוִהְלכוֹת ֲﬠֶצֶרת ַבֲּﬠֶצֶרת‬,‫ְבֶּפַסח‬. ‫ ֵמִﬠ ְנָינוֹ ֶשׁל‬18‫ ֶאָלּא דּוֹ ְרִשׁין ְבַּאָגָּדה‬17,(‫ְוַﬠְכָשׁו ֵאין נוֲֹהִגין ִלְדֹרשׁ ֲהָלכוֹת ַבַּחג ַﬠְצמוֹכז )ְלִפי ֶשַׁהֹכּל ָכּתוּב ַבֵּסֶּפרכח‬ ‫כט‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקכ"ט‬,‫יוֹם‬ 5 It is a [universally accepted] custom throughout the Jewish people that every

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Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Day...

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community [levies] a tax on the inhabitants of their town for the purpose of purchasing wheat for Pesach and distributing it to the poor inhabitants of the town.19 Anyone living in the town for twelve months is considered a resident of the town, and is obligated to pay the tax together with [the other townsfolk].20 Even Torah scholars, who are exempt from [other] taxes,21 [must] pay their share [of this levy], since this [levy] is tzedakah.22Any poor person who lives in the town for twelve months is considered as one of the local poor, and the townsfolk are obligated to provide him with wheat for Pesach. In the present era, because of the many [hardships and tribulations of the] Diaspora, it has become customary [to reduce that period from 12 months to] 30 days, i.e., anyone who dwells in a town for 30 days is considered as an inhabitant of the town, and is compelled to contribute with [the townspeople] for the purpose of [purchasing] wheat for Pesach. Similarly, any poor person who dwells in a town for 30 days is considered as [one of the] local poor, and the inhabitants of the town are obligated to [provide] him with wheat for Pesach. ‫ה ִמְנָהג ָפּשׁוּט ְבָּכל ִיְשָׂרֵאל ֶשָׁכּל ָקָהל ְוָקָהל ְמִשׂיִמים ַמס ַﬠל ְבֵּני ִﬠיָרן ְלֹצֶר ִחִטּים ְלֶפַסח ִלְקנוָֹתם וְּלַחְלָּקם ַלֲﬠ ִנֵיּי‬ ‫ ַוֲאִפלּוּ ַתְּלִמיֵדי ֲחָכִמים‬20,‫לא‬.‫ ְוַחָיּב ִלֵתּן ַמס ִﬠָמֶּהם ָלֶזה‬,‫ ְוָכל ִמי ֶשָׁדּר ָבִּﬠיר י"ב ֹחֶדשׁ ַנֲﬠָשׂה ִכְּבֵני ָהִﬠיר‬19,‫ל‬.‫ִﬠיָרן‬ ,‫ ְוָכל ָﬠִני ַהָדּר ָבִּﬠיר י"ב ֹחֶדשׁ ַנֲﬠָשׂה ַכֲּﬠִנֵיּי ָהִﬠיר‬22,‫לג‬.‫לב ְלִפי ֶשְׁצָּדָקה ִהיא זוֹ‬,‫ נוְֹת ִנין ֶחְלָקם‬21‫ַהְפּטוּ ִרין ִמַמּס‬ ‫לד‬.‫ְוַחָיִּבין ְבֵּני ָהִﬠיר ִלֵתּן לוֹ ִחִטּים ְלֶפַסח‬ ‫ ְוכוִֹפין אוֹתוֹ‬,‫לה ֶשָׁכּל ִמי ֶשָׁדּר ָבִּﬠיר ְשׁ ִשׁים יוֹם ַנֲﬠָשׂה ִכְּבֵני ָהִﬠיר‬,‫ְוַﬠְכָשׁו ֵמֹרב ַהָגּלוּת ָנֲהגוּ ָהָﬠם ִדּין ְשׁ ִשׁים יוֹם‬ ‫ ְוַחָיִּבים ְבֵּני ָהִﬠיר ִלֵתּן לוֹ‬,‫ ְוֵכן ָכּל ָﬠ ִני ַהָדּר ָבִּﬠיר ְשׁ ִשׁים יוֹם ַנֲﬠָשׂה ַכֲּﬠ ִנֵיּי ָהִﬠיר‬.‫ִלֵתּן ִﬠָמֶּהם ְלֹצֶר ִחִטּים ְלֶפַסח‬ ‫ִחִטּים ְלֶפַסח‬: 6 All [the above applies regarding] a person who comes to dwell in a town, but states that he does not desire to live there permanently. [If,] however, one comes to a town [with the intention of] becoming a permanent resident, he is considered as a local inhabitant immediately, and he is compelled to contribute for the sake of [purchasing] wheat [for the local poor] for Pesach.23 [Similarly,] a poor person who comes to a town with the intention of becoming a permanent resident, is considered as one of the local poor [immediately] and [the local inhabitants] are obligated to provide him with wheat for Pesach. ‫ ַנֲﬠָשׂה ִכְּבֵני‬,‫ ֲאָבל ִמי ֶשָׁבּא ָלִﬠיר ְלִהְשַׁתֵּקַּﬠ ָשׁם‬.‫ו ְוָכל ֶזה ֶשָׁבּא ָלִﬠיר ָלגוּר ָשׁם ְואוֵֹמר ֶשֵׁאינוֹ רוֶֹצה ְלִהְשַׁתֵּקַּﬠ ָשׁם‬ ‫ ְוֵכן ָﬠִני ֶשָׁבּא ָלִﬠיר ְכֵּדי ְלִהְשַׁתֵּקַּﬠ ָשׁם ַנֲﬠָשׂה ַכֲּﬠ ִנֵיּי‬23.‫לו ְוכוִֹפין אוֹתוֹ ִלֵתּן ִﬠָמֶּהם ְלֹצֶר ִחִטּים ְלֶפַסח‬,‫ָהִﬠיר ִמָיּד‬ ‫לז ְוַחָיִּבים ִלֵתּן לוֹ ִחִטּים ְלֶפַסח‬,‫ָהִﬠיר‬: 7 Even though the inhabitants of a town are not required to provide wheat [for Pesach] to a poor person who does not intend to dwell permanently in the town, and [who] has not lived [in the town] for 30 days, they are obligated to provide him with matzah for Pesach, just as they are obligated to provide him with bread during all the [other] days of the year. [The residents of the town must provide the poor person] with food for two meals for every weekday that he remains in the town, and food for three meals on Shabbos, as stated in Yoreh Deah, sec. 256.24 Consult that source. ‫ ִמָכּל ָמקוֹם‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְבֵּני ָהִﬠיר ַחָיִּבים ִלֵתּן לוֹ ִחִטּים‬,‫ז ְוָﬠ ִני ֶשֵׁאין ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָבִּﬠיר ְול ֹא ָשָׁהה ְשׁ ִשׁים יוֹם‬ ‫לט ְמזוֹן ְשֵׁתּי ְסעוּדוֹת ְלָכל יוֹם ְויוֹם ִמימוֹת‬,‫ַחָיִּבים ִלֵתּן לוֹ ַמָצּה ְבֶּפַסחלח ְכֶּדֶר ֶשַׁחָיִּבים ִלֵתּן לוֹ ַפּת ְבָּכל ְימוֹת ַהָשָּׁנה‬ ‫ ַﬠֵיּן ָשׁם‬24,‫ ְכּמוֹ ֶשָׁכּתוּב ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רנ"ומ‬,‫ וְּבַשָׁבּת ְמזוֹן ָשׁ שׁ ְסעוּדוֹת‬,‫ַהֹחל ֶשׁהוּא שׁוֶֹהה ָבִּﬠיר‬: 8 It is customary in these countries25 throughout the month of Nissan not to recite

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[the following prayers]: Tachanun,26[the supplicatory prayers beginning] Vehu Rachum [usually recited] Mondays and Thursdays, the y’hi ratzon [prayer] that follows the reading of the Torah,27 nor Tzidkoscha Tzedek during the Shabbos Minchah [Service].28 Souls are not recalled at all [during this month],29 (and similarly, [the passage] Av HaRachamim30 is not recited) except on the last day of Pesach.31 [During the entire month, the passage known as] Tziduk HaDin32 and the Kaddish that follows it33 is not recited [at a funeral] even if the departed is a distinguished Torah scholar and the most prominent sage of the generation. Instead, a lecture is delivered in honor [of the deceased], and Kaddish is recited afterwards.34 [This rule applies] if [the deceased] was a Torah scholar, even if he was not uniquely distinguished. If, however, [the departed] was not a Torah scholar, a lecture should not be delivered in his honor, nor should he be eulogized, because eulogies are not [delivered] at all during this month except for a scholar in his presence,35 i.e., before he was buried. ‫מג ְול ֹא "ְיִהי‬,'‫ ְול ֹא " ְוהוּא ַרחוּם" ְבּב' ְוה‬26,‫ ֶשְׁבָּכל ֹחֶדשׁ ִניָסן ֵאין אוְֹמ ִרים ַתֲּחנוּן‬25,‫ח נוֲֹהִגיןמא ִבְּמִדינוֹת ֵאלּוּמב‬ ‫ ) ְוהוּא‬29,‫ ְוֵאין ַמְזִכּי ִרין ְנָשׁמוֹת ְכָּללמז‬28,‫מו‬.‫ ְול ֹא צו"צמה ֶשְׁבִּמ ְנָחה ְבַּשָׁבּת‬27,‫מד‬,‫ָרצוֹן" ֶשַׁאַחר ְק ִריַאת ַהתּוָֹרה‬ 31,‫מט‬.‫ חוּץ ִמַבּיּוֹם ָהַאֲחרוֹן ֶשׁל ֶפַּסח‬,(30,‫ַהִדּין ֶשֵׁאין אוְֹמ ִרים "ָאב ָהַרֲחִמים"מח‬ ‫נב ֶאָלּא‬,‫ ֲאִפלּוּ ָהָיה ַהֵמּת ַתְּלִמיד ָחָכם ֻמְפָלג וּ ְגדוֹל ַהדּוֹר‬33,‫נא‬,‫ ְוַקִדּישׁ ֶשְׁלַּאֲחָריו‬32,‫ְוֵאין אוְֹמ ִרים ִצדּוּק ַהִדּיןנ‬ ‫ ֲאָבל ִאם ֵאינוֹ ַתְּלִמיד‬.‫ ִאם הוּא ַתְּלִמיד ָחָכםנה ֲאִפלּוּ ֵאינוֹ ֻמְפָלג‬34,‫דּוֹ ְרִשׁין ָﬠָליונג ְואוְֹמ ִרים ַקִדּישׁ ַאַחר ַהְדָּרָשׁהנד‬ ‫ ְדַּה ְינוּ ְבּעוֹד ֶשׁלּ ֹא‬35,‫נז‬,‫ ֶשֵׁאין ַמְסִפּיִדין ְבָּכל ַהֹחֶדשׁנו ֶאָלּא ְלָחָכם ְבָּפָניו‬,‫ ֵאין דּוֹ ְרִשׁין ָﬠָליו ְוֵאין ַמְסִפּיִדין ָﬠָליו‬,‫ָחָכם‬ ‫נח‬:‫ִנְקַבּר‬ 9 One should not fast – [this applies] even to individual fasts – throughout the month of Nissan.36 Needless to say, a communal fast is not decreed throughout this month. All these matters are not fundamental matters of Torah Law, but rather customs that were [traditionally] followed in the later generations.37 [The rationale for instituting these customs is that the later Sages] relied on the words of our [earlier] Sages, that the princes [of the twelve tribes] began to offer their sacrifices for the dedication of the Altar on the first of Nissan, “one prince each day,”38 until the thirteenth of Nissan.39 For each prince, the day on which he would bring his sacrifices was a personal festival. And the day before Pesach was a festival for the entire Jewish people because they would bring the Paschal [sacrifice].40 Thus, only the thirteenth [day of Nissan] was free, without a festival.41 After [these fourteen days], the eight days of Pesach are festive days.42 Thus, the majority of the month [was conducted] in holiness. Hence, it became customary to make [the month of Nissan] holy in its entirety, like a festival. Even on the day before Rosh Chodesh Iyar,43 one should not fast. [Indeed,] one should not even fast on the day on which his father or mother passed away ([i.e., their] yahrzeit) throughout this month. Nevertheless, a groom and a bride customarily fast on the day of their wedding44 – even on Rosh Chodesh Nissan45 – for the reason to be explained in sec. 573.46 ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשֵׁאין גּוְֹז ִרין ַתֲּﬠ ִנית ַﬠל ַהִצּבּוּר ְבָּכל‬36,‫ס‬.‫ט ְוֵאין ִמְתַﬠ ִנּין ְבָּכל ֹחֶדשׁ ִניָסןנט ֲאִפלּוּ ַתֲּﬠ ִנית ָיִחיד‬ ‫סא‬.‫ַהֹחֶדשׁ‬

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‫ ְוָסְמכוּ ַﬠל ַמה ֶשָּׁאְמרוּ‬37,‫סג‬,‫ ֶאָלּא ֵהם ִמ ְנָהגסב ֶשָׁנֲּהגוּ ַבּדּוֹרוֹת ָהַאֲחרוִֹנים‬,‫ְוָכל ְדָּב ִרים ֵאלּוּ ֵאיָנם ֵמִﬠַקּר ַהִדּין‬ ‫סה "ָנִשׂיא ֶאָחד ַליּוֹם"סו ַﬠד י"ג‬,‫ ֶשְׁבּא' ְבּ ִניָסן ִהְתִחילוּ ַה ְנִּשׂיִאים ְלַהְק ִריב ֶאת ָק ְרְבֵּניֶהם ַלֲחנַֻכּת ַהִמְּזֵבַּח‬26,‫ֲחָכִמיםסד‬ ‫סז ְוֶﬠֶרב ֶפַּסח הוּא יוֹם טוֹב ְלָכל ִיְשָׂרֵאל ֶשָׁהיוּ ַמְק ִריִבין‬,‫ ְוָכל ָנִשׂיא ְבּיוֹם ֶשִׁהְק ִריב ָק ְרָבּנוֹ ָהָיה יוֹם טוֹב ֶשׁלּוֹ‬39,‫ְבִּניָסן‬ 42,‫ ְוַאַחר ָכּ ח' ְיֵמי ַהֶפַּסח ֵהן ָיִמים טוִֹבים‬41,‫סט‬,‫ ְוֵאין ָכּאן ָפּנוּי ֶאָלּא יוֹם י"ג ֶשׁלּ ֹא ָהָיה בּוֹ יוֹם טוֹב‬40,‫סח‬,‫ַהֶפַּסח‬ ‫ע‬.‫ ְלִפיָכ נוֲֹהִגין ַלֲﬠשׂוֹת ֻכּלּוֹ ֹקֶדשׁ ְכֵּﬠין יוֹם טוֹב‬,‫ִאם ֵכּן ָיָצא ֹרב ַהֹחֶדשׁ ִבְּקֻדָשּׁה‬ ‫ ַוֲאִפלּוּ ַתֲּﬠִנית יוֹם ֶשֵׁמּת בּוֹ ָאִביו ְוִאמּוֹ )ֶשׁקּוֹ ִרין ָיא ְר־ַצייט( ֵאין ִמְתַﬠ ִנּין‬43.‫ְוֵאין ִמְתַﬠ ִנּין ֲאִפלּוּ ְבֶּﬠֶרב ר ֹאשׁ ֹחֶדשׁ ִאָיּר‬ ‫ ִמַטַּﬠם ֶשִׁיְּתָבֵּאר‬45,‫עב‬,‫ נוֲֹהִגין ְלִהְתַﬠנּוֹת ֲאִפלּוּ ְבּר ֹאשׁ ֹחֶדשׁ ִניָסן‬44‫עא ֲאָבל ֶהָחָתן ְוַהַכָּלּה ְבּיוֹם ֻחָפָּתם‬.‫ְבָּכל ַהֹחֶדשׁ‬ 46,‫עג‬:‫ְבִּסיָמן תקע"ג‬ 10 The prohibition against fasting throughout the month [of Nissan] with the exception of Shabbasos, festivals, Rosh Chodesh, and Chol HaMoed is only a custom. Therefore, one who undertakes a fast because of a disturbing dream (such a fast is permitted even on Shabbos or a festival, as explained in sec. 288[:3])47 need not fast in the month of Iyar to atone for the sin of fasting because of his dream in the month of Nissan, as [does] one who [undertook such] a fast on Shabbos, a festival, Rosh Chodesh, and Chol HaMoed. One who [fasts on these days] must fast [in atonement] for his fast, as stated in sec. 418.48 ,‫ ֵאינוֹ ֶאָלּא ִמְנָהג‬,‫ חוּץ ִמַשָּׁבּתוֹת ְוָיִמים טוִֹבים ְור ֹאשׁ ֹחֶדשׁ ְוֻחלּוֹ ֶשׁל מוֵֹﬠד‬,‫י וְּלִפי ֶשִׁאסּוּר ַהַתֲּﬠִנית ְבָּכל ֹחֶדשׁ ֶזה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ְלִפיָכ ַהִמְּתַﬠֶנּה בּוֹ ַתֲּﬠ ִנית ֲחלוֹםעד )ֶשֲׁאִפלּוּ ְבַּשָׁבּת ְויוֹם טוֹב ֻמָתּר ְלִהְתַﬠנּוֹת ַתֲּﬠ ִנית ֲחלוֹם‬ ‫ – ֵאין ָצ ִרי ֵליֵשׁב ְבַּתֲﬠִנית ְבֹּחֶדשׁ ִאָיּר ְכֵּדי ֶשׁ ְיֻּכַפּר לוֹ ַﬠל ַמה ֶשָּׁחָטא ֶשִׁהְתַﬠָנּה ְבֹּחֶדשׁ ִניָסן ַﬠל‬47(‫רפ"חעה‬ ‫ ֶשׁהוּא ָצ ִרי‬,‫עו ְכּמוֹ ֶשָׁצּ ִרי ַלֲﬠשׂוֹת ִמי ֶשִׁמְּתַﬠֶנּה ַתֲּﬠ ִנית ֲחלוֹם ְבַּשָׁבּת ְויוֹם טוֹב ְור ֹאשׁ ֹחֶדשׁ ְוֻחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ֲחלוֹמוֹ‬ 48,‫עז‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תי"ח‬,‫ֵליֵשׁב ְבַּתֲﬠִנית ַﬠל ַתֲּﬠ ִניתוֹ‬ 11 When a person fasts on Shabbos in the month of Nissan because of a disturbing dream, he is permitted to fast on the following day, [i.e.,] Sunday [in atonement] for fasting on Shabbos. [The person is permitted to do so] because the prohibition against fasting [during the month of Nissan] is merely a custom. Even if Rosh Chodesh Nissan falls on Sunday, and one fasted on the preceding Shabbos because of a disturbing dream, he is permitted to fast on Rosh Chodesh Nissan [in atonement] for fasting on Shabbos, as stated in sec. 288[:3]. See the rationale given there.49 ‫ ֵכּיָון‬,‫ ֻמָתּר ְלִהְתַﬠנּוֹת ְלָמָחר ְבּיוֹם ִראשׁוֹן ַﬠל ַמה ֶשִּׁהְתַﬠָנּה ְבַּשָׁבּת‬,‫יא ִמי ֶשִׁהְתַﬠָנּה ַתֲּﬠ ִנית ֲחלוֹם ְבַּשָׁבּת ֶשְׁבֹּחֶדשׁ ִניָסן‬ ‫ ַוֲאִפלּוּ ִאם ָחל ר ֹאשׁ ֹחֶדשׁ ִניָסן ְבֶּאָחד ַבַּשָּׁבּת וְּבַשָׁבּת ֶשְׁלָּפָניו ִהְתַﬠָנּה ַתֲּﬠִנית‬.‫ֶשִׁאסּוּר ַהַתֲּﬠ ִנית ֶזה ֵאינוֹ ֶאָלּא ִמְנָהג‬ ‫עט ַﬠֵיּן ָשׁם‬,‫עח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רפ"ח‬,‫ ֻמָתּר לוֹ ֵליֵשׁב ְבַּתֲﬠ ִנית ְבּר ֹאשׁ ֹחֶדשׁ ִניָסן ַﬠל ַמה ֶשִּׁהְתַﬠָנּה ְבַּשָׁבּת‬,‫ֲחלוֹם‬ 49:‫ַהַטַּﬠם‬ 12 Even though Tachanun is not recited during the entire month [of Nissan],50 Lamenatzei’ach… yaancha51is recited, and on Mondays and Thursdays, E-l erech apayim52is recited.53 However, on the day preceding Pesach, [these prayers] are not recited, [since] the day before Pesach does not resemble the day preceding other festivals, because [the day before Pesach] is a festival in its own right, as stated in sec. 468[:1].54 ‫ "ֵאל ֶאֶר‬53‫ וְּבֵשׁ ִני ַוֲחִמיִשׁי אוְֹמ ִרים‬51,"'‫ אוְֹמ ִרים "ַלְמַנֵצַּח ַיַﬠ ְנ ְוגוֹ‬50,‫ ַאף ֶשֵׁאין אוְֹמ ִרים ַתֲּחנוּן‬,‫יב ְבָּכל ַהֹחֶדשׁ‬ ‫פא ְוֵאין ֶﬠֶרב ֶפַּסח דּוֶֹמה ִלְשָׁאר ֶﬠֶרב יוֹם‬,"‫ ֲאָבל ְבֶּﬠֶרב ֶפַּסח ֵאין אוְֹמ ִרים "ַלְמַנֵצַּח" ְו"ֵאל ֶאֶר ַאַפּ ִים‬52,‫פ‬,"‫ַאַפִּים‬ 54,‫פב‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ח‬,‫ ִכּי הוּא ַﬠְצמוֹ יוֹם טוֹב‬,‫טוֹב‬ 13 The psalm Mizmor LeTodah55 is not recited on the day preceding Pesach, nor during Chol HaMoed, for the reason given in sec. 51[:1].56 Consult that source.

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Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Day...

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‫ ַﬠֵיּן ָשׁם‬56,‫פד‬,‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן נ"א‬55,‫פג‬,"‫יג ְבֶּﬠֶרב ֶפַּסח ְוֻחלּוֹ ֶשׁל מוֵֹﬠד ֵאין אוְֹמ ִרים "ִמְזמוֹר ְלתוָֹדה‬: 14 If there is a great need to do so, it is permitted to declare a ban of excommunication (cheirem) in the synagogue on any day in the month of Nissan, even though doing so is forbidden in Tishrei, for the reason to be explained in sec. 602[:5].57 ‫ ִמַטַּﬠם ֶשִׁיְּתָבֵּאר‬,‫פה ַאף ַﬠל ִפּי ֶשָׁאסוּר ְבִּתְשֵׁרי‬,‫יד ִלֵתּן ֵחֶרם ְבֵּבית ַהְכֶּנֶסת ְלֵאיֶזה ֹצֶר ָגּדוֹל ֻמָתּר ְבָּכל ֹחֶדשׁ ִניָסן‬ 57,‫פו‬:‫ְבִּסיָמן תר"ב‬ 15 From Rosh Chodesh Nissan onward, it is customary to read the passage [describing the sacrifices of] the prince who offered [his sacrifices] on that day.58 On the thirteenth [of Nissan, the beginning of] Parshas Bahaaloscha until kein asa es hamenorah59(Bamidbar 8:1-4) [is read], for it corresponds to the tribe of Levi. ‫ וְּביוֹם י"ג ָפָּרַשׁת "ְבַּהֲﬠ ְת " ַﬠד "ֵכּן ָﬠָשׂה‬58,‫טו נוֲֹהִגין ֵמר ֹאשׁ ֹחֶדשׁ ָוֵאיָל ִלְקרוֹת ָפָּרַשׁת ַהָנִּשׂיא ֶשִׁהְק ִריב בּוֹ ַבּיּוֹם‬ ‫פז‬:‫ ֶשׁהוּא ֶנֶגד ֵשֶׁבט ֵל ִוי‬59,"‫ֶאת ַהְמּ ֹנָרה‬ 16 On the day before Pesach, one should rise early to go to the synagogue so that he [can return and] complete his [morning] meal before the fourth hour [of the day has passed].60 See sec. 443[:1-4].61 61,‫פט‬:‫ ַﬠֵיּן ִסיָמן תמ"ג‬60,‫פח‬,'‫ ְכֵּדי ֶשִׁיְּגֹמר ְסעוָּדתוֹ ֹקֶדם ָשָׁﬠה ד‬,‫טז ְבֶּﬠֶרב ֶפַּסח ַשֲׁח ִרית ַמְשִׁכּיִמין ְלֵבית ַהְכֶּנֶסת‬ 17 Anyone who brings about an issur (i.e., a bonding)62 to a festival by eating and drinking – i.e., [the person] increases slightly [the amount he] eats and drinks – on the day following the festival, and [in this way,] makes [that day] ancillary to the festival, is considered by Scripture like one who built an altar and offered a sacrifice on it, as [alluded to by] the verse,63 “Bind to the festival with avosim (i.e., heavy and fat [sacrificial] animals) until [you bring them to] the horns of the altar.”64 Accordingly, in these countries it is customary to increase slightly one’s eating and drinking on the day after each of the three festivals. One should not fast [on these days. This restriction includes] even a groom and a bride on their wedding day, and one who fasts on the date his father and/or mother died, as will be explained in sec. 568 and sec. 573.65 This prohibition is merely a custom. According to the fundamental principles of the law, there is no prohibition against fasting [on these days]. Nevertheless, one who refrains [from doing so] is praiseworthy, as explained. ‫ ַבּיּוֹם‬62‫ ְדַּה ְינוּ ֶשַׁמּ ְרֶבּה ְקָצת ַבֲּאִכיָלה וְּשִׁתָיּה‬,‫ ֶלָחג ַבֲּאִכיָלה וְּשִׁתָיּה‬62(‫יז ָכּל ָהעוֶֹשׂה ִאסּוּרצ )ֵפּרוּשׁ ֲאֻגָדּהצא‬ ‫ "ִאְסרוּ‬63,‫ ֶשֶׁנֱּאַמרצג‬,‫ ַמֲﬠֶלה ָﬠָליו ַהָכּתוּב ְכִּאלּוּ ָבָּנה ִמְזֵבַּח ְוִהְק ִריב ָﬠָליו ָק ְרָבּן‬,‫צב ְועוֵֹשׂהוּ ָטֵפל ֶלָחג‬,‫ֶשְׁלַּאַחר ֶהָחג‬ ‫ ְלִפיָכ נוֲֹה ִגין ִבְּמִדינוֹת ֵאלּוּ ְלַה ְרבּוֹת‬64."‫ ַﬠד ַק ְרנוֹת ַהִמְּזֵבַּח‬62(‫ ְבֵּהמוֹת ָﬠבוֹת וְּשֵׁמנוֹתצד‬,‫ַחג ַבֲּﬠֹבִתים )וֵּפרוּשׁוֹ‬ ‫ְקָצת ַבֲּאִכיָלה וְּשִׁתָיּה ַבּיּוֹם ֶשְׁלַּאַחר ֶהָחגצה ְבָּכל ָשׁ שׁ ְרָגִלים‬. ‫צו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקס"חצז‬,‫ ְול ֹא ַתֲּﬠ ִנית יוֹם ֶשֵׁמּת בּוֹ ָאִביו ְוִאמּוֹ‬,‫ְוֵאין ִמְתַﬠ ִנּין ֲאִפלּוּ ָחָתן ְוַכָלּה ְבּיוֹם ֻחָפָּתם‬ ‫צט ֶאָלּא ֶשַׁהמּוֵֹנַﬠ ֲהֵרי ֶזה‬,‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ִאסּוּר ְכָּלל ְלִהְתַﬠנּוֹת בּוֹ‬,‫ ְוִאסּוּר ֶזה ֵאינוֹ ֶאָלּא ִמ ְנָהג‬65,‫צח‬.‫ְותקע"ג‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְמֻשָׁבּח‬: 18 When does the above apply? On the days that follow Pesach and Sukkos. However, on the day that follows Shavuos it is forbidden to fast according to law, for the rationale to be explained in sec. 494[:19].66 ‫ ִמן ַהִדּין ָאסוּר‬,‫ ֲאָבל ַבּיּוֹם ֶשְׁלַּאַחר ַחג ַהָשּׁבוּעוֹת‬,‫יח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַבּיּוֹם ֶשְׁלַּאַחר ַהֶפַּסח ְוֶשְׁלַּאַחר ַהֻסּכּוֹת‬ 66,‫ק‬:‫ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תצ"ד‬,‫ְלִהְתַﬠנּוֹת בּוֹ‬

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Shulchan Aruch: Chapter 429 - The Customs [Observed During] the Day...

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19 One of the great halachic instructors67 would instruct the people of his generation to separate some of the flour that was ground to be used for [matzos on] Pesach and bake bread or cook food from it, and eat [this food] before Pesach. It is desirable to give [this food] to the poor so that they eat it before Pesach. The rationale for this custom is that if there is a suspicion that there was a trace of chametz in the flour, it can be assumed and said that the entire trace of chametz was in the small portion that was already eaten before Pesach (as will be exped in sec. 453:1268 and sec. 466:10).69 Nevertheless, this custom is only a stringency, for according to the fundamental principles of the law, we do not assume that any adversity occurred70 so that it would be necessary to be concerned about the possibility of a trace [of flour] leavening. ‫ ֶשָׁהָיה ַמְנִהיג ִלְבֵני דּוֹרוֹ ֶשִׁיְּהיוּ ַמְפ ִריִשׁין ְמַﬠט ֶקַמח ִמן ַהֶקַּמח ֶשׁ ִנְּטַחן ְלֶפַסח ְוַיֲﬠשׂוּ ִמֶמּנּוּ ַפּת‬67‫יט ֵישׁ ִמְגּדוֵֹלי ַהמּוֹ ִרים‬ ‫ ְכֵּדי ֶשַׁאף ִאם‬,‫קב ְוַטַﬠם ִמ ְנָהג ֶזה הוּא‬.‫קא ְוטוֹב ִלֵתּן ַלֲﬠ ִנ ִיּים ֶשׁיּ ֹאְכלוּהוּ ֹקֶדם ַהֶפַּסח‬.‫אוֹ ַתְּבִשׁיל ְוי ֹאְכלוּהוּ ֹקֶדם ַהֶפַּסח‬ ‫ֵישׁ ֲחַשׁשׁ ָחֵמץ ַמֶשּׁהוּ ְבּתוֹ ַהֶקַּמח ַהֶזּה נוַּכל ִלְתלוֹת ְולוַֹמר ֶשׁאוֹתוֹ ַהֲחַשׁשׁ ָחֵמץ ָהָיה ֻכּלּוֹ ְבּתוֹ ַהִמְּקָצת ֶשֶׁנֱּאַכל ְכָּבר‬ ‫קה‬,‫ וִּמָכּל ָמקוֹם ִמ ְנָהג ֶזה ֵאינוֹ ֶאָלּא ֻחְמָרא ְבָּﬠְלָמא‬.(69,‫ ְותס"וקד‬68,‫ֹקֶדם ַהֶפַּסח )ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"גקג‬ ‫ ָלֹחשׁ ֶשָׁמּא ֵישׁ ַבֶּקַּמח ֲחַשׁשׁ ִחמּוּץ ַמֶשּׁהוּ‬70,‫ֶשֵׁמִּﬠַקּר ַהִדּין ֵאין ָאנוּ ַמֲחִזיִקין ֵרעוָּתאקו‬.

12/16/2020, 8:34 PM

Shulchan Aruch: Chapter 430 - The Custom of [Commemorating] Shabb...

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Shulchan Aruch: Chapter 430 - The Custom of [Commemorating] Shabbos HaGadol, “The Great Shabbos” By Rabbi Schneur Zalman of Liadi

SECTION 430 The Custom of [Commemorating] Shabbos HaGadol, “The Great Shabbos” (1-3) ‫סימן תל ִמ ְנַהג ַשָׁבּת ַהָגּדוֹל וּבוֹ ג' ְסִﬠיִפים‬: 1 The Shabbos that precedes Pesach is called Shabbos HaGadol, “the Great Shabbos,” because a great miracle1 occurred on [that day.2 To explain: The lamb to be offered for] the Paschal [sacrifice in] Egypt was set aside on the tenth of the month [of Nissan], as it is written:3 “On the tenth of this month, each of them shall take a lamb for a family….” That day was Shabbos, for the Jews left Egypt on a Thursday,4 as will be explained in sec. 494[:1]. Since the fifteenth of Nissan was a Thursday, the tenth of Nissan was Shabbos. When the Jews took [the lambs for] their Paschal sacrifice on that Shabbos, the firstborn of the nations of the world gathered around the Jews and asked them: “Why are you doing this?” The [Jews] answered: “It is a Paschal sacrifice to G-d Who will slay the firstborn of Egypt.” The firstborn [of each family] went to their parents and to Pharaoh to ask them to release the Jews, but they did not agree. The firstborn waged war against [Pharaoh and his supporters] and slew many of them. This is alluded to by the verse,5 “To strike Egypt with their firstborn.” [The Rabbis] established the commemoration of this miracle for the [future] generations on the Shabbos [preceding Pesach] and called it Shabbos HaGadol. Why did [the Rabbis] not establish [the commemoration of this miracle] on the tenth of the month regardless of whether [that date fell] on Shabbos or during the week, as all the other festivals are commemorated [on a given date]?6 Because Miriam [the prophetess] died on the tenth of Nissan and [the Rabbis] established a fast [on that date] when it falls during the week,7 as will be explained in sec. 580.8 Consult that source. ‫ ֶשֶׁפַּסח ִמְצַר ִים ָהָיה ִמָקּחוֹ‬1,‫ד‬,‫ ֵנסג ָגּדוֹל‬2‫ ְלִפי ֶשַׁנֲּﬠָשׂה בּוֹ‬,"‫א א ַשָׁבּתב ֶשִׁלְּפֵני ַהֶפַּסח קוֹ ִרין אוֹתוֹ "ַשָׁבּת ַהָגּדוֹל‬ ,‫ ְואוֹתוֹ ַהיּוֹם ַשָׁבּת ָהָיה‬,"'‫שׂר ַלֹחֶדשׁ ַהֶזּה ְו ִיְקחוּ ָלֶהם ִאישׁ ֶשׂה ְלֵבית ָאֹבת ְוגוֹ‬ ֹ ‫ "ֶבָּﬠ‬3,‫ ְכּמוֹ ֶשָׁכּתוּבה‬,‫ִמֶבָּﬠשׂוֹר ַלֹחֶדשׁ‬ ‫ ִאם ֵכּן‬,‫ז ְוֵכיָון ֶשׁט"ו ְבּ ִניָסן ָהָיה ְבּה' ַבַּשָּׁבּת‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תצ"ד‬4,‫ֶשֲׁהֵרי ְבּה' ַבַּשָּׁבּת ָיְצאוּ ִיְשָׂרֵאל ִמִמְּצַר ִיםו‬ ‫ ִנְתַקְבּצוּ ְבּכוֵֹרי ֻאמּוֹת ָהעוָֹלם ֵאֶצל ִיְשָׂרֵאל‬,‫ח וְּכֶשָׁלְּקחוּ ִיְשָׂרֵאל ִפְּסֵחיֶהם ְבּאוֹתוֹ ַשָׁבּת‬,‫ֲﬠָשָׂרה ְבּ ִניָסן ָהָיה ְבַּשָׁבּת‬ ‫ ָהְלכוּ ְבּכוֵֹריֶהם ֵאֶצל‬,‫ ֶזַבח ֶפַּסח הוּא ַלה' ֶשַׁיֲּהֹרג ְבּכוֵֹרי ִמְצַר ִים‬:‫ ָלָמּה ֶזה ֵהם עוִֹשׂין ָכּ ? ָאְמרוּ ָלֶהם‬:‫וְּשָׁאלוּם‬ ,‫ ְוָﬠשׂוּ ַהְבּכוֹרוֹת ִﬠָמֶּהם ִמְלָחָמה ְוָה ְרגוּ ַה ְרֵבּה ֵמֶהם‬,‫ֲאבוֵֹתיֶהם ְוֶאל ַפּ ְרֹעה ְלַבֵקּשׁ ֵמֶהם ֶשׁ ִיַשְׁלּחוּ ֶאת ִיְשָׂרֵאל ְול ֹא ָרצוּ‬ ‫ וְּקָראוּהוּ "ַשָׁבּת ַהָגּדוֹל‬,‫י ְוָקְבעוּ ֵנס ֶזה ְלִזָכּרוֹן ְלדוֹרוֹת ְבַּשָׁבּת‬."‫ "ְלַמֵכּה ִמְצַר ִים ִבְּבכוֵֹריֶהם‬5,‫" ְוֶזהוּ ֶשָׁכּתוּבט‬. ‫ ְלִפייא‬6?‫ ְכֶּדֶר ֶשׁ ִנְּקְבּעוּ ָכּל ַהמּוֲֹﬠִדים‬,‫ ֵבּין ֶשָׁחל ְבַּשָׁבּת ֵבּין ֶשָׁחל ְבֹּחל‬,‫ְוָלָמּה ל ֹא ְקָבעוּהוּ ַבֲּﬠִשׂי ִרי ַלֹחֶדשׁ ְסָתם‬

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Shulchan Aruch: Chapter 430 - The Custom of [Commemorating] Shabb...

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‫ ַﬠֵיּן ָשׁם‬8,‫יב‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"פ‬7,‫ ְוָקְבעוּ בּוֹ ַתֲּﬠ ִנית ְכֶּשָׁחל ְבֹּחל‬,‫ֶשַׁבֲּﬠָשָׂרה ְבִּניָסן ֵמָתה ִמ ְרָים‬: 2 It is customary in these countries that on Shabbos HaGadol, [after] the Minchah service, rather than recite [the psalms beginning] Borchi nafshi,9[the passages from the Hagadah beginning with] Avadim hayinu are recited.10 [The rationale is that] Shabbos HaGadol marked the beginning of the redemption, and the miracles [associated with the Exodus from Egypt]. Even when Shabbos HaGadol falls on the day before Pesach, Avadim hayinu is recited [at this time].11 ‫ ֶאָלּא אוְֹמ ִרים "ֲﬠָבִדים ָה ִיינוּ‬9,‫יג‬,"‫ב נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ֶשְׁבַּשָׁבּת ַהָגּדוֹל ְבִּמְנָחה ֵאין אוְֹמ ִרים "ָבּ ְרִכי ַנְפִשׁי‬ ‫טו ַוֲאִפלּוּ ַשָׁבּת ַהָגּדוֹל הוּא ֶﬠֶרב ֶפַּסח אוְֹמ ִרים‬.‫ ְלִפי ֶשְׁבַּשָׁבּת ַהָגּדוֹל ָה ְיָתה ַהְתָחַלת ַהְגֻּאָלּה ְוַה ִנִּסּים‬10,‫יד‬,"'‫ְוכוּ‬ 11,‫טז‬:"‫"ֲﬠָבִדים ָה ִיינוּ‬ 3 It is customary in these countries that when Shabbos HaGadol [falls on] the day before Pesach, [the passage] from Malachi [beginning] V’arvah12 [is recited] for the Haftorah.13[The rationale is that] this passage [includes the verse],14 “Bring the [entire]… tithe to the storehouse...” Thus, [this passage] reflects the event [that would take place on that day], for the day before Pesach was the time when [the people] would divest [themselves of their tithes]. For on the day before Pesach of the fourth year of the seven-year cycle, and on the day before Pesach of the seventh year of the seven-year cycle, every person is obligated to remove from his home all the tithes15 that he separated from his grain during all of the three preceding years of the seven-year cycle.16 Thus, the tithes from all three years would be set aside in one’s home, and on the day before Pesach, [the person] would be obligated to bring [the tithes] to the house of a Levite.17 (True, there are authorities18 who maintain that the time [when one must] divest [himself of the tithes] is not the day before the first festive day of Pesach, but the day before the final festive day of Pesach, and fundamentally, [the halachah follows this view,] as stated in Yoreh Deah, sec. 331.19 Nevertheless, the custom has spread [to follow] the first opinion). ‫ ְלִפי ֶשְׁבּאוֹתוֹ‬13,‫יז‬,"'‫ " ְוָﬠ ְרָבה ְוגוֹ‬12‫ ַמְפִטי ִרין בּוֹ ְבַּמְלָאִכי‬,‫ג נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ְכֶּשַׁשָּׁבּת ַהָגּדוֹל הוּא ֶﬠֶרב ֶפַּסח‬ ,‫יח ֶשְׁבֶּﬠֶרב ֶפַּסח הוּא ְזַמן ַהִבּעוּר‬,‫ ַוֲהֵרי ֶזה ֵמֵﬠין ַהְמֹּאָרע‬,"'‫ ַהַמֲּﬠֵשׂר ֶאל ֵבּית ָהאוָֹצר ְוגוֹ‬. . ‫ "ָהִביאוּ‬14:‫ָפָּרָשׁה ָכּתוּב‬ ‫ ַחָיּב ָכּל ָאָדם ְלהוִֹציא‬,‫ְדַּה ְינוּ ֶשְׁבֶּﬠֶרב ֶפַּסח ֶשׁל ָשָׁנה ָה ְרִביִﬠית ֶשַׁבְּשִּׁמָטּה וְּבֶﬠֶרב ֶפַּסח ֶשׁל ָשָׁנה ְשִׁביִﬠית ֶשַׁבְּשִּׁמָטּה‬ ‫ ְוָהיוּ ַהַמַּﬠְשׂרוֹת ֶשִׁהְפ ִרישׁ ֻמָנִּחים‬16,‫ ֶשִׁהְפ ִרישׁ ִמְתּבוָּאתוֹיט ָכּל ַהג' ָשׁ ִנים ֶשָׁﬠְברוּ ֵמַהְשִּׁמָטּה‬15‫ִמֵבּיתוֹ ָכּל ַהַמַּﬠְשׂרוֹת‬ 17.‫ וְּבֶﬠֶרב ֶפַּסח ֶזה ְמֻחָיּב ַלֲהִביָאן ְלֵבית ַהֵלּ ִוי‬,‫ְבֵּביתוֹ‬ (‫ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ אוְֹמ ִריםכ ֶשְׁזַּמן ַהִבּעוּר ֵאינוֹ ְבֶּﬠֶרב יוֹם טוֹב ָה ִראשׁוֹן ֶשׁל ֶפַּסח ֶאָלּא ְבֶּﬠֶרב יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל‬ ‫ ִמָכּל ָמקוֹם ִנְתַפֵּשּׁט ַהִמּ ְנָהג ַﬠל ִפּי ְסָבָרא ִראשׁוָֹנה‬19,‫כא‬,‫ ְכּמוֹ ֶשָׁכּתוּב ְבּיוֶֹרה ֵדָּﬠה ִסיָמן של"א‬,‫ ְוֵכן ִﬠָקּר‬18,‫)ֶפַּסח‬.

12/16/2020, 8:34 PM

Shulchan Aruch: Chapter 431 - The Time for the Search of Chametz - Te...

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Shulchan Aruch: Chapter 431 - The Time for the Search of Chametz By Rabbi Schneur Zalman of Liadi

SECTION 431 The Time for the Search of Chametz (1-11) ‫סימן תלא ְזַמן ְבִּדיַקת ֶהָחֵמץ וּבוֹ י"א ְסִﬠיִפים‬: 1 A person does not violate the prohibitions against having chametz seen [in his domain] and possessing chametz until the night of the fifteenth of Nissan and onward, as it is written,1 “For seven days, s’or2shall not be found in your homes,” and “S’or of yours shall not be seen throughout your domain for seven days.”3 Before [these] seven days, [by contrast,] one does not violate a prohibition when chametz remains in his home. Nevertheless, one does violate a positive commandment from midday on the fourteenth [of Nissan] and onward during each moment that he fails to obliterate the chametz from existence. [This is derived from] the verse,4 “For seven days, you shall eat matzos;yet, bayom harishon, on the preceding day, you shall obliterate s’or from your homes.” According to the Oral Tradition,5 it was explained that here [the phrase] bayom harishon refers to the fourteenth of Nissan; it is called rishon [in relation] to the seven days of Pesach,6 i.e., it, [the fourteenth of Nissan,] precedes them. The intent of the verse is that “for seven days, you shall eat matzos” and on the day preceding these seven days, “you shall obliterate s’or.”7 [Support] for this [interpretation can be derived] from the Torah’s statement,8 “Do not slaughter the blood of the [Paschal] sacrifice over chametz,” [which is understood as meaning,] “Do not slaughter the Paschal sacrifice while chametz still exists.” [Now,] the time for slaughtering the Paschal sacrifice is on the fourteenth of Nissan from midday onward. [Thus,] from this source, [our Sages] derived that the time when chametz must be obliterated is the time when the Paschal sacrifice is to be slaughtered, i.e., from midday on the fourteenth of Nissan onward. 1,‫ ְכּמוֹ ֶשָׁכּתוּבב‬, ‫א ַאף ַﬠל ִפּיא ֶשֵׁאין ָאָדם עוֵֹבר ַﬠל ֲחֵמצוֹ ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ֶאָלּא ִמֵלּיל ט"ו ְבִּניָסן ָוֵאיָל‬ ‫ ֲאָבל ֹקֶדם ִשְׁבַﬠת‬3,‫ג‬,"'‫ ל ֹא ִיָמֵּצא ְבָּבֵתּיֶכם ְוגוֹ' ְול ֹא ֵיָרֶאה ְל ְשֹׂאר ְבָּכל ְגֻּבְל ִשְׁבַﬠת ָיִמים ְוגוֹ‬2‫"ִשְׁבַﬠת ָיִמים ְשֹׂאר‬ ‫ד ִמָכּל ָמקוֹם עוֵֹבר ַﬠל ִמְצַות ֲﬠֵשׂה ֵמֲחצוֹת יוֹם י"ד ָוֵאיָל ה ְבָּכל‬,‫ָיִמים ֵאינוֹ עוֵֹבר ְבּל ֹא ַתֲﬠֶשׂה ְכֶּשָׁשָּׁהה ֶהָחֵמץ ְבֵּביתוֹ‬ ‫ ַא ַבּיּוֹם ָה ִראשׁוֹן ַתְּשִׁבּיתוּ ְשֹּׂאר‬,‫ "ִשְׁבַﬠת ָיִמים ַמצּוֹת תּ ֹאֵכלוּ‬4,‫ו ֶשֶׁנֱּאַמרז‬,‫ֶרַגע ְוֶרַגע ֶשֵׁאינוֹ ְמַבֵﬠר ֶהָחֵמץ ִמן ָהעוָֹלם‬ ‫ ְכּלוַֹמר‬6,‫ ְו ִנְקָרא ִראשׁוֹן ְלִשְׁבַﬠת ְיֵמי ַהֶפַּסח‬,‫ ָלְמדוּח ֶשׁיּוֹם ִראשׁוֹן ֶזה הוּא י"ד ְבּ ִניָסן‬5‫ וִּמִפּי ַהְשּׁמוָּﬠה‬,"'‫ִמָבֵּתּיֶכם ְוגוֹ‬ ‫ וַּביּוֹם ֶשֹׁקֶּדם "ִשְׁבַﬠת ָיִמים" – "ַתְּשִׁבּיתוּ ְשֹּׂאר‬,"‫ "ִשְׁבַﬠת ָיִמים ַמצּוֹת תּ ֹאֵכלוּ‬:‫ ְוַכָוַּנת ַהָכּתוּב לוַֹמר‬,‫ֹקֶדם ָלֶהם‬ 7."'‫ְוגוֹ‬ ‫ ְכּלוַֹמר "ל ֹא ִתְשַׁחט" ֶאת ַהֶפַּסח ַוֲﬠַד ִין ָחֵמץ‬,"‫ "ל ֹא ִתְשַׁחט ַﬠל ָחֵמץ ַדּם ִזְבִחי‬8,‫י‬:‫ְרָאָיה ְלָדָבר ֶזהט ִמַמּה ֶשָּׁאְמָרה תּוָֹרה‬ ‫ ִמָכּאן ַאָתּה ָלֵמד ֶשְׁזַּמן ַהְשָׁבַּתת ֶהָחֵמץ הוּא ִבְּזַמן ְשִׁחיַטת‬,‫ וְּזַמן ְשִׁחיַטת ַהֶפַּסח הוּא ְבּי"ד ֵמֲחצוֹת ַהיּוֹם וְּלַמְﬠָלה‬,‫ַקָיּם‬ ‫יא‬:‫ ְדַּה ְינוּ ֵמֲחצוֹת יוֹם י"ד וְּלַמְﬠָלה‬,‫ַהֶפַּסח‬ 2 What is meant by the term “obliteration” that the Torah uses? That one should obliterate and destroy chametz from existence entirely to the extent that no one could ever be able to benefit from it, [following the guidelines] to be explained in

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Shulchan Aruch: Chapter 431 - The Time for the Search of Chametz - Te...

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sec. 445[:4-7]. If, however, [one] desires to nullify [his possession of the chametz] and declare it ownerless, that is not effective at all.9 When does the above apply? After the time when it is forbidden to eat [chametz] or benefit from it according to Scriptural Law, i.e., from midday on the fourteenth [of Nissan] and onward, for then one who eats or benefits from chametz violates a prohibition,10 as it is written,11 “You shall not eat chametz with it,” i.e., together with the Paschal sacrifice. [Now,] the verse is not warning [us] not to eat chametz at the time the Paschal sacrifice is being eaten, i.e., the night of the fifteenth [of Nissan], for the command was already given,12 “No chametz shall be eaten.” Rather, [the verse] is warning [us] not to eat chametz at the time when the Paschal sacrifice is slaughtered, i.e., from midday on the fourteenth [of Nissan] onward. Our Sages received [the tradition] that the prohibition of chametz on the fourteenth [of Nissan after midday] resembles its prohibition all seven days of Pesach. According to Scriptural Law, throughout these seven days it is even prohibited to benefit from [chametz], as [implied by the verse], “No chametz shall be eaten.”13 [The manner in which the word ‫ֵיָאֵכל‬, “shall be eaten,” is vocalized implies that] it is not permitted [to derive any benefit] from [chametz] that would enable one to eat, [i.e.,] even [to eat] something that is permitted. [The intent is that] it [is not] permitted to benefit [from the chametz], for any benefit [ultimately] leads to eating, for one can buy food with the money he [receives from the sale of his chametz]. Similarly, from midday on the fourteenth [of Nissan] onward, it is even forbidden to benefit [from chametz]. Since [the owner] is forbidden to benefit from [the chametz], he has no rights over it and it does not belong to him at all.14 Therefore, [after midday on the fourteenth of Nissan, one] may not nullify [the chametz] and declare it ownerless. Nevertheless, before the time the prohibition against benefiting from [chametz] takes effect, [the person] is permitted to nullify [the chametz] and declare it ownerless.15 [Once the person does so,] according to Scriptural Law,16 he is permitted to keep [chametz that he nullified and declared ownerless] with him in his house during all the days of Pesach. [The rationale is that] according to Scriptural Law, [the person] only violates the prohibitions against having [chametz] seen or found [in his domain] when he [sees or finds chametz that he] possesses17that he has not declared ownerless, as [implied by] the verse,18 “Chametz of yours shall not be seen,” i.e., your chametz may not be seen, but [one] may see chametz belonging to others19 or [chametz] which is ownerless.20 ‫ב וַּמה ִהיא ַהְשָׁבָּתה זוֹ ֶשָׁאְמָרה תּוָֹרה?יב הוּא ֶשַׁיְּשִׁבּית ִויַבֵﬠר ֶהָחֵמץ ִמן ָהעוָֹלםיג ְלַגְמֵרי ַﬠד ֶשׁשּׁוּם ָאָדם ל ֹא יוַּכל‬ 9,‫טו‬.‫יד ֲאָבל ִאם רוֶֹצה ְלַבְטּלוֹ וְּלַהְפִקירוֹ – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬.‫ ְוַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ה‬,‫עוֹד ֵלָהנוֹת ִמֶמּנּוּ‬ ,‫יז ְדַּה ְינוּ ֵמֲחצוֹת ַהיּוֹם י"ד וְּלַמְﬠָלה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְלַאַחר ֶשִׁהִגּיַﬠ ְזַמן ִאסּוּרטז ֲאִכיָלתוֹ ַוֲהָנָאתוֹ ִמן ַהתּוָֹרה‬ ‫ ְכּלוַֹמר ַﬠל ָק ְרַבּן‬,"‫ "ל ֹא ת ֹאַכל ָﬠָליו ָחֵמץ‬11,‫ ֶשֶׁנֱּאַמריט‬10,‫יח‬,‫ֶשָׁהאוֵֹכל אוֹ ַהֶנֱּהֶנה ָאז ִמן ֶהָחֵמץ עוֵֹבר ְבּל ֹא ַתֲﬠֶשׂה‬ ‫ " ְול ֹא‬12,‫ ֶשֲׁהֵרי ְכָּבר ֶנֱאַמרכ‬,‫ ְדַּה ְינוּ ְבֵּליל ט"ו‬,‫ ְול ֹא ָבּא ַהָכּתוּב ְלַהְזִהיר ֶשׁלּ ֹא ֶלֱאֹכל ָחֵמץ ִבְּשַׁﬠת ֲאִכיַלת ַהֶפַּסח‬.‫ַהֶפַּסח‬ ‫כא ְדַּה ְינוּ ֵמֲחצוֹת יוֹם י"ד וְּלַמְﬠָלה‬,‫ ֶאָלּא ָבּא ְלַהְזִהיר ֶשׁלּ ֹא ֶלֱאֹכל ָחֵמץ ִבְּשַׁﬠת ְשִׁחיַטת ַהֶפַּסח‬,"‫ֵיָאֵכל ָחֵמץ‬. ‫כג ֶשְׁכֵּשׁם ֶשָׁכּל ז' ְיֵמי ַהֶפַּסח הוּא ָאסוּר ֲאִפלּוּ‬,‫ ֶשִׁאסּוּר ָחֵמץ ְבּי"ד דּוֶֹמה ְלִאסּוּרוֹ ָכּל ז' ְיֵמי ַהֶפַּסח‬10,‫ְוִקְבּלוּ ֲחָכִמיםכב‬ ,‫כד ֲאִפלּוּ ֶשׁל ֶהֵתּר‬,‫ ְכּלוַֹמר ל ֹא ְיֵהא בּוֹ ֶהֵתּר ַהֵמִּביא ִליֵדי שׁוּם ֲאִכיָלה‬,"‫ " ְול ֹא ֵיָאֵכל‬13‫ ֶשֶׁנֱּאַמר‬,‫ַבֲּהָנָאה ִמן ַהתּוָֹרה‬ ‫ ֶשׁלּוֵֹקַח ְבָּדִמים ַמֲאָכלכה – ָכּ ֵמֲחצוֹת יוֹם י"ד וְּלַמְﬠָלה הוּא ָאסוּר‬,‫ ֶשְׁסָּתם ֲהָנָאה ָבָּאה ִליֵדי ֲאִכיָלה‬,‫ְדַּה ְינוּ ֶהֵתּר ֲהָנָאה‬ ‫ וְּלִפיָכ ֵאינוֹ ָיכוֹל‬14,‫כח‬,‫כו ְוֵכיָון ֶשָׁאסוּר לוֹ ֵלָהנוֹת ִמֶמּנּוּכז ֲהֵרי ֵאין לוֹ שׁוּם ְזכוּת בּוֹ ְוֵאינוֹ ֶשׁלּוֹ ְכָּלל‬,‫ֲאִפלּוּ ַבֲּהָנָאה‬ 15,‫לא‬,‫ ָיכוֹל הוּא ְלַבְטּלוֹ וְּלַהְפִקירוֹ‬,‫ל ֲאָבל ֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ִאסּוּר ֲהָנָאתוֹ‬.‫ְלַבְטּלוֹכט וְּלַהְפִקירוֹ‬

12/16/2020, 8:35 PM

Shulchan Aruch: Chapter 431 - The Time for the Search of Chametz - Te...

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‫ ֶשֵׁאינוֹ עוֵֹבר ִמן ַהתּוָֹרה ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ֶאָלּא‬,‫ ְלַהְשׁהוֹתוֹ ִﬠמּוֹ ַבַּבּ ִית ָכּל ְיֵמי ַהֶפַּסח‬16‫וֻּמָתּר לוֹ ִמן ַהתּוָֹרה‬ ‫ ֲאָבל ַאָתּה רוֶֹאה ֶשׁל‬,‫ ֶשְׁלּ ִאי ַאָתּה רוֶֹאה‬," ‫ " ְול ֹא ֵיָרֶאה ְל‬18,‫ ֶשֶׁנֱּאַמרלג‬,‫ ֶשׁלּ ֹא ִהְפִקירוֹ‬17,‫ַﬠל ָחֵמץ ֶשׁלּוֹלב‬ 20,‫לה‬:‫ ְוֶשׁל ֶהְפֵקר‬19,‫ֲאֵח ִריםלד‬ 3 Nevertheless, the Sages21 decreed that [merely] nullifying chametz and declaring it ownerless is not effective at all for chametz even [if one does so] be- fore the time it becomes forbidden to benefit from [chametz].22 Instead, it is necessary [for the person] to search for [chametz] in hidden places and holes (if it is common for [him to place chametz] there throughout the year, as will be explained in sec. 433[:12-13]), and to check [for chametz, and] to remove it from his entire domain, following the instructions regarding [the chametz] to be outlined in sec. 445.23 ‫ ֶאָלּא הוּא‬22,‫ ָגְּזרוּלו ֶשֵׁאין ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ְכּלוּםלז ֶלָחֵמץ ַאף ֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ִאסּוּר ֲהָנָאתוֹ‬21‫ג ֲאָבל ֲחָכִמים‬ (‫ָצ ִרי ְלַחֵפּשׂ ַאֲחָריו ַבַּמֲּחבוֹאוֹת וַּבחוֹ ִרים )ִאם ֶדֶּר ְלִהְשַׁתֵּמּשׁ ָשׁם ָכּל ַהָשָּׁנה ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תל"גלח‬ 23:‫ וְּלהוִֹציאוֹ ִמָכּל ְגּבוּלוֹלט ְוַלֲﬠשׂוֹת לוֹ ַכִּמְּשָׁפּט ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ה‬23‫ְוִלְבֹדּק‬ 4 Our Sages required [that we search for and obliterate chametz] for two reasons: a) Nullification and deeming something as ownerless is dependent on a person’s thoughts; [one] must deem [the object] ownerless with a full heart and remove [all thoughts of it from] his heart. [Now,] since not all people are of the same mind, it is possible that someone will be lax concerning this matter and will not declare [his chametz] ownerless with a full heart, and will not take [his thoughts of it] out of his heart entirely. Therefore, [the Sages] declared that nullifying and declaring chametz ownerless is not at all effective unless [the owner] removes the chametz from his entire domain (see sec. 445[:1]). b) A person is accustomed to [partaking of] chametz throughout the entire year, and because this is his common pattern, it is likely that [the person] will forget its prohibition and partake of [the chametz] if it is located in his domain on Pesach.24 Therefore, [the Sages] required [the person] to search for [chametz] and remove it from his entire domain before the arrival of the time [the chametz] becomes forbidden to be eaten. ‫ ֶשַׁיְּפִקיֶרנּוּ ְבֵּלב ָשֵׁלם‬,‫ ְלִפי ֶשַׁהִבּטּוּל ְוַהֶהְפֵקר ָתּלוּי ְבַּמֲחַשְׁבתּוֹ ֶשׁל ָאָדם‬,'‫מ ָהא‬. ‫ד וִּמְפֵּני ב' ְדָּב ִרים ִנְזְקקוּ ֲחָכִמים ְלָכ‬ ‫ ְוֶאְפָשׁר ִמי ֶשָׁיֵּקל ַבָּדָּבר ְול ֹא ַיְפִקיֶרנּוּ ְבֵּלב ָשֵׁלם ְול ֹא‬,‫ וְּלִפי ֶשֵׁאין ַדַּﬠת ָכּל ְבֵּני ָאָדם ָשׁ ִוין‬,‫ְויוִֹציֶאנּוּ ִמִלּבּוֹ ְלַגְמֵרי‬ ‫מא ְלִפיָכ ָגְּזרוּ ֶשֵׁאין ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ְכּלוּם ַﬠד ֶשׁיּוִֹציא ֶאת ֶהָחֵמץ ִמָכּל ְגּבוּלוֹ )ַﬠֵיּן ִסיָמן‬,‫יוִֹציֶאנּוּ ִמִלּבּוֹ ְלַגְמֵרי‬ (‫תמ"המב‬. ‫ ֶשׁ ִיְּשַׁכּח ֶאת ִאסּוּרוֹ ְוי ֹאַכל ִמֶמּנּוּמג ִאם‬,‫ וֵּמֲחַמת ְרִגילוּתוֹ ָקרוֹב הוּא ְלִשְׁכָחה‬,‫ ְלִפי ֶשָׁהָאָדם ָרִגיל ְבָּכל ַהָשָּׁנה ְבָּחֵמץ‬,'‫ַהב‬ ‫ ְלִפיָכ ִהְצ ִריכוּ ְלַחֵפּשׂ ַאֲחָריו ְוִלְבֹדּק וְּלהוִֹציאוֹ ִמָכּל ְגּבוּלוֹ ֹקֶדם ֶשַׁיּ ִגּיַﬠ ְזַמן ִאסּוּר‬24,‫ִיְהֶיה ֻמָנּח ִבְּגבוּלוֹ ְבֶּפַסח‬ ‫ֲאִכיָלתוֹ‬: 5 According [to the prevailing principles of Torah] Law, it would have been appropriate to establish the time for this search on the fourteenth of Nissan at the beginning of the sixth hour,25 so that everyone would complete his search by the end of the sixth hour, and destroy the chametz at the beginning of the seventh hour, as is the Scriptural requirement, as will be explained in sec. 445[:1]. Nevertheless, since most people are not at home during the day, but are occupied with their businesses in the marketplaces and thoroughfares, when the sixth hour, [i.e., the time for the search,] arrives, it is likely that they will forget the obligation to search [for chametz].26 The Sages therefore ordained the time for the search as the night of the fourteenth [of Nissan],27 for everyone is home at night.

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However, even when one is home [at night], there is reason for concern that [the person] will become involved in eating, drinking, sleeping, working, or Torah study if he is a scholar, and as a result, [he will] forget the obligation to search [for chametz]. Therefore, it would have been appropriate to establish the time for the search immediately when a person enters his house close to the evening, since [the person] is then free from all [his other] occupations. Nevertheless, [the Sages postponed the time for the search slightly,] because one must search for chametz in holes and cracks, and [carrying out] such a search [effectively] is only possible [when the search is conducted] by the light of a candle,28 as [alluded to by the verse],29 “At that time, I will search Jerusalem with candles.” The Sages saw this verse as support [for the concept] that the light of a candle is desirable for the search for chametz, and a candle does not illuminate and shine well during the day, only at night.30 Therefore, [the Sages] delayed the time for the search until the time when a candle will shine [effectively], i.e., [right after] the appearance of the stars,31 {when there is still a certain amount of daylight}.32 [During the interval] between the time the person comes home and the time for the search [for chametz], i.e., the appearance of the stars – this interval being about half an hour33 – [the Sages] prohibited [the person] to eat34 or to study, [i.e., he may not] even [study] one chapter.35 Even though [the person] could finish [studying] that chapter before the appearance of the stars, nevertheless, there is concern that perhaps because of his focus on his studies, he will forget the obligation to search [for chametz] and study more, or perhaps while studying, [his contemplation of the subject matter] will shed new light on it, and he will linger in his contemplation for a while after the appearance of the stars.36 Similarly, within this half an hour, [the Sages] prohibited performing all the activities that [one is] forbidden to perform before [reciting] the Afternoon Service or [before reciting] the Evening Service, as explained in sec. 232 and sec. 235.37 A person who forgot to search [for chametz] on the night of the fourteenth [of Nissan] and remembered on the day of the fourteenth [of Nissan, is obligated to conduct the search upon remembering. Such a person] is forbidden to carry out any of the [abovementioned] activities until he searches [for chametz].38 ‫ ְכֵּדי ֶשַׁיְּשִׁלים ָכּל ֶאָחד ְבִּדיָקתוֹ‬25,‫מד‬,‫ה וְּזַמן ְבּ ִדיָקה זוֹ ִמן ַהִדּין ָהָיה ָראוּי ְלָקְבָﬠהּ ְבּיוֹם י"ד ִבְּתִחַלּת ָשָׁﬠה ִשִׁשּׁית‬ ‫מה‬.‫ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ה‬,‫ ִויַבֵﬠר ֶהָחֵמץ ִבְּתִחַלּת ָשָׁﬠה ְשִׁביִﬠית ַכִּמְּשָׁפּט ָהָאמוּר ַבּתּוָֹרה‬,‫ְבּסוֹף ָשָׁﬠה ִשִׁשּׁית‬ ‫ וְּכֶשַׁתִּגּיַﬠ ָשָׁﬠה‬,‫ ֶאָלּא ְטרוִּדין ְבִּﬠְסֵקיֶהם ַבְּשָּׁוִקיםמו וָּב ְרחוֹבוֹת‬,‫ֶאָלּא ְלִפי ֶשַׁבּיּוֹם ֹרב ְבֵּני ָאָדם ֵאיָנם ְמצוּ ִיים ְבָּבֵתּיֶהם‬ ‫ ֶשַׁבַּלּ ְיָלה ָכּל ָאָדם‬27,‫ ְלִפיָכ ִתְּקּנוּ ֲחָכִמים ְזַמן ַהְבִּדיָקה ְבֵּליל י"ד‬26,‫ִשִׁשּׁית ָקרוֹב ַהָדָּבר ֶשׁ ִיְּשְׁכּחוּמז חוַֹבת ַהְבִּדיָקה‬ 25,‫מח‬.‫ָמצוּי ְבּתוֹ ֵבּיתוֹ‬ ‫ אוֹ ְבּתוָֹרה ִאם הוּא ַתְּלִמיד‬,‫ֶאָלּא ֶשַׁאף ְבּעוֹדוֹ ְבּתוֹ ֵבּיתוֹ ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְתַﬠֵסּק ַבֲּאִכיָלה וְּשִׁתָיּה ְוֵשָׁנה אוֹ ִבְּמָלאָכה‬ ‫ ְלִפיָכ ָהָיה ָראוּי ְלַתֵקּן ְוִלְקֹבַּﬠ ְזַמן ַהְבִּדיָקה ֵתֶּכף וִּמָיּד ִבְּכִניַסת ָהָאָדם ְלתוֹ‬,‫ ְוַﬠל ְיֵדי ֵכן ִיְשַׁכּח חוַֹבת ַהְבּ ִדיָקה‬,‫ָחָכם‬ ‫מט ֶשְׁבֶּרַגע זוֹ הוּא ָפּנוּי ִמָכּל ֲﬠָסִקים‬,‫ֵבּיתוֹ ָסמוּ ָלֶﬠֶרב‬. ‫ "ָבֵּﬠת‬29,‫ ֶשֶׁנֱּאַמרנא‬28,‫נ‬,‫ ְוִחפּוּשׂ ֶזה ִאי ֶאְפָשׁר ֶאָלּא ְלאוֹר ַהֵנּר‬,‫ֶאָלּא ְלִפי ֶשָׁצּ ִרי ְלַחֵפּשׂ ַאֲחָריו ַבּחוֹ ִרים וַּבְסָּדִקים‬ ‫ ְוֵאין ַהֵנּר ֵמִאיר וַּמְבִהיק‬,‫ ִמָכּאן ָסְמכוּ ֲחָכִמיםנב ֶשׁאוֹר ַהֵנּר ָיֶפה ִלְבִדיַקת ָחֵמץ‬,"'‫ַהִהיא ֲאַחֵפּשׂ ֶאת ְירוָּשַׁל ִִים ַבֵּנּרוֹת ְוגוֹ‬ ‫ ]ְכֶּשֵׁיּשׁנו‬31,‫נד ְדַּה ְינוּ ֵצאת ַהכּוָֹכִביםנה‬,‫נג ְלִפיָכ ֵאֲחרוּ ְזַמן ַהְבִּדיָקה ַﬠד ְזַמן ַהְבָהַקת ַהֵנּר‬,‫ָיֶפה ַבּיּוֹם ִכּי ִאם ַבַּלּ ְיָלה‬ 32.[‫ֲﬠַד ִין אוֹר ַהיּוֹם ְקָצתנז‬ ‫נח )א( ְוִשׁעוּר אוֹתוֹ ְזַמן ֶשֵׁבּיֵניֶהם‬,‫ ְדַּה ְינוּ ֵצאת ַהכּוָֹכִבים‬,‫וְּבאוֹתוֹ ְזַמן ֶשֵׁבּין ְכּ ִניַסת ָהָאָדם ְלֵביתוֹ וֵּבין ְזַמן ַהְבִּדיָקה‬ ‫ ַאף ַﬠל ִפּי ֶשׁיּוַּכל ִלְגֹמר ַהֶפֶּרקסג ֹקֶדם‬35,‫סב‬,‫ ְוִלְלֹמדסא ֲאִפלּוּ ֶפֶּרק ֶאָחד‬34,‫ ָאְסרוּ לוֹ ֶלֱאֹכלס‬33,‫נט‬,‫ְכּמוֹ ֲחִצי ָשָׁﬠה‬

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‫ אוֹ ֶשָׁמּא ָיבוֹא לוֹ‬,‫ ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ ֶשָׁמּא ַﬠל ְיֵדי ִﬠיּוּנוֹ ְבִּלמּוּדוֹ ִיְשַׁכּח חוַֹבת ַהְבִּדיָקה ְו ִיְלֹמד יוֵֹתר‬,‫ֵצאת ַהכּוָֹכִבים‬ 36 .(‫ִﬠיּוּן ָחָדשׁ ְבִּלמּוּדוֹ ְו ִיְשֶׁהה ְבִּﬠיּוּנוֹ ַﬠד ְזַמן ָמה ְלַאַחר ֵצאת ַהכּוָֹכִביםסד )ְכֶּשֵׁיּשׁ ֲﬠַד ִין אוֹר ַהיּוֹם ְקָצתסה‬ ‫סו ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְוֵכן ָאְסרוּ ַבֲּחִצי ָשָׁﬠה זוֹ ַלֲﬠשׂוֹת ָכּל ַה ְדָּב ִרים ָהֲאסוּ ִרים ַלֲﬠשׂוָֹתם ֹקֶדם ְתִּפַלּת ִמ ְנָחה אוֹ ְתִּפַלּת ַﬠ ְרִבית‬ 37,‫סז‬.‫ִסיָמן רל"ב ורל"ה‬ ‫ ֲהֵרי הוּא ָאסוּר ְבָּכל ַהְדָּב ִרים ַהָלּלוּ ַﬠד‬,‫וִּמי ֶשָׁשַּׁכח ְול ֹא ָבַּדק ְבֵּליל ַא ְרָבָּﬠה ָﬠָשׂר ְו ִנְזַכּר ְבּיוֹם ַא ְרָבָּﬠה ָﬠָשׂר‬ 38,‫סח‬:‫ֶשִׁיְּבֹדּק‬ 6 Even if [a person] was involved in any of the [above mentioned] activities before the time [to conduct] the search [for chametz] arrived, he is obligated to stop [his activity] when the time [for the search] arrives. [This ruling applies] even when [the person’s] involvement was permitted, i.e., [the person] began his involvement [in the activity] more than half an hour before the appearance of the stars.39 [This applies] even if he was involved in Torah study, for if he does not stop immediately upon nightfall, even though he [will] search [for chametz] afterwards, he will have [nevertheless] nullified the ordinance of the Sages, who ordained that one should search [for chametz] immediately upon the appearance of the stars, when there is still a small amount of daylight. Even though one has yet to recite the evening Shema, and the recitation of the Shema is a positive commandment of Scriptural origin – moreover, it is observed more frequently [than the search for chametz, i.e., Shema is recited] every day, twice a day, and [there is a general principle that] any [mitzvah observed] more frequently than another [mitzvah] takes precedence over the other [less frequently observed mitzvah]40 – nevertheless, one must search for chametz before reciting the Shema and praying. [The rationale is that the search for chametz] is a mitzvah whose observance has a limited time frame, for if one does not search immediately upon the appearance of the stars, he is [characterized as one] who violated the ordinance of the Sages. With regard to [the recitation of the] Shema, [by contrast,] even though the optimum manner of observing the mitzvah is to recite it at the beginning of the night, [one is not considered to have] violated the ordinance of the Sages41 unless he recites [the Shema] after midnight, as explained in sec. 235.42 ‫סט ֲאִפלּוּ ָהָיה‬,‫ ַחָיּב ְלַהְפִסיק ְכֶּשַׁיִּגּיַﬠ ְזַמָנּהּ‬,‫ו ַוֲאִפלּוּ ִאם ָהָיה עוֵֹסק ְבֶּאָחד ִמָכּל ַהְדָּב ִרים ַהָלּלוּ ֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ַהְבִּדיָקה‬ ,‫ ַוֲאִפלּוּ הוּא עוֵֹסק ְבַּתְלמוּד תּוָֹרה‬39,‫עא‬,‫ע ְדַּה ְינוּ ֶשִׁהְתִחיל ַלֲﬠֹסק ֹקֶדם ֲחִצי ָשָׁﬠה ִלְפֵני ֵצאת ַהכּוָֹכִבים‬,‫עוֵֹסק ְבֶּהֵתּר‬ ‫עב‬,‫ֶשִׁאם ל ֹא ַיְפִסיק ִלְבֹדּק ִמָיּד ִבְּתִחַלּת ְכּ ִניַסת ַהַלּ ְיָלה ַאף ַﬠל ִפּי ֶשׁ ִיְּבֹדּק ַאַחר ָכּ – ֲהֵרי ֶזה ְמַבֵטּל ַתָּקַּנת ֲחָכִמים‬ ‫עג‬.‫ ְכֶּשֵׁיּשׁ ֲﬠַד ִין אוֹר ַהיּוֹם ְקָצת‬,‫ֶשִׁתְּקּנוּ ִלְבֹדּק ְבֵּצאת ַהכּוָֹכִבים ִמָיּד‬ ‫ ְבָּכל‬,‫ ְוַגם ִהיא ְתִּדיָרה‬,‫ וְּק ִריַאת ְשַׁמע ִהיא ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬,‫ְוַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ל ֹא ָקָרא ְק ִריַאת ְשַׁמע ֶשׁל ַﬠ ְרִבית‬ ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ְלַהְקִדּים ֶאת‬40,‫עד‬,‫ ְוָכל ַהָתִּדיר ֵמֲחֵברוֹ קוֵֹדם ֶאת ֲחֵברוֹ‬,‫יוֹם ְויוֹם ב' ְפָּﬠִמים ְק ִריַאת ְשַׁמע‬ ‫עה ֶשִׁאם ל ֹא ִיְבֹדּק ִמָיּד ְבֵּצאת ַהכּוָֹכִבים – ֲהֵרי הוּא‬,‫ ְלִפי ֶשִׁהיא ִמְצָוה עוֶֹבֶרת‬,‫ַהְבִּדיָקה ִלְפֵני ְק ִריַאת ְשַׁמע וְּתִפָלּה‬ ‫ ִמָכּל‬,‫ ַאף ַﬠל ִפּי ֶשִׁמְּצָוה ִמן ַהֻמְּבָחר ִלְקרוָֹתהּ ִבְּתִחַלּת ַהַלּ ְיָלה‬,‫ ֲאָבל ִבְּק ִריַאת ְשַׁמע‬.‫ִנְקָרא עוֵֹבר ַﬠל ַתָּקַּנת ֲחָכִמים‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֶאָלּא ִאם ֵכּן קוֵֹרא אוָֹתהּ ַאַחר ֲחִצי ַהַלּ ְיָלה‬41‫ָמקוֹם ֵאינוֹ ִנְקָרא עוֵֹבר ַﬠל ַתָּקַּנת ֲחָכִמים‬ 42,‫עו‬:‫רל"ה‬ 7 To whom does the above apply? To one43 who is accustomed to reciting the Shema and the Evening Service in his home throughout the year. By contrast, one who throughout the year is accustomed to reciting [the Evening] Service with [a minyan of ten men] while it is still day,44 but is not praying together with them at this time, should recite the Shema and the Evening Service immediately upon the appearance of the stars and search [for chametz] afterwards. [The rationale is that] since [the person] is not accustomed to reciting the Evening Service at home, there 12/16/2020, 8:35 PM

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are grounds for concern that as a result of his engrossment and efforts in searching for chametz, he may forget about [the recitation of the] Shema and the Evening Service. ‫ ֲאָבל ִמי‬.‫ ֶשָׁרִגיל ְלִהְתַפֵּלּל ְק ִריַאת ְשַׁמע וְּתִפָלּה ֶשׁל ַﬠ ְרִבית ָכּל ַהָשָּׁנה ְבּתוֹ ֵבּיתוֹ‬43‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמי‬ ‫ ְוַﬠְכָשׁו ל ֹא ִהְתַפֵּלּל ִﬠָמֶּהם – ִיְקָרא ְק ִריַאת ְשַׁמע ְוִיְתַפֵּלּל ִמָיּדעז‬44‫ֶשָׁרִגיל ְלִהְתַפֵּלּל ָכּל ַהָשָּׁנה ִﬠם ַהִצּבּוּר ִמְבּעוֹד יוֹם‬ ‫ ֵישׁ ָלֹחשׁ ֶשָׁמּא ַﬠל ְיֵדי ִט ְרָדּתוֹ‬,‫ ְדֵּכיָון ֶשֵׁאינוֹ ָרִגיל ָכּל ַהָשָּׁנה ְלִהְתַפֵּלּל ַﬠ ְרִבית ְבֵּביתוֹ‬,‫ְבֵּצאת ַהכּוָֹכִבים ְוַאַחר ָכּ ִיְבֹדּק‬ ‫עח‬:‫ְוִהְשַׁתּ ְדּלוּתוֹ ִבְּבִדיַקת ֶהָחֵמץ ִיְשַׁכּח ַﬠל ְק ִריַאת ְשַׁמע וְּתִפָלּה‬ 8 All the above applies with regard to a person who prays individually. When, by contrast, there are ten [men who are accustomed to] reciting the Evening Service at its appointed time, i.e., [with the] the appearance of the stars, they should recite [the Evening Service] immediately upon the appearance of the stars [even on the eve of the fourteenth of Nissan], and then go home to search for chametz. [The rationale is that] if they would go [home and] search [for chametz] before [reciting] the Evening Service, it would be difficult to gather them together afterwards so that they could recite [the Evening Service] together with [a minyan]. Thus, the mitzvah of praying as a community will be nullified entirely because of the search [for chametz that] was [carried out] first. If, by contrast, they recite the [Evening Service] before searching [for chametz], they will not entirely nullify the mitzvah of searching [for chametz]. ‫ ִיְתַפְּלּלוּ ִמָיּד ְבֵּצאת‬,‫ ְדַּה ְינוּ ֵצאת ַהכּוָֹכִבים‬,‫ ֲאָבל ִאם ֵישׁ ֲﬠָשָׂרה ֶשִׁמְּתַפְּלִּלים ַﬠ ְרִבית ִבְּזַמנּוֹ‬,‫ח ְוָכל ֶזה ִבְּתִפַלּת ָיִחיד‬ ‫ ֶשִׁאם ֵיְלכוּ ִלְבֹדּק ֹקֶדם ְתִּפַלּת ַﬠ ְרִבית ִיְהֶיה ֹטַרח ְלַקְבָּצם ַאַחר ָכּ עט‬,‫ַהכּוָֹכִבים ְוַאַחר ָכּ ֵיְלכוּ ְלָבֵתּיֶהם ִלְבֹדּק ֶהָחֵמץ‬ ‫ ֲאָבל ִאם ִיְתַפְּלּלוּ ַבֲּﬠָשָׂרה ֹקֶדם‬,‫ ְוִתְתַבֵּטּל ִמְצַות ְתִּפַלּת ַהִצּבּוּר ְלַגְמֵרי ֵמֲחַמת ַהְקָדַּמת ַהְבִּדיָקה‬,‫ְלִהְתַפֵּלּל ַבֲּﬠָשָׂרה‬ ‫ַהְבִּדיָקה – ל ֹא ִתְּתַבֵּטּל ִמְצַות ַהְבִּדיָקה ְלַגְמֵרי‬: 9 Similarly, in places where there are groups [of men] who have a fixed study session to study defined Torah Law45 in the synagogue after the [Evening] Service, they should not nullify their study [session on] this night because of the search for chametz. [The rationale is that] it is possible to search [for chametz] afterwards and thus, the mitzvah of searching [for chametz] will not be nullified entirely. There are no grounds for concern that they will be drawn into their study to the extent that they will forget the obligation to search [for chametz], for they will ultimately return to their homes to sleep – for they will certainly not sleep in the synagogue – and when each one arrives home, he will remember the obligation to search [for chametz]. ‫ ַאל ְיַבְטּלוּ‬,‫ ְבֵּבית ַהְכֶּנֶסת ַאַחר ַהְתִּפָלּה‬45‫ט ְוֵכן ִבְּמקוֹמוֹת ֶשֵׁיּשׁ ֲחבוּרוֹת ֶשֵׁיּשׁ ָלֶהם ִשׁעוּר ָקבוַּﬠ ִלְלֹמד ֲהָלכוֹת ְפּסוּקוֹת‬ ‫ ְוֵאין ָלֹחשׁ‬.‫ ֶשֲׁהֵרי ֶאְפָשׁר ִלְבֹדּק ַאַחר ָכּ ְול ֹא ִתְּתַבֵּטּל ִמְצַות ַהְבִּדיָקה ְלַגְמֵרי‬,‫ִלמּוָּדם ְבַּל ְיָלה זוֹ ֵמֲחַמת ְבִּדיַקת ָחֵמץ‬ ‫ ֶשְׁבַּוַדּאי ל ֹא ָיִלינוּ ְבֵּבית‬,‫ ֶשֲׁהֵרי ֻמְכָרִחים ֵהם ָלבוֹא ֶאל ָבֵּתּיֶהם ָללוּן‬,‫ֶשָׁמּא ִיָמְּשׁכוּ ְבִּלמּוָּדם ַﬠד ֶשִׁיְּשְׁכּחוּ חוַֹבת ַהְבִּדיָקה‬ ‫פ‬:‫ וְּכֶשָׁיּב ֹא ָכּל ֶאָחד ֵמֶהם ְלֵביתוֹ ִיְזֹכּר חוַֹבת ַהְבִּדיָקה‬,‫ַהְכֶּנֶסת‬ 10 When does the above apply? When [the members of the group] are [studying] Torah Law without analytical discussion.46 It is, however, forbidden to occupy oneself in an analytical discussion even in a synagogue,47 for there is concern that one [of the participants] will be so drawn into the analytical discussion that his heart will remain engrossed in that analysis and, [because of his preoccupation with the ideas discussed, the person] will forget about the obligation to search [for chametz] even after returning home. 47,‫ ֲאָבל ָאסוּר ַלֲﬠֹסק ְבִּפְלפּוּל ֲאִפלּוּ ְבֵּבית ַהְכֶּנֶסת‬46,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁעוְֹסִקין ִבְּדַבר ֲהָלָכה ְבּל ֹא ִפְּלפּוּל‬ ‫ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִיְמֹשׁ ָכּל ָכּ ְבִּפְלפּוּל ַﬠד ֶשׁ ִיְּהֶיה ִלבּוֹ ָטרוּד ְבּאוֹתוֹ ִפְּלפּוּל ְו ִיְשַׁכּח חוַֹבת ַהְבִּדיָקה ַאף ְבּבוֹאוֹ‬ 12/16/2020, 8:35 PM

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‫פא‬:‫ְלֵביתוֹ‬ 11 If one is sitting and studying48 [individually] before the appearance of the stars, and he tells another person who is not studying49 to remind him [about] the [need to] search [for the chametz,]so that he will cease his studies [when it is time to search for chametz], it is permitted [for him to study,] even within half an hour of the appearance of the stars.50 ‫ ֶשְׁכֶּשַׁיִּגּיַﬠ ְזַמן ַהְבִּדיָקה‬49,‫ ֹקֶדם ֵצאת ַהכּוָֹכִבים )ב( ְואוֵֹמר ַלֲחֵברוֹפב ֶשֵׁאינוֹ לוֵֹמדפג‬48‫יא ִאם הוּא יוֵֹשׁב ְולוֵֹמד‬ 50.‫ ַאף ִאם הוּא תּוֹ ֲחִצי ָשָׁﬠה ִלְפֵני ֵצאת ַהכּוָֹכִבים‬,‫ַיְזִכּיר אוֹתוֹ ְוַיְפִסיקוֹ ִמִלּמּוּדוֹפד – ֲהֵרי ֶזה ֻמָתּר‬

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Shulchan Aruch: Chapter 432 - The Laws Pertaining to the Blessing [Rec...

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Shulchan Aruch: Chapter 432 - The Laws Pertaining to the Blessing [Recited Over] the Search For Chametz By Rabbi Schneur Zalman of Liadi

SECTION 432 The Laws Pertaining to the Blessing [Recited Over] the Search For Chametz (1-12) ‫סימן תלב ִדּין ִבּ ְרַכּת ְבִּדיַקת ֶהָחֵמץ וּבוֹ י"ב ְסִﬠיִפים‬: 1 Before beginning to search [for chametz, one] must recite a blessing,1 just as one recites a blessing over all the [other] mitzvos of Rabbinic origin.2 What blessing should [the person] recite? “Blessed are You, G-d, our L-rd, King of the Universe, Who sanctified us with His commandments and commanded us concerning the [mitzvah of] obliterating chametz.” True, he is not obliterating the chametz at this time. Nevertheless, since immediately after the search, he nullifies and declares ownerless all the chametz that remains in his home that he did not find in this search,3 this nullification is considered as the obliteration of the chametz of which he is unaware, [i.e., the chametz] that he did not find in his search, as required by law. [With regard to] the chametz of which [the person] is aware, he should hide it away4 until the next day when he will partake of it until the fifth hour, [at which time] he will obliterate the remainder of [this chametz] from existence.5 A blessing is not recited over this obliteration [of the chametz] on the day of the fourteenth [of Nissan], nor over its nullification on the night of the fourteenth [of Nissan].6 [Instead, the obliteration and nullification of the chametz] are covered by the blessing recited over the search [for chametz], for [the search] serves as the beginning of [the process of] obliterating [the chametz]. Therefore, the blessing “concerning the obliteration of chametz” is recited over [all] these [acts at the outset].7 ‫ וַּמה הוּא ְמָבֵר ? "ָבּרוּ‬2,‫ג‬.‫ ְכּמוֹ ֶשְׁמָּב ְרִכין ַﬠל ָכּל ִמְצוֹת ִמִדְּבֵרי סוְֹפ ִרים‬1,‫ב‬, ‫א ֹקֶדםא ֶשַׁיְּתִחיל ִלְבֹדּק ָצ ִרי ְלָבֵר‬ ‫ ְוַאף ַﬠל ִפּי ֶשְׁבָּשָׁﬠה זוֹ ֵאינוֹ ְמַבֲﬠרוֹ‬1,‫ד‬."‫ ְוִצָוּנוּ ַﬠל ִבּעוּר ָחֵמץ‬,‫ ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו‬,‫ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬ ‫ה ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁלַּאַחר ַהְבּ ִדיָקה ִמָיּד הוּא ְמַבֵטּלו וַּמְפִקיר ָכּל ֶהָחֵמץ ֶשׁ ִנְּשַׁאר ְבֵּביתוֹ ֶשׁלּ ֹא ְמָצאוֹ ִבְּבִדיָקה‬,‫ֲﬠַד ִין‬ 4‫ ְוֶהָחֵמץ ַהָיּדוַּﬠ לוֹ הוּא ַמְצ ִניעוֹ‬.‫ ֲהֵרי ִבּטּוּל ֶזה ִנְקָרא ִבּעוּרח ְכִּדינוֹ ְלָחֵמץ ֶשֵׁאינוֹ ָידוַּﬠ לוֹ ֶשׁלּ ֹא ְמָצאוֹ ַבְּבִּדיָקה‬3,‫ז‬,‫זוֹ‬ ‫ ֵאין‬,‫ וִּבעוּר ֶזה ֶשְׁבּיוֹם י"ד וִּבטּוּל ֶזה ֶשְׁבֵּליל י"ד‬5,‫ט‬.‫ ְוַהמּוָֹתר ְמַבֲﬠרוֹ ִמן ָהעוָֹלם‬,'‫ ֶשׁיּ ֹאַכל ִמֶמּנּוּ ַﬠד ָשָׁﬠה ה‬,‫ַﬠד ְלָמָחר‬ ‫ ְלִפיָכ ְמָב ְרִכין ֲﬠֵליֶהם "ַﬠל‬,‫ ְוֵהן ִנְפָט ִרין ִבְּבָרָכה ֶשֵׁבַּר ַﬠל ַהְבִּדיָקה ֶשִׁהיא ְתִּחַלּת ַהִבּעוּר‬6,‫ְמָב ְרִכין ֲﬠֵליֶהם ְכּלוּם‬ 7,‫י‬:"‫ִבּעוּר ָחֵמץ‬ 2 Why does the blessing not [highlight] the search for chametz, [the act] that [the person] is about to immediately perform? Because the search is not the ultimate purpose of the mitzvah,8 [as reflected by the fact that] one who searched and did not obliterate the chametz he found in his search is not [considered to have] done anything.9 Similarly, if one did not nullify his chametz after the search, the mitzvah

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of obliterating chametz has yet to be completed.10 ‫ ֶשֲׁהֵרי ִמי‬8,‫יא‬,‫ב ְוָלָמּה ֵאין ְמָב ְרִכין "ַﬠל ְבִּדיַקת ָחֵמץ" ֶשׁהוּא ַמְתִחיל ָבּהּ ִמָיּד? ְלִפי ֶשֵׁאין ַהְבִּדיָקה ַתְּכִלית ַהִמְּצָוה‬ ‫ ֲﬠַד ִין ל ֹא‬,‫ ְוֵכן ִאם ל ֹא ִבֵּטּל ֲחֵמצוֹ ַאַחר ַהְבִּדיָקה‬9,‫יב‬.‫ֶשָׁבַּדק ְול ֹא ִבֵּﬠר ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה ל ֹא ָﬠָשׂה ְול ֹא ְכּלוּם‬ 10,‫יג‬:‫ִנְגְמָרה ִמְצַות ִבּעוּר ָחֵמץ‬ 3 Why is the blessing Shehechiyanu not recited before the search? [Seemingly, the blessing of Shehechiyanu should be required since this] is a mitzvah that is fulfilled [only] from time to time.11 Because this mitzvah is performed for the sake of the festival [of Pesach], i.e., to prepare [the person’s] house [for the festival by] obliterating chametz from it, for the sake of the festival. Therefore, it is covered by the blessing of Shehechiyanu recited on the festival [together with the] Kiddush at night.12 ‫ ְלִפי ֶשִׁמְּצָוה זוֹ ִהיא ְלֹצֶר‬11,‫ ַוֲהֵרי ִהיא ִמְצָוה ַהָבָּאה ִמְזַּמן ִלְזַמן?יד‬,‫ג ְוָלָמּה ֵאין ְמָב ְרִכין "ֶשֶׁהֱחָינוּ" ֹקֶדם ַהְבִּדיָקה‬ ‫ ְלִפיָכ ִהיא ִנְפֶטֶרת ְבִּב ְרַכּת "ֶשֶׁהֱחָינוּ" ֶשְׁמָּב ְרִכין ָבֶּרֶגל‬,‫ ְלַתֵקּן ַהַבּ ִית וְּלַבֵﬠר ֶהָחֵמץ ִמתּוֹכוֹ ְלֹצֶר ַהמּוֵֹﬠד‬,‫ָהֶרֶגל‬ 12,‫טו‬:‫ְבִּקדּוּשׁ ַל ְיָלה‬ 4 If one [uses the wording], “…Who sanctified us with His commandments and commanded us to obliterate chametz,” [when] reciting the blessing, [instead of reciting the words “…commanded us concerning the obliteration of the chametz,”]13 he [nevertheless] fulfills his obligation, and is not required to recite another blessing. Similar laws apply regarding other mitzvos over which a blessing should be recited with the wording “concerning [the… of…,]” for example, “concerning the eating of matzah,” or “concerning the eating of maror.”14 If one recited a blessing over [matzah or maror] using [the word] “to,” [i.e.,] “to eat matzah,” or “to eat maror,” he fulfills his obligation. Similarly, [with regard to] the mitzvos over which a blessing is recited using [the word] “to,” [e.g.,] “to affix a mezuzah”[or] “to recite the Hallel,” if one recited the blessing using [the word “concerning”, e.g.] “concerning the affixing of a mezuzah” [or] “concerning the recitation of Hallel,” he fulfills his obligation. Nevertheless, as an initial preference, one should recite the blessing for every mitzvah using [the wording] ordained by the Sages. The rationale for the variations [in the wording] for the blessings over the mitzvos is explained by the scholars of the earlier generations; consult their works.15 ‫טז ְוֵכן ַכּיּוֵֹצא ָבֶּזה ִבְּשָׁאר‬. ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ – ָיָצא‬13"‫ד ִאם ֵבַּר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ְלַבֵﬠר ָחֵמץ‬ ,‫ ִאם ֵבַּר ֲﬠֵליֶהן ְבָּלֶמ"ד‬14,‫יח‬,"‫יז "ַﬠל ֲאִכיַלת ָמרוֹר‬,"‫ ְכּמוֹ "ַﬠל ֲאִכיַלת ַמָצּה‬,"‫ִמְצוֹת ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם ִבְּלשׁוֹן "ַﬠל‬ ‫ "ֶלֱאֹכל ָמרוֹר" – ָיָצא‬,"‫"ֶלֱאֹכל ַמָצּה‬. ,"‫ ִאם ֵבַּר ִבְּלשׁוֹן "ַﬠל ְקִביַﬠת ְמזוָּזה‬,"‫ "ִלְקר ֹא ֶאת ַהֵלּל‬,"‫ "ִלְקֹבַּﬠ ְמזוָּזה‬,‫ְוֵכן ָכּל ַהִמְּצוֹת ֶשְׁמָּב ְרִכין ֲﬠֵליֶהן ְבָּלֶמ"ד‬ ‫"ַﬠל ְק ִריַאת ַהֵלּל" – ָיָצא‬. ‫ ְוַטַﬠם ִשׁנּוּי ַהנְֻּסָחאוֹת ְבִּב ְרַכּת ַהִמְּצוֹת הוּא ְמֹבָאר‬.‫ֲאָבל ְלַכְתִּחָלּה ָצ ִרי ְלָבֵר ַﬠל ָכּל ִמְצָוה ְבָּרָכה ֶשִׁתְּקּנוּ ָלהּ ֲחָכִמים‬ 15:‫יט ַﬠֵיּן ָשׁם‬,‫ָבּ ִראשׁוֹ ִנים‬ 5 [The following laws apply] if one forgot to recite the blessing before beginning the search [for chametz]: If he remembers before he totally completed the search, i.e., there remained one place, or one corner, or even one hole for him to search (and there are grounds for concern that there is chametz in that hole [that is at least] the

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size of an olive;16 see sec. 446[:3]),17 [the person] is obligated to recite a blessing before he completes this search. If, however, [the person] remembers after he totally completed the search, he should not recite a blessing at all. [The rationale is that] the blessing for all the mitzvos must be recited before performing them.18 After having completed the performance [of the mitzvah], how can [one] recite a blessing [that speaks of being] commanded to perform this-and-this mitzvah when he is no [longer] doing anything [related to the mitzvah,] since he has already performed [the mitzvah]?19 There is an authority who maintains that even so, [in this instance, one] should recite a blessing on the following day, at the end of the fifth hour, when he burns the chametz that he found during the search.20 [The rationale is that] burning this [chametz] is the fundamental act of obliterating the chametz,21 and it would be fitting to recite a blessing over it. [Generally, a separate blessing is not recited only because the act of burning chametz] was already covered by the blessing over the obliteration of chametz recited at the time of the search.22 [Hence,] this person who did not recite a blessing at the time of the search must recite a blessing at the time [he] burns [his chametz]. Weight should be given to [this opinion and] the blessing should be recited without mentioning G-d’s name and His sovereignty.23 ‫כ ְדַּה ְינוּ ֶשׁ ִנְּשַׁאר לוֹ ֲﬠַד ִין ִלְבֹדּק‬,‫ ִאם ִנְזַכּר ֹקֶדם ֶשָׁגַּמר ֶאת ַהְבִּדיָקה ְלַגְמֵרי‬,‫ה ִאם ָשַׁכח ְלָבֵר ֹקֶדם ַהְתָחַלת ַהְבִּדיָקה‬ ‫ ַﬠֵיּן‬16‫ ַוֲאִפלּוּ חוֹר ֶאָחד )ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ֵישׁ ָשׁם ַבּחוֹר ְכַּז ִית ָחֵמץ‬,‫ אוֹ ֲאִפלּוּ ָז ִוית ַאַחת‬,‫ָמקוֹם ֶאָחד‬ ‫ ֲאָבל ִאם ִנְזַכּר ְלַאַחר ֶשָׁגַּמר ְבִּדיָקתוֹ ְלַגְמֵרי – ל ֹא ְיָבֵר‬.‫( – ַחָיּב ְלָבֵר ֹקֶדם ֶשִׁיְּגֹמר ְבִּדיָקה זוֹ‬17,‫ִסיָמן תמ"וכא‬ ‫ ֲאָבל ְלַאַחר ְגַּמר ֲﬠִשָׂיָּתן ֵהיַא ְיָבֵר " ְוִצָוּנוּ ַלֲﬠשׂוֹת‬18,‫כג‬,‫כב ֶשָׁכּל ַהִמְּצוֹת ְמָב ְרִכין ֲﬠֵליֶהם עוֵֹבר ַלֲﬠִשָׂיָּתן‬,‫ְכּלוּם‬ 19.‫כד ֶשְׁכָּבר ָﬠָשׂה‬,‫ ְוֵאינוֹ עוֶֹשׂה ְכּלוּם‬,"‫ִמְצָוה ְפּלוֹ ִנית‬ (‫ ֶשֲׁהֵרי )א‬20,‫ְוֵישׁ ִמי ֶשׁאוֵֹמרכה ֶשַׁאף ַﬠל ִפּי ֵכן ְיָבֵר ְלָמָחר ְבּסוֹף ָשָׁﬠה ה'כו ְכֶּשׁשּׂוֵֹרף ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה‬ ‫ ֶאָלּא ֶשׁפּוְֹט ִרין אוָֹתהּ ְבִּב ְרַכּת "ַﬠל ִבּעוּר ָחֵמץ" ֶשְׁמָּב ְרִכין‬,‫ ְוָהָיה ָראוּי ְלָבֵר ָﬠֶליָה‬21,‫ְשֵׂרָפה זוֹ ִﬠַקּר ִבּעוּר ָחֵמץ‬ ‫ ְוֵישׁ ָלֹחשׁכט ְלָבֵר אוָֹתהּ ְבּל ֹא‬.‫ ְוֶזה ֶשׁלּ ֹא ֵבַּר ִבְּשַׁﬠת ְבִּדיָקה – ָצ ִרי ְלָבֵר כח ִבְּשַׁﬠת ַהְשֵּׂרָפה‬22,‫כז‬,‫ִבְּשַׁﬠת ְבִּדיָקה‬ 23,‫ל‬:‫ֵשׁם וַּמְלכוּת‬ 6 It is forbidden to interrupt [the search for chametz] by speaking at all between the recitation of the blessing and the beginning of the search, just as it is forbidden to interrupt [during the performance of] any mitzvah between the recitation of the blessing over the mitzvah and the beginning of its observance.24 As an initial preference, [it is desirable to] be careful not to speak at all [during the search], even with regard to matters necessary for the search,25 unless it concerns a matter that were it not spoken about, it would be impossible [for the person] to begin to search.26 If, however, [after reciting the blessing,] one transgressed and spoke about matters concerning the search, even if it would have been possible for him to search without making this statement, it is not necessary for him to repeat the blessing. If, however, he spoke about something that did not concern the search at all, he must repeat the blessing.27 ‫לא ְכֶּדֶר ֶשָׁאסוּר ְלַהְפִסיק ִבְּשָׁאר ָכּל ַהִמְּצוֹת ֵבּין ַהְבָּרָכה‬,‫ו ָאסוּר ְלַהְפִסיק ְבּשׁוּם ִדּבּוּר ֵבּין ַהְבָּרָכה ִלְתִחַלּת ַהְבִּדיָקה‬ ‫ ֶאָלּא ִאם‬25,‫לג‬,‫ ֲאִפלּוּ ֵמִﬠ ְנ ְיֵני ָצ ְרֵכי ַהְבּ ִדיָקה‬,‫ וְּלַכְתִּחָלּה ִיָזֵּהר ֶשׁלּ ֹא ְיַדֵבּר ֵבּי ְנַת ִים ְכָּלל‬24,‫לב‬.‫ִלְתִחַלּת ֲﬠִשַׂיּת ַהִמְּצוֹת‬ ‫ ֲאָבל ִאם ָﬠַבר ְוָשׂח ֵבּי ְנַת ִים ְבָּצ ְרֵכי ַהְבּ ִדיָקה ֵאין‬26,‫לד‬.‫ֵכּן הוּא ְבִּﬠְנָין ֶשִׁאי ֶאְפָשׁר לוֹ ְלַהְתִחיל ִלְבֹדּק ִאם ל ֹא ָיִשׂיַח‬ ‫לה ֲאָבל ִאם ָשׂח ֵבּי ְנַת ִים ִשׂיָחה ֶשֵׁאיָנהּ ֵמִﬠ ְנַין ַהְבִּדיָקה ְכָּלל‬.‫ ֲאִפלּוּ ָהָיה ֶאְפָשׁר ִלְבֹדּק ְבּל ֹא ִשׂיָחה זוֹ‬, ‫ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ 27,‫לו‬: ‫– ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ 7 When does the above apply? When one spoke before he began to search. If, 12/16/2020, 8:35 PM

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however, one spoke after beginning his search, there is no need to recite another blessing, since he already began [the fulfillment of] the mitzvah over which he recited the blessing. (See sec. 592[:7]).28 Similarly, if one goes from room to room and from building to building while searching, his passage [from room to room and from building to building] in the midst [of the observance] of the mitzvah is not considered an interruption that requires him to recite another blessing,29 just as speaking in the midst of [the observance of another] mitzvah is not considered an interruption. Nevertheless, as an initial preference, one should not speak at all in the midst of the search, not even words of Torah. [One should] only [speak] about matters concerning the actual search. [The rationale is that] there are authorities who maintain that even one who speaks in the midst of [the observance of] a mitzvah is considered [as having made] an interruption, and is required to recite another blessing when he completes the mitzvah. [This situation] is not comparable to one who talks in the middle of his meal while sitting in a sukkah, in which instance, he is not required to recite the blessing leishev basukkah again.30 [The rationale why an additional blessing is not required is that a person] is not required to continue sitting [in the sukkah] after speaking. If he no longer desires to eat, and does not [desire] to sit in the sukkah, he may [leave the sukkah]. With regard to the search for chametz, by contrast, [the person] is obligated to complete the search after speaking, for he is obligated to search all the places into which he brings chametz. Were he to have forgotten to recite a blessing at the beginning of the search, he would be obligated to recite the blessing [as soon as he remembers, before] completing his search. Therefore, in this instance as well, he is obligated to recite another blessing since he made an interruption [by speaking] after reciting the first blessing. Similar laws apply [when one makes an interruption by speaking while performing] other mitzvos that are obligations from which a person cannot absolve himself [of his requirement to perform] them.31 ‫לז‬, ‫ ֲאָבל ִאם ָשׂח ְלַאַחר ֶשִׁהְתִחיל ִלְבֹדּק ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁשּׂח ֹקֶדם ֶשִׁהְתִחיל ִלְבֹדּק‬ ‫ ְוֵכן ִאם הוֵֹל וּבוֵֹדק ֵמֶחֶדר ְלֶחֶדר וִּמַבּ ִית ְלַב ִית‬.(28,‫ֵכּיָון ֶשְׁכָּבר ִהְתִחיל ַבִּמְּצָוה ֶשֵׁבַּר ָﬠֶליָהלח )ַﬠֵיּן ִסיָמן תקצ"בלט‬ ‫ ְכּמוֹ ֶשֵׁאין ַהִשּׂיָחה ֶשְׁבֶּאְמַצע ִמְצָוה ֲחשׁוָּבה‬29, ‫– ֵאין ֲהִליָכה זוֹ ֶשְׁבֶּאְמַצע ִמְצָוה ֲחשׁוָּבה ֶהְפֵסק ְלַהְצ ִריכוֹ ַלֲח ֹזר וְּלָבֵר‬ ‫מ‬.‫ֶהְפֵסק‬ ‫ ִכּי ִאם ֵמִﬠ ְנ ְיֵני ָצ ְרֵכי‬,‫מב‬,‫וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה ֵאין ְלָהִשׂיַח שׁוּם ִשׂיָחה ְבֶּאְמַצע ַהְבִּדיָקהמא ֲאִפלּוּ ְבִּדְבֵרי תּוָֹרה‬ .‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםמג ֶשַׁאף ַהֵמִּשׂיַח ְבֶּאְמַצע ַהִמְּצָוה ֲהֵרי ֶזה ֶהְפֵסק ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר ְכֶּשׁ ִיְּגֹמר ַהִמְּצָוה‬,‫ַהְבִּדיָקה‬ ‫ ְלִפי ֶשֵׁאינוֹ‬30,‫מד‬,"‫ְוֵאינוֹ דּוֶֹמה ְלֵמִשׂיַח ְבֶּאְמַצע ְסעוָּדתוֹ ְכֶּשׁיּוֵֹשׁב ַבֻּסָּכּה ֶשֵׁאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬ ‫ ֲאָבל ִבְּבִדיַקת ָחֵמץ‬,‫ ֶשִׁאם ִי ְרֶצה ֶשׁלּ ֹא ֶלֱאֹכל עוֹד ְוֶשׁלּ ֹא ֵליֵשׁב ַבֻּסָּכּה ָה ְרשׁוּת ְבָּידוֹ‬,‫ֻמְכָרח ִבּיִשׁיָבה זוֹ ֶשְׁלַּאַחר ַהִשּׂיָחה‬ ‫ ְוִאלּוּ ָהָיה שׁוֵֹכַח‬,‫ ֶשַׁחָיּב ִלְבֹדּק ְבָּכל ַהְמּקוֹמוֹת ֶשַׁמְּכ ִניִסין ָבֶּהן ָחֵמץ‬,‫ֻמְכָרח הוּא ִלְגֹמר ֶאת ַהְבִּדיָקה ֶשְׁלַּאַחר ַהִשּׂיָחה‬ ‫ ֵכּיָון ֶשִׁהְפִסיק ְבִּשׂיָחה ַאַחר‬, ‫מה ָלֵכן ַגּם ַﬠְכָשׁו ַחָיּב ַלֲח ֹזר וְּלָבֵר‬,‫ְלָבֵר ִבְּתִחַלּת ְבִּדיָקתוֹ ָהָיה ַחָיּב ְלָבֵר ִבּ ְגַמר ְבִּדיָקתוֹ‬ 31,‫מז‬:‫מו ְוֵכן ַכּיּוֵֹצא ָבֶּזה ִבְּשָׁאר ָכּל ִמְצוֹת ֶשֵׁהן חוָֹבה ְוִאי ֶאְפָשׁר ְלָאָדם ִלְפֹטר ֶאת ַﬠְצמוֹ ֵמֶהן‬,‫ְבָּרָכה ָה ִראשׁוָֹנה‬ 8 The obligation to search [for chametz] is incumbent upon the householder. This obligation does not at all fall on the members of his household whom he provides with sustenance, since the chametz is not theirs.32 ([There is, however, an exception: an instance] when [the householder] is not at home, as will be explained in sec. 436[:3].)33 If, however, the head of the household desires to make the members of his household agents [to perform this] mitzvah – that they perform the search – he has the license to do so. [In that instance, the members of the household] should recite the blessing “to obliterate chametz”[before searching].34

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Nevertheless, it is proper for [the head of the household] to conduct the search himself, for [there is a general principle that] applies to all the mitzvos: It is a greater mitzvah for one [to perform a mitzvah] himself than [to entrust its observance] to an agent.35 If searching in all the rooms and in all the places [that must be searched involves too much of] an effort for [the householder], he should [at least] search one place or one corner himself.36 At the time he recites the blessing over his search, [the householder] should have [all the] members of his household [who are taking part in the search] stand near him. [The householder should] have in mind to fulfill the obligation [of the members of his household to recite a blessing for their search] with his blessing. [The members of the household] should respond Amen to [the householder’s] blessing37 and have in mind to fulfill their obligation with his blessing.38 [Afterwards, the members of the household] should spread out, each person searching his [designated] place. [Those participating in the search] should take care that immediately after hearing the blessing, they should begin searching39 in the rooms that are close to the building where they heard the blessing. They should not, however, immediately go to another house to search, because walking from house to house is considered as an interruption between the blessing and the beginning of the observance of the mitzvah, as explained in sec. 8[:22]. Consult that source.40 ‫ ֲאָבל ְבֵּני ֵבּיתוֹ ָהאוְֹכִלים ִמֶשּׁלּוֹ ֵאין ִחיּוּב ַהְבִּדיָקה ָחל ֲﬠֵליֶהם ְכָּללמח )ֶאָלּא ִאם‬,‫ח חוַֹבת ַהְבִּדיָקה ִהיא ַﬠל ַבַּﬠל ַהַבּ ִית‬ 32,‫נ‬.‫ ֵכּיָון ֶשֵׁאין ֶהָחֵמץ ֶשָׁלֶּהם‬,(33,‫ֵכּן ֵאין ָהִאישׁ ְבֵּביתוֹ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ִסיָמן תל"ומט‬ ‫נא ִויָב ְרכוּ ֵהם ִבּ ְרַכּת‬,‫ֲאָבל ִאם ַבַּﬠל ַהַבּ ִית רוֶֹצה ַלֲﬠשׂוֹת ְבֵּני ֵבּיתוֹ ְשׁלוִּחים ִלְדַבר ִמְצָוה ֶשׁ ִיְּבְדּקוּ ֵהם – ָה ְרשׁוּת ְבָּידוֹ‬ 34,‫נב‬."‫"ַﬠל ִבּעוּר ָחֵמץ‬ ‫ ְוִאם ֵאינוֹ‬35,‫נד‬."‫נג ֶשֵׁכּן הוּא ְבָּכל ַהִמְּצוֹת "ִמְצָוה בּוֹ יוֵֹתר ִמִבְּשׁלוּחוֹ‬,‫וִּמָכּל ָמקוֹם ָנכוֹן ַהָדָּבר ֶשׁ ִיְּבֹדּק הוּא ְבַּﬠְצמוֹ‬ ‫ ְוַיֲﬠִמיד ִמְבֵּני ֵבּיתוֹ‬36,‫ ִיְבֹדּק הוּא ֶחֶדר ֶאָחד אוֹ ָז ִוית ַאַחת‬,‫ָיכוֹל ִלְטֹרַח ְבַּﬠְצמוֹ ִלְבֹדּק ְבָּכל ַהֲחָד ִרים וְּבָכל ַהְמּקוֹמוֹת‬ ‫ ְו ִיְתַכּ ְוּנוּ ָלֵצאת‬37‫ ְוֵהם ַיֲﬠנוּ "ָאֵמן"נה ַאַחר ִבּ ְרָכתוֹ‬,‫ֶאְצלוֹ ְבָּשָׁﬠה ֶשְׁמָּבֵר ַﬠל ְבִּדיָקתוֹ ִויַכֵוּן ְלהוִֹציָאם ְבִּב ְרָכתוֹ‬ ‫ ַבֲּחָד ִרים‬39‫נז ְו ִיָזֲּהרוּ ֶשִׁמָּיּד ַאַחר ֶשָׁשְּׁמעוּ ַהְבָּרָכהנח ַיְתִחילוּ ִלְבֹדּק‬.‫ ְו ִיְתַפְּזּרוּ ִלְבֹדּק ִאישׁ ִאישׁ ִלְמקוֹמוֹ‬38,‫נו‬,‫ְבִּב ְרָכתוֹ‬ ‫ ְלִפי ֶשַׁהֲהִליָכה ִמַבּ ִית ְלַב ִית ֲחשׁוָּבה‬,‫ ֲאָבל ל ֹא ֵיְלכוּ ִמָיּד ְלַב ִית ַאֵחר ִלְבֹדּק‬,‫ַהְסּמוִּכים ַלַבּ ִית ֶשָׁשְּׁמעוּ ַהְבָּרָכה ְבּתוֹכוֹ‬ 40:‫נט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ח'ס ַﬠֵיּן ָשׁם‬,‫ֶהְפֵסק ֵבּין ַהְבָּרָכה ִלְתִחַלּת ֲﬠִשַׂיּת ַהִמְּצָוה‬ 9 All the above applies as an initial preference. After the fact, however, if [the people conducting the search] transgressed41 and made an interruption between hearing the blessing and beginning the search, or even if they did not hear the blessing from the owner of the home at all, they are not required to recite a blessing over the search. [The rationale is that] they themselves are not obligated [to conduct] this search,42 [rather,] they are searching only to absolve the householder of his obligation. [Also,] the householder himself would not be required to recite another blessing were he to search the places where the members of his household search, since he already recited a blessing.43 Therefore, the members of his household who are acting as the agents [of the head of the household] are also not obligated to recite a blessing. Nevertheless, as an initial preference, [the members of the household] should not search [for chametz] without listening to the [householder’s] blessing. [The rationale is that the members of the household] are performing a mitzvah, and one should not perform a mitzvah without [reciting or hearing] a blessing beforehand. ‫ אוֹ ֲאִפלּוּ ל ֹא ָשְׁמעוּ ְכָּלל‬,‫ ְוִהְפִסיקוּ ֵבּין ְשִׁמיַﬠת ַהְבָּרָכה ִלְתִחַלּת ַהְבִּדיָקה‬41‫ ֲאָבל ְבִּדיֲﬠַבד ֶשָׁﬠְברוּ‬,‫ט ְוָכל ֶזה ְלַכְתִּחָלּה‬ ‫ ְוֵאיָנן‬42,‫ ֵכּיָון ֶשֵׁהם ַﬠְצָמם ֵאיָנם ַחָיִּבים ִבְּבִדיָקה זוֹ‬,‫ ֵאיָנן ְצ ִריִכים ְלָבֵר ַﬠל ְבִּדיָקָתם‬,‫ֶאת ַהְבָּרָכה ִמַבַּﬠל ַהַבּ ִית‬ ‫ )ב( ְוֵכיָון ֶשַׁבַּﬠל ַהַבּ ִית ְבַּﬠְצמוֹ ִאם ָהָיה בּוֵֹדק ַגּם אוָֹתן ַהְמּקוֹמוֹת‬,‫בּוְֹדִקין ֶאָלּא ְכֵּדי ִלְפֹטר ֶאת ַבַּﬠל ַהַבּ ִית ֵמִחיּוּבוֹ‬ ‫ ְלִפיָכ ַגּם ְבֵּני‬43,‫סא‬,‫ֶשְׁבֵּני ֵבּיתוֹ בּוְֹדִקין ל ֹא ָהָיה ְמֻחָיּב ַלֲח ֹזר וְּלָבֵר ַﬠל אוָֹתן ַהְמּקוֹמוֹת ֵכּיָון ֶשְׁכָּבר ֵבַּר ַפַּﬠם ַאַחת‬ 12/16/2020, 8:35 PM

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‫סב‬. ‫ֵבּיתוֹ ֶשׁעוִֹשׂים ְשִׁליחוּתוֹ ֵאיָנם ַחָיִּבין ְלָבֵר‬ ‫ ְוֵאין ַלֲﬠשׂוֹת ִמְצָוה ְבּל ֹא ְבָּרָכה‬,‫ ֶשֲׁהֵרי ֵהם עוִֹשׂים ִמְצָוה‬,‫וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה ֵאין ָלֶהם ִלְבֹדּק ְבּל ֹא ְשִׁמיַﬠת ַהְבָּרָכה‬ ‫סג‬:‫ְלָפֶניָה‬ 10 When a person desires to appoint an agent to search for chametz, he may even appoint a bondman, a woman, or a minor [provided he or she is] of [sufficient] intellectual capacity44 and is able to search according to all the requirements for the search that will be explained in sec. 433. [The rationale is that] anyone is qualified [to perform] the search for chametz, and everyone’s word is accepted with regard to this search.45 There is no suspicion that [one who conducts the search] will be lazy and not search thoroughly and then lie and say he did search thoroughly. [The reason such suspicions are not entertained is that] the search for chametz is merely a Rabbinic requirement, for according to Scriptural Law, the nullification [of chametz] alone is sufficient, as explained in sec. 431[:2]. Therefore, the Sages relied [on such individuals].46 [It was the Sages] who said [that it was necessary] to search, and they [also] said that [the word of such individuals] is accepted with regard to the search.47 (True, in an instance where it has been established that a Rabbinic prohibition exists, the word of a minor is not accepted if he states that he corrected the prohibition, as will be explained in Yoreh Deah, sec. 127.48 In this instance as well, it is established that the prohibited substance is present, for the house is filled with chametz the entire year. Nevertheless, the word of a minor is accepted if he says that he obliterated chametz from the home, since it is within his capacity to do so. [We follow the principle] that whenever a matter is within [a minor’s] capacity to perform [an act properly], his word is accepted if he says that he performed it, as explained in Yoreh Deah, loc. cit., and sec. 120.49 Consult those sources.) Nevertheless, the optimum manner [of fulfilling the mitzvah is], as an initial preference, not to rely on anyone other than free men who have reached the age of bar mitzvah, i.e., they are more than thirteen years of age, [to carry out the search. The rationale is that] conducting the search as required by law involves much exertion and there is room to suspect that [others] will be lazy and not search thoroughly.50 ‫ ִויֹכֶלת‬44,‫ אוֹ ָקָטןסד ֶשֵׁיּשׁ בּוֹ ַדַּﬠתסה‬,‫ ָיכוֹל ַלֲﬠשׂוֹת ֲאִפלּוּ ֶﬠֶבד אוֹ ִאָשּׁה‬,‫י ְכֶּשׁהוּא רוֶֹצה ַלֲﬠשׂוֹת ָשִׁליַח ִלְבִדיַקת ָחֵמץ‬ ‫סו ְוַהֹכּל ֶנֱאָמ ִנים ַﬠל‬,‫ ֶשַׁהֹכּל ְכֵּשׁ ִרים ִלְבִדיַקת ָחֵמץ‬,‫ִלְבֹדּק ְכָּכל ִמְשְׁפֵּטי ַהְבִּדיָקה ֶשׁ ִיְּתָבֲּארוּ ְבִּסיָמן תל"ג‬ ‫סח ְדֵּכיָון ֶשְׁבִּדיַקת ָחֵמץ ֵאינוֹ‬,"‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְתַﬠְצּלוּ ִלְבֹדּק ָיֶפה ִויַשְׁקּרוּ לוַֹמר "ָיֶפה ָבַּדְקנוּ‬45,‫סז‬,‫ַהְבִּדיָקה‬ 46,‫ע‬,‫סט ְלִפיָכ ֶהֱאִמינוּם ֲחָכִמים‬,‫ ֶשִׁמּן ַהתּוָֹרה ַדּי ְבִּבטּוּל ִבְּלַבד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"א‬,‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 47,‫עא‬.‫ְוֵהם ָאְמרוּ ִלְבֹדּק ְוֵהם ָאְמרוּ ֶשַׁהָלּלוּ ֶנֱאָמִנים ַﬠל ַהְבִּדיָקה‬ (‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,"‫ְוַאף ַﬠל ַגּב ְדָּכל ֵהיָכא ְדִּאְתַחַזּק ִאסּוָּרא ְדַּרָבָּנן ֵאין ַהָקָּטןעב ֶנֱאָמן לוַֹמר "ִתַּקּ ְנִתּי ָהִאסּוּר‬ ‫ ֲאִפלּוּ ָהִכי ֶנֱאָמן ַהָקָּטן לוַֹמר "ִבַּﬠ ְרִתּי‬,‫ ֶשַׁהַבִּית הוּא ָמֵלא ָחֵמץ ָכּל ַהָשָּׁנה‬,‫ ְוָהָכא ַנִמּי ִאְתַחַזּק ִאסּוָּרא‬48,‫עג‬,‫ִסיָמן קכ"ז‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫עד ְוָכל ָדָּבר ֶשָׁהָיה ְבָּידוֹ ַלֲﬠשׂוֹתוֹ ֶנֱאָמן לוַֹמר ֶשֲׁﬠָשָׂאהּ‬,‫ הוִֹאיל ְוָהָיה ְבָּידוֹ ְלַבֵﬠר‬,"‫ֶהָחֵמץ ִמן ַהַבִּית‬ ‫ ַﬠֵיּן ָשׁם‬49,‫)ְבּיוֶֹרה ֵדָּﬠה ָשׁם וְּבִסיָמן ק"כעה‬. ,‫וִּמָכּל ָמקוֹם ִמְצָוה ִמן ַהֻמְּבָחרעו ֶשׁלּ ֹא ִלְסֹמ ְלַכְתִּחָלּה ִבְּבִדיָקתוֹ ֶאָלּא ַﬠל ֲאָנִשׁים ְבֵּני חוֹ ִרין ֶשִׁהִגּיעוּ ִלְכַלל ַהִמְּצוֹת‬ 50:‫עח ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְתַﬠְצּלוּ ְול ֹא ִיְבְדּקוּ ָיֶפה‬,‫עז ְלִפי ֶשַׁהְבִּדיָקה ְכִּהְלָכָתהּ ֵישׁ ָבּהּ ֹטַרח ָגּדוֹל‬, ‫ְדַּה ְינוּ ִמי"ג ָשָׁנה ָוֵאיָל‬ 11 Those who follow the custom of placing small pieces of chametz51 in several places [around the house] before the search52 should be careful to place firm pieces of chametz that do not crumble, lest a small amount [of chametz] crumble and 12/16/2020, 8:35 PM

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some [traces of chametz] remain in the house during Pesach.53 [People following this custom] should also be careful that mice or children not drag away pieces [of the chametz placed around the house before the search] following the guidelines to be explained in sec. 434[:1-2]. According to the letter of the law, it is not at all necessary to place these pieces [of chametz around the home] before searching, for even if one will search and not find any chametz in his search, he will not have recited a blessing in vain. [The rationale is that] the mitzvah is to search for chametz and to seek it out; perhaps [the person] will find some. Even if he does not find [anything], it is of no consequence, for he has fulfilled the mitzvah as ordained. Nevertheless, the custom of placing [these pieces of chametz] has become widespread, and the custom of the Jewish people [should be followed, for a Jewish custom] is [comparable to] Torah Law.54 ‫ ִיָזֲּהרוּ ְלַה ִנּיַח ָחֵמץ ָקֶשׁה ֶשֵׁאינוֹ‬52,‫עט‬,‫ ַבַּבִּית ְבַּכָמּה ְמקוֹמוֹת ֹקֶדם ְבִּדיַקת ַהבּוֵֹדק‬51‫יא ַהנּוֲֹהִגים ְלַה ִנּיַח ְפִּתיֵתי ָחֵמץ‬ ‫ ְוַגם ִיָזֲּהרוּ ְלָשְׁמרוֹ ֶשׁלּ ֹא ִיְג ְררוּ ִמֶמּנּוּ ַﬠְכָבּ ִרים אוֹ‬53.‫ ֶשָׁמּא ִיְתָפֵּרר ִמֶמּנּוּ ְמַﬠט ְו ִיָשֵּׁאר ִמֶמּנּוּפ ַבַּבִּית ְבֶּפַסח‬,‫ִמְתָפֵּרר‬ ‫פב‬.‫פא ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תל"ד‬,‫ְקַט ִנּים‬ ,‫ ֶשַׁאף ִאם ִיְבֹדּק ַהבּוֵֹדק ְול ֹא ִיְמָצא שׁוּם ָחֵמץ ִבְּבִדיָקתוֹ‬,‫וֵּמִﬠַקּר ַהִדּין ֵאין ָצ ִרי ְכָּלל ְלַהִנּיַח ְפִּתיִתים ַהָלּלוּ ֹקֶדם ְבִּדיָקה‬ ‫ ְוִאם ל ֹא ָמָצא ֵאין‬,‫ ֶשָׁכּ ַהִמְּצָוה ִלְבֹדּק ֶהָחֵמץ וְּלַחֵפּשׂ ַאֲחָריו ֶשָׁמּא ִיְמָצא ִמֶמּנּוּ ְמאוָּמה‬,‫ַאף ַﬠל ִפּי ֵכן ל ֹא ֵבַּר ְלַבָטָּלה‬ 54,‫פה‬:‫פד וִּמְנָהָגן ֶשׁל ִיְשָׂרֵאל תּוָֹרה ִהיא‬,‫פג ֲאָבל ְכָּבר ִנְתַפֵּשּׁט ַהִמּ ְנָהג ְלַה ִנּיָחן‬.‫ וְּכָבר ִקֵיּם ַהִמְּצָוה ְכִּתקּוָּנהּ‬,‫ְבָּכ ְכּלוּם‬ 12 There are those who are careful to wash their hands before searching [for chametz]. Even though one who washes his hands [ritually] in a situation where the Sages did not ordain [to do so] is considered haughty,55 nevertheless, [in this instance, washing one’s hands is in place] because the search for chametz comes [as part of the preparations] for the purity of the festival, as stated above.56 Hence, it is an important mitzvah and it is fitting that it be [conducted in a state of] cleanliness. ‫פו ְוַאף ַﬠל ִפּי ֶשַׁהנּוֵֹטל ָיָדיו ְבָּמקוֹם ֶשׁלּ ֹא ִתְּקּנוּ ַהֲחָכִמים ֲהֵרי ֶזה ִמַגֵּסּי‬.‫יב ֵישׁ ֵמַהְמַדְקְדִּקים ִלֹטּל ְיֵדיֶהם ֹקֶדם ַהְבִּדיָקה‬ ‫ ִאם ֵכּן ִמְצָוה‬56,‫פח‬,‫ ִמָכּל ָמקוֹם ֵמַאַחר ֶשְׁבִּדיַקת ָחֵמץ ִהיא ָבָּאה ְלָטֳהַרת ָהֶרֶגל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬55,‫פז‬,‫ָהרוַּח‬ ‫פט‬.‫ וּ ְראוָּיה ִלְהיוֹת ִבְּנִקיּוּת‬,‫ֲחשׁוָּבה ִהיא‬

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Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for Chametz By Rabbi Schneur Zalman of Liadi

SECTION 433 The Laws Pertaining to the Search for Chametz (1-43) ‫סימן תלג ִדּיֵני ְבִּדיַקת ֶהָחֵמץ וּבוֹ מ"ג ְסִﬠיִפים‬: 1 The search [for chametz] must be [conducted] by candlelight1 and not by the light of the moon or the light of the sun.2 For example, if one transgressed and did not search on the night of the fourteenth [of Nissan], he is obligated to search on the day of the fourteenth [of Nissan], as will be explained in sec. 435[:1. Should this occur, the person] should not search by the light of the sun, but rather by the light of a candle.3 [The rationale is that] the light of a candle is effective when searching4 and seeking [to find chametz] in hidden places, holes, and cracks.5 ‫ ְכּגוֹן ִאם ָﬠַבר ְול ֹא ָבַּדק ְבֵּליל י"ד‬2,‫ג‬,‫ ְול ֹא ְלאוֹר ַהַחָמּה‬,‫ ְול ֹא ְלאוֹר ַהְלָּבָנה‬1,‫ב‬,‫א ַהְבִּדיָקהא ָצ ִרי ֶשִׁתְּהֶיה ְלאוֹר ַהֵנּר‬ ‫ ֶשׁאוֹר ַהֵנּר ָיֶפה‬3,‫ה‬,‫ד ל ֹא ִיְבֹדּק ְלאוֹר ַהַחָמּה ֶאָלּא ְלאוֹר ַהֵנּר‬,‫ְוַחָיּב הוּא ִלְבֹדּק ְבּיוֹם י"ד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תל"ה‬ 5,‫ז‬:‫ ְוִחפּוּשׂ ַבַּמֲּחבוֹאוֹת ַבּחוֹ ִרים וַּבְסָּדִקים‬4,‫ִלְבִדיָקהו‬ 2 When does the above6 apply? To a room with a roof and four walls into which sunlight enters only through holes and windows. However, a room that has only three walls, even if it has a roof – which is called an exedra7 – may be searched during the day without a candle,8 even on a cloudy day, since [the room] is very well illuminated, [even] as an initial preference.9 ,‫ ֲאמוּ ִרים? ְבֶּחֶדר ְמֹקֶרה ֶשֵׁיּשׁ לוֹ ד' ְמִחצּוֹת ְוֵאין אוֹר ַהַחָמּה ִנְכָנס ְלתוֹכוֹ ֶאָלּא ֶדֶּר חוֹ ִרים ְוַחלּוֹנוֹת‬6‫ב ַבֶּמּה ְדָּב ִרים‬ ‫ ֵכּיָון ֶשׁאוֹרוֹ ַרבט ְמֹאד‬7,‫ח‬,‫ ְוהוּא ַה ִנְּקָרא ַאְכַסְדָרה‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ְמֹקֶרה‬,‫ֲאָבל ֶחֶדר ֶשֵׁאין לוֹ ֶאָלּא )א( ג' ְמִחצּוֹת‬ 9,‫יב‬:‫ ֲאִפלּוּ ַבּיּוֹם ַהְמֻﬠָנּן‬8,‫– ָיכוֹל ְלָבְדקוֹ ְלַכְתִּחָלּהי ַבּיּוֹם ְבּל ֹא אוֹר ַהֵנּריא‬ 3 Even a room that has four walls, but has a skylight (i.e., [in the Talmudic era,] the roofs [of the homes] were flat, and they did not have an additional slanted roof above [the room’s ceiling]),10 and this skylight is entirely open without a glass covering,11 it is permitted to check the floor of the room that is directly under the skylight during the day without candlelight, even on a cloudy day. However, the remainder of the room’s floor that is not directly under the skylight must be searched by candlelight. ‫ ֶשַׁגּגּוֵֹתיֶהן ָהיוּ ָשׁ ִוין ְול ֹא ָהָיה ֲﬠֵליֶהם עוֹד ַגּג ַאֵחר‬,‫ ִאם ֵישׁ ָשׁם ֲאֻרָבּה ְבַּגגּוֹיג )ֵפּרוּשׁ‬,‫ג ַוֲאִפלּוּ ֶחֶדר ֶשֵׁיּשׁ לוֹ ד' ְמִחיצוֹת‬ ‫ – ֻמָתּר ִלְבֹדּק ְבַּק ְרָקִﬠית‬11,‫ ֶשֵׁאין ָבּהּ ְמִחָצּה ֶשׁל ְזכוִּכיתטו‬,‫ ַוֲאֻרָבּה זוֹ ִהיא ְפּתוָּחה ְלַגְמֵרי‬10(‫ְמֻשָׁפּע ִמְלַמְﬠָלהיד‬ ‫ ֲאָבל ְשָׁאר ַק ְרָקִﬠית ַהֶחֶדר ֶשֵׁאיָנהּ ְכֶּנֶגד ָהֲאֻרָבּה‬9,‫ַהֶחֶדר ֶשְׁכֶּנֶגד ָהֲאֻרָבּה ַבּיּוֹם ְבּל ֹא אוֹר ַהֵנּר ֲאִפלּוּ הוּא יוֹם ַהְמֻﬠָנּן‬ ‫טז‬:‫ַמָמּשׁ ָצ ִרי ִלְבֹדּק ְלאוֹר ַהֵנּר‬ 4 Similarly, [when there is] a window in a wall, if [the window] does not have a glass covering,12 every [area] that is directly opposite [the window] need not be searched by candlelight if one searches during the day, even if it is a cloudy day.

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‫ ָכּל ַמה ֶשְּׁמֻּכָוּן ְכֶּנְגדּוֹ ַמָמּשׁ ֵאין ָצ ִרי ְבִּדיָקה ְלאוֹר ַהֵנּר‬11,‫יח‬,‫יז ִאם ֵאין ָבּהּ ְמִחָצּה ֶשׁל ְזכוִּכית‬,‫ד ְוֵכן ַחלּוֹן ֶשַׁבֹּכֶּתל‬ ‫יט‬:‫ ֲאִפלּוּ הוּא יוֹם ַהְמֻﬠָנּן‬12‫ִאם הוּא בּוֵֹדק ַבּיּוֹם‬ 5 All the above applies when one transgressed or forgot and did not search on the night of the fourteenth [of Nissan]. As an initial preference, however, even an exedra, [the space] below a skylight, and [the space] opposite a window should be searched only on the night of the fourteenth [of Nissan] by candlelight. Even if one desires to search [these areas] earlier, on the day of the thirteenth [on Nissan] by sunlight, he does not have license to do so, for he is disregarding the ordinance of our Sages who ordained that [one conduct the] search at night,13 at the time people are found at home. Nevertheless, if [the person] transgressed and searched the exedra on the day of the thirteenth [of Nissan] or on any other day of the year, and was careful [from then on] not to bring chametz into that place, he has fulfilled [his obligation]; he need not search [that place] again on the night of the fourteenth [of Nissan] by candlelight. ‫ ֲאָבל ְלַכְתִּחָלּה ֲאִפלּוּ ַאְכַסְדָרה ְוֶשְׁכֶּנֶגד ֲאֻרָבּה ְוַחלּוֹן ֵאין ִלְבֹדּק ִכּי ִאם‬,‫ה ְוָכל ֶזה ְכֶּשָׁﬠַבר אוֹ ָשַׁכח ְול ֹא ָבַּדק ְבֵּליל י"ד‬ ‫ ֶשְׁמַּבֵטּל הוּא ַתָּקַּנת‬,‫כ ַוֲאִפלּוּ ִאם רוֶֹצה ְלַהְק ִדּים וְּלָב ְדָקם ְבּיוֹם י"ג ְלאוֹר ַהַחָמּה – ֵאינוֹ ַרַשּׁאי‬.‫ְבֵּליל י"ד ְלאוֹר ַהֵנּר‬ ‫ ְבָּשָׁﬠה ֶשְׁבֵּני ָאָדם ְמצוּ ִיין ְבָּבֵתּיֶהם‬13,‫ֲחָכִמים ֶשִׁתְּקּנוּ ִלְבֹדּק ַבַּלּ ְיָלהכא‬. – ‫וִּמָכּל ָמקוֹם ִאם ָﬠַבר וָּבַדק ֶאת ָהַאְכַסְדָרה ְבּיוֹם י"ג אוֹ ִבְּשָׁאר ְימוֹת ַהָשָּׁנה ְוִנְזַהר ֶשׁלּ ֹא ְלַהְכִניס ָשׁם עוֹד ָחֵמץ‬ ‫כב ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבְדָקהּ ְבֵּליל י"ד ְלאוֹר ַהֵנּר‬,‫ָיָצא‬: 6 In contrast, when one transgressed and searched other rooms that have four walls during the day of the thirteenth [of Nissan] by candlelight, he must search [these rooms] again on the night of the fourteenth [of Nissan], because the light of a candle does not illuminate well14 during the day. Even when one searched a dark room during the day of the thirteenth of Nissan, [i.e., a room] that is equally dark during the day and the night, [the person] nevertheless must search [the room] again on the night of the fourteenth [of Nissan], because even in a dark room, candlelight does not shine during the day in the same manner as it shines at night.15 ,‫ ִאם ָﬠַבר וְּבָדָקן ְבּיוֹם י"ג ְלאוֹר ַהֵנּר – ָצ ִרי ַלֲח ֹזר וְּלָבְדָקן ְבֵּליל י"ד‬,‫ו ֲאָבל ְשָׁאר ָכּל ַהֲחָד ִרים ֶשֵׁיּשׁ ָבֶּהם ד' ְמִחצּוֹת‬ ‫כג ַוֲאִפלּוּ ִאם ָבַּדק ֶחֶדר ָאֵפל ְבּיוֹם י"ג ְלאוֹר ַהֵנּר ֶשַׁהֹחֶשׁ ְבּתוֹכוֹ ָשֶׁוה ַבּיּוֹם‬.‫ ַבּיּוֹם‬14‫ְלִפי ֶשֵׁאין אוֹר ַהֵנּר ַמְבִהיק ָיֶפה‬ ‫כד ְלִפי ֶשֵׁאין ַהְבָהַקת ַהֵנּר ַבּיּוֹם ֲאִפלּוּ ְבֶּחֶדר ָאֵפל דּוֶֹמה‬,‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר וְּלָבְדקוֹ ְבֵּליל י"ד‬,‫וַּבַלּ ְיָלה‬ 15,‫כה‬:‫ְלַהְבָהָקתוֹ ַבַּלּ ְיָלה‬ 7 If, however, one desires to search all of his rooms on the night of the thirteenth [of Nissan] or on any other night during the year by candlelight, and then takes care not to bring chametz [into his rooms] again [after concluding his search], he has license to do so. [The person] should not, however, recite a blessing over this search, as will be explained in sec. 436[:1]. Accordingly, it is appropriate [for the person] to leave one room [unsearched, in order] to search it on the night of the fourteenth [of Nissan] and recite a blessing over his search, so that he will not have intentionally forfeited [the opportunity to recite] a blessing. Nevertheless, even if [the person] searched all his rooms and did not leave any [room unsearched], he must search at least one room on the night of the fourteenth [of Nissan].16 [The rationale is that] since on this night the obligation to search [for chametz] falls on the entire Jewish people who did not yet search [their rooms for chametz], the obligation [to search for chametz] also falls on this person who

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already searched [all of his rooms], so that no distinction be made between him and the rest of the Jewish people.17 There are authorities who differ with this [ruling] and maintain [such a person] need not search any [of his rooms] again on the night of the fourteenth [of Nissan], since he already searched all of his rooms as required at night, by candlelight. Weight should be given to their words [and such a person] should not recite a blessing when he searches one [or more] room[s] on the night of the fourteenth [of Nissan].18 ‫ז ֲאָבל ִאם רוֶֹצה ִלְבֹדּק ָכּל ֲחָדָריו ְבֵּליל י"ג אוֹ ִבְּשָׁאר ֵלילוֹת ַהָשָּׁנה ְלאוֹר ַהֵנּר וְּלִהָזֵּהר ֶשׁלּ ֹא ְלַהְכ ִניס ְלָשׁם עוֹד ָחֵמץ‬ ‫ ָנכוֹן ַהָדָּבר ֶשׁ ְיַּשֵׁיּר ֶחֶדר ֶאָחד‬, ‫כז ְלִפיָכ‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תל"ו‬,‫כו ַרק ֶשׁלּ ֹא ְיָבֵר ַﬠל ְבִּדיָקה זוֹ‬,‫– ָה ְרשׁוּת ְבָּידוֹ‬ ‫ ֶשׁלּ ֹא ְלַהְפִסיד ְבָּרָכה ַבָּיַּד ִים‬,‫ְלָבְדקוֹ ְבֵּליל י"ד וְּלָבֵר ַﬠל ְבִּדיָקתוֹ‬. ‫וִּמָכּל ָמקוֹם ַאף ִאם ָבַּדק ָכּל ֲחָדָריו ְול ֹא ִשֵׁיּר ְכּלוּם – ָצ ִרי הוּא ַלֲח ֹזר ְוִלְבֹדּק ַפַּﬠם ַאֶחֶרת ל ֹא ָפּחוֹתכח ֶחֶדר ֶאָחד‬ ‫ ֵכּיָון ֶשְׁבַּל ְיָלה ֶזה ָחל ִחיּוּב ַהְבִּדיָקה ַﬠל ָכּל ִיְשָׂרֵאל ֶשׁלּ ֹא ָבְּדקוּ ֲﬠַד ִין – ָחל ַהִחיּוּב ַגּם ַﬠל ֶזה ֶשָׁבַּדק‬16,‫כט‬,‫ְבֵּליל י"ד‬ 17,‫ל‬.‫ ֶשׁלּ ֹא ְלַחֵלּק ֵבּינוֹ וֵּבין ָכּל ִיְשָׂרֵאל‬,‫ְכָּבר‬ ‫ ֵכּיָון ֶשְׁכָּבר ָבַּדק ָכּל ֲחָדָריו ְכִּדיָנם ַבַּלּ ְיָלה‬,‫ְוֵישׁ חוְֹלִקיןלא ַﬠל ֶזה ְואוְֹמ ִרים ֶשֵׁאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ְכּלוּם ְבֵּליל י"ד‬ 18‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ְלָבֵר ְכֶּשׁחוֵֹזר וּבוֵֹדקלב ֶחֶדר ֶאָחד ְבֵּליל י"ד‬.‫ְלאוֹר ַהֵנּר‬: 8 One may not search by the light of a torch,19 only by the light of one small candle.20 [The rationale is that] one cannot [direct] the light of a torch into holes and cracks.21 Moreover, [a person using a torch] will be afraid [to hold the torch too close to his possessions, so as] not to burn down the house.22 His heart will be preoccupied with this fear and he will not search thoroughly. As an initial preference, one should be careful only to search with a beeswax candle,23 but not with a tallow candle24 because [the person will be] afraid lest [the tallow] drip on kosher utensils. [Similarly, one should not search] with a candle made from [kosher] animal fat, because he will be afraid lest [the fat] drip on dairyutensils, nor with an oil lamp because he will be afraid lest [the oil] drip on clothes and soil them. Also, one cannot focus [the light of such a lamp] into holes and cracks. After the fact, however, [if a person] already searched with one of these candles [or lamps],25 he fulfilled his obligation and need not search again with a beeswax candle.26 Similarly, in a pressing situation [when one] does not have a beeswax candle, it is considered as after the fact, and, at the outset, he may search with other [types of] candles. Nevertheless, if it is possible for him [to search with] a candle of [kosher] animal fat, he should search [with that and] not with a candle [made from] tallow. [The rationale is that] when one searches with a candle [made] from [kosher] animal fat, he fears only that it might drip on dairy utensils, but not [that it might drip] on utensils used for meat. This would not apply regarding a tallow candle.27 If [the person] does not have [a candle made] from [the fat of a kosher] animal and he has a tallow candle, he should search with [the tallow candle] and not with an oil lamp, because he cannot [direct the light of the oil lamp] on the holes and cracks like he can with a tallow [candle]. ‫ ְלִפי ֶשׁאוֹר ָהֲאבוָּקה ֵאין ָיכוֹל ְלַהְכ ִניסוֹ ְלחוֹ ִרים‬20,‫ ֶאָלּא ְלאוֹר ֵנרלג ָקָטן ְיִחיִדי‬19,‫ח ֵאין בּוְֹדִקין ְלאוֹר ָהֲאבוָּקה‬ 22,‫לו‬.‫ ִויֵהא ִלבּוֹ ָטרוּד ְבּ ִי ְרָאה זוֹ ְול ֹא ִיְבֹדּק ָיֶפה‬21,‫ ְוַגם הוּא ִמְתָיֵראלה ֶשׁלּ ֹא ִיְשֹׂרף בּוֹ ַהַבּ ִית‬21,‫לד‬,‫וְּסָדִקים‬

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‫ ְלִפי ֶשׁהוּא ִמְתָיֵרא ֶשׁלּ ֹא ַיִטּיף‬24,‫ ֲאָבל ל ֹא ְבֵּנר ֶשׁל ֵחֶלב‬23,‫וְּלַכְתִּחָלּה ֵישׁ ְלִהָזֵּהר ֶשׁלּ ֹא ִלְבֹדּק ִכּי ִאם ְבֵּנר ֶשׁל ַשֲׁﬠָוה‬ ‫ ְלִפי‬,‫ ְול ֹא ְבֵּנר ֶשׁל ֶשֶׁמן‬,‫ ְלִפי ֶשִׁמְּתָיֵרא ֶשׁלּ ֹא ַיִטּיף ִמֶמּנּוּ ַﬠל ְכֵּלי ָחָלב‬,‫ ְול ֹא ְבֵּנר ֶשׁל ֻשָׁמּן‬,‫ִמֶמּנּוּ ַﬠל ֵכִּלים ְכֵּשׁ ִרים‬ ‫לז‬.‫ ְוַגם ֵאינוֹ ָיכוֹל ְלַהְכ ִניסוֹ ָיֶפה ַלחוֹ ִרים ְוַלְסָּדִקים‬,‫ֶשִׁמְּתָיֵרא ֶשׁלּ ֹא ַיִטּיף ִמֶמּנּוּ ַﬠל ַהְבָּגִדים ִויַט ְנֵּפם‬ ‫ ְוֵכן ִאם‬26,‫לח‬.‫ ְוֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ְבֵּנר ֶשׁל ַשֲׁﬠָוה‬,‫ ָיָצא‬25‫ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָבַּדק )ב( ְבֶּאָחד ִמֵנּרוֹת ַהָלּלוּ‬ ‫לט וִּמָכּל ָמקוֹם ִאם ֶאְפָשׁר‬.‫ ְוִיְבֹדּק ְלַכְתִּחָלּה ְבֵּנרוֹת ֲאֵחרוֹת‬,‫הוּא ְשַׁﬠת ַהְדָּחק ֶשֵׁאין לוֹ ֵנר ֶשׁל ַשֲׁﬠָוה – ֲהֵרי ֶזה ְכִּדיֲﬠַבד‬ ‫ ֶשְׁכֶּשׁהוּא בּוֵֹדק ְבֶּשׁל ֻשָׁמּן ֵאינוֹ ִמְתָיֵרא ַרק ֶשׁלּ ֹא ַיִטּיף ַﬠל ְכֵּלי ָחָלב ֲאָבל ל ֹא ַﬠל‬,‫לוֹ ְבֵּנר ֶשׁל ֻשָׁמּן ל ֹא ִיְבֹדּק ְבֶּשׁל ֵחֶלב‬ 27.‫ ַמה ֶשֵּׁאין ֵכּן ְבֶּשׁל ֵחֶלב‬,‫ְכֵּלי ָבָּשׂר‬ ‫ ֶשֵׁאינוֹ ָיכוֹל ְלַהְכִניסוֹ ָיֶפה ַלחוֹ ִרים ְוַלְסָּדִקים‬,‫ְוִאם ֵאין לוֹ ֶשׁל ֻשָׁמּן ְוֵישׁ לוֹ ֶשׁל ֵחֶלב – ִיְבֹדּק בּוֹ ְול ֹא ִיְבֹדּק ְבֶּשׁל ֶשֶׁמן‬ ‫מ‬:‫ְכּמוֹ ֶשׁל ֵחֶלב‬ 9 If one transgressed and searched by the light of a torch, he did not fulfill his obligation, and [he] must search again by the light of a candle. There is an authority who maintains that [the person] does not have to repeat the search. Weight should be given to his words, [and in such a situation] one should not recite a blessing when he searches again.28 ‫מא ְוֵישׁ ִמי ֶשׁאוֵֹמרמב ֶשֵׁאין ָצ ִרי ַלֲח ֹזר‬.‫ ְוָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ְלאוֹר ַהֵנּר‬,‫ט ִאם ָﬠַבר וָּבַדק ְלאוֹר ָהֲאבוָּקה – ל ֹא ָיָצא‬ 28:‫ ְוֵישׁ ָלֹחשׁ ִלְדָבָריו ֶשׁלּ ֹא ְלָבֵר ְכֶּשׁחוֵֹזר וּבוֵֹדק‬.‫ְוִלְבֹדּק‬ 10 When an oil lamp has two wicks burning in it, it is governed by the same laws as a torch,29 i.e., even if one transgressed and searched with such a lamp, he must repeat his search. Similarly, if one kindled two beeswax candles and held them together and searched with them, this search does not fulfill his obligation [to conduct a search. This ruling applies] even if [the person] braided [the two candles] together and made them [into] one candle (or stuck the two candles together, joining them until they became one candle). Nevertheless, since two wicks are burning, [this candle] is considered a torch. ‫ ְוֵכן ִאם‬.‫ ֶשֲׁאִפלּוּ ָﬠַבר וָּבַדק בּוֹ ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬29,‫מג‬,‫י ֵנר ֶשׁל ֶשֶׁמן ֶשׁדּוְֹלִקין ְבּתוֹכוֹ ב' ְפִּתילוֹת – ִדּינוֹ ַכֲּאבוָּקה‬ ‫מד ַוֲאִפלּוּ ְקָלָﬠן ַיַחד ַוֲﬠָשָׂאן ְכֵּﬠין ֵנר‬.‫ִהְדִליק ב' ֵנרוֹת ֶשׁל ַשֲׁﬠָוה וְּסָמָכן זוֹ ְלזוֹ וָּבַדק ָבֶּהן – ל ֹא ָﬠְלָתה לוֹ ְבִּדיָקה‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁיּשׁ ָכּאן ב' ְפִּתילוֹת דּוְֹלקוֹת – ֲהֵרי זוֹ‬,(‫ֶאָחדמה )אוֹ ֶשִׁדֵּבּק ְוִחֵבּר זוֹ ְלזוֹ ַﬠד ֶשַׁנֲּﬠשׂוּ ֵנר ֶאָחדמו‬ 29:‫ֲאבוָּקה‬ 11 One may not search [for chametz] by the light of [a stick of burning] wood. [The rationale is that] a solitary stick of wood does not burn effectively. [Were one to join] two pieces of wood, even if they were very thin, they would be governed by the laws of a torch. Even a type of wood that burns [effectively] alone (which is called kin in Yiddish) should not be used for the search as an initial preference (if one possesses a beeswax candle). [The rationale is that] since [that type of wood] has an unpleasant odor and moreover, sparks fly from it when it burns, there are grounds for concern that these factors will prevent [a person] from searching effectively. .‫ וְּשֵׁני ֵﬠִצים ֲאִפלּוּ ֵהם ַדִּקּים ְמֹאד – ִדּיָנם ַכֲּאבוָּקה‬.‫ ֶשָׁהֵﬠץ ֵאינוֹ דּוֵֹלק ָיֶפה ְכֶּשׁהוּא ְיִחיִדי‬,‫יא ֵאין בּוְֹדִקין ְלאוֹר ָהֵﬠִצים‬ ,(‫ַוֲאִפלּוּ ִמין ֵﬠץ ֶשׁדּוֵֹלק ְיִחיִדי ֶשׁקּוֹ ִרין )ִבְּלשׁוֹן ַאְשְׁכַּנז קי"ן( – ֵאין ִלְבֹדּק בּוֹ ְלַכְתִּחָלּה )ִאם ֵישׁ לוֹ ֵנר ֶשׁל ַשֲׁﬠָוה‬ ‫מז‬:‫ ֵישׁ ָלֹחשׁ ֶשַׁﬠל ְיֵדי ֵכן ל ֹא ִיְבֹדּק ֵהיֵטב‬,‫ ְוַגם ִניצוֹצוֹת ְמַנְתִּזין ִמֶמּנּוּ ְכֶּשׁדּוֵֹלק‬29,‫ְדֵּכיָון ֶשֵׁריחוֹ ַרע‬ 12 It was already explained in sec. 431[:2] that according to Scriptural Law, when one nullifies his chametz and declares it ownerless before the time that it becomes forbidden, that is sufficient. If, [however, a person] does not desire to nullify [his chametz] and declare it ownerless, he is obligated to check and search for it 12/16/2020, 8:36 PM

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according to Scriptural Law at the onset of the time of its prohibition, and obliterate it from the world entirely. When [a person] conducts [himself in] this manner, should he find an olive-sized portion30 of chametz in his home during Pesach that he did not find in his [original] search, [the person] does not violate the prohibitions against having chametz seen [in his domain] and possessing chametz, for [his transgression] is due to factors beyond his control, since he searched as required by law.31 According to Scriptural Law, one is only obligated to search those places where he regularly uses chametz throughout the year on an ongoing basis,32 for example, [one is obligated to search] the building and the rooms in which he is accustomed to eat chametz throughout the year. [In those places,] it is impossible that [at some time] a piece of chametz the size of an olive33 did not crumble [from his food] and fall there.34 [Were he not to search these areas, the person] would be liable for [violating the prohibition against] possessing [chametz], even though [the chametz] is not visible (see sec. 440[:1])35 throughout all the days of Pesach. In contrast, even though [the person] did not nullify [his chametz], he is not obligated according to Scriptural Law to search the other rooms where he does not frequently use chametz on an ongoing basis, [for] it is very likely that an olive-sized portion of chametz does not remain in [these rooms]. ‫ ְוִאם ֵאינוֹ רוֶֹצה‬.‫יב ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תל"אמח ֶשִׁמּן ַהתּוָֹרה ְכֶּשְׁמַּבֵטּל ֶאת ֶהָחֵמץ וַּמְפִקירוֹ ֹקֶדם ְזַמן ִאסּוּרוֹ – ַדּיּוֹ‬ ‫ְלַבְטּלוֹ וְּלַהְפִקירוֹ – )ג( ַחָיּב הוּא ִלְבֹדּק וְּלַחֵפּשׂ ַאֲחָריו ִמן ַהתּוָֹרה ְכֶּשַׁיִּגּיַﬠ ְזַמן ִאסּוּרוֹמט וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬. ‫ ָחֵמץ ְבֵּביתוֹ ֶשׁלּ ֹא ָמָצא ִבְּבִדיָקתוֹ – ל ֹא ָﬠַבר ָﬠָליו ְלַמְפֵרַﬠ ְבּ"ַבל‬30‫ ִאם ְבּתוֹ ַהֶפַּסח ָמָצא ְכַּז ִית‬, ‫וְּכֶשׁהוּא עוֶֹשׂה ָכּ‬ 31,‫נ‬.‫ ֵכּיָון ֶשָׁבַּדק ְכִּדינוֹ‬,‫ ֶשֲׁהֵרי ָאנוּס הוּא‬,"‫ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫ ְכּגוֹן ַהַבּ ִית ַוֲחָדָריו‬32,‫נא‬,‫ְוֵאינוֹ ַחָיּב ִלְבֹדּק ִמן ַהתּוָֹרה ֶאָלּא ִבְּמקוֹמוֹת ֶשָׁרִגיל ְלִהְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ִבְּתִדירוּת‬ ‫ ְועוֵֹבר‬33,‫נג‬,‫ ֶשֵׁיּשׁ בּוֹ ְכַּז ִית‬34,‫ ְוִאי ֶאְפָשׁר ֶשׁלּ ֹא ִנְתָפֵּרר ְוָנַפל ָשׁם ֵפּרוּר ָחֵמץנב‬,‫ֶשָׁר ִגיל ֶלֱאֹכל ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה‬ ‫ ֲאָבל ְשָׁאר‬35.‫ָﬠָליו ְבּ"ַבל ִיָמֵּצא"נד ִמן ַהתּוָֹרה ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ִנ ְרֶאה לוֹנה )ַﬠֵיּן ִסיָמן ת"מנו( ָכּל ְיֵמי ַהֶפַּסח‬ ‫ַהֲחָד ִרים ֶשֵׁאינוֹ ָרִגיל ְלִהְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ִבְּתִדירוּת ְוָקרוֹב ַהָדָּבר ֶשׁלּ ֹא ִנְשַׁתֵּיּר ָבֶּהן ָחֵמץ ְכַּז ִית – ֵאין ָצ ִרי ְלָבְדָקן ִמן‬ ‫ַהתּוָֹרה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִבֵּטּל‬: 13 Nevertheless, according to Rabbinic Law, even if [a person] nullified all his chametz, he is obligated to check and search for it36 in all the places where there is concern or doubt that possibly he brought chametz there by happenstance. Therefore, it is necessary to search all the rooms of the house and its lofts – even those in which [the person] is certain that he never ate chametz there–[doing so] as required, at night by the light of a candle. [The rationale is that] at times a person rises in the midst of his meal with his bread in hand and enters a room to perform his tasks. [Take] for example, the room [where one keeps items entrusted to him as] security: At times, [the person] will enter [that room] in the midst of a meal to take out [an article deposited as] security to return it to its owner. There is room for concern [lest] he have forgotten his bread [in that room], or [lest] some [of the bread the person carried into that room] crumbled there. ‫ ְבָּכל ַהְמּקוֹמוֹת ֶשֵׁיּשׁ ָלֹחשׁ‬36‫יג ֲאָבל ִמ ִדְּבֵרי סוְֹפ ִרים ַאף ַﬠל ִפּי ֶשִׁבֵּטּל ָכּל ֲחֵמצוֹנז – ַחָיּב הוּא ִלְבֹדּק וְּלַחֵפּשׂ ַאֲחָריו‬ ‫ ֲאִפלּוּ אוָֹתן ֶשָׁבּ ִרי לוֹ ֶשׁלּ ֹא ָאַכל ָבֶּהן‬,‫ ָכּל ַחְדֵרי ַהַבּ ִית ְוָהֲﬠִליּוֹת‬, ‫נח ְלִפיָכ‬.‫וְּלִהְסַתֵּפּק ֶשָׁמּא ִהְכִניס ְלָשׁם ָחֵמץ ְבַּאְקַראי‬ ‫ ְלִפי ֶשִׁלְּפָﬠִמים ָאָדם ָקם ִמתּוֹ ְסעוָּדתוֹ וִּפתּוֹ ְבָּידוֹ‬,‫ָחֵמץ ֵמעוָֹלם – ֲהֵרי ֵהם ְצ ִריִכים ְבִּדיָקה ְכִּדיָנהּ ַבַּלּ ְיָלה ְלאוֹר ַהֵנּר‬ ‫נט ְכּגוֹן ֲחַדר ַהַמְּשׁכּ]וֹ[נוֹת ֶשִׁלְּפָﬠִמים ִנְכָנס ְלתוֹכוֹ ְבֶּאְמַצע ַהְסּעוָּדה ְלהוִֹציא‬,‫ְו ִנְכָנס ַלֲחָדָריו ְלִהְשַׁתֵּמּשׁ ָבֶּהן ַתְּשִׁמיָשׁיו‬ ‫ס‬:‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ָשַׁכח ָשׁם ֶאת ִפּתּוֹ אוֹ ֶשָׁמּא ִנְתָפֵּרר ִמֶמּנּוּ שׁוּם ֵפּרוּר ָחֵמץ‬,‫ִמָשּׁם ַמְשׁכּוֹן ְלַהֲחִזירוֹ ִלְבָﬠָליו‬

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Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...

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14 By contrast, those rooms which a person is not wont to enter in the midst of a meal, e.g., storerooms for wine or beer from which he does not take [wine or beer] to drink or to sell, or a shed [where] straw [is stored],37 do not have to be searched unless [the person] knows that he once brought chametz there. ‫ ְכּגוֹן אוְֹצרוֹת ַי ִיןסא ְוֵשָׁכרסב ֶשֵׁאין ִמְסַתֵּפּק ֵמֶהן‬,‫יד ֲאָבל אוָֹתן ֲחָד ִרים ֶשֵׁאין ֶדֶּר ָהָאָדם ִלָכֵּנס ָבֶּהן ְבּתוֹ ַהְסּעוָּדה‬ ‫ ֶאָלּא ִאם ֵכּן ָידוַּﬠ לוֹ ֶשִׁהְכ ִניס ְלָשׁם ָחֵמץ ַפַּﬠם‬,‫ – ֵאין ְצ ִריִכים ְבִּדיָקה‬37,‫ ְוֵכן ֵבּית ַהֶתֶּבןסג‬,‫ִלְשׁתּוָֹתן אוֹ ִלְמֹכּר ֵמֶהן‬ ‫סד‬:‫ַאַחת‬ 15 However, those storerooms for wine and beer from which a person takes [wine or beer] must be searched,38 for at times the attendant goes [to these storerooms] to bring [more wine or beer] while holding his bread in the midst of a meal, when there are no [longer any of] these [beverages left] on the table. Similarly, rooms where salt, cheese, pickled foods, or candles are stored must be searched, for at times [one’s supply of these items] runs out in the midst of a meal and the attendant goes [to these storerooms] while holding his bread. ‫ ֶשִׁלְּפָﬠִמים ְבֶּאְמַצע ַהְסּעוָּדה ֵהם ָכִּלים ַﬠל‬38,‫סה‬,‫ – ְצ ִריִכין ְבִּדיָקה‬37‫טו ֲאָבל אוְֹצרוֹת ַי ִין ְוֵשָׁכר ֶשִׁמְּסַתֵּפּק ֵמֶהן‬ ‫סו ְוֵכן ַהֲחָד ִרים ֶשְׁמִּשׂיִמין ָבֶּהם ֶמַלח אוֹ ְגִּבינוֹת אוֹ ִמיֵני ְכּבוִּשׁים אוֹ‬.‫ַהֻשְּׁלָחן ְוהוֵֹל ַהַשָּׁמּשׁ ְלָהִביא ֵמֶהן וִּפתּוֹ ְבָּידוֹ‬ ‫סז ֶשִׁלְּפָﬠִמים ֵהם ָכִּלים ְבֶּאְמַצע ַהְסּעוָּדה ְוהוֵֹל ַהַשָּׁמּשׁ ְלָהִביא ֵמֶהן וִּפתּוֹ‬,‫ – ֲהֵרי ֵהם ְצ ִריִכים ְבִּדיָקה‬37‫ֵנרוֹת‬ ‫סח‬:‫ְבָּידוֹ‬ 16 In contrast, [there is no need to search] those rooms in which one keeps articles whose quantities to be used are well-defined, i.e., [articles] that an attendant will know how much will be needed for this meal before the meal. [The attendant] will go and bring [that amount of the item] before the meal, and the necessity to bring more during the meal will not arise – for example, storerooms for oil and the like, i.e., items that a person does not frequently use on an ongoing basis, and [thus] it is not common for one to change his mind and bring more of [these items] to the table in the midst of a meal. [Rooms containing such articles] need not be searched. If, however, the region is one where oil lamps are frequently kindled, [oil storerooms] must be searched if it is common to use oil for lamps [in those locations where one dines]. ‫סט ְדַּה ְינוּ ֶשַׁהַשָּׁמּשׁ יוֵֹדַﬠ ֹקֶדם ַהְסּעוָּדה ַכָּמּה ְצ ִריִכין‬,‫טז ֲאָבל אוָֹתן ֲחָד ִרים ֶשְׁמִּשׂיִמין ְדָּב ִרים ֶשֵׁיּשׁ ֶקַבע ְלִספּוָּקן‬ ‫ ְוַכיּוֵֹצא בּוֹ ְדָּב ִרים ֶשֵׁאין‬,‫ע ְכּגוֹן אוָֹצרוֹת ֶשׁל ֶשֶׁמן‬,‫ִלְסעוָּדה זוֹ ְוהוֵֹל וֵּמִביא ְוֵאין ָצ ִרי ְלָהִביא עוֹד ְבֶּאְמַצע ַהְסּעוָּדה‬ ‫ ְוִאם הוּא‬37,‫עא‬.‫ ְוֵאין ֶדֶּר ִלָמֵּל ְוַלֲהִביָאן עוֹד ַﬠל ַהֻשְּׁלָחן ְבֶּאְמַצע ַהְסּעוָּדה – ֵאין ָצ ִרי ְבִּדיָקה‬,‫ְרִגיִלין ָבֶּהן ָתִּדיר‬ ‫עב‬:‫ָמקוֹם ֶשׁ ְרִגיִלין ְלַהְדִליק בּוֹ ֵנרוֹת ֶשׁל ֶשֶׁמן – ָצ ִרי ְבִּדיָקה ִאם ֶדֶּר ְלִהְסַתֵּפּק ִמֶמּנּוּ ְלֵנרוֹת‬ 17 Holes in the wall of a home, or projections jutting out from the walls that are neither too high nor too low39 must be searched, for they are commonly used. [Hence,] there are grounds for concern that [these holes or projections] were used [to hold] chametz, and some crumbs of chametz remained there. (By contrast, very small holes and tiny cracks in the wall that are not fit for any purpose need not be searched.)40 If, however, [the holes] are so high that a person’s hand cannot reach them, or they are [very] low, less than three handbreadths above the floor of the home, they need not be searched, because it can be assumed that [these areas] were not used. If, however, one knows that [these holes] were used for chametz even once, they must be searched.41 In a home where young children are found, even [the holes] lower than three

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handbreadths [above the floor] must be searched, lest the children have hidden a bit of chametz there. – 39‫ ִאם ֵאיָנן ְגּבוִֹהים יוֵֹתר ִמַדּאי ְול ֹא ְנמוִּכים יוֵֹתר ִמַדּאי‬,‫ ְוֵכן ִזיִזים ַהבּוְֹלִטים ֵמַהְכָּתִלים‬,‫יז חוֹ ִרים ֶשְׁבֹּכֶתל ַהַבּ ִית‬ ‫ ְוֵכן ַהְסָּדִקים ְקַט ִנּים ֶשַׁבּכּוָֹתִלים‬,‫ ְלִפי ֶשֶׁדֶּר ְלִהְשַׁתֵּמּשׁ ָבֶּהן )ֲאָבל חוֹ ִרים ְקַטִנּים ְמֹאד‬37,‫עג‬,‫ֲהֵרי ֵהן ְצ ִריִכין ְבִּדיָקה‬ ‫ ְוֵישׁ ָלֹחשׁ ְלֶשָׁמּא ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְו ִנְשַׁאר ֻמָנּח ָשׁם‬,(40,‫ ֵאיָנם ְצ ִריִכים ְבִּדיָקהעד‬,‫ֶשֵׁאין ְראוּ ִיין ְלשׁוּם ַתְּשִׁמישׁ‬ ‫ֵפּרוֵּרי ָחֵמץ‬. ‫ ְוֵכן ִאם ֵהם ְנמוִּכים ְלַמָטּה ִמג' ְטָפִחיםעה ָסמוּ ְלַק ְרַקע ַהַבּ ִית‬,‫ֲאָבל ִאם ְגּבוִֹהים ָכּל ָכּ ַﬠד ֶשֵׁאין ַיד ָאָדם ַמַגַּﬠת ְלָשׁם‬ ‫ ֲאָבל ִאם ָידוַּﬠ לוֹ ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ֲאִפלּוּ ַפַּﬠם ַאַחת – ֲהֵרי‬.‫ ֶשִׁמּן ַהְסָּתם ל ֹא ִנְשַׁתְּמּשׁוּ בּוֹ‬,‫– ֵאיָנם ְצ ִריִכים ְבִּדיָקה‬ 41,‫עו‬.‫ֵהן ְצ ִריִכין ְבִּדיָקה‬ ‫עז‬:‫ ֶשָׁמּא ִהְצ ִניעוּ ָשׁם ַהִתּינוֹקוֹת ְמַﬠט ָחֵמץ‬,‫ ֲאִפלּוּ ַהְנּמוִּכים ִמג' ְטָפִחים ְצ ִריִכין ְבִּדיָקה‬,‫וְּבַב ִית ֶשַׁהִתּינוֹקוֹת ְמצוּ ִיין בּוֹ‬ 18 All [the above applies] to holes in the walls. By contrast, holes and cracks in the floor of the house must be searched even when there are no young children found [in that home], because there are grounds for concern that perhaps a small amount of chametz fell [on the floor] and rolled [into these holes and cracks].42 ‫ ֲאָבל ַהחוֹ ִרים וְּסָדִקים ֶשַׁבַּקּ ְרָקִﬠית ַהַבּ ִית ְצ ִריִכין ְבִּדיָקה ַאף ַﬠל ִפּי ֶשֵׁאין ִתּינוֹקוֹת‬,‫יח ְוָכל ֶזה ַבּחוֹ ִרים ֶשַׁבְּכָּתִלים‬ 42,‫עח‬:‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ָנַפל ְו ִנְתַגְּלֵגּל ְלָשׁם ְמַﬠט ָחֵמץ‬,‫ְמצוּ ִיין ָשׁם‬ 19 If the floor of the house is covered with boards and between [these boards] there are small, deep holes into which one cannot insert his hand to search, it is not necessary to remove the boards43 in order to search below them.44 Even if one saw that chametz fell into this small hole, and if he does not remove it from there, [the chametz] will remain [in the hole] throughout all the days of Pesach, [the person] nevertheless need not take the trouble to remove [the chametz] from there. Instead, [the person] should nullify [the chametz]; that is sufficient. [The rationale is that] fundamentally, the ordinance to search for [and destroy] chametz after one has nullified it is a decree, [instituted] lest one come and partake of [the chametz] on Pesach.45 [Since] this chametz is located in a place where [in any event] one cannot insert his hand, he will certainly not partake of [this chametz] on Pesach.46 ‫יט ְוִאם ַק ְרָקִﬠית ַהַבִּית ִהיא ְמֻרֶצֶּפת ִבְּנָס ִרים ְוֵישׁ ֵבּיֵניֶהם חוֹ ִרים ְקַט ִנּים ֲﬠֻמִקּים ְוֵאין ָיכוֹל ְלַהְכ ִניס ֶאת ָידוֹ ְלתוֹ ַהחוֹר‬ ,‫ )ד( ַוֲאִפלּוּ ִאם ָרָאה ֶשָׁנַּפל ָחֵמץ ְלחוֹר ֶזה ַהָקָּטן‬44.‫ ִלְבֹדּק ַתְּחֵתּיֶהם‬43,‫ִלְבֹדּקעט – ֵאין ָצ ִרי ְלַקֲﬠֵקַﬠ ֶאת ַה ְנָּס ִריםפ‬ ‫ ֶאָלּא ְמַבְטּלוֹ‬,‫ְוִאם ל ֹא יוִֹציֶאנּוּ ִמָשּׁם ִיְהֶיה ֻמָנּח ָשׁם ָכּל ְיֵמי ַהֶפַּסח – ַאף ַﬠל ִפּי ֵכן ֵאין ַמְט ִריִחין אוֹתוֹ ְלהוִֹציאוֹ ִמָשּׁם‬ ‫ ְוֶזה ֶהָחֵמץ‬45,‫ ֶשֲׁהֵרי ִﬠַקּרפא ַתָּקַּנת ְבִּדיַקת ֶהָחֵמץ ַאַחר ֶשִׁבְּטּלוֹ ֵאיָנהּ ֶאָלּא ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ָיבוֹא ְלָאְכלוֹ ְבֶּפַסח‬,‫ְוַדיּוֹ‬ 46,‫פב‬:‫ֶשׁהוּא ֻמָנּח ְבָּמקוֹם ֶשֵׁאינוֹ ָיכוֹל ְלַהְכ ִניס ָידוֹ ְלתוֹכוֹ – ְבַּוַדּאי ל ֹא י ֹאְכֶלנּוּ ְבֶּפַסח‬ 20 A similar law applies with regard to a hole that is wide [enough for a person] to insert his hand, but which is very deep, and [the] person’s hand is not able to reach [low enough] to search the entire [hole]. Whether the hole is [located] in the walls of the home47 or in its floor, [the person] should search within [the hole] as far as his hand reaches. With regard to [the possibility that there is chametz in] the remainder [of the hole], the nullification [of the chametz] is sufficient.48 [This ruling applies] even if there is definitely chametz [deep within the hole].49 See the end of sec. 438.50 ‫ ֵבּין‬,‫כ ְוֵכן ַהִדּין ְבּחוֹר ֶשׁהוּא ָרָחב ְוָיכוֹל ְלַהְכ ִניס ָיָדיו ְלתוֹכוֹ ֶאָלּא ֶשׁהוּא ָﬠֹמק ְמֹאד ְוֵאין ַיד ָאָדם ַמַגַּﬠת ִלְבֹדּק ְבֻּכלּוֹ‬ ‫ ְוַהְשָּׁאר ַדּי לוֹ‬,‫ ֵבּין ֶשׁהוּא ְבַּק ְרָקִﬠיתוֹ – ֲהֵרי הוּא בּוֵֹדק ְבּתוֹכוֹ ַﬠד ָמקוֹם ֶשָׁיּדוֹ ַמַגַּﬠת‬47,‫ֶשַׁהחוֹר הוּא ְבָּכְתֵלי ַהַבּ ִית‬ 50,‫פה‬:‫ ַﬠֵיּן סוֹף ִסיָמן תל"ח‬49,‫פד‬,‫ ֲאִפלּוּ ֵישׁ ָשׁם ַוַדּאי ָחֵמץ‬48,‫ְבִּבטּוּלפג‬

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21 When there is a very thick wall that serves as a divider between two homes belonging to two people, and there is a hole that extends from one side [of the wall] to the other, each [owner] should search [his] side of the [hole for] as far as his hand can reach. With regard to the remainder of the length of the hole that is in the middle of the wall, there is reason for concern that perhaps chametz rolled there from either side. Therefore, both [owners] must nullify all the chametz that [could possibly] be in that hole, even if they do not know for certain whether chametz is actually [found] there. ‫כא ֹכֶּתל ָﬠב ְמֹאדפו ֶשׁהוּא ְמִחָצּה ֵבּין ְשֵׁני ָבִּתּים ֶשׁל ְשֵׁני ְבֵּני ָאָדם ְוַהחוֹר עוֵֹבר ְבּתוֹכוֹ ֵמֵﬠֶבר ֶאל ֵﬠֶבר – ֶזה בּוֵֹדק‬ ‫ ֵישׁ‬,‫ וְּשָׁאר ֹאֶר ַהחוֹר ֶשְׁבֶּאְמַצע ַהֹכֶּתל‬48.‫ ְוֶזה בּוֵֹדק ִמַצּד ֶזה ַﬠד ָמקוֹם ֶשָׁיּדוֹ ַמַגַּﬠת‬,‫ִמַצּד ֶזה ַﬠד ָמקוֹם ֶשָׁיּדוֹ ַמַגַּﬠת‬ ‫פז ְלִפיָכ ְשֵׁניֶהם ַחָיִּבים ְלַבֵטּל ָכּל ָחֵמץ‬,‫ ְוֶשָׁמּא ִנְתַגְּלֵגּל ְלתוֹכוֹ ָחֵמץ ִמַצּד ֶזה‬,‫ָלֹחשׁ ֶשָׁמּא ִנְתַגְּלֵגּל ְלתוֹכוֹ ָחֵמץ ִמַצּד ֶזה‬ ‫פח‬:‫ֶשֵׁיּשׁ בּוֹ ֲאִפלּוּ ֵאיָנן יוְֹדִﬠים ְבֵּברוּר ֶשֵׁיּשׁ ָשׁם ָחֵמץ‬ 22 If this wall serves as a divider between the home of a Jew and the home of a nonJew, the Jew should not check the holes in the wall that extend from one side to the other. [This ruling applies] even if there is definitely chametz in [the wall]. There is no need to search and remove [this chametz] on the night of the fourteenth [of Nissan], because there is concern that this might cause danger: When the non-Jew will see the Jew using the hole by candlelight he may suspect that [the Jew] is performing black magic against him.51 Nevertheless, on the following day, [i.e., on] the day of the fourteenth [of Nissan, the Jew] should search [the hole] by daylight as far as his hand reaches, even if it is not definite that chametz is found there. There is no concern about [the search endangering the Jew] when he uses [the hole] by daylight, for [the Jew] commonly uses the hole by daylight throughout the year. ([If the Jew does not commonly use the hole, there is no need to search it,] for any hole that is not commonly used need not be searched at all, as explained above.)52 It is sufficient for [the Jew] to nullify the remainder [of the chametz found in the hole], even if there is definitely chametz there. ‫כב ְוִאם ֶזה ַהֹכֶּתל הוּא ְמִחָצּה ֵבּין ֵבּיתוֹ ֶשׁל ִיְשָׂרֵאל ְלֵביתוֹ ֶשׁל ָנְכ ִרי – ל ֹא ִיְבֹדּק ַה ִיְּשָׂרֵאל ְכָּלל ֶאת חוֵֹרי ַהֹכֶּתל‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ ָשׁם ָחֵמץ ַוַדּאי ְבּתוֹכוֹצ – ֵאין ָצ ִרי ִלְבֹדּק וְּלהוִֹציאוֹ ִמָשּׁם‬48,‫פט‬.‫ָהעוְֹב ִרים ְבּתוֹכוֹ ֵמֵﬠֶבר ֶאל ֵﬠֶבר‬ ‫ י ֹאַמר "ְכָּשִׁפים הוּא‬,‫ ֶשְׁכֶּשׁ ִיּ ְרֶאה ַהָנְּכ ִרי ֶאת ַה ִיְּשָׂרֵאל ֶשׁהוּא ְמַמְשֵׁמשׁ ַבּחוֹר ְלאוֹר ַהֵנּר‬,‫ ִמְפֵּני ֲחַשׁשׁ ַסָכָּנה‬,‫ְבֵּליל י"ד‬ 51,‫צא‬."‫עוֶֹשׂה ִלי‬ ‫ ֶשְׁכֶּשְׁמַּמְשֵׁמשׁ בּוֹ‬,‫וִּמָכּל ָמקוֹם ְלָמָחר ְבּיוֹם י"ד ִיְבֹדּק בּוֹ ְלאוֹר ַהיּוֹם ַﬠד ָמקוֹם ֶשָׁיּדוֹ ַמַגַּﬠתצב ֲאִפלּוּ ֵאין ָשׁם ָחֵמץ ַוַדּאי‬ ‫ ֶשֲׁהֵרי ָכּ ָהָיה ִמְשַׁתֵּמּשׁ בּוֹ ָכּל ְימוֹת ַהָשָּׁנה ְלאוֹר ַהיּוֹם )ֶשָׁכּל חוֹר ֶשֵׁאין ֶדֶּר‬,‫ְלאוֹר ַהיּוֹם – ֵאין ָכּאן ֲחַשׁשׁ ַסָכָּנה‬ ‫ ְוַהְשָּׁאר ַדּי לוֹ ְבִּבטּוּלצה ֲאִפלּוּ ֵישׁ ָשׁם‬,(52,‫צג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהצד‬,‫ְלִהְשַׁתֵּמּשׁ בּוֹ ְכּלוּם – ֵאין ָצ ִרי ְבִּדיָקה ְכָּלל‬ ‫צו‬:‫ַוַדּאי ָחֵמץ‬ 23 Slanted roofs, like the roofs of our [homes],53 need not be searched, because they are not fit to be used at all. (However, [different rules apply with regard to] the level roofs that are below the slanted roofs.54 If one frequently uses [the space between the level roof and the slanted roof], it must be searched, unless it is designated for a purpose for which it is uncommon to access [this area] in the middle of one’s meal, e.g., [the person] designated [this area] as a storage space for wine or beer, and he never takes [wine or beer] from there, neither to drink or to sell, [during a meal], or [he used this area] for other similar purposes, as explained above).55

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[Moreover,] even a slanted roof that is very low, and even one that is located in a house, e.g., the roof of a cabinet (i.e., a closet or a cupboard, in which utensils and food are stored), need not be searched. [The person] must, however, search in the cabinet and, similarly, inside a chest, since he sometimes uses them for chametz. ‫צח ִמְפֵּני ֶשֵׁאינוֹ ָראוּי ְלשׁוּם ַתְּשִׁמישׁ‬,‫ – ֵאין ָצ ִרי ְבִּדיָקה‬53,‫כג ַגּג ַהְמֻשָׁפּע ְכּמוֹ ַגּגּוֹת ֶשָׁלּנוּצז‬. (‫ ֶאָלּא ִאם ֵכּן הוּא ְמיָֻחד ְלַתְשִׁמישׁ ֶשֵׁאין‬,‫ ִאם ֶדֶּר ְלִהְשַׁתֵּמּשׁ – ָצ ִרי ְבִּדיָקה‬54,‫ֲאָבל ַגּג ַהָשֶּׁוה ֶשַׁתַּחת ַגּג ַהְמֻשָׁפּע‬ ‫ ְוֵאינוֹ ִמְסַתֵּפּק ִמֶמּנּוּ ְכָּלל ל ֹא ִלְשׁתּוֹת ְול ֹא‬,‫ ְכּגוֹן ֶשֲׁﬠָשׂאוֹ אוָֹצר ְלַי ִין אוֹ ֵשָׁכר‬,‫ֶדֶּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּאְמַצע ַהְסּעוָּדה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהצט‬,‫ ְוָכל ַכּיּוֵֹצא ָבֶּזה‬,‫)ִלְמֹכּר‬.55 ‫ ְכּגוֹן אלמע"ר אוֹ שאפ"ע‬,‫ ְכּגוֹן ַגּג ַהִמּ ְגָדּל )ֵפּרוּשׁ‬,‫ ַוֲאִפלּוּ הוּא עוֵֹמד ְבּתוֹ ַהַבּ ִית‬,‫ַוֲאִפלּוּ ַגּג ְמֻשָׁפּע ֶשׁהוּא ָנמוּ ְמֹאד‬ 48,‫ק‬.‫ וַּמְצ ִניִﬠים ְבּתוֹכוֹ ֵכִּלים ָוֳאָכִלים( – ֵאין ָצ ִרי ְבִּדיָקה‬,‫ִבְּלשׁוֹן ַאְשְׁכַּנז‬ ‫קא‬:‫ ֶשׁהוּא ִמְשַׁתֵּמּשׁ ָבֶּהם ָחֵמץ ִלְפָﬠִמים‬,‫ ְצ ִריִכים ְבִּדיָקה‬,‫ ְוֵכן תּוֹ ַהֵתּבוֹת‬,‫ֲאָבל תּוֹ ַהִמְּגָדּל‬ 24 It is not necessary to search a barn [used] for cattle. [The rationale is that] it can be assumed that any chametz that fell there was eaten by the cattle. Thus, there is a compounded doubt;56 it is possible there was never chametz [in the barn], and even if one will posit that there was chametz [in the barn], maybe it was eaten by the animals. The possibility that the animals ate [any chametz in the barn] offsets the possibility that chametz [was located there].57 ‫ ֶשָׁכּל ָחֵמץ ֶשָׁנַּפל ָשָׁמּה ֵישׁ ִלְתלוֹת ֶשַׁהְבֵּהמוֹת ֲאָכלוּהוּקג ַוֲהֵרי ֵישׁ ָכּאן‬48,‫קב‬,‫כד ֶרֶפת ֶשׁל ָבָּקר ֵאין ָצ ִרי ְבִּדיָקה‬ ‫ וְּסֵפק ֲאִכיַלת‬,‫ ֶשָׁמּא ֲאָכלוּהוּ ַהְבֵּהמוֹת‬,‫ ְוִאם ִתְּמָצא לוַֹמר ָהָיה‬,‫ ֶשָׁמּא ל ֹא ָהָיה ָשׁם ָחֵמץ ֵמעוָֹלם‬56,‫ְסֵפק ְסֵפָקא‬ 57,‫קד‬:‫ַהְבֵּהמוֹת מוִֹציא ִמיֵדי ְסֵפק ָחֵמץ‬ 25 Similarly, there is no need to search a chicken coop, for it can be assumed that any chametz that was there was eaten by the chickens. Similarly, the floor of any house where chickens are found58 need not be searched. When does the above apply? When close to Pesach, i.e., for the entire 30 days before the [holiday, one] was careful not to eat chametz in this home. If, however, one was not careful to [refrain from eating] chametz in [this home] for the 30 days before Pesach, its floor must be searched as required by law, at night by candlelight. [The rationale is that] since chametz was eaten there, it is impossible that some chametz did not fall on the floor.59 Thus, [it is assumed that] there is definitely chametz [in the home. Now,] it is possible that the chickens ate [the chametz], but it is [also] possible that [the chickens] did not eat it. The possibility [that the chickens ate the chametz] does not offset the established fact [that chametz had definitely been located there].60 In contrast, [with regard to] any chametz that fell [on the floor] a long time before Pesach – i.e., [at least] 30 days beforehand – there are two possibilities [that lead] to leniency:61 a) perhaps [the chametz] was eaten [by the chickens], and b)62 even if one postulates that [the chametz] was not eaten by chickens, maybe over the course of time, it became moldy or repulsive, to the extent that it was no longer fit to be eaten by dogs, in which instance it need not be obliterated at all, as will be explained in sec. 442[:21]. [The above rulings apply] even though [leniency is not granted in all instances of compounded doubt. Thus,] a person is obligated to search in all [of his] rooms where a concern exists that chametz was brought

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there even once,63 even though [in this instance as well] there are several [factors that raise a] doubt [as to whether the chametz is still present64 and on which basis, one might think that] there are grounds for leniency. [For example, since the person is not certain that he brought chametz into that place,] it is possible that he did not bring chametz there at all. [Even] if one will postulate that [the person] did bring [chametz] there, perhaps he returned and completely removed [the chametz] from [that room], and no [chametz] remained. [Even] if one will postulate that some [chametz] remained, perhaps, [the chametz was brought there] well before65 Pesach, and over the course of time, it became moldy or repulsive to the extent that it was no longer fit to be eaten by dogs. [The rationale for requiring a search in the face of all these doubts is that] the primary ordinance of the Sages who ordained that [one must] check and search for chametz was [instituted] only because of the doubt that maybe chametz was present. According to Scriptural Law, there is absolutely no need to be concerned about such a [doubtful situation], for it is a general and far-reaching Torah principle that we do not assume that a disqualifying factor exists,66 as stated in Yoreh Deah, sec. 39[:1]. Nevertheless, because of the severity of the prohibition against chametz, the Sages ruled stringently and were even concerned regarding a doubtful situation of this nature. They therefore [instituted] the mitzvah of searching [for chametz]. If so, what difference does it make whether there is but one factor raising a doubt [about the presence of chametz] or whether that doubt is compounded by several factors? [When,] however, the [factor that raises a] doubt [concerning the presence of chametz] is very common, [for example a small bit of chametz was in a chicken coop, and] it is very common that chickens and [other animals] eat everything they find, it can almost be considered as a certainty [that the chametz does not exist]. Nevertheless, [even] a factor of this nature, that raises a doubt [concerning the presence of chametz], is not sufficient in itself to negate [the obligation to search for chametz] when it is a definitely established situation – [i.e.,] there is a prevailing assumption that chametz was located in that place. [The rationale is that] a definitely established situation outweighs [even] a factor that can almost be considered as a certainty. When, however, there is also an additional factor that raises a doubt [concerning the presence of chametz], i.e., the possibility that over the course of time [the chametz became ruined to the extent] that a dog would not eat it, even though this [second] factor that raises a doubt is not [of the degree that it can] almost be considered as a certainty, it is nevertheless [significant. This second factor] detracts from the strength [of the prevailing assumption, and the presence of chametz is no longer considered as a] definitively established [fact. The rationale is that] since there is a factor that raises another doubt [concerning the presence of chametz, its presence] is no [longer considered as] a definitively established [fact. Instead,] the presence of chametz now [is considered merely a factor that] can almost be considered as a certainty. [Hence,] the possibility that the chickens ate [the chametz], which [also] can almost be considered as a certainty, offsets [the possibility that chametz is present], which [now] can [also only] be considered as

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‫‪https://www.chabad.org/library/article_cdo/aid/4284825/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...‬‬

‫‪almost a certainty.‬‬ ‫‪See sec. 444[:9, which states] that even when it is necessary to search‬‬ ‫]‪the floor of a home, it is only necessary to search for [bits of chametz‬‬ ‫‪that are somewhat large. By contrast, extremely small crumbs, even‬‬ ‫‪when they are visibly lying on [the floor,] need not be [picked] up and‬‬ ‫‪obliterated if they are located where they will be tread upon by people’s‬‬ ‫‪feet, for [these small crumbs] will [certainly] be obliterated as a matter‬‬ ‫‪of course when people tread on them.67 However, [an exception to this‬‬ ‫‪rule is] when one sees [such crumbs on the floor] after the onset of the‬‬ ‫‪sixth hour of the day [on the fourteenth of Nissan]. At that time, [the‬‬ ‫‪person] is obligated to entirely obliterate [the crumbs] immediately‬‬ ‫‪upon seeing them. Consult that source.‬‬ ‫כה ְוֵכן לוּל ֶשׁל ַתּ ְרְנגוִֹלים ֵאין ָצ ִרי ְבִּדיָקה‪,‬קה‪ֶ 48,‬שָׁכּל ָחֵמץ ֶשָׁהָיה ָשׁם ֵישׁ ִלְתלוֹת ֶשַׁהַתּ ְרְנגוִֹלים ֲאָכלוּהוּ‪.‬קו )ה(‬ ‫ְוֵכן ַבּ ִית ֶשַׁהַתּ ְרְנגוִֹלים ְמצוּ ִיין בּוֹ‪ֵ 58‬אין ָצ ִרי ְבִּדיָקה ְבַּק ְרָקִﬠיתוֹ‪.‬קז‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁסּמוּ ַלֶפַּסח‪ְ ,‬דַּה ְינוּ ָכּל ְשׁ ִשׁים יוֹם ִלְפֵני ַהֶפַּסח‪ִ ,‬נְזַהר ֶשׁלּ ֹא ֶלֱאֹכל ָחֵמץ ְבּתוֹ ֶזה ַהַבּ ִית‪,‬‬ ‫ֲאָבל ִאם ל ֹא ִנְזַהר ִמֶלֱּאֹכל ְבּתוֹכוֹ ָחֵמץ ְבּתוֹ ְשׁ ִשׁים יוֹם ִלְפֵני ַהֶפַּסח – ֲהֵרי ַק ְרָקִﬠיתוֹ ָצ ִרי ְבּ ִדיָקהקח ְכִּדיָנהּ ַבַּלּ ְיָלה‬ ‫ְלאוֹר ַהֵנּר‪ְ ,‬דֵּכיָון ֶשָׁאְכלוּ ָשׁם ָחֵמץ ִאי ֶאְפָשׁר ֶשׁלּ ֹא ָנַפל ָשׁם ָחֵמץקט ַﬠל ַהַקּ ְרַקע‪ַ 59,‬וֲהֵרי ֵישׁ ָכּאן ַוַדּאי ָחֵמץ‪ְ ,‬וָסֵפק‬ ‫ֲאָכלוּהוּ ַהַתּ ְר ְנגוִֹלים‪ְ ,‬וָסֵפק ל ֹא ֲאָכלוּהוּ‪ְ ,‬וֵאין ָסֵפק מוִֹציא ִמיֵדי ַוַדּאי‪.‬קי‪60,‬‬ ‫ֲאָבל ָכּל ָחֵמץ ֶשָׁנַּפל ְלתוֹכוֹ ְזַמן ַרב ֹקֶדם ֶפַּסח‪ְ ,‬דַּה ְינוּ ֹקֶדם ל' יוֹם‪ֵ ,‬ישׁ בּוֹ ְשֵׁני ְסֵפקוֹת ְלָהֵקל‪ֶ 61,‬שָׁמּא ֲאָכלוּהוּקיא )ו(‬ ‫) ְוֶשָׁמּא ל ֹא ִהְכִניסוּ ְלָשׁם ָחֵמץקיב(‪ְ 62,‬וִאם ִתְּמָצא לוַֹמר ֶשׁלּ ֹא ֲאָכלוּהוּ ַהַתּ ְר ְנגוִֹלים‪ֶ ,‬שָׁמּא ִנְתַﬠֵפּשׁ ְבֹּאֶר ַהְזַּמן אוֹ‬ ‫*‪ִ ,‬נְמַאס ַﬠד ֶשׁ ִנְּפַסל ֵמֲאִכיַלת ֶכֶּלב‪ְ ,‬וֵאין ָצ ִרי ְלַבֲﬠרוֹ ְכָּלל ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ב‪.‬קיג‬ ‫ְוַאף ַﬠל ִפּיקיד ֶשַׁחָיּב ָאָדם ִלְבֹדּק ְבָּכל ַהֲחָד ִרים ֶשֵׁיּשׁ ָלֹחשׁ ָבֶּהם ְלֶשָׁמּא ִהְכ ִניסוּ ְלָשׁם ָחֵמץ ַפַּﬠם *[‬ ‫ַאַחת‪,‬קטו‪ַ 63,‬אף ֶשֵׁיּשׁ ַכָּמּה ְסֵפקוֹת ְלָהֵקל‪,‬קטז‪ֶ 64,‬שָׁמּא ל ֹא ִהְכ ִניסוּ ָשׁם ָחֵמץ ֵמעוָֹלם‪ְ ,‬וִאם ִתְּמָצא‬ ‫לוַֹמר ִהְכ ִניסוּ‪ֶ ,‬שָׁמּא ָחְזרוּ וְּנָטלוּהוּ ֻכּלּוֹ ִמָשּׁם ְול ֹא ִנְשַׁתֵּיּר ִמֶמּנּוּ ָשׁם ְכּלוּם‪ְ ,‬וִאם ִתְּמָצא לוַֹמר ִנְשַׁתֵּיּר‬ ‫ִמֶמּנּוּ ְמַﬠט‪ֶ ,‬שָׁמּא ָהָיה ְזַמן ַרב‪ֹ 65‬קֶדם ַהֶפַּסח ְו ִנְתַﬠֵפּשׁ ְבֹּאֶר ַהְזַּמן אוֹ ִנְמַאס ַﬠד ֶשִׁנְּפַסל ֵמֲאִכיַלת ֶכֶּלב‬ ‫– ַה ְינוּ ְלִפי ֶשִׁﬠַקּר ַתָּקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ִלְבֹדּק וְּלַחֵפּשׂ ַאַחר ֶהָחֵמץ ֵאיָנהּ ֶאָלּא ַﬠל ַהָסֵּפק‪ֶ ,‬שָׁמּא ֵישׁ‬ ‫ָשׁם ָחֵמץ‪ ,‬וִּמן ַהתּוָֹרה ֵאין ָלֹחשׁ ְכָּלל ְלָסֵפק ָכֶּזה‪,‬קיז ֶשְׁכָּלל ָגּדוֹל ַבּתּוָֹרה "ֵאין ַמֲחִזיִקין‬ ‫ֵרעוָּתא"‪,‬קיח‪ַ 66,‬כְּמֹּבָאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ל"ט‪,‬קיט ֶאָלּא ֶשֲׁחָכִמים ֵמֲחַמת ֹחֶמר ִאסּוּר ֶהָחֵמץ ֶהֱחִמירוּ‬ ‫‪ָ.‬לֹחשׁ ַאף ְלָסֵפק ָכֶּזה‪ְ ,‬וָלֵכן ִהְתִקינוּ ִמְצַות ַהְבִּדיָקה‪ְ ,‬וִאם ֵכּן ַמה ִלּי ָסֵפק ֶאָחד וַּמה ִלּי ַכָּמּה ְסֵפקוֹת‬ ‫ֲאָבל ָסֵפק ָהָר ִגיל ְמֹאד‪ֶ ,‬שׁ ְרִגילוּת ִהיא ֶשַׁהַתּ ְרְנגוִֹלים ְוַכיּוֵֹצא ָבֶּהןקכ אוְֹכִלין ָכּל ַמה ֶשּׁמּוְֹצִאין ְוהוּא‬ ‫ָקרוֹב ְלַוַדּאי‪ֶ ,‬אָלּא ֶשָׁסֵּפק ֶזה ִבְּלַבד ֵאינוֹ ָיכוֹל ְלהוִֹציאוֹ ִמיֵדי ַוַדּאי ָגּמוּר‪ְ ,‬דַּה ְינוּ ֶחְזַקת ָחֵמץ ֶשָׁהָיה ָשׁם‪,‬‬ ‫ֶשַׁוַּדּאי ָגּמוּר ָﬠִדיף ִמָקּרוֹב ְלַוַדּאי‪,‬קכא ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק עוֹד ָסֵפק ַאֵחר‪ְ ,‬דַּה ְינוּ ֶשָׁמּא ִנְפַסל‬ ‫ֵמֲאִכיַלת ֶכֶּלב ְבֹּאֶר ַהְזַּמן‪ַ ,‬אף ַﬠל ִפּי ֶשָׁסֵּפק ֶזה ֵאינוֹ ָקרוֹב ְלַוַדּאי‪ִ ,‬מָכּל ָמקוֹם ַﬠל ְיֵדי ָסֵפק ֶזה הוַּרע‬ ‫ֹכּחוֹ ֶשׁל ַהַוַּדּאי ָגּמוּר‪ְ ,‬דֵּכיָון ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ָסֵפק ַאֵחר – ֲהֵרי ֵאינוֹ ַוַדּאי ָגּמוּר‪ְ ,‬וֵאינוֹ ֶאָלּא ְכָּקרוֹב‬ ‫ְלַוַדּאי ֶשֵׁיּשׁ ָכּאן ָחֵמץ‪ְ ,‬ויוַּכל ָסֵפק ֶשׁל ֲאִכיַלת ַתּ ְרְנגוִֹלים ֶשִׁהיא ָקרוֹב ְלַוַדּאי ְלהוִֹציא ִמיֵדי ָקרוֹב‬ ‫‪ְ.‬לַוַדּאי‬ ‫ְוַﬠֵיּן ְבִּסיָמן תמ"דקכב ֶשֲׁאִפלּוּ ַבּ ִית ַהָצּ ִרי ְבִּדיָקה ְבַּק ְרָקִﬠיתוֹ‪ֵ ,‬אין ָצ ִרי ִלְבֹדּק וְּלַחֵפּשׂ ֶאָלּא ַאַחר‬ ‫ֵפּרוּ ִרין ְגּדוִֹלים ְקָצת‪ֲ ,‬אָבל ֵפּרוּ ִרים ַהַדִּקּין ֲאִפלּוּ רוֶֹאה אוָֹתם ֻמָנִּחים ַﬠל ַגָּבּיו – ֵאין ָצ ִרי ְלַהְגִבּיָהם‬ ‫וְּלַבֲﬠָרם ִאם ֵהם ֻמָנִּחים ִבְּמקוֹם ְדּ ִריַסת ַרְגֵלי ְבֵּני ָאָדם‪ֶ ,‬שֵׁמֲּאֵליֶהם ֵהם ִמְתַבֲּﬠ ִרים ַﬠל ְיֵדי ְדּ ִריַסת‬ ‫ָהַרְגַל ִים‪ֶ 67,‬אָלּא ִאם ֵכּן רוֶֹאה אוָֹתם ֻמָנִּחים ָשׁם ְלַאַחר ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‪ֶ ,‬שָׁאז הוּא ַחָיּב ְלַבֲﬠָרם‬ ‫‪ִ:‬מן ָהעוָֹלם ִמָיּד ֶשׁ ִיּ ְרֵאם‪ַ ,‬ﬠֵיּן ָשׁם‬ ‫‪26 Similar laws apply with regard to all rooms that need not be searched [for‬‬ ‫]‪chametz] because it is not ordinary practice to ever bring chametz there: [If one‬‬ ‫‪saw a mouse bring pieces of chametz into [these rooms] 30 days before [the‬‬

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Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...

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holiday], it is not necessary to search [the rooms] on the night of the fourteenth [of Nissan] for the reason explained [above].68 If, by contrast, one saw [a mouse bring chametz into such a room] within 30 days [of the festival], it is necessary to search [the room for chametz] on the night of the fourteenth [of Nissan] for a reason similar to that which will be explained in sec. 438[:1ff.].69 See also sec. 465[:3].70 ‫כו ְוֵכן ַהִדּין ְבָּכל ַהֲחָד ִרים ֶשֵׁאין ָצ ִרי ְבִּדיָקה ְכָּלל ֵמֲחַמת ֶשֵׁאין ֶדֶּר ְלַהְכ ִניס ָבֶּהן ָחֵמץ ֵמעוָֹלם ְוָרָאה ֹקֶדם ְשׁ ִשׁים יוֹם‬ ‫ ֲאָבל ִאם ָרָאה תּוֹ ְשׁ ִשׁים‬68.‫ֶשִׁהְכ ִניס ַﬠְכָבּר ָבֶּהם ֲחִתיכוֹת ָחֵמץ – ֵאין ָצ ִרי ְלָבְדָקן ְבֵּליל י"דקכג ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬ 70,‫קכה‬:‫ ְוַﬠֵיּן ְבִּסיָמן תס"ה‬69,‫קכד‬,‫ ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תל"ח‬,‫יוֹם ָצ ִרי ְלָבְדָקן ְבֵּליל י"ד‬ 27 Similar [laws apply regarding] a cattle barn and a chicken coop:71 If one knows that there definitely was chametz in [these places] within 30 days of Pesach, but he does not know where [the chametz] is located, [the person] is obligated to check and search [these places] for chametz on the night of the fourteenth [of Nissan] by candlelight, and to remove [the chametz] from there. If [the person] desires to feed the animals or the chickens this chametz or other chametz,72 he must stand over [the animals] until they finish eating [the chametz] and watch over [the animals to make sure that] they do not push [some of the chametz away], causing it to roll into a hidden place that is not visible, lest [the chametz] remain [hidden] there until the commencement of Pesach and thus, [the person] will violate the prohibition against possessing [chametz].73 If a small amount of chametz remains from their feeding, [the person] should take it away from there and not leave it in front of [the animals],74 lest [the chametz] remain there until the commencement of Pesach. [This stringency applies] even if [the person] intends to go [back] to [the animals] at the onset of the sixth hour and see if there is any small amount of chametz there, and [if there is any chametz, to] obliterate it. Even so, there is room for concern that at the onset of the time [to] obliterate chametz, [the person] will forget about the chametz he left for [the animals,] because he may not think at that time that perhaps some chametz remained [after the animals] ate from it.75 Therefore, when [the person] places the food before [the animals], he must not budge from there until [the animals] finish eating, after which he [must] store away the remainder [of the food] in the manner to be explained in sec. 434[:1]. In such an instance, [the person] will certainly not forget to obliterate [the remaining chametz] at the time [chametz] must be obliterated, just as [the person] will not forget to obliterate all the [other] chametz that he knows [he possesses]. ‫קכז‬,‫ ִאם ָידוַּﬠ לוֹ ֶשָׁהָיה ָבֶּהם ַוַדּאי ָחֵמץקכו ְבּתוֹ ל' יוֹם ִלְפֵני ַהֶפַּסח‬71,‫כז ְוֵכן )ז( ֶרֶפת ֶשׁל ָבָּקר ְולוּל ֶשׁל ַתּ ְר ְנגוִֹלים‬ ‫ הוּא ַחָיּב ִלְבֹדּקקכח וְּלַחֵפּשׂ ָבֶּהם ֶאת ֶהָחֵמץ ְבֵּליל י"ד ְלאוֹר ַהֵנּר וְּלהוִֹציאוֹ‬,‫ֶאָלּא ֶשֵׁאינוֹ יוֵֹדַﬠ ֵהיָכן הוּא ֻמָנּח ָשׁם‬ ‫ִמָשּׁם‬. ‫ – ָצ ִרי הוּא ַלֲﬠֹמד ֲﬠֵליֶהם ַﬠד‬72,‫ְוִאם הוּא רוֶֹצה ִלֵתּן ִלְפֵני ַהְבֵּהמוֹת ְוַת ְר ְנגוִֹלים ֶלֱאֹכל ֶזה ֶהָחֵמץ אוֹ ָחֵמץ ַאֵחרקכט‬ ‫ ֶשָׁמּא ְיֵהא ֻמָנּח ָשׁם‬,‫ וְּלַﬠֵיּן ֲﬠֵליֶהם ֶשׁלּ ֹא ִי ְדֲחפוּ ִויַגְלְגּלוּ ִמן ֶהָחֵמץ ְכּלוּם ְלָמקוֹם ַאֵחר ָצנוַּﬠ ֶשֵׁאינוֹ ִנ ְרֶאה‬,‫ֶשׁ ִיְּגְמרוּ ֶלֱאֹכל‬ 73."‫ַﬠד ְכּ ִניַסת ַהֶפַּסח ְוַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא‬ ‫קל‬.‫ ֶשָׁמּא ִיָשֵּׁאר ֻמָנּח ָשׁם ַﬠד ְכּ ִניַסת ַהֶפַּסח‬74,‫ְוִאם ִנְשַׁתֵּיּר ְמַﬠט ָחֵמץ ֵמֲאִכיָלָתם – ִיְטֶּלנּוּ ִמָשּׁם ְול ֹא ַיִנּיַח ִלְפֵניֶהם‬ ‫ ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ‬,‫ַוֲאִפלּוּ ִאם ַדְּﬠתּוֹ ֵליֵל ֲאֵליֶהם ְכֶּשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְוִל ְראוֹת ִאם ֻמָנּח ָשׁם ְמַﬠט ָחֵמץ ֶשׁ ְיַּבֲﬠֶרנּוּ‬ ‫ ְלִפי ֶשׁלּ ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ָאז ָלֹחשׁ ֶשָׁמּא ִנְשַׁתֵּיּר‬,‫ֶשָׁמּא ְכֶּשַׁתִּגּיַﬠ ְשַׁﬠת ַהִבּעוּר ָחֵמץ ִיְשַׁכּח ַﬠל ֶהָחֵמץ ֶשָׁנַּתן ִלְפֵניֶהם‬ ,‫ ְלִפיָכ ָצ ִרי הוּא ְבָּשָׁﬠה ֶשׁהוּא נוֵֹתן ִלְפֵניֶהם ֶלֱאֹכל ֶשׁלּ ֹא ָלזוּז ֵמֶהם ַﬠד ֶשִׁיְּגְמרוּ ֶלֱאֹכל‬75,‫קלא‬,‫ְמַﬠט ָחֵמץ ֵמֲאִכיָלָתם‬

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‫ ְכּמוֹ ֶשֵׁאין שׁוֵֹכַח‬,‫קלב ֶשָׁאז ְבַּוַדּאי ל ֹא ִיְשַׁכּח ְלַבֲﬠרוֹ ִבְּשַׁﬠת ַהִבּעוּר‬,‫ְוַיְצ ִניַﬠ ַהְמֻשָׁיּר ְכֶּדֶר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תל"ד‬ ‫ְלַבֵﬠר ָכּל ָחֵמץ ַהָיּדוַּﬠ לוֹ‬: 28 The grounds of one’s courtyard76 need not be searched because ravens and other fowl are found there,77 and they [will] eat all the chametz that falls [there].78 Even if one knows that there is definitely chametz in the courtyard, there is no need for him to remove [the chametz] from [the courtyard] at the time of the search on the night of the fourteenth [of Nissan. Indeed,] even as an initial preference, one may cast chametz into the courtyard before the sixth hour [of the day of the fourteenth of Nissan, provided] he goes to see [whether there is still] chametz in the courtyard at the onset of the sixth hour.79 If [the chametz] is still [in the courtyard, i.e.,] it was not eaten by the ravens, [the person] is obligated to obliterate [the chametz] from existence entirely, immediately upon seeing it, as will be explained in sec. 445[:3ff.]. There is no concern that [the person] may forget to go and see [whether the chametz was eaten] at the onset of the sixth hour. [The rationale is that] even if he does forget, there is no prohibition involved, since the ravens certainly took [the chametz]80 before the onset of the sixth hour, and brought it to the place from where they came. True, it was explained above,81 and it will be explained in sec. 438[:1] and sec. 439[:1], that the possibility [that chametz was] eaten does not offset [the obligation to search] when it is definitely known that chametz [was present]. Nevertheless, [the fact that chametz] will be taken by ravens or [other similar birds], and [similarly, the fact that chametz] will be dragged away by weasels, mice, or [other similar animals is considered as something that will] definitely [occur]; it is only doubtful whether [or not the ravens] will eat [the chametz immediately],82 for it is possible that they will not be hungry at that time. Therefore, with regard to mice and other similar types of animals that live in a house, we rule stringently concerning chametz that was definitely present. [The rationale is that] even if [the mice] dragged [the chametz] away, it is [presently] hidden in the house or the courtyard, and one violates the prohibition against possessing [chametz] because of it. The only justification for leniency is that perhaps [the chametz] was eaten. [That, however, is only a possibility and] that possibility does not offset the definite fact [that chametz had been located there]. Ravens and [and other birds], by contrast, are not domesticated, and they generally come to [a person’s property] from another location. Accordingly, when [these fowl] take [the chametz], they will certainly bring it to the place where they come from. It is merely that initially, at the onset of the time for the obliteration [of chametz], i.e., the beginning of the sixth hour, one should not rely on this [presumption]. Since [the person] can go to the courtyard and see whether the chametz is still there, he should go and [check].83 ‫ ְוֵהם אוְֹכִלים ָכּל‬77,‫ ְלִפי ֶשׁעוֹ ְרִביןקלד וְּשָׁאר עוֹפוֹתקלה ְמצוּ ִיין ָשׁם‬76,‫כח ַק ְרָקִﬠית ֶהָחֵצרקלג ֵאין ָצ ִרי ְבִּדיָקה‬ ‫ ַוֲאִפלּוּ ִאם ָידוַּﬠ לוֹ ֶשֵׁיּשׁ ָשׁם ֶבָּחֵצר ַוַדּאי ָחֵמץ – ֵאין ָצ ִרי ִלְטּלוֹ ִמָשּׁם ִבְּשַׁﬠת ְבִּדיַקת ֵליל י"ד‬78,‫קלו‬.‫ָחֵמץ ֶשׁנּוֵֹפל‬. ‫קלז וְּכֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֵיֵל ִל ְראוֹת ֶהָחֵמץ‬,‫ַוֲאִפלּוּ ְלַכְתִּחָלּה ָיכוֹל ְלַהְשִׁלי ָחֵמץ ֶלָחֵצר ֹקֶדם ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬ ‫ ְכּמוֹ‬,‫ ְוִאם ֲﬠַד ִין הוּא ֻמָנּח ָשׁם ֶשׁלּ ֹא ֲאָכלוּהוּ ָהעוֹ ְרִבים – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי ִמָיּד ֶשׁ ִיּ ְרֶאנּוּ‬79,‫קלח‬,‫ֶבָּחֵצר‬ ‫ ֶשַׁאף ִאם ִיְשַׁכּח ָﬠָליו ֵאין‬,‫קלט ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ֵליֵל ְוִל ְראוֹתוֹ ְכֶּשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬.‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ה‬ ‫ ֹקֶדם ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְוהוִֹליכוּהוּ ַלָמּקוֹם ֶשָׁבּאוּ ִמָשּׁם‬80‫ ֶשְׁבַּוַדּאי ְנָטלוּהוּ ָהעוֹ ְרִבין‬,‫ָכּאן ִאסּוּר‬.

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‫קמב ֶשֵׁאין ְסֵפק ֲאִכיָלה מוִֹציא ִמיֵדי ַוַדּאי‬,‫ ְו ִיְתָבֵּאר ְבִּסיָמן תל"חקמא ְותל"ט‬81,‫קמ‬,‫ְוַאף ַﬠל ִפּי ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ֶאָלּא‬80,‫ ִמָכּל ָמקוֹם )ח( ְנִטיַלת ָהעוֹ ְרִבים ְוַכיּוֵֹצא ָבֶּהם וְּג ִריַרת ַהֻחְלָדּה ְוָהַﬠְכָבּ ִרים ְוַכיּוֵֹצא ָבֶּהם ִהיא ַוָדִּאית‬,‫ָחֵמץ‬ ‫ ְלִפיָכ ַגֵּבּי ַﬠְכָבּ ִרים ְוַכיּוֵֹצא ָבֶּהם ִמְשָּׁאר ִמיֵני ַחָיּה‬,‫ ִכּי ֶשָׁמּא ל ֹא ָהיוּ ְרֵﬠִבים ְבּאוֹתוֹ ָשָׁﬠה‬82,‫קמג‬,‫ֶשָׁהֲאִכיָלה ִהיא ָסֵפק‬ ‫ ְועוֵֹבר ָﬠָליו ְבּ"ַבל‬,‫ ֶשַׁאף ִאם ְגָּררוּהוּ ֲהֵרי הוּא ָטמוּן ַבַּבּ ִית אוֹ ֶבָּחֵצר‬,‫ ָאנוּ ַמֲחִמי ִרים ְבַּוַדּאי ָחֵמץ‬,‫ַהְגֵּדִלים ַבַּבּ ִית‬ ‫ ֲאָבל עוֹ ְרִבים ְוַכיּוֵֹצא ָבֶּהם‬.‫ ְוֵאין ָסֵפק מוִֹציא ִמיֵדי ַוַדּאי‬,‫ ְוֵאין ָכּאן ַצד ֶהֵתּר ֶאָלּא ִלְתלוֹת ֶשָׁמּא ֲאָכלוּהוּ‬73,"‫ִיָמֵּצא‬ ‫קמד‬.‫ ִאם ֵכּן ְכֶּשׁ ְנָּטלוּהוּ ְבַּוַדּאי הוִֹליכוּהוּ ַלָמּקוֹם ֶשָׁבּאוּ ִמָשּׁם‬,‫ֶשֵׁאיָנם ְבֵּני ַתּ ְרבּוּת וִּמָמּקוֹם ַאֵחר ֵהם ְר ִגיִלין ָלבוֹא ְלָכאן‬ ‫ ְדֵּכיָון ֶשָׁהָיה ָיכוֹל ֵליֵל ֶלָחֵצר‬,‫ ְדַּה ְינוּ ְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית‬,‫ֶאָלּא ֶשְׁלַּכְתִּחָלּה ֵאין ִלְסֹמ ַﬠל ֶזה ְכֶּשַׁמִּגּיַﬠ ְזַמן ַהִבּעוּר‬ 83,‫קמה‬:‫ְוִל ְראוֹת ִאם ֶהָחֵמץ ֻמָנּח ֲﬠַד ִין ָשׁם – ֵיֵל ְו ִי ְרֶאנּוּ‬ 29 If holes in the wall of a courtyard are not very high or very low,84 they must be searched if it is common to use them, because ravens are not found in holes.85 ‫ – ֲהֵרי ֵהם ְצ ִריִכין ְבִּדיָקה ִאם‬84‫ ִאם ֵאיָנן ְגּבוִֹהים יוֵֹתר ִמַדּאי ְול ֹא ְנמוִּכין יוֵֹתר ִמַדּאי‬,‫כט ַהחוֹ ִרים ֶשְׁבָּכְתֵלי ֶהָחֵצר‬ 85,‫קמו‬:‫ ְלִפי ֶשָׁהעוֹ ְרִבים ֵאיָנם ְמצוּ ִיים ַבּחוֹ ִרים‬,‫ֶדֶּר ְלִהְשַׁתֵּמּשׁ ָבֶּהם‬ 30 [The following laws apply when] a landslide (i.e., a mound of stones and earth) fell on chametz:86 If a dog cannot detect [the] smell [of the chametz], and [hence, will not] seek it, i.e., there are at least three handbreadths [of stones and earth] above [the chametz],87 it is considered as if [the chametz] was obliterated from existence entirely. [Its owner] does not violate the prohibitions against having chametz seen [in his domain] and possessing chametz according to Scriptural Law even if he did not nullify [his possession of this chametz]. Indeed, according to Scriptural Law, one may initially cause a landslide to fall upon [the chametz],88 even after the onset of the time for the obliteration [of chametz], and by doing so, [the chametz] is [considered as] obliterated from existence. After Pesach, [the person] may remove the landslide and retake possession of the chametz that had been buried.89 Nevertheless, according to Rabbinic Law, even if a landslide fell [on chametz] due to [natural causes, the owner] must nullify [his possession of the chametz] before the onset of the sixth hour. [This is] a decree, [enacted as a safeguard] lest the landslide be cleared during Pesach, revealing the chametz, and [causing its owner] to violate the prohibitions against having chametz seen [in his domain] and possessing chametz according to Scriptural Law. If he did not nullify [his possession of the chametz buried under the landslide] before the sixth hour, from the sixth hour onward, he may no longer nullify [his possession of that chametz. The rationale is that] since he may no longer benefit from [the chametz] due to the decree of the Sages, who forbade benefiting from [chametz] from the beginning of the sixth hour onward, he no longer has any portion in [the chametz] nor [does he have any] rights to it. Thus, [the chametz] is not considered as his with regard to his being able to nullify [his possession of] it or declare it ownerless.90 There are authorities who maintain that even if [the person] did not nullify [his possession of the chametz] before the sixth hour [on the fourteenth of Nissan], he is not penalized [and required] to clear the landslide to remove the chametz from there and obliterate it from existence, even though he violated a Rabbinic command [by failing to nullify his possession of the chametz]. Other authorities differ with all of the above, maintaining that even when a landslide three-handbreadths high fell on [chametz, the chametz] is not considered as having been obliterated entirely from existence. Instead, [the situation] is comparable to [chametz] concealed in cisterns, trenches, or storage cavities, in which instance [its owner] violates the prohibitions against possessing [chametz]

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according to Scriptural Law, as will be explained in sec. 440[:1]. Therefore, if [the person] does not desire to clear the landslide to remove the chametz and obliterate it at the time when one must obliterate [his chametz], he is obligated by Scriptural Law to nullify [his possession of the chametz] before the onset of the sixth hour. [The person] fulfills his obligation with this nullification even according to Rabbinic Law. [The rationale is that] fundamentally, the Sages’ decree – that nullifying one’s [possession of] chametz and declaring it ownerless is not [entirely] effective – was only instituted so that [a person would] not forget and come to eat from [this chametz] on Pesach. [The Sages feared that this might occur] if [one merely] nullifies [his possession of chametz] but does not entirely obliterate it from existence.91 [In this instance, however,] where a landslide three-handbreadths high fell on [the chametz, and] a dog cannot remove [the chametz] from [under the landslide] and leave it in an exposed area, there is no concern that a person will come and eat the chametz. [Instead,] throughout the days of Pesach, [this chametz] will be concealed and hidden from the eye. If, however, [the owner] did not nullify [his possession of the chametz] before the sixth hour, he is obligated according to Scriptural Law to clear the landslide to remove the chametz and destroy it. If there is a concern for danger if he removes the landslide by hand, for example, scorpions are found in the garbage dumps and landslides in this place, he is obligated to hire workers to clear the landslide with shovels, axes, and the like so that there will be no concern for danger,92 [clearing the landslide] until they remove the chametz from there. ([If] snakes [are found in the landslide, they] do not constitute a definite source of danger; see sec. 104[:2. Although one is obligated to clear the landslide, he need not hire workers to do so with special tools].) With regard to [actual practice, since the matter concerns] Scriptural Law, one should [follow] the stringency of the latter opinion.93 Nevertheless, if a large landslide that cannot even be cleared with a shovel and an axe fell [on chametz], that chametz is [deemed as] lost for its owners and for all other people. [Hence,] all authorities agree that it is as if [the chametz] was entirely obliterated from existence. Even as an initial preference, one need not nullify [his possession of this chametz] at all.94 [The rationale is that] the Torah declared,95 “Chametz of yours shall not be seen.” [The Sages understand96 the word “yours” as a limitation of the prohibition, i.e., it is only] “your chametz” that you are forbidden to see. This chametz [that is covered by a landslide] is not considered as “yours.” Since [the person] cannot remove [the chametz] from the landslide, he has no rights [of ownership] over it.97 ‫ ִאם ֵאין ַהֶכֶּלב ָיכוֹל ְלָה ִריַח ֵריחוֹקמח וְּלַחֵפּשׂ‬86,(‫ל ָחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלתקמז )ֵפּרוּשׁ ַגּל ֶשׁל ֲאָבִנים ְוָﬠָפר‬ ‫ ְוֵאינוֹ עוֵֹבר ָﬠָליו‬86,‫ – ֲהֵרי הוּא ִכְּמֹבָﬠרקנא ִמן ָהעוָֹלם ְלַגְמֵרי‬87,‫קמט ְדַּה ְינוּ ֶשֵׁיּשׁ ָﬠָליו ֹגַּבהּ ג' ְטָפִחיםקנ‬,‫ַאֲחָריו‬ ‫קנב‬.‫ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִבְּטּלוֹ‬ (‫ ַאף ְלַאַחר ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר וְּבָכ הוּא ְמֹבָﬠר ִמן )ט‬88‫ַוֲאִפלּוּ ְלַכְתִּחָלּה ָיכוֹל ְלַהִפּיל ָﬠָליו ַמֹפֶּלת ִמן ַהתּוָֹרה‬ 89,‫קנד‬.‫קנג וְּלַאַחר ַהֶפַּסח ָיכוֹל ְלַפֵקַּח ֶאת ַהַגּל ְוַלֲח ֹזר ְוִלְזכּוֹת ֶבָּחֵמץ ַהָטּמוּן‬,‫ָהעוָֹלם‬ 86,‫קנז‬,‫ֲאָבל ִמִדְּבֵרי סוְֹפ ִריםקנה ֲאִפלּוּ ִאם ָנְפָלה ָﬠָליו ַמֹפֶּלת ֵמֵאָליו – ָצ ִרי ְלַבְטּלוֹקנו ֹקֶדם ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬ ‫ ְוַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרהקנח ִאם ל ֹא‬,‫ְגֵּזָרה ֶשָׁמּא ִיְתַפַּקּח ַהַגּל ְבּתוֹ ַהֶפַּסח ְוִיְתַגֶּלּה ֶהָחֵמץ‬ ‫ ְדֵּכיָון ֶשֵׁאינוֹ ָיכוֹל עוֹד ֵלָהנוֹת ִמֶמּנּוּ‬,‫ ֶשִׁמָּשָּׁﬠה ִשִׁשּׁית ָוֵאיָל ֵאינוֹ ָיכוֹל ְלַבֵטּל עוֹד‬,‫ָהָיה ְמַבְטּלוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‬ ‫ ְוֵאינוֹ ִנְקָרא‬,‫ֵמֲחַמת ְגֵּזַרת ֲחָכִמים ֶשֲׁאָסרוּהוּ ַבֲּהָנָאה ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל – ֲהֵרי ֵאין לוֹ שׁוּם ֵחֶלק וְּזכוּת בּוֹ‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4284825/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...‬‬

‫ֶשׁלּוֹ ֶשׁיּוַּכל ְלַבְטּלוֹ וְּלַהְפִקירוֹ‪.‬קנט‪90,‬‬ ‫ְוִאם ל ֹא ִבְּטָּלהּ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‪ֵ ,‬ישׁ אוְֹמ ִריםקס ֶשַׁאף ַﬠל ִפּי ֶשָׁﬠַבר ַﬠל ִמְצַות ֲחָכִמיםקסא ֵאין קוֹ ְנִסין אוֹתוֹ ְלַפֵקַּח ֶאת‬ ‫‪ַ.‬הַגּל ְלהוִֹציא ֶאת ֶהָחֵמץ ִמָשּׁם וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם‬ ‫ְוֵישׁ חוְֹלִקיןקסב ַﬠל ָכּל ֶזה ְואוְֹמ ִרים‪ֶ ,‬שַׁאף ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ָגּבוַֹהּ ג' ְטָפִחים ֵאינוֹ ִכְּמֹבָﬠר ִמן ָהעוָֹלם ְלַגְמֵרי‪ֶ ,‬אָלּא‬ ‫ֲהֵרי הוּא ְכָּטמוּן ְבּבוֹרוֹת ִשׁיִחין וְּמָﬠרוֹת‪ֶ ,‬שׁעוֵֹבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן ת"מ‪.‬קסג‬ ‫ְלִפיָכ ִאם ֵאינוֹ רוֶֹצה ְלַפֵקַּח ֶאת ַהַגּל ְלהוִֹציא ֶהָחֵמץ וְּלַבֲﬠרוֹ ִבְּזַמן ַהִבּעוּר – ֲהֵרי הוּא ַחָיּב ִמן ַהתּוָֹרה ְלַבְטּלוֹ ֹקֶדם‬ ‫ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‪ ,‬וְּבִבטּוּל ֶזה הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ ַאף ִמ ִדְּבֵרי סוְֹפ ִרים‪ֶ ,‬שֲׁהֵרי ִﬠַקּר ְגֵּזַרת ֲחָכִמים ֶשָׁגְּזרוּ ֶשֵׁאין‬ ‫ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ֶלָחֵמץ‪ֵ ,‬איָנהּ ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ִיְשַׁכּח ְוָיב ֹא ֶלֱאֹכל ִמֶמּנּוּ ְבֶּפַסח ִאם ְיַבְטֶּלנּוּ ְול ֹא ְיַבֲﬠֶרנּוּ ִמן ָהעוָֹלם‬ ‫ְלַגְמֵרי‪,‬קסד‪ְ 91,‬וָחֵמץ ֶזה ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ָגּבוַֹהּ ג' ְטָפִחים‪ֶ ,‬שֵׁאין ַהֶכֶּלב ָיכוֹל ְלהוִֹציאוֹ ִמָשּׁם וְּלַהִנּיחוֹ ְבָּמקוֹם‬ ‫ְמֻגֶלּהקסה – ֵאין ָלֹחשׁ בּוֹ ֶשָׁמּא ָיבוֹא ָאָדם ֶלֱאֹכל ִמֶמּנּוּ ַבֶּפַּסח‪ֵ ,‬כּיָון ֶשָׁכּל ְיֵמי ַהֶפַּסח ִיְהֶיה ָטמוּן וְּמֻכֶסּה ִמן ָהַﬠ ִין‪.‬קסו‬ ‫ֲאָבל ִאם ל ֹא ִבְּטּלוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית – ַחָיּב הוּא ִמן ַהתּוָֹרה ְלַפֵקַּח ֶאת ַהַגּל ְלהוִֹציא ֶהָחֵמץ ִמָשּׁם וְּלַבֲﬠרוֹ‪.‬קסז ְוִאם ֵישׁ‬ ‫ֲחַשׁשׁ ַסָכָּנה ְלַפֵקַּח ַבַּגּל ַבָּיַּד ִים‪ְ ,‬כּגוֹן ֶשׁהוּא ָמקוֹם ֶשְׁמּצוּ ִיים ָשׁם ַﬠְקַרִבּים )ֲאָבל ָנָחשׁ ל ֹא ָבּ ִרי ֶהֵזָּקאקסח ַﬠֵיּן ִסיָמן‬ ‫ק"דקסט( ָבַּאְשׁפּוֹת וַּבַגִּלּים – ֲהֵרי הוּא )י( ַחָיּב ִלְשֹׂכּר פּוֲֹﬠִליםקע ֶשׁ ְיַּפְקּחוּ ֶאת ַהַגּל ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם ְוַכיּוֵֹצא‬ ‫‪ָ.‬בֶּהם‪ְ ,‬בִּﬠ ְנָין ֶשֵׁאין בּוֹ ֲחַשׁשׁ ַסָכָּנה‪ַ 92,‬ﬠד ֶשׁיּוִֹציאוּ ֶאת ֶהָחֵמץ ִמָשּׁם‬ ‫וְּלִﬠְנַין ֲהָלָכה‪) ,‬יא( ֵישׁ ְלַהֲחִמיר ְבֶּשׁל תּוָֹרה ִכְּסָבָרא ַאֲחרוָֹנה‪.‬קעא‪ 93,‬וִּמָכּל ָמקוֹם ִאם ָנַפל ָﬠָליו ַגּל ָגּדוֹל ֶשִׁאי‬ ‫ֶאְפָשׁר ְלַפְקּחוֹ ֲאִפלּוּ ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם‪ַ ,‬וֲהֵרי ֶזה ֶהָחֵמץ ָאבוּד ִמְבָּﬠָליו וִּמְשָּׁאר ָכּל ָאָדםקעב – ֲהֵרי ֶזה ִכְּמֹבָﬠר ִמן‬ ‫ָהעוָֹלם ְלַגְמֵרי ְלִדְבֵרי ַהֹכּל‪.‬קעג ַוֲאִפלּוּ ְלַכְתִּחָלּה )יב( ֵאינוֹ ָצ ִרי ְלַבְטּלוֹ ְכָּלל‪,‬קעד‪ֶ 94,‬שֲׁהֵרי ָאְמָרה תּוָֹרה‪ְ " 95‬ול ֹא‬ ‫ֵיָרֶאה ְל ָחֵמץ" – "ֶשְׁלּ "‪ִ 96‬אי ַאָתּה רוֶֹאה‪ְ ,‬וָחֵמץ ֶזה ֵאינוֹ ִנְקָרא "ֶשְׁלּ "‪,‬קעה ְדֵּכיָון ֶשֵׁאינוֹ ָיכוֹל ְלהוִֹציאוֹ ִמן ַהַגּל‬ ‫– ֲהֵרי ֵאין לוֹ שׁוּם ְזכוּת בּוֹ‪97:‬‬ ‫‪31 If a small landslide – i.e., one less than three handbreadths high98 – fell on‬‬ ‫‪[chametz], and thus a dog could detect its smell and [hence, could] search for [the‬‬ ‫‪chametz] and take it from there, [the owner] is obligated to clear the landslide and‬‬ ‫‪obliterate the chametz at the time he [is obligated to] obliterate [chametz. This‬‬ ‫‪applies] even though he nullified [his possession of the chametz], and declared [the‬‬ ‫‪chametz] ownerless.‬‬ ‫]‪[This is] a decree [ordained as a safeguard] lest the dog leave over some [chametz‬‬ ‫‪in open view when it removes [the chametz] to eat it.99 [It is then possible] that‬‬ ‫‪when a person sees [the chametz], he will forget [that it is Pesach] and eat it. If‬‬ ‫‪there is a concern for danger if [the owner] removes the landslide by hand,100 he is‬‬ ‫‪obligated to clear the landslide with shovels and axes in a manner that averts the‬‬ ‫‪danger.‬‬ ‫לא ְוִאם ָנַפל ָﬠָליו ַגּל ָקָטן ְבִּﬠְנָין ֶשַׁהֶכֶּלב ָיכוֹל ְלָה ִריַח ֵריחוֹ וְּלַחֵפּשׂ ַאֲחָריו וְּלהוִֹציאוֹ ִמָשּׁם‪ְ ,‬דַּה ְינוּ ֶשֵׁאין ָﬠָליו ָגּבוַֹהּ ג'‬ ‫ְטָפִחים‪,‬קעו‪ַ 98,‬אף ַﬠל ִפּי ֶשִׁבְּטּלוֹ ְוִהְפִקירוֹ – ַחָיּב הוּא ְלַפֵקּח ֶאת ַהַגּל וְּלַבֵﬠר ֶהָחֵמץ ִבְּזַמן ַהִבּעוּר‪ְ ,‬גֵּזָרה )יג( ֶשָׁמּא‬ ‫ְכֶּשׁיּוִֹציֶאנּוּ ִמָשּׁם ַהֶכֶּלב ְלָאְכלוֹ ְיַשֵׁיּר ְמַﬠט ֵמֲאִכיָלתוֹ ְוַי ִנּיֶחנּוּ ְמֻגֶלּה‪ 99,‬וְּכֶשׁ ִיּ ְרֶאה ָאָדם ִיְשַׁכּח ְוי ֹאְכֶלָנּה‪ְ .‬וִאם ֵישׁ ֲחַשׁשׁ‬ ‫ַסָכָּנה ְלַפֵקַּח ַבַּגּל ַבָּיַּד ִיםקעז‪ַ – 100,‬חָיּב הוּא ְלַפֵקַּח ֶאת ַהַגּל ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ ַסָכָּנה‪:‬קעח‬ ‫‪32 When does [the obligation to remove the landslide] apply? When, at the time‬‬ ‫‪[when the obligation to] obliterate [chametz] takes effect, [the owner] is certain‬‬ ‫]‪that there is definitely chametz under the landslide. [Different laws apply,‬‬ ‫‪however, when, at the time [when the obligation to] obliterate [chametz] takes‬‬ ‫‪effect, [the owner] is not certain that there is definitely chametz under the‬‬ ‫‪landslide. For example, there were holes in a wall that were used for‬‬ ‫‪chametz.101Afterwards, the wall fell and created a landslide. There is room for‬‬ ‫]‪doubt [whether chametz was present in those holes when the wall fell. It could be‬‬ ‫‪said that the chametz was already taken away from the holes before the wall fell,‬‬ ‫‪and none remained in the holes. Thus, [it is possible that] at the time [when the‬‬ ‫‪obligation to] obliterate [chametz] takes effect, there is absolutely no chametz‬‬ ‫‪12/16/2020, 8:36 PM‬‬

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Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...

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https://www.chabad.org/library/article_cdo/aid/4284825/jewish/Shulcha...

under the landslide. Therefore, [leniency may be granted] if [the owner] already nullified [his possession of] this chametz, or if he can still do so,102 in which instance, even if there would be [chametz] under the landslide, he is not obligated to remove [the chametz] from there and obliterate it according to Scriptural Law. [In this case, searching in the landslide for chametz] is only a Rabbinic obligation, [and] the Sages did not [obligate] him to remove [any chametz that might possibly be] there using a shovel and an axe, since it is possible that no chametz exists there at all. Nor did [the Sages] obligate him to check and search the landslide by hand, and trust in the Holy One, blessed be He, that he would not be harmed by a scorpion, [relying on the promise that] agents sent to perform a mitzvah will not be harmed.103 [Seemingly, such a search should have been required. Above, an exemption was granted from searching] a hole in a wall between the homes of a Jew and a non-Jew [at night, by candlelight].104 Concern was shown for [possible] danger, because [in that instance the] danger is highly likely, and whenever danger is highly likely, one should not rely on a miracle, even if he is involved in a mitzvah of the Omnipresent, as [evident from the narrative]:105 “And Shmuel said, ‘How can I go?! Shaul will hear and kill me.’ G-d replied, ‘Take a calf….’”106 In this instance, however, harm is not likely, for it is entirely possible that there are no scorpions in the landslide at all. [Even] if one will say that [there] are [scorpions] present, maybe [the owner] will not touch one by hand when he checks and searches in the landslide. And even if one will say that he will touch [a scorpion], maybe [the scorpion] will not harm him because it is buried in the landslide. [Thus,] in this instance there is only a mere suspicion [of danger], and we are not concerned about [such a suspicion] until after the mitzvah is performed, as will be explained.)107 [Nevertheless,] the Sages [did not obligate the owner to search because] they were concerned that perhaps he might have lost a pin in this landslide before [undertaking] this search. ([The Sages were concerned only about a loss that took place before the search,] for during the search [the owner] will certainly not lose anything as result of being involved in the search, because agents sent to perform a mitzvah will not be harmed, neither physically nor financially.) He will not desire to search for [the pin] before searching for [the chametz] because he will be fearful of the scorpions found there. While he is searching [for chametz], however, when he is occupied with [the performance of] the mitzvah, he will also [look for] the pin. There is room for concern that even after [he concludes] the search [for chametz], he will [continue] searching for the pin. At that time, he is not at all involved in a mitzvah and [therefore, he] may be endangered.108 [At the time of the search [for chametz], by contrast, even if [the owner] also searches for a pin, he is considered as one occupied with [the performance of] a mitzvah, as [our Sages state,] “One who says, ‘This sela109 is given to tzedakah so that my son may live,’ or ‘… so that I will merit [a portion in] the World to Come,’ is a perfectly righteous man” with regard to [this] mitzvah, even though he also has his own benefit in mind. It is not said that he is not acting for [G-d’s] sake. On the contrary, he fulfilled the mitzvah of his Creator Who commanded him to give tzedakah although he also has in mind his own benefit – [i.e.] that his son remain alive or that he merit the World to Come.] If, however, [the owner] did not nullify [his possession of his chametz], and the sixth hour already commenced – in which instance, he no longer has the possibility

12/16/2020, 8:36 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284825/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...‬‬

‫‪of nullifying [his possession of the chametz] – he is obligated to clear the landslide‬‬ ‫‪using a shovel and an axe, and check and search if there exists any of the‬‬ ‫‪chametz110for which he used these holes during the 30 days before Pesach.‬‬ ‫‪By contrast, [when] there are many factors that raise doubts [as to whether chametz‬‬ ‫‪actually exists in these holes], and hence [the combination of these factors] lead to a‬‬ ‫]‪lenient ruling concerning the chametz for which [the person] used [these holes‬‬ ‫‪before 30 days [before Pesach]: Perhaps all [the chametz] was taken from these‬‬ ‫‪holes; perhaps [the chametz] became moldy over the course of time; (perhaps there‬‬ ‫‪are three handbreadths of [earth and stone on top of the chametz], in which‬‬ ‫‪instance, it is considered as obliterated according to Scriptural Law).111 Thus, it is‬‬ ‫‪only necessary to obliterate [this chametz] according to Rabbinic Law.112 The Sages‬‬ ‫‪did not wish to trouble [the person and compel him] to clear the landslide using a‬‬ ‫‪shovel and an axe, since there is doubt whether there is [actual] chametz present.‬‬ ‫לב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁבּ ִרי לוֹ ַﬠְכָשׁו ִבְּזַמן ַהִבּעוּר ֶשֵׁיּשׁ ַוַדּאי ָחֵמץ ְבּתוֹ ַהַגּל‪ֲ ,‬אָבל ִאם ל ֹא ָבּ ִרי לוֹ ַﬠְכָשׁו‬ ‫ִבְּשַׁﬠת ַהִבּעוּר ֶשֵׁיּשׁ ַבַּגּל ַוַדּאי ָחֵמץ‪,‬קעט ְכּגוֹן חוֹ ִרים ֶשַׁבֹּכֶּתל ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהם ָחֵמץ‪,‬קפ‪ְ 101,‬וַאַחר ָכּ ָנַפל ַהֹכֶּתל‬ ‫ְוַנֲﬠָשׂה ַגּל‪ֶ ,‬שֵׁיּשׁ ְלִהְסַתֵּפּק ְולוַֹמר ֶשָׁמּא ְכָּבר ִנַטּל ֶהָחֵמץ ֵמַהחוֹ ִרים ֹקֶדם ֶשָׁנַּפל ַהֹכֶּתל‪ְ ,‬ול ֹא ִנְשַׁתֵּיּר ִמֶמּנּוּ ְמאוָּמה‬ ‫ְבַּהחוֹ ִרים‪ְ ,‬וַﬠְכָשׁו ִבְּזַמן ַהִבּעוּר ֵאין ִמן ֶהָחֵמץ ְכּלוּם ְבּתוֹ ַהַגּל‪ ,‬וְּלִפיָכ ‪ִ ,‬אם ְכָּבר ִבֵּטּל ֶאת ֶהָחֵמץ ַהֶזּה‪ ,‬אוֹ ֶשָׁיּכוֹל ֲﬠַד ִין‬ ‫ְלַבְטּלוֹ‪ֶ 102,‬שַׁאף ִאם ֵישׁ ֲﬠַד ִין ְבּתוֹ ַהַגּל ֵאינוֹ ַחָיּב ְלהוִֹציאוֹ ִמָשּׁם וְּלַבֲﬠרוֹ ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ל ֹא‬ ‫ִהְט ִריחוּהוּ ֲחָכִמים ְלהוִֹציאוֹ ִמָשּׁם ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם‪,‬קפא ֵכּיָון ֶשֶׁאְפָשׁר ֶשֵׁאין ָשׁם ָחֵמץ ְכָּלל‪ְ .‬וַגם ל ֹא ִהְצ ִריכוּהוּ‬ ‫ִלְבֹדּק וְּלַחֵפּשׂ ַבַּגּל ַבָּיַּד ִיםקפב ְוִלְבֹטַח ַﬠל ַהָקּדוֹשׁ ָבּרוּ הוּא ֶשׁלּ ֹא ַיִזּיֶקנּוּ ַﬠְקָרב ֶשְׁשּׁלוֵּחי ִמְצָוה ֵאיָנן ִנזּוִֹקין‪103‬‬ ‫ְוָהא ְדָּח ְיִשׁיַנן ְלַסָכָּנה ַגֵּבּי חוֹר ֶשֵׁבּין ִיְשָׂרֵאל ְלָנְכ ִרי‪,‬קפג‪ָ 104,‬הָתם ְשִׁכיָחא ֶהֵזָּקא‪ְ ,‬וֵהיָכא ִדְּשִׁכיָחא ֶהֵזָּקא ל ֹא ָסְמִכיַנן(‬ ‫ַא ִנָּסּא ֲאִפלּוּ ְכֶּשׁעוֵֹסק ְבִּמְצַות ַהָמּקוֹם‪,‬קפד ֶשֶׁנֱּאַמרקפה‪ַ" 105,‬ויּ ֹאֶמר ְשׁמוֵּאל ֵאי ֵאֵל ְוָשַׁמע ָשׁאוּל ַוֲהָרָגִני‪ַ ,‬ויּ ֹאֶמר ה'‬ ‫ֶﬠ ְגַלת ָבָּקר ִתַּקּח ְוגוֹ'"‪ֲ 106.‬אָבל ָהָכא ל ֹא ְשִׁכיָחא ֶהֵזָּקא‪ֶ ,‬שָׁמּא ֵאין ָכּאן ַﬠְקָרב ְכָּלל ַבַּגּל‪ְ ,‬וִאם ִתְּמָצא לוַֹמר ֵישׁ בּוֹ‪,‬‬ ‫ֶשָׁמּא ל ֹא ִיַגּע בּוֹ ְבָּיָדיו ְכֶּשׁ ִיְּבֹדּק ִויַחֵפּשׂ ַבַּגּל‪ְ ,‬וִאם ִתְּמָצא לוַֹמר ִיַגּע בּוֹ‪ֶ ,‬שָׁמּא ל ֹא ַיִזּיֶקנּוּ‪ִ ,‬כּי ל ֹא יוַּכל ֵמֲחַמת ֶשׁהוּא‬ ‫‪ֻ)107‬מְטָמן ַבַּגּל‪ְ ,‬וֵאין ָכּאן ֶאָלּא ֲחָשָׁשׁא ְבָּﬠְלָמא‪ְ ,‬ול ֹא ָח ְיִשׁיַנן ָלהּ ֶאָלּא ְלַאַחר ֶשִׁהְשִׁלים ַהִמְּצָוהקפו ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ ‫ְלִפי ֶשָׁחשׁוּ ֲחָכִמים ֶשָׁמּא תּ ֹאַבד לוֹ ַמַחט ְבַּגל ֶזהקפז ֹקֶדם ְבִּדיָקה זוֹקפח )ֶשִׁבְּשַׁﬠת ַהְבִּדיָקה ְבַּוַדּאי ל ֹא י ֹאַבד ִמֶמּנּוּ‬ ‫ְכּלוּם ַﬠל ְיֵדי ִט ְרָדּתוֹ ַבְּבּ ִדיָקה‪ֶ ,‬שְׁשּׁלוֵּחי ִמְצָוה ֵאיָנן ִנזּוִֹקין ל ֹא ְבּגוָּפם ְול ֹא ְבָּממוָֹנםקפט(‪ְ ,‬ול ֹא ִי ְרֶצה ְלַחֵפּשׂ ַאֲחֶריָה‬ ‫ֹקֶדם ְבִּדיָקה זוֹ‪ְ ,‬לִפי ֶשִׁיְּתָיֵרא ֵמַﬠְקַרִבּים ַהְמּצוּ ִיין ָשׁם‪ַ ,‬רק ִבְּשַׁﬠת ְבִּדיָקה ֶשָׁאז הוּא עוֵֹסק ְבִּמְצָוה ְיַחֵפּשׂ ַגּם ַאַחר‬ ‫ַהַמַּחט‪ְ ,‬וֵישׁ ָלֹחשׁ ֶשָׁמּא ַגּם ַאַחר ְגַּמר ַהְבִּדיָקה ְיַחֵפּשׂ ַגּם ֵכּן ַאַחר ַהַמַּחט‪ְ ,‬וָאז ֵאין עוֵֹסק ְבִּמְצָוה ְכָּלל ְויוַּכל ָלב ֹא ִליֵדי‬ ‫*‪ַ,‬סָכָּנה‪.‬קצ‪108,‬‬ ‫ֲאָבל ִבְּשַׁﬠת ַהְבִּדיָקה‪ֲ ,‬אִפלּוּ ְמַחֵפּשׂ ַגּם ַאַחר ַהַמַּחט – ָהֵוי ֵליהּ עוֵֹסק ְבִּמְצָוה‪,‬קצא ְכּמוֹ ָהאוֵֹמר "ֲהֵרי *[‬ ‫ֶסַלעֹ‪ִ 109‬לְצָדָקה ִבְּשִׁביל ֶשִׁיְּחֶיה ְבּ ִני‪ ,‬אוֹ ֶשֶׁאְהֶיה ֶבּן עוָֹלם ַהָבּא"‪ְ ,‬דָּהֵוי ַצִדּיק ָגּמוּרקצב ַבִּמְּצָוה ַאף‬ ‫ֶשִׁמְּתַכֵּוּן ַגּם ַלֲהָנָאתוֹ‪ְ ,‬ול ֹא ָאְמ ִריַנן ֶשׁלּ ֹא ִלְשָׁמהּ הוּא עוֶֹשׂה‪ֶ ,‬אָלּא ִקֵיּם ִמְצַות בּוֹ ְראוֹ ֶשִׁצָּוּהוּ ַלֲﬠשׂוֹת‬ ‫שׁ ִיְּהֶיה ֶבּן עוָֹלם ַהָבּאקצג‬ ‫‪ְ].108‬צָדָקה‪ ,‬וִּמְתַכֵּוּן ָבּהּ ַאף ַלֲהָנַאת ַﬠְצמוֹ ֶשִׁיְּחֶיה ְבּנוֹ אוֹ ֶ‬ ‫ֲאָבל ִאם ל ֹא ִבְּטּלוֹ וְּכָבר ִה ִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֶשֵׁאין ְבָּידוֹ ְלַבְטּלוֹ – ַחָיּב הוּא ְלַפֵקַּח )יד(קצד ַﬠל ְיֵדי‬ ‫ָמָרא ְוַק ְרֹדּם ְוִלְבֹדּק וְּלַחֵפּשׂ ֶשָׁמּא ֵישׁ ָשׁם ִמן ֶהָחֵמץקצה ֶשׁ ִנְּשַׁתֵּמּשׁ ַבּחוֹ ִרין תּוֹ ל' יוֹם ִלְפֵני‬ ‫ַהֶפַּסח‪ֲ 110.‬אָבל ֶהָחֵמץ ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהם ֹקֶדם ל' יוֹם ֵישׁ בּוֹ ַכָּמּה ְסֵפקוֹת ְלָהֵקל‪,‬קצו ֶשָׁמּא ִנַטּל ֻכּלּוֹ‬ ‫ֵמַהחוֹ ִרים‪ְ ,‬וֶשָׁמּא ִנְתַﬠֵפּשׁ ְבֹּאֶר ְזַמןקצז ) ְוֶשָׁמּא ֵישׁ ָﬠָליו ָגּבוַֹהּ ג' ְטָפִחים ֶשׁהוּא ִכְּמֹבָﬠר ִמן‬ ‫ַהתּוָֹרה‪,‬קצח(‪ְ 111‬וֵאין ָצ ִרי ְלַבֲﬠרוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪,‬קצט‪ַ 112,‬וֲחָכִמים ל ֹא ִהְט ִריחוּהוּ ְלַפֵקַּח‬ ‫‪ַ:‬הַגּל ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם‪ֵ ,‬כּיָון ֶשֵׁאין ָשׁם ָחֵמץ ַוַדּאי‬ ‫‪33 All the above applies when [the owner] has grounds for doubt whether there is‬‬ ‫‪chametz under the landslide that is not covered by three handbreadths [of earth‬‬ ‫‪and stones]. If, however, [the owner] is certain that [even] if chametz was‬‬ ‫‪present,there are certainly three handbreadths [of earth and stones] above it, he‬‬ ‫‪need not trouble himself to clear the mound [with] a shovel and an axe, even‬‬

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Shulchan Aruch: Chapter 433 - The Laws Pertaining to the Search for C...

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though he used the holes for chametz within 30 days [of Pesach. The rationale is that] there is [room for] doubt [whether or] not any of the chametz which [was stored in] the holes remains in this landslide, for [it is possible that] all [the chametz] was taken from the holes before the wall fell. Therefore, one may rule leniently, relying on [the opinion of] the authorities who maintain that when a landslide three handbreadths high fell on chametz, it is not necessary at all to clear the landslide to obliterate the chametz,113 even though [its owner] did not nullify [his possession of] it, nor does he have the possibility of doing so.114 ‫ ֲאָבל ִאם ָבּ ִרי לוֹ ֶשִׁאם‬,‫לג ְוָכל ֶזה ְכֶּשׁהוּא ְבִּﬠ ְנָין ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ֶשָׁמּא ֵישׁ ָשׁם ָחֵמץ ֻמָנּח ַבַּגּל ְוֵאין ָﬠָליו ָגּבוַֹהּ ג' ְטָפִחים‬ ‫ֵישׁ ָשׁם ָחֵמץ ַבַּגּל ֵישׁ ָﬠָליו ְבַּוַדּאי ָגּבוַֹהּ ג' ְטָפִחים – ֵאין ָצ ִרי ִלְטֹרַח וְּלַפֵקַּח ַבַּגּל ַﬠל ְיֵדי ָמָרא ְוַק ְרֹדּם ַאף ַﬠל ִפּי‬ ,‫ ְדֵּכיָון ֶשֵׁיּשׁ ָכּאן ָסֵפק ֶשָׁמּא ֵאין ִמן ֶהָחֵמץ ֶשׁ ִנְּשַׁתֵּמּשׁ ַבּחוֹ ִרים ְכּלוּם ְבּתוֹ ַגּל ֶזה‬,‫ֶשׁ ִנְּשַׁתֵּמּשׁ ָחֵמץ ַבּחוֹ ִרים תּוֹ ל' יוֹם‬ '‫ ְלָכ ֵישׁ ְלָהֵקלר ְכָּהאוְֹמ ִריםרא ֶשֶׁהָחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ָגּבוַֹהּ ג‬,‫ֶשְׁכָּבר ִנַטּל ֻכּלּוֹ ִמן ַהחוֹ ִרים ֹקֶדם ֶשָׁנַּפל ַהֹכֶּתל‬ 114:‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִבְּטּלוֹ ְוֵאין ְבָּידוֹ ְלַבְטּלוֹ‬113‫ְטָפִחים ֵאין ָצ ִרי ְלַפֵקַּח ַבַּגּל ְכָּלל ְכֵּדי ְלַבֲﬠרוֹ‬ 34 [When] a landslide three handbreadths high fell on chametz, and [its owner] nullified [his possession of the chametz] before the sixth hour as required, [if] the landslide was cleared after Pesach and the chametz uncovered, [the chametz] is permitted, even to be eaten.115 [The rationale is that] chametz that existed during Pesach is only forbidden [after Pesach] as a penalty imposed by our Sages on one who violated the prohibitions against having chametz seen [in his domain] and possessing chametz, [either] according to Scriptural Law or Rabbinic Law, as will be explained in sec. 448[:1, 29. Since the owner of] this chametz upon which a landslide fell did not violate any prohibition at all, there is no reason to penalize him. (See, [however,] sec. 436[:18, which states that] if, at the time the landslide fell on the chametz, [the owner] intended to clear the landslide after Pesach and take possession of the chametz beneath it, it is forbidden to benefit from [the chametz]. Note the rationale stated there.)116 ‫ וְּלַאַחר ַהֶפַּסח ִנְתַפַּקּח ַהַגּל ְוִנְתַגָּלּה‬,‫לד ָחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ָגּבוַֹהּ ג' ְטָפִחים וִּבְטּלוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ְכִּמְשָׁפּטוֹ‬ ‫ ֶשְׁקָּנסוּהוּ‬,‫ ֶשָׁחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֵאינוֹ ָאסוּר ֶאָלּא ִמשּׁוּם ְקָנס‬115,‫ֶהָחֵמץ – ֲהֵרי הוּא ֻמָתּררב)טו( ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫רג ְוָחֵמץ ֶזה‬,‫ֲחָכִמים ַﬠל ֶשָׁﬠַבר ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה אוֹ ִמִדְּבֵרי סוְֹפ ִרים ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ח‬ ‫ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ל ֹא ָﬠַבר ָﬠָליו ְכּלוּם – ֵאין ָלנוּ ְלָק ְנסוֹ‬. (‫ְוַﬠֵיּן ְבִּסיָמן תל"ורד ֶשִׁאם ְבָּשָׁﬠה ֶשָׁנְּפָלה ָﬠָליו ַהַמֹּפֶּלת ַﬠל ֶהָחֵמץ ָהָיה ְבַּדְﬠתּוֹ ְלַפנּוֹת ַהַגּל ְלַאַחר ַהֶפַּסח ְוִלְזכּוֹת ֶבָּחֵמץ‬ ‫ ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫)ֶשַׁתְּחָתּיו – ֲהֵרי ֶזה ָאסוּר ַבֲּהָנָאה‬:116 35 It is a common practice of those who store wine and oil to arrange the barrels [in the storehouses] row by row, until the entire floor of the cellar is filled with rows of barrels. They then place [another row of] barrels upon the lower row of barrels across the entire length and width of the cellar. [This pattern is] repeated many times until the entire cellar is filled with barrels from its floor to its ceiling across its entire length and its entire width, (i.e., [the area] from the wall where the entrance [of the cellar] is located to the wall opposite it is considered [the cellar’s] length and [the area] from the adjoining wall to the wall opposite it is considered its width). When [the owner] comes to search [the cellar] for chametz, (i.e., [in an instance] where he is required to search [the cellar], e.g., [it is a storeroom] from which he takes supplies [in the middle of a meal], as explained above,)117 he need not search the entire [storeroom]. Instead, he must search [only] between the barrels in the two highest rows next to the wall where the entrance is located,118 i.e., [he should search] the top row across the entire width of the cellar from the wall adjacent to the entrance to the wall opposite it. This constitutes the length of this row. [The] 12/16/2020, 8:36 PM

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width [of this row] is the length of one barrel. This row is closest to the wall where the entrance is located and it is the highest row, above all the rows next to this wall. He must also search the row [of barrels] beneath this row; this is sufficient.119 [The rationale is that] the attendant is accustomed to placing his bread down on [the barrels in] these two rows when he draws wine from the barrels. ,‫לה ֶדֶּר אוְֹצֵרי ַי ִין ְוֶשֶׁמן ְלַסֵדּר ָחִביּוֵֹתיֶהן שׁוּרוֹת שׁוּרוֹת ַﬠד ֶשְׁמַּמְלִּאין ָכּל ַק ְרַקע ַהַמּ ְרֵתּף ְבּשׁוּרוֹת ֶשׁל ָחִביּוֹת‬ ‫ ְוחוְֹז ִרין ְועוִֹשׂין ֵכּן ַכָּמּה‬,‫ְוחוְֹז ִרין וַּמ ִנּיִחין ָחִביּוֹת ַﬠל ָחִביּוֹת ְכּשׁוּרוֹת ַהַתְּחתּוֹנוֹתרה ַﬠל ְפֵּני ָכּל ֹאֶר ְוֹרַחב ַהַמּ ְרֵתּף‬ ‫ ִמן ַהֹכֶּתל ֶשׁבּוֹ ָפּתוַּח ַהֶפַּתח‬,‫ְפָּﬠִמים ַﬠד ֶשׁ ִנְּתַמֵלּא ָכּל ַהַמּ ְרֵתּף ָחִביּוֹת ִמַקּ ְרָקִﬠיתוֹ ַﬠד ִתְּקָרתוֹ ַﬠל ְפֵּני ָכּל ָא ְרכּוֹ )ֵפּרוּשׁ‬ ‫ ְכֶּשׁהוּא ָבּא‬,‫ וִּמן ַהֹכֶּתל ֶשְׁבַּצד ֶזה ְוַﬠד ַהֹכֶּתל ֶשְׁבַּצד ֶזה ִנְקָרא ֹרַחב( ְוַﬠל ְפֵּני ָכּל ָרְחבּוֹ‬, ‫ְוַﬠד ַהֹכֶּתל ֶשְׁכֶּנְגדּוֹ ִנְקָרא ֹאֶר‬ ‫( – ֵאין ָצ ִרי ִלְבֹדּק‬117‫ ֶשׁהוּא ָצ ִרי ְבִּדיָקהרו ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְלָבְדקוֹ ֵמָחֵמץ )וְּכגוֹן ֶשֶׁדֶּר ְלִהְסַתֵּפּק ִמֶמּנּוּ‬ ‫ ְדַּה ְינוּ שׁוָּרה ַאַחת ַﬠל‬118,‫ ֶאָלּא בּוֵֹדק ֵבּין ֶהָחִביּוֹת ֶשִׁבְּשֵׁתּי שׁוּרוֹת ָהֶﬠְליוֹנוֹתרז ַהְסּמוּכוֹת ַלֹכֶּתל ֶשׁבּוֹ ַהֶפַּתח‬,‫ְבֻּכלּוֹ‬ ,‫ ְוָרְחָבּהּ הוּא ֹאֶר ָחִבית ַאַחת‬,‫ ְוהוּא ֹאֶר שׁוָּרה זוֹ‬,‫ְפֵּני ָכּל ֹרַחב ַהַמּ ְרֵתּףרח ֵמַהֹכֶּתל ֶשְׁבַּצד ַהֶפַּתח ַﬠד ַהֹכֶּתל ֶשְׁכֶּנ ְגָדהּ‬ ‫ ְועוֹד בּוֵֹדק ַבּשּׁוָּרה‬,‫ ְוִהיא ֶﬠְליוָֹנה ַﬠל ַגֵּבּי ָכּל ַהשּׁוּרוֹת ַהְסּמוּכוֹת ְלֹכֶתל זוֹ‬,‫ְושׁוָּרה זוֹ ִהיא ְסמוָּכה ַלֹכֶּתל ֶשׁבּוֹ ַהֶפַּתח‬ ‫ ֶשִׁבְּשֵׁתּי ֵאלּוּ שׁוּרוֹת ָרִגיל ַהַשָּׁמּשׁ ְלַהִנּיַח ִפּתּוֹ ְבָּשָׁﬠה ֶשׁמּוֵֹזג ַי ִין ִמן ֶהָחִביּוֹת‬119,‫ֶשַׁתַּחת שׁוָּרה זוֹרט ְוַדיּוֹ‬: 36 Synagogues and houses of study must be searched120 on the night of the fourteenth [of Nissan] by candlelight, because young children bring chametz into them throughout the year.121 [Generally,] the synagogue attendants are not careful to search [these structures] at night. Instead, they sweep them thoroughly during the day. This is not a proper practice, and [the synagogue attendants] should be admonished to fulfill the mitzvah of our Sages as ordained.122 ([The synagogue attendants] may recite a blessing over this search.)123 They need not, however, nullify [their possession of this chametz] after the search, because they cannot nullify the possession of and declare ownerless chametz that does not belong to them, for a person may not declare ownerless an object that does not belong to him. ‫ ִמְפֵּני ֶשַׁהִתּינוֹקוֹת ַמְכ ִניִסין ָבֶּהן ָחֵמץ‬,‫ ְבֵּליל י"דריא ְלאוֹר ַהֵנּר‬120,‫לו ָבֵּתּי ְכֵּנִסיּוֹת וָּבֵתּי ִמְדָרשׁוֹת ְצ ִריִכין ְבִּדיָקהרי‬ 121,‫ריב‬.‫ָכּל ַהָשָּׁנה‬ ‫ ְוָצ ִרי ְלַהְזִהיָרם ַﬠל ָכּ ריג‬,‫ ְול ֹא ָיֶפה ֵהם עוִֹשׂים‬,‫ְוַהַשָּׁמִּשׁים ֵאיָנם ִנְזָה ִרים ִלְבֹדּק ַבַּלּ ְיָלה ֶאָלּא ְמַכְבִּדין ֵהיֵטב ַבּיּוֹם‬ ,‫ ֲאָבל ֵאין ְצ ִריִכים ְלַבֵטּל ַאַחר ַהְבִּדיָקה‬.(123,‫ ) ִויכוִֹלין ְלָבֵר ַﬠל ְבִּדיָקה זוֹריד‬122‫ֶשׁ ְיַּק ְיּמוּ ִמְצַות ֲחָכֵמינוּ ְכִּתקּוָּנהּ‬ ‫רטו‬:‫ ֶשֵׁאין ָאָדם ַמְפִקיר ָדָּבר ֶשֵׁאינוֹ ֶשׁלּוֹ‬,‫ְלִפי ֶשֵׁאין ְיכוִֹלים ְלַבֵטּל וְּלַהְפִקיר ָחֵמץ ֶשֵׁאינוֹ ֶשָׁלֶּהם‬ 37 If one transgressed and did not search a synagogue or a house of study on the night of the fourteenth [of Nissan], he may check [such a structure] during the day on the fourteenth [of Nissan] by daylight,124 even as an initial preference. It is not necessary to check [the structure] by candlelight. [The rationale is that] it is common practice to build [these structures] with many windows. Thus, they are well illuminated and hence, they are governed by the laws applying to an exedra, explained above.125 Similarly, other buildings and rooms that have many windows and are well lit are governed by the laws applying to an exedra. ‫ ְוֵאין‬,‫ ְלָבְדָקם ְלַכְתִּחָלּה ְבּיוֹם י"ד ְלאוֹר ַהיּוֹם‬124‫לז ִאם ָﬠַבר ְול ֹא ָבַּדק ָבֵּתּי ְכֵּנִסיּוֹת וָּבֵתּי ִמְדָרשׁוֹת ְבֵּליל י"ד – ָיכוֹל‬ ‫רטז ַוֲהֵרי ִדּיָנם ְכִּדין ַאְכַסְדָרה‬,‫ ְלִפי ֶשֶׁדֶּר ְלַה ְרבּוֹת ָבֶּהם ַחלּוֹנוֹת ְוֵישׁ ָבֶּהם אוָֹרה ְגּדוָֹלה‬,‫ָצ ִרי ִלְבֹדּק ְלאוֹר ַהֵנּר‬ ‫ריח‬:‫ ְוֵכן ְשָׁאר ָבִּתּים ַוֲחָד ִרים ֶשֵׁיּשׁ ָבֶּהם ַחלּוֹנוֹת ַה ְרֵבּה ְואוָֹרה ְגּדוָֹלה ִדּיָנם ְכַּאְכַסְדָרה‬125,‫ריז‬.‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ 38 All rooms that must be searched must be swept before they are searched. [The rationale is that] unless they are swept, [the rooms] are very dusty, and it is impossible to search them effectively. Every person should exhort the members of his household to also sweep under the beds, lest a small amount of chametz have

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rolled there.126 ‫ריט ְלִפי ֶשֹׁקֶּדם ַהִכּבּוּד ֵישׁ ַﬠְפרוּ ִרית ַה ְרֵבּה ְוֵאינוֹ ָיכוֹל ִלְבֹדּק‬,‫ ָצ ִרי ְלַכְבּדוֹ ֹקֶדם ַהְבִּדיָקה‬,‫לח ָכּל ֶחֶדר ַהָצּ ִרי ְבִּדיָקה‬ 126,‫רכא‬:‫ ֶשָׁמּא ִנְתַגְּלֵגּל ְלָשׁם ְמַﬠט ָחֵמץ‬,‫רכ ְוַיְזִהיר ָכּל ָאָדם ֶאת ְבֵּני ֵבּיתוֹ ֶשׁ ְיַּכְבּדוּ ַגּם ַתַּחת ַהִמּטּוֹת‬.‫ָיֶפה‬ 39 After all the places [that must be searched] were swept thoroughly, one must go back and search all the places by candlelight, [checking] in the holes and the cracks that must be searched, lest there be chametz there, for sweeping is not at all effective [in removing the chametz] from the holes and cracks.127 ‫ ָצ ִרי הוּא ַלֲח ֹזר ְוִלְבֹדּק ְבָּכל ַהְמּקוֹמוֹת ְלאוֹר ַהֵנּר ַבּחוֹ ִרים וַּבְסָּדִקים ַהְצּ ִריִכין‬,‫לט ְוַאַחר ֶשִׁכְּבּדוּ ֵהיֵטב ְבָּכל ַהְמּקוֹמוֹת‬ 127,‫רכג‬:‫רכב ֶשַׁהִכּבּוּד ֵאינוֹ מוִֹﬠיל ְכּלוּם ְלַמה ֶשַּׁבּחוֹ ִרים וְּסָדִקים‬,‫ ֶשָׁמּא ֵישׁ ָשׁם ְמַﬠט ָחֵמץ‬,‫ְבִּדיָקה‬ 40 One must even search beneath the beds128 by candlelight after sweeping [there], unless there are chickens found [in the house]. In such an instance, one can rely [on the assumption] that [the chickens] ate all the chametz that rolled under the beds. ‫ ֶאָלּא ִאם ֵכּן ַתּ ְר ְנגוִֹלים ְמצוּ ִיין‬128,‫מ ַוֲאִפלּוּ )טז( ַתַּחת ַהִמּטּוֹת ָצ ִרי הוּא ִלְבֹדּק ְלאוֹר ַהֵנּררכד ַאַחר ַהִכּבּוּדרכה‬ ‫רכו‬:‫ ֶשָׁאז ֵישׁ ִלְתלוֹת ֶשֵׁהם ָאְכלוּ ָכּל ֶהָחֵמץ ֶשׁ ִנְּתַגְּלֵגּל ַתַּחת ַהִמּטּוֹת‬,‫ָשׁם‬ 41 It is, however, necessary to search by candlelight beneath benches129 [in the room where one eats], even when chickens are found [in his house], since it is impossible that chametz did not fall there if it is a room where one eats. Thus, chametz is definitely [presumed to be] present under the benches, and the possibility that the chickens ate [the chametz] does not offset the fact that chametz is definitely present.130 ‫רכח ְלִפי ֶשִׁאי ֶאְפָשׁר‬,‫ ַאף ִאם ְמצוּ ִיין ָשׁם ַתּ ְר ְנגוִֹלים‬129,‫מא ֲאָבל )יז( ַתַּחת ַהַסְּפָסִלים ָצ ִרי ִלְבֹדּק ְלאוֹר ַהֵנּררכז‬ ‫ ְוֵאין ְסֵפק ֲאִכיַלת‬,‫ ַוֲהֵרי ֵישׁ ָכּאן ָחֵמץ ַוַדּאי ַתַּחת ַהַסְּפָסִלים‬,‫ֶשׁלּ ֹא ָנַפל ְלָשׁם ָחֵמץ ִאם הוּא ֶחֶדר ֶשׁאוְֹכִלין בּוֹ‬ 130‫ַהַתּ ְר ְנגוִֹלין מוִֹציָאה ִמיֵדי ַוַדּאי ָחֵמץ‬: 42 Every person should be careful to check and shake out his gloves and clothespockets, and those of [his] children, because at times chametz is [placed] in them. [These garments] need not be searched on the night of the fourteenth [of Nissan] because on the next day, when [the person] eats chametz, it is possible that he will [place] chametz there again. Thus, of what value will his search have been? Instead, he should search [these garments] and shake them out on the following day, at the time when he obliterates [his chametz].131 Even if one desires to be stringent with himself and check [his gloves and pockets] on the night of the fourteenth [of Nissan, the person] must search [his gloves and pockets] again on the following day at the time when [he] obliterates [his chametz], lest he [placed chametz]in [his gloves and pockets] from the chametz that he ate after the search. ‫ ְלִפי ֶשִׁלְּפָﬠִמים ַמְכ ִניִסין ָבֶּהן‬,‫מב ְוִיָזֵּהר ָכּל ָאָדם ִלְבֹדּק וְּלַנֵﬠר ַהָבֵּתּי ָיַד ִים ְוַהִכּיִסים ֶשׁל ַהְבָּגִדים ֶשׁלּוֹ ְוֶשׁל ַהִתּינוֹקוֹת‬ ‫ וַּמה הוִֹﬠיל‬,‫ ֶשֲׁהֵרי ְלָמָחר ְכֶּשׁיּ ֹאַכל ָחֵמץ ֶאְפָשׁר ֶשַׁיֲּח ֹזר ְוַיְכ ִניס ָבֶּהן ָחֵמץ‬,‫רכט ְוֵאין ָצ ִרי ְלָבְדָקן ְבֵּליל י"ד‬.‫ָחֵמץ‬ – ‫ ְוַאף ִאם רוֶֹצה ְלַהֲחִמיר ַﬠל ַﬠְצמוֹ וְּלָבְדָקם ְבֵּליל י"ד‬131,‫רל‬.‫ִבְּבִדיָקתוֹ? ֶאָלּא ִיְבְדֵּקם ִויַנֲﬠֵרם ְלָמָחר ִבְּשַׁﬠת ַהִבּעוּר‬ ‫רלא‬:‫ ֶשָׁמּא ָחַזר ְוִהְכִניס ָבֶּהם ֵמָחֵמץ ֶשָׁאַכל ַאַחר ַהְבִּדיָקה‬,‫ָצ ִרי ַלֲח ֹזר וְּלָבְדָקם ְלָמָחר ִבְּשַׁﬠת ַהִבּעוּר‬ 43 All the above132 [applies with regard] to one who is wont at times to [place] chametz in his gloves and clothes-pockets. By contrast, [a person] who is never

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wont to do this, need not search [his gloves and pockets] at all, not on the night of the fourteenth [of Nissan], nor at the time when he obliterates [his chametz]. Nevertheless, may blessings be bestowed upon one who is stringent [and searches these places]. ‫ ֲאָבל ִמי ֶשְׁלּעוָֹלם ֵאין ַדּ ְרכּוֹ‬,‫ ְבִּמי ֶשַׁדּ ְרכּוֹ ִלְפָﬠִמים ִלֵתּן ָחֵמץ ְלתוֹ ַהָבֵּתּי ָיַד ִים ְוַהִכּיִסים ֶשׁל ַהְבָּגִדים‬132‫מג ְוָכל ֶזה‬ ‫רלג‬.‫ וִּמָכּל ָמקוֹם ַהַמֲּחִמיר ָתּב ֹא ָﬠָליו ְבָּרָכה‬.‫ְבָּכ – ֵאין ָצ ִרי ְבִּדיָקהרלב ְכָּלל ל ֹא ְבֵּליל י"ד ְול ֹא ִבְּשַׁﬠת ַהִבּעוּר‬

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Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...

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Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the Search [for Chametz] By Rabbi Schneur Zalman of Liadi

SECTION 434 The Laws Observed Directly After the Search [for Chametz] (1-16) ‫סימן תלד ִדּי ִנים ַהנּוֲֹהִגים ֵתֶּכף ַאַחר ַהְבִּדיָקה וּבוֹ ט"ז ְסִﬠיִפים‬: 1 When a person checks and searches for chametz on the night of the fourteenth [of Nissan],1 he should remove [the chametz] from the holes, the cracks, the hidden places, and the corners [in his home], gathering [the chametz] all together and placing it in one place. [The person] should not obliterate [the chametz he finds] immediately. Instead, he must wait until the end of the fifth hour on the following day, for the reason to be explained in sec. 445[:7].2 [The person] must be careful to guard the chametz so that none of it will be dragged away by small children or by mice. A second search would be necessary,3 if it became apparent to [the person] that [some of the chametz collected had been] dragged away, e.g., [the person] did not find as many pieces [of chametz] as there were when he set them aside immediately after the search.4 [In such an instance,] certainly, some of [the chametz] was removed by children or mice who dragged it away, and there is concern that [rather than consuming it], they deposited [the chametz] in one of the holes in the house. Therefore, [the person] must go back and search for [chametz] again. Since it is possible that he will forget [to search again],5 or perhaps he is not well-versed in halachah and he will not know that [in such an instance] he is obligated to search again, our Sages therefore obligated every person to be careful regarding the chametz that he found in the search [and] to guard [this chametz] carefully from children and mice.6 How should [the person] guard [the chametz he found during the search] from [children and mice]? He should hide [the chametz] in a chest or the like, [i.e.,] in a place from where children and mice cannot take [it]. Alternatively, he should hang [the chametz] in the air, or cover it with a wide utensil7 and place it in a slightly high spot, so that the children cannot [reach it and] take it from there. He should not cover it with a small and narrow utensil, since mice could uncover it [in such an instance]. ‫ וְּמַקֵבּץ‬,‫ מוִֹציאוֹ ִמן ַהחוֹ ִרים וִּמן ַהְסָּדִקים וִּמן ַהַמֲּחבוֹאוֹת וִּמן ַהָזּ ִויּוֹת‬1,‫א ְכֶּשׁבּוֵֹדק ָאָדם וְּמַחֵפּשׂ ַאַחר ֶהָחֵמץ ְבֵּליל י"ד‬ ‫ ִמַטַּﬠם ֶשִׁיְּתָבֵּאר‬,‫ ֶאָלּא ָצ ִרי ְלַהְמִתּין ַﬠד ְלָמָחר ְבּסוֹף ָשָׁﬠה ֲחִמיִשׁית‬,‫א ְוֵאינוֹ ְמַבֲﬠרוֹ ִמָיּד‬,‫ַהֹכּל וַּמִנּיחוֹ ְבָּמקוֹם ֶאָחד‬ 2,‫ב‬.‫ְבִּסיָמן תמ"ה‬ ‫ ְוִיְצָטֵר ַלֲח ֹזר ְוִלְבֹדּק ַפַּﬠם‬,‫ְוָצ ִרי הוּא ְלִהָזֵּהר בּוֹ ְלָשְׁמרוֹג ֶשׁלּ ֹא ִיְתָגֵּרר ִמֶמּנּוּ ְמאוָּמה ַﬠל ְיֵדי ְקַט ִנּיםד אוֹ ַﬠְכָבּ ִרים‬ ‫ ְכּגוֹן ֶשׁלּ ֹא ִיְמָצא ָכּל ָכּ ֲחִתיכוֹת )א( ְכִּמ ְנַין ֲחִתיכוֹת ֶשָׁהָיה בּוֹ ְבָּשָׁﬠה ֶשִׁהִנּיָחן‬,‫ ְכֶּשׁ ִיְּתָבֵּרר לוֹ ֶשָׁגּ ְררוּ ִמֶמּנּוּ‬3,‫ַאֶחֶרתה‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִה ִנּיחוּהוּ‬,‫ וְּבַוַדּאי ֶנְחַסר ִמֶמּנּוּ ַﬠל ְיֵדי ִתּינוֹקוֹת אוֹ ַﬠְכָבּ ִרים ֶשָׁגּ ְררוּ ִמֶמּנּוּ‬4,‫ו‬,‫ָשׁם ִמָיּד ַאַחר ַהְבִּדיָקה‬ ‫ אוֹ ֶשָׁמּא ל ֹא ִיְהֶיה ָבִּקי ַבֲּהָלָכה ֶשֵׁאינוֹ‬5,‫ח‬,‫ וְּלָכ ָצ ִרי ַלֲח ֹזר וְּלָבְדקוֹ ַפַּﬠם ַאֶחֶרתז ְוֶשָׁמּא ִיְשַׁכּח‬,‫ְבֶּאָחד ֵמחוֵֹרי ַהַבּ ִית‬

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Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...

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‫ ְלִפיָכ )ב( ִהִטּילוּ ֲחָכִמיםט ַﬠל ָכּל ִאישׁ ֶשׁ ִיָּזֵּהר ֶבָּחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה ֶשׁ ִיְּשְׁמֶרנּוּ ָיֶפה‬,‫יוֵֹדַﬠ ֶשָׁצּ ִרי הוּא ַלֲח ֹזר ְוִלְבֹדּק‬ 6.‫ִמְפֵּני ַהִתּינוֹקוֹת ְוָהַﬠְכָבּ ִרים‬ ‫ אוֹ ִיְתֶלנּוּ‬,‫ְוֵכיַצד ִיְשְׁמֶרנּוּ ִמְפֵּניֶהם? ַמְצִניעוֹ ְבֵּתָבה ְוַכיּוֵֹצא ָבּהּ ָמקוֹם ֶשֵׁאין ַהִתּינוֹקוֹת ְוַﬠְכָבּ ִרים ְיכוִֹלין ִלֹטּל ִמָשּׁם‬ ‫יב ְול ֹא ִיְכֶפּה ָﬠָליו‬.‫ ְוַי ִנּיֶחנּוּ ְבָּמקוֹם ָגּבוַֹהּ ְקָצת ֶשׁלּ ֹא יוְּכלוּ ַהִתּינוֹקוֹת ִלְטּלוֹ ִמָשּׁם‬7,‫י אוֹ ִיְכֶפּה ָﬠָליו ְכִּלי ָרָחביא‬,‫ָבֲּא ִויר‬ ‫יג‬:‫ ִמְפֵּני ֶשָׁהַﬠְכָבּ ִרים ְיכוִֹלין ְלַגלּוֹתוֹ‬,‫ְכִּלי ָקָטן ְוַצר‬ 2 Similarly, the chametz that was prepared to be eaten that night or the next day until the fifth hour, and was set aside in buildings or other rooms that need to be searched, must be stored away in the manner described [in the previous subsection].8 When must [the chametz] be stored away? Before [the person] begins the search. For if he does not store [the chametz] away beforehand, there is room for concern that during the search itself, after he [concluded his] search in one corner and [then] went to another corner, he will see a mouse or a weasel take a small amount of the chametz [he had] set aside to eat.9 He will then have to go back and search the corner that he already searched a [second] time, lest [the animal] dragged away the chametz and placed it in the corner [that he had already searched]. For this same reason, [the person] should be vigilant while walking from corner to corner during [his] search, to carefully guard the chametz he found in the first corner and take it with him or store it away in the manner described. ,‫ב ְוֵכן ֶהָחֵמץ ַהמּוָּכן וֻּמָנּח ַבַּבִּית אוֹ ִבְּשָׁאר ֲחָד ִרים ַהְצּ ִריִכים ְבִּדיָקה ֶלֱאֹכליד ִמֶמָּנּה ַבַּלּ ְיָלה וְּלָמָחרטו ַﬠד ָשָׁﬠה ֲחִמיִשׁית‬ 8.‫ָצ ִרי הוּא ְלַהְצ ִניַﬠ ְכֶּדֶר ֶשׁ ִנְּתָבֵּאר‬ ‫ ְכֶּשָׁבַּדק ָז ִוית ַאַחת‬,‫ ֶשִׁאם ל ֹא ַיְצ ִניַﬠ ִמֹקֶּדם – ֵישׁ ָלֹחשׁ ֶשִׁבְּשַׁﬠת ַהְבִּדיָקה ַﬠְצָמהּ‬,‫ְוֵאיָמַתי ַמְצ ִניעוֹ? ֹקֶדם ֶשַׁיְּתִחיל ִלְבֹדּק‬ 9,‫טז ֶשָׁמּא ִי ְרֶאה ְבֵּﬠיָניו ֶשַׁﬠְכָבּר אוֹ ֻחְלָדּה ָנְטָלה ְמַﬠט ָחֵמץ ִמן ֶהָחֵמץיז ַהמּוָּכן ַלֲאִכיָלה‬,‫ְוהוֵֹל ִמֶמָּנּה ְלָז ִוית ַאֶחֶרת‬ ‫ ֶשָׁמּא ָגּ ְררוּ ֶאת ֶהָחֵמץ ֶשָׁנְּטלוּ ְוִה ִנּיחוּ ְבָּז ִוית זוֹ‬,‫ ְו ִיְצָטֵר ַלֲח ֹזר ְוִלְבֹדּק ַפַּﬠם ַאֶחֶרת אוָֹתהּ ָז ִויתיח ֶשָׁבַּדק‬. ‫ ְויוִֹליֶכנּוּ ִﬠמּוֹ‬,‫ ֶשִׁיְּשֹׁמר ָיֶפה ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבָּזּ ִוית ָה ִראשׁוָֹנה‬,‫וִּמַטַּﬠם ֶזה ָצ ִרי ְלִהָזֵּהר ְכֶּשׁהוֵֹל ִלְבֹדּק ִמָזּ ִוית ְלָז ִוית‬ ‫יט‬:‫אוֹ ַיְצ ִניעוֹ ְכֶּדֶר ֶשׁ ִנְּתָבֵּאר‬ 3 People at large are only careful to store away the chametz found in the search. By contrast, they carry other chametz back and forth through the rooms that were already searched, and they are not careful [to ensure] that pieces [of chametz] are not dragged away from [the chametz they are carrying. These people] are not conducting themselves properly, and they must be instructed and warned not to act in this manner. ‫ ֲאָבל ְשָׁאר ֶהָחֵמץ מוִֹליִכין ָאֶנה ָוָאָנה ְבּתוֹ ַהֲחָד ִרים‬,‫ג ְוָהעוָֹלם ֵאין ִנְזָה ִרין ֶאָלּא ְלַהְצ ִניַﬠ ֶהָחֵמץ ֶשׁמּוְֹצִאין ַבְּבִּדיָקה‬ ‫כ ְוָצ ִרי ְלַלְמָּדם וְּלַהְזִהיָרם ֶשׁלּ ֹא‬,‫ ְול ֹא ָיֶפה ֵהם עוִֹשׂים‬,‫ ְוֵאיָנן ִנְזָה ִרים בּוֹ ְלָשְׁמרוֹ ֶשׁלּ ֹא ִיְתָגֵּרר ִמֶמּנּוּ ְמאוָּמה‬,‫ַהְבּדוִּקים‬ ‫ַיֲﬠשׂוּ ֵכּן‬: 4 If one stored away the chametz in the manner described [in subsection 1], and afterwards found that some of [the chametz] was missing or that it was removed entirely, [the person] need not return and search the places he already searched. [The rationale is that] certainly an adult took [the chametz] from [where it had been stored],10 and [it was] not [taken by] children or mice.11 ‫ אוֹ ֶשִׁנַּטּל ְלַגְמֵרי – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ַמה ֶשָּׁבַּדק‬,‫ד ִאם ִהְצִניַﬠ ֶאת ֶהָחֵמץ ְכֶּדֶר ֶשִׁנְּתָבֵּאר ְוַאַחר ָכּ ְמָצאוֹ ָחֵסר‬ 11‫ ְול ֹא ִתּינוֹקוֹת ְוַﬠְכָבּ ִרים‬10,‫ ֶשְׁבַּוַדּאי ָאָדם ְנָטלוֹ ִמָשּׁםכא‬,‫ְכָּבר‬:

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5 If [a person] transgressed and did not store away [the chametz] at all, but instead left it spread out and dispersed in the house, without being careful to guard it at all, and moreover, [the person] did not know how many pieces there were – and thus, it is possible that some [of the] pieces [he originally found] were missing, [because] children or mice dragged them away – [the person], nevertheless, is not required to return and search [the places he already searched a second time.12 The rationale is that] since he is not certain that any [chametz] was missing, he is not required to return and search again [the places that] he had already searched because of a mere suspicion that mice dragged away some of the chametz and left it in one of the holes in the house. ([Moreover, there would only be a difficulty if the mouse took] a large piece [of chametz] that it could not eat all [at once].13 If, however, [the mouse only] took a small piece, it can be assumed that it ate the entire [piece]. As explained in sec. 433[:24], the possibility that [the chametz had been] eaten offsets the possibility that the chametz [could have been left in a domain]. Consult that source.) [Concern is not paid to the suspicion mentioned above,] because were one to be required to go back and search due to such a suspicion, there would be no end to the matter. For it is impossible that all the Jewish people [in his location] will complete their search for chametz at the [exact] same moment. Hence, when one person finished his search before another [person] completed searching all his rooms, there is room for concern that at this moment a mouse took chametz from one of the rooms of the other person whose rooms were not searched and that contained an ample amount of chametz, and brought it to one of the rooms that had already been searched, belonging to the person who completed his search, thus requiring him to search again. [Were one to show concern about such a suspicion and require the person to search again,] there would be no end to the matter.14 ‫ ְוַגם ֵאינוֹ יוֵֹדַﬠ ִמ ְנַין‬,‫ ְול ֹא ִנְזַהר ְלָשְׁמרוֹ ְכָּלל‬,‫ ֶאָלּא ִהִנּיחוֹ ְמֻפָזּר וְּמֹפָרד ְבּתוֹ ַהַבּ ִית‬,‫ה ְוִאם ָﬠַבר ְול ֹא ִהְצ ִניעוֹ ְכָּלל‬ ‫ ְוֶאְפָשׁר ֶשֶׁנְּחַסר ִמֶמּנּוּ ַכָּמּה ֲחִתיכוֹת וְּגָררוּם ַהִתּינוֹקוֹת ְוָהַﬠְכָבּ ִרים – ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי‬,‫ַהֲחִתיכוֹת ֶשָׁהָיה בּוֹ‬ ‫ ְדֵּכיָון ֶשֵׁאין ָבּרוּר לוֹ ֶשֶׁנְּחַסר ִמֶמּנּוּ ֵאין ָאנוּ ַמְצ ִריִכין אוֹתוֹ ַלֲח ֹזר ְוִלְבֹדּק ַמה ֶשָּׁבַּדק‬12,‫ַלֲח ֹזר ְוִלְבֹדּק ַפַּﬠם ַאֶחֶרת‬ ‫ ֶשֵׁאין ָהַﬠְכָבּר ָיכוֹל ְלָאְכָלהּ‬13,‫ְכָּברכב ִבְּשִׁביל ֲחָשָׁשׁא ְבָּﬠְלָמא ֶשָׁמּא ָגּ ְררוּ ָהַﬠְכָבּ ִרים ִמן ֶהָחֵמץ )ֵפּרוּשׁ ֲחִתיָכה ְגּדוָֹלה‬ ‫כד ֶשְׁסֵּפק‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫כג ֲאָבל ִאם ָהָיה גּוֵֹרר ֲחִתיָכה ְקַטָנּה ָה ִיינוּ תּוִֹלין לוַֹמר ֶשֲׁאָכָלהּ ֻכָּלּהּ‬,‫ֻכָּלּהּ‬ ‫ ֶשִׁאם ַנְצ ִריכוּהוּ ַלֲח ֹזר ְוִלְבֹדּק ִבְּשִׁביל‬,‫כה ַﬠֵיּן ָשׁם( ְוִה ִנּיחוּהוּ ְבֶּאָחד ֵמחוֵֹרי ַהַבּ ִית‬,‫ֲאִכיָלה מוִֹציא ִמיֵדי ְסֵפק ָחֵמץ‬ ‫ וְּכֶשֶׁאָחד ָגַּמר‬,‫ ֶשִׁאי ֶאְפָשׁר ֶשׁ ִיְּגְמרוּ ָכּל ִיְשָׂרֵאל ֶאת ְבִּדיַקת ֲחֵמָצם ְבֶּרַגע ֶאָחד‬12,‫כו‬,‫ֲחָשָׁשׁא ָכּזוֹ – ֵאין ַלָדָּבר סוֹף‬ ‫ְבִּדיָקתוֹ ֹקֶדם ֶשָׁגַּמר ֲחֵברוֹ ִלְבֹדּק ֶאת ָכּל ֲחָדָריו – ֵישׁ ָלֹחשׁ ֶשָׁמּא ְבֶּרַגע זוֹ ָנַטל ָהַﬠְכָבּר ָחֵמץ ֵמֲחָד ִרים ֶשׁל ֲחֵברוֹ ֶשֵׁאיָנן‬ ‫ ְו ִיְצָטֵר ַלֲח ֹזר‬,‫ ְוָגַרר ֶאת ֶהָחֵמץ ְוהוִֹליכוֹ ַלֲחָד ִרים ַהְבּדוִּקים ֶשׁל ֶזה ֶשָׁגַּמר ְבִּדיָקתוֹ‬,‫ְבּדוִּקין ֲﬠַד ִיןכז ְוֵישׁ ָבֶּהן ָחֵמץ ָלֹרב‬ 14,‫כח‬:‫ ְוֵאין ַלָדָּבר סוֹף‬,‫ְוִלְבֹדּק‬ 6 After the search, [the owner] should immediately nullify [his possession of] any chametz that exists in his domain that he did not find [during] his search.15 This nullification is an ordinance [instituted by] our Sages. Why did the Sages ordain this?16 Seemingly, even if some crumbs of chametz that were not found in the search remained in corners, holes, and cracks, [these crumbs] would be considered as inherently insignificant. [Thus,] it is not necessary to nullify [one’s possession of these crumbs] and declare them ownerless, since they are inherently ownerless, because people regard them as valueless. [Indeed,] even if [the householder] had found [these crumbs] during his search, he would not have taken them to eat them. Instead, [the owner] would have cast [the crumbs] out in an ownerless place or burned them.17 If so, why did the Sages ordain [that these crumbs be nullified]?

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[The Sages] were concerned that perhaps in one of the corners or in one of the holes there remained an attractive bun18 that is chametz, that was not found during the search. Were [the person] to have found [the bun], he would have considered it valuable, and would not have declared it ownerless. Therefore, unlike [mere] crumbs, [such chametz] is not inherently ownerless. [Accordingly,] there is reason for concern that [the householder] might discover [the bun] on Pesach and thus violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. (Before he discovers [the bun], however, he does not violate the prohibition against possessing [chametz] even though [the bun] was hidden in his house, as explained in sec. 433[:12]. See the rationale [explained] there.)19 Even though [the person] will obliterate [the bun] from existence entirely immediately upon discovering it, there is room for concern that he will delay slightly before he occupies himself with [obliterating the bun], and during this delay, he will be violating the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].20When, by contrast, he nullifies [his possession of] any chametz that he did not find during the search– even if he will find a bun during Pesach, he will not have violated the prohibition against possessing [chametz] according to Scriptural Law, even if he does not obliterate [the bun] immediately. [By delaying the obliteration of the bun, the person would, however, violate] a Rabbinic prohibition.21 ‫ל‬.‫ וִּבטּוּל ֶזה ַתָּקַּנת ֲחָכִמים ִהיא‬15.‫ו ְוַאַחר ַהְבִּדיָקה ִמָיּד ְיַבֵטּלכט ָכּל ָחֵמץ ֶשֵׁיּשׁ ְבָּכל ְגּבוּלוֹ ֶשׁלּ ֹא ְמָצאוֹ ַבְּבִּדיָקה‬ ‫ ַוֲהל ֹא ַאף ִאם ִנְשֲׁארוּ ַכָּמּה ֵפּרוּ ִרים ָחֵמץ ְבָּז ִויּוֹת וְּבחוֹ ִרים וִּבְסָדִקים ֶשׁלּ ֹא ְמָצָאם ַבְּבִּדיָקה‬16,‫ְוָלָמּה ִתְּקּנוּהוּ ֲחָכִמים‬ ‫לב ֶשֲׁהֵרי ֵאיָנם ֲחשׁוִּבים ְכָּלל ְבֵּﬠיֵני‬,‫ ֶשֵׁמֲּאֵליֶהם ֵהם ֶהְפֵקר‬,‫לא ְוֵאין ָצ ִרי ְלַבְטָּלם וְּלַהְפִקיָרם‬,‫ֲהֵרי ֵהם ְבֵּטִלים ֵמֲאֵליֶהם‬ ‫ ֶאָלּא ָהָיה ַמְשִׁליָכם ִלְמקוֹם ֶהְפֵקר אוֹ‬,‫ ְוַאף ִאם ָהָיה מוֵֹצא אוָֹתם ִבְּבִדיָקתוֹ ל ֹא ָהָיה נוְֹטָלם ְואוְֹכָלם‬,‫ְבֵּני ָאָדם‬ ‫לג ְוִאם ֵכּן ָלָמּה ִתְּקּנוּהוּ ֲחָכִמים ִבּטּוּל ֶזה‬,‫?שׂוֹ ְרָפם‬ ‫ ֶשׁל ָחֵמץ ְבֶּאָחד ִמן ַהָזּ ִויּוֹת אוֹ ְבֶּאָחד ִמן ַהחוֹ ִרים ֶשׁלּ ֹא ְמָצָאהּ‬18,‫ֶאָלּא ְלִפי ֶשָׁחְשׁשׁוּ ֶשָׁמּא ִנְשֲׁאָרה ְגֻּלְסָקא ָיָפהלד‬ ‫לז‬,‫ וְּלָכ ֵאיָנהּ ְבֵּטָלה ֵמֵאֶליָה ְכּמוֹ ֵפּרוּ ִרין‬,‫ ְוִאלּוּ ָהָיה מוְֹצָאהּ ָהְיָתה ֲחשׁוָּבה ְבֵּﬠיָניולו ְול ֹא ָהָיה ַמְפִקיָרהּ‬15,‫לה‬,‫ַבְּבִּדיָקה‬ 17."‫ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְמָצֶאָנּה ְבֶּפַסח ְוַיֲﬠֹבר ָﬠֶליָה ְבּ"ַבל ֵיָרֶאה" וְּב"ַבל ִיָמֵּצא‬ (‫לח ַﬠֵיּן ָשׁם‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫ֲאָבל ֹקֶדם ֶשְׁמָּצָאהּ ֵאינוֹ עוֵֹבר ְבּ"ַבל ִיָמֵּצא" ַאף ַﬠל ִפּי ֶשָׁה ְיָתה ְטמוָּנה ְבֵּביתוֹ‬ ‫)ַהַטַּﬠם‬19. ‫לט ְוַﬠל‬,‫ ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשֶׁהה ְמַﬠט ֹקֶדם ֶשׁ ִיְּתַﬠֵסּק ְבִּבעוּר‬,‫ְוַאף ַﬠל ִפּי ֶשִׁמָּיּד ֶשִׁיְּמָצֶאָנּה ְיַבֲﬠֶרָנּה ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ ַאף ִאם ִיְמָצא ְגֻּלְסָקא‬,‫ ֲאָבל ְכֶּשִׁבֵּטּל ָכּל ָחֵמץ ֶשׁלּ ֹא ְמָצאוֹ ַבְּבִּדיָקה‬20,‫מ‬."‫ְשִׁהָיּה זוֹ עוֵֹבר ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ 21,‫מב‬:‫ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ַבֶּפַּסח ְול ֹא ְיַבֲﬠֶרָנּה ִמָיּד – ל ֹא ַיֲﬠֹבר ָﬠֶליָהמא ְבּ"ַבל ֵיָרֶאה" ִמן ַהתּוָֹרה‬ 7 Fundamentally, nullifying [one’s possession of chametz] is [dependent on the sincere intention within one’s] heart,22 that [the person decides] within his heart that all the chametz he possesses is [considered by him] as if it does not exist and is of absolutely no value at all. [Instead, his chametz] is like dust, [i.e.] like something for which he has absolutely no use. When [a person] makes such a resolution in his heart, he has diverted his attention from all chametz located in his domain, causing it to be completely ownerless. Afterwards, [the person] does not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], as explained above in sec. 431[:2]. Despite [the fact that the nullification of one’s possession of chametz is dependent

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on his feelings], the Sages ordained that a person express this resolve verbally [as well,]23 saying: “May all chametz that exists in my domain,24 that I have not seen and have not destroyed, be considered nullified, like the dust of the earth.”25 (Since, as will be explained in Yoreh Deah 28,26 gold is also referred to as dust, as in the term,27 “it had gold dust,” [the person] must therefore specify “the dust of the earth.”) Even though [when a person] desires to declare his property ownerless and says, “Behold, my property is as dust,” [his statements are] of no consequence,28 nevertheless, [an exception is made with regard to nullifying one’s possession of chametz. The rationale is that] at the time [a person] violates [the prohibitions against] having [chametz]seen [in his domain] and possessing [chametz, the chametz] is not his at all. [The person] has no portion in it, nor any rights to it, for he is forbidden to benefit from it [in any way].29 It is only that Scripture deemed [the chametz] as his so that his name will be associated with [this chametz] with regard to the violation of the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].30 Therefore, one need not nullify [his possession of his chametz] using the wording necessary to have it considered as ownerless in the complete sense. Rather, [even when the person’s wording] merely [indicates that] he is diverting his attention from [his chametz], nullifying [his possession of] it in his heart and mind, and [considering it] as dust, that is sufficient to disassociate his name from [the chametz], so that it not be considered as his and thus, prevent him from violating any prohibition because of it. Nonetheless, anyone who is meticulous in his actions should explicitly [verbalize his disassociation and] utter nullification of his chametz using the Aramaic wording31 that connotes declaring property ownerless in a complete sense. [Thus,] he should say, “May [all my chametz] be ownerless, like the dust of the earth.”32 ‫ ַוֲהֵרי‬,‫ ֶשָׁיִּשׂים ְבִּלבּוֹ ָכּל ָחֵמץ ֶשִׁבּ ְרשׁוּתוֹ ֲהֵרי הוּא ְכִּאלּוּ ֵאינוֹ ְוֵאינוֹ ָחשׁוּב ְכּלוּם‬22,‫מד‬,‫ז ְוִﬠַקּרמג ַהִבּטּוּל הוּא ַבֵּלּב‬ ‫ ֲהֵרי ִהִסּיַח ַדְּﬠתּוֹ ִמָכּל ָחֵמץ ֶשִׁבּ ְרשׁוּתוֹמו ְוַנֲﬠָשׂה ֶהְפֵקר‬, ‫מה וְּכֶשׁגּוֵֹמר ְבִּלבּוֹ ָכּ‬.‫הוּא ֶכָּﬠָפר וְּכָדָבר ֶשֵׁאין בּוֹ ֹצֶר ְכָּלל‬ ‫מח‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלֵﬠיל ְבִּסיָמן תל"א‬,"‫מז ְושׁוּב ֵאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ָגּמוּר‬ (‫ ְדָּלא )ג‬24,‫ "ָכּל ֲחִמיָרא ְדִּאָכּא ִב ְרשׁוִּתינ‬.‫ ְוי ֹאַמר‬23,‫מט‬.‫וִּמָכּל ָמקוֹם ִתְּקּנוּ ֲחָכִמים ֶשׁיּוִֹציא ְדָּב ִרים ַהָלּלוּ ְבִּפיו‬ 25,‫נא‬."‫ֲחִזיֵתיהּ וְּדָלא ִבַﬠ ְרֵתּיהּ ִלָבֵּטל ְוֶלֱהֵוי ְכַּﬠְפָרא ְדַא ְרָﬠא‬ (26,‫נג‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן כ"ח‬,"‫ " ְוַﬠְפֹרת ָזָהב לוֹ‬27,‫ ְלִפי ֶשַׁהָזָּהב ִנְקָרא ַגּם ֵכּן ָﬠָפר ֶשֶׁנֱּאַמרנב‬,‫ֵפּרוּשׁ‬ ‫)ְלָכ ָצ ִרי ְלָפֵרשׁ ַﬠְפָרא ְדַא ְרָﬠאנד‬. ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֶׁזּה ֶהָחֵמץ ְבָּשָׁﬠה‬28,‫ְוַאף ַﬠל ִפּי ֶשִׁמּי ֶשׁרוֶֹצה ְלַהְפִקיר ְנָכָסיו ְוָאַמר ֲהֵרי ְנָכַסי ֶכָּﬠָפר ֵאין ֶזה ְכּלוּם‬ ‫ ֶאָלּא‬29,‫נה‬,‫ ֶשֲׁהֵרי ָאסוּר לוֹ ֵלָהנוֹת ִמֶמּנּוּ‬,‫ֶשׁעוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" ֵאינוֹ ֶשׁלּוֹ ְכָּלל ְוֵאין לוֹ שׁוּם ֵחֶלק וְּזכוּת בּוֹ‬ ‫נז ְלִפיָכ ֵאין ָצ ִרי‬,"‫ ֶשׁ ְיֵּהא ְשׁמוֹ ִנְקָרא ָﬠָליו ֶשַׁיֲּﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וְּב"ַבל ִיָמֵּצא‬30,‫ֶשַׁהָכּתוּב ֲﬠָשׂאוֹ ְכֶּשׁלּוֹנו‬ ‫ ַדּיּוֹ ְבָּכ ְלַהְפִקיַﬠ ְשׁמוֹ ֵמָﬠָליו‬,‫ ֶאָלּא ְכֶּשׁהוּא ַמִסּיַח ַדְּﬠתּוֹ וְּמַבֵטּל ְבִּלבּוֹ וְּמַחְשּׁבוֹ ֶכָּﬠָפר‬,‫ְלַהְפִקירוֹ ִבְּלשׁוֹן ֶהְפֵקר ָגּמוּר‬ ‫נח‬.‫ֶשׁלּ ֹא ְיֵהא ִנְקָרא ֶשׁלּוֹ ְול ֹא ַיֲﬠֹבר ָﬠָליו ְכּלוּם‬ ‫ ְוי ֹאַמר ֶלֱהֵוי ֶהְפֵקר ְכַּﬠְפָרא‬,‫ ְלשׁוֹן ֶהְפֵקר ָגּמוּר‬31‫וִּמָכּל ָמקוֹם ָכּל ְמַדְקֵדּק ְבַּמֲﬠָשׂיו ְיָפֵרט ְבֵּפרוּשׁ ַהִבּטּוּל ִבְּלשׁוֹן ֲאַרִמּי‬ 32,‫נט‬:‫ְדַא ְרָﬠא‬ 8 Why was the wording of the nullification [of the possession of chametz] ordained to be recited in Aramaic? Because of the unlettered people who do not understand the Holy Tongue,33 only Aramaic.34 Accordingly, in these lands where the unlettered people also do not understand 12/16/2020, 8:36 PM

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Aramaic, they should be taught and cautioned to recite the wording of the nullification in a language that they understand. [The rationale is that] fundamentally, nullifying [one’s possession of chametz] is [dependent on the feelings of one’s] heart. Therefore, one’s heart must understand the words that one speaks. If one did not heed [these instructions] and recited the [declaration of] nullification in a language that he did not understand at all, should he know the intent of the [declaration of] nullification – i.e., that its intent is to nullify [his possession of] chametz and declare it ownerless – he fulfills his obligation even if he does not understand the meaning of the words he is speaking. However, those unlettered men and women who do not at all understand the objective of the [declaration of] nullification and its intent, and think that they are reciting a prayer or supplication – even though they recited it in Aramaic or in the Holy Tongue – do not fulfill their obligation.35 [The reason is that] fundamentally, nullifying [one’s possession of chametz] and declaring it ownerless is [entirely dependent on the feelings of one’s] heart. If one does not consider [his chametz] ownerless in his heart,36 even though he says that he is declaring [his chametz] ownerless, [his statement] is of no consequence, because [any time a person declares something] ownerless, his verbal statements and his heart[’s intent] must be in [complete] accord. ‫ ִכּי ִאם ִבְּלשׁוֹן‬33‫ח ְוָלָמּה ִנְתַקן )ד( ֹנַסח ַהִבּטּוּל ִבְּלשׁוֹן ֲאַרִמּי? ִמְפֵּני ַﬠֵמּי ָהָאֶרץ ֶשֵׁאיָנם ְמִבי ִנים ִבְּלשׁוֹן ַהֹקֶּדשׁ‬ 34,‫ס‬.‫ֲאַרִמּי‬ ‫ ָצ ִרי ְלַלְמָּדם וְּלַהְזִהיָרם ֶשׁיּ ֹאְמרוּ ֹנַסח ַהִבּטּוּל ְבָּלשׁוֹן‬,‫ ָבֲּאָרצוֹת ַהָלּלוּ ֶשֵׁאין ַﬠֵמּי ָהָאֶרץ ְמִבי ִנים ַגּם ְלשׁוֹן ֲאַרִמּי‬, ‫ְלִפיָכ‬ ‫ ְלִפיָכ ָצ ִרי ְלָהִבין ַבֵּלּב ַמה ֶשּׁהוּא מוִֹציא ִבְּשָׂפָתיו‬,‫סא ֶשֲׁהֵרי ִﬠַקּר ַהִבּטּוּל הוּא ַבֵּלּב‬,‫ֶשֵׁהם ְמִבי ִנים‬. ,‫ ֶשַׁכָּוָּנתוֹ הוּא ְלַבֵטּל ֶהָחֵמץ וְּלַהְפִקירוֹ‬,‫ ִאם הוּא יוֵֹדַﬠ ַכָּוַּנת ַהִבּטּוּל‬,‫ְוִאם ָﬠַבר ְוָאַמר ַהִבּטּוּל ְבָּלשׁוֹן ֶשֵׁאינוֹ ְמִבינוֹ ְכָּלל‬ ‫ ֲאָבל אוָֹתן ַﬠֵמּי ָהָאֶרץ ְוֵכן ָנִשׁים ֶשֵׁאיָנן‬.‫ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֵמִבין ֵפּרוּשׁ ַהִמּלּוֹת ֶשׁהוּא מוִֹציא ִבְּשָׂפָתיו – ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁאָמרוּהוּ ִבְּלשׁוֹן‬,‫ ְוִנְדֶמה ְבֵּﬠיֵניֶהם ֶשֵׁהם אוְֹמ ִרים ֵאיֶזה ְתִּחָנּה וַּבָקָּשׁה‬,‫יוְֹדִﬠים ְכָּלל ִﬠ ְנַין ַהִבּטּוּל ְוַכָוָּנתוֹ‬ ‫ ֶשִׁאם ֵאינוֹ ַמְפִקירוֹ‬,‫ ֶשֲׁהֵרי ִﬠַקּר ַהִבּטּוּל ְוַהֶהְפֵקר הוּא ַבֵּלּב‬35,‫ֲאַרִמּי אוֹ ִבְּלשׁוֹן ַהֹקֶּדשׁ – ל ֹא ָיְצאוּ ְיֵדי חוָֹבָתן‬ ‫סב‬:‫ ֶשָׁכּל ֶהְפֵקר ָצ ִרי ִלְהיוֹת ִפּיו ְוִלבּוֹ ָשׁ ִוין‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא אוֵֹמר ֶשַׁמְּפִקירוֹ – ֵאין ֶזה ְכּלוּם‬36‫ְבִּלבּו‬ 9 When [a person] nullifies [his possession of] chametz in the Holy Tongue, he must mention both chametz (“leaven”) and s’or (“a leavening agent”), saying “May all chametz and s’or that exists in my domain….” [This is necessary] because one violates the prohibitions against having [these forbidden substances]seen [in his domain] and possessing [them] if he fails to nullify [his possession of both of] them, as it is written:37 “Chametz of yours and s’or of yours shall not be seen.” The same law applies when one makes the [declaration of] nullification in other languages; both [types of substances] should be mentioned explicitly. When, however, one makes the declaration of nullification in Aramaic, it is not necessary to mention [both types individually], because the term chamira includes [both] chametz and s’or, because chametz is also called chamira at times. Nevertheless, it is appropriate that anyone who is meticulous in his actions should not rely on this [factor], but [instead,] mention [each one] explicitly, even when making the [declaration of] nullification in Aramaic. [Thus, one] should say, “May all chamira and chamiya that is….”38 ‫סג‬,"'‫ ֶשׁיּ ֹאַמר "ָכּל ָחֵמץ וְּשׂאוֹר ֶשֵׁיּשׁ ִבּ ְרשׁוִּתי כוּ‬,‫ט ְכֶּשׁאוֵֹמר ַהִבּטּוּל ִבְּלשׁוֹן ַהֹקֶּדשׁ – ָצ ִרי ְלַהְזִכּיר ָחֵמץ וְּשׂאוֹר‬ ‫ " ְול ֹא ֵיָרֶאה ְל ָחֵמץ ְול ֹא ֵיָרֶאה‬37,‫ ֶשֶׁנֱּאַמרסה‬,‫ֶשֲׁהֵרי ַﬠל ְשֵׁניֶהם עוְֹב ִרים ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"סד ִאם ל ֹא ִבְּטָּלם‬

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Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...

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‫סו ֲאָבל ְכֶּשְׁמַּבֵטּל ִבְּלשׁוֹן ֲאַרִמּי ֵאין ָצ ִרי‬.‫ ְוהוּא ַהִדּין ְכֶּשְׁמַּבֵטּל ִבְּשָׁאר ְלשׁוֹנוֹת ַיְזִכּיר ְשֵׁניֶהם ְבֵּפרוּשׁ‬."'‫ְל ְשֹׂאר ְוגוֹ‬ ‫סז‬.‫ ֶשַׁאף ֶהָחֵמץ ִנְקָרא "ֲחִמיָרא" ִלְפָﬠִמים‬,‫ ִכּי "ֲחִמיָרא" כּוֵֹלל ָחֵמץ וְּשׂאוֹר‬,‫ְלַהְזִכּיר‬ ‫ ֶשׁיּ ֹאַמר‬,‫וִּמָכּל ָמקוֹם ָראוּי ְלָכל ְמַדְקֵדּק ְבַּמֲﬠָשׂיו ֶשׁלּ ֹא ִיְסֹמ ַﬠל ֶזה ְוַיְזִכּיר ְשֵׁניֶהם ְבֵּפרוּשׁ ַאף ֶשְׁמַּבֵטּל ִבְּלשׁוֹן ֲאַרִמּי‬ 38:"'‫"ָכּל ֲחִמיָרא ַוֲחִמיָﬠאסח ְדִּאָכּא ְוכוּ‬ 10 When [a person] nullifies [his possession of] chametz on the night of the fourteenth [of Nissan], immediately after searching, he [should] only nullify [the possession of] chametz of which he is unaware,39 [i.e., the chametz] that he did not find during his search. By contrast, the chametz of which he is aware, that he intends to eat [that] night and on the next morning until the fifth hour, is not nullified even if he [declares] it nullified. [The rationale is that] fundamentally, nullifying [one’s possession of chametz] is [dependent on the feelings of one’s] heart, that [one totally] divert his attention from [his chametz. However, this person] has his heart and mind set on eating this chametz that he has left over to eat. [Hence,] he is not regarding it as ownerless.40 ‫סט‬,‫ ֶשׁלּ ֹא ְמָצאוֹ ַבְּבִּדיָקה‬39‫י ְכֶּשְׁמַּבֵטּל ֶהָחֵמץ ְבֵּליל י"ד ִמָיּד ַאַחר ַהְבִּדיָקה – ֵאינוֹ ְמַבֵטּל ֶאָלּא ֶהָחֵמץ ֶשֵׁאינוֹ ָידוַּﬠ לו‬ ‫ ֶשִׁﬠַקּר ַהִבּטּוּל הוּא‬,‫ֲאָבל ָחֵמץ ַהָיּדוַּﬠ לוֹ ֶשַׁדְּﬠתּוֹ ֶלֱאֹכל ִמֶמּנּוּ ַבַּלּ ְיָלה וְּלָמָחר ַﬠד ָשָׁﬠה ה' – ַאף ִאם ִבְּטּלוֹ ֵאינוֹ ְמֻבָטּל‬ ‫ע‬:‫ ְוָחֵמץ ֶזה ֶשִׁשֵּׁיּר ְלַמֲאָכלוֹ ֲהֵרי ִלבּוֹ ְוַדְﬠתּוֹ ָﬠָליו ֶלֱאֹכל ִמֶמּנּוּ ְוֵאינוֹ ֻמְפָקר ֶאְצלוֹ‬,‫ ֶשַׁיִּסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ ְלַגְמֵרי‬,‫ַבֵּלּב‬ 11 There is room for concern that an olive-sized portion of the chametz from which [the householder] ate before the fifth hour [of the day of the fourteenth of Nissan] may have rolled away and fallen into one of the holes [in the floor] or one of the corners [of the home].41 [After] Pesach commences, [the householder may] discover [this chametz] and violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] (if he will delay slightly before occupying himself with its obliteration.42 An olive-sized portion is not comparable to crumbs, for [crumbs] are not important. An olive-sized portion, by contrast, is important and is not considered as inherently insignificant.)43 Accordingly, it is proper that at the time [the householder] obliterates from his home the [remainder of the] chametz that he left over to eat, he repeat [the declaration of nullification], nullifying [his possession of] all the chametz in his domain. In this manner, [his possession of] the chametz that rolled away from the chametz that he set aside to eat will also be nullified and [should] he discover [this chametz] on Pesach, he will not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] because of it. ‫יא וְּלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִנְתַגְּלֵגּל ְכַּז ִיתעא ֵמָחֵמץ ֶזה ֶשָׁאַכל ִמֶמּנּוּ ַﬠד ָשָׁﬠה ה' ְוָנַפל ְלֶאָחד ִמן ַהחוֹ ִרים אוֹ ְלַאַחת ִמן‬ ‫ וְּכֶשַׁיִּגּיַﬠ ַהֶפַּסח ִיְמָצֶאנּוּ ְוַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" )ִאם ִיְשֶׁהה ְמַﬠט ֹקֶדם ֶשׁ ִיְּתַﬠֵסּק‬41,‫ַהָזּ ִויּוֹת‬ ‫ ֲאָבל ְכַּז ִית ָחשׁוּב הוּא ְוֵאינוֹ‬,‫ ֶשְׁכַּז ִית ֵאינוֹ דּוֶֹמה ְלֵפרוּ ִרין ]ֶשְׁבֵּטִלים ֵמֲאֵליֶהם[ ְלִפי ֶשֵׁאיָנן ֲחשׁוִּבים‬42,‫עב‬,‫ְבִּבעוּרוֹ‬ 43.(‫ָבֵּטל ֵמֵאָליועג‬ ‫ ָנכוֹן ַהָדָּבר ֶשְׁבָּשָׁﬠה ֶשׁהוּא ְמַבֵﬠר ִמן ֵבּיתוֹ ֶאת ֶהָחֵמץ ֶשִׁשֵּׁיּר ְלַמֲאָכלוֹ – ַיֲח ֹזר ִויַבֵטּל ַפַּﬠם ֵשִׁנית ָכּל ָחֵמץ ֶשֵׁיּשׁ‬, ‫ְלִפיָכ‬ ‫ ְול ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬,‫עד ְכֵּדי ֶשׁ ְיֻּבַטּל ַגּם ֵכּן ֶהָחֵמץ ֶשׁ ִנְּתַגְּלֵגּל ֵמָחֵמץ ֶזה ֶשִׁשּׁ ְיּרוֹ ְלַמֲאָכלוֹ‬,‫ִבּ ְרשׁוּתוֹ‬ ‫ ִיָמֵּצא" ְכֶּשׁ ִיְּמָצֶאנּוּ ְבֶּפַסח‬: 12 Since a person must nullify [his possession of chametz] at the time he obliterates it (for the reason explained [in the preceding subsection]), he must be careful to destroy [his chametz] before the commencement of the sixth hour. [The rationale is that] he is no longer able to nullify [his possession of chametz] from the beginning of the sixth hour onward, as explained in sec. 433[:30].

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Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...

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In this [declaration of] nullification made at the time of the obliteration [of chametz, the person] should say, “May all chametz that exists in my domain – whether I have seen it or have not seen it, whether I have destroyed it or have not destroyed it….” [The rationale is that, at this time, the person] is nullifying [his possession of] all [his chametz]. He is not leaving over anything for himself, unlike [his declaration of] nullification on [the previous] night when he intended only to nullify [his possession of] the chametz that he did not see or find during the search. Therefore [in the evening] he says, “…which I have not seen and not destroyed.”44 ‫עה‬,‫ ָצ ִרי הוּא ִלָזֵּהר וְּלַבֵﬠר ֹקֶדם ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬,(‫יב ְוֵכיָון ֶשׁהוּא ָצ ִרי ְלַבֵטּל ִבְּשַׁﬠת ַהִבּעוּר )ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬ ‫עו‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫ֶשִׁמְּתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל ֵאין ְבָּידוֹ ְלַבְטּלוֹ‬ ‫וְּבִבטּוּל ֶזה ֶשִׁבְּשַׁﬠת ַהִבּעוּר י ֹאַמר "ָכּל ֲחִמיָרא ְדִּאָכּא ִב ְרשׁוִּתי ַדֲּחִזיֵתיהּ וְּדָלא ֲחִזיֵתיהּ ְדִּבַﬠ ְרֵתּיהּ וְּדָלא ִבַﬠ ְרֵתּיהּ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבִּבטּוּל ַהַלּ ְיָלה ֶשֵׁאין ַדְּﬠתּוֹ ְלַבֵטּל ֶאָלּא ֶהָחֵמץ ֶשׁלּ ֹא‬,‫עז ֶשֲׁהֵרי ְמַבֵטּל ַהֹכּל ְוֵאינוֹ ְמַשֵׁיּר ְכּלוּם ְלַﬠְצמוֹ‬,"'‫ְוכוּ‬ ‫עח‬:"‫ ְלָכ הוּא אוֵֹמר "ְדָּלא ֲחִזיֵתיהּ וְּדָלא ִבַﬠ ְרֵתּיהּ‬,‫ָרָאה ְול ֹא ָמָצא ַבְּבִּדיָקה‬ 13 A person should not rely [solely] on [his declaration of] nullification [made during the day] at the time of the obliteration alone, and not nullify [his possession of chametz] at night immediately after the search. [The rationale is that the declaration of] nullification [made] after the search is an ordinance of the Sages of the Talmud, who ordained that [it be recited] immediately after the search45 so that there will be a fixed time [for its recitation]. For were there not to be a fixed time [for its recitation], it would be forgotten from the hearts of people who have a tendency to forget.46 [On the other hand, the Sages] did not desire to establish the time [for reciting the declaration of nullification] at the time of the obliteration [of chametz], because fundamentally according to law, the time of the obliteration [of chametz] is at the beginning of the sixth hour, as will be explained in sec. 445[:1]. At that time, one can no longer nullify [his possession of chametz].47 Nor did [the Sages] desire to ordain [the time for reciting the declaration of nullification] on the day of the fourteenth [of Nissan], before the time of the obliteration [of chametz. The rationale is that] since a person is not involved with the obliteration of chametz at that time, nor in his search for [chametz], there is room for concern that [the person] will forget to nullify [it]. For what will serve as a reminder to him? At night, by contrast, since one is occupied in the search [for chametz], he will also remember to nullify [his possession of] it. One fulfills his obligation48 solely with this [declaration of] nullification and, fundamentally, according to law, he need not nullify [his possession of chametz] again during the day. [The rationale is that] according to law, there is no concern that an olive-sized portion of chametz that [a person] left over to eat rolled away, since the chametz left over to be eaten is stored away in a place that is watched and [the owner] is careful that none of it will roll away, as explained above.49 At present, in these later generations, it has become customary to be stringent and to obliterate chametz at the end of the fifth hour and to nullify [one’s possession of] it at the time of its obliteration. [This custom was initiated solely] to add to the ordinance of our Sages50 and not to minimize its [application].51 For if one will not nullify [his possession of chametz] immediately after searching, there is room for concern that he will forget to obliterate the chametz until the sixth hour commences, and then he will no longer be able to nullify [his possession of] it. ‫עט ְלִפי ֶשִׁבּטּוּל ֶזה ֶשְׁלַּאַחר ַהְבִּדיָקה‬,‫יג ְוֵאין ְלָאָדם ִלְסֹמ ַﬠל ִבּטּוּל ֶזה ִבְּלַבד ֶשׁלּ ֹא ְיַבֵטּל ַבַּלּ ְיָלה ִמָיּד ַאַחר ַהְבִּדיָקה‬ 12/16/2020, 8:36 PM

Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...

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‫ ֶשִׁאם ל ֹא ָהָיה לוֹ ְזַמן ָקבוַּﬠ‬,‫ ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ ְזַמן ָקבוַּﬠ‬45,‫ ֶשִׁתְּקּנוּהוּ ִמָיּד ְלַאַחר ַהְבִּדיָקהפ‬,‫הוּא ַתָּקַּנת ַחְכֵמי ַה ְגָּמָרא‬ 46.‫ָהָיה ִנְשָׁכּחפא ִמֵלּב ְבֵּני ָאָדם ָהֲﬠלוִּלין ְלִשְׁכָחה‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ְלִפי ֶשְׁשַּׁﬠת ַהִבּעוּר ֵמִﬠַקּר ַהִדּין הוּא ִבְּתִחַלּת ָשָׁﬠה ִשִׁשּׁית‬,‫ְול ֹא ָרצוּ ִלְקֹבַּﬠ ְזַמנּוֹ ִבְּשַׁﬠת ַהִבּעוּר‬ 47,‫פג‬.‫פב ְוָאז ֵאינוֹ ָיכוֹל ְלַבְטּלוֹ‬,‫תמ"ה‬ ‫ ֵישׁ ָלֹחשׁ ֶשָׁמּא‬,‫ ְדֵּכיָון ֶשֵׁאין ָהָאָדם עוֵֹסק ָאז ְבִּבעוּר ָחֵמץ ְול ֹא ִבְּבִדיָקתוֹ‬,‫ְול ֹא ָרצוּ ִלְקֹבַּﬠ ְבּיוֹם י"ד ֹקֶדם ְשַׁﬠת ַהִבּעוּר‬ ‫פד‬.‫ ֶשַׁﬠל ְיֵדי ַמה ִיְּזֹכּר? ֲאָבל ַבַּלּ ְיָלה ֶשׁעוֵֹסק ַבְּבִּדיָקה ִיְזֹכּר ַגּם ֵכּן ְלַבְטּלוֹ‬,‫ִיְשַׁכּח ְלַבֵטּל‬ ‫ ֶשִׁמּן ַהִדּין ֵאין ָלֹחשׁ‬,‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלַבֵטּל ַפַּﬠם ב' ַבּיּוֹם ֵמִﬠַקּר ַהִדּין‬48,‫וְּבִבטּוּל ֶזה ִבְּלַבד הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ‬ ‫ ְוִנְזָה ִרין בּוֹ ֶשׁלּ ֹא‬,‫ ֶשֶׁהָחֵמץ ַהְמֻשָׁיּר ַלֲאִכיָלה ַמְצ ִניִﬠין אוֹתוֹ ְבָּמקוֹם ְמֻשָׁמּר‬,‫ֶשָׁמּא ִנְתַגְּלֵגּל ְכַּז ִית ֵמָחֵמץ ֶשִׁשּׁ ְיּרוֹ ְלַמֲאָכלוֹ‬ 49,‫פו‬.‫פה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ִיְתַגְּלֵגּל ִמֶמּנּוּ ְכּלוּם‬ ‫ ל ֹא ָבּאוּ ֶאָלּא ְלהוִֹסיף ַﬠל‬,‫ְוַﬠְכָשׁו ְבּדוֹרוֹת ַאֲחרוֹ ִנים ֶשָׁנֲּהגוּ ְלַהֲחִמיר וְּלַבֵﬠר ָחֵמץ ְבּסוֹף ָשָׁﬠה ה' וְּלַבְטּלוֹ ִבְּשַׁﬠת ַהִבּעוּר‬ ‫ ֶשֲׁהֵרי ִאם ל ֹא ְיַבֵטּל ִמָיּד ְלַאַחר ְבִּדיָקה ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח ִמְלַּבֵﬠר ֶהָחֵמץ ַﬠד‬51,‫פז‬,‫ ְול ֹא ִלְגֹרַﬠ‬50‫ַתָּקַּנת ֲחָכִמים‬ ‫פח‬:‫ ְוָאז ֵאינוֹ ָיכוֹל ְלַבְטּלוֹ‬,‫ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬ 14 On the day [of the fourteenth of Nissan], it is desirable [for householders] to be careful not to nullify [their possession of] chametz for the second time until one first obliterates from his home all the chametz that he knows [he possesses. Hence, the householder] is able to fulfill the mitzvah of obliterating chametz with chametz belonging to him.52 After he nullifies [his possession of the chametz], by contrast, the chametz ceases to belong to him, because he nullified [his possession of] it and declared it ownerless. ‫ ְכֵּדי ֶשׁ ְיַּקֵיּם ִמְצַות‬,‫יד טוֹב ִלָזֵּהר ֶשׁלּ ֹא ְלַבֵטּל ֶהָחֵמץ ַפַּﬠם ב' ַבּיּוֹם ַﬠד ֶשׁ ְיַּבֵﬠר ְתִּחָלּה ִמן ֵבּיתוֹ ָכּל ֶהָחֵמץ ַהָיּדוַּﬠ לוֹ‬ ‫פט‬:‫ ֶשֲׁהֵרי ִבְּטּלוֹ ְוִהְפִקירוֹ‬,‫ ֶשְׁלַּאַחר ַהִבּטּוּל ֵאין ֶהָחֵמץ ֶשׁלּוֹ‬52,‫ִבּעוּר ָחֵמץ ֶבָּחֵמץ ֶשׁלּוֹ‬ 15 There are authorities who maintain that both for the nullification [of one’s possession of chametz] at night and for its nullification during the day, [a person] may not appoint an agent to nullify [his possession of chametz]. Instead, he must nullify [his chametz] himself. [The rationale is that when] one tells another person, “Go and declare my property ownerless,” [the agent’s statements] are of no consequence; [the owner] must [personally] declare [his property] ownerless [for the declaration to be effective]. Other authorities maintain that [the nullification of one’s possession of chametz] need not resemble [the declaration of property as] ownerless in this aspect. [The rationale is that] at the time one violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], the chametz is not [actually] his at all. It is only that Scripture deemed [the chametz to be] his so that [the person’s] name be associated with it with regard to the violation [of these prohibitions].53 Therefore, it is sufficient merely [for the person] to make known his intent [to divest himself of possession of his chametz], i.e., he reveals his intention – and this may even be done via an agent – that he does not desire [the chametz] at all, [this] is sufficient to remove the association of his name from [the chametz]54 so that [the person] is not liable for transgressing [the prohibitions mentioned above]. Primarily, the halachah follows this view. Nevertheless, as an initial preference it is desirable to give weight to the first view. ,‫ ֶאָלּא ְיַבֵטּל ְבַּﬠְצמוֹ‬,‫טו ֵישׁ אוְֹמ ִריםצ ֶשֵׁבּין ְבִּבטּוּל ַהַלּ ְיָלה וֵּבין ְבִּבטּוּל ַהיּוֹם ֵאינוֹ ָיכוֹל ַלֲﬠשׂוֹת ָשִׁליַח ֶשׁ ְיַּבֵטּל ֲחֵמצוֹ‬

12/16/2020, 8:36 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284828/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 434 - The Laws Observed Directly After the S...‬‬

‫‪ֶ.‬שֲׁהֵרי ָהאוֵֹמר ַלֲחֵברוֹ "ֵצא ְוַהְפֵקר ְנָכַסי" – ֵאין ְבָּכ ְכּלוּם‪ַ ,‬ﬠד ֶשַׁיְּפִקיֵרם הוּא ְבַּﬠְצמוֹ‬ ‫ְוֵישׁ אוְֹמ ִריםצא ֶשַׁהִבּטּוּל ֵאין ָצ ִרי ִלְהיוֹת דּוֶֹמה ַמָמּשׁ ְלֶהְפֵקר ְבָּדָבר ֶזה‪ֶ ,‬שֲׁהֵרי ֶהָחֵמץ ְבָּשָׁﬠה ֶשׁעוֵֹבר ָﬠָליו ְבּ"ַבל‬ ‫ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ֵאינוֹ ֶשׁלּוֹ ְכָּלל‪ֶ ,‬אָלּא ֶשַׁהָכּתוּב ֲﬠָשׂאוֹ ְכֶּשׁלּוֹ‪ֶ ,‬שׁ ִיְּהֶיה ְשׁמוֹ ִנְקָרא ָﬠָליו ֶשַׁיֲּﬠֹבר ָﬠָליו‪ְ 53,‬לִפיָכ ‪,‬‬ ‫ְבִּגלּוּי ַדַּﬠת ִבְּלַבד ֶשׁהוּא ְמַגֶלּה ַדְּﬠתּוֹ ֲאִפלּוּ ַﬠל ְיֵדי ָשִׁליַח ֶשֵׁאינוֹ ָחֵפץ בּוֹ ְכָּלל – ַדּי ְבָּכ ְלַהְפִקיַﬠ ְשׁמוֹ ֵמָﬠָליו‪ֶ 54‬שׁלּ ֹא‬ ‫‪ַ:‬יֲﬠֹבר ָﬠָליו‪.‬צב ְוֵכן ִﬠָקּר‪ְ .‬וַאף ַﬠל ִפּי ֵכן טוֹב ָלֹחשׁ ְלַכְתִּחָלּה ַלְסָּבָרא ָה ִראשׁוָֹנה‬ ‫‪16 A legal guardian of orphans is obligated to search for and nullify [the possession‬‬ ‫‪of] chametz belonging to the orphans, just like he is obligated to perform all the‬‬ ‫‪other mitzvos – both Scriptural and Rabbinic – on their behalf, as explained in‬‬ ‫‪Choshen Mishpat, sec. 290.55‬‬ ‫טז ַאפּוְֹטרוֹפּוֹס ֶשׁל ְיתוִֹמים ַחָיּב ִלְבֹדּק וְּלַבֵטּל ָחֵמץ ֶשׁל ְיתוִֹמים‪ְ ,‬כּמוֹ ֶשׁהוּא ַחָיּב ַלֲﬠשׂוֹת ָלֶהם ָכּל ְשָׁאֵרי ִמְצוֹת‪ֵ ,‬בּין‬ ‫ֶשׁל תּוָֹרה ֵבּין ִמִדְּבֵרי סוְֹפ ִרים‪,‬צג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ר"צ‪.‬צד‪55,‬‬

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Shulchan Aruch: Chapter 435 - The Laws [Pertaining to] One Who Did ...

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Shulchan Aruch: Chapter 435 - The Laws [Pertaining to] One Who Did Not Search [for Chametz] on the Night of the Fourteenth [of Nissan] By Rabbi Schneur Zalman of Liadi

SECTION 435 The Laws [Pertaining to] One Who Did Not Search [for Chametz] on the Night of the Fourteenth [of Nissan] (1-4) ‫סימן תלה ִדּין ִמי ֶשׁלּ ֹא ָבַּדק ְבֵּליל י"ד וּבוֹ ד' ְסִﬠיִפים‬: 1 A person who forgot to – or intentionally did not – search [for chametz] on the night of the fourteenth [of Nissan],1 must search [for it] on the day of the fourteenth [of Nissan]2 by candlelight.3 [The person] should recite the blessing, [praising G-d] “…Who sanctified us with His commandments and commanded us concerning the mitzvah of obliterating chametz (al biur chametz).”4 After the search, he should nullify [his possession of chametz]5 if the sixth hour [of the day] has yet to commence.6 ‫ ִויָבֵר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ‬3,‫ג‬,‫ ְלאוֹר ַהֵנּר‬2,‫ – ִיְבֹדּק ְבּיוֹם י"דב‬1‫א ִמי ֶשָׁשַּׁכח אוֹ ֵהִזידא ְול ֹא ָבַּדק ְבֵּליל י"ד‬ 6,‫ה‬:‫ ִאם ֲﬠַד ִין ל ֹא ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬5‫ ְוַאַחר ַהְבִּדיָקה ְיַבֵטּל‬4,‫ד‬."‫ַﬠל ִבּעוּר ָחֵמץ‬ 2 If the entire day of the fourteenth passed and a person did not search [for chametz], he should search for it during Pesach by candlelight, i.e., from the beginning of the night of the fifteenth [of Nissan]7 until the end of the last sacred day, which is [celebrated as] one day in Eretz Yisrael and [is celebrated as] two days in the Diaspora. [The person] is obligated to search (immediately, at the time he remembers – see sec. 431[:5])8 – according to all the guidelines for [conducting] the search that were explained in sec. 433.9 [Even during Pesach,] before [beginning] the search, one is obligated to recite the blessing, al biur chametz.10[This applies] even if he already nullified [his possession of] all his chametz before Pesach, in which instance, he is not obligated to obliterate [the chametz] according to Scriptural Law. Nevertheless, according to Rabbinic Law, he is obligated to check and search for [chametz] and obliterate it from existence entirely.11 [The rationale is that] the Sages were concerned that if he did not check and search for [chametz] to obliterate it, he might discover it later as a matter of course, and forget [about the prohibition against chametz,] and eat it.12 At the time [the person] is searching for [chametz], however, even if he finds it he will not forget and eat it, because the entire focus of his [search] is to obliterate it from existence. How, then, will he forget the prohibition and eat it!?13 ‫ ַﬠד סוֹף יוֹם טוֹב‬7,‫ ְדַּה ְינוּ ִמְתִּחַלּת ֵליל ט"וז‬3,‫ ְלאוֹר ַהֵנּר‬2,‫ב ָﬠַבר ָכּל יוֹם י"ד ְול ֹא ָבַּדק – ִיְבֹדּק ְבּתוֹ ַהֶפַּסחו‬ ‫ט ַﬠֵיּן ִסיָמן‬,‫ ַחָיּב הוּא ִלְבֹדּק )ִמָיּד ְבּאוָֹתהּ ָשָׁﬠה ֶשׁ ִנְּזַכּר‬,‫ח ֶשׁהוּא יוֹם ֶאָחד ְבֶּאֶרץ ִיְשָׂרֵאל וַּבגּוָֹלה ב' ָיִמים‬,‫ָהַאֲחרוֹן‬ 10,‫יב‬."‫ )א( ְוֹקֶדם ַהְבִּדיָקה ַחָיּב ְלָבֵר "ַﬠל ִבּעוּר ָחֵמץ‬9.‫( ְכָּכל ִמְשְׁפֵּטי ַהְבִּדיָקהיא ֶשׁ ִנְּתָבֲּארוּ ִסיָמן תל"ג‬8,‫תל"אי‬

12/16/2020, 8:37 PM

Shulchan Aruch: Chapter 435 - The Laws [Pertaining to] One Who Did ...

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‫ ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ַחָיּב הוּא‬,‫ֲאִפלּוּ ִאם ְכָּבר ִבֵּטּל ָכּל ֲחֵמצוֹ ֹקֶדם ַהֶפַּסחיג ֶשֵׁאינוֹ ְמֻצֶוּה ְלַבֲﬠרוֹ ִמן ַהתּוָֹרה‬ ‫ ֶשָׁחְשׁשׁוּ ֲחָכִמים ִאם ל ֹא ִיְבֹדּק ִויַחֵפּשׂ ַאֲחָריו ְלַבֲﬠרוֹ ֶשָׁמּא ִיְמָצֶאנּוּ‬11,‫ִלְבֹדּק וְּלַחֵפּשׂ ַאֲחָריו וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ ֶשֲׁהֵרי ָכּל ַﬠְצמוֹ‬,‫ ֲאָבל ְבָּשָׁﬠה ֶשׁהוּא ְמַחֵפּשׂ ַאֲחָריו ַאף ִאם ִיְמָצֶאנּוּ ל ֹא ִיְשַׁכּח ְוי ֹאְכֶלנּוּ‬12,‫יד‬.‫ֵמֵאָליו ְו ִיְשַׁכּח ְוי ֹאְכֶלנּוּ‬ 13,‫טו‬:‫ ְוֵאי ִיְשַׁכּח ִאסּוּרוֹ ְוי ֹאְכֶלנּוּ‬,‫ֵאינוֹ ְמַחֵזּר ַאֲחָריו ֶאָלּא ְכֵּדי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‬ 3 When one checks and searches for chametz on the sacred days of the holiday, whether on the first day(s) [of the holiday] or the last day(s) [of the holidiay], even on the last sacred day observed in the Diaspora, if he actually finds chametz during his search, he should not touch it. Instead, he should cover [the chametz] with a container until the evening14 so that it will not be visible, and thus he will not come to partake of it. In the evening [following the sacred days], he must obliterate [the chametz], as will be explained in sec. 446[:5-6]. Consult that source regarding all the details of this law. (On the Shabbos during Pesach, one should not search [for chametz] at all. [The rationale is that] the search [for chametz] may only be [conducted] by candlelight,15 and on Shabbos, it is forbidden to carry a candle. See sec. 444[:1].)16 ‫ ֲאִפלּוּ ְבּיוֹם טוֹב‬,‫ ֵבּין ְבּיוֹם טוֹב ָה ִראשׁוֹן ֵבּין ְבּיוֹם טוֹב ָהַאֲחרוֹן‬,‫ג וְּכֶשׁהוּא בּוֵֹדק וְּמַחֵפּשׂ ַאַחר ֶהָחֵמץ ְבּיוֹם טוֹב ַﬠְצמוֹ‬ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה ְמֻכֶסּה ִמן‬14,‫ ֶאָלּא ִיְכֶפּה ָﬠָליו ְכִּליטז ַﬠד ָהֶﬠֶרב‬,‫ וָּמָצא ָחֵמץ ִבְּבִדיָקתוֹ – ל ֹא ִיַגּע בּוֹ‬,‫ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ ‫יח ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ו‬,‫יז ְוָלֶﬠֶרב ְיַבֲﬠֶרנּוּ‬,‫ָהַﬠִין ְול ֹא ָיבוֹא ֶלֱאֹכל ִמֶמּנּוּ‬. (‫ ַﬠֵיּן‬,‫ וְּבַשָׁבּת ָאסוּר ְלַטְלֵטל ֶאת ַהֵנּר‬15,‫יט ֶשֵׁאין ְבִּדיָקה ֶאָלּא ְלאוֹר ַהֵנּר‬,‫ֲאָבל ְבַּשָׁבּת ֶשְׁבּתוֹ ַהֶפַּסח ל ֹא ִיְבֹדּק ְכָּלל‬ 16,‫)ִסיָמן תמ"דכ‬: 4 If the entire festival passed without [the person] searching [for chametz], he is obligated to search after the festival17 by candlelight, so that he can obliterate (from existence entirely – as will be explained in sec. 445[:4-12] –) all the chametz that he finds in his search. [This is necessary because] it is forbidden to benefit from this [chametz] [even after Pesach] because [it was in the possession of a Jew] during Pesach, as will be explained in sec. 448[:1]. If [the person] does not check and search for [chametz] in order to obliterate it, there is room for concern that he will happen upon [the chametz], forget [that he may not benefit from it], and [unwittingly] partake of it. One should not recite a blessing on the search conducted after Pesach, for how can he bless [G-d for commanding us] “concerning the obliteration of chametz,” when he [himself] is eating chametz? The reason [the person] is commanded and obligated to obliterate this chametz [that was in his possession] during Pesach is only because of a concern for a mishap, lest he come to partake of it. There is, however, no mitzvah at all in the obliteration of this [chametz], for [once Pesach has passed], even if he were to leave [this chametz] in his house and not obliterate it, he would not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], even according to Rabbinic Law. It is only that [by failing to search for and obliterate this chametz after Pesach, the person] is considered as one who violates the instructions of our Sages, who prohibited leaving [this chametz in his home] so that he will not confront a stumblingblock [and inadvertently] eat it.18 If, however, there would be no concern about such a stumblingblock, there would be absolutely no prohibition in retaining this [chametz]. Therefore, a blessing should not be recited for obliterating this [chametz]. ([To cite a parallel, it is] like one who kills fowl that were attacked [by predators], which are forbidden to be left [alive] lest they present a stumblingblock, as explained in Yoreh Deah, sec. 57.19 One should not recite a blessing for

12/16/2020, 8:37 PM

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‫‪Shulchan Aruch: Chapter 435 - The Laws [Pertaining to] One Who Did ...‬‬

‫)‪removing [such fowl] from one’s home.‬‬ ‫‪When, by contrast, one searches for and obliterates [chametz] during Pesach, the‬‬ ‫”‪obliteration fulfills a mitzvah, as it is written:20 “Obliterate s’or from your homes.‬‬ ‫‪[Moreover,] if one does not obliterate [the chametz in his home], he violates the‬‬ ‫‪prohibitions against having [chametz]seen [in his domain] and possessing‬‬ ‫‪[chametz]. Even if he already nullified [his possession of] all his chametz before‬‬ ‫‪Pesach, in which instance, he is not commanded to obliterate it according to‬‬ ‫‪Scriptural Law, nevertheless, since the Sages decreed that nullification alone is not‬‬ ‫‪effective at all for known reasons,21 it is as if [one’s possession of] this chametz was‬‬ ‫‪not nullified and [hence, the person] violates the prohibitions against having‬‬ ‫‪[chametz]seen [in his domain] and possessing [chametz] according to Rabbinic‬‬ ‫‪Law. Moreover, according to Rabbinic Law, the mitzvah to obliterate chametz also‬‬ ‫‪applies. Therefore, before searching, one should recite the blessing, [praising G-d‬‬ ‫”‪“…Who…] commanded us concerning the mitzvah of obliterating chametz.‬‬ ‫ד ָﬠַבר ָכּל ָהֶרֶגל ְול ֹא ָבַּדק – ַחָיּב ִלְבֹדּק ְלַאַחר ָהֶרֶגלכא‪ְ 17,‬לאוֹר ַהֵנּר‪,‬כב ְכֵּדי ְלַבֵﬠרכג )ִמן ָהעוָֹלם ְלַגְמֵרי‪ַ ,‬ﬠל ֶדֶּר‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"הכד( ָכּל ָחֵמץ ֶשִׁיְּמָצא ִבְּבִדיָקתוֹ‪ֶ ,‬שׁהוּא ָאסוּר ַבֲּהָנָאהכה ִמשּׁוּם ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‪,‬כו ְוִאם ל ֹא ִיְבֹדּק ִויַחֵפּשׂ ַאֲחָריו ְכֵּדי ְלַבֲﬠרוֹ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְמָצֶאנּוּ ֵמֵאָליו ְו ִיְשַׁכּח‬ ‫ְוי ֹאְכֶלנּוּ‪.‬כז‬ ‫ְוַﬠל ְבִּדיָקה ֶשְׁלַּאַחר ָהֶרֶגל ל ֹא ְיָבֵר ְכּלוּם‪,‬כח ִכּי ֵאי ְיָבֵר " ְוִצָוּנוּ ַﬠל ִבּעוּר ָחֵמץ"‪ַ ,‬וֲהֵרי הוּא אוֵֹכל ָחֵמץ‪.‬כט וַּמה‬ ‫ֶשּׁהוּא ְמֻצֶוּה וְּמֻחָיּב ְלַבֵﬠר ָחֵמץ ֶזה ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‪ֵ ,‬אינוֹ ֶאָלּא ִמשּׁוּם ֲחַשׁשׁ ַתָּקָּלה‪,‬ל ֶשׁלּ ֹא ָיב ֹא ְלָאְכלוֹ‪ֲ ,‬אָבל ַהִבּעוּר‬ ‫ַהֶזּה ִמַצּד ַﬠְצמוֹ ֵאין בּוֹ ִמְצָוה ְכָּלל‪ֶ ,‬שֲׁהֵרי ַאף ִאם ַמְשֶׁהה אוֹתוֹ ְבֵּביתוֹ ְוֵאינוֹ ְמַבֲﬠרוֹ – ֵאינוֹ עוֵֹבר ַﬠל ְשִׁהָיּה זוֹ ִמַצּד‬ ‫ַﬠְצָמהּ ְבּ"ַבל ֵיָרֶאה" וְּב"ַבל ִיָמֵּצא" ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים‪ֶ ,‬אָלּא ֶשׁ ִנְּקָרא עוֵֹבר ַﬠל ִדְּבֵרי ֲחָכִמים ֶשָׁאְסרוּ ְלַשׁהוֹתוֹ ֶשׁלּ ֹא‬ ‫ָיב ֹא ִליֵדי ִמְכשׁוֹל ֲאִכיָלה‪ֲ 18.‬אָבל ִאם ל ֹא ָה ִיינוּ חוְֹשִׁשׁין ֶשָׁיּב ֹא ִליֵדי ִמְכשׁוֹל – ֵאין ִבְּשִׁהָיּה זוֹ ִמַצּד ַﬠְצָמהּ ִאסּוּר ְכָּלל‪,‬‬ ‫וְּלָכ ֵאין ְלָבֵר ַﬠל ִבּעוּר ֶזהלא )ְכּמוֹ ֶשַׁהֵמִּמית עוֹפוֹת ֶשׁ ִנְּד ְרסוּ‪ֶ ,‬שָׁאסוּר ְלַהְשׁהוָֹתן ִמשּׁוּם ֲחַשׁשׁ ַתָּקָּלה‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫‪ְ.‬בּיוֶֹרה ֵדָּﬠה ִסיָמן נ"ז‪,‬לב‪ְ 19,‬וֵאין ְמָבֵר ַﬠל ִבּעוָּרן ִמֵבּיתוֹ(‬ ‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁהוּא בּוֵֹדק וְּמַבֵﬠר ְבּתוֹ ַהֶפַּסח‪ֶ ,‬שָׁאז ֵישׁ ַבִּבּעוּר ִמְצָוה ִמַצּד ַﬠְצמוֹ‪ֶ ,‬שֶׁנֱּאַמרלג‪ַ" 20,‬תְּשִׁבּיתוּ ְשֹּׂאר‬ ‫ִמָבֵּתּיֶכם"‪.‬לד ְוִאם ֵאינוֹ ְמַבֲﬠרוֹ – עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪.‬לה ְוַאף ִאם ְכָּבר ִבֵּטּל ָכּל ֲחֵמצוֹ ֹקֶדם ַהֶפַּסח‬ ‫ֶשֵׁאינוֹ ְמֻצֶוּה ְלַבֲﬠרוֹ ִמן ַהתּוָֹרה‪ִ ,‬מָכּל ָמקוֹם ֵכּיָון ֶשָׁגְּזרוּ ֲחָכִמים ֶשֵׁאין ִבּטּוּל מוִֹﬠיל ְכּלוּם )ב( ִמְטָּﬠִמים ְידוִּﬠיםלו‪21,‬‬ ‫– ֲהֵרי ָחֵמץ ֶזה ְכִּאלּוּ ל ֹא ִנְתַבֵּטּל‪ְ ,‬ועוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמִדְּבֵרי סוְֹפ ִרים‪ְ ,‬וַגם ֵישׁ בּוֹ ִמְצַות‬ ‫‪ַ"".‬תְּשִׁבּיתוּ" ִמִדְּבֵרי סוְֹפ ִרים‪,‬לז וְּלָכ ְמָבֵר " ְוִצָוּנוּ ַﬠל ִבּעוּר ָחֵמץ‬

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Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out on a Sea Voyage or Journeys by Caravan By Rabbi Schneur Zalman of Liadi

SECTION 436 The Laws Applying to One Who Sets out on a Sea Voyage or Journeys by Caravan (1-23) ‫סימן תלו ִדּין ַהְמָפֵרשׁ ַבָּיּם ְוַהיּוֵֹצא ְבַּשָׁיָּרא וּבוֹ כ"ג ְסִﬠיִפים‬: 1 [The following laws apply when a person] leaves his home1 and [travels] to another city before Pesach2 and does not intend to return home until after Pesach3 – or he does not ever intend to return to his home – and he does not leave anyone in his home who could conduct the search [for chametz] when the time for the search arrives:4 If he departed within the 30 days before Pesach,5 since questions are [already being] raised regarding the laws of Pesach, and [these laws] are being expounded upon [by the Rabbis during this time period,6 the obligation] to show care for and fulfill all the commandments of our Sages [already] becomes incumbent on [the householder.7 The householder] is therefore obligated to search by candlelight all the rooms [of his home] on the night preceding his departure. If [the householder] forgot and did not search at night, he must search during the day by candlelight.8 Immediately after searching, [the householder] should nullify [his possession of] all his chametz that he does not know [he possesses, and] that he failed to find in his search,9 as ordained by our Sages, who instructed that one nullify [his possession of chametz] immediately after searching [for it] for the reason explained in sec. 434[:13]; consult that source. [The householder] should not recite the blessing al biur chametz for this search, as he does when searching on the night of the fourteenth [of Nissan. The rationale is that he] is not [searching for chametz] at the primary time that our Sages ordained [for the search],10 i.e., the night of the fourteenth [of Nissan] (and from then until the end of the festival, as stated in sec. 435[:2, 4]).11 Immediately prior to his departure, [the householder] is obligated to remove all the chametz [that exists] in his entire domain in the city from which he is departing. If he has young children12 at home, and he must leave them chametz to eat, he should remove [the chametz that his children will need to eat] from his house [and leave it] in the home of another person. [The householder] should leave the chametz for [his children] to eat in that place, and lock his house and all the rooms that were searched to make sure that no one will bring any chametz there. Were [the householder] not to do so, his search would be of absolutely no value.13 ‫ אוֹ ֶשַׁדְּﬠתּוֹ ֶשׁלּ ֹא‬3,‫ג‬,‫ ְוַדְﬠתּוֹ ֶשׁלּ ֹא ַלֲח ֹזר ְלֵביתוֹב ַﬠד ְלַאַחר ַהֶפַּסח‬2‫ )א( ְלִﬠיר ַאֶחֶרת ֹקֶדם ַהֶפַּסח‬1,‫א ַהיּוֵֹצא ִמֵבּיתוֹא‬ ‫ ִאם הוּא יוֵֹצא ְבּתוֹ ְשׁ ִשׁים‬4,‫ה‬,‫ד ְוֵאינוֹ ַמ ִנּיַח ְבֵּביתוֹ ָאָדם ֶשׁיּוַּכל ִלְבֹדּק ְכֶּשַׁמּ ִגּיַﬠ ְזַמן ַהְבִּדיָקה‬,‫ַיֲח ֹזר ְלֵביתוֹ ְלעוָֹלם‬ ‫ ְלִפיָכ‬7,‫ז‬,‫ – ָחל ָﬠָליו ְלִהָזֵּהר וְּלַקֵיּם ָכּל ִמְצוֹת ֲחָכִמים‬6,‫ ֵכּיָון ֶשׁשּׁוֲֹאִלין ְודוֹ ְרִשׁין ְבִּהְלכוֹת ֶפַּסחו‬5,‫יוֹם ִלְפֵני ַהֶפַּסח‬ 12/16/2020, 8:37 PM

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8,‫ח‬.‫ ְוִאם ָשַׁכח ְול ֹא ָבַּדק ַבַּלּ ְיָלה – ִיְבֹדּק ַבּיּוֹם ְלאוֹר ַהֵנּר‬.‫ַחָיּב הוּא ִלְבֹדּק ָכּל ֲחָדָריו ַבַּלּ ְיָלה ֶשִׁלְּפֵני ְיִציָאתוֹ ְלאוֹר ַהֵנּר‬ (‫ ְכַּתָקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ְלַבֵטּל ֵתֶּכף )ב‬9,‫וִּמָיּד ַאַחר ַהְבִּדיָקה ְיַבֵטּל ָכּל ֶהָחֵמץ ֶשֵׁאין ָידוַּﬠ לוֹ ֶשׁלּ ֹא ְמָצאוֹ ִבְּבִדיָקתוֹ‬ ‫ט ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"די ַﬠֵיּן ָשׁם‬,‫וִּמָיּד ַאַחר ַהְבִּדיָקה‬. ‫ ֵכּיָון ֶשֵׁאיָנהּ ַבְּזַּמן ָהִﬠָקּ ִרי ֶשִׁתְּקּנוּ ָלהּ‬,‫ְוַﬠל ְבִּדיָקה זוֹ ל ֹא ְיָבֵר "ַﬠל ִבּעוּר ָחֵמץ"יא ְכֶּדֶר ֶשְׁמָּב ְרִכין ַﬠל ְבִּדיַקת ֵליל י"ד‬ (11,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"היג‬,‫ ְדַּה ְינוּ ֵליל י"דיב )וִּמֶמּנּוּ ָוֵאיָל ַﬠד סוֹף ָהֶרֶגל‬10,‫ֲחָכִמים‬. ‫וָּבֶרַגע ֶשֹׁקֶּדם ְיִציָאתוֹ ַחָיּב הוּא ְלהוִֹציא ֶהָחֵמץ ִמָכּל ְגּבוּלוֹ ֶשְׁבִּﬠיר זוֹ ֶשׁהוּא יוֵֹצא ִמֶמָּנּה‬. ‫ ְוָשׁם ַי ִנּיַח‬,‫ ְבֵּביתוֹ ְוָצ ִרי הוּא ְלַה ִנּיַח ָלֶהם ָחֵמץ ֶלֱאֹכל – יוִֹציֶאנּוּ ִמֵבּיתוֹ ְלֵבית ָאָדם ַאֵחר‬12‫ְוִאם ֵישׁ לוֹ ָבּ ִנים ְקַט ִנּים‬ ‫ ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ֵכן‬,‫ ֶשׁלּ ֹא ַיְכ ִניס )ג( שׁוּם ָאָדם עוֹד ָחֵמץ ְלָשׁם‬,‫ ְוִיְסֹגּר ֶאת ֵבּיתוֹ ְוֶאת ָכּל ֲחָדָריו ַהְבּדוִּקים‬,‫ָחֵמץ ֶלֱאֹכל‬ 13,‫יד‬:‫ֵאין ְבִּדיָקתוֹ ָשָׁוה ְכּלוּם‬ 2 If, however, [the householder] leaves in his home [either] his wife, his sons, and/or the mature14 members of his household, who have the intellectual capacity and are able to search according to all the requirements of the search mentioned in section 433, [the householder] need not search at all before he departs. Instead, [the householder] should instruct one of [the mature members of his household who is remaining in the house], appointing him as an agent to search and nullify the chametz15 when the appropriate time arrives. [This is entirely acceptable,] because [the actions of] a person’s agent are equivalent to his own.16,* See sec. 432[:10, which states that], as an initial preference, it is desirable to refrain from appointing a woman as an agent to search for chametz. See [also] sec. 434[:15, which states] that [even though one appoints an agent to nullify his possession of chametz], it is proper that he too nullify [his possession of it] in the place where he is located when the time for the nullification arrives. Consult that source. ‫ ֶשֵׁיּשׁ ָבֶּהן ַדַּﬠת ִויֹכֶלת ִלְבֹדּק ְכָּכל ִמְשְׁפֵּטי ַהְבִּדיָקה‬14‫ב ֲאָבל ִאם הוּא ַמִנּיַח ְבֵּביתוֹטו ִאְשׁתּוֹ וָּבָניו וְּבֵני ֵבּיתוֹ ַהְגּדוִֹלים‬ ‫טז ֶאָלּא ְיַצֶוּה ְלֶאָחד ֵמֶהם )ד( ִויַמֶנּה אוֹתוֹיז ֶשׁ ִיְּבֹדּק‬,‫ֶשׁ ִנְּתָבֲּארוּ ְבִּסיָמן תל"ג – ֵאין ָצ ִרי ִלְבֹדּק ְכּלוּם ֹקֶדם ְיִציָאתוֹ‬ 16,‫יח‬:‫ ֶשְׁשּׁלוּחוֹ ֶשׁל ָאָדם ְכּמוֹתוֹ‬,‫ ְכֶּשַׁמִּגּיַﬠ ַהְזַּמן‬15‫ ִויַבֵטּל ֶהָחֵמץ‬,* * [‫ ְוַﬠֵיּן ְבִּסיָמן‬.‫ְוַﬠֵיּן ְבִּסיָמן תל"ביט ֶשְׁלַּכְתִּחָלּה טוֹב ְלִהָזֵּהר ֶשׁלּ ֹא ַלֲﬠשׂוֹת ִאָשּׁה ָשִׁליַח ִלְבִדיַקת ָחֵמץ‬ ‫ ַﬠֵיּן ָשׁם‬,‫]תל"דכ ֶשָׁנּכוֹן ַהָדָּבר ֶשׁ ְיַּבֵטּל ַגּם הוּא ְבַּﬠְצמוֹ ַבָּמּקוֹם ֶשׁהוּא ָשׁם ְכֶּשַׁמִּגּיַﬠ ְזַמן ַהִבּטּוּל‬: 3 If [the householder] forgot and departed from his home without instructing any one of [the individuals mentioned above] to search [for chametz], they are nevertheless obligated to search. [The members of the household must] even [search] those rooms into which they did not bring chametz after the householder left his home and [also] those rooms into which they will not enter at all on Pesach, and thus they will not [find themselves in a situation where they would inadvertently be tempted] to partake of the chametz that is inside [these rooms. The rationale is that] since the householder became obligated to search all the rooms that must be searched,17 the individuals who remain in his house are obligated to free him from his obligation [by searching in his stead], for all Jews are responsible for each other.18 ‫ג ְוִאם ָשַׁכח ְוָיָצא ִמֵבּיתוֹ ְול ֹא ִצָוּה ְלֶאָחד ֵמֶהם ֶשִׁיְּבֹדּק – ַאף ַﬠל ִפּי ֵכן ַחָיִּבים ֵהם ִלְבֹדּקכא ֲאִפלּוּ אוָֹתן ֲחָד ִרים ֶשׁלּ ֹא‬ ‫כב ַוֲאִפלּוּ אוָֹתן ַהֲחָד ִרים ֶשֵׁהם ל ֹא ִיָכּ ְנסוּ ָבֶּהם ְבֶּפַסח ְכָּלל ְול ֹא ָיבוֹאוּ‬,‫ִהְכ ִניסוּ ָבֶּהם ָחֵמץ ַאַחר ְיִציַאת ַבַּﬠל ַהַבִּית ִמֵבּיתוֹ‬ ‫ – ַחָיִּבין ַה ִנְּשָׁא ִרים‬17‫ ְדֵּכיָון ֶשַׁבַּﬠל ַהַבּ ִית ִנְתַחֵיּב ִבְּבִדיַקת ָכּל ַהֲחָד ִרים ַהְצּ ִריִכין ְבִּדיָקה‬,‫ֶלֱאֹכל ֵמֶהָחֵמץ ֶשְׁבּתוָֹכם‬ 18,‫כג‬:‫ ֶשָׁכּל ִיְשָׂרֵאל ֲﬠֵרִבים ֶזה ָבֶּזה‬,‫ְבֵּביתוֹ ְלָפְטרוֹ ֵמִחיּוּבוֹ‬ 12/16/2020, 8:37 PM

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4 After the search, it is desirable that [the members of the household remaining at home] also nullify [the householder’s possession of chametz], even though their [declaration of] nullification is not all that effective, since the chametz does not belong to [the members of the household], nor did the householder instruct them to nullify [his possession of the chametz], nor did [the householder] appoint [those remaining in his home] as agents for this purpose.19,* Nevertheless, there is reason for concern that perhaps, in the place where [the householder is presently] located, the householder will forget to nullify [his possession of this chametz]. Since he is not occupied in searching for the chametz and obliterating [it], he is likely to forget [to nullify his ownership of his chametz in his home], and [thus, his possession of this] chametz will not be nullified at all. [Hence,] it is preferable that [those remaining at home] nullify [the householder’s possession of the chametz] rather than not have [the householder’s possession of] the chametz nullified at all. It is appropriate to warn [these individuals] concerning this, so that they do not enter a situation where there is doubt [whether the householder’s possession of the chametz was nullified].20 * Although it can be assumed that the householder is satisfied [with the members of his household’s nullification of the chametz on his behalf,] nevertheless, for [their nullification to be effective, the householder] must explicitly reveal his intent [that he desires that the members of his household act as his agents]. Otherwise, the [declaration of] nullification [by] an agent is not at all effective, as mentioned at the end of sec. 434; consult that source. ‫כד ַאף ַﬠל ִפּי ֶשֵׁאין ִבּטּוָּלם מוִֹﬠיל ָכּל ָכּ ֵכּיָון ֶשֵׁאין ֶהָחֵמץ ֶשָׁלֶּהםכה ְוַהַבַּﬠל‬,‫ד ְוַאַחר ַהְבִּדיָקה טוֹב ֶשׁ ְיַּבְטּלוּ ַגּם ֵכּן‬ ‫* ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח ַבַּﬠל ַהַבִּית ְלַבֵטּל‬,19,‫כו‬, ‫ַהַבּ ִית ל ֹא ִצָוּה ָלֶהם ְלַבֵטּל ְול ֹא ָﬠָשׂה אוָֹתם ְשׁלוִּחים ְלָכ‬ ‫ וּמוָּטב‬,‫כז ֵכּיָון ֶשֵׁאינוֹ עוֵֹסק ָשׁם ִבְּבִדיַקת ֶהָחֵמץ וְּבִבעוּר הוּא ָקרוֹב ְלִשְׁכָחהכח ְול ֹא ְיֻבַטּל ֶהָחֵמץ ְכָּלל‬,‫ַבָּמּקוֹם ֶשׁהוּא‬ 20,‫כט‬.‫ ְכֵּדי ָלֵצאת ְיֵדי ָסֵפק‬, ‫ ְוָראוּי ְלַהְזִהיָרם ַﬠל ָכּ‬.‫ֶשׁ ְיַּבְטּלוּ ֵהם ִמַמּה ֶשּׁלּ ֹא ְיֻבַטּל ֶהָחֵמץ ְכָּלל‬ * [‫ל ְוִאם ָלאו – ֵאין‬,‫ ִמָכּל ָמקוֹם ָצ ִרי הוּא ְלַגלּוֹת ַדְּﬠתּוֹ ְבֵּפרוּשׁ‬,‫ְוַאף ַﬠל ַגּב ְדִּמְסָּתָמא ִניָחא ֵליהּ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּסוֹף ִסיָמן תל"ד ַﬠֵיּן ָשׁם‬,‫]ִבּטּוּל ַהָשִּׁליַח מוִֹﬠיל ְכּלוּם‬: 5 [The following laws apply] if [the householder] departs more than 30 days before [Pesach], even when he does not leave anyone at home to search [for chametz on his behalf].21 If [the householder] did not intend to return to his home until after Pesach, he is not required to search at all before his departure. [The rationale is that the obligation] to show concern for the Pesach requirements has yet to become incumbent upon him. When the day before Pesach arrives, he should nullify [his possession of] all the chametz he owns in his entire domain. He should not recite a blessing when [making] this [declaration of] nullification.22 [The rationale is that] fundamentally, nullifying [one’s possession of chametz] is [dependent on the feelings of one’s] heart, as explained in sec. 334[:7], and blessings are not recited on [feelings] within one’s heart.23 – ‫ ִאם ַדְּﬠתּוֹ ֶשׁלּ ֹא ַלֲח ֹזר ְלֵביתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬21,‫לא ֲאִפלּוּ ֵאינוֹ ַמ ִנּיַח ְבֵּביתוֹ ִמי ֶשׁ ִיְּבֹדּק‬,‫ה ְוִאם יוֵֹצא ֹקֶדם ל' יוֹם‬ ‫ וְּכֶשַׁיִּגּיַﬠ ֶﬠֶרב ֶפַּסח ְיַבֵטּל ָכּל ֶהָחֵמץ‬,‫ ֶשֲׁﬠַד ִין ל ֹא ָחל ָﬠָליו ְלִהָזֵּהר ְבָּצ ְרֵכי ַהֶפַּסח‬,‫ֵאין ָצ ִרי ִלְבֹדּק ְכּלוּם ֹקֶדם ְיִציָאתוֹ‬ ‫לד‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תל"ד‬,‫ ְלִפי ֶשִׁﬠַקּר ַהִבּטּוּל הוּא ַבֵּלּב‬22,‫לג‬,‫לב ְול ֹא ְיָבֵר ַﬠל ִבּטּוּל ֶזה‬.‫ֶשֵׁיּשׁ לוֹ ְבָּכל ְגּבוּלוֹ‬ 23,‫לה‬:‫ְוֵאין ְמָב ְרִכין ַﬠל ְדָּב ִרים ֶשַׁבֵּלּב‬ 6 To [which places] does the above apply? To those rooms that one is obligated to 12/16/2020, 8:37 PM

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search on the night of the fourteenth [of Nissan] only [due to] Rabbinic Law,24 but according to Scriptural Law, there is absolutely no concern that an olive-sized portion of chametz may be located there,25 for example, storage rooms for wine and oil from which one takes supplies for a meal26 and the like, and [similarly,] all other rooms where one does not frequently use chametz on an ongoing basis. According to Scriptural Law, even if one did not nullify [his possession of] his chametz, he is not at all required to search these [places]. Nevertheless, our Sages ordained that [these areas] be searched.27 [However, our Sages also] stated that their ordinance is not incumbent on one who leaves his home more than 30 days [before Pesach. Instead, the householder] need [merely] abide by the Scriptural Law. [Different laws,] however, [apply to] a house and its rooms where [a person] frequently eats chametz throughout the year, and [where] it is impossible that an olive-sized piece of chametz did not crumble and fall there. [A person] is obligated to search for and obliterate the chametz in [these places] according to Scriptural Law28 when midday of the fourteenth [of Nissan] arrives,29 as it is written,30 “Yet, on the preceding day, you shall obliterate [s’or from your homes…].” This [person, however,] is leaving his house and will not return before Pesach. [Consequently,] when midday of the fourteenth [of Nissan] arrives, [the person] will be unable to search for and obliterate the chametz in his home. Hence, the mitzvah to obliterate [chametz] becomes incumbent upon him by Scriptural Law the moment he departs his home.31 [The rationale is that] according to Scriptural Law, there is no difference between [the period of time] less than 30 days before [Pesach] and [the period of time] more than 30 days [before Pesach].32 Since the mitzvah to obliterate chametz becomes incumbent on [a person], he also becomes obligated [to observe] our Sages’ decree that this obliteration is not fulfilled merely by nullifying [one’s possession of chametz] and declaring it ownerless, but is only fulfilled when one [actually] removes [the chametz] from his home and from his entire domain.33 There are [other authorities] who differ [and do not accept this stringency].34 They maintain that even if there definitely is a very large amount of chametz in [a person’s] home, he need not be concerned about it if he departs more than 30 days before [Pesach. Instead,] it is sufficient for him to nullify [his possession of his chametz] in the place where he will be on the day before Pesach. Moreover, this nullification is merely Rabbinic [in origin]. According to Scriptural Law, he does not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] because of the chametz in his home, since [that chametz] is not accessible to him during the days of Pesach. [This concept is implied by] the wording of the Scriptural [prohibition],35 “[S’or] shall not be found,” [i.e., chametz] that is accessible to you [is forbidden to be found. Thus, for this individual,] this chametz [that is found in his home resembles] chametz over which a landslide fell.36 [These authorities accept the conception] that [chametz over which a landslide fell] is considered as having been obliterated from existence entirely.37 [According to these authorities,] it is not even necessary to nullify [one’s possession of such chametz] according to Scriptural Law, only according to Rabbinic Law. [The rationale is that] according to Scriptural Law, one does not violate [the prohibitions against] having [chametz]seen [in his domain] and possessing [chametz when the chametz lies buried under a landslide and is wholly inaccessible].38 Similarly, during Pesach, [when a person left his home beforehand, the chametz that is found in his home] is not accessible to him [and thus, this chametz] is considered as obliterated with regard to [this person].39 It is only that our Sages decreed that, initially, [a person] does not fulfill his obligation [if his chametz is] “obliterated” in

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‫‪https://www.chabad.org/library/article_cdo/aid/4284846/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...‬‬

‫‪such a manner. [Therefore,] before [the person] leaves his home, he is obligated to‬‬ ‫‪utterly obliterate [his chametz] as required by law if he departs within 30 days [of‬‬ ‫‪Pesach]. However, [when the person departs] more than 30 days before [Pesach,‬‬ ‫‪this] Rabbinic decree is not incumbent on him. According to Scriptural Law, [a‬‬ ‫]‪person] may [even] initially obliterate [his chametz] through this [manner of‬‬ ‫‪obliteration40 – i.e., [one may] depart from his home so that when Pesach‬‬ ‫‪commences, the chametz will not be accessible to him, and will thus be considered‬‬ ‫‪as obliterated.‬‬ ‫‪With regard to halachah, as an initial [and preferred] option, weight should be‬‬ ‫‪given to the first opinion.41 Nevertheless, after the fact, [if] one forgot [to search for‬‬ ‫‪chametz] and departed from his home without obliterating the chametz in it, and‬‬ ‫‪[while on his journey] he remembered [that he had not searched his domain for‬‬ ‫‪chametz], and it would be difficult for him to return and [actually] obliterate [the‬‬ ‫‪chametz], he may rely on the second opinion. He need not return to his home to‬‬ ‫‪obliterate [the chametz] if he departed more than 30 days before [Pesach].‬‬ ‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? )ה( ְבּאוָֹתן ֲחָד ִרים ֶשִׁחיּוּב ַהְבִּדיָקה ָבֶּהם ְבֵּליל י"ד ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪,‬לו‪ֶ 24,‬שִׁמּן‬ ‫ַהתּוָֹרה ֵאין חוְֹשִׁשׁין ְכָּלל ֶשָׁמּא ֵישׁ ָשׁם ְכַּז ִית ָחֵמץ‪ְ 25,‬כּגוֹן אוְֹצרוֹת ַי ִין ְוֶשֶׁמן ֶשִׁמְּסַתֵּפּק ֵמֶהן ַלְסּעוָּדה‪ְ 26,‬וַכיּוֵֹצא‬ ‫ָבֶּהן‪ ,‬וְּשָׁאר ָכּל ַהֲחָד ִרים ֶשֵׁאין ְרִגילוּת ְלִהְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ִבְּתִדירוּת‪ְ ,‬וֵאין ָצ ִרי ְלָב ְדָקן ְכָּלל ִמן ַהתּוָֹרה ֲאִפלּוּ ל ֹא‬ ‫ִבֵּטּל ֲחֵמצוֹ‪ֶ ,‬אָלּא ֶשֲׁחָכִמים ִתְּקּנוּ ִלְבֹדּק ָבֶּהן‪,‬לז‪ְ 27,‬וֵהן ָאְמרוּ ֶשַׁהיּוֵֹצא ִמֵבּיתוֹ ֹקֶדם ל' יוֹם ל ֹא ָחָלה ָﬠָליו ֲﬠַד ִין ַתָּקָּנָתן‪,‬‬ ‫‪.‬וַּמֲﬠִמיִדין אוֹתוֹ ַﬠל ִדּין תּוָֹרה‬ ‫ֲאָבל ַהַבּ ִית ַוֲחָדָריו ֶשׁ ְרִגילוּת ֶלֱאֹכל ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה‪ְ ,‬וִאי ֶאְפָשׁר ֶשׁלּ ֹא ִנְתָפֵּרר ְוָנַפל ָשׁם ֵפּרוּר ָחֵמץ ֶשֵׁיּשׁ בּוֹ ְכַּז ִית‪,‬‬ ‫ַוֲהֵרי הוּא ַחָיּב ְלָבְדָקן וְּלַבֵﬠר ֶהָחֵמץ ֶשְׁבּתוָֹכם ִמן ַהתּוָֹרהלח‪ְ 28,‬כֶּשַׁיּ ִגּיַﬠ ֲחצוֹת יוֹם י"ד‪,‬לט‪ֶ 29,‬שֶׁנֱּאַמרמ‪ַ" 30,‬א‬ ‫ַבּיּוֹם ָה ִראשׁוֹן ַתְּשִׁבּיתוּ ְוגוֹ'"‪ְ ,‬וֶזה ֶשׁיּוֵֹצא ִמֵבּיתוֹ ְול ֹא ַיֲח ֹזר ֹקֶדם ַהֶפַּסח‪ֶ ,‬שְׁכֶּשַׁיִּגּיַﬠ ֲחצוֹת יוֹם י"ד ל ֹא יוַּכל ִלְבֹדּק‬ ‫וְּלַבֵﬠר ֶהָחֵמץ ֶשְׁבֵּביתוֹ – ֲהֵרי ְבָּשָׁﬠה זוֹ ֶשׁהוּא ַמְפִליג ִמֵבּיתוֹ ָחל ָﬠָליו ִמְצַות "ַתְּשִׁבּיתוּ" ִמן ַהתּוָֹרה‪,‬מא‪ֶ 31,‬שִׁמּן‬ ‫ַהתּוָֹרה ֵאין ִחלּוּק ֵבּין תּוֹ ְשׁ ִשׁים יוֹם ְלֹקֶדם ְשׁ ִשׁים‪,‬מב‪ְ 32,‬וֵכיָון ֶשָׁחל ָﬠָליו ִמְצַות "ַתְּשִׁבּיתוּ" – ָחל ָﬠָליו ְגֵּזַרת‬ ‫ֲחָכִמים ֶשָׁגְּזרוּ ֶשַׁהְשָׁבָּתה זוֹ ֵאיָנהּ ִמְתַקֶיֶּמת ְבִּבטּוּל ְוֶהְפֵקר ִבְּלַבד‪,‬מג ֶאָלּא ַﬠד ֶשׁמּוִֹציא ֶאת ֶהָחֵמץ ִמֵבּיתוֹ וִּמָכּל‬ ‫ְגּבוּלוֹ‪33.‬‬ ‫ְוֵישׁ חוְֹלִקיןמד ַﬠל ֶזה‪ְ 34‬ואוְֹמ ִרים ֶשֲׁאִפלּוּ ֵישׁ ַוַדּאי ָחֵמץ ַה ְרֵבּה ְמֹאד ְבּתוֹ ֵבּיתוֹ ֵאינוֹ ָזקוּק לוֹ ִאם יוֵֹצא ֹקֶדם ל' יוֹם‪,‬‬ ‫ְוַדי לוֹ ְבִּבטּוּל ֶשׁ ְיַּבֵטּל ַבָּמּקוֹם ֶשׁ ִיְּהֶיה ָשׁם ְכֶּשַׁיּ ִגּיַﬠ ֶﬠֶרב ֶפַּסח‪.‬מה ְוַגם ִבּטּוּל ֶזה ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪ֶ ,‬שִׁמּן ַהתּוָֹרה‬ ‫ֵאינוֹ עוֵֹבר ְכָּלל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ַﬠל ֶהָחֵמץ ֶשְׁבֵּביתוֹ‪ֵ ,‬כּיָון ֶשֵׁאין ָמצוּי ֶאְצלוֹ ִבּימוֹת ַהֶפַּסח‪ְ ,‬וַהתּוָֹרה‬ ‫ָאְמָרה‪" 35‬ל ֹא ִיָמֵּצא"‪ִ ,‬מי ֶשָׁמּצוּי ְבָּיְד ‪,‬מו ַוֲהֵרי ָחֵמץ ֶזה ֶנְחָשׁב ֶאְצלוֹ ְכָּחֵמץ ֶשָׁנַּפל ָﬠָליו ַמֹפֶּלת‪,‬מז‪ 36,‬וְּכִדְבֵרי‬ ‫ָהאוְֹמ ִריםמח ֶשׁהוּא ִכְּמֹבָﬠר ִמן ָהעוָֹלם ְלַגְמֵרי‪ְ 37‬וֵאין ָצ ִרי ֲאִפלּוּ ְלַבְטּלוֹ ִמִדְּבֵרי תּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪ֶ ,‬שִׁמּן‬ ‫ַהתּוָֹרה ֵאינוֹ עוֵֹבר ָﬠָליו ְכָּלל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪ַ 38,‬אף ָחֵמץ ֶזה ֶשֵׁאינוֹ ָמצוּי ֶאְצלוֹ ִבּימוֹת ַהֶפַּסח ֲהֵרי הוּא‬ ‫ֶאְצלוֹ ִכְּמֹבָﬠר‪ֶ 39.‬אָלּא ֶשֲׁחָכִמים ָגְּזרוּ ֶשֵׁאין יוֵֹצא ְיֵדי חוָֹבתוֹ ְלַכְתִּחָלּה ְבִּבעוּר ָכֶּזה‪ֶ ,‬אָלּא ַחָיּב הוּא ְלַבֲﬠרוֹ ִבּעוּר ָגּמוּר‬ ‫ְכִּדינוֹ ֹקֶדם ֶשָׁיָּצא ִמֵבּיתוֹ ִאם יוֵֹצא ְבּתוֹ ל' יוֹם‪ֲ ,‬אָבל ֹקֶדם ל' יוֹם ל ֹא ָחָלה ָﬠָליו ְגֵּזַרת ֲחָכִמים‪ ,‬וִּמן ַהתּוָֹרה ָיכוֹל הוּא‬ ‫ְלַבֲﬠרוֹ ְלַכְתִּחָלּה ְבִּבעוּר ָכֶּזה‪,‬מט‪ְ 40,‬דַּה ְינוּ ְבַּמה ֶשַּׁמְּפִליג ִמֵבּיתוֹ ֶשְׁכֶּשַׁיִּגּיַﬠ ַהֶפַּסח ל ֹא ְיֵהא ֶהָחֵמץ ָמצוּי ֶאְצלוֹ ְו ִיְהֶיה‬ ‫‪ֶ.‬אְצלוֹ ִכְּמֹבָﬠר‬ ‫וְּלִﬠ ְנַין ֲהָלָכה )ו( ֵישׁ ָלֹחשׁ ְלַכְתִּחָלּה ַלְסָּבָרא ָה ִראשׁוָֹנה‪ֲ 41.‬אָבל ְבִּדיֲﬠַבד‪ְ ,‬כּגוֹן ֶשָׁשַּׁכח ְוָיָצא ִמֵבּיתוֹ ְול ֹא ִבֵּﬠר ֶהָחֵמץ‬ ‫ִמֶמּנּוּ ְו ִנְזַכּר ַבֶּדֶּר ְוֹטַרח לוֹ ַלֲח ֹזר וְּלַבֵﬠר – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‪ְ ,‬וֵאין ָצ ִרי ַלֲח ֹזר ְלֵביתוֹ ְלַבֵﬠר ִאם ָיָצא‬ ‫ֹקֶדם ְשׁ ִשׁים יוֹם‪:‬נ‬ ‫‪7 [Different rules apply when,] by contrast, [a person] forgot [to search his domain‬‬ ‫‪for chametz] and departed from his home within 30 days of Pesach without having‬‬ ‫‪obliterated the chametz [located] inside [hishome], but remembered after having‬‬ ‫‪set forth for several days on his journey.42 Even though much difficulty and severe‬‬ ‫‪financial loss is involved in returning home, he is obligated to return home if he‬‬ ‫‪knows with certainty43 that there is an egg-sized amount44 of chametz in his‬‬

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home.45 Alternatively, he may appoint an agent to go to his house and obliterate the chametz from it. [An exception is granted] if he is traveling for the sake of a mitzvah, as will be explained at the end of sec. 444. See all the particulars pertaining to this law [explained] there. ‫ ֶשֵׁיּשׁ ֹטַרח‬42,‫ז ֲאָבל ִאם ָשַׁכח ְוָיָצא ִמֵבּיתוֹ תּוֹ ל' יוֹם ְול ֹא ִבֵּﬠר ֶהָחֵמץ ֶשׁבּוֹ ְוִנְזַכּר ְכֶּשִׁהְפִליג ַבֶּדֶּר ַמֲהַל ַכָּמּה ָיִמים‬ ‫ – ַחָיּב הוּא‬45‫ ָחֵמץ ְבֵּביתוֹ‬44‫ ֶשֵׁיּשׁ ְכֵּביָצה‬43‫ ַאף ַﬠל ִפּי ֵכן ִאם ָידוַּﬠ לוֹ ְבֵּברוּר‬,‫ָגּדוֹל ְוֶהְפֵסד ְמֻרֶבּה ַלֲח ֹזר ְלֵביתוֹ‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּסוֹף ִסיָמן‬,‫נא ֶאָלּא ִאם ֵכּן הוֵֹל ִלְדַבר ִמְצָוה‬,‫ַלֲח ֹזר ְלֵביתוֹ אוֹ ִלְשׁ ַח ָשִׁליַח ְלֵביתוֹ ֶשׁ ְיַּבֵﬠר ֶהָחֵמץ ִמֶמּנּוּ‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬,‫תמ"ד‬: 8 All the above46 applies when [a person] does not intend to return [home] until after Pesach, or when he never intends to return [to this residence]. If, however, [the person] intends to return [home] in the middle of Pesach, even if he left [his home] at the beginning of the year – i.e., after Pesach [of the] previous [year] – before he departs, he is obligated to search47 all the rooms that must be searched on the night of the fourteenth [of Nissan],48 even those [rooms] which must only be searched according to Rabbinic Law.49 [The rationale is that] he will be returning home in the middle of Pesach, and there is room for concern that [upon his return] he will forget and partake of the chametz that he will find in his home and in his other rooms where it is common to bring in chametz at times.50 ,‫נב ֲאָבל ִאם ַדְּﬠתּוֹ ַלֲח ֹזר ְבּתוֹ ַהֶפַּסח‬,‫ אוֹ ֶשֵׁאין ַדְּﬠתּוֹ ַלֲח ֹזר ְלעוָֹלם‬,‫ ְכֶּשֵׁאין ַדְּﬠתּוֹ ַלֲח ֹזר ַﬠד ְלַאַחר ַהֶפַּסח‬46‫ח ְוָכל ֶזה‬ ‫ ֹקֶדם ְיִציָאתוֹ ֶאת ָכּל ַהֲחָד ִרים‬47‫נג ְדַּה ְינוּ ַאַחר ֶפַּסח ֶהָﬠָברנד – ַחָיּב הוּא ִלְבֹדּק‬,‫ֲאִפלּוּ יוֵֹצא ִמֵבּיתוֹ ִבְּתִחַלּת ַהָשָּׁנה‬ ‫ ֶשֲׁהֵרי ַיֲח ֹזר ְלֵביתוֹ‬49,‫ ֲאִפלּוּ אוָֹתן ֶשֵׁאיָנן ְצ ִריִכים ְבִּדיָקה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬48,‫נה‬,‫ַהְצּ ִריִכים ְבִּדיָקה ְבֵּליל י"ד‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ֵמֶהָחֵמץ ֶשׁ ִיְּמָצא ְבֵּביתוֹ וִּבְשָׁאר ֲחָדָריו ֶשֶׁדֶּר ְלַהְכ ִניס ָבֶּהם ָחֵמץ‬,‫ְבּתוֹ ַהֶפַּסח‬ 50:‫ִלְפָﬠִמים‬ 9 If, however, [the person] intends to return before Pesach, even if there is certainly much chametz in his home, it is not necessary for him to obliterate [his chametz] before he departs. [This leniency applies] even if he departs within 30 days [of Pesach.51 The rationale is that] he will be able to obliterate [his chametz] when he returns to his home.* There is no concern that he will return home on the day before Pesach shortly before nightfall, and he will thus not have the opportunity to obliterate [his chametz] before [the beginning of] the festival. [The rationale for the lack of concern is that] it can be assumed that since [the person] intended to return before Pesach, he will certainly hurry and hasten his return [so that he is able] to come before the fourteenth [of Nissan] in order to be able to search his rooms on the night of the fourteenth as ordained by our Sages, and [then] obliterate the chametz at the time [prescribed for its] obliteration. * If [the person] changed his mind after leaving his home and setting out on his journey, and [decided] not to return to his home before Pesach, but rather [to return] in the middle of the holiday, he need not send an agent to his home to obliterate the chametz that is there.52 [Instead,] even if there is certainly a large amount of chametz [in his home], it is sufficient for him to nullify [the chametz in his home] while [abiding] in the place where he will be located on the day before Pesach. [He is granted this leniency] because he was permitted to leave his home [without searching for chametz, since] his original intent was to return before Pesach.

12/16/2020, 8:37 PM

Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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,‫ ֲאִפלּוּ ִאם ֵישׁ ַוַדּאי ָחֵמץ ַה ְרֵבּה ְמֹאד ְבּתוֹ ֵבּיתוֹ – ֵאין ָצ ִרי ְלַבֲﬠרוֹ ֹקֶדם ְיִציָאתוֹ‬,‫ט ֲאָבל ִאם ַדְּﬠתּוֹ ַלֲח ֹזר ֹקֶדם ַהֶפַּסח‬ ‫* ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָיב ֹא ְלֵביתוֹ ְבֶּﬠֶרב‬.‫ ֶשֲׁהֵרי ָיכוֹל ְלַבֲﬠרוֹ ְכֶּשַׁיֲּח ֹזר ְלֵביתוֹ‬51,‫נו‬,‫)ז( ֲאִפלּוּ יוֵֹצא ְבּתוֹ ְשׁ ִשׁים יוֹם‬ ‫ ְבַּוַדּאי‬,‫ ְלִפי ֶשִׁמּן ַהְסָּתם ֵכּיָון ֶשַׁדְּﬠתּוֹ ַלֲח ֹזר ֹקֶדם ַהֶפַּסח‬,‫ֶפַּסח ָסמוּ ַלֲחֵשָׁכה ְול ֹא ִיְהֶיה לוֹ ְפַּנאי ְלַבֵﬠר ֹקֶדם יוֹם טוֹב‬ ‫נז ְכֵּדי ֶשׁיּוַּכל ִלְבֹדּק ֲחָדָריו ְבֵּליל י"ד ְכַּתָקַּנת ֲחָכִמים וְּלַבֵﬠר ֶהָחֵמץ ִבְּזַמן‬,‫ְיַמֵהר ְוָיִחישׁ ֲחָזָרתוֹ ְוַיְקִדּים ָלבוֹא ֹקֶדם י"ד‬ ‫ַהִבּעוּר‬. * [– ‫ְוִאם ְלַאַחר ֶשָׁיָּצא ִמֵבּיתוֹ ְוִהְפִליג ַבֶּדֶּר ִנְמַל ֶשׁלּ ֹא ַיֲח ֹזר ְלֵביתוֹ ֹקֶדם ַהֶפַּסח ֶאָלּא ְבּתוֹ ַהֶפַּסח‬ ‫ ֶאָלּא ַדּי לוֹ‬,‫ ֲאִפלּוּ ִאם ֵישׁ ָשׁם ַוַדּאי ָחֵמץ ַה ְרֵבּה‬52,‫ֵאין ָצ ִרי ִלְשׁ ַח ָשִׁליַח ְלֵביתוֹ ֶשְׁיַּבֵﬠר ֶהָחֵמץ ֶשׁבּוֹ‬ ‫ ֶשָׁאז ָהָיה ְבַּדְﬠתּוֹ‬,‫ ֵכּיָון ֶשָׁיָּצא ִמֵבּיתוֹ ְבֶּהֵתּר‬,‫ְבִּבטּוּל ֶשׁ ְיַּבֵטּל ַבָּמּקוֹם ֶשִׁיְּהֶיה ָשׁם ְכֶּשַׁיִּגּיַﬠ ֶﬠֶרב ֶפַּסח‬ ‫]ַלֲח ֹזר ֹקֶדם ַהֶפַּסחנח‬: 10 When does the above apply? When one departs on an [ordinary land] journey. [However, different laws apply when] one sets out from land on a sea journey, or [joins] a caravan to journey to a distant location. [In those instances,] even if one departs from his home at the beginning of the year53 and intends to return a long time before Pesach, he is obligated to search all his rooms – even those that are required to be searched only by Rabbinic decree – before he departs.54 [This stringency was instituted] because those who set out on a sea journey or join a caravan to a distant location are often beset by numerous [unexpected] factors and circumstances during their journey. [Therefore,] there is room for concern that [the person] will be greatly delayed on the journey and he will not return home until close to nightfall on the day before Pesach. [Thus, the person] will not have the opportunity to obliterate [his chametz] before the festival.55 Other authorities differ [and do not make this distinction. These authorities] maintain that the law applying to one who sets out on a sea voyage or on a caravan journey is the same as that which applies to one who sets out on an ordinary [land] journey. One may rely on their words in a pressing situation,56 e.g., [the person] forgot [to search for chametz] and left home without obliterating the chametz there, and remembered after he journeyed far from his home, and it is impossible for him to leave the ship or the caravan. ‫ ֲאִפלּוּ יוֵֹצא‬,‫ ְוַהיּוֵֹצא ְבַּשָׁיָּרא ָלֶלֶכת ְלֶמ ְרַחִקּים‬,‫ ֲאָבל ַהְמָפֵרשׁ ִמן ַהַיָּבָּשׁה ַלָיּם‬, ‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּיוֵֹצא ַלֶדֶּר‬ ‫ ֲאִפלּוּ אוָֹתן‬,‫ ְוַדְﬠתּוֹ ַלֲח ֹזר ְזַמן ַרב ֹקֶדם ַהֶפַּסח – ַחָיּב הוּא ִלְבֹדּקנט ֹקֶדם ְיִציָאתוֹ ָכּל ֲחָדָריו‬53‫ִמֵבּיתוֹ ִמְתִּחַלּת ַהָשָּׁנה‬ ‫ ְלִפי ֶשַׁהַמְּפ ִריִשׁים ַבָּיּם ְוַהיּוְֹצִאים ְבַּשָׁיָּרא ְלֶמ ְרַחִקּים ְרִגילוּת הוּא‬54,‫ס‬,‫ֶשֵׁאיָנן ְצ ִריִכים ְבִּדיָקה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשַׁתֶּהה ַה ְרֵבּה ַבֶּדֶּר ְול ֹא ַיֲח ֹזר ְלֵביתוֹ ַﬠד ֶﬠֶרב ֶפַּסח ָסמוּ‬, ‫ְלִהְזַדֵּמּן ָלֶהם ַכָּמּה ִסבּוֹת ְוִﬠ ְנָי ִנים ַבֶּדֶּר‬ 55,‫סא‬.‫ ְול ֹא ִיְהֶיה לוֹ ְפַּנאי ְלַבֵﬠר ֹקֶדם יוֹם טוֹב‬,‫ַלֲחֵשָׁכה‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל‬. ‫ְוֵישׁ חוְֹלִקיןסב ַﬠל ֶזה ְואוְֹמ ִרים ֶשִׁדּין ַהְמָפֵרשׁ ַלָיּם ְוַהיּוֵֹצא ְבַּשָׁיָּרא )ח( ְכִּדין ְשָׁאר יוֵֹצא ַלֶדֶּר‬ ‫ ְכּגוֹן ֶשָׁשַּׁכח ְוָיָצא ִמֵבּיתוֹ ְול ֹא ִבֵּﬠר ֶהָחֵמץ ִמֶמּנּוּ ְו ִנְזַכּר ְלַאַחר ֶשִׁהְפִליג ִמֵבּיתוֹ ְוִאי ֶאְפָשׁר‬56,‫סג‬,‫ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדָּחק‬ ‫לוֹ ִלְפֹרשׁ ִמן ַהְסִּפיָנה אוֹ ִמן ַהַשָּׁיָּרא‬: 11 Whenever one is obligated to search [his house for chametz] before he departs, and he forgot or transgressed and left home without searching [for chametz], although he is obligated to nullify [his possession of his chametz] in the place where he is located on the day before Pesach – and [moreover,] there are authorities who maintain that this nullification is required by Scriptural Law, as stated above57 – nevertheless, he should not recite a blessing over this nullification, for the reason mentioned above.58 ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ַחָיּב ְלַבֵטּל ַבָּמּקוֹם‬,‫יא ָכּל ָמקוֹם ֶשׁהוּא ַחָיּב ִלְבֹדּק ֹקֶדם ְיִציָאתוֹ ְוָשַׁכח אוֹ ָﬠַבר ְוָיָצא ִמֵבּיתוֹ ְול ֹא ָבַּדק‬ ‫ – ַאף ַﬠל ִפּי ֵכן ל ֹא‬57‫ ְוֵישׁ אוְֹמ ִרים ֶשִׁבּטּוּל ֶזה הוּא ִמן ַהתּוָֹרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֶשׁ ִיְּהֶיה ָשׁם ְכֶּשַׁיִּגּיַﬠ ֶﬠֶרב ֶפַּסח‬ 58,‫סה‬:‫סד ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְיָבֵר ַﬠל ִבּטּוּל ֶזה‬ 12/16/2020, 8:37 PM

Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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12 [The following rules apply with regard to] any room which must be searched on the night of the fourteenth [of Nissan] – whether it must be searched according to Scriptural Law or merely according to Rabbinic Law – that a person wants to use as a storeroom59 (i.e., he wants to place produce, wood, or other objects in [that room], and hence, he will not be able to search [the room] as required by law on the night of the fourteenth):60 If he intends to remove the stored objects [from the storeroom] in the middle of Pesach, he is obligated to search this room initially, [before storing the items there,] at night by candlelight.61 [Only] afterwards may he bring in the objects he [desires to store. This requirement applies even if the person stores the items at] the beginning of the year, i.e., directly after the previous Pesach [has concluded].62 If [the person] transgressed or forgot, and brought in the objects [he seeks to store] before he searched [the room], he is obligated to remove the stored objects and search [the space] below them immediately after he remembers. [This requirement applies] even if [doing so] involves much difficulty and financial loss.63 ‫ ְורוֶֹצה‬,‫ ֵבּין ֶשֵׁאינוֹ ָצ ִרי ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ ֵבּין ֶשָׁצּ ִרי ְבִּדיָקה ִמן ַהתּוָֹרה‬,‫יב ָכּל ֶחֶדר ַהָצּ ִרי ְבּ ִדיָקה ְבֵּליל י"ד‬ ‫ )ֵפּרוּשׁ ֶשׁרוֶֹצה ֶלֱאֹצר ְבּתוֹכוֹ ֵפּרוֹת אוֹ ֵﬠִצים אוֹ ְשָׁאר ְדָּב ִריםסו וֵּמֲחַמת ֶזה ל ֹא יוַּכל ְלָבְדקוֹ ְכִּדינוֹ‬59‫ַלֲﬠשׂוֹתוֹ אוָֹצר‬ ‫ ְוַאַחר ָכּ‬61‫ ִאם ַדְּﬠתּוֹ ְלַפנּוֹת ָהאוָֹצר ְבּתוֹ ַהֶפַּסח – ַחָיּב ִלְבֹדּק ֶזה ַהֶחֶדר ִמְתִּחָלּה ַבַּלּ ְיָלה ְלאוֹר ַהֵנּר‬60,(‫ְבֵּליל י"ד‬ ‫ ְוִאם ָﬠַבר אוֹ ָשַׁכח ְוִהְכ ִניס‬62,‫סט‬.‫סח ְדַּה ְינוּ ִמָיּד ַאַחר ֶפַּסח ֶהָﬠָבר‬,‫סז ֲאִפלּוּ הוּא ְתִּחַלּת ַהָשָּׁנה‬,‫ַמְכִניס ְלתוֹכוֹ אוָֹצרוֹ‬ ‫ ֲאִפלּוּ ֵישׁ ַבָּדָּבר ֹטַרח ָגּדוֹל ְוֶחְסרוֹן‬,‫אוָֹצר ְלתוֹכוֹ ֹקֶדם ֶשְׁבָּדקוֹ – ַחָיּב הוּא ְלַפנּוֹת ָהאוָֹצר ְוִלְבֹדּקע ַתְּחָתּיו ִמָיּד ֶשׁ ִנְּזַכּר‬ 63:‫ִכּיס‬ 13 If, however, [the person’s] intent is to empty the storeroom [of all its contents] before Pesach, he need not be concerned with it even if there is definitely a large amount of chametz in this room. He may place the stored objects on [top of the chametz], even if it is within 30 days of Pesach.64 [If he has not done so previously,] when the night of the fourteenth [of Nissan] arrives, he should remove [the stored objects] and search under them. There are authorities who [differ and] maintain that even if [the person] intends to remove [the stored objects] before Pesach, he is obligated to search [the room] first, [before bringing in the objects to be stored there,] even from the beginning of the year [i.e., shortly after the previous Pesach. According to these authorities, this stringency applies] even to a room that only needs to be searched according to Rabbinic Law.65 [The rationale is that] the Sages were concerned that [the person] might begin to remove [the stored objects from the room] before the night of the fourteenth, but not complete [the task. In this instance, the piles of stored objects] remaining [in the storeroom] covering [whatever] chametz [might be there] will be less than three handbreadths high. [Furthermore, the Sages were concerned that] when the night of the fourteenth arrives, he would forget about the chametz [that might exist] below the stored [goods], since it is hidden from view. Thus, he will not have in mind to remove [the chametz] from there. Even though he will nullify [his possession of the chametz], he will have violated the Sages’ ordinance that [merely] nullifying [his possession of chametz] and declaring it ownerless is not effective at all [to free a person from the Rabbinic prohibitions against possessing chametz].66 (If, however, a height of three handbreadths [of stored goods] remains [covering the floor, any chametz that may lie under the stored goods] is as if it was entirely obliterated, like chametz over which a landslide three-handbreadths high fell, as explained).67 With regard to the halachah, one should follow the stringencies of the latter

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opinion68 unless a severe loss is involved, e.g., [the person] already brought in [the objects he desired to] store before he obliterated any chametz [in the room], and immediately removing [the goods] and [then] bringing them back [into the room] would involve a financial loss.69 In such an instance, one may rely on the first, [more lenient] view.70 ‫ וֻּמָתּר לוֹ ְלַה ִנּיַח‬,‫ ֲאִפלּוּ ֵישׁ ְבֶּחֶדר ֶזה ַוַדּאי ָחֵמץ ַה ְרֵבּה – ֵאינוֹ ָזקוּק לוֹ‬,‫יג ֲאָבל ִאם ַדְּﬠתּוֹ ְלַפנּוֹת ָהאוָֹצר ֹקֶדם ַהֶפַּסח‬ ‫עא‬.‫ וְּכֶשַׁיִּגּיַﬠ ֵליל י"ד ְיַפֶנּה ְו ִיְבֹדּק ַתְּחָתּיו‬64,‫ָהאוָֹצר ָﬠָליו ֲאִפלּוּ הוּא תּוֹ ל' יוֹם ִלְפֵני ַהֶפַּסח‬ ‫ ַוֲאִפלּוּ הוּא‬,‫ ֲאִפלּוּ הוּא ְתִּחַלּת ַהָשָּׁנה‬,‫ְוֵישׁ אוְֹמ ִריםעב ֶשֲׁאִפלּוּ ִאם ַדְּﬠתּוֹ ְלַפנּוֹתוֹ ֹקֶדם ַהֶפַּסח – ַחָיּב ְלָבְדקוֹ ִמְתִּחָלּה‬ ‫ ְלִפי ֶשָׁחְשׁשׁוּ ֲחָכִמים ֶשָׁמּא ַיְתִחיל ְלַפנּוֹתוֹ ֹקֶדם ֵליל י"ד ְול ֹא‬65,‫עג‬,‫ֶחֶדר ֶשֵׁאינוֹ ָצ ִרי ְבִּדיָקה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֶאָלּא ִיָשֵּׁאר ִמֶמּנּוּ ָפּחוֹת ִמֹגַּבהּ ג' ְטָפִחים ְמֻכֶסּה ַﬠל ֶהָחֵמץ )ֶשִׁאם ָהָיה ִנְשַׁאר ָﬠָליו ֹגַּבהּ ג' ְטָפִחים ָהָיה‬,‫ִיְגֹמר ְלַפנּוֹתוֹ‬ ‫ ְוַאַחר ָכּ ְכֶּשַׁיִּגּיַﬠ ֵליל י"ד‬,(67,‫ וְּכמוֹ ֶשִׁנְּתָבֵּארעד‬,‫ ְכּמוֹ ָחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ָגּבוַֹהּ ג' ְטָפִחים‬,‫ִכְּמֹבָﬠר ְלַגְמֵרי‬ ‫עה ְוַאף ֶשִׁבְּטּלוֹ – ֲהֵרי‬.‫ ֵכּיָון ֶשׁהוּא ְמֻכֶסּה ִמן ָהַﬠ ִין ְול ֹא ִיֵתּן ֶאל ִלבּוֹ ְלהוִֹציאוֹ ִמָשּׁם‬,‫ִיְשַׁכּח ַﬠל ֶהָחֵמץ ֶשַׁתַּחת ָהאוָֹצר‬ 66,‫עו‬.‫עוֵֹבר ַﬠל ַתָּקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ֶשֵׁאין ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ְכּלוּם‬ ‫ ְכּגוֹן ֶשְׁכָּבר ִהְכִניס אוָֹצרוֹ ְלתוֹכוֹ‬,‫ ֶאָלּא ִאם ֵכּן ֵישׁ ֶהְפֵסד ְמֻרֶבּה‬68,‫עז‬,‫וְּלִﬠ ְנַין ֲהָלָכה ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ֶשָׁאז ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬69,‫ֹקֶדם ֶשִׁבֵּﬠר ֶהָחֵמץ ִמֶמּנּוּ ְוֵישׁ ֶחְסרוֹן ִכּיס ְלַפנּוֹתוֹ ִמָיּד ְוַלֲח ֹזר וְּלַהְכ ִניסוֹ‬ 70,‫עח‬:‫ָה ִראשׁוָֹנה‬ 14 [The following rules apply] if the person does not intend to remove [the objects from] the storeroom until after Pesach: If [he wants to place objects in the storeroom] within 30 days of Pesach, since the ordinance the Sages instituted because of [the approaching] Pesach [holiday] already became incumbent upon him, he is obligated to search this storeroom initially by candlelight at the beginning of the night.71 [Only] afterwards may he bring in the [objects he wishes] to store. If it is more than 30 days [before Pesach], he need not search [the storeroom] beforehand.72 Instead, it is sufficient for him to nullify [his possession of this chametz] when he nullifies [his possession of] all his chametz on the night of the fourteenth [of Nissan].73 ‫ ֵכּיָון ֶשָׁחל ָﬠָליו ְלַקֵיּם ַתָּקַּנת‬,‫ ִאם הוּא ְבּתוֹ ל' יוֹם ִלְפֵני ַהֶפַּסח‬,‫יד ְוִאם ַדְּﬠתּוֹ ֶשׁלּ ֹא ְלַפנּוֹת ָהאוָֹצר ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ְוַאַחר ָכּ ַיְכ ִניס אוָֹצרוֹ‬71,‫ֲחָכִמים ֶשִׁתְּקּנוּ ִבּ ְגַלל ַהֶפַּסח – ַחָיּב הוּא ִלְבֹדּק ֶזה ַהֶחֶדר ִמְתִּחַלּת ַהַלּ ְיָלהעט ְלאוֹר ַהֵנּר‬ ‫ ֶאָלּא ַדּי לוֹ ְבִּבטּוּל ֶשְׁיַּבֵטּל ָכּל ֲחֵמצוֹ ְבֵּליל‬72,‫פ‬,‫ ְוִאם הוּא ִמֹקֶּדם ל' יוֹם – ֵאין ָצ ִרי ְלָבְדקוֹ ִמְתִּחָלּה‬.‫ְלתוֹכוֹ‬ 73,‫פא‬:‫י"ד‬ 15 [The above rulings apply] even with regard to a room [that one is] obligated to search according to Scriptural Law, [although] with regard to [a place where a search is required according to] Scriptural Law, there is no difference between [the period] within 30 days [of Pesach] and [the period] before that time, as explained above;74 consult that source. Nevertheless, since [the person] is storing [objects] on [top of] the chametz in this room, the chametz that is under the stored [objects] resembles chametz over which a landslide fell, which is considered as obliterated entirely, according to Scriptural Law. [Hence, he need not search under the stored objects for chametz. Indeed,] it is not even necessary to nullify [one’s possession of this chametz] except according to Rabbinic Law, as explained in sec. 433[:30]. Nevertheless, the Sages decreed that initially, one should not obliterate [his chametz in such a manner. This ruling applies only if] a landslide fell [on the chametz] through natural causes. However, one should not intentionally cause a landslide to fall [upon chametz,] nor store 12/16/2020, 8:37 PM

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[objects] upon [chametz] within 30 days [of Pesach], even though he nullifies [his possession of] this chametz and declares it ownerless verbally and [considers it ownerless] in his heart.75 However, [the Sages] did not [include the period of time] more than 30 days before [Pesach] in this decree. [Different rules apply] according to the authority who maintains that chametz over which a landslide fell is not considered as utterly obliterated from existence. [According to this authority,] if [the owner] did not nullify [his possession of this chametz] before the onset of midday on the fourteenth [of Nissan], he is obligated by Scriptural Law to clear the landslide, remove [the chametz], and utterly obliterate it from existence, as explained in sec. 433[:30]. If so, even though it is more than 30 days [before Pesach, according to that authority,] when [the person] places the [objects he wishes] to store on top of [the chametz], he immediately becomes duty-bound [to observe the] Scriptural obligation to obliterate this chametz which is under the [objects] stored in this room. [This chametz] would not be able to be obliterated on the day of the fourteenth [of Nissan] because of the stored [objects] that are on [top of] it, which [the person] does not intend to clear before Pesach. [Moreover, the person] also becomes duty-bound [to uphold] the decree of the Sages, who ordained that the obliteration required by the Torah may not be fulfilled merely by nullifying [one’s] possession [of the chametz] and divesting [his] ownership [of it]. Rather, [this chametz] must actually be obliterated, as explained above. With regard to the halachah, as an initial preference, one should follow the stringency of the latter opinion. After the fact, however, [once the person] has already brought [the objects he desires to] store into [that room], he is not required to remove [the objects] and search beneath them, even if there is definitely a large amount of chametz under [the objects]. Instead, it is sufficient for him to nullify [his possession of the chametz under the objects.76 The rationale is that] after [one’s possession of the] chametz is nullified, the obligation to obliterate it is merely Rabbinic in origin. And in questions of Rabbinic Law, one may follow the more lenient view,77 as [reflected in] the first opinion. ‫ וְּבָדָבר ֶשׁהוּא ִמן ַהתּוָֹרה ֵאין ְלַחֵלּק ֵבּין תּוֹ ל' יוֹם ְלֹקֶדם ל' יוֹם‬,‫טו ַוֲאִפלּוּ ִאם הוּא ֶחֶדר ַהָצּ ִרי ְבִּדיָקה ִמן ַהתּוָֹרה‬ ‫ ַﬠֵיּן ָשׁם‬74,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהפב‬, ‫ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא עוֶֹשׂה אוָֹצר ַﬠל ֶהָחֵמץ ֶשְׁבֶּחֶדר ֶזה – ֲהֵרי ָחֵמץ ֶזה ֶשַׁתַּחת ָהאוָֹצר דּוֶֹמה ְלָחֵמץ ֶשָׁנְּפָלה ָﬠָליו‬ ‫פג ַוֲאִפלּוּ ְלַבְטּלוֹ ֵאין ָצ ִרי ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ַמֹפֶּלת ֶשׁהוּא ִכְּמֹבָﬠר ְלַגְמֵרי ִמן ַהתּוָֹרה‬ ‫ ֲאָבל ֵאין‬,‫פה ֶאָלּא ִאם ֵכּן ָנְפָלה ָﬠָליו ַמֹפֶּלת ֵמֵאֶליָה‬,‫פד ֶאָלּא ֶשַׁהֲחָכִמים ָגְּזרוּ ֶשְׁלַּכְתִּחָלּה ֵאין ְלַבֲﬠרוֹ ְבִּבעוּר ָכֶּזה‬.‫תל"ג‬ 75,‫ְלַהִפּיל ָﬠָליו ַמֹפֶּלת ַבָּיַּד ִים ְול ֹא ֶלֱאֹצר ָﬠָליו אוָֹצר תּוֹ ל' יוֹם ַאף ַﬠל ִפּי ֶשְׁמַּבֵטּל וַּמְפִקיר ֶזה ֶהָחֵמץ ְבִּפיו וְּבִלבּוֹ‬ ‫פו‬.‫ֲאָבל ֹקֶדם ל' יוֹם ל ֹא ָחָלה ָﬠָליו ְגֵּזָרה זוֹ‬ ‫ ְוִאם ל ֹא ִבְּטּלוֹ ַﬠד ֶשִׁהִגּיַﬠ ֲחצוֹת יוֹם י"ד‬,‫וְּלִדְבֵרי ָהאוֵֹמרפז ֶשָׁחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ֵאינוֹ ִכְּמֹבָﬠר ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫פח ִאם ֵכּן ָחֵמץ‬,‫ֲהֵרי הוּא ַחָיּב ִמן ַהתּוָֹרה ְלַפֵקַּח ַהַגּל וְּלהוִֹציאוֹ וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬ ‫ֶזה ֶשַׁתַּחת ָהאוָֹצר ֶשׁלּ ֹא יוַּכל ְלַבֲﬠרוֹ ְבּיוֹם י"ד ֵמֲחַמת ָהאוָֹצר ֶשָׁﬠָליו ֶשֵׁאין ַדְּﬠתּוֹ ְלַפנּוֹתוֹ ֹקֶדם ַהֶפַּסח – ֲהֵרי ַﬠְכָשׁו‬ ‫ ְוָחל ָﬠָליו ַגּם‬,‫ְבָּשָׁﬠה ֶשַׁמְּכ ִניס ָﬠָליו ָהאוָֹצר ָחָלה ָﬠָליו חוַֹבת ִבּעוּרוֹ ְבֶּחֶדר ֶזה ִמן ַהתּוָֹרה ַאף ַﬠל ִפּי ֶשׁהוּא ֹקֶדם ל' יוֹם‬ ‫ ְכּמוֹ‬,‫ֵכּן ְגֵּזַרת ֲחָכִמים ֶשָׁגְּזרוּ ַﬠל ִבּעוּר ָהָאמוּר ַבּתּוָֹרה ֶשֵׁאין ִמְתַקֵיּם ַﬠל ְיֵדי ִבּטּוּל ְוֶהְפֵקר ִבְּלַבד ֶאָלּא ְבִּבעוּר ַמָמּשׁ‬ 73,‫פט‬.‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ֲאִפלּוּ ֵישׁ ַתְּחָתּיו ַוַדּאי‬,‫ ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ִהְכִניס אוָֹצרוֹ ְלָשׁם‬.‫וְּלִﬠְנַין ֲהָלָכה ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ֶשְׁלַּאַחר ִבּטּוּל ֶהָחֵמץ ֵאין ָצ ִרי ְלַבֲﬠרוֹ ֶאָלּא‬76,‫צ ֶאָלּא ְמַבֵטּל ְוַדיּוֹ‬,‫ָחֵמץ ַה ְרֵבּה – ֵאין ָצ ִרי ְלַפנּוֹתוֹ ְוִלְבֹדּק ַתְּחָתּיו‬ ‫ ַכְּסָּבָרא ָה ִראשׁוָֹנה‬77,‫ וְּבִדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקלצא‬,‫ִמ ִדְּבֵרי סוְֹפ ִרים‬:

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16 If, however, one transgressed or forgot and brought [objects] into [a room to] store within 30 days [of Pesach without first searching the room for chametz], he is obligated to remove the stored [objects] and search under them immediately upon remembering. [This ruling applies] even when there is doubt whether chametz is definitely there, and the necessity to search that room is only according to Rabbinic Law.78 ‫ ְוהוּא ֶחֶדר ֶשֵׁאין ָצ ִרי ְבִּדיָקה‬,‫ ֲאִפלּוּ ֵאין ָשׁם ַוַדּאי ָחֵמץ‬,‫טז ֲאָבל ִאם ָﬠַבר אוֹ ָשַׁכח ְוִהְכ ִניס אוָֹצרוֹ ְלָשׁם תּוֹ ל' יוֹם‬ 78,‫צב‬:‫ ַאף ַﬠל ִפּי ֵכן ַחָיּב ְלַפנּוֹת ָהאוָֹצר ְוִלְבֹדּק ַתְּחָתּיו ִמָיּד ְכֶּשׁ ִנְּזַכּר‬,‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 17 If [a person] stored unleavened wheat [kernels], placing them in a [storage] pit, and subsequently the wheat [kernels] at the bottom and the sides of the pit became chametz79 because of the [natural] moisture of the pit, it is not necessary [for him] to empty the pit on the night of the fourteenth [of Nissan] to remove the kernels that leavened. Instead, it is sufficient for him to nullify [his possession of the leavened kernels. This leniency applies] even if [the person] placed [the kernels] in the [storage] pit within 30 days [of Pesach. The rationale is that] since at the time he made this storage pit, it was permitted to store [the wheat] – for there was no chametz there yet – the laws pertaining to [this wheat] are the same as [those that would apply] were [a person] to have [stored away the wheat] more than 30 days [before Pesach, in which instance] it is not necessary to remove the stored [objects] to obliterate the chametz that is below them, even if chametz is definitely present there, as explained [above].80 ‫יז ְוִאם ָאַצר ְוִהְכִניס ַלבּוֹר ִחִטּים ֶשֵׁאיָנם ְמֻחָמּצוֹת ְוַאַחר ָכּ ֵמֲחַמת ַלחוּת ַהבּוֹר ִנְתַחְמּצוּ ַהִחִטּים ֶשְׁבַּק ְרָקִﬠית ַהבּוֹר‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁאָצָרן ַבּבּוֹר ְבּתוֹ ל' יוֹם – ֵאין ָצ ִרי ְלַפנּוֹת ַהבּוֹר ְבֵּליל י"ד ְלהוִֹציא ַהִחִטּים ַהְמֻחָמּצוֹת‬,‫ְוֶשְׁבִּקירוָֹתיו‬ ‫ ְדֵּכיָון ֶשְׁבָּשָׁﬠה ֶשָׁﬠָשׂה אוָֹצר ֶזה ָﬠָשׂה ְבֶּהֵתּר ֶשׁלּ ֹא ָהָיה ָשׁם ֲﬠַד ִין ָחֵמץ – ֲהֵרי ִדּינוֹ‬79,‫ ֶאָלּא ַדּי לוֹ ְבִּבטּוּל‬,‫ֶשְׁבּתוֹכוֹ‬ ‫צג ְכּמוֹ‬,‫ ֶשֵׁאין ָצ ִרי ְלַפנּוֹת ָהאוָֹצר ְלַבֵﬠר ֶהָחֵמץ ֶשַׁתְּחָתּיו ֲאִפלּוּ ֵישׁ ָשׁם ַוַדּאי ָחֵמץ‬,‫ְכִּאלּוּ ָﬠָשׂה ֹקֶדם ל' יוֹם‬ 80:‫ֶשִׁנְּתָבֵּאר‬ 18 [Different rules apply] if, at the time [a person] placed [the kernels] in the [storage] pit, there already were [kernels of] wheat that had leavened in the middle of the [storage] pit, but there were fresh [kernels of] wheat three handbreadths high above [the kernels that had leavened]. (The measure [of three handbreadths is specifically mentioned because] when a landslide of that height falls on chametz, it is considered as if [the chametz] was obliterated, as explained in sec. 433[:30].) If these [kernels] were stored [in the pit] within 30 days [of Pesach], he is obligated to remove [the kernels] from [the pit] and separate those that have leavened from [the others. This ruling applies] even if [the wet kernels] have not definitely become chametz, but there is merely a suspicion [that the wet kernels have leavened]. If [the kernels were stored] more than 30 days [before Pesach, the person] need not concern himself about [searching for leavened kernels] when Pesach arrives, even if there is certainly a large amount of chametz there. Instead, he merely needs to nullify [his possession of this chametz], and that suffices. When he empties the [storage] pit after Pesach and finds wheat [kernels that have leavened] at its bottom, he is forbidden to benefit from them. He is obligated to obliterate [the leavened kernels], as is the law that applies to chametz that existed throughout Pesach.81 [These kernels] are not the same as chametz over which a landslide fell, which is even permitted to be eaten after Pesach. [The rationale is that] when the landslide fell on the chametz, the person did not intend to remove and clear it after Pesach. Instead, [it is as if] the chametz emerged on its own accord

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Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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after Pesach.82 Therefore, [the householder] should not be penalized and forbidden [to benefit from the chametz], as explained in sec. 433[:34]; see the rationale mentioned in that source.83 In contrast, (were [the owner] to be allowed to benefit from these [kernels of] wheat after Pesach), [initially,] when he would place these [kernels of] wheat into the [storage] pit, he would intend to take possession of them after Pesach when clearing the [storage] pit. Thus, the situation resembles one who “obliterates” chametz and intends to take possession of it again after Pesach. This is not “obliteration” in a complete sense, as will be explained in sec. 445[:2].84 Therefore, the Sages forbade [the owner] from benefiting from [these leavened kernels] after Pesach. ‫ ֶאָלּא ֶשֵׁיּשׁ ֲﬠֵליֶהם ִחִטּים טוִֹבים‬,‫יח ְוִאם ְבָּשָׁﬠה ֶשֲׁאָצָרן ַבּבּוֹר ָהיוּ ְכָּבר ִחִטּים ְמֻחָמּצוֹת ְבּאוָֹצר ֶזה ַﬠְצמוֹ ְבֶּאְמָצִﬠיתוֹ‬ ‫ ִאם ַנֲﬠָשׂה‬,(‫ְבֹּגַבהּ ג' ְטָפִחים )ֶשׁהוּא ִשׁעוּר ֹגַּבהּ ַהַמֹּפֶּלת ֶשָׁנְּפָלה ַﬠל ָחֵמץ ֶשׁהוּא ִכְּמֹבָﬠר ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"גצד‬ ‫צה ְוִאם‬.‫ ֲאִפלּוּ ֵאינוֹ ָחֵמץ ָבּרוּר ֶאָלּא ְסֵפק ָחֵמץ‬,‫אוָֹצר ֶזה ְבּתוֹ ל' יוֹם – ַחָיּב ְלהוִֹציאוֹ ִמָשּׁם ְוִלְבֹרר ֶהָחֵמץ ִמתּוֹכוֹ‬ ‫צו‬.‫ ֶאָלּא ְמַבְטּלוֹ ְוַדיּוֹ‬,‫ ֲאִפלּוּ ֵישׁ ָשׁם ַוַדּאי ָחֵמץ ַה ְרֵבּה‬,‫ַנֲﬠָשׂה ֹקֶדם ל' יוֹם – ֵאינוֹ ָזקוּק לוֹ ְכֶּשַׁמִּגּיַﬠ ַהֶפַּסח‬ ‫ ְוַחָיּב ְלַבֲﬠרוֹ ְכִּדין ָחֵמץ ֶשָׁﬠַבר‬,‫וְּכֶשׁהוּא ְמַפֶנּה ֶאת ַהבּוֹר ְלַאַחר ַהֶפַּסח וּמוֵֹצא ִחִטּים ְבַּק ְרָקִﬠיתוֹ – ֲאסוּרוֹת ַבֲּהָנָאה‬ ‫ ְלִפי ֶשַׁהַמֹּפֶּלת‬,‫ ְוֵאיָנן דּוֹמוֹת ְלָחֵמץ ֶשָׁנְּפָלה ָﬠָליו ַמֹפֶּלת ֶשְׁלַּאַחר ַהֶפַּסח הוּא ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬81,‫צז‬.‫ָﬠָליו ַהֶפַּסח‬ ‫ ֶאָלּא ֵמֵאָליו ִנְמָצא ֶהָחֵמץ ְלַאַחר‬,‫)ט( ְבָּשָׁﬠה ֶשָׁנְּפָלה ַﬠל ֶהָחֵמץצח ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְלַפנּוָֹתהּ וְּלַפְקָּחהּ ַאַחר ַהֶפַּסח‬ 83,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"גצט ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ ְלִפיָכ ֵאין ָלנוּ ְלָק ְנסוֹ וְּלָאְסרוֹ‬82,‫ַהֶפַּסח‬ ‫ֲאָבל ִחִטּים ַהָלּלוּ ְבָּשָׁﬠה ֶשִׁהְכ ִניס ָהאוָֹצר ַלבּוֹר ָהָיה ְבַּדְﬠתּוֹ ִלְזכּוֹת ָבֶּהם ְלַאַחר ַהֶפַּסח ְכֶּשׁ ְיַּפֶנּה ֶאת ָהאוָֹצרק )ִאם ָה ִיינוּ‬ ‫קא ֶשֵׁאין‬,‫ ַוֲהֵרי ֶזה דּוֶֹמה ִלְמַבֵﬠר ֶאת ֶהָחֵמץ וְּמַכֵוּן ַלֲח ֹזר ְוִלְזכּוֹת בּוֹ ַאַחר ַהֶפַּסח‬,(‫ַמִתּי ִרין לוֹ ֵלָהנוֹת ֵמֶהן ְלַאַחר ַהֶפַּסח‬ ‫ ְלִפיָכ ָאְסרוּ ֲחָכִמים ֵלָהנוֹת ֵמֶהן ְלַאַחר ַהֶפַּסח‬84,‫קב‬,‫ֶזה ִבּעוּר ָגּמוּר ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ה‬: 19 When does the above [restriction] apply? When [after Pesach, the owner] finds wheat [kernels] that are split open.85 In such an instance, he is forbidden to benefit from the wheat [kernels] that he found. Similar [laws apply] if he knows with absolute [certainty] that this storage pit contains wheat [kernels] that had completely leavened. In such an instance [as well], it is forbidden [for the owner] to sell anything from the storage [pit] – even to a non-Jew – until he selects [and removes] the leavened wheat [kernels]. However, in an ordinary situation, when [the owner] does not know with certainty that wheat [kernels] that had leavened in a complete sense are found [among the unleavened wheat kernels], he is permitted to take wheat [kernels] from the storage [pit] and sell them, even to a Jew. He need not be concerned that there might be wheat [kernels] that split open among [the kernels stored in the pit. The rationale is that] even if a small amount [of the kernels did] split open, it is likely that they did not leaven [in a complete sense]. Rather [these kernels] became spoiled and rancid, since it is common for wheat [kernels] at the bottom and the sides of a [storage] pit to split open because of spoilage and rancidity, without becoming leavened at all. Furthermore, one could postulate that [these kernels] became chametz after Pesach, and whenever there is a mere doubt regarding [whether] chametz existed in one’s possession during Pesach,86 it is permitted to benefit from [that chametz], as will be explained in sec. 448[:30].87, * *Needless to say, [after Pesach] it is permitted to take wheat [kernels] from the storage [pit], grind them [into flour, bake the flour,] and partake of it. Even if [the owner] saw [among the kernels] wheat [kernels] that had become leavened in a full sense, there is no need to remove [them] before grinding [all the kernels into flour. The rationale for this leniency is that] when [the kernels] are ground [into flour], all

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the flour becomes mixed together, and the flour [from the kernels that possibly leavened] blends thoroughly with the other flour and becomes nullified, [either] because it is mixed with a majority [of permitted substances] or [because it is mixed] with 60 [times its volume of permitted substances]. See sec. 447[:1,88 61],89 sec. 453[:8],90 and sec. 467[:13]. ‫ ְוֵכן ִאם ָידוַּﬠ לוֹ‬.‫ ָאז ָאסוּר לוֹ ֵלָהנוֹת ֵמִחִטּים ַהָלּלוּ ֶשָׁמָּצא‬85,‫יט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁמָּצא ִחִטּים ְמֻבָקּעוֹת‬ ‫ ֲאַזי ָאסוּר לוֹ ִלְמֹכּר ְכּלוּם ִמן ָהאוָֹצר ֲאִפלּוּ ְלָנְכ ִרי ַﬠד ֶשׁ ִיְּבֹרר ִמֶמּנּוּ‬,‫ְבֵּברוּר ֶשֵׁיּשׁ ְבּבוֹר ֶזה ִחִטּים ְמֻחָמּצוֹת ִחמּוּץ ָגּמוּר‬ ‫ ֶשֵׁאין ָידוַּﬠ לוֹ ְבֵּברוּר ֶשֵׁיּשׁ ִחִטּים ְמֻחָמּצוֹת ִחמּוּץ ָגּמוּר – ֻמָתּרקג לוֹ ִלַקּח ִחִטּים‬,‫ ֲאָבל ִמן ַהְסָּתם‬.‫ַהִחִטּים ַהְמֻחָמּצוֹת‬ ‫ ֶשַׁאף ִאם ִנְתַבְּקּעוּ ִמְקָצָתן ָקרוֹב‬,‫ ְוֵאינוֹ חוֵֹשׁשׁ ֶשָׁמּא ֵישׁ ְבּתוָֹכן ִחִטּים ְמֻבָקּעוֹת‬,‫ִמן ָהאוָֹצר ְוִלְמֹכּרקד ֲאִפלּוּ ְל ִיְשָׂרֵאל‬ ‫ ֶשֵׁכּן ֶדֶּר ַהִחִטּים ֶשְׁבַּק ְרָקִﬠית ַהבּוֹר ְוֶשְׁבִּקירוָֹתיו ְלִהְתַבֵּקַּﬠ ֵמֲחַמת‬,‫ַהָדָּבר לוַֹמר ֶשֵׁאין ֶזה ִחמּוּץ ֶאָלּא ִﬠְפּשׁוּת ְוֶהְפֵסד‬ ‫קה ְוָכל ְסֵפק ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֻמָתּר‬,‫ ְוַגם ֵישׁ ִלְתלוֹת ֶשְׁלַּאַחר ַהֶפַּסח ִנְתַחְמּצוּ‬,‫ ְוֵאינוֹ ָחֵמץ ְכָּלל‬,‫ִﬠפּוּשׁ ְוֶהְפֵסד‬ 87,‫קו‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‬86,‫ַבֲּהָנָאה‬,* * [‫ ַוֲאִפלּוּ ִאם ָרָאה ָבֶּהם ִחִטּים‬.‫ְוֵאין ָצ ִרי לוַֹמר ֶשֻׁמָּתּר ִלַקּח ִחִטּים ִמן ָהאוָֹצר וְּלָטְחָנן וְּלָאְכָלם‬ ‫ ֶשַׁﬠל ְיֵדי ַהְטִּחיָנה ִמְתָﬠֵרב ָכּל ַהֶקַּמח ְו ִנְבָלל‬,‫ְמֻחָמּצוֹת ִחמּוּץ ָגּמוּר – ֵאין ָצ ִרי ְלָהִסיר ֹקֶדם ַהְטִּחיָנה‬ ‫ וְּבִסיָמן‬89 ,‫ תמ"זקז‬88‫ ַﬠֵיּן ִסיָמן‬,‫ָיֶפה ֶקַמח ֶהָחֵמץ ְבּתוֹ ְשָׁאר ַהֶקַּמח וִּמְתַבֵּטּל ְבֹּרב אוֹ ְבִּשִׁשּׁים‬ ‫ וְּבִסיָמן תס"ז‬90 ,‫]תנ"גקח‬: 20 When a Jew was living in a house belonging to a non-Jew, and he desires to leave [that dwelling] and dwell in another house in this town or another town, and the non-Jewish [owner] will enter [the Jew’s] dwelling before Pesach,91 it is not necessary [for the Jew] to search the dwelling belonging to the non-Jew that he is leaving, [and obliterate the chametz from there. This rule applies] even if [the Jew] departs [from the home owned by the non-Jew] within 30 days of Pesach, when the obligation to obliterate [his chametz] has already become incumbent on him.92 Even if there is definitely a large amount of chametz [in the home owned by the non-Jew, the Jew] need not obliterate it from there. [The rationale for this license is twofold:] [a) The Jew] can fulfill the mitzvah to obliterate [chametz] in the house where he will be dwelling on Pesach.93 Even if he will dwell together with another person in a house owned by that person, and [that householder] will search his house and obliterate the chametz by himself, [the guest] nevertheless [is considered as if he obliterated his own chametz. The rationale is that] since the householder will also search for and obliterate the chametz of this [guest], who has used his house from the time [the guest] entered [the house] until Pesach, the householder acts as [the guest’s] agent to search for and obliterate [the guest’s] chametz. [Since the actions of] a person’s agent are equivalent to his own actions,94 it is as if [the guest] himself obliterated his own chametz. [b) The Jew] does not violate any prohibition for his chametz that remains in the non-Jew’s house, even though it will remain there throughout the days of Pesach. [The rationale is that] since he left the non-Jew’s house and left his chametz there and did not take it with him, he has despaired [of ever recovering that chametz], and has divested his ownership of it, for the non-Jew will certainly take [the chametz left in his house] for himself. The Sages’ decree that the [mere] nullification of [one’s possession of] chametz and his renouncement of ownership is not effective95 [only applies] when, after one divests [himself of ownership over the chametz], it remains during Pesach in: a) a domain belonging exclusively to this Jewish owner of the chametz, b) a domain

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belonging exclusively to other Jews,96 or even c) a domain belonging exclusively to a non-Jew, but the non-Jew does not know that the Jew renounced his ownership [of his chametz], and [therefore the non-Jew] will not take [the chametz] for himself.97 When, by contrast, it is known that the non-Jew will take [possession of the chametz] for himself when he finds it in his domain,98, * there is no greater renouncement of ownership than this. The Sages decreed that a person’s mere renouncement of ownership [of his chametz] is not effective when [the person] does so verbally and in his heart.99 [There is,] by contrast, [a great difference between such a situation and one] in which the chametz becomes ownerless as a matter of course, e.g., the person placed [the chametz] in the public domain or he placed it in a domain designated exclusively for a non-Jew in an instance where the chametz is ownerless [and the Jew is prepared to let the chametz be acquired] as a matter of course by the nonJew who owns this domain. [In an instance] of such a great renouncement [of ownership], our Sages did not decree [that a declaration is insufficient], provided [the owner] divested his ownership [of the chametz] before the sixth hour on the day before Pesach. See sec. 445 [:1].100 * [The above applies] even if the non-Jew had not yet discovered the chametz by the onset of the Pesach [holiday], or he discovered [the chametz] but had yet to take it [and claim it as his own. The Jew is nevertheless considered to have divested himself of his ownership of this chametz. The rationale is that] were the non-Jew to have desired to take [the chametz], he could have taken it [at any time. There is no difference] whether [the non-Jew] would have taken [the chametz] because he knows that the Jew gave up hope of recovering it and declared it ownerless, or [whether the non-Jew] would have taken [the chametz by force regardless] because he was in a position of strength and a man of force. ‫כ ִיְשָׂרֵאל ֶשָׁהָיה ָדּר ְבַּב ִית ֶשׁל ָנְכ ִרי ְורוֶֹצה ָלֵצאת ִמֶמּנּוּ ָלדוּר ְבַּב ִית ַאֵחר ְבִּﬠיר זוֹ אוֹ ְבַּאֶחֶרתקט )י( ְוַהָנְּכ ִרי ִיָכֵּנס‬ ‫ ַאף ַﬠל ִפּי ֵכן‬92,‫ ֲאִפלּוּ הוּא יוֵֹצא ְבּתוֹ ל' יוֹם ִלְפֵני ַהֶפַּסח ֶשְׁכָּבר ָחל ָﬠָליו חוַֹבת ַהִבּעוּר‬91,‫קי‬,‫ְלֵביתוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ֶשֲׁהֵרי‬,‫ ַוֲאִפלּוּ ֵישׁ ָשׁם ַוַדּאי ָחֵמץ ַה ְרֵבּה ֵאין ָצ ִרי ְלַבֲﬠרוֹ ִמָשּׁם‬.‫ֵאין ָצ ִרי ִלְבֹדּק ֶאת ֵבּית ַהָנְּכ ִרי ֶשׁהוּא יוֵֹצא ִמֶמָּנּה‬ ‫ ַוֲאִפלּוּ ִאם ָידוּר ְבַּב ִית ַאֵחר ִﬠם ָאָדם ַאֵחר ְואוֹתוֹ ָאָדם‬93,‫קיא‬.‫יוַּכל ְלַקֵיּם ִמְצַות ִבּעוּר ְבּאוֹתוֹ ַבּ ִית ֶשָׁיּדוּר בּוֹ ְבֶּפַסח‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁאוֹתוֹ ַבַּﬠל ַהַבּ ִית ִיְבֹדּק ִויַבֵﬠר ַגּם ֶהָחֵמץ‬,‫הוּא ַהַבַּﬠל ַהַבּ ִית ְוִיְבֹדּק ֶאת ֵבּיתוֹ ִויַבֵﬠר ֶהָחֵמץ ְבַּﬠְצמוֹ‬ ‫ וְּשׁלוּחוֹ‬,‫ֶשִׁנְּשַׁתֵּמּשׁ ֶזה ְבֵּביתוֹ ִמיּוֹם בּוֹאוֹ ַﬠד ַהֶפַּסח – ֲהֵרי אוֹתוֹ ַבַּﬠל ַהַבִּית הוּא ְשׁלוּחוֹ ֶשׁל ֶזה ִלְבֹדּק וְּלַבֵﬠר ֲחֵמצוֹ‬ ‫קיב ְוַﬠל ֲחֵמצוֹ ֶשׁ ִנְּשַׁאר ְבֵּבית ַהָנְּכ ִרי ֵאינוֹ עוֵֹבר ָﬠָליו ְכּלוּם ַאף‬.‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ְבַּﬠְצמוֹ ִבֵּﬠר ֲחֵמצוֹ‬94,‫ֶשׁל ָאָדם ְכּמוֹתוֹ‬ ‫ ְדֵּכיָון ֶשָׁיָּצא ִמֵבּית ַהָנְּכ ִרי ְוָﬠַזב ָשׁם ֲחֵמצוֹ ְול ֹא ְנָטלוֹ ִﬠמּוֹ ֲהֵרי ִנְתָיֵאשׁ ִמֶמּנּוּקיג‬,‫ִאם ִיְהֶיה ֻמָנּח ָשׁם ָכּל ְיֵמי ַהֶפַּסח‬ ‫קיד‬.‫ ֶשֲׁהֵרי ְבַּוַדּאי ִיְטֶּלנּוּ ַהָנְּכ ִרי ְלַﬠְצמוֹ‬,‫ְוִהְפִקירוֹ‬ ‫ ֶאָלּא ְכֶּשֶׁהָחֵמץ ְלַאַחר ֶשִׁהְפִקירוֹ הוּא ֻמָנּח ְבֶּפַסח ִבְּגבוּל ַהְמיָֻחד‬95,‫ְול ֹא ָגְּזרוּ ֲחָכִמים ֶשֵׁאין ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ֶלָחֵמץ‬ ‫ אוֹ ֲאִפלּוּ ִבּ ְגבוּל ַהְמיָֻחד ְלָנְכ ִריקיז ֶאָלּא‬96,‫קטז‬,‫קטו אוֹ ִבְּגבוּל ַהְמיָֻחד ְל ִיְשׂ ְרֵאִלים ֲאֵח ִרים‬,‫ְל ִיְשָׂרֵאל ֶזה ַבַּﬠל ֶהָחֵמץ‬ ‫ ֲאָבל ְכֶּשַׁהָדָּבר ָידוַּﬠ ֶשַׁהָנְּכ ִרי ִיְטֶּלנּוּ ְלַﬠְצמוֹ ְכֶּשׁ ִיְּמָצֶאנּוּ‬97,‫ֶשֵׁאין ַהָנְּכ ִרי יוֵֹדַﬠ ֶשִׁהְפִקירוֹ ַה ִיְּשָׂרֵאל ְול ֹא ִיְטֶּלנּוּ ְלַﬠְצמוֹ‬ ‫קיח‬.‫* – ֲהֵרי ֵאין ְל ֶהְפֵקר ָגּדוֹל ִמֶזּה‬,98‫ִבְּגבוּלוֹ‬ ‫ ֲאָבל ְכֶּשֶׁהָחֵמץ הוּא ֶהְפֵקר‬99,‫ְול ֹא ָגְּזרוּ ֲחָכִמים ֶאָלּא ֶשַׁמּה ֶשָּׁהָאָדם ַמְפִקיר ֶהָחֵמץ ְבִּפיו וְּבִלבּוֹ ֶזה ֵאין מוִֹﬠיל ְכּלוּם‬ ‫ אוֹ ֶשִׁהִנּיחוֹ ִבּ ְרשׁוּת ַהְמיֶֻחֶדת ְלָנְכ ִרי ְבִּﬠְנָין ֶשׁהוּא ֻמְפָקר ֵמֵאָליו ְלָנְכ ִרי ֶזה ַבַּﬠל‬,‫ ְכּגוֹן ֶשִׁהִנּיחוֹ ִבּ ְרשׁוּת ָהַרִבּים‬,‫ֵמֵאָליו‬ 100,‫קיט‬.‫ ַﬠֵיּן ִסיָמן תמ"ה‬,‫ ְבֶּהְפֵקר ָגּדוֹל ָכֶּזה ל ֹא ָגְּזרוּ ֲחָכִמים ִאם ִהְפִקירוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬,‫ָה ְרשׁוּת‬ * [‫קכ ֵכּיָון ֶשִׁאם ָהָיה רוֶֹצה‬,‫ אוֹ ֶשְׁמָּצאוֹ ְול ֹא ְנָטלוֹ ֲﬠַד ִין‬,‫ַאף ִאם ְכֶּשִׁהִגּיַﬠ ַהֶפַּסח ֲﬠַד ִין ל ֹא ְמָצאוֹ ַהָנְּכ ִרי‬ ‫ וֵּבין ֶשָׁהָיה‬,‫ ֵבּין ֶשָׁהָיה נוְֹטלוֹ ֵמֲחַמת ֶשׁהוּא יוֵֹדַﬠ ֶשׁ ִנְּתָיֵאשׁ ִמֶמּנּוּ ַה ִיְּשָׂרֵאל ְוִהְפִקירוֹ‬,‫ִלְטּלוֹ ָהָיה נוְֹטלוֹ‬

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‫]נוְֹטלוֹ ֵמֲחַמת ֶשׁהוּא ַתִּקּיף ְוַאָלּם‬: 21 [There is a difference of opinion among the Rabbis] if, by contrast, [a person] who leaves the house [in which he dwelled that is owned by a non-Jew] intends to set out on a sea voyage or on a journey by caravan before Pesach, and thus will not be dwelling in a home on Pesach and [hence, he] will not be able to fulfill the mitzvah to “obliterate s’or from your homes.”101 There are authorities who maintain that [the person] is obligated to search [for chametz in] the house of the non-Jew from which he is departing and obliterate the chametz from [this home] if he is departing from it within 30 days [of Pesach] and another Jew is not entering this house in his stead to live [there], but rather the non-Jewish owner of the house or another non-Jew [will be living in this home]. (If, however, another Jew enters in [this person’s] stead, [that other Jew] is obligated to search for and obliterate the chametz that belonged to [the previous Jewish tenant],102 as will be explained in sec. 437[:1-2]; consult that source.) Although the non-Jew will enter [this house] after the search and will bring chametz into it throughout the days of Pesach, that is not of consequence. [The rationale is that] the Jew is not commanded to take care that there not be chametz in homes belonging to non-Jews on Pesach. [Rather,] the Jew is only searching for and obliterating chametz from this house that he is leaving [so as] to fulfill the mitzvah to “obliterate s’or from your homes,” in which he became obligated when the thirtieth day preceding Pesach commenced if he will not be able to fulfill [this mitzvah] when Pesach arrives. [The rationale is that] during all these 30 days, one is obligated to pay heed of all the requirements of Pesach.103 [Implied is that] according to Rabbinic Law, during these 30 days [a person] is obligated to fulfill every one of the mitzvos of Pesach that he will not able to fulfill when the time for its observance arrives, and that it is possible to observe during these 30 days. Other authorities [differ and] maintain that [the Jew who is departing] need not search [the home he is leaving that is owned by the non-Jew] at all. Even if a large amount of chametz definitely exists there, [the Jew] need not pay it any heed. Even when there are less than 30 days [to Pesach, the Jew need not search for and obliterate the chametz. The rationale is that] the mitzvah to obliterate chametz never became incumbent on [the Jew], since he will be exempt from [this mitzvah] when Pesach arrives [because] he will not be living in a home. [The rationale is that] the mitzvah to obliterate [chametz] is not incumbent on one’s person, [i.e.,] one is [not] obligated to possess a home from which he must obliterate chametz. Instead, [the mitzvah is that] if [a person] possesses a home and there is chametz in it, he is commanded to obliterate [the chametz]. If, [however,] he does not have a home, the mitzvah [to obliterate chametz] is not incumbent on him at all. Even if [the person] has a home within 30 days [of Pesach] and there is chametz inside of it, but he knows that he will not have a home when Pesach commences, he is not obligated to obliterate the chametz from [his home] before the time the Sages ordained for its obliteration, even according to Rabbinic Law. [The rationale is that] when Pesach commences, he will not be obligated in the mitzvah to destroy chametz at all [because of this house]. If he will own chametz at that time without [having] a home, he will obliterate [his chametz] at that time, as he is commanded to do. (With regard to the halachah, one may follow the leniency of the latter opinion.104 One who desires to be stringent, may be stringent regarding his own conduct, but 12/16/2020, 8:37 PM

Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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he should not issue such a ruling to others.) ‫כא ֲאָבל ִאם ְלַאַחר ֶשׁיּוֵֹצא ִמַבּ ִית ֶזה ַדְּﬠתּוֹ ְלָפֵרשׁ ַלָיּם אוֹ ָלֵצאת ְבַּשָׁיָּרא ֹקֶדם ַהֶפַּסח ְבִּﬠ ְנָין ֶשׁלּ ֹא ָידוּר ַבַּבּ ִית ְבֶּפַסח ְול ֹא‬ ‫ ֵישׁ אוְֹמ ִריםקכב ֶשׁהוּא ַחָיּב ִלְבֹדּק ֵבּית ַהָנְּכ ִרי ֶשׁהוּא יוֵֹצא‬101,‫קכא‬,"‫יוַּכל ְלַקֵיּם ִמְצַות "ַתְּשִׁבּיתוּ ְשֹּׂאר ִמָבֵּתּיֶכם‬ ‫ִמֶמּנּוּ וְּלַבֵﬠר ֶהָחֵמץ ִמתּוֹכוֹ ִאם הוּא יוֵֹצא ִמֶמּנּוּ ְבּתוֹ ְשׁ ִשׁים יוֹם ְוֵאין ִיְשָׂרֵאל ַאֵחר ִנְכַנס ַתְּחָתּיו ָלדוּר ְבַּב ִית ֶזה ֶשׁהוּא‬ ‫יוֵֹצא ִמֶמּנּוּ ֶאָלּא ַהָנְּכ ִרי ַבַּﬠל ַהַבִּית ְבַּﬠְצמוֹ אוֹ ָנְכ ִרי ַאֵחר )ֲאָבל ִאם ִיְשָׂרֵאל ַאֵחר ִנְכַנס ַתְּחָתּיו – ָהַאֲחרוֹן ַחָיּב ִלְבֹדּק‬ ‫ ַאף ַﬠל ִפּי ֶשְׁלַּאַחר ְבִּדיָקתוֹ ִיָכֵּנס ַהָנְּכ ִרי‬.(‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תל"ז ַﬠֵיּן ָשׁם‬102,‫קכג‬,‫וְּלַבֵﬠר ֲחֵמצוֹ ֶשׁל ִראשׁוֹן‬ ‫קכד ֶשֵׁאין ַה ִיְּשָׂרֵאל ֻמְזָהר ֶשׁלּ ֹא ִיְהֶיה ָחֵמץ ְבָּבֵתּי ַהָנְּכ ִרים‬,‫ְלתוֹכוֹ ְוַיְכִניס בּוֹ ָחֵמץ ָכּל ְיֵמי ַהֶפַּסח – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְוֵאין ַה ִיְּשָׂרֵאל בּוֵֹדק וְּמַבֵﬠר ֶהָחֵמץ ִמַבּ ִית ֶזה ֶשׁהוּא יוֵֹצא ִמֶמּנּוּ ֶאָלּא ְכֵּדי ְלַקֵיּם ִמְצַות "ַתְּשִׁבּיתוּ ְשֹּׂאר‬,‫ְבֶּפַסח‬ ‫ ֶשָׁכּל ל' יוֹם ֵאלּוּ‬,‫ ֶשְׁכָּבר ִנְתַחֵיּב ָבּהּ ִמֶשִּׁהִגּיַﬠ ל' יוֹם ֶשִׁלְּפֵני ַהֶפַּסחקכה ִאם ל ֹא יוַּכל ְלַק ְיָּמהּ ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח‬,"‫ִמָבֵּתּיֶכם‬ ‫ ְדַּה ְינוּ ֶשָׁכּל ִמְצָוה ִמִמְּצוֹת ַהֶפַּסחקכו ֶשׁלּ ֹא יוַּכל ְלַקְיָּמהּ ְכֶּשַׁיּ ִגּיַﬠ ְזַמָנּהּ ְוֶאְפָשׁר לוֹ‬103,‫ַחָיּב הוּא ְלִהָזֵּהר ְבָּצ ְרֵכי ַהֶפַּסח‬ ‫ְלַק ְיָּמהּ ְבּתוֹ ל' יוֹם ֵאלּוּ – ַחָיּב הוּא ְלַק ְיָּמהּ ִמִדְּבֵרי סוְֹפ ִרים‬. ‫ ֶשַׁאף ֶשִׁהִגּיעוּ ל' יוֹםקכח‬,‫ ַוֲאִפלּוּ ֵישׁ ָשׁם ָחֵמץ ַוַדּאי ַה ְרֵבּה – ֵאינוֹ ָזקוּק לוֹ‬,‫ְוֵישׁ אוְֹמ ִריםקכז ֶשֵׁאין ָצ ִרי ְלָבְדקוֹ ְכָּלל‬ "‫ ֶשִׁמְּצַות "ַתְּשִׁבּיתוּ‬,‫ ֵכּיָון ֶשִׁיְּהֶיה ָפּטוּר ִמֶמָּנּה ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח ְול ֹא ָידוּר ַבַּבּ ִית‬,"'‫ל ֹא ָחָלה ָﬠָליו ִמְצַות "ַתְּשִׁבּיתוּ ְוגוֹ‬ ‫ ֶאָלּא ִאם ֵישׁ לוֹ ַבּ ִית וְּבתוֹכוֹ ָחֵמץ ֵישׁ ָﬠָליו ִמְצַות‬,‫ֵאיָנהּ חוַֹבת ַהגּוּף ֶשׁ ִיְּתַחֵיּב ָאָדם ִלְהיוֹת לוֹ ַבִּית ְלַבֵﬠר ֶהָחֵמץ ִמתּוֹכוֹ‬ ‫קכט‬.‫ ְוִאם ֵאין לוֹ ַבּ ִית ֵאין ָﬠָליו ִמְצָוה ְכָּלל‬,"‫"ַתְּשִׁבּיתוּ‬ ‫ְוַאף ִאם ְבּתוֹ ל' יוֹם ֵישׁ לוֹ ַבִּית וְּבתוֹכוֹ ָחֵמץ ְוָידוַּﬠ לוֹ ֶשְׁכֶּשַׁיּ ִגּיַﬠ ַהֶפַּסח ל ֹא ִיְהֶיה לוֹ – ֵאינוֹ ְמֻחָיּב ֲאִפלּוּ ִמִדְּבֵרי‬ .‫ ֵכּיָון ֶשְׁכֶּשַׁיִּגּיַﬠ ַהֶפַּסח ל ֹא ִיְהֶיה ָﬠָליו ִמְצַות "ַתְּשִׁבּיתוּ" ְכָּלל‬,‫סוְֹפ ִרים ְלַבֵﬠר ֶהָחֵמץ ִמֵבּיתוֹ ֹקֶדם ְזַמן ֶשִׁתְּקּנוּ ֲחָכִמים‬ ‫ ְוִאם ִיְהֶיה לוֹ ָאז ָחֵמץ ְבּל ֹא ַבּ ִית – ְיַבֲﬠֶרנּוּ ָאז ְכִּמְצָותוֹ‬. (‫קל ֲאָבל ל ֹא יוֶֹרה ֵכּן‬,‫ וִּמי ֶשׁרוֶֹצה ְלַהֲחִמיר – ַיֲחִמיר ַﬠל ַﬠְצמוֹ‬.‫ ֵישׁ ְלָהֵקל ַכְּסָּבָרא ָהַאֲחרוָֹנה‬,‫וְּלִﬠְנַין ֲהָלָכה‬ ‫)ַלֲאֵח ִרים‬:104 22 All the above applies when the non-Jew enters [the house from which the Jew departs] before Pesach. [The rationale is that] when the non-Jew enters the home, [the Jew] will have divested his ownership of the chametz that is lying there [and transferred it to] this non-Jew as a matter of course. Whenever [the non-Jew] desires to take [the chametz], he will take it. [A different ruling applies] if [the nonJew] will not enter [the home] until after Pesach, until the middle of Pesach, or until the commencement of the sixth hour on the day before Pesach.105 In that instance, even if the chametz will become ownerless and [will then be acquired by] the non-Jew when he enters his home, this will not be effective [in freeing the Jew from liability for the possession of chametz on Pesach. The rationale is that] since the sixth hour [of the day preceding Pesach] commenced before [the chametz] became ownerless as a matter of course,106 it already became [the person’s] obligation to obliterate this chametz from existence entirely. [Furthermore,] it is no longer possible to declare [this chametz] ownerless, as will be explained in sec. 445[:3]. Therefore, the Jew who is leaving [the non-Jew’s home] is obligated to search [that home including] even those rooms that must only be searched according to Rabbinic Law. [This obligation applies] even if [the Jew] will be living in [another] house in this city or in another city, even though he will be able to fulfill the mitzvah of obliterating [chametz in his new location]. Nevertheless, if he does not search for and obliterate the chametz in the house from which he is departing, he will violate the prohibition against [chametz] being found [in his domain] according to Rabbinic Law. [The rationale is that the Sages] decreed that [merely] nullifying [one’s possession of] chametz and divesting one’s ownership of it verbally and in his heart is not effective at all .107, * * When should [such a Jew] search [the house from which he is

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Shulchan Aruch: Chapter 436 - The Laws Applying to One Who Sets out...

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departing]? If he is going to live in another city, or he is setting out on a sea voyage or on a journey by caravan, he is obligated to search [the house he is leaving] on the night before he departs from the non-Jew’s home. [This applies] if [the Jew] is leaving within 30 days [of Pesach], for then the obligation to obliterate [chametz already] became incumbent upon him. If [however,] he is entering [another] house in [the same] city, even if he leaves the non-Jew’s house more than 30 days [before Pesach], he is obligated to search [the non-Jew’s house] at the [same] time he is obligated to search the house he will dwell in on Pesach, i.e., the night of the fourteenth [of Nissan.108 The rationale is] that [in this way he] will not violate the Rabbinic prohibition against having chametz found [in his domain] as a result of the chametz that is found [in his previous dwelling]. ‫ ֶשְׁכֶּשׁ ִנְּכָנס ַהָנְּכ ִרי ְלֵביתוֹ ַנֲﬠָשׂה ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ַהֻמָּנּח ָשׁם‬,‫כב ְוָכל ֶזה )יא( ְכֶּשַׁהָנְּכ ִרי ִנְכָנס ְלתוֹכוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ֲאָבל ִאם ל ֹא ִיָכֵּנס ְלתוֹכוֹ ַﬠד ְלַאַחר ַהֶפַּסח אוֹ ַﬠד תּוֹ ַהֶפַּסח אוֹ‬.‫קלא ֶשְׁכֶּשׁ ִיּ ְרֶצה ִלְטּלוֹ ִיְטֶּלנּוּ‬,‫ֶהְפֵקר ֵמֵאָליו ְלָנְכ ִרי ֶזה‬ ‫ ֶשָׁאז ַאף ִאם ַנֲﬠָשׂה ֶהָחֵמץ ֶהְפֵקר ְלָנְכ ִרי ֶזה ִבְּכ ִניָסתוֹ ְלֵביתוֹ – ֵאין ֶזה‬105,‫ַﬠד ֶשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬ ‫ ֲהֵרי ְכָּבר ִנְתַחֵיּב ָחֵמץ ֶזה ְבִּבעוּר ִמן‬106,‫ ְדֵּכיָון ֶשְׁכָּבר ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֹקֶדם ֶשַׁנֲּﬠָשׂה ֶהְפֵקר ֵמֵאָליוקלב‬,‫מוִֹﬠיל‬ ‫קלג‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ה‬,‫ ְוֵאין ֶהְפֵקר מוִֹﬠיל לוֹ עוֹד‬,‫ָהעוָֹלם ְלַגְמֵרי‬ ‫ ַחָיּב ַהִיְּשָׂרֵאל ִלְבֹדּק ֵבּית ַהָנְּכ ִרי ֶשׁהוּא יוֵֹצא ִמֶמּנּוּ ַאף אוָֹתן ֲחָד ִרים ֶשֵׁאין ְצ ִריִכים ְבִּדיָקה ִכּי ִאם ִמִדְּבֵרי‬, ‫ְלִפיָכ‬ ‫ ִמָכּל ָמקוֹם‬,"‫ ֶשַׁאף ֶשׁיּוַּכל ְלַקֵיּם ָשׁם ִמְצַות "ַתְּשִׁבּיתוּ‬,‫ ֲאִפלּוּ ִאם ָידוּר ְבַּב ִית ַבֶּפַּסח ְבִּﬠיר זוֹ אוֹ ְבִּﬠיר ַאֶחֶרת‬,‫סוְֹפ ִרים‬ ‫ ֶשָׁגְּזרוּ‬,‫ִאם ל ֹא ִיְבֹדּק וְּמַבֵﬠר ֶהָחֵמץ ִמַבּ ִית ֶזה ֶשׁהוּא יוֵֹצא ִמֶמּנּוּ – ַיֲﬠֹבר ָﬠָליו ְבֶּפַסח ְבּ"ַבל ִיָמֵּצא" ִמִדְּבֵרי סוְֹפ ִרים‬ 107.‫ֶשַׁמּה ֶשָּׁהָאָדם ְמַבֵטּל וַּמְפִקיר ֶהָחֵמץ ְבִּפיו וְּבִלבּוֹ ֵאין מוִֹﬠיל ְכּלוּם‬,* * [‫ אוֹ יוֵֹצא ְבַּשָׁיָּרא – ַחָיּב‬,‫ אוֹ ֶשׁהוּא ְמָפֵרשׁ ַלָיּם‬,‫ְוֵאיָמַתי ִיְבְדֵּקם? ִאם יוֵֹצא ָלדוּר ְבַּב ִית ְבִּﬠיר ַאֶחֶרת‬ ‫ ֶשָׁאז ָחל ָﬠָליו חוַֹבת‬,‫ְלָבְדָקהּ ַבַּלּ ְיָלה ֶשִׁלְּפֵני ְיִציָאתוֹ ִמֵבּית ַהָנְּכ ִרי ִאם הוּא יוֵֹצא ִמֶמָּנּה ְבּתוֹ ל' יוֹם‬ ‫ ֲאִפלּוּ הוּא יוֵֹצא ִמֵבּית ַהָנְּכ ִרי ֹקֶדם ל' יוֹם – ֲהֵרי הוּא ַחָיּב‬,‫ ְוִאם הוּא ִנְכַנס ְבַּב ִית ָלדוּר ְבִּﬠיר זוֹ‬.‫ִבּעוּר‬ ‫ ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ַﬠל‬108,‫ ְדַּה ְינוּ ְבֵּליל י"ד‬,‫ְלָבְדָקהּ ְבָּשָׁﬠה ֶשׁהוּא ַחָיּב ִלְבֹדּק ֵבּיתוֹ ֶשָׁיּדוּר בּוֹ ַבֶּפַּסח‬ ‫]ֶהָחֵמץ ֶשְׁבּתוָֹכהּ ְבּ"ַבל ִיָמֵּצא" ִמִדְּבֵרי סוְֹפ ִרים‬: 23 During all 30 days before Pesach, it is desirable to be careful and check every activity that one performs so that he will not leave any chametz stuck [to a surface] in a manner that will be difficult to remove [the chametz] when the day before Pesach arrives. ‫כג ָכּל ְשׁ ִשׁים יוֹם ִלְפֵני ַהֶפַּסח טוֹב ִלָזֵּהר וְּלַﬠֵיּן ְבָּכל ָדָּבר ֶשׁעוֶֹשׂה ֶשׁלּ ֹא ִיָשֵּׁאר ָדּבוּק בּוֹ ָחֵמץ ְבֹּאֶפן ֶשׁלּ ֹא יוַּכל‬ ‫קלד‬.‫ַלֲהִסירוֹ ְבָּנֵקל ְכֶּשַׁיִּגּיַﬠ ֶﬠֶרב ֶפַּסח‬

12/16/2020, 8:37 PM

Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Ten...

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Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Tenant], Upon Whom Does the Obligation to Obliterate Chametz Fall By Rabbi Schneur Zalman of Liadi

SECTION 437 [When] a Person Rents a House to a [Tenant], Upon Whom Does the Obligation to Obliterate Chametz Fall (1-7) ‫סימן תלז ַהַמְּשִׂכּיר ַבִּית ַלֲחֵברוֹ ַﬠל ִמי ָחל חוַֹבת ִבּעוּר וּבוֹ ז' ְסִﬠיִפים‬: 1 [When a person] rents a house to a [tenant] before the onset of the night of the fourteenth [of Nissan]1 and the tenant acquired [the rights to live in the house] through one of the processes through which the rental of a home is validated,2 i.e., through [the payment of] money, [the transfer of] a document [recording the rental agreement,3 the tenant’s] manifestation of ownership,4 or a kinyan sudar,5and the landlord6 left the house and locked it, but did not give the tenant the key [to the house] until after the onset of the night of the fourteenth [of Nissan], the landlord is obligated to search the house he rented out.7 [This obligation is incumbent on the landlord] even though [a)] he will not enter [the home] throughout the days of Pesach, and thus will not come to eat the chametz [that might be] there,8 and [b)] he does not violate the prohibition against having [chametz] found [in his domain], since he has certainly [already] despaired of recovering [any chametz he left behind], and [has similarly] divested himself of ownership of [any chametz left behind] when he left the house and abandoned his chametz there.9 Nevertheless, [it is incumbent on the landlord to search the house,] since the actual structure of the home belongs to the landlord (and [the home] is only acquired by the tenant to live in it.10 [Furthermore,] the chametz is also [the landlord’s], and at the onset of the night of the fourteenth [of Nissan] – which is the primary time for the search, as stated in sec. 431[:5-6] –) the house was still being withheld by the landlord, for the tenant could not enter it since the key was still in the landlord’s [possession]. Therefore, at this time, i.e., at the onset of the night [of the fourteenth], the obligation to search [for chametz] falls on the landlord and it does not depart from him even after the tenant enters [the house]. After the landlord finishes searching [for chametz], he should nullify [his possession of] all the chametz that he did not find during his search. Although in his heart, [the landlord] already divested himself of ownership of [the chametz he did not find] when he left the house, he is nevertheless obligated to explicitly nullify [his possession of this chametz verbally] after the search, as ordained by the Sages who required that one verbally express his nullification of [his possession of] chametz.11 The tenant is also obligated to nullify [his possession of] all the chametz in the house, even if he will not enter [the house] to dwell in it until after Pesach. [The rationale is that] immediately upon his acquisition of [the rights to] the home

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Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Ten...

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through one of the means that real estate is acquired, [the tenant] also acquires the chametz that the landlord abandoned there. [The chametz becomes his] because [a)] the landlord has already declared it ownerless and; [b)] a tenant acquires any ownerless object left in the house that is rented to him, as explained in Choshen Mishpat, sec. 260.12 If so, the fact that the landlord nullified [his possession of the chametz] is of no consequence with regard to the fulfillment of the obligation [created by] the ordinance of the Sages who required that [the ownership of the chametz] be nullified after the search, for the chametz is no [longer] his, but rather the tenant’s.13 Therefore, the tenant must [also] nullify [his possession of this chametz]. 2,‫ג‬,‫ )א( וְּקָנאוֹ ַהשּׂוֵֹכר ְבֶּאָחד ֵמַהְדָּרִכים ֶשְׁשִּׂכירוּת ַבּ ִית ִנְקֶנה בּוֹ‬1,‫א ַהַמְּשִׂכּיר ַבּ ִית ַלֲחֵברוֹא ֹקֶדם ְתִּחַלּת ֵליל י"דב‬ ‫ ָיָצא ִמן ַהַבּ ִית וְּסָגרוֹ ְול ֹא ָמַסר ֶאת ַהַמְּפֵתַּח‬6‫ ְוַהַמְּשִׂכּיר‬5,‫ה‬,‫ אוֹ ְבִּקְנַין סוָּדר‬4,‫ אוֹ ַבֲּחָזָקהד‬3‫ְדַּה ְינוּ ְבֶּכֶסף אוֹ ִבְּשָׁטר‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ל ֹא ִיָכֵּנס‬7,‫ְלַיד ַהשּׂוֵֹכר ַﬠד ְלַאַחר ֶשְׁכָּבר ִנְכַנס ֵליל י"ד – ַחָיּב ַהַמְּשִׂכּיר ִלְבֹדּק ֶאת ַהַבּ ִית ֶשִׁהְשִׂכּירו‬ ‫ ְלִפי ֶשְׁבַּוַדּאי ִנְתָיֵאשׁ‬,"‫ ְוַגם ֵאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא‬8,‫ז‬,‫בּוֹ ָכּל ְיֵמי ַהֶפַּסח ְוִאם ֵכּן ל ֹא ָיב ֹא ֶלֱאֹכל ֵמָחֵמץ ֶשְׁבּתוֹכוֹ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁגּוּף ַהַבּ ִית ֶשׁל ַהַמְּשִׂכּיר ) ְוֵאינוֹ ָקנוּי ְלַהשּׂוֵֹכר‬9,‫ח‬,‫ִמֶמּנּוּ ְוִהְפִקירוֹ ְכֶּשָׁיָּצא ִמן ַהַבִּית ְוָﬠַזב ָשׁם ָחֵמץ‬ ‫ט וִּבְתִחַלּת ֵליל י"ד ֶשָׁאז הוּא ִﬠַקּר ְזַמן ִחיּוּב ַהְבִּדיָקה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ְוַגם ֶהָחֵמץ ָהָיה ֶשׁלּוֹ‬10,‫ֶאָלּא ָלדוּר ְבּתוֹכוֹ‬ ‫ ֶשׁלּ ֹא ָהָיה ַהשּׂוֵֹכר ָיכוֹל ִלָכֵּנס ְלתוֹכוֹ ֵמֲחַמת ֶשַׁהַמְּפֵתַּח ָהָיה ֲﬠַד ִין ְבַּיד‬,‫תל"אי( ָהָיה ַהַבִּית ֲﬠַד ִין ְמֻﬠָכּב ֵאֶצל ַהַמְּשִׂכּיר‬ ‫ ְושׁוּב ל ֹא ִנְפָקע ִמֶמּנּוּ ַאף‬,‫ ָחל ִחיּוּב ַהְבִּדיָקה ַﬠל ַהַמְּשִׂכּיר‬,‫ ְדַּה ְינוּ ְתִּחַלּת ְכּ ִניַסת ַהַלּ ְיָלה‬,‫ ְבָּשָׁﬠה זוֹ‬, ‫יא ְלִפיָכ‬,‫ַהַמְּשִׂכּיר‬ ‫יב‬.‫ְלַאַחר ֶשׁ ִנְּכַנס ַהשּׂוֵֹכר ְלתוֹכוֹ‬ ‫יג ְוַאף ַﬠל ִפּי ֶשְׁכָּבר ִהְפִקירוֹ ְבִּלבּוֹ ְכֶּשָׁיָּצא ִמן‬.‫וְּלַאַחר ֶשׁ ִיּ ְגֹמר ַהַמְּשִׂכּיר ִמִלְּבֹדּק ְיַבֵטּל ָכּל ֶהָחֵמץ ֶשׁלּ ֹא ָמָצא ִבְּבִדיָקתוֹ‬ 11,‫יד‬.‫ ַאף ַﬠל ִפּי ֵכן ַחָיּב הוּא ַלֲח ֹזר וְּלַבְטּלוֹ ְבֵּפרוּשׁ ַאַחר ַהְבִּדיָקה ְכִּתקּוּן ֲחָכִמים ֶשִׁתְּקּנוּ ְלהוִֹציא ַהִבּטּוּל ְבִּפיו‬,‫ַהַבִּית‬ ‫ ְלִפי ֶשִׁמָּיּד ֶשָׁקָּנה‬,‫טו ַוֲאִפלּוּ ִאם ֵאינוֹ ִנְכָנס ָלדוּר ְבּתוֹכוֹ ַﬠד ַאַחר ַהֶפַּסח‬,‫ְוַגם ַהשּׂוֵֹכר ַחָיּב ְלַבֵטּל ָכּל ֶהָחֵמץ ֶשַׁבַּבּ ִית‬ ‫טז ֶשֲׁהֵרי ְכָּבר ִהְפִקירוֹ‬,‫ַהַבּ ִית ְבֶּאָחד ֵמַהְדָּרִכים ֶשְׁשִּׂכירוּת ַק ְרַקע ִנְקֶנה בּוֹ – ָזָכה ַגּם ֵכּן ֶבָּחֵמץ ֶשָׁﬠַזב ָשׁם ַהַמְּשִׂכּיר‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן‬,‫יז ְוָכל ְדַּבר ֶהְפֵקר ַהֻמָּנּח ַבַּבּ ִית ַהֻמְּשָׂכּר ַלשּׂוֵֹכר ָזָכה בּוֹ ַהשּׂוֵֹכר‬,‫ַהַמְּשִׂכּיר‬ ‫ ְוִאם ֵכּן ַמה ֶשַּׁהַמְּשִׂכּיר ְמַבֵטּל ֵאין מוִֹﬠיל ְכּלוּם ָלֵצאת ְיֵדי חוַֹבת ַתָּקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ְלַבֵטּל ַאַחר‬12,‫יח‬,‫ר"ס‬ ‫ ְלִפיָכ ַחָיּב ַהשּׂוֵֹכר ְלַבְטּלוֹ‬13,‫ ֶשֲׁהֵרי ֵאין ֶהָחֵמץ ֶשׁלּוֹיט ֶאָלּא ֶשׁל ַהשּׂוֵֹכר‬,‫ַהְבִּדיָקה‬: 2 If, however, [the landlord] gave [the tenant] the key [to the house] before the onset of the night of the fourteenth [of Nissan, the tenant] is obligated to search.14 This ruling applies] even if the tenant returned and entrusted the key to the landlord for safekeeping. [The tenant] is obligated to take [the key back] from [the landlord] and search [for chametz] even if he will not enter [the house] to live in it until after Pesach. [The tenant must conduct the search because he acquired the rental rights to the home and]15 the landlord is not preventing him from entering it, [as evidenced by the landlord] having given him the keys. Similarly, if the house is not locked and thus a key is not necessary, the tenant is obligated to search. After searching, [the tenant] should nullify [his possession of any chametz found in the house], as ordained by our Sages. Similarly, the landlord should explicitly nullify [his possession of that chametz verbally] even though he already nullified [this chametz] in his heart.16 ‫כ ֲאִפלּוּ ִאם ָחַזר ַהשּׂוֵֹכר )ב( ְוִהְפִקיד ַהַמְּפֵתַּח ֵאֶצל ַהַמְּשִׂכּיר‬,‫ב ֲאָבל ִאם ָמַסר לוֹ ַהַמְּפֵתַּח ֹקֶדם ְכּ ִניַסת ְתִּחַלּת ֵליל י"ד‬ ‫ ֵכּיָון ֶשֵׁאין ַהַמְּשִׂכּיר‬,‫ ֲאִפלּוּ ִאם ל ֹא ִיְכ ֹנס ָלדוּר בּוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬14,‫כא‬,‫– ְמֻחָיּב הוּא ִלְטּלוֹ ִמַיּד ַהַמְּשִׂכּיר ְוִלְבֹדּק‬ ,‫ ֶשֵׁאין ָצ ִרי ַמְפֵתַּח‬,‫ ְוֵכן ִאם הוּא ַבּ ִית ֶשֵׁאינוֹ ָנעוּל‬15.‫ ֶשֲׁהֵרי ְכָּבר ָמַסר לוֹ ַהַמְּפֵתַּח‬,‫ְמַﬠֵכּב ַﬠל ַהשּׂוֵֹכר ִמִלָּכֵּנס ַלַבּ ִית‬ ‫כב‬.‫ַחָיּב ַהשּׂוֵֹכר ִלְבֹדּק‬ 16,‫כג‬:‫ ְוַגם ַהַמְּשִׂכּיר ְיַבֵטּל ְבֵּפרוּשׁ ַאף ֶשְׁכָּבר ִהְפִקירוֹ ְבִּלבּוֹ‬,‫ְוַאַחר ַהְבִּדיָקה ְיַבֵטּל )ג( ְכַּתָקַּנת ֲחָכִמים‬

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Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Ten...

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3 All the above applies when the tenant already acquired [the rental rights to the home] through one of the processes through which the rental rights to a home are acquired17 before the onset of the night of the fourteenth [of Nissan],18 for that is the fundamental time [when the] obligation for the search [takes effect]. If, however, [the tenant] did not acquire [those rights] until after the onset of the night of the fourteenth, [the obligation to search falls on the landlord]. [The above ruling applies] even if [the tenant] acquired [the rental rights to the house] before the night [of the fourteenth], but rented [the house] from the day of the fourteenth and onward, i.e., [the tenant] only has the right to enter the house and dwell in it from the day of the fourteenth until the end of the term of the rental. Thus, on the night of the fourteenth, which is the fundamental time when one is obligated to search [for chametz, the rights to] the house had not yet been acquired by the tenant at all. Therefore, the obligation to search falls on the landlord. ‫ ֶשׁהוּא ִﬠַקּר ְזַמן‬18‫ ֹקֶדם ְכִּניַסת ֵליל י"ד‬17‫ג ְוָכל ֶזה ְכֶּשְׁכָּבר ְקָנאוֹ ַהשּׂוֵֹכר ְבֶּאָחד ֵמַהְדָּרִכים ֶשְׁשִּׂכירוּת ַבּ ִית ִנְקֶנה בּוֹ‬ ‫ ַוֲאִפלּוּ ְקָנאוֹ ֹקֶדם ַהַלּ ְיָלה ֶאָלּא ֶשְׁשָּׂכרוֹ ְלֹצֶר יוֹם י"ד‬,‫ ֲאָבל ִאם ל ֹא ְקָנאוֹ ַﬠד ְלַאַחר ְכּ ִניַסת ֵליל י"ד‬,‫ִחיּוּב ַהְבּ ִדיָקה‬ ‫ ְוִנְמָצא‬,‫כד ְדַּה ְינוּ ֶשִׁמּיּוֹם י"ד ָוֵאיָל הוּא ַרַשּׁאי ִלְכ ֹנס ְלַהַבּ ִית ְוָלדוּר ְבּתוֹכוֹ ַﬠד סוֹף ֶמֶשׁ ְזַמן ְשִׂכיָרתוֹ‬, ‫וִּמֶמּנּוּ ָוֵאיָל‬ ‫ ְלִפיָכ ָחל ַﬠל ַהַמְּשִׂכּיר חוַֹבת‬,‫ֶשְׁבֵּליל י"ד ֶשׁהוּא ִﬠַקּר ְזַמן ִחיּוּב ַהְבִּדיָקה ל ֹא ָהָיה ֲﬠַד ִין ַהַבּ ִית ָקנוּי ְלַהשּׂוֵֹכר ְכָּלל‬ ‫ַהְבִּדיָקה‬: 4 All the above [applies when one] rents out [a house]. When, by contrast, one sold a house to another person, left the house and closed it up, and the purchaser acquired it before the night of the fourteenth [of Nissan] through one of the means of acquisition through which a house is acquired, the obligation to search for chametz does not fall on the seller. [This applies] even though [the seller] did not give the purchaser the key [to the house] until after the onset of the night of the fourteenth.19 [The rationale is that] since [the very substance of] the home was acquired by the purchaser, he is obligated to search [the home for chametz] and nullify [his possession of any chametz there. In this instance,] it is sufficient for the seller to [merely verbally] nullify [his possession of the chametz].20 17‫ ֲאָבל ַהמּוֵֹכר ַבּ ִית ַלֲחֵברוֹ ְוָיָצא ֵמַהַבּ ִית וְּסָגרוֹ ְוַהלּוֵֹקַח ְקָנאוֹ ְבֶּאָחד ֵמַה ְדָּרִכים ֶשַׁהַבִּית ִנְקֶנה בּוֹ‬,‫ד ְוָכל ֶזה ְבַּמְשִׂכּיר‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ָחל ַﬠל ַהמּוֵֹכר‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָמַסר ַהַמְּפֵתַּח ְלַיד ַהלּוֵֹקַח ַﬠד ְלַאַחר ְכּ ִניַסת ֵליל י"ד‬,‫ֹקֶדם ֵליל י"ד‬ ‫כה ְוַהמּוֵֹכר ַדּי לוֹ ְבִּבטּוּל‬,‫ ֵכּיָון ֶשְׁכָּבר ִנְקָנה גּוּף ַהַבִּית ְלַהלּוֵֹקַח – הוּא ַחָיּב ִלְבֹדּק וְּלַבֵטּל‬19,‫חוַֹבת ַהְבִּדיָקה‬ 20,‫כו‬:‫ִבְּלַבד‬ 5 [The following laws apply when] a tenant rents a house from another person on the day of the fourteenth [of Nissan] or in the middle of the night of the fourteenth, after the time when the landlord could have searched his house [for chametz] passed, but the tenant does not know whether or not the landlord [actually] searched it: If the landlord, his wife, or the members of his household are in the town, [the tenant] should ask them whether they [already] searched [the house]. Even though the accepted conduct of virtuous [Jews] is to search [for chametz] at the beginning of the night of the fourteenth [of Nissan], as ordained by our Sages, and it is an accepted presumption that all Jews are virtuous,21 and thus, it can be assumed that [the landlord already] searched [the house], nevertheless, [the tenant] is obligated to ask [and verify the matter. The rationale is that] it can be absolutely assumed that there was chametz in the house throughout the entire year.22 [Now,] it is on [the basis of] the assumption that [the landlord] already searched the house that [the tenant] is seeking to [change the status of the house and] remove the presumption that chametz existedin it. As an initial preference, we do not rely on that assumption [as a basis to change the status of the house] when

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verification is possible.23 If, however, neither the landlord nor one of the members of his household is in town, [the tenant] may rely on the assumption [that the landlord searched the house and he need not search [the house]. It is sufficient that [the tenant] nullify [his possession of the chametz].24 Even if it is known that the landlord did not personally search [the house], but one of the members of his household is in the town and [this person] says that he searched [the house], his word is accepted. [This rule applies] even if [that person] is a bondman, a minor mature enough to search,25 or a woman. There is no necessity to search again. [The rationale is that] since the search for chametz is a Rabbinic [obligation], the Sages trusted [their word].26 ‫ה ַהשּׂוֵֹכר ַבִּית ֵמֲחֵברוֹ ְבּיוֹם י"דכז אוֹ ְבּתוֹ ֵליל י"ד ְלַאַחר ֶשְׁכָּבר ָﬠַבר ְזַמן ֶשָׁהָיה ָיכוֹל ַהַמְּשִׂכּיר ִלְבֹדּק ֵבּיתוֹ ְבּאוֹתוֹ‬ ‫ ִאם ַהַמְּשִׂכּירכט אוֹ ִאְשׁתּוֹ וְּבֵני ֵבּיתוֹל ָבִּﬠיר – ִיְשַׁאל ָלֶהם‬14,‫ְזַמןכח ְוַהשּׂוֵֹכר ֵאינוֹ יוֵֹדַﬠ ִאם ְבָּדקוֹ ַהַמְּשִׂכּיר ִאם ָלאו‬ ‫ ְוָכל ֶאָחד ְוֶאָחד ִמִיְּשָׂרֵאל ְבֶּחְזַקת‬,‫ ַאף ַﬠל ִפּי ֶשֶׁדֶּר ַהְכֵּשׁ ִרים ִלְבֹדּק ִבְּתִחַלּת ֵליל י"ד ְכִּתקּוּן ֲחָכִמים‬14.‫ִאם ָבְּדקוּ‬ ‫ ְלִפי ֶשָׁכּל ַהָשָּׁנה ָהָיה ַהַבּ ִית ְבֶּחְזַקת ֶשֵׁיּשׁ בּוֹ‬,‫ ַאף ַﬠל ִפּי ֵכן ַחָיּב ִלְשֹׁאל‬,‫לא וִּמן ַהְסָּתם ָבַּדק ְכָּבר‬,‫ הוּא‬21‫ָכֵּשׁר‬ ‫ וַּבֲחָזָקה זוֹ ֶשִׁמּן ַהְסָּתם ָבְּדקוּ ַאָתּה ָבּא ְלהוִֹציאוֹ ֵמֶחְזַקת ָחֵמץ – ֵאין ָאנוּ סוְֹמִכין ַﬠל ַהֲחָזָקה ְלַכְתִּחָלּה‬22,‫ָחֵמץלב‬ 23,‫לג‬.‫ְבָּמקוֹם ֶשֶׁאְפָשׁר ְלָבֵרר‬ 24,‫לה‬.‫ ֶאָלּא ְמַבְטּלוֹ ְוַדיּוֹ‬,‫ְוִאם ֵאין ַהַמְּשִׂכּיר ְול ֹא ֶאָחד ִמְבֵּני ֵבּיתוֹ ָבִּﬠיר – סוְֹמִכין ַﬠל ַהֲחָזָקהלד ְוֵאין ָצ ִרי ִלְבֹדּק‬ ‫ ֲאִפלּוּ‬,‫ ֲאִפלּוּ ִאם ָידוַּﬠ ָלנוּ ֶשַׁהַמְּשִׂכּיר ְבַּﬠְצמוֹ ל ֹא ָבַּדק ְוֶאָחד ִמְבֵּני ֵבּיתוֹ אוֵֹמר ֶשָׁבַּדק הוּא‬,‫ְוִאם ֵישׁ ִמְבֵּני ֵבּיתוֹ ָבִּﬠיר‬ ‫ ְדֵּכיָון‬,‫ ְוֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬14,‫ ִלְבֹדּק אוֹ ִאָשּׁה – ֲהֵרי ֵאלּוּ ֶנֱאָמ ִנים‬25,‫הוּא ֶﬠֶבד אוֹ ָקָטןלו ֶשֵׁיּשׁ בּוֹ ַדַּﬠתלז‬ 26,‫לח‬:‫ֶשְׁבִּדיַקת ָחֵמץ הוּא ִמִדְּבֵרי סוְֹפ ִרים ֶהֱאִמינוּם ֲחָכִמים‬ 6 When does the above27 apply? When the tenant28 nullified [his possession of] all the chametz in the rooms rented to him [before the onset of] the sixth hour [on the day of the fourteenth of Nissan]. If [however, the tenant] did not nullify [his possession of the chametz and the onset of that] hour arrived, he can no longer nullify [his possession of chametz] and he may not rely on the search of women, bondmen, and minors. [The tenant] is obligated to search all the rooms that are required to be searched according to Scriptural Law.29 (See sec. 433[:12].)30 True, women are trusted even with regard to Scriptural prohibitions whenever they have the potential to correct the prohibition. For example, a woman in the niddah state is trusted when she states that she immersed herself [in a mikveh], since she has the potential to immerse herself.31 Similarly, [women] are trusted with regard to ritual slaughter and the removal [of forbidden fats and the sciatic nerve] when they say that they slaughtered an animal and removed [the forbidden fats and the sciatic nerve] as required by law, because they have the potential to slaughter [animals] and remove [these forbidden substances].32 Nevertheless, [the] word [of women] is not accepted when they say that they searched [a room for chametz as required] in accordance with [all] the laws for searching, even though they have the potential to search as required by law. [The rationale is that] the search [for chametz] in accordance with [all] the laws involves great exertion33 and women are indolent. [Hence, women] will search cursorily and say that they searched thoroughly.34 Therefore, the Sages only accepted their word in instances where the search [for chametz] is required only according to Rabbinic Law.35 ‫ ֲאָבל ִאם ל ֹא ִבֵּטּל וְּכָבר‬,‫ ִבֵּטּל ָכּל ֶהָחֵמץ ֶשְׁבּתוֹ ַהֲחָד ִרים ַהֻמְּשָׂכּ ִרים לוֹ‬28‫ ְכֶּשַׁהשּׂוֵֹכר‬27?‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ְוַחָיּב הוּא ַלֲח ֹזר ְוִלְבֹדּק‬,‫ִה ִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית ֶשֵׁאינוֹ ָיכוֹל עוֹד ְלַבֵטּל – ֵאין לוֹ ִלְסֹמ ַﬠל ְבִּדיַקת ָנִשׁים ַוֲﬠָבִדים וְּקַט ִנּים‬

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30.(‫ )ַﬠֵיּן ִסיָמן תל"גמ‬29,‫ְבָּכל ַהֲחָד ִרים ַהְצּ ִריִכים ְבִּדיָקה ִמן ַהתּוָֹרהלט‬ ‫מא ְכּגוֹן ִנָדּה ֶנֱאֶמֶנת לוַֹמר ֶשָׁטְּבָלהמב‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהָנִּשׁים ֶנֱאָמנוֹת ֲאִפלּוּ ְבִּאסּוֵּרי תּוָֹרה ָכּל ֶשָׁהָיה ְבָּיָדן ְלַתֵקּן ָהִאסּוּר‬ ‫ ְוֵכן ֶנֱאֶמֶנת ַﬠל ַהְשִּׁחיָטה ְוַﬠל ַה ִנּקּוּר לוַֹמר ֶשָׁשֲּׁחָטה ְו ִנְקָּרה ְכִּהְלָכָתם הוִֹאיל ְוָהָיה ְבָּיָדהּ‬31,‫הוִֹאיל ְוָהָיה ְבָּיָדהּ ִלְטֹבּל‬ ‫ ִמָכּל ָמקוֹם ֵאיָנהּ ֶנֱאֶמֶנת לוַֹמר ֶשָׁבְּדָקה ְכִּהְלכוֹת ַהְבִּדיָקה ַאף ַﬠל ִפּי ֶשָׁהָיה ְבָּיָדהּ ִלְבֹדּק‬32,‫מג‬,‫ִלְשֹׁחט וְּלַנֵקּר ְכִּהְלָכָתם‬ ‫מה ְוֵהן בּוְֹדקוֹת ִקְמָﬠא ְואוְֹמרוֹת‬,‫ ְוַהָנִּשׁים ַﬠְצָל ִניּוֹת ֵהן‬33,‫מד‬,‫ ְלִפי ֶשַׁהְבִּדיָקה ְכִּהְלָכָתהּ ֵישׁ ָבּהּ ֹטַרח ָגּדוֹל‬,‫ַכֲּהָלָכה‬ 35:‫ ְלִפיָכ ל ֹא ֶהֱאִמינוּ ָלֶהן ֲחָכִמים ֶאָלּא ְבָּמקוֹם ֶשֵׁאין ָצ ִרי ְבִּדיָקה ִכּי ִאם ִמִדְּבֵרי סוְֹפ ִרים‬34,"‫"ָיֶפה ָבַּדְקנוּ‬ 7 [The following rule applies when] a landlord rents out a house to a tenant under the assumption [that it had been] searched [for chametz] – i.e., [the tenant] explicitly stipulated that [he was renting the house] on the condition that it was [already] searched – and [the tenant] discovered that [the house] had not been searched.36 Even though [the landlord] rented [the home] to [the tenant] on the day of the fourteenth [of Nissan], and thus the landlord was already obligated to search it,37 even so, if the landlord said, “I do not want to perform the mitzvah,” or [the landlord] was not present because he departed on his way, the tenant becomes obligated to search.38 [The tenant] cannot retract from the transaction, claiming that [the rental] was conducted under false pretenses. [This ruling applies] even in a place where it is not customary for each person to search his own home [for chametz]. Instead, other people are hired to carry out the search. Accordingly, the tenant will suffer a financial loss, for he will be required to hire someone else to search this house. Nevertheless, [the tenant] may not retract from [the rental agreement. It is assumed that] his intent was certainly that the agreement would stand even though the house had not been searched, for the accepted presumption is that a person is pleased to perform a mitzvah [both] with his physical person and with his financial resources.39 The reason [the tenant] is retracting now is [not because of his original stipulation, but] because of a [new and] additional factor.40 There are authorities who maintain that the landlord is, [nevertheless,] required to reimburse [the tenant] for [the expenses] he would have to incur for the search, since [the tenant] explicitly stipulated that [the house] should [have been] searched. Even though [the tenant’s] intent was that the [rental] agreement should stand even if [the house] would not be searched, he did not intend to waive [the expenses] he would have to incur for the search. [The rationale is that] a person is pleased to perform a mitzvah with his physical person and/or with his financial resources only when he does not suffer a financial loss. For example, [a person is pleased to lend another person his tallis so that person] may recite a blessing over the tallis [when putting it on].41 However, one is not at all pleased [to perform a mitzvah] when doing so involves financial loss.42 With regard to the halachah, the person in possession of the money [i.e., the landlord] can say, “I am certain [the halachah follows] the first opinion.”43 36,‫מו ְדַּה ְינוּ ֶשִׁהְתָנה ִﬠמּוֹ ְבֵּפרוּשׁ ַﬠל ְמָנת ֶשׁהוּא ָבּדוּקמז ְוִנְמָצא ֶשֵׁאינוֹ ָבּדוּק‬,‫ז ַהַמְּשִׂכּיר ַבִּית ַלֲחֵברוֹ ְבֶּחְזַקת ָבּדוּק‬ ‫ ֲאִפלּוּ ָהִכי ִאם אוֵֹמר ַהַמְּשִׂכּיר "ֵאיִני‬37,‫ַאף ַﬠל ִפּי ֶשִׁהְשִׂכּיר לוֹ ְבּיוֹם י"ד ְו ִנְמָצא ֶשְׁכָּבר ִנְתַחֵיּב ַהַמְּשִׂכּיר ַבְּבִּדיָקה‬ ‫ ְוֵאינוֹ ָיכוֹל ַלֲח ֹזר ִמִמָּקּחוֹ ְולוַֹמר‬38,‫ אוֹ ֶשֵׁאינוֹ ְלָפֵנינוּ ֶשָׁהַל ְלַד ְרכּוֹמח – ַחָיּב ַהשּׂוֵֹכר ִלְבֹדּק‬,"‫רוֶֹצה ַלֲﬠשׂוֹת ִמְצָוה‬ ‫ֶשִׁמָּקּחוֹ ָהָיה ְבָּטעוּת‬. ‫מט‬,‫ֲאִפלּוּ ִאם הוּא ָמקוֹם ֶשֵׁאין נוֲֹה ִגין ָשׁם ִלְבֹדּק ָכּל ִאישׁ ְבֵּביתוֹ ֶאָלּא שׂוְֹכ ִרין ָלֶהן ֲאָנִשׁים ֲאֵח ִרים ֶשׁ ִיְּבְדּקוּ ָלֶהם‬ ,‫ ֶשׁ ִיְּצָטֵר ִלְשֹׂכּר ִמי ֶשׁ ִיְּבֹדּק לוֹ ַבּ ִית ֶזה – ַאף ַﬠל ִפּי ֵכן ֵאינוֹ ָיכוֹל ַלֲח ֹזר בּוֹ‬,‫ְוִנְמָצא ֶשׁשּׂוֵֹכר ֶזה ֵישׁ לוֹ ִמֶזּה ֶהְפֵסד ָממוֹן‬ ‫ נוַֹח ְלָאָדם ַלֲﬠֹסק ְבִּמְצוֹת ֵבּין ְבּגוּפוֹ‬21‫ ֶשִׁמּן ַהְסָּתם‬,‫ְלִפי ֶשַׁוַּדּאי ְבַּדְﬠתּוֹ ָהָיה ֶשַׁאף ִאם ל ֹא ִיְהֶיה ָבּדוּק ִיְתַקֵיּם ַהִמָּקּח‬

12/16/2020, 8:38 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284849/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 437 - [When] a Person Rents a House to a [Ten...‬‬

‫)ד( ֵבּין ְבָּממוֹנוֹ‪ 39,‬וַּמה ֶשָּׁחַזר בּוֹ ַﬠְכָשׁו הוּא ִמְפֵּני ָדָּבר ַאֵחר‪40.‬‬ ‫ְוֵישׁ אוְֹמ ִריםנ ֶשִׁמָּכּל ָמקוֹם ַחָיּב ַהַמְּשִׂכּיר ְלַהֲחִזיר ַמה ֶשּׁ ִיְּצָטֵר ְלהוִֹציא ָשָׂכר ְבַּﬠד ַהְבִּדיָקה‪ ,‬הוִֹאיל ְוִהְתָנה ִﬠמּוֹ‬ ‫ְבֵּפרוּשׁ ֶשְׁיֵּהא ָבּדוּק‪ְ .‬וַאף ַﬠל ִפּי ֶשַׁדְּﬠתּוֹ ָהָיה ֶשַׁאף ִאם ל ֹא ִיְהֶיה ָבּדוּק ִיְתַקֵיּם ַהִמָּקּח‪ִ ,‬מָכּל ָמקוֹם ל ֹא ָהָיה ְבַּדְﬠתּוֹ ִלְמֹחל‬ ‫ְשַׂכר ַהְבִּדיָקה‪ֶ ,‬שֵׁאין נוַֹח ְלָאָדם ַלֲﬠשׂוֹת ִמְצָוה ְבּגוּפוֹ אוֹ ְבָּממוֹנוֹ ֶאָלּא ְבָּמקוֹם ֶשֵׁאין ֶחְסרוֹן ִכּיס‪ְ ,‬כּגוֹן ְלָבֵר ַﬠל ַטִלּית‬ ‫ֶשׁלּוֹ‪ֲ 41,‬אָבל ְבֶּחְסרוֹן ִכּיס ֵאין נוַֹח לוֹ ְכָּלל‪.‬נא‪42,‬‬ ‫וְּלִﬠְנַין ֲהָלָכה‪ָ ,‬יכוֹל ַהֻמְּחָזק לוַֹמר "ִקים ִלי ַכְּסָּבָרא ָה ִראשׁוָֹנה"‪.‬נב‪43,‬‬

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Shulchan Aruch: Chapter 438 - [The Laws that Apply when] a Mouse En...

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Shulchan Aruch: Chapter 438 - [The Laws that Apply when] a Mouse Enters a Place that was Previously Searched with a Loaf in Its Mouth By Rabbi Schneur Zalman of Liadi

SECTION 438 [The Laws that Apply when] a Mouse Enters a Place that was Previously Searched with a Loaf in Its Mouth (1-12) ‫סימן תלח ַﬠְכָבּר ֶשׁ ִנְּכַנס ְלָמקוֹם ָבּדוּק ְוִכָכּר ְבִּפיו וּבוֹ י"ב ְסִﬠיִפים‬: 1 When a mouse1 enters a room2 that was [already] searched [for chametz] with a loaf in its mouth, and [a person] entered after it and found crumbs, [the person] must search the entire room again, or [at least continue to search] until he finds the loaf that the mouse brought in (i.e., [the person] is able to recognize that [the loaf he found] is the loaf that the mouse brought in). [This rule applies] even if [the person] found [sufficient crumbs] to constitute the [entire] loaf.3 [An additional search is required] because a mouse does not usually crumble [bread. Hence, it can be assumed that] the crumbs were certainly there beforehand and did not come from the loaf [the mouse brought in]. ([The laws that apply] if [the person] finds an entire loaf will be explained in sec. 439[:6].) Even if the loaf that [the mouse] brought in was very small and thus, it is possible to say that the mouse ate it – and even if [the householder] nullified [his possession of] his chametz and thus, the doubt4 involves merely a Rabbinic [prohibition] – nevertheless, the [mere] possibility that the mouse ate [the entire loaf] does not outweigh the certain [fact] that chametz was seen being brought in [by the mouse].5 ‫ ָבּדוּק ְוִכָכּר ְבִּפיו ְוִנְכַנס ַאֲחָריו וָּמָצא ֵפּרוּ ִריןא ) ְוִאם ָמָצא ִכָּכּר ָשֵׁלם ִיְתָבֵּאר ְבִּסיָמן‬2‫ ֶשׁ ִנְּכַנס ְלַבִית‬1‫א ַﬠְכָבּר‬ ‫ אוֹ ַﬠד ֶשׁ ִיְּמָצא אוֹתוֹ ַהִכָּכּר ֶשִׁהְכ ִניס ָהַﬠְכָבּרג‬,‫ ֲאִפלּוּ ָמָצא ְכֵּדי ָכּל ַהִכָּכּר – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ָכּל ַהַבּ ִית‬,(‫תל"טב‬ ‫ ְוֵאלּוּ ֵפּרוּ ִרין ְבַּוַדּאי ָהיוּ‬,‫ ְלִפי ֶשֵׁאין ַדּ ְרכּוֹ ֶשׁל ַﬠְכָבּר ְלָפֵרר‬3,(‫)ֵפּרוּשׁ ֶשַׁמִּכּיר ִבְּטִביעוּת ַﬠ ִין ֶשֶׁזּהוּ ַהִכָּכּר ֶשִׁהְכ ִניסד‬ ‫ה‬.‫ָשׁם ִמְתִּחָלּה ְול ֹא ֵמאוֹתוֹ ִכָּכּר ֵהן‬ ‫ ַוֲאִפלּוּ ִאם ְכָּבר ִבֵּטּל ֲחֵמצוֹ ֶשֵׁאין ָכּאן‬,‫ ֶשֵׁיּשׁ ִלְתלוֹת ְולוַֹמר ֶשָׁהַﬠְכָבּר ֲאָכלוֹ‬,‫ַוֲאִפלּוּ ִאם ַהִכָּכּר ֶשִׁהְכ ִניס ָהָיה ָקָטן ְמֹאד‬ ‫ח‬:‫ ַאף ַﬠל ִפּי ֵכן ֵאין ְסֵפק ֲאִכיַלת ָהַﬠְכָבּרז מוִֹציא ִמיֵדי ַוַדּאי ָחֵמץ ֶשָׁרִאינוּ ֶשִׁהְכ ִניס ְלָשׁם‬4,‫ו‬,‫ֶאָלּא ְסֵפק ִדְּבֵרי סוְֹפ ִרים‬ 2 Nevertheless, it is only necessary to search the room that [the mouse] was seen entering. The other rooms [of the home], however, even those that open to the room [the mouse entered], need not be searched if [the householder] already nullified [his possession of] all his chametz,6 or the sixth hour [on the fourteenth of Nissan] had yet to arrive and [the householder] still desires to nullify [his possession of his chametz]. In [such an instance, the obligation to] search is only Rabbinic [in origin, and we follow the principle: When] a doubt [arises regarding] a Rabbinic [obligation, one may] adopt a lenient stance. [Hence,] it is assumed that the mouse with the loaf only entered the room that it was seen entering.7

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Shulchan Aruch: Chapter 438 - [The Laws that Apply when] a Mouse En...

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[Accordingly,] if one searched that room entirely and did not find the loaf, it is not suspected that [the mouse] dragged [the loaf] to [one of] the other rooms that were [already] searched. Instead, it is assumed that [the mouse] took [the loaf] from there to the public domain, a courtyard,8 or to other places that need not be searched at all, that are near that room. [Alternatively, we assume the mouse] dragged [the loaf] into a deep hole in that room and [that the hole was so deep that the loaf] will not [come] to be revealed. Thus, no one will come to eat [the loaf] on Pesach.9 ‫ ֲאָבל ְשָׁאר ַהֲחָד ִרים ַאף ַﬠל ִפּי ֶשְׁפּתוִּחים‬,‫ב )א( וִּמָכּל ָמקוֹם ֵאין ָצ ִרי ִלְבֹדּק ֶאָלּא אוֹתוֹ ֶחֶדר ֶשָׁרִאינוּ ֶשׁ ִנְּכַנס ְלָשׁם‬ 6,‫ט‬,‫ְלאוֹתוֹ ֶחֶדר ֵאיָנם ְצ ִריִכים ְבִּדיָקה ִאם ְכָּבר ִבֵּטּל ָכּל ֲחֵמצוֹ אוֹ ֶשֲׁﬠַד ִין ל ֹא ִה ִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית ְורוֶֹצה ֲﬠַד ִין ְלַבֵטּל‬ ‫ ְותוִֹלין לוַֹמר ֶשׁלּ ֹא ִנְכַנס ָהַﬠְכָבּר ִﬠם ַהִכָּכּר ֶאָלּא‬,‫ֶשָׁאז ַהְבִּדיָקה ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים וְּסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬ 7,‫י‬.‫ְלאוֹתוֹ ֶחֶדר ֶשָׁרִאינוּ ֶשִׁנְּכַנס ְלָשׁם‬ ‫ ֶאָלּא תּוִֹלין לוַֹמר‬,‫ְוִאם ָבַּדק ָכּל אוֹתוֹ ַהֶחֶדר ְול ֹא ָמָצא ַהִכָּכּר – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ְגָּררוֹ ִלְשָׁאר ֲחָד ִרים ַהְבּדוִּקים‬ ‫יב אוֹ‬,‫ אוֹ ִלְשָׁאר ְמקוֹמוֹת ֶשֵׁאיָנן ְבּדוִּקין ְכָּלל ַהְסּמוִּכים ְלאוֹתוֹ ֶחֶדר‬8,‫יא אוֹ ֶלָחֵצר‬,‫ֶשׁ ְגָּררוֹ ִמָשּׁם ִל ְרשׁוּת ָהַרִבּים‬ 9,‫יג‬:‫ֶשׁ ְגָּררוֹ ְבּאוֹתוֹ ֶחֶדר ַﬠְצמוֹ ְלחוֹר ָﬠֹמק ֶשֵׁאינוֹ ָיכוֹל ְלִהְתַגּלּוֹת ִמָשּׁם ְול ֹא ָיב ֹא ְלָאְכלוֹ ְבֶּפַסח‬ 3 If the loaf [the mouse brought in] was small and thus it could be postulated that the mouse ate the entire [loaf], it is not necessary to search the other rooms.10 [This rule applies] even if [the householder] did not nullify [his possession of his chametz] and the sixth hour already commenced and [consequently, the householder] will no longer be able be nullify [his possession of the chametz. The rationale is that] there are two possibilities leading to this leniency: [a)] perhaps the mouse never brought the loaf into the other rooms, and [b)] even if one were to say that [the mouse] did bring [the loaf there], perhaps [the mouse] ate the entire [loaf], and nothing of it was left over [in those rooms]. Whenever there are two factors that raise doubt, a lenient ruling may be followed even in [matters involving] Scriptural Law.11 ‫ ֲאִפלּוּ ִאם ל ֹא ִבְּטּלוֹ וְּכָבר ִהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬,‫ג ְוִאם ַהִכָּכּר ָהָיה ָקָטן ְבִּﬠ ְנָין ֶשֵׁיּשׁ ִלְתלוֹת ֶשָׁמּא ֲאָכלוֹ ָהַﬠְכָבּר ֻכּלּוֹ‬ ‫ ֶשָׁמּא ל ֹא‬,‫ ִמְפֵּני ֶשֵׁיּשׁ ָכּאן ב' ְסֵפקוֹת ְלָהֵקל‬10,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ִלְבֹדּק ְשָׁאר ַהֲחָד ִרים‬,‫ֶשֵׁאינוֹ ָיכוֹל עוֹד ְלַבְטּלוֹ‬ ‫יד‬,‫ ְוִאם ִתְּמָצא לוַֹמר ִהְכ ִניס ֶשָׁמּא ֲאָכלוֹ ֻכּלּוֹ ְול ֹא ִנְשַׁתֵּיּר ִמֶמּנּוּ ְכּלוּם‬,‫ִהְכ ִניס ָהַﬠְכָבּר ֵמעוָֹלם ֶאת ַהִכָּכּר ִלְשָׁאר ַהֲחָד ִרים‬ 11,‫טו‬:‫ְוָכל ב' ְסֵפקוֹת הוְֹלִכין ָבֶּהם ְלָהֵקל ַאף ְבֶּשׁל תּוָֹרה‬ 4 If [the householder] entered (that room) [directly] after [the mouse] and found a loaf, and he recognized that it was the loaf that [the mouse] brought in, [the householder] is not required to search again,12 even if he did not [yet] nullify his chametz. [This leniency applies] even when a small portion [of the loaf was] missing, for [we] assume that the mouse ate that [small] portion. ‫ ַאף ַﬠל ִפּי ֶשֶׁנֱּחַסר ִמֶמּנּוּ ְקָצת‬,‫ד ְוִאם ִנְכַנס ַאֲחָריו )ְלאוֹתוֹ ֶחֶדר( וָּמָצא ִכָּכּר וַּמִכּיר ִבְּטִביַﬠת ַﬠ ִיןטז ֶשֶׁזּהוּ ַהִכָּכּר ֶשָׁנַּטל‬ ‫יח‬:‫ ֲאִפלּוּ ִאם ל ֹא ִבֵּטּל‬12,‫ ְוֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּקיז‬,‫ָאנוּ תּוִֹלין ֶשָׁהַﬠְכָבּר ָאַכל ְקָצתוֹ‬ 5 The laws that apply [when either] a dog or a rooster [brought in a loaf] are the same as those [that apply when] a mouse [brought in the loaf. The rationale is that] these [creatures also] do not commonly crumble [bread]. In contrast, when a baby13 enters a room that has been searched while holding a loaf and [a person] entered [that room] immediately after [the baby] and found crumbs,14 it is not necessary to search [the room] again.15 [This rule applies] even if [the householder] did not nullify [his possession of chametz. The rationale is that] since [the householder] entered [the room] immediately after [the baby] and found

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crumbs, there are [sufficient] grounds to conclude16 that the baby ate [from the loaf] and that these are the crumbs that fell from [the loaf while he was eating], since it is common for a baby to crumble bread [while eating]. There are authorities who maintain that if the crumbs [the person found] are not equivalent [to the size of] the entire loaf, one must search again if the baby is one who is not [sufficiently] mature [to answer questions], because a baby [of that age and temperament] will generally crumble [a loaf], but not eat [it]. (If, however, the baby is [sufficiently] mature, he should be asked [what he did with the loaf]. If the baby says that he ate [the loaf], his word may be relied upon, as explained in sec. 437[:5].) The stringency [required by these authorities] should be followed if [the householder] did not nullify [his possession of his chametz], because [then] there is a question whether a Scriptural prohibition is involved. If, however, [the person] nullified [his possession of his chametz] or it is still possible for him to do so,17 one may rely on the first opinion, because fundamentally, [it is this opinion that] is accepted [as halachah]. ‫יט‬.‫ ֶשֵׁאין ַדּ ְרָכּם ְלָפֵרר‬,‫ה ֶכֶּלב ְוַת ְרְנגוֹל ִדּיָנם ָשֶׁוה ְלַﬠְכָבּר‬ ‫ ֲאִפלּוּ‬15‫ – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬14,‫ ָבּדוּק ְוִכָכּר ְבָּידוֹ ְו ִנְכַנס ַאֲחָריו וָּמָצא ֵפּרוּ ִריןכ‬2‫ ִנְכַנס ְלַב ִית‬13‫ֲאָבל ִאם ִתּינוֹק‬ ‫ ֲהֵרי ַרְגַל ִים ַלָדָּברכב ֶשֲׁאָכלוֹ ַהִתּינוֹקכג ְוֵאלּוּ ַהֵפּרוּ ִרין ֵהן‬,‫כא ְדֵּכיָון ֶשִׁמָּיּד ִנְכַנס ַאֲחָריו וָּמָצא ֵפּרוּ ִרין‬,‫ִאם ל ֹא ִבֵּטּל‬ ‫ ֶשֶׁדֶּר ַהִתּינוֹק ְלָפֵרר‬,‫ֶשָׁנְּפלוּ ִמֶמּנּוּ ִבְּשַׁﬠת ֲאִכיָלה‬. ‫כה ִמְפֵּני ֶשֵׁאין ֶדֶּר‬,‫ְוֵישׁ אוְֹמ ִריםכד ֶשִׁאם ֵאין ַבֵּפּרוּ ִרין ְכֵּדי ָכּל ַהִכָּכּר ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ִאם הוּא ִתּינוֹק ֶשֵׁאין בּוֹ ַדַּﬠת‬ ‫כו ְוַﬠל ֶדֶּר‬,‫ ְוִאם אוֵֹמר ֶשָׁאַכל – ֶנֱאָמן‬,‫ַהִתּינוֹק ֶלֱאֹכל ֶאָלּא ְלָפֵרר )ֲאָבל ִאם הוּא ִתּינוֹק ֶשֵׁיּשׁ בּוֹ ַדַּﬠת ִיְשָׁאֶלנּוּ‬ (‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן תל"זכז‬. – 17‫ אוֹ ֶשֲׁﬠַד ִין ָיכוֹל ְלַבֵטּל‬,‫ ֲאָבל ִאם ְכָּבר ִבֵּטּל‬.‫ ֶשֵׁיּשׁ ָכּאן ְסֵפק ִאסּוּר ֶשׁל תּוָֹרה‬,‫ְוֵישׁ ְלַהֲחִמיר ְכִּדְבֵריֶהם ִאם ל ֹא ִבֵּטּל‬ ‫כח‬:‫ ֶשִׁהיא ִﬠָקּר‬,‫ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 6 When a mouse entered a room18 that was already searched with a loaf in its mouth, and a mouse left [the room with] a loaf in its mouth, it is not necessary to search [the room] again, even if [the householder] did not nullify [his possession of chametz] and he can no longer do so.19 [The rationale is that] since a mouse was seen entering [the room] with a loaf and a mouse [was seen] departing [the room] with a loaf, there are [sufficient] grounds to conclude20 that [the mouse] that entered is the one that departed.21 ‫ ָבּדוּק ְוִכָכּר ְבִּפיו ְוָיָצא ַﬠְכָבּר ִמָשּׁם ְוִכָכּר ְבִּפיו – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּקכט ֲאִפלּוּ ִאם ל ֹא‬18‫ו ִאם ִנְכַנס ַﬠְכָבּר ְלַבִית‬ 20‫ ְדֵּכיָון ֶשָׁרִאינוּ ַﬠְכָבּר ִנְכַנס ִﬠם ִכָּכּר ְוַﬠְכָבּר ָיָצא ִﬠם ִכָּכּר – ֲהֵרי ַרְגַל ִים ַלָדָּבר‬19,‫ל‬,‫ִבֵּטּל ְוֵאינוֹ ָיכוֹל עוֹד ְלַבֵטּל‬ 21,‫לא‬:‫ֶשָׁה ִראשׁוֹן ֶשִׁנְּכַנס הוּא ָהַאֲחרוֹן ֶשָׁיָּצא‬ 7 If, however, the first [mouse] was black and the second [mouse was] white, one must search again even if he already nullified [his possession of his chametz]. We do not postulate that the [second mouse] snatched the loaf from the mouth of the first [mouse] and departed [with it], because it is not common for mice to snatch anything from each other. ‫ ְוֵאין תּוִֹלין לוַֹמר‬21,‫לג‬,‫ז ֲאָבל ִאם ָהָיה ָה ִראשׁוֹן ָשֹׁחר ְוָהַאֲחרוֹן ָלָבן – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּקלב ֲאִפלּוּ ְכָּבר ִבְּטּלוֹ‬ ‫לד‬:‫ ֶשֵׁאין ֶדֶּר ָהַﬠְכָבּ ִרים ִלֹטּל ֶזה ִמֶזּה ְכּלוּם‬,‫ֶשָׁהַאֲחרוֹן ָחַטף ַהִכָּכּר ִמִפּי ָה ִראשׁוֹן ְוָיָצא‬ 8 Similarly, if a mouse entered a room that was searched with a loaf in its mouth and a weasel departed from the room with a loaf in its mouth, [the householder]

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must search again even if he already nullified [his possession of his chametz].We do not postulate that theweasel snatched the loaf from the mouse’s mouth, for were that to have happened, [not only the loaf, but] the mouse itself would also have been in the weasel’s mouth.22 ‫ח ְוֵכן ִאם ַﬠְכָבּר ִנְכַנס ְלַב ִית ָבּדוּק ְוִכָכּר ְבִּפיו ְוָיָצאת ִמָשּׁם ֻחְלָדּה ְוִכָכּר ְבִּפיָה – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּקלה ֲאִפלּוּ ִאם ְכָּבר‬ ‫ ֶשִׁאם ָהָיה ַהָדָּבר ֵכּן ַגּם ָהַﬠְכָבּר ַﬠְצמוֹ ָהָיה ִנְמָצא‬,‫ ְוֵאין תּוִֹלין לוַֹמר ֶשַׁהֻחְלָדּה ָחְטָפה ַהִכָּכּר ִמִפּי ָהַﬠְכָבּר‬21,‫ִבְּטּל ֹולו‬ 22,‫לז‬:‫ְבִּפי ַהֻחְלָדּה‬ 9 If, [however,] the weasel departed from [the room] with a loaf in one side [of its mouth] and a mouse in the other side [of its mouth], there is a doubt [regarding] the matter.23 There are grounds to say that this is another loaf, for if it was the [original loaf] that was in the mouse’s mouth and the weasel took [the mouse] with the loaf in its mouth, the loaf should then have been found in the mouse’s mouth, and the mouse should have been in the weasel’s mouth.24 However, it could also be [said] that [the weasel was holding] the [original] loaf that was [previously] in the mouse’s mouth. The reason [the loaf] is not in the mouse’s mouth at this time is because the mouse dropped it out of fear of the weasel. [Subsequently,] the weasel took [the loaf] together with the body of the mouse [in his mouth]. Accordingly, if [the householder] already nullified [his possession of chametz] or he still has the opportunity to do so, he is not required to search [the room] again. [The rationale is that] whenever there is a question concerning a matter of Rabbinic Law, leniency is granted.25 If, however, [the householder] did not nullify [his possession of chametz] and can no longer do so [because it is after the onset of the sixth hour], he must search again. Even if the loaf was very small, we do not postulate that the mouse ate it. [The rationale is that] whenever there is a doubt concerning a matter of Scriptural Law, the stringent ruling is followed. [We do not say that] there are two factors that raise doubt [and thus lead] to leniency,26 for the first factor that raises doubt is that perhaps the loaf that the weasel took out [of the room] was the same loaf that the mouse brought in; thus, there is no more chametz in this room. The second factor that raises doubt is that perhaps the mouse ate the first loaf and nothing remained from it; thus, no more chametz remained in this room. Thus, both factors [focus on the same point] – that there is no more chametz in this room. The second factor that raises doubt does not add anything to [the first factor].27 Therefore, [these factors] are not considered a compounded doubt.28 The possibility that the mouse ate [the loaf] is only said to be considered a second factor that raises doubt, [thus bringing about a situation of] compounded doubt, when the first factor that raises doubt is [of a different nature, i.e.,] perhaps chametz was never brought into this room after it was checked.29[Thus, it could be said:] If you postulate that [a mouse] did enter [the room with a loaf of chametz], perhaps [the loaf it was carrying] was eaten entirely and nothing remained of it. [In this instance,] these two factors raising doubt are of an entirely different nature. One factor raising doubt is that perhaps chametz [was] never [brought into] this place, and the second is, [even if there was chametz in this place,] maybe none of the chametz remained. In contrast, when chametz [was] definitely [brought into] this place after the search, but there are two factors that raise doubt as to whether the chametz was removed [from the room, halachically, these two factors] are only considered as

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one factor. For what difference does it make whether the chametz was eaten and [as a result], none of it remained in this room, or it was taken out by a weasel and [as a result], no [chametz] remained in this room? [Ultimately, both factors] raise [the same] doubt, [that perhaps no chametz remained in the house]. Similar laws apply in all analogous situations, as will be explained in sec. 439[:6].30 ,‫ ֶשֵׁיּשׁ ְסָבָרא לוַֹמר ֶשֶׁזּהוּ ִכָּכּר ַאֵחר‬23,‫ט ְוִאם ָיָצאת ִמָשּׁם ֻחְלָדּה וְּבִפיָה ִכָּכּר ִמָכּאן ְוַﬠְכָבּר ִמָכּאן – ֲהֵרי ַהָדָּבר ָסֵפק‬ ‫ֶשִׁאם ָהָיה ָה ִראשׁוֹן ֶשָׁהָיה ְבִּפי ָהַﬠְכָבּר ֶשׁ ְנָּטַלתּוּ ֻחְלָדּה ִﬠם ַהִכָּכּר ֶשְׁבִּפיָה – ָהָיה לוֹ ְלַהִכָּכּר ְלִהָמֵּצא ְבִּפי ָהַﬠְכָבּר‬ ‫ וַּמה ֶשּׁלּ ֹא ִנְמָצא ַﬠְכָשׁו ְבִּפי ָהַﬠְכָבּר הוּא‬,‫ אוֹ ֶאְפָשׁר ֶשֶׁזּהוּ ִכָּכּר ָה ִראשׁוֹן ֶשָׁהָיה ְבִּפי ָהַﬠְכָבּר‬24.‫ְוָהַﬠְכָבּר ְבִּפי ַהֻחְלָדּה‬ ‫ ִאם ְכָּבר ִבְּטּלוֹלט אוֹ‬, ‫לח ְלִפיָכ‬.‫ֵמֲחַמת ֵאיַמת ַהֻחְלָדּה ַﬠל ָהַﬠְכָבּר ָנַפל ַהִכָּכּר ִמִפּיו וְּנָטַלתּוּ ַהֻחְלָדּה ִﬠם גּוּף ָהַﬠְכָבּר‬ ‫ ֲאָבל ִאם ל ֹא ִבְּטּלוֹ ְוֵאינוֹ ָיכוֹל‬24.‫ ֶשָׁכּל ְסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬,‫ֶשָׁיּכוֹל ֲﬠַד ִין ְלַבְטּלוֹמ – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬ ‫עוֹד ְלַבְטּלוֹ – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬. ‫ ְוֵאין‬.‫מא ְלִפי ֶשָׁכּל ָסֵפק ֶשׁל תּוָֹרה הוְֹלִכין בּוֹ ְלַהֲחִמיר‬,‫ֲאִפלּוּ ִאם ָהָיה ִכָּכּר ָקָטן ְמֹאד – ֵאין תּוִֹלין לוַֹמר ֶשֲׁאָכלוֹ ַﬠְכָבּר‬ ‫ ֶשָׁסֵּפק ָה ִראשׁוֹן הוּא ֶשָׁמּא ֶזה ַהִכָּכּר ֶשׁהוִֹציָאה ַהֻחְלָדּה הוּא ִכָּכּר ָה ִראשׁוֹן ֶשִׁהְכ ִניס ָהַﬠְכָבּר‬26,‫ָכּאן ב' ְסֵפקוֹת ְלָהֵקל‬ ‫ ְוָסֵפק ַהֵשִּׁני הוּא ֶשָׁמּא ָאַכל ָהַﬠְכָבּר ֶאת ִכָּכּר ָה ִראשׁוֹן ְול ֹא ִנְשַׁתֵּיּר ִמֶמּנּוּ ְכּלוּם‬,‫ְו ִנְמָצא ֶשֵׁאין ָכּאן עוֹד ָחֵמץ ְבַּב ִית ֶזה‬ ‫ ְוֵאין ָסֵפק‬,‫מב ֶשָׁמּא ֵאין ָכּאן עוֹד ָחֵמץ ְבַּב ִית ֶזה‬,‫ ַוֲהֵרי ב' ַהְסֵּפקוֹת ֵהן ֵשׁם ֶאָחד‬,‫ְוִנְמֵצאת ֶשֵׁאין ָכּאן עוֹד ָחֵמץ ְבַּב ִית ֶזה‬ ‫ וְּלָכ ֵאיָנם ִנדּוֹ ִנים ִכְּסֵפק ְסֵפָקא‬27,‫ֶאָחד מוִֹסיף ַﬠל ֲחֵברוֹ ְכּלוּם‬. ‫ ֶאָלּא ְכֶּשָׁסֵּפק ָה ִראשׁוֹן הוּא ֶשָׁמּא ל ֹא‬28,‫ְול ֹא ָאְמרוּ ֶשְׁסֵּפק ֲאִכיַלת ָהַﬠְכָבּר ֶנְחָשׁב ְלָסֵפק ֵשִׁני ִלְהיוֹת ִנדּוֹן ִכְּסֵפק ְסֵפָקא‬ '‫ ֶשׁב‬,‫ ְוִאם ִתְּמָצא לוַֹמר ִנְכַנס ֶשָׁמּא ֶנֱאַכל ֻכּלּוֹ ְול ֹא ִנְשַׁתֵּיּר ִמֶמּנּוּ ְכּלוּם‬29,‫ִנְכַנס ֵמעוָֹלם ָחֵמץ ְלֶחֶדר ֶזה ַאַחר ֶשִׁנְּבַדּק‬ ‫ ְוָסֵפק ֵשׁ ִני ֶשָׁמּא ל ֹא ִנְשַׁאר ָכּאן ָחֵמץ‬,‫ ָסֵפק ֶאָחד ֶשָׁמּא ל ֹא ִנְכַנס ָחֵמץ ְלָכאן‬,‫ְסֵפקוֹת ַהָלּלוּ ֵהן ֵשׁמוֹת ְמֻחָלִּקים‬. ‫ ֶאָלּא ֶשֵׁיּשׁ ב' ְסֵפקוֹת ְבּהוָֹצַאת ֶהָחֵמץ ִמָכּאן – ֵאיָנן ֶנְחָשִׁבים‬,‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשְׁבַּוַדּאי ִנְכַנס ְלָכאן ָחֵמץ ַאַחר ַהְבִּדיָקה‬ ‫ אוֹ ֶשׁהוִֹציַאתּוּ ַהֻחְלָדּה ְול ֹא ִנְשַׁאר ִמֶמּנּוּ‬,‫ ְדַּמה ִלּי ֶשֶׁנֱּאַכל ֶהָחֵמץ ְול ֹא ִנְשַׁאר ִמֶמּנּוּ ְכּלוּם ְבַּב ִית ֶזה‬,‫ֶאָלּא ְלָסֵפק ֶאָחד‬ 30,‫מד‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תל"ט‬,‫מג ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּזה‬,‫ ֲהֵרי ַהֹכּל ָסֵפק ֶאָחד‬,‫ְכּלוּם ְבַּב ִית ֶזה‬ 10 When a snake enters a room that has been checked with a loaf in its mouth, there is no need to hire a snake-charmer to remove the loaf from its mouth31 if [the householder] already nullified [his possession of chametz] or still has the opportunity to do so.32 [In such an instance,] the obligation to obliterate [chametz] is merely Rabbinic in origin, and the Sages did not trouble [the householder] to undertake a financial expense.33 [The rationale is that] it is possible that the snake will eat the entire loaf, or that it will remove [the entire loaf] from this house. ‫ ִאם ְכָּבר ִבְּטּלוֹ אוֹ ֶשָׁיּכוֹל‬31,‫י ָנָחשׁ ֶשׁ ִנְּכַנס ְלַב ִית ָבּדוּק ְוִכָכּר ְבִּפיומה – ֵאין ָצ ִרי ִלְשֹׂכּר ָחֵבר ְלהוִֹציא ַהִכָּכּר ִמִפּיומו‬ 33,‫מח‬, ‫ ְול ֹא ִהְט ִריחוּהוּ ֲחָכִמים ְלהוִֹציא ָממוֹן ַﬠל ָכּ‬,‫ ֶשָׁאז ֵאין ָצ ִרי ְלַבֲﬠרוֹ ֶאָלּא ִמ ִדְּבֵרי סוְֹפ ִרים‬32,‫מז‬,‫ֲﬠַד ִין ְלַבְטּלוֹ‬ ‫מט‬:‫ֵכּיָון ֶשֶׁאְפָשׁר ֶשׁיּ ֹאַכל ַהָנָּחשׁ ֶאת ָכּל ַהִכָּכּר אוֹ ֶשׁיּוִֹציֶאנּוּ ִמַבּ ִית ֶזה‬ 11 When an olive-sized [piece34 of] chametz is [positioned] high up in a house on a rafter, [the householder] is obligated to bring a ladder to take [the chametz] down from there on the night of the fourteenth [of Nissan],35 even if he has already nullified [his possession of his chametz.36 The rationale is that] at times [the chametz] will fall off the beam and [the person] may forget [that it is forbidden] and partake of it.37 [A different rule applies,] by contrast, if there is chametz in a cistern – regardless of whether or not there is water in [the cistern]. If [the householder] does not usually descend into [the cistern] to use it throughout the year, we do not suspect that he will descend into it on Pesach and eat from the chametz. Therefore, [the Sages] did not trouble [the householder] to bring a ladder and [remove] the chametz from there.38 Instead, it is sufficient for [the householder] to nullify [his possession of the chametz].39

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Shulchan Aruch: Chapter 438 - [The Laws that Apply when] a Mouse En...

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‫ – ְמַח ְיִּבין אוֹתוֹ‬36,‫נא ַאף ַﬠל ִפּי ֶשְׁכָּבר ִבְּטּל ֹונב‬,‫ ֶשׁהוּא ֻמָנּח ְבּתוֹ ַהַבּ ִית ְלַמְﬠָלה ַﬠל ַהקּוָֹרה‬34‫יא )ב( ְכַּז ִיתנ ָחֵמץ‬ 37,‫נג‬.‫ ִמְפֵּני ֶשִׁלְּפָﬠִמים ִיֹפּל ֵמַהקּוָֹרה ְוֶשָׁמּא ִיְשַׁכּח ְוי ֹאְכֶלנּוּ‬35,‫ְלָהִביא ֻסָלּם ְלהוֹ ִרידוֹ ְבֵּליל י"ד‬ – ‫נה ִאם ֵאין ֶדֶּר ֵליֵרד ְבּתוֹכוֹנו ְלִהְשַׁתֵּמּשׁ בּוֹ ָכּל ַהָשָּׁנה‬,‫נד ֵבּין ֶשֵׁיּשׁ בּוֹ ַמ ִים וֵּבין ֶשֵׁאין בּוֹ‬,‫ֲאָבל ִאם ָהָיה ָחֵמץ ַבּבּוֹר‬ 38,‫ ְלִפיָכ ֵאין ַמְט ִריִחין אוֹתוֹ ְלָהִביא ֻסָלּם ְלַהֲﬠלוֹת ֶהָחֵמץ ִמָשּׁם‬,‫ֵאין חוְֹשִׁשׁין ֶשָׁמּא ֵיֵרד ְלתוֹכוֹ ְבֶּפַסח ְוי ֹאַכל ֵמֶהָחֵמץ‬ 39,‫נז‬:‫ֶאָלּא ְמַבְטּלוֹ ְוַדיּוֹ‬ 12 When does the above apply? When [the person] placed the chametz in the cistern with the intent to remove it from there before Pesach, or [chametz] fell [into the cistern] on its own accord. It is, however, forbidden to hide chametz in [a cistern] with the intent that it will remain there until after Pesach, even when [the person] nullifies [his possession of] it.40 If [the person] hid [the chametz in the cistern], it is not at all effective and he must remove it from there and obliterate it on the fourteenth [of Nissan. This applies] even if [the person] hid [the chametz in the cistern] before 30 days before Pesach. See sec. 436[:15].41 ‫ ֲאָבל ָאסוּר‬,‫ אוֹ ֶשָׁנַּפל ֵמֵאָליו‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁה ִנּיַח ָחֵמץ ַבּבּוֹר ַﬠל ַדַּﬠת ְלַפנּוֹתוֹ ִמָשּׁם ֹקֶדם ַהֶפַּסח‬ 40.‫ְלַהְטִמין ָשׁם ָחֵמץ ַﬠל ַדַּﬠת ֶשִׁיָּשֵּׁאר ָשׁם ַﬠד ַאַחר ַהֶפַּסחנח ֲאִפלּוּ ִבְּטּלוֹ‬ ‫ ְוָצ ִרי ְלהוִֹציאוֹ וְּלַבֲﬠרוֹ ְבּי"ד ֲאִפלּוּ ִאם ִהְטִמינוֹ ָשׁם )ג( ֹקֶדם ל' יוֹם ִלְפֵני‬,‫ְוִאם ִהְטִמינוֹ ָשׁם – ֵאין מוִֹﬠיל לוֹ ְכּלוּם‬ 41,‫נט‬:‫ ַﬠֵיּן ִסיָמן תל"ו‬,‫ַהֶפַּסח‬

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Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who ...

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Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who Searched [for Chametz] and Did Not Find All the Pieces He [Originally] Set Down By Rabbi Schneur Zalman of Liadi

SECTION 439 The Laws [that Apply] to a Person Who Searched [for Chametz] and Did Not Find All the Pieces [of Chametz] He [Originally] Set Down (1-9) ‫סימן תלט ִדּין ִמי ֶשָׁבַּדק ְול ֹא ָמָצא ִמְסַפּר ִכָּכּרוֹת ֶשִׁה ִנּיַח וּבוֹ ט' ְסִﬠיִפים‬: 1 [The following laws apply] when there are nine piles of matzah and one pile of chametz [that were] located in the presence [of people outside a house]. A mouse came and [was observed] taking a loaf from one [of the piles],1 but it is not known whether it took [a loaf] that was chametz or [one that was] matzah. [The mouse was then seen] entering a house.2 [In such a situation,] it is necessary to search [the house] again. [The principle,] “Whenever something is separated [from a group, it is assumed] to have been separated from the majority [of that group]”3 is not applied. [Thus, it is not assumed that the mouse] took matzah [and not the chametz]. [The reason for the stringency is] that [the mouse] was seen taking [the loaf from the piles]. Thus, the doubt regarding [the status of] this loaf – whether it is chametz or matzah – arose when [the loaf] was still in the place where [the status of the piles of] chametz and matzah were established, i.e., [the doubt arose] when the mouse was seen taking [the loaf. Hence, we apply the principle:] “Whenever [a doubt arises in a place where the status of the substances is] established, [the probability] is defined as “half-and-half,”4 as our Sages5 derived from the exegesis of Scriptural verses.6 Even when [the householder] already nullified [the possession of] all his chametz7 and thus, all that is involved is the possibility of a Rabbinic [prohibition being violated, the Sages ruled stringently.8 Indeed, they did so] even when the loaf taken by the [the mouse] was small and thus, it could be postulated that the mouse had eaten it, [i.e.,] there are compounded factors that raise doubts.9 [These factors] should [ostensibly] lead to a lenient ruling even if [the householder] did not nullify [his possession of the chametz]. Nevertheless, the Sages ruled stringently in this instance, even when [the householder] nullified [his possession of chametz. The rationale is that] the Sages did not rule leniently when there is one factor that raises doubt [as to whether chametz is present, i.e., in instances where the householder] nullified [his possession of chametz], and [similarly did not rule leniently] when there are two factors that raise doubt [as to whether chametz is present in instances where the householder] did not nullify [his possession of chametz], [unless] the house was previously established as having been searched.10 [In those instances, the halachic status of the house as having been searched] is upheld, and [the householder] is not required to trouble himself and search again.

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Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who ...

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[Whenever, by contrast,] a room has not been searched, even when there are several factors that raise doubt that could free [the room] from [the requirement to be] searched, [these factors] are of absolutely no consequence. [The rationale is that the Sages’] decree to search fundamentally included searching even those places which do not obviously contain chametz, but concerning which there are merely doubts and compounded doubts [regarding the presence of chametz], as explained in sec. 433[:25].11 Since a mouse was seen bringing a loaf into this house, the prevailing assumption [regarding the status] of this house is that it is one that has not been searched. [This applies] even though the status of this loaf [is undefined]; it is not known whether it is chametz or matzah. Nevertheless, since this loaf, which could be chametz, was definitely brought into this house after it was searched, [the status of the house] is downgraded, [and there is no longer a prevailing assumption that it had been searched. Accordingly,] the possibility that [the loaf] was matzah and the possibility that the mouse ate it have no effect, for this was our Sages’ ordinance – to search every place where there is no prevailing assumption that it had already been searched, even though there are several factors that [would seem to justify a more] lenient [approach]. There are authorities who differ [with the above] and maintain that if the loaf was small [enough] that one could [hypothesize] that it was eaten by the mouse, or that it will be eaten [entirely] before the time for the obliteration [of chametz] arrives, there is no need to search [the house] again12 even if [the householder] did not nullify [his possession of chametz. The rationale is that] there are two factors that raise doubt, which [could] lead to leniency – perhaps [the loaf the mouse] took was matzah and perhaps [the mouse] ate [the loaf] entirely. The words of these authorities may be relied upon if [the householder] nullified [his possession of his chametz] or [if] there is still time for him to do so. [The rationale is that in this instance,] the obligation to search is only Rabbinic in origin,13 and a lenient perspective may be followed with regard to [questions concerning] Rabbinic Law.14 ‫ ְול ֹא ָיַדְﬠנוּ‬1,‫א ִתְּשָׁﬠה ִצבּוּ ִרים ֶשׁל ַמָצּה ְוֶאָחד ֶשׁל ָחֵמץ ֶשָׁהיוּ ֻמָנִּחים ְלָפֵנינוּ וָּבא ַﬠְכָבּר ְוָנַטל ֵמֶהם ִכָּכּר ֶאָחד ְבָּפֵנינוּ‬ 3"‫ ְוֵאין אוְֹמ ִרים "ָכּל ְדָּפ ִרישׁ ֵמֻרָבּא ָפּ ִרישׁ‬.‫ – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬2,‫ִאם ָחֵמץ ָנַטל אוֹ ַמָצּה ָנַטלא ְו ִנְכַנס ַלַבּ ִית ְבָּפֵנינוּב‬ ‫ג ִאם ֵכּן נוַֹלד ָלנוּ ַהָסֵּפק ַﬠל ִכָּכּר ֶזה ִאם הוּא ָחֵמץ אוֹ ַמָצּה ְכֶּשָׁהָיה ֲﬠַד ִין ִבְּמקוֹם‬,‫ ְדֵּכיָון ֶשָׁרִאינוּ ֶשְׁנָּטלוֹ‬,‫וַּמָצּה ָנַטל‬ 5,‫ ְכּמוֹ ֶשָׁדּ ְרשׁוּ ֲחָכִמיםה‬4,‫ד‬,‫ ְוָכל ַהָקּבוַּﬠ ִדּינוֹ ְכֶּמֱחָצה ַﬠל ֶמֱחָצה‬,‫ ְדַּה ְינוּ ְבָּשָׁﬠה ֶשָׁנַּטל ָהַﬠְכָבּר‬,‫ְקִביעוּת ֶהָחֵמץ ְוַהַמָּצּה‬ 6,‫ו‬.‫ִמִמְּדַרשׁ ַהְפּסוִּקים‬ ‫ ַוֲאִפלּוּ ִאם ַהִכָּכּר ֶשָׁנַּטל ָהַﬠְכָבּר ָהָיה ָקָטןח‬,‫ ֶשֵׁאין ָכּאן ֶאָלּא ְסֵפק ִדְּבֵרי סוְֹפ ִרים‬7,‫ז‬,‫ַוֲאִפלּוּ ִאם ְכָּבר ִבֵּטּל ָכּל ֲחֵמצוֹ‬ ‫ ַאף ַﬠל ִפּי ֵכן‬,‫ ְלָהֵקל ְוָהָיה ָלנוּ ְלָהֵקל ַאף ִאם ל ֹא ִבֵּטּל‬9‫ ַוֲהֵרי ֵישׁ ָכּאן ב' ְסֵפקוֹת‬,‫)א( ֶשֵׁיּשׁ ִלְתלוֹת ֶשֲׁאָכלוֹ ָהַﬠְכָבּר‬ ‫ ְלִפי ֶשׁלּ ֹא ֵהֵקלּוּ ֲחָכִמים ְבָּסֵפק ֶאָחד ִאם ִבֵּטּל וְּבב' ְסֵפקוֹת ִאם ל ֹא ִבֵּטּל ֶאָלּא ְבַּב ִית‬,‫ ַאף ִאם ִבֵּטּל‬8‫ֶהֱחִמירוּ ֲחָכִמים ָכּאן‬ ‫ ֲאָבל ָכּל ֶחֶדר ֶשׁלּ ֹא‬,'‫ ֶשַׁמֲּﬠִמי ִדין אוֹתוֹ ְבֶּחְזָקתוֹ ְול ֹא ִהְט ִריחוּהוּ ַלֲח ֹזר וְּלָבְדקוֹ ַפַּﬠם ב‬10,‫ט‬,‫ֶשׁהוּא עוֵֹמד ְבֶּחְזַקת ָבּדוּק‬ ‫ ֶשָׁכּ הוּא ִﬠַקּר ַתָּקַּנת ַהְבִּדיָקה ִלְבֹדּק‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ַכָּמּה ְסֵפקוֹת ְלָפְטרוֹ ִמן ַהְבִּדיָקה – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ִנְבַדּק‬ ‫ וַּב ִית ֶזה ֵכּיָון‬11,‫יא‬,‫י ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫ֲאִפלּוּ ִבְּמקוֹמוֹת ֶשֵׁאין ָבֶּהם ָחֵמץ ָבּרוּר ֶאָלּא ָסֵפק וְּסֵפק ְסֵפקוֹת‬ ,‫ ֶשַׁאף ֶשִׁכָּכּר ֶזה הוּא ְסֵפק ָחֵמץ ְסֵפק ַמָצּה‬,‫ֶשָׁרִאינוּ ֶשִׁהְכִניס ַﬠְכָבּר ִכָּכּר ְלתוֹכוֹ – ֲהֵרי הוּא עוֵֹמד ְבֶּחְזַקת ֶשֵׁאינוֹ ָבּדוּק‬ ‫יב‬,‫ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁבַּוַדּאי ִנְכַנס ִכָּכּר ֶזה ֶשׁהוּא ְסֵפק ָחֵמץ ְלַבִית ֶזה ַאַחר ְבִּדיָקתוֹ – ֲהֵרי ִנְג ְרָﬠה ֶחְזַקת ְבִּדיָקתוֹ‬ ‫ ֶשָׁכּ ִהיא ַתָּקַּנת ֲחָכִמים ִלְבֹדּק ְבָּכל ָמקוֹם ֶשֵׁאינוֹ‬,‫ְוַהָסֵּפק ֶשׁהוּא ַמָצּה ְוַהָסֵּפק ֶשֲׁאָכלוֹ ָהַﬠְכָבּר ֵאיָנם מוִֹﬠיִלים ְכּלוּם‬ ‫ְבֶּחְזַקת ָבּדוּק ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ַכָּמּה ְסֵפקוֹת ְלָהֵקל‬. ‫ְוֵישׁ חוְֹלִקיןיג ַﬠל ֶזה ְואוְֹמ ִרים ֶשִׁאם ַהִכָּכּר ָהָיה ָקָטן ְבִּﬠְנָין ֶשֵׁיּשׁ ִלְתלוֹת ֶשֲׁאָכלוֹ ָהַﬠְכָבּר אוֹ ֶשׁיּ ֹאְכֶלנּוּ ֲﬠַד ִין ַﬠד ֶשַׁיִּגּיַﬠ‬ ‫ ֶשָׁמּא ַמָצּה ָנַטל ְוֶשָׁמּא‬,‫ ֵכּיָון ֶשֵׁיּשׁ ָכּאן ב' ְסֵפקוֹת ְלָהֵקל‬,‫ ֲאִפלּוּ ִאם ל ֹא ִבְּטּלוֹ‬12‫ְזַמן ַהִבּעוּר – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬ ‫ ֶשָׁאז ַהְבִּדיָקה ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי‬,‫יד ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִאם ְכָּבר ִבֵּטּל אוֹ ֶשָׁיּכוֹל ֲﬠַד ִין ְלַבֵטּל‬.‫ֲאָכלוֹ ֻכּלּוֹ‬

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14,‫טז‬:‫ וְּבִדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬13,‫טו‬,‫סוְֹפ ִרים‬ 2 [A different law applies] if the loaf was separated from the place where [its status] had been established without [the incident being observed], and then the mouse [was observed] taking [the loaf] from that place and bringing it into a house that had been searched. Since the question regarding whether the loaf was chametz or matzah arose after [the loaf] was separated from the place [where its status] was established – for [the loaf] was separated [from its established location] without [being observed] – its identity [as chametz or matzah] is established based on the majority, [following the principle,] “Whenever something is separated [from a group, it is assumed] to have [been] separated from the majority [of that group].”15 [Hence, the loaf] is assumed [to be] matzah. Therefore, even if [the householder] did not nullify [his possession of chametz], and the sixth hour [of the fourteenth of Nissan] already commenced, and [thus] he can no longer nullify [it], even so, [the householder] need not search again, even if the loaf is large. ‫ ֵכּיָון ֶשׁנּוַֹלד ַהָסֵּפק‬,‫ב ְוִאם ֵפַּרשׁ ַהִכָּכּר ִמְמּקוֹם ְקִביָﬠתוֹיז ֶשׁלּ ֹא ְבָּפֵנינוּיח וִּמָשּׁם ְנָטלוֹ ָהַﬠְכָבּר ְבָּפֵנינוּ ְו ִנְכַנס ְלַב ִית ָבּדוּק‬ ‫ ֶשֲׁהֵרי ֵפַּרשׁ ֶשׁלּ ֹא ְבָּפֵנינוּ – ֲהֵרי ָאנוּ‬,‫ַﬠל ִכָּכּר ֶזה ִאם הוּא ָחֵמץ אוֹ ַמָצּה ְלַאַחר ֶשֵׁפַּרשׁ ִמְמּקוֹם ְקִביעוּת ֶהָחֵמץ ְוַהַמָּצּה‬ ‫ וְּלִפיָכ ֲאִפלּוּ ל ֹא ִבֵּטּל וְּכָבר ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְוֵאינוֹ‬,‫ וַּמָצּה הוּא‬15"‫ ְדּ"ָכל ְדָּפ ִרישׁ ֵמֻרָבּא ָפּ ִרישׁ‬,‫הוְֹלִכין ַאַחר ָהֹרב‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ֲאִפלּוּ ִאם ַהִכָּכּר הוּא ָגּדוֹל‬,‫ָיכוֹל ְלַבֵטּל‬: 3 Similarly, if the piles became mixed together in the place where [their statuses] had already been established,16 there is no need to search again. [This law applies] even if the mouse was observed taking [the loaf] from [the mixed piles. The rationale is that] this is not considered [the place where the status of the items] has been established, because the chametz is not a distinct entity, but is mixed together with the matzah. ‫ ֶשֵׁאין ֶזה‬16,‫ ֲאִפלּוּ ָנַטל ַﬠְכָבּר ֵמֶהם ְבָּפֵנינוּ – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬,‫ג ְוֵכן ִאם ִנְתָﬠ ְרבוּ ַהִצּבּוּ ִרים ִבְּמקוֹם ְקִביעוָּתם‬ ‫יט‬:‫ ֵכּיָון ֶשֵׁאין ֶהָחֵמץ עוֵֹמד ִבְּפֵני ַﬠְצמוֹ ֶאָלּא הוּא ְמֹעָרב ִﬠם ַהַמָּצּה‬,‫ִנְקָרא ָקבוַּﬠ‬ 4 [The following laws apply] when there were two piles, one of chametz and one of matzah, and two houses, one that was searched and one that was not searched, and two mice came, and one took chametz and one took matzah. Each [mouse] entered one of the houses, but it was not known which house the [mouse] that took chametz entered. If [the householder] already nullified [his possession of his chametz]17 or it is still possible for him to nullify it, in which instance, the question [whether the searched house needs to be searched again] is only one of Rabbinic Law, or it is a small loaf and thus there are two possibilities that lead to leniency,18 [in both these instances, the householder] is not required to search [the house] again. True, at the time each loaf was brought into a house, the question arose whether each of the loaves was chametz or matzah. Thus, it was already known that a loaf that could possibly have been chametz was brought into each house. Nevertheless, [the status of the house] is not downgraded, and [the house] is not placed [in the category of] a house that was not searched. [On the contrary,] the assumption that the house was searched is not [nullified] because of the possibilitythat chametz was brought into it. That would apply] only if the doubt regarding the loaf’s [status] arose when [the loaf] was in a place where it was definitely established that chametz existed.19 [The rationale is that] since Scriptural [Law] ruled stringently when the doubt [regarding the loaf’s status] arose when [the loaf] was in a place where it was definitely established that chametz [previously] existed, and rather than [classifying the loaf] according to the majority [of the loaves in that place] – even though [in

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Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who ...

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this instance], the majority was matzah – [Scriptural Law still] maintained that [its status should be] considered as half and half, [therefore,] the Sages were also stringent, and ruled that a doubtful [situation of] this [nature] eliminates the presumption that the house was searched. In contrast, in other instances, when doubts [regarding the loaf’s status] did not arise in a place where the presence of [a loaf that was] definitely chametz was established, the Sages did not rule so stringently, [and did not downgrade] the house from the presumption that it had been searched. ‫ד ְשֵׁני ִצבּוּ ִרים ֶאָחד ֶשׁל ָחֵמץ ְוֶאָחד ֶשׁל ַמָצּה וְּשֵׁני ָבִּתּים ֶאָחד ָבּדוּק ְוֶאָחד ֶשֵׁאינוֹ ָבּדוּק וָּבאוּ ְשֵׁני ַﬠְכָבּ ִרים ֶזה ָנַטל‬ ‫ אוֹ‬17,‫כ ִאם ְכָּבר ִבְּטּלוֹכא‬,‫ָחֵמץ ְוֶזה ָנַטל ַמָצּה ְוָכל ֶאָחד ִנְכַנס ְלַב ִית ֶאָחד ְוֵאין ָידוַּﬠ ְלֵאיֶזה ַבִּית ִנְכַנס ֶזה ֶשָׁנַּטל ָחֵמץ‬ – 18,‫ אוֹ ֶשׁהוּא ִכָּכּר ָקָטן ֶשֵׁיּשׁ ָכּאן ב' ְסֵפקוֹת ְלָהֵקלכג‬,‫כב ֶשֵׁאין ָכּאן ֶאָלּא ְסֵפק ִדְּבֵרי סוְֹפ ִרים‬,‫ֶשׁ ְיּכוִֹלים ֲﬠַד ִין ְלַבֵטּל‬ ‫ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק‬. ‫ ְוִאם ֵכּן ֲהֵרי ָידוַּﬠ‬,‫ְוַאף ַﬠל ִפּי ֶשְׁבָּשָׁﬠה ֶשׁ ִנְּכַנס ָכּל ִכָּכּר ְלַב ִית ֶאָחד נוַֹלד לוֹ ַהָסֵּפק ַﬠל ָכּל ִכָּכּר ִאם הוּא ָחֵמץ אוֹ ַמָצּה‬ ‫ ְול ֹא ִנְג ְרָﬠה ֶחְזַקת ְבִּדיָקתוֹ‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ַהַבּ ִית עוֵֹמד ְבֶּחְזַקת ֶשֵׁאינוֹ ָבּדוּק‬,‫ָלנוּ ֶשְׁלָּכל ַבּ ִית ִנְכַנס ִכָּכּר ְסֵפק ָחֵמץ‬ 19,‫ַﬠל ְיֵדי ְסֵפק ָחֵמץ ֶשִׁנְּכַנס ְלתוֹכוֹכד ֶאָלּא ִאם ֵכּן נוַֹלד לוֹ ַהָסֵּפק ְכֶּשָׁהָיה ַהִכָּכּר ְבָּמקוֹם ֶשָׁקּבוַּﬠ ָשׁם ָחֵמץ ַוַדּאי‬ ‫ ֶשַׁאף ֶשָׁהֹרב הוּא ַמָצּה ַאף‬,‫ ֵכּיָון ֶשֶׁהֱחִמיָרה בּוֹ תּוָֹרה ֶשׁלּ ֹא ֵליֵל בּוֹ ַאַחר ָהֹרב‬,‫ֶשַׁהָסֵּפק ַהנּוָֹלד ִבְּמקוֹם ְקִביַﬠת ֶהָחֵמץ‬ ‫ַﬠל ִפּי ֵכן ִנדּוֹן ְכֶּמֱחָצה ַﬠל ֶמֱחָצה – ֶהֱחִמירוּ בּוֹ ֲחָכִמים ַגּם ֵכּן ְוָאְמרוּ ֶשָׁסֵּפק ֶזה ְמָגֵרַﬠ ֶחְזַקת ְבּ ִדיַקת ַהַבּ ִית‬. ‫ֲאָבל ְשָׁאר ְסֵפקוֹת ֶשׁלּ ֹא נוְֹלדוּ ְבָּמקוֹם ֶשָׁקּבוַּﬠ ָשׁם ָחֵמץ ַוַדּאי – ל ֹא ֶהֱחִמירוּ ָבֶּהם ֲחָכִמים ָכּל ָכּ ֶשׁיּוִֹציא ַהַבּ ִית‬ ‫כה‬:‫ֵמֶחְזַקת ְבִּדיָקתוֹ‬ 5 [The following laws apply] when there were two houses that were searched and [there was] one pile of chametz [in front of them]. A mouse came and took [a loaf, but] it was not known which house [the mouse] entered. If the houses belonged to two people, and they inquired [about what to do] one after the other, neither of them is required to search again if they [both already] nullified [their possession of their chametz], or it is [still] possible for them to nullify it. [The rational is that] each one [of them] can postulate that the chametz was [brought into] the [other one’s] house. If, however, [the householders] did not nullify [their possession of their chametz] and it is no longer possible for them to nullify it,20 they both must search [their home] again, even if the loaf was small.21 [It is not considered that] there are two possibilities that lead to leniency. [The rationale is that] the doubt that perhaps the mouse did not enter this house and perhaps it did not enter the other house is not considered a doubtful [situation] at all according to Scriptural Law. [There is no basis for doubt,] for [the mouse] certainly entered one of [the homes]. Since it is not known which one [the mouse entered], both [homes] must be searched. Which [home] should be freed [from the obligation to be searched]? Even though [the householders] inquired [regarding what to do] one after the other, that is not at all effective [in alleviating the doubt] according to Scriptural Law. It is only [of consequence if the householders] nullified [their possession of chametz], for then it is only necessary to search according to Rabbinic Law. [In such an instance,] the Sages ruled leniently with regard to doubts [in matters of Rabbinic Law], stating that if [the householders] inquired one after the other, since it is possible to tell each one that he does not have to search because the chametz is in the other person’s house, [that possibility is followed].22 [Even according to Rabbinic Law, different rules apply,] however, when [the two

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householders] came to inquire at one time, or one of them inquired about his [own house] and [also about] the other person’s house. Since it is impossible to say that they both are not required to search, because there is certainly chametz in one house, they both must search again.23 [For] which one of them should be freed [from the obligation to search]? ‫כו ִאם ַהָבִּתּים ֵהן ֶשׁל ְשֵׁני ְבֵּני‬,‫ה ְשֵׁני ָבִּתּים ְבּדוִּקים ְוִצבּוּר ֶאָחד ֶשׁל ָחֵמץ וָּבא ַﬠְכָבּר ְוָנַטל ְוֵאין ָידוַּﬠ ְלֵאיֶזה ַבּ ִית ִנְכַנס‬ ‫כט ְוָכל ֶאָחד ָיכוֹל‬,‫ָאָדם וָּבִאין ִלְשֹׁאל ֶזה ַאַחר ֶזה – ְשֵׁניֶהם ֵאין ְצ ִריִכין ַלֲח ֹזר ְוִלְבֹדּקכז ִאם ִבְּטּלוּםכח אוֹ ְיכוִֹלין ְלַבֵטּל‬ ‫ִלְתלוֹת ֶהָחֵמץ ְבֵּבית ֲחֵברוֹ‬. ‫ ְוֵאין ָכּאן‬21.‫ – ְשֵׁניֶהם ְצ ִריִכין ַלֲח ֹזר ְוִלְבֹדּק ֲאִפלּוּ ִאם ָהָיה ִכָּכּר ָקָטן‬20‫ֲאָבל ִאם ל ֹא ִבְּטּלוּ ְוֵאיָנן ְיכוִֹלין עוֹד ְלַבְטּלוֹ‬ ‫ ְלִפי ֶשָׁסֵּפק ֶזה ֶשָׁמּא ל ֹא ִנְכַנס ְלַב ִית ֶזה אוֹ ֶשָׁמּא ל ֹא ִנְכַנס ְלַב ִית ֶזה ֵאינוֹ ֶנֶחָשׁב ְלָסֵפק ְכָּלל ִמן‬,‫ב' ְסֵפקוֹת ְלָהֵקל‬ ‫ל‬.‫ ְדֵּהי ִמַנּ ְייהוּ ַמְפַּקת‬,‫ ְוֵכיָון ֶשֵׁאינוֹ ָידוַּﬠ ֵאיֶזהוּ – ְשֵׁניֶהם ְצ ִריִכין ְבִּדיָקה‬,‫ ֶשְׁבַּוַדּאי ִנְכַנס ְלֶאָחד ֵמֶהן‬,‫ַהתּוָֹרה‬ ‫ ֶשָׁאז ֵאין ָצ ִרי ִלְבֹדּק ֶאָלּא‬,‫לא ֶאָלּא ִאם ֵכּן ִבְּטּלוּ‬,‫ְוַאף ֶשָׁבּאוּ ִלְשֹׁאל ֶזה ַאַחר ֶזה – ֵאין ֶזה מוִֹﬠיל ְכּלוּם ִמן ַהתּוָֹרה‬ ‫ ֵכּיָון ֶשֶׁאְפָשׁר לוַֹמר ְלָכל ֶאָחד‬,‫ ֶשִׁאם ָבּאוּ ִלְשֹׁאל ֶזה ַאַחר ֶזה‬,‫ ַוֲחָכִמים ֵהֵקלּוּ ִבְּסֵפק ִדְּבֵריֶהם ְוָאְמרוּ‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ 22.‫ֶשׁהוּא ֵאין ָצ ִרי ִלְבֹדּק ְלִפי ֶשֶׁהָחֵמץ הוּא ְבֵּבית ֲחֵברוֹלב – אוְֹמ ִרים ֵכּן‬ ‫ ֵכּיָון ֶשִׁאי ֶאְפָשׁר לוַֹמר ָלֶהם ֶשְׁשֵּׁניֶהם ֵאין‬,‫ אוֹ ֶשֶׁאָחד ֵמֶהם שׁוֵֹאל ָﬠָליו ְוַﬠל ֵבּית ֲחֵברוֹ‬,‫ֲאָבל ִאם ָבּאוּ ִלְשֹׁאל ְבַּבת ַאַחת‬ ‫לג‬:‫ ְדֵּהי ִמַנְּייהוּ ַמְפַּקת‬23,‫ ִאם ֵכּן ְשֵׁניֶהם ְצ ִריִכין ַלֲח ֹזר ְוִלְבֹדּק‬,‫ ֶשֲׁהֵרי ְבַּב ִית ֶאָחד ֵישׁ ַוַדּאי ָחֵמץ‬,‫ְצ ִריִכין ִלְבֹדּק‬ 6 [When] a mouse enters a house [carrying chametz], and [a person] entered following it, and searched [the house thoroughly] according to all the laws that a search [for chametz requires],24 and found no [chametz] at all, he need not search [the house] again.25 [This leniency applies] even when [the householder] did not nullify [his possession of chametz. The rationale is that] since [the person who searched] did not find anything, [it can be assumed] that the mouse certainly ate [all of the chametz] or dragged it26 to a place where it will not be revealed,27 and [thus, no one] will come to eat it on Pesach. If [the person] searched [some] part of the house and found a loaf,28 he need not search the remainder of the house if he [already] nullified [his possession of chametz], or [if] it is still possible [for him] to [do so. In such an instance,] it is [assumed] that [the loaf the person found was] the loaf the mouse took. If, however, [the mouse brought the chametz into the house after] the sixth hour had commenced [on the day before Pesach], it is necessary to be stringent and search [the entire house, or search until the loaf is found. The rationale is that since] the person can no longer nullify [his possession of chametz], the doubt [whether chametz is present concerns a matter of] Scriptural Law.29 Even if it was a small loaf,30 [it is not considered that] there are two factors that raise doubt [and lead] to leniency, for the reason explained in sec. 438[:9].31 ‫לד ֲאִפלּוּ ל ֹא ִבֵּטּללה ֵאין ָצ ִרי‬,‫ ְול ֹא ָמָצא ְכּלוּם‬24‫ו ַﬠְכָבּר ֶשׁ ִנְּכַנס ְלַבִית ְו ִנְכַנס ַאֲחָריו וָּבַדק ָיֶפה ְכָּכל ִהְלכוֹת ְבִּדיָקה‬ ‫ ְול ֹא‬27,‫ ְלָמקוֹם ֶשֵׁאין ָיכוֹל ְלִהְתַגּלּוֹת ִמָשּׁם‬26,‫ ַוַדּאי ֲאָכלוֹ ָהַﬠְכָבּרלו אוֹ ְגָּררוֹלז‬,‫ ֵכּיָון ֶשׁלּ ֹא ְמָצאוֹ‬25,‫ַלֲח ֹזר ְוִלְבֹדּק‬ ‫לח‬.‫ָיב ֹא ְלָאְכלוֹ ְבֶּפַסח‬ ‫מא‬,‫ – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ְשָׁאר ַהַבּ ִית ִאם ִבֵּטּלמ אוֹ ֶשָׁיּכוֹל ֲﬠַד ִין ְלַבֵטּל‬28,‫ְוִאם ָבַּדק ְקָצת ַהַבּ ִית וָּמָצא ִכָּכּרלט‬ ‫מג ֵכּיָון ֶשֵׁאינוֹ ָיכוֹל‬,‫ ֲאָבל ִאם ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֵישׁ ְלַהֲחִמירמב ְוִלְבֹדּק‬.‫ֶשָׁאנוּ תּוִֹלין לוַֹמר ֶשֶׁזּהוּ ַהִכָּכּר ֶשָׁנַּטל ָהַﬠְכָבּר‬ ‫מה ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬,‫ ֵאין ָכּאן ב' ְסֵפקוֹת ְלָהֵקל‬30‫ ַוֲאִפלּוּ ִאם ָהָיה ִכָּכּר ָקָטן‬29,‫מד‬.‫ְלַבֵטּל ֲהֵרי הוּא ָסֵפק ֶשׁל תּוָֹרה‬ 31,‫מו‬:‫ְבִּסיָמן תל"ח‬ 7 If a person left ten loaves of chametz tied [together], and [later] found [only] nine [loaves], but he does not recognize whether these [nine loaves] are the loaves that

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he [originally] left, [the person] must search the entire room32 or [continue his search] until he finds ten loaves.33 [The rationale is that] it is assumed that [all ten loaves] that [the person] left were taken by children or mice, for they would be unable to undo the knot [holding the loaves together].34 Therefore, even if [the householder] had already nullified [his possession of chametz], he must search the entire house again,35 or [search] until he finds ten loaves [that are tied together]. If, however, [the loaves] were not tied together, [the person] need not search further [after] he finds one loaf if he already nullified [his possession of chametz] or [if] it is still possible for him to nullify it.36 ‫ז ִאם ִה ִנּיַח ֲﬠָשָׂרה ִכְּכּרוֹת ָחֵמץמז ְקשׁוּ ִריםמח וָּמָצא ט'מט ְוֵאינוֹ ַמִכּיר ִאם ֵהן ֵהן ַהִכָּכּרוֹת ֶשִׁה ִנּיַח – ָצ ִרי ִלְבֹדּק ָכּל‬ ‫ ֶשִׁאי ֶאְפָשׁר‬,‫ ְלִפי ֶשָׁאנוּ אוְֹמ ִרים ַמה ֶשִּׁה ִנּיַח ָנְטלוּ ְקַט ִנּים אוֹ ַﬠְכָבּ ִרים‬33,‫נא‬,‫ אוֹ ַﬠד ֶשִׁיְּמָצא ֲﬠָשָׂרה ִכָּכּרוֹת‬32,‫ַהַבּ ִיתנ‬ ‫ אוֹ ַﬠד ֶשִׁיְּמָצא ֲﬠָשָׂרה ִכָּכּרוֹת‬35,‫ ֲאִפלּוּ ִבֵּטּלנג ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ָכּל ַהַבּ ִית‬, ‫ וְּלִפיָכ‬34,‫נב‬.‫ָלֶהם ְלַהִתּיר ַהֶקֶּשׁר‬. 36:‫ֲאָבל ִאם ל ֹא ָהיוּ ְקשׁוּ ִרים ַיַחד – ֵאין ָצ ִרי ִלְבֹדּק ֶאָלּא ַﬠד ֶשׁ ִיְּמָצא ִכָּכּר ֶאָחדנד ִאם ִבֵּטּלנה אוֹ ֶשָׁיּכוֹל ְלַבֵטּל‬ 8 [More stringent rules apply] if, by contrast, one left nine [loaves] and [later] found ten. Even if [the loaves] were not tied together, [the householder] must search the entire room again, or [search] until he finds nine additional loaves. [This stringency applies] even if [the householder] already nullified [his possession of] all the nine loaves that he left. [The rationale is that] it is impossible to make an assumption that leads to leniency, [i.e.,] to say that [nine of the ten loaves that were found] are the original nine loaves, and the tenth loaf was brought [into the room] by another person who left it here. [This proposition is untenable] because it is not common for people to leave their loaves together with the loaves of others. Instead, [people] designate a separate place for [their loaves], so that they will not become mixed together [with those of others].37 Therefore, we presume that another person came with ten loaves, and left them here, where there were no other [loaves, because] the nine [loaves] that were originally [there] were taken away [beforehand, i.e., either] children or mice dragged them away. Accordingly, [the householder] must search the entire house again or [search] until he finds nine additional loaves. ‫ אוֹ ַﬠד ֶשִׁיְּמָצא‬,32‫ ֲאִפלּוּ ל ֹא ָהיוּ ְקשׁוּ ִריןנז – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ָכּל ַהַבּ ִית‬25,‫נו‬,‫ח ֲאָבל ִאם ִה ִנּיַח ֵתַּשׁע וָּמָצא ֶﬠֶשׂר‬ ‫ ְלִפי ֶשִׁאי ֶאְפָשׁר ִלְתלוֹת ְלָהֵקל ְולוַֹמר ֶשֵׁהן ֵהן‬35,‫ ֲאִפלּוּ ְכָּבר ִבֵּטּלנח ָכּל ַהֵתַּשׁע ִכָּכּרוֹת ֶשִׁהִנּיַח‬,‫עוֹד ֵתַּשׁע ִכָּכּרוֹת‬ ‫ ֶשֵׁאין ֶדֶּר ְבֵּני ָאָדם ְלַהִנּיַח ִכְּכּרוֵֹתיֶהם ֵאֶצל‬,‫ַהֵתַּשׁע ִכָּכּרוֹת ָה ִראשׁוֹ ִנים ְוִכָכּר ָהֲﬠִשׂי ִרי ֵהִביא ִאישׁ ַאֵחר ְוִה ִנּיחוֹ ָכּאן‬ ‫ ְלִפיָכ ָאנוּ אוְֹמ ִרים ֶשָׁבּא ִאישׁ ַאֵחר ֶשָׁהיוּ ְבָּידוֹ‬37,‫נט‬,‫ ֶאָלּא ְמַיֲחִדים ָלֶהם ָמקוֹם ְלַﬠְצָמן ֶשׁלּ ֹא ִיְתָﬠ ְרבוּ‬,‫ִכְּכֵּרי ַחְבֵריֶהם‬ ‫ ֶשְׁגָּררוּם ְקַטִנּים אוֹ‬,‫ ִכּי ַהט' ָה ִראשׁוֹ ִנים ְכָּבר ָלְקחוּ ִמָכּאן‬,‫ֲﬠָשָׂרה ִכָּכּרוֹת ְוִהִנּיָחן ָכּאן ֶשׁלּ ֹא ָהָיה ֻמָנּח ָכּאן ְכּלוּם‬ ‫סא אוֹ ַﬠד ֶשׁ ִיְּמָצא עוֹד ִתְּשָׁﬠה ִכָּכּרוֹת‬,‫ס וְּלָכ ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּק ָכּל ַהַבּ ִית‬,‫ַﬠְכָבּ ִרים‬: 9 When a person left loaves in one corner [of a room] and found them in another corner, he is required to search the entire room again.38 Since [the person] found [the loaves] in another place, it is possible that these are different [loaves], and the first [loaves] were taken by children or mice and [left] elsewhere in that room. When does the above apply? When [the householder] does not know the number of loaves he left. If, however, [the person] knows the number [of loaves] he left, and finds the [exact] same number [of loaves] in another corner [of the room], he need not search [again] if he already nullified [his possession of chametz] or it is still possible for him to nullify [it. The rationale is that] since the [obligation to] search [for chametz] is only a Rabbinic [obligation], we make a lenient [assumption], postulating that presumably [the loaves that were found] are the loaves that were [originally] left, since there are the same amount [of loaves].39

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‫‪Shulchan Aruch: Chapter 439 - The Laws [that Apply] to a Person Who ...‬‬

‫ט ִה ִנּיַח ִכָּכּרוֹת ְבָּז ִוית זוֹ וָּמָצא ְבָּז ִוית ַאֶחֶרתסב – ָצ ִרי ַלֲח ֹזר ְוִלְבֹדּקסג ָכּל ַהַבּ ִית‪,‬סד‪ֶ 38,‬שָׁמּא ֵאלּוּ ֲאֵח ִרים ֵהן ֵכּיָון‬ ‫ֶשְׁמָּצָאן ְבָּמקוֹם ַאֵחר‪ְ ,‬וָה ִראשׁוֹ ִנים ְנָטלוּם ְקַטִנּים אוֹ ַﬠְכָבּ ִרים ְוִה ִנּיחוּם ְבָּמקוֹם ַאֵחר ְבּאוֹתוֹ ַהַבִּית‪.‬סה‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאינוֹ יוֵֹדַﬠ ִמְנַין ַהִכָּכּרוֹת ֶשִׁה ִנּיַח‪ֲ ,‬אָבל ִאם יוֵֹדַﬠ ִמְנַין ַהִכָּכּרוֹת וָּמָצא ְבָּז ִוית ַאֶחֶרת ַכִּמּ ְנָין‬ ‫ֶשִׁהִנּיַח – ֵאין ָצ ִרי ִלְבֹדּקסו ִאם ִבֵּטּלסז אוֹ ֶשָׁיּכוֹל ֲﬠַד ִין ְלַבֵטּל‪ֵ ,‬כּיָון ֶשַׁהְבִּדיָקה ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ָאנוּ‬ ‫תּוִֹלין ְלָהֵקל ֶשִׁמּן ַהְסָּתם ֵהן ֵהן ַהִכָּכּרוֹת ֶשִׁה ִנּיַח‪ֵ ,‬כּיָון ֶשֵׁהן ָשׁ ִוין ְבִּמ ְנָיָנם‪39:‬‬

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Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belonging to a NonJew that was Entrusted to a Jew By Rabbi Schneur Zalman of Liadi

SECTION 440 The Laws [Applying] to Chametz Belonging to a Non-Jew that was Entrusted to a Jew (1-17) ‫סימן תמ ִדּין ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשֻׁהְפַקד ֵאֶצל ִיְשָׂרֵאל וּבוֹ י"ז ְסִﬠיִפים‬: 1 The Torah states:1 “Chametz of yours shall not be seen.” Could [it be that] if one buried [chametz] in a storage pit2 so that it could no longer be seen or entrusted it to a non-Jew, that he would not violate [the prohibitions against possessing chametz] since it is not visible for him throughout the days of Pesach? [In resolution,] the Torah states,3 “For seven days, s’or4shall not be found in your homes,” [teaching us that one is liable] even if he buried [his chametz] or entrusted it [to another person], whether to a non-Jew or to a Jew. [Indeed,] even if the person to whom [the chametz] was entrusted accepted responsibility for it, [agreeing that] if it was stolen from him or if he lost it he would be liable to reimburse [the owner] for the value of his chametz – in which instance the person to whom it was entrusted would [also] violate the prohibition againsthaving [chametz] seen in his domain, as will be explained5 – nevertheless, the one who entrusted [the chametz also] violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz. The rationale is that] the actual chametz belongs to him.6 [True, the verse] states, “[S’or] shall not be found in your homes,” and this chametz [that the owner entrusted] is not in his home. Nevertheless, since the person to whom it was entrusted accepted [the chametz] willingly and permits [the owner of the chametz] to place it in his house, he [is considered to have] lent [the owner of the chametz] the place where the chametz was [stored]. Thus, this place [where the chametz is now located] has been acquired by [the owner of the chametz]. Therefore, [the owner of the chametz commits a] transgression for [possessing] the chametz placed there, just as if it was [actually] located in [the house] in which he resides. [The rationale is that] the Torah states, “S’or of yours shall not be seen throughout your domain,” i.e., [the word “domain” refers to] any place that is one’s domain, even if it is not the home where he [actually] resides. By contrast, when one buries his chametz in a courtyard belonging to another person without [that person’s] knowledge, [i.e., the owner of the courtyard did not willingly accept the chametz,] it is not [considered as if the owner of the courtyard] lent [the owner of the chametz] a place in his courtyard to deposit his chametz. [Therefore, the owner of the chametz]7 does not [commit a] transgression because of [the chametz] according to Scriptural Law. [The rationale is that] the chametz is not [located] in the home or in the domain of its owner.8 Nevertheless, according to Rabbinic Law, [even in such an instance, the owner] is

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obligated to obliterate [the chametz]9or sell it to a non-Jew10 on the day before Pesach before the sixth hour [of the day].11 [Our Sages required the owner of the chametz to do this] because the actual substance of the chametz belongs to him; it is just that it is not located in his domain. If [the owner] did not sell [the chametz he buried] before the sixth hour arrived, he is obligated to obliterate it from existence entirely. According to Rabbinic Law, [during Pesach, the owner] violates the prohibition against possessing chametz during every moment that he fails to [destroy it].12 If Pesach passed and [the owner] failed to obliterate it, all Jews are forbidden to eat and[/or] benefit from this chametz, as is the law regarding chametz that existed in a Jewish home during Pesach.13 ‫ד אוֹ ֶשִׁהְפִקיד אוֹתוֹ ְבַּיד‬,‫ ַﬠד ֶשֵׁאינוֹ ִנ ְרֶאה‬2,‫ ָיכוֹל ִאם ָטַמן אוֹתוֹב ְבּבוֹרג‬,"‫ "ל ֹא ֵיָרֶאה ְל ָחֵמץ‬1,‫א ָכּתוּב ַבּתּוָֹרהא‬ ‫ ל ֹא ִיָמֵּצא‬4‫ "ִשְׁבַﬠת ָיִמים ְשֹׂאר‬3,‫ ַתְּלמוּד לוַֹמרז‬,‫ ֶשֲׁהֵרי ֵאינוֹ ִנ ְרֶאה לוֹו ָכּל ְיֵמי ַהֶפַּסח‬,‫ ל ֹא ִיְהֶיה עוֵֹברה ָﬠָליו‬,‫ָנְכ ִרי‬ ‫ח ֲאִפלּוּ ִאם ַה ִנְּפָקד ִקֵבּל ָﬠָליו ַאֲחָריוּתט ֶשִׁאם ִיָגֵּנב‬.‫ ֲאִפלּוּ ִהְטִמינוֹ אוֹ ִהְפִקידוֹ ֵבּין ְבַּיד ָנְכ ִרי ֵבּין ְבַּיד ִיְשָׂרֵאל‬,"‫ְבָּבֵתּיֶכם‬ ‫ ַאף ַﬠל ִפּי ֵכן‬5,‫י‬,‫ ְו ִנְמָצא ֶשַׁה ִנְּפָקד עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫אוֹ י ֹאַבד ִמֶמּנּוּ ִיְתַחֵיּב ְלַשֵׁלּם לוֹ ְדֵּמי ֲחֵמצוֹ‬ ‫ ְוַאף ַﬠל ִפּי ֶשֶׁנֱּאַמר "ל ֹא ִיָמֵּצא‬6,‫יא‬,‫ ֵכּיָון ֶשׁגּוּף ֶהָחֵמץ הוּא ֶשׁלּוֹ‬,"‫עוֵֹבר ָﬠָליו ַגּם ַהַמְּפִקיד ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ,‫יב ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהִנְּפָקד ִקֵבּל ַהִפָּקּדוֹן ִמַדְּﬠתּוֹ ְונוֵֹתן לוֹ ְרשׁוּת ְלַה ִנּיחוֹ ְבּתוֹ ֵבּיתוֹ‬,‫ ְוָחֵמץ ֶזה ֵאינוֹ ְבֵּביתוֹ‬,"‫ְבָּבֵתּיֶכם‬ ‫ ְלִפיָכ עוֵֹבר הוּא ַﬠל ֶהָחֵמץ‬,‫ ַוֲהֵרי ָמקוֹם ֶזה ָקנוּי ְלַהַמְּפִקיד‬,‫ֲהֵרי ִהְשִׁאיל ְלַהַמְּפִקיד ֶאת ַהָמּקוֹם ֶשֶׁהָחֵמץ ֻמָנּח ָﬠָליו‬ ‫ ָכּל ָמקוֹם‬," ‫ "ל ֹא ֵיָרֶאה ְל ְשֹׂאר ְבָּכל ְגֻּבֶל‬1‫ ֶשֲׁהֵרי ָאְמָרה תּוָֹרה‬,‫ַהֻמָּנּח ָשׁם ְכִּאלּוּ ָהָיה ֻמָנּח ְבֵּביתוֹיג ֶשׁהוּא ָדּר בּוֹ‬ ‫יד‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֵבּיתוֹ ֶשׁהוּא ָדּר בּוֹ‬,‫ֶשׁהוּא ְגּבוּלוֹ‬ – ‫ ֶשׁלּ ֹא ִהְשִׁאיל לוֹ ֲחֵברוֹ ָמקוֹם ַבֲּחֵצרוֹ ְלַה ִנּיַח ָשׁם ֲחֵמצוֹ‬,‫ֲאָבל ִמי ֶשִׁהְטִמין ֲחֵמצוֹ ַבֲּחֵצרוֹ ֶשׁל ֲחֵברוֹ )א( ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ 8,‫טו‬.‫ ֵכּיָון ֶשֵׁאינוֹ ֻמָנּח ל ֹא ְבֵּביתוֹ ְול ֹא ִבּ ְרשׁוּתוֹ ֶשׁל ַבַּﬠל ֶהָחֵמץ‬,‫ עוֵֹבר ָﬠָליו ִמן ַהתּוָֹרה‬7‫ֵאינוֹ‬ ‫ ֵכּיָון‬11,‫יז‬,‫ ְבֶּﬠֶרב ֶפַּסח ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‬10‫ אוֹ ְלָמְכרוֹ ְלֵאינוֹ ְיהוִּדי‬9‫ )ב( ִמִדְּבֵרי סוְֹפ ִרים ַחָיּבטז ְלַבֲﬠרוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוִאם ל ֹא ְמָכרוֹ ַﬠד ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‬.‫ֶשׁגּוּף ֶהָחֵמץ הוּא ֶשׁלּוֹיח ֶאָלּא ֶשֵׁאינוֹ ֻמָנּח ִבּ ְרשׁוּתוֹ‬ ‫ ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא‬12.‫ ְוָכל ֶרַגע ְוֶרַגעיט ֶשֵׁאינוֹ ְמַבֲﬠרוֹ הוּא עוֵֹבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא" ִמִדְּבֵרי סוְֹפ ִרים‬,‫ְלַגְמֵרי‬ 13,‫כ‬:‫ ְכִּדין ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ְבֵּבית ִיְשָׂרֵאל‬,‫ִבֲּﬠרוֹ – ֲהֵרי ָחֵמץ ֶזה ָאסוּר ַבֲּאִכיָלה וַּבֲהָנָאה ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל‬ 2 Since a person transgresses because [he possesses] chametz even though it is entrusted to another person, or it is buried and [thus is] not visible to him, why does the Torah state [the prohibition using the wording: “Chametz of] yours shall not be seen”?14 [To teach] you that even [if there is] chametz that is visible to you and found in your house, nevertheless, you do not violate [this prohibition] unless it is [considered] “yours.” This excludes [a Jew from liability for] chametz belonging to a non-Jew that is entrusted to him.15 Even if [the non-Jew] is together with [the Jew] in his home, [i.e., even if the non-Jew] lives in [the Jew’s] house during Pesach, it is permitted [for the non-Jew to keep his chametz. The Jew does not transgress] because [the chametz] does not belong to [the Jew]. [The above] even [applies] to chametz belonging to a ger toshav16over whom and over whose property the Jews exercise control.17 [Furthermore, this rule] even [applies to a ger toshav] who lives in a courtyard owned by a Jew, and he and everything he owns is controlled by the [Jewish householder]. Nevertheless, as long as a Jew is not [identified as the owner] of this chametz, he is not obligated to destroy it.18 ‫ ִאם ֵכּן ָלָמּה‬,‫ב הוִֹאיל ְוָהָאָדם עוֵֹבר ַﬠל ֲחֵמצוֹ ַאף ַﬠל ִפּי ֶשׁהוּא ֻמְפָקד ְבַּיד ֲאֵח ִרים אוֹ ֶשׁהוּא ָטמוּן ֶשֵׁאינוֹ ִנ ְרֶאה לוֹ‬ 14," ‫ָאְמָרה תּוָֹרה "ל ֹא ֵיָרֶאה ְל‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאין ַאָתּה עוֵֹבר ָﬠָליו ֶאָלּא ִאם ֵכּן ֲאִני קוֵֹרא בּוֹ‬, ‫לוַֹמר ְל ֶשַׁאף ֶהָחֵמץ ַה ִנּ ְרֶאה ְל ְוהוּא ָמצוּי ְבֵּביְת‬ 12/16/2020, 8:40 PM

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‫ ֲאִפלּוּ הוּא ִﬠמּוֹ ְבֵּביתוֹ ֶשׁהוּא ָדּר בּוֹ ְבֶּפַסח‬15.‫ ְפָּרט ַלֲחֵמצוֹ ֶשׁל ָנְכ ִרי ַהֻמְּפָקד ְבַּיד ַה ִיְּשָׂרֵאל‬, ‫ ְכּלוַֹמר ֶשׁהוּא ֶשְׁלּ‬," ‫"ְל‬ ‫כא‬.‫ ִמְפֵּני ֶשֵׁאינוֹ ֶשׁלּוֹ‬,‫– ֲהֵרי ֶזה ֻמָתּר‬ ‫ ַוֲאִפלּוּ הוּא ָשׁרוּי ַבֲּחֵצרוֹ ֶשׁל‬17,‫ ֶשַׁיּד ַהִיְּשָׂרֵאל שׁוֶֹלֶטת ָﬠָליוכג ְוַﬠל ְנָכָסיו‬16,‫ַוֲאִפלּוּ ֶהָחֵמץ הוּא ֶשׁל ֵגּר תּוָֹשׁבכב‬ – ‫כד ַאף ַﬠל ִפּי ֵכן ָכּל ְזַמן ֶשֵׁאין ֵשׁם ַה ִיְּשָׂרֵאל ִנְקָרא ַﬠל ֶזה ֶהָחֵמץ‬,‫ִיְשָׂרֵאל ְוהוּא ְוָכל ֲאֶשׁר לוֹ ָכּבוּשׁ ַתַּחת ַיד ִיְשָׂרֵאל‬ 18,‫כה‬:‫ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬ 3 Nevertheless, according to Rabbinic Law, when a non-Jew brings his chametz to a Jew to entrust it to him for safekeeping, the Jew should not accept the chametz from him [from the beginning of the sixth hour on the day before Pesach onward.19 This restriction applies] even if [the Jew] does not touch the chametz with his hand, but merely tells the non-Jew, “My house is open to you. Place [the chametz] wherever you want.” [The Jew] is, nonetheless, forbidden [to keep the non-Jew’s chametz in his home. This is a prohibitive] decree lest [the Jew] forget and partake of [the chametz.20 This safeguard is necessary] since the non-Jew is not protecting his chametz from the Jew’s partaking of it.21 [On the contrary,] since [the non-Jew] already entrusted [his chametz] to [the Jew, it is obvious that] he relies on [the Jew’s] faithfulness. If, however, the non-Jew does not entrust his chametz to [the Jew], it is permitted for [the Jew] to allow [the non-Jew] to enter [the Jew’s] house carrying his chametz.22 Even though the Jew sees [the non-Jew with his chametz], that is not of consequence. [The rationale is that] it is written, “[Chametz]of yours [shall not be seen,” which our Sages interpreted as implying,] “you may not see your own [chametz], but you [may] see [chametz] belonging to others.” Nevertheless, if this non-Jew is [the Jew’s] servant23 or worker [whom the Jew is required to provide] with meals, [the Jew] should not allow [the non-Jew] to enter [his] house to partake of chametz. Even though the chametz belongs to the nonJew, nevertheless, there is reason to be concerned about the impression that might be created, [i.e., others may] suspect that [the Jew] is feeding his [non-Jewish] servant chametz on Pesach. However, [a Jew] is permitted to allow other non-Jews [whom he is not required to provide] with meals to enter his house to eat their chametz. It is, however, forbidden to allow [a non-Jew] to eat his chametz on the [same] table at the same time that a Jew is eating at [this] table. [This prohibition applies] even if this Jew is totally unacquainted with this non-Jew, and thus there is no concern that the non-Jew will [offer the Jew] some of his chametz to eat.24 Nevertheless, since even the slightest amount of chametz on Pesach [is forbidden, and] it is hard to conceive that not even one crumb of the non-Jew’s [food] will become mixed with the Jew’s [food, it is forbidden for the two to eat at the same table]. Even if the Jew is eating on a separate [table-]cloth, nevertheless, he should be stringent and not eat at the same table at which the non-Jew is eating. [This is implied by our Sages’ statement]:25 “We say to a Nazarite, ‘Go; take a circuitous route. Do not draw near to the vineyard.’” ‫ ְכֵּדי ְלַהְפִקידוֹ ֶאְצלוֹ – ל ֹא ְיַקֵבּל ִמֶמּנּוּ‬19‫ ִמ ִדְּבֵרי סוְֹפ ִרים ָנְכ ִרי ֶשֵׁהִביא ֲחֵמצוֹ ְל ִיְשָׂרֵאל ְבּתוֹ ַהֶפַּסח‬,‫ג וִּמָכּל ָמקוֹם‬ ‫ "ִהֵנּה ַהַבִּית ְלָפֶני ַהַנּח ְבָּמקוֹם ֶשִׁתּ ְרֶצה"כז‬:‫כו ַאף ַﬠל ִפּי ֶשֵׁאינוֹ נוֵֹגַﬠ ְבֶּהָחֵמץ ְבָּידוֹ ֶאָלּא הוּא אוֵֹמר ְלַהָנְּכ ִרי‬,‫ַהִיְּשָׂרֵאל‬ ‫ ֶשֵׁאין ַהָנְּכ ִרי ְמַשֵׁמּר ֲחֵמצוֹ ֶשׁלּ ֹא י ֹאַכל ִמֶמּנּוּ‬20,‫כח‬,‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ִמֶמּנּוּ‬,‫– ַאף ַﬠל ִפּי ֵכן ָאסוּר‬ ‫ ֵכּיָון ֶשְׁכָּבר ִהְפִקידוֹ ֶאְצלוֹ ֲהֵרי ָסַמ ַﬠל ֶנֱאָמנוּתוֹ‬21,‫כט‬,‫ַהִיְּשָׂרֵאל‬. ‫ ְוַאף ַﬠל ִפּי ֶשַׁה ִיְּשָׂרֵאל‬22,‫ל‬.‫ֲאָבל ִאם ַהָנְּכ ִרי ֵאינוֹ ַמְפִקיד ֶאְצלוֹ ֶהָחֵמץ – ֻמָתּר לוֹ ְלַה ִנּיחוֹ ֶשִׁיָּכֵּנס ְלֵביתוֹ ַוֲחֵמצוֹ ִﬠמּוֹ‬ 12/16/2020, 8:40 PM

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‫לא‬.‫ ֲאָבל ַאָתּה רוֶֹאה ֶשׁל ֲאֵח ִרים‬,‫ ֶשֲׁהֵרי ֶנֱאַמר "ְל " – ֶשְׁלּ ִאי ַאָתּה רוֶֹאה‬,‫רוֶֹאה אוֹתוֹ – ֵאין ְבָּכ ְכּלוּם‬ ‫ ַאף ַﬠל ִפּי‬,‫ אוֹ פּוֲֹﬠלוֹ ֶשְׁמּזוֹנוָֹתיו ָﬠָליו – ֵאין ְלַהִנּיחוֹ ֶשׁ ִיָּכֵּנס ַלַבּ ִית ֶלֱאֹכל ָחֵמץ‬23‫ ִאם ָנְכ ִרי ֶזה הוּא ַﬠְבדּוֹ‬,‫וִּמָכּל ָמקוֹם‬ .‫ ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ ְלַמ ְרִאית ָהַﬠִין ֶשַׁיְּחְשׁדוּ אוֹתוֹלב ֶשׁהוּא ַמֲאִכיל ֶאת ַﬠְבדּוֹ ָחֵמץ ְבֶּפַסח‬,‫ֶשֶׁהָחֵמץ הוּא ֶשׁל ַהָנְּכ ִרי‬ ‫ֲאָבל ָנְכ ִרי ַאֵחר ֶשֵׁאין ְמזוֹנוָֹתיו ָﬠָליו – ֻמָתּר ְלַה ִנּיחוֹ ִלְכ ֹנס ַלַבּ ִית ֶלֱאֹכל ֵמֲחֵמצוֹ‬. ‫לג ֲאִפלּוּ ִאם ֶזה ַהִיְּשָׂרֵאל ֵאין לוֹ‬,‫ֲאָבל ָאסוּר ְלַה ִנּיחוֹ ֶשׁיּ ֹאַכל ֵמֲחֵמצוֹ ַﬠל ַהֻשְּׁלָחן ְבָּשָׁﬠה ֶשׁ ִיְּשָׂרֵאל אוֵֹכל ַﬠל ֶזה ַהֻשְּׁלָחן‬ ,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬24,‫לד ֶשֵׁאין ָלֹחשׁ ֶשָׁמּא ַיֲאִכיֶלנּוּ ַהָנְּכ ִרי ֵמֲחֵמצוֹ‬,‫שׁוּם ֶהֵכּרוּת ִﬠם ֶזה ַהָנְּכ ִרי‬ ‫לו‬,‫לה ַוֲאִפלּוּ ִאם ַהִיְּשָׂרֵאל הוּא אוֵֹכל ַﬠל ַמָפּה ְמיֶֻחֶדת‬.‫ָרחוֹק ַהָדָּבר ֶשׁלּ ֹא ִיְתָﬠֵרב ֵפּרוּר ֶאָחד ֶשׁל ַהָנְּכ ִרי ְבֶּשׁל ִיְשָׂרֵאל‬ ,‫ "ֵל ֵל ָאְמ ִריַנן ִל ְנִזיָרא‬25,‫ ִמשּׁוּםלז‬,‫ַאף ַﬠל ִפּי ֵכן ֵישׁ ְלַהֲחִמיר ֶשׁלּ ֹא י ֹאַכל ַﬠל ַהֻשְּׁלָחן ֶשַׁהָנְּכ ִרי אוֵֹכל ָﬠָליו ֲחֵמצוֹ‬ ‫לח‬:"‫ ְלַכ ְרָמא ל ֹא ִתְקָרב‬,‫ְסחוֹר ְסחוֹר‬ 4 It is, however, permitted to allow [a non-Jew] to partake of chametz on [a Jew’s] table when the Jew is not eating there. The Jew must, however, be careful to clean the table thoroughly after the non-Jew ate [there] so that no crumbs of [the nonJew’s] chametz remain there. Similarly, [the Jew] must take care that the non-Jew take all his chametz with him when he leaves the [Jew’s] house, without leaving [even] the slightest amount [of chametz] in the Jew’s home. [This] decree [was imposed as a safeguard] lest [the Jew] forget and partake [of the chametz]. Since [the Jew] regularly [partakes] of chametz throughout the year, the concern that he will forget [and partake of the chametz]26 is greater than the concern [that exists] with regard to other substances prohibited by Scriptural Law. [The reason for the difference is that] a person distances himself [from other prohibited substances] and will not forget [that they are] prohibited since he does not regularly [partake] of them. Nevertheless, as long as the non-Jew is in the [Jew’s] home, there is no concern that the Jew will partake of the [non-Jew’s] chametz, for the non-Jew will guard it himself. ‫לט ַרק ֶשִׁיָּזֵּהר ַה ִיְּשָׂרֵאל ְלַנקּוֹת ַהֻשְּׁלָחן‬,‫ד ֲאָבל ֻמָתּר ְלַה ִנּיחוֹ ֶלֱאֹכל ֲחֵמצוֹ ַﬠל ַהֻשְּׁלָחן ְבָּשָׁﬠה ֶשֵׁאין ִיְשָׂרֵאל אוֵֹכל ָﬠָליו‬ ‫מ‬.‫ ֶשׁלּ ֹא ִיָשֲּׁארוּ ָשׁם ֵפּרוּ ִרין ֵמֲחֵמצוֹ‬,‫ָיֶפה ַאַחר ֲאִכיַלת ַהָנְּכ ִרי‬ ‫ ְגֵּזָרה ֶשָׁמּא‬,‫ ְול ֹא ִיְשַׁתֵּיּר ִמֶמּנּוּ ְמאוָּמה ְבֵּבית ַה ִיְּשָׂרֵאל‬,‫ְוֵכן ָצ ִרי ִלָזֵּהר ְכֶּשֵׁיֵּל ַהָנְּכ ִרי ִמֵבּיתוֹ ֶשִׁיֹּטּל ָכּל ֲחֵמצוֹ ִﬠמּוֹ‬ ‫ יוֵֹתר ִמֶשָּׁאנוּ חוְֹשִׁשׁים ִבְּשָׁאר‬26,‫מא ֵכּיָון ֶשׁהוּא ָרִגיל ְבָּחֵמץ ָכּל ַהָשָּׁנה – ֵישׁ בּוֹ ָלֹחשׁ ְלִשְׁכָחהמב‬,‫ִיְשַׁכּח ְוי ֹאְכֶלנּוּ‬ ‫מג‬.‫ ֶשָׁאָדם בּוֵֹדל ַﬠְצמוֹ ֵמֶהם ְוֵאינוֹ שׁוֵֹכַח ִאסּוּרוֹ ֵכּיָון ֶשֵׁאינוֹ ָר ִגיל ָבֶּהם‬,‫ִאסּוֵּרי תּוָֹרה‬ ‫מד‬:‫ ֶשֲׁהֵרי ַהָנְּכ ִרי הוּא ְמַשְׁמּרוֹ ְבַּﬠְצמוֹ‬,‫ֲאָבל ָכּל ְזַמן ֶשַׁהָנְּכ ִרי ַבַּבּ ִית – ֵאין ָלֹחשׁ ֶשָׁמּא ִיְסַתֵּפּק ַה ִיְּשָׂרֵאל ֵמֲחֵמצוֹ‬ 5 If the non-Jew departed and left his chametz in the Jew’s house without [the Jew’s] knowledge [or consent], but the Jew does not desire to arouse the anger of the non-Jew by casting [the non-Jew’s] chametz from his house to the public domain,27 he must make a barrier ten handbreadths high in front of [the chametz], so that he will have a distinguishing factor and will not forget about the prohibition against [eating] chametz, and will not [accidentally] partake of it.28 The barrier must be made so that it will be of a permanent nature that will block people’s access to that place. It should not be [made] from a sheet or the like, in which instance, it would be possible for people to pass under it. [Hence,] there [would be] reason for concern that one might partake of the chametz that is placed there. If [the non-Jew left the chametz in the Jew’s home] on Shabbos or a festival when it is impossible to erect a barrier of a permanent nature,29 [the Jew] should cover [the chametz] with a utensil until the evening. [In this way, the chametz] will be 12/16/2020, 8:40 PM

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hidden from [sight], and [no one] will come to partake of it.30 In the evening, [the Jew] must immediately [erect] a barrier as required by law. He should not rely on his having [already] covered [the chametz] with the utensil. [This] is a decree, [imposed as a safeguard] lest the utensil be removed so that it could be used, thereby revealing the chametz, at which time, [the Jew] may forget [that it is forbidden to eat chametz] and [come to] partake of it. ‫מה ְוֵאין ַהִיְּשָׂרֵאל רוֶֹצה )ג( ְלִהְתָגּרוֹת ִﬠם‬,‫ה ְוִאם ָהַל ִמָשּׁם ַהָנְּכ ִרי ְוִה ִנּיַח ֲחֵמצוֹ ֻמָנּח ְבֵּבית ִיְשָׂרֵאל ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ‬22,‫מו‬,‫ – ָצ ִרי ֶשַׁיֲּﬠֶשׂה ְלָפָניו ְמִחָצּה ָגּבוַֹהּ י' ְטָפִחים‬27‫ַהָנְּכ ִרי ְלַהְשִׁלי ֲחֵמצוֹ ִמן ֵבּיתוֹ ִל ְרשׁוּת ָהַרִבּים‬ ‫מז‬.‫ֶהֵכּר ְול ֹא ִיְשַׁכּח ַﬠל ִאסּוּר ָחֵמץ ְול ֹא ָיב ֹא ְלִהְסַתֵּפּק ִמֶמּנּוּ‬ ‫ ֵכּיָון ֶשׁ ְיּכוִֹלין‬,‫ ֲאָבל ל ֹא ִמָסִּדין ְוַכיּוֵֹצא בּוֹ‬,‫ְוָצ ִרי ֶשְׁתֵּהא ַהְמִחָצּה ֲﬠשׂוָּיה ִמָדָּבר ָקבוַּﬠ ֶשׁחוֶֹסֶמת ִהיא ָהעוְֹב ִרים ָשׁם‬ ‫ ְוִאם הוּא ַשָׁבּת אוֹ יוֹם טוֹב ֶשִׁאי‬28.‫ֵליֵל ְוָלב ֹא ַתַּחת ַהָסִּדיןמח – ֵישׁ ָלֹחשׁ ֶשָׁמּא ָיבוֹאוּ ְלִהְסַתֵּפּק ִמן ֶהָחֵמץ ַהֻמָּנּח ָשׁם‬ ‫נ ְכֵּדי ֶשׁ ִיְּהֶיה ְמֻכֶסּה ִמן ָהַﬠ ִין ְול ֹא ָיבוֹאוּ‬,‫ – ִיְכֶפּה ָﬠָליו ֶאת ַהְכִּלי ַﬠד ָהֶﬠֶרב‬29,‫ֶאְפָשׁר ַלֲﬠשׂוֹת ְמִחָצּה ִמָדָּבר ָקבוַּﬠמט‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיָנֵּטל ַהְכִּלי ְלֹצֶר‬,‫ ְול ֹא ִיְסֹמ ַﬠל ְכִּפַיּת ַהְכִּלי‬,‫ ְוָלֶﬠֶרב ִמָיּד ַיֲﬠֶשׂה ְלָפָניו ְמִחָצּה ְכִּהְלָכָתהּ‬30,‫ֶלֱאֹכל ִמֶמּנּוּ‬ ‫ַתְּשִׁמישׁוֹנא ְו ִיְתַגֶּלּה ֶהָחֵמץ ְוִיְשַׁכּח ְוי ֹאְכֶלנּוּ‬: 6 If it is clear and known that the non-Jew will not remain outside the home of the Jew where his chametz is located for more than approximately half the day, and then he will return to the Jew’s home to take his chametz, it is not necessary to erect a barrier in front of [the chametz. This rule] even [applies] on Chol HaMoed, when the labors [forbidden on the festivals] are permitted ([provided the activity involved does not] require a craftsman’s [expertise], as will be explained in sec. 540).31 [In such a situation,] it is sufficient to cover [the chametz] with a utensil until the non-Jew returns and takes his chametz. [The rationale is that since] the non-Jew will just tarry approximately half a day, there is no concern that the utensil will be [removed from the chametz] during this half day. ‫ו ְוִאם ַהָדָּבר ָבּרוּר ְוָידוַּﬠ ֶשׁלּ ֹא ִיְשַׁתֶּהה ַהָנְּכ ִרי חוּץ ְלֵביתוֹ ֶשׁל ַה ִיְּשָׂרֵאל ֶשֲׁחֵמצוֹ ֻמָנּח ְבּתוֹכוֹ ַרק ַכֲּחִצי ַהיּוֹם ְוַאַחר ָכּ‬ ‫ ֲאִפלּוּ הוּא ֻחלּוֹ ֶשׁל מוֵֹﬠד ֶשֻׁמָּתּר ַבֲּﬠִשַׂיּת‬,‫ַיֲח ֹזר ְלֵבית ַהִיְּשָׂרֵאל ִלֹטּל ֲחֵמצוֹ ִמָשּׁם – ֵאין ָצ ִרי ַלֲﬠשׂוֹת ְלָפָניו ְמִחָצּה‬ ,‫ ֶאָלּא ַדּי לוֹ ִבְּכִפַיּת ְכִּלי ַﬠד ֶשָׁיּב ֹא ַהָנְּכ ִרי ְו ִיֹטּל ֲחֵמצוֹ‬,(31,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"מנב‬,‫ְמָלאָכה )ֶשֵׁאיָנהּ ַמֲﬠֵשׂה ֻאָמּן‬ ‫נג‬:‫ְדֵּכיָון ֶשׁלּ ֹא ִיְשַׁתֶּהה ַהָנְּכ ִרי ַרק ַכֲּחִצי ַהיּוֹם – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיָנֵּטל ַהְכִּלי ַבֲּחִצי יוֹם ֶזה‬ 7 All [the above applies] when the non-Jew departed and his chametz remained in the Jew’s home without the Jew’s knowledge [or consent]. Initially, however, the Jew should not allow [the non-Jew] to leave his home without [the non-Jew] taking his chametz with him.32 [This restriction applies] even if [the non-Jew] will only remain outside [the Jew’s] home for a brief time and even if he is willing to erect a barrier in front of [the chametz], as required by law. ‫ ֲאָבל ְלַכְתִּחָלּה ל ֹא ַי ִנּיֶחנּוּ‬,‫ז ְוָכל ֶזה ְכֶּשְׁכָּבר ָהַל לוֹ ַהָנְּכ ִרי ְו ִנְשַׁאר ֲחֵמצוֹ ֻמָנּח ְבֵּבית ַהִיְּשָׂרֵאל ֶשׁלּ ֹא ִמַדַּﬠת ַה ִיְּשָׂרֵאל‬ ‫ ַוֲאִפלּוּ רוֶֹצה‬,‫ ֲאִפלּוּ ל ֹא ִיְשַׁתֶּהה ָשׁם חוּץ ְלֵביתוֹ ַרק ָשָׁﬠה ַאַחת‬32,‫ַה ִיְּשָׂרֵאל ֵליֵל ִמֵבּיתוֹ ֶאָלּא ִאם ֵכּן ִיֹטּל ֲחֵמצוֹ ִﬠמּוֹ‬ ‫נד‬:‫ַלֲﬠשׂוֹת ְלָפָניו ְמִחָצּה ְכִּהְלָכָתהּ‬ 8 When does the above apply? During Pesach [itself] or on the day preceding Pesach from the sixth hour onward. However, before the sixth hour [on the day preceding Pesach], it is permitted to accept chametz entrusted by a non-Jew.33 Even though the entrusted [chametz] will remain in [the Jew’s] home throughout all the days of Pesach, it is not of consequence as long as [the Jew] erects [the required] partition in front of it, as explained.34 ‫ ֲאָבל ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ֻמָתּרנה ְלַקֵבּל‬,‫ אוֹ ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ִשִׁשּׁית וְּלַמְﬠָלה‬,‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּתוֹ ַהֶפַּסח‬ ‫ ַרק ֶשַׁיֲּﬠֶשׂה ְלָפָניו‬,‫ ַאף ַﬠל ִפּי ֶשׁ ִיְּהֶיה ַהִפָּקּדוֹן ְבֵּביתוֹ ָכּל ְיֵמי ַהֶפַּסח – ֵאין ְבָּכ ְכּלוּם‬33,‫ִפְּקדוֹנוֹת ָחֵמץ ִמן ַהָנְּכ ִרי‬

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34,‫נז‬:‫נו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְמִחָצּה ְכִּהְלָכָתהּ‬ 9 When does the above apply?35 When the Jew is not responsible if the entrusted [chametz] is stolen or lost due to forces beyond his control,36 i.e., if the Jew will watch over [the chametz] in the manner that watchmen do, and [yet] it will [nevertheless] be stolen or lost, the Jew will not be liable to reimburse [the nonJewish owner] neither according to the Torah’s law, nor according to the laws and statutes the [ruling] king [imposes] on his subjects.37 For example, [the Jew] accepted the entrusted [chametz from the non-Jew] without any preconditions, [i.e.,] the Jew did not tell [the non-Jew] that he [accepts] the obligation to pay him if [the chametz] is stolen or lost due to forces beyond his control.38 [The following laws apply] if, however, the Jew takes responsibility for the entrusted [chametz], i.e., if it is stolen or lost due to forces beyond his control, he will be obligated to pay [the non-Jewish owner] according to Torah Law, even though he was not negligent [in his duties as a watchman]. For example, when: a) the Jew [specifically stipulated with the non-Jewish] owner, “If the [chametz] is stolen from me or lost [while I am watching it], I will reimburse you,” and the nonJew [had the Jew] confirm this commitment with a [binding] kinyan sudar39so that he could not retract, or b) alternatively, even if such a [binding legal] commitment was not made, but it was the law of the ruling king that [the watchman] must compensate [the owner], since [the watchman] made an explicit commitment to [compensate the owner in the event of such circumstances] at the time the object was entrusted to him, and the owner [only] entrusted [the object] to [the watchman] based on this [commitment. In these instances,] the Jew must consider [the chametz] entrusted [to him] as actually his own, since he is [monetarily] responsible for it. [Thus,] according to Scriptural Law, [the Jewish watchman] is obligated to obliterate [the chametz entrusted to him] on the day before Pesach. If [the Jewish watchman] does not obliterate this [chametz], he violates a [Scriptural] prohibition,40 for it is written: “[S’or] shall not be found in your homes.” [The verse] does not state, “[S’or] of yours shall not be found in your homes,” [in which instance, leaven] belonging to others would be excluded. Instead, [the wording of the verse] compels us [to say] that [a Jew is even liable] for [chametz] belonging to others [that] is entrusted to him. [Nevertheless,] it also cannot be said that one is liable [for the chametz belonging to others] even when he did not accept responsibility for it, for it is written, “Chametz of yours shall not be seen,” [which our Sages interpret as meaning,] “You may not see your chametz, but you may see chametz belonging to others.” Thus, the verse, [“S’or shall not be found in your homes”] is [perforce] speaking about [an instance] when [the Jewish watchman] accepted responsibility [for the chametz entrusted to him]. Since [in this instance,] were [the chametz] to have been stolen or lost, the Jew would suffer the loss, [the chametz] is considered as actually his solely with regard to obliterating the chametz, as a result of a Scriptural decree.41 ‫ ְדַּה ְינוּ ֶשִׁאם ִיְשְׁמֶרנּוּ‬36,‫ס‬,‫ ְכֶּשֵׁאין ַאֲחָריוּת ַהִפָּקּדוֹן ַﬠל ִיְשָׂרֵאלנט ִמ ְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬35,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?נח‬ ‫ ְול ֹא ִמִדּין ַהֶמֶּל‬,‫ ל ֹא ִיְתַחֵיּב ַה ִיְּשָׂרֵאל ְלַשֵׁלּם לוֹ ִמִדּין תּוָֹרה‬,‫ַה ִיְּשָׂרֵאל ְכֶּדֶר ַהשּׁוְֹמ ִרים ְוַאַחר ָכּ ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּנּוּ‬ ‫סב ְול ֹא ָאַמר לוֹ ַה ִיְּשָׂרֵאל ֶשׁ ִיְּתַחֵיּב ְלַשֵׁלּם לוֹ ִאם ִיָגֵּנב אוֹ‬,‫ ְכּגוֹן ֶשִׁקֵּבּל ִמֶמּנּוּ ַהִפָּקּדוֹן ִבְּסָתם‬37,‫סא‬,‫ְוֻחָקּיו ַﬠל ַﬠמּוֹ‬ 38.‫י ֹאַבד ִמֶמּנּוּ ְבֹּאֶנס‬

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Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belon...

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‫ ַאף ַﬠל ִפּי‬,‫סג ֶשִׁאם ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּנּוּ ְבֹּאֶנס ִיְתַחֵיּב ְלַשֵׁלּם לוֹ ִמִדּין תּוָֹרה‬,‫ֲאָבל ִאם ַאֲחָריוּת ַהִפָּקּדוֹן ַﬠל ַה ִיְּשָׂרֵאל‬ ‫ ְוָקָנה ִמֶמּנּוּ ַהָנְּכ ִריסד ְבִּק ְנַין‬," ‫ "ִאם ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּ ִנּי ֲאַשֵׁלּם ְל‬:‫ ְכּגוֹן ֶשָׁאַמר לוֹ ַה ִיְּשָׂרֵאל‬,‫ֶשׁלּ ֹא ָפַּשׁע ִבְּשִׁמיָרתוֹ‬ ‫ ֵכּיָון ֶשָׁאַמר לוֹ ֵכּן ְבֵּפרוּשׁ‬,‫ אוֹ ֲאִפלּוּ ל ֹא ָקָנה ִמֶמּנּוּ ֶאָלּא ֶשִׁדּין ַהֶמֶּל הוּא ֶשׁ ְיַּשֵׁלּם לוֹ‬,‫ ֶשׁלּ ֹא ַיֲח ֹזר בּוֹ‬39,‫סוָּדרסה‬ ‫ִבְּשַׁﬠת ַהִפָּקּדוֹן ְוַﬠל ְסַמ ֶזה ִהְפִקידוֹ ֶאְצלוֹסו – ֲהֵרי ִפָּקּדוֹן ֶזה ֶנְחָשׁב ְלַה ִיְּשָׂרֵאל ְלִﬠְנַין ִבּעוּר ָחֵמץ ְכִּאלּוּ הוּא ֶשׁלּוֹ‬ ,‫ ְוִאם ל ֹא ִבֲּﬠרוֹ – עוֵֹבר ָﬠָליו ְבּל ֹא ַתֲﬠֶשׂה‬.‫ ְוַחָיּב ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ִמן ַהתּוָֹרה‬,‫ ֵכּיָון ֶשׁהוּא ַחָיּב ְבַּאֲחָריוּתוֹ‬,‫ַמָמּשׁ‬ ‫ ֶאָלּא ַﬠל ָכּ ְרָח ַאף‬,‫ ְפָּרט ְלֶשׁל ֲאֵח ִרים‬,"‫ ְול ֹא ֶנֱאַמר "ל ֹא ִיָמֵּצא ָלֶכם ְבָּבֵתּיֶכם‬,"‫ "ל ֹא ִיָמֵּצא ְבָּבֵתּיֶכם‬40,‫ֶשֶׁנֱּאַמרסז‬ ‫ְבֶּשׁל ֲאֵח ִרים עוֵֹבר ָﬠָליו ִאם הוּא ֻמְפָקד ֶאְצלוֹ‬. ‫ ֶשֲׁהֵרי ְכָּבר ֶנֱאַמרסח "ל ֹא ֵיָרֶאה ְל " – ֶשְׁלּ ִאי ַאָתּה‬,‫ְוִאי ֶאְפָשׁר לוַֹמר ַאף ְכֶּשׁלּ ֹא ִקֵבּל ָﬠָליו ַאֲחָריוּת ַיֲﬠֹבר ָﬠָליו‬ ‫סט ֵכּיָון ֶשִׁאלּוּ ָהָיה ִנְגַנב אוֹ‬,‫ ָהא ֵאין ַהָכּתוּב ְמַדֵבּר ֶאָלּא ְכֶּשִׁקֵּבּל ָﬠָליו ַאֲחָריוּת‬,‫ ֲאָבל ַאָתּה רוֶֹאה ֶשׁל ֲאֵח ִרים‬,‫רוֶֹאה‬ 41:‫ֶנֱאַבד ָחל ַהֶהְפֵסד ַﬠל ַה ִיְּשָׂרֵאל – ֲהֵרי הוּא ְכֶּשׁלּוֹע ַמָמּשׁ ְלִﬠְנַין ִבּעוּר ָחֵמץ ִבְּלַבדעא ִמְגֵּזַרת ַהָכּתוּב‬ 10 [Different laws apply] if, however, the Jew did not accept responsibility [for the chametz] if it were to be stolen or lost due to forces beyond his control. Even when the [non-Jewish owner] is a man of force who will compel [the Jew] to compensate him even when [the chametz] was stolen or lost due to forces beyond [the Jew’s] control, nevertheless, the chametz is not considered as his, since he did not accept responsibility for instances beyond his control. [Furthermore, in this instance, the Jew] is exempt according to Torah Law and according to the law of the [ruling] king, [i.e.,] the chametz [entrusted to him by the non-Jew] is not considered [the Jew’s] unless he accepts responsibility in the event of the theft of the non-Jew’s [chametz]. * Even if [the Jew] accepted [responsibility] to watch [the chametz] in an exemplary [manner], as watchmen do, and [even though the Jew agreed that] should he be negligent [in his duty] and not watch [the chametz] as watchmen [watch objects], he would be liable to pay [the non-Jewish owner], this is not [considered as] accepting responsibility [to the extent] that the entrusted [chametz] is considered as his own because he accepted responsibility for it. Instead, this is considered merely accepting responsibility to watch [the chametz, i.e., the Jew] committed himself to watch the chametz belonging to the non-Jew. [Thus,] if [the Jew] were to be negligent and not watch [the non-Jew’s chametz] properly, he is obligated to reimburse [the non-Jew. The rationale is that] one who is negligent is like one who damages property with his own hands.42 [Thus, the watchman is liable] since he committed himself to watch [the entrusted object] in the manner that watchmen do, and the [owner] relied on him and did not watch [the object] himself.43 ‫* ַוֲאִפלּוּ ִאם ַהָנְּכ ִרי הוּא ַאָלּם ְו ִיְכֵפּהוּ ְלַשֵׁלּם לוֹ ַאף‬,‫עב‬,‫י ֲאָבל ִאם ל ֹא ִקֵבּל ָﬠָליו ַה ִיְּשָׂרֵאל ַאֲחָריוּת ְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁה ִיְּשָׂרֵאל ל ֹא ִקֵבּל ָﬠָליו ַאֲחָריוּת ָהֹאֶנס ְוהוּא ָפּטוּר ִמִדּין תּוָֹרה וִּמִדּין‬,‫ִאם ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּנּוּ ְבֹּאֶנס‬ ‫עג‬:‫ ַﬠד ֶשִׁמְּתַחֵיּב ְבַּאֲחָריוּתוֹ ִבְּגֵזַלת ַהָנְּכ ִרי‬,‫ַהֶמֶּל – ֵאין ֶהָחֵמץ ֶנְחָשׁב ְכֶּשׁלּוֹ‬ * [‫ ְוִאם ִיְפַשׁע ִבְּשִׁמיָרתוֹ ְול ֹא ִיְשְׁמֶרנּוּ‬,‫ַאף ַﬠל ִפּי ֶשִׁקֵּבּל ָﬠָליו ְלָשְׁמרוֹ ְשִׁמיָרה ְמֻﬠָלּה ְכֶּדֶר ַהשּׁוְֹמ ִרים‬ ‫ְכֶּדֶר ַהשּׁוְֹמ ִרים ִיְתַחֵיּב ְלַשֵׁלּם לוֹ – ֵאין ֶזה ִנְקָרא ַקָבַּלת ַאֲחָריוּת ִלְהיוֹת ַהִפָּקּדוֹן ֶנְחָשׁב ְכֶּשׁלּוֹ ַﬠל ְיֵדי‬ ‫ ֶשִׁקֵּבּל ָﬠָליו ֶשׁ ִיְּשֹׁמר ֲחֵמצוֹ ֶשׁל‬,‫ ֶאָלּא ֶזה ִנְקָרא ַקָבַּלת ַהְשִּׁמיָרה ִבְּלַבד‬,‫ֵכן ֵכּיָון ֶשִׁקֵּבּל ָﬠָליו ַאֲחָריוּתוֹ‬ ‫ ֵכּיָון ֶשִׁקֵּבּל‬42 ,‫עד‬,‫ ֶשַׁהפּוֵֹשַׁﬠ הוּא ְכַּמִזּיק ַבָּיַּד ִים‬,‫ ְוִאם ִיְפַשׁע ְול ֹא ִיְשְׁמֶרנּוּ ָיֶפה – ַחָיּב ְלַשֵׁלּם לוֹ‬,‫ָנְכ ִרי‬ ‫ ְוַהַמְּפִקיד ָסַמ ָﬠָליו ְול ֹא ְשָׁמרוֹ ְבַּﬠְצמוֹ‬,‫]ָﬠָליו ִלְשֹׁמר ְכֶּדֶר ַהשּׁוְֹמ ִרים‬:43 11 All [the above]44 applies when [the Jew] accepted [the chametz] that was entrusted to him without any stipulations [and] without designating a place for [the non-Jew] to deposit it.45 Instead, the Jew took [the chametz] from the non-Jew

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Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belon...

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and placed it in any given corner of his house with permission to move it, [i.e., the Jew has permission] to take [the chametz] from this corner [of the house] and place it in another corner, for he did not promise the non-Jew to designate a particular corner for his chametz. Similarly, [the above laws apply] when [the Jew] told the non-Jew, “My entire house is [open] for you. Put down your entrusted object wherever you want in the house.”46 Since the Jew did not designate a specific place for [the non-Jew’s] chametz, the chametz is transferred to the Jew [and he is given the authority] to move it from one corner and place it in another corner, just like [he could do with] his own chametz. Therefore, if [the Jew] accepted responsibility for [the non-Jew’s chametz], it becomes as if it is actually his own, and he is liable for its [possession]. [A more lenient ruling applies] if, [by contrast,] at the time [the non-Jew] entrusted [his chametz] to [the Jew, the Jew] designated a specific [place] for him [to place his chametz, i.e., the non-Jew’s] chametz would remain [in that place] until the non-Jew returned and took it from there, and [furthermore, either] the non-Jew deposited [his chametz] in the place designated for him by the Jew, or the Jew placed it there in the presence of the non-Jew, and promised him that this place would be designated for his chametz until the non-Jew [returned] and took it from there.47 [In such a situation,] since the chametz is not transferred to the Jew, and [the Jew] may not move it from this corner to another place [in his home],48 for he already assigned [this] corner to the non-Jew, he need not obliterate [the non-Jew’s chametz] even if he accepted responsibility [for the chametz] if it were to be stolen or lost due to forces beyond his control.49 ([The Jew] must, however, be careful to erect a partition in front of it as required by law, as explained.)50 [This is derived from the commandment, “S’or] shall not be found [in your domain.” That expression implies that the prohibition is limited to s’or or chametz] “found in your domain.” This [chametz belonging to the non-Jew] is not “found in your domain,” for it is placed in a corner designated for the non-Jew. Thus, [the situation] resembles [a Jew who] accepts responsibility for chametz belonging to a non-Jew which is located in the domain of a non-Jew, for which [the Jew] is not liable. True, a Jew is liable for chametz that actually belongs to him that is located in the domain of a non-Jew, as explained above.51 Nevertheless, this chametz belongs to the non-Jew; it is only that the Jew is responsible for it. Accordingly, the laws that apply to chametz that actually belongs to a Jew do not apply to [this chametz], and [the Jew] is not liable for it unless it is transferred to [the Jew’s domain, and the Jew] may move it [and change its location] to any place he desires, as he may do with chametz that is actually his. ‫ ֶאָלּא ְנָטלוֹ ַה ִיְּשָׂרֵאל ִמַיּד‬45,‫ ֶשׁלּ ֹא ִיֵחד לוֹ ָמקוֹםעה ְלַה ִנּיַח בּוֹ ַהִפָּקּדוֹן‬,‫ ְכֶּשִׁקֵּבּל ִמֶמּנּוּ ַהִפָּקּדוֹן ִבְּסָתם‬44‫יא ְוָכל ֶזה‬ ‫ ֵכּיָון ֶשׁלּ ֹא ִהְבִטיַח‬,‫ וּ ְרשׁוּת ְבָּידוֹ ְלַטְלְטלוֹ וְּלַפנּוֹתוֹ ִמָזּ ִוית זוֹ וְּלַהִנּיחוֹ ְבָּז ִוית ַאֶחֶרת‬,‫ַהָנְּכ ִרי ְוִה ִנּיחוֹ ְבֵּאיֶזה ָז ִוית ֶשְׁבֵּביתוֹ‬ ‫ְלַהָנְּכ ִרי ְלַיֵחד ֶקֶרן ָז ִוית ַאַחת ַלֲחֵמצוֹ‬. ‫ ְדֵּכיָון ֶשׁלּ ֹא ִיֵחד לוֹ‬46,‫עו‬,"‫ ַהַנּח ִפְּקדוְֹנ ְבֵּאיֶזה ָמקוֹם ֶשִׁתּ ְרֶצה ַבַּבּ ִית‬, ‫ "ֲהֵרי ָכּל ֵבּיִתי ְלָפֶני‬:‫ְוֵכן ִאם ָאַמר ְלַהָנְּכ ִרי‬ ‫ַה ִיְּשָׂרֵאל ָז ִוית ְמיֶֻחֶדת ַלֲחֵמצוֹ – ֲהֵרי ֶהָחֵמץ ָמסוּר ְבַּיד ַה ִיְּשָׂרֵאל ְלַפנּוֹתוֹ ִמֶקֶּרן ָז ִוית זוֹ וְּלַהִנּיחוֹ ְבָּז ִוית ַאֶחֶרת ְכּמוֹ ָחֵמץ‬ ‫ ְלִפיָכ ִאם ִקֵבּל ָﬠָליו ַאֲחָריוּתוֹ – ֲהֵרי הוּא ַנֲﬠָשׂה ְכֶּשׁלּוֹ ַמָמּשׁ ְועוֵֹבר ָﬠָליו‬,‫ֶשׁלּוֹ ַמָמּשׁ‬. ‫עח ְוִה ִנּיחוֹ‬,‫ֲאָבל ִאם ְבָּשָׁﬠה ֶשִׁהְפִקיד ֶאְצלוֹעז ִיֵחד לוֹ ָז ִוית ְמיֶֻחֶדת ֶשׁ ִיְּהֶיה ֲחֵמצוֹ ֻמָנּח ָשׁם ַﬠד ֶשָׁיּב ֹא ַהָנְּכ ִרי ִלְטּלוֹ ִמָשּׁם‬ ‫פ ְוִהְבִטיַח לוֹפא‬,‫עט אוֹ ֶשִׁה ִנּיחוֹ ָשׁם ַה ִיְּשָׂרֵאל )ד( ְבַּמֲﬠַמד ַהָנְּכ ִרי‬,‫ַהָנְּכ ִרי ְבַּﬠְצמוֹ ְבּאוָֹתהּ ָז ִוית ֶשׁ ִיֵּחד לוֹ ַה ִיְּשָׂרֵאל‬ ‫ ֵכּיָון ֶשֵׁאין ֶהָחֵמץ ָמסוּר ְבַּיד ַה ִיְּשָׂרֵאל ְלַטְלְטלוֹ‬47,‫ֶשָׁזּ ִוית זוֹ ְתֵּהא ְמיֶֻחֶדת ַלֲחֵמצוֹ ַﬠד ֶשָׁיּב ֹא ַהָנְּכ ִרי ְו ִיְטֶּלָנּה ִמָשּׁם‬ ‫ ֶשֲׁהֵרי ְכָּבר ָמַסר אוָֹתהּ ָז ִוית ְלַהָנְּכ ִריפב – ֵאין ָצ ִרי ְלַבֲﬠרוֹ ַאף ֶשִׁקֵּבּל ָﬠָליו‬48,‫וְּלַפנּוֹתוֹ ִמָזּ ִוית זוֹ ְלָמקוֹם ַאֵחר‬ ‫ ֶשֶׁנֱּאַמר "ל ֹא‬,(50,‫פג ְכּמוֹ ֶשׁ ִנְּתָבֵּארפד‬,‫ )ַרק ֶשִׁיָּזֲהרוּ ַלֲﬠשׂוֹת ְלָפָניו ְמִחָצּה ְכִּהְלָכתוֹ‬49‫ַאֲחָריוּת ִמְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬

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Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belon...

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‫ ַוֲהֵרי ֶזה דּוֶֹמה‬49,‫פה ֶשֲׁהֵרי הוּא ֻמָנּח ְבָּז ִוית ַהְמיֶֻחֶדת ַלָנְּכ ִרי‬, ‫ ָיָצא ֶזה ֶשֵׁאינוֹ ָמצוּי ְבָּיְד‬, ‫ ִמי ֶשָׁמּצוּי ְבָּיְד‬,"‫ִיָמֵּצא‬ ‫פו‬.‫ִלְמַקֵבּל ָﬠָליו ַאֲחָריוּת ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ַהֻמָּנּח ִבּ ְרשׁוּת ַהָנְּכ ִרי ֶשֵׁאינוֹ עוֵֹבר ָﬠָליו‬ ‫ ִמָכּל ָמקוֹם‬51,‫פז‬,‫ַאף ַﬠל ִפּי ֶשֶׁהָחֵמץ ֶשׁל ִיְשָׂרֵאל ַמָמּשׁ ַהֻמָּנּח ִבּ ְרשׁוּת ָנְכ ִרי ֲהֵרי ֶזה עוֵֹבר ָﬠָליו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫פח ְוֵאינוֹ עוֵֹבר‬,‫ ְלִפיָכ ֵאין לוֹ ִדּין ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ַמָמּשׁ‬,‫ ֶאָלּא ֶשַׁאֲחָריוּתוֹ הוּא ַﬠל ַה ִיְּשָׂרֵאל‬,‫ָחֵמץ ֶזה הוּא ֶשׁל ַהָנְּכ ִרי‬ ‫ָﬠָליו ֶאָלּא ִאם ֵכּן הוּא ָמסוּר ְבָּידוֹ ְלַטְלְטלוֹ וְּלַפנּוֹתוֹ ְלָכל ָמקוֹם ֶשׁ ִיּ ְרֶצה ְכּמוֹ ָחֵמץ ֶשׁלּוֹ ַמָמּשׁ‬: 12 When does the above apply? When at the time [the obligation to] obliterate this chametz [takes effect], i.e., [the beginning of] the sixth hour on the day before Pesach, this chametz was [already] located in the corner [the Jew] designated for it. Therefore, there is no need to obliterate it. Similarly, throughout all the days of Pesach, as long as the chametz is located in the corner [the Jew] designated for it, [the Jew] is not liable for its [possession] for the reason explained above.52 If, however, the Jew moved the chametz from the corner that he designated for it to another corner in the house, or to any other place in his domain, and when [the obligation to] obliterate [chametz] takes effect, [the non-Jew’s chametz] was located in that other corner, [the Jew] is obligated to obliterate it or to immediately return it to its [original] place.53 [This stringency applies] even if, before [the obligation to] obliterate [chametz] took effect, the Jew took this chametz and brought it to another non-Jew and deposited it in his home.54 Nevertheless, when [the obligation to] obliterate [chametz] takes effect, the Jew is obligated to [either] go and take [the chametz] from the domain of the non-Jewish [watchman] and obliterate it, or return it to the [original] corner which he designated for the non-Jew who entrusted [the chametz to him]. When does the above apply? When the second non-Jew [to whom the chametz] was [subsequently] entrusted did not accept responsibility for it [to the same degree] that the Jew did.55 If, however, the second non-Jew [to whom the chametz] was entrusted also accepted the full responsibility that the Jew had [accepted, the chametz] need not be obliterated. True, when chametz that actually belongs to a Jew is entrusted to a non-Jew, the fact that the non-Jew accepted [full] responsibility for it is not effective in exempting the Jew from the prohibition that [chametz belonging to him] not be seen, as explained above. Nevertheless, this chametz [fundamentally] belongs to a non-Jew. It is only that the Jew is responsible for [the non-Jew’s chametz] and as a result, it is considered as his. [Hence,] since [in the present situation] another non-Jew accepted the responsibility that was [previously incumbent] on the Jew, the Jew has no portion or right56 to this chametz. [Accordingly, the Jew] need not obliterate [the nonJew’s chametz] at all, even when the Jew did not designate a specific place [for it when] the non-Jew entrusted [it to him].57 ‫ הוּא ֻמָנּח ְבּאוָֹתהּ ָז ִוית ֶשִׁיֵּחד‬,‫ ְדַּה ְינוּ ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֶׁהָחֵמץ ַהֶזּה ִבְּשַׁﬠת ַהִבּעוּר‬ ‫פט ָכּל ְזַמן ֶשֶׁהָחֵמץ הוּא ֻמָנּח ַבָּזּ ִוית ֶשׁ ִיֵּחד לוֹ ֵאינוֹ עוֵֹבר ָﬠָליו ִמַטַּﬠם‬,‫ ְוֵכן ְבָּכל ְיֵמי ַהֶפַּסח‬.‫ וְּלָכ ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬,‫לוֹ‬ ,‫ ֲאָבל ִאם ִפָּנּה ַהִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ִמָזּ ִוית זוֹ ֶשִׁיֵּחד לוֹ ְלָז ִוית ַאֶחֶרת ֶשַׁבַּבּ ִית אוֹ ֶשְׁבָּכל ָמקוֹם ֶשִׁבּ ְרשׁוּתוֹ‬52,‫ֶשׁ ִנְּתָבֵּאר‬ 53.‫ אוֹ ֶשַׁיֲּחִזיֶרנּוּ ִמָיּד ִלְמקוֹמוֹ‬,‫וְּכֶשִׁהִגּיַﬠ ְשַׁﬠת ַהִבּעוּר הוּא ֻמָנּח ְבּאוֹתוֹ ָז ִוית ָהַאֶחֶרת – ַחָיּב ְלַבֲﬠרוֹ‬ 54,‫צ‬,‫ַוֲאִפלּוּ )ה( ָנַטל ַה ִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ַהֶזּה ֹקֶדם ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר ְוהוִֹליכוֹ ְלָנְכ ִרי ַאֵחר ְוִהְפִקידוֹ ֶאְצלוֹ ְבֵּביתוֹ‬ ‫ אוֹ ֶשַׁיֲּחִזיֶרנּוּ ְלאוֹתוֹ ָז ִוית ֶשׁ ִיֵּחד ְלַהָנְּכ ִרי‬,‫ַאף ַﬠל ִפּי ֵכן ְכֶּשַׁיִּגּיַﬠ ְזַמן ַהִבּעוּר ַחָיּב ֵליֵל ְוִלְטּלוֹ ִמַיּד ַהָנְּכ ִרי וְּלַבֲﬠרוֹ‬ ‫ַהַמְּפִקיד‬. ‫ ֲאָבל ִאם‬55,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהָנְּכ ִרי ַה ִנְּפָקד ַהֵשּׁ ִני ל ֹא ִקֵבּל ָﬠָליו ַאֲחָריוּת ֶהָחֵמץ ְכֶּדֶר ֶשִׁקֵּבּל ָﬠָליו ַהִיְּשָׂרֵאל‬

12/16/2020, 8:40 PM

Shulchan Aruch: Chapter 440 - The Laws [Applying] to Chametz Belon...

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‫ָכּל ָהַאֲחָריוּת ֶשָׁהָיה ַﬠל ַה ִיְּשָׂרֵאל ִקֵבּל ָﬠָליו ַגּם ֵכּן ַהָנְּכ ִרי ַהִנְּפָקד ַהֵשּׁ ִני – ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬. ‫ַאף ַﬠל ִפּי ֶשָׁחֵמץ ֶשׁהוּא ֶשׁל ִיְשָׂרֵאל ַמָמּשׁ ַהֻמְּפָקד ֵאֶצל ָנְכ ִרי ַאף ֶשִׁקֵּבּל ָﬠָליו ַהָנְּכ ִרי ַאֲחָריוּת ֵאין מוִֹﬠיל ְכּלוּם ִלְפֹטר‬ ‫ ִמָכּל ָמקוֹם ָחֵמץ ֶזה ֶשׁהוּא ֶשׁל ָנְכ ִרי ֶאָלּא‬51,‫צא‬,‫ֶאת ַה ִיְּשָׂרֵאל ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְוֵכיָון ֶשָׁנְּכ ִרי ַאֵחר ִקֵבּל ָﬠָליו ַאֲחָריוּת ֶשָׁהָיה ַﬠל‬,‫ֶשַׁאֲחָריוּתוֹ הוּא ַﬠל ַה ִיְּשָׂרֵאל ְוַﬠל ְיֵדי ֵכן ַנֲﬠָשׂה ְכִּאלּוּ ָהָיה ֶשׁלּוֹ‬ ‫ ְוֵאין ָצ ִרי ְלַבֲﬠרוֹ ְכָּללצב ַאף ִאם ַה ִיְּשָׂרֵאל ל ֹא ִיֵחד ָז ִוית ְמיֶֻחֶדת‬,‫ ְבָּחֵמץ ֶזה‬56‫ַה ִיְּשָׂרֵאל – ֵאין ְל ִיְשָׂרֵאל ֵחֶלק ְוַנֲחָלה‬ 57,‫צג‬:‫ַלָנְּכ ִרי ַהַמְּפִקיד‬ 13 There are [authorities who] differ with all [of the above],58 and maintain that whenever a Jew accepts [any degree of] responsibility for the chametz, the chametz is considered as actually his, and he is obligated to obliterate it on the day before Pesach according to Scriptural Law. [The Jew is obligated to obliterate the nonJew’s chametz] even if he only accepted responsibility for theft or loss resulting from his negligence,59 [i.e.,] that [he would be responsible if he] did not watch [the chametz] in the manner that watchmen do, but [he did] not [accept] responsibility [for the chametz] if it were to be stolen or lost due to forces beyond his control. Moreover, [this obligation can apply] even if [the Jew] did not accept any responsibility at all for [the entrusted chametz], whether its [theft or loss] resulted from negligence or forces beyond [his] control [if the Jew agreed] to watch over [the chametz] without charging the [owner],60 however the non-Jew was a man of force, and would expropriate payment from [the Jewish watchman] were [the chametz] to be stolen or lost because [the Jew] was negligent when watching it. [Since in this instance, the non-Jew would extract payment from the Jewish watchman,] the chametz is considered as [belonging to the Jewish watchman], and [the Jewish watchman] is obligated to obliterate it on the day before Pesach according to Scriptural Law.61 Similarly, even if [the Jew] rented a specific room in his home to the non-Jew [for him] to leave his chametz, thisdoes not exempt [the Jew] from his obligation [to obliterate the chametz]62 unless the chametz is not entrusted to the Jew, [i.e., he may not] move it and change its place to wherever he desires. ‫ ֲאִפלּוּ ל ֹא ִקֵבּל ָﬠָליו ֶאָלּא ַאֲחָריוּת‬,‫ ְואוְֹמ ִרים ְדָּכל ֶשַׁאֲחָריוּת ֶהָחֵמץ הוּא ַﬠל ַה ִיְּשָׂרֵאל‬58,‫יג ְוֵישׁ חוְֹלִקין ַﬠל ָכּל ֶזהצד‬ ‫ ְול ֹא ְבַּאֲחָריוּת ֶשׁל ְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים‬,‫ ֶשׁלּ ֹא ָשַׁמר ְכֶּדֶר ַהשּׁוְֹמ ִרים‬59‫ֶשׁל ְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים ֵמֲחַמת ְפִּשׁיעוּתוֹ‬ 60,‫צו‬,‫צה ְוֵכן ֲאִפלּוּ ִאם ל ֹא ִקֵבּל ָﬠָליו ַאֲחָריוּת ְכָּלל ֵבּין ֵמֲחַמת ְפִּשׁיָﬠה ֵבּין ֵמֲחַמת ֹאֶנס ֶאָלּא )ו( ִלְשֹׁמר ְבִּחָנּם‬,‫ְבֹּאֶנס‬ ‫ְו ִנְמָצאצז ֶשַׁהָנְּכ ִרי הוּא ַאָלּם ְוִיָפַּרע ִמֶמּנּוּ ִאם ִיָגֵּנב ְוי ֹאַבד ִמֶמּנּוּצח ֵמֲחַמת )ז( ְפִּשׁיעוּתוֹ ִבְּשִׁמיָרתוֹ – ֲהֵרי ָחֵמץ ֶזה הוּא‬ 61.‫ ְוַחָיּב ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ִמן ַהתּוָֹרה‬,‫ְכֶּשׁלּוֹ ַמָמּשׁ‬ (‫ )ֶאָלּא‬62,‫ ֶשֵׁאינוֹ ִנְפָטר ֵמִחיּוּבוֹ ִבְּשִׁביל ֶזה‬,‫ְוֵכן ֲאִפלּוּ ִאם ִהְשִׂכּיר ַלָנְּכ ִרי ֶחֶדרצט )ח( ְמיָֻחד ְבֵּביתוֹ ֶשַׁיִּנּיַח ָשׁם ֲחֵמצוֹ‬ ‫ק‬:‫ֶשֵׁאין ֶהָחֵמץ ָמסוּר ְבַּיד ַה ִיְּשָׂרֵאל ְלַטְלְטלוֹ וְּלַפנּוֹתוֹ ְלָמקוֹם ֶשִׁיּ ְרֶצה‬ 14 Similarly, [according to this stringent opinion,] even if the Jew took the entrusted [chametz] and brought it to the home of another non-Jew, entrusting it to him, and the non-Jew accepted the [same] responsibility that was [originally incumbent] on the Jew, [the Jew] is nevertheless obligated to obliterate [the chametz.63 The rationale is that] the non-Jew will [demand] payment from the Jew for his chametz if it is stolen from or lost by the second non-Jew, for he has absolutely no [relationship with] the second non-Jew, inasmuch as he did not entrust anything to [the second non-Jew] at all. Therefore, this chametz is considered as belonging to the Jew, as if it were actually his. [The Jew] is obligated to obliterate [the chametz] even though it is entrusted to a non-Jew and the nonJew accepted responsibility for it, [including] even responsibility for theft and loss

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by forces beyond his control, as explained above.64 [Different laws apply, however,] if, by contrast, the non-Jewish [owner] who [originally] entrusted the chametz [to a watchman] did not entrust it to the Jew at all. Instead, [the non-Jewish owner] entrusted [his chametz] to a non-Jew, and the Jew accepted responsibility for [the chametz] that was entrusted.65 [In that instance, the Jew] is not liable for [the possession of this chametz] even if the nonJew to whom [the chametz] was [originally] entrusted never accepted any responsibility [at all].66 [The rationale is that the prohibition against possessing chametz is derived from the verse which states that chametz shall not be found] “in your homes,”67 and this chametz is not in the home or domain [of the Jew]. For the non-Jewish watchman [in whose home the chametz] was deposited did not lend the Jew the place in his home where the chametz [was deposited]. Instead, [the nonJewish watchman] lent [that place] to the non-Jew who deposited the chametz with him. Indeed, [the Jew] is not even required to obliterate [the chametz] according to Rabbinic Law. [The rationale is that] the physical substance of the chametz does not belong to [the Jew. Rather, the chametz] was only deemed as [the Jew’s] because he accepted responsibility for it. Therefore, the Sages did not establish a decree [in a situation where the Jew] did not [personally] entrust [the chametz] to the non-Jewish [watchman].68 ‫יד ְוֵכן ֲאִפלּוּ )ט( ִאם ָנַטל ַהִיְּשָׂרֵאל ֶאת ַהִפָּקּדוֹן ְוהוִֹליכוֹ ְלֵבית ָנְכ ִרי ַאֵחר ְוִהְפִקידוֹ ֶאְצלוֹ ְוִקֵבּל ָﬠָליו ַהָנְּכ ִרי ַהֵשּׁ ִני ָכּל‬ ‫ ְדֵּכיָון ֶשִׁאם ִיָגֵּנב אוֹ י ֹאַבד ֵמַהָנְּכ ִרי ַהֵשּׁ ִני ֲהֵרי ָנְכ ִרי‬63,‫ָהַאֲחָריוּת ֶשָׁהָיה ַﬠל ַהִיְּשָׂרֵאל – ַאף ַﬠל ִפּי ֵכן ַחָיּב ְלַבֵﬠר‬ ‫ ְלִפיָכ‬,‫ ֶשֲׁהֵרי ל ֹא ִהְפִקיד ְבָּידוֹ ְמאוָּמה‬,‫ ְוֵאין לוֹ ְכּלוּם ַﬠל ַהָנְּכ ִרי ַהֵשּׁ ִני‬,‫ַהַמְּפִקיד חוֵֹזר ַﬠל ַה ִיְּשָׂרֵאל ֶשׁ ְיַּשֵׁלּם לוֹ ֲחֵמצוֹ‬ ‫ ֶשׁהוּא ַחָיּב ְלַבֲﬠרוֹ ַאף ִאם הוּא ֻמְפָקד ְבַּיד ָנְכ ִרי ְוִקֵבּל ָﬠָליו ַהָנְּכ ִרי‬,‫ֶנְחָשׁב ָחֵמץ ֶזה ְלַה ִיְּשָׂרֵאל ְכִּאלּוּ ָהָיה ֶשׁלּוֹ ַמָמּשׁ‬ 64,‫קב‬.‫קא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֲאִפלּוּ ַאֲחָריוּת ֶשׁל ְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬ ‫ֲאָבל ִאם ַהָנְּכ ִרי ַהַמְּפִקיד ל ֹא ִהְפִקיד ְכָּלל ֶאת ֶהָחֵמץ ְבַּיד ַה ִיְּשָׂרֵאל ֶאָלּא ִהְפִקידוֹ ְבַּיד ַהָנְּכ ִרי ַאֵחר ְוַה ִיְּשָׂרֵאל ִקֵבּל ָﬠָליו‬ 67‫ ֶשֲׁהֵרי ֶנֱאַמר‬66,‫קג‬,‫ ֲאִפלּוּ ִאם ַהָנְּכ ִרי ַה ִנְּפָקד ל ֹא ִקֵבּל ָﬠָליו שׁוּם ַאֲחָריוּת‬,‫ – ֵאינוֹ עוֵֹבר ָﬠָליו‬65‫ַאֲחָריוּת ַהִפָּקּדוֹן‬ ‫ ֶשֲׁהֵרי ָנְכ ִרי ַה ִנְּפָקד ל ֹא ִהְשִׁאיל ְלַה ִיְּשָׂרֵאל ֶאת ַהָמּקוֹם‬,‫ ְוֶזה ֶהָחֵמץ ֵאינוֹ ְבֵּביתוֹ וִּב ְרשׁוּתוֹ ֶשׁל ַה ִיְּשָׂרֵאל‬,"‫"ְבָּבֵתּיֶכם‬ ‫קד‬.‫ ֶאָלּא ְלַהָנְּכ ִרי ַהַמְּפִקיד ֶאְצלוֹ הוּא ֶשִׁהְשִׁאילוֹ‬,‫ֶשֶׁהָחֵמץ ֻמָנּח ָﬠָליו ְבֵּביתוֹ‬ ‫ ֶאָלּא ַﬠל ְיֵדי ֶשַׁאֲחָריוּתוֹ ָﬠָליו הוּא ַנֲﬠָשׂה‬,‫קה ְדֵּכיָון ֶשׁגּוּף ֶהָחֵמץ ֵאינוֹ ֶשׁלּוֹ‬,‫ְוַאף ִמִדְּבֵרי סוְֹפ ִרים ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬ 68:‫ ְלִפיָכ ל ֹא ָגְּזרוּ ָﬠָליו ֲחָכִמים ְבֶּשׁלּ ֹא ִהְפִקידוֹ הוּא ְבַּﬠְצמוֹ ְבַּיד ַהָנְּכ ִרי‬,‫ְכֶּשׁלּוֹ‬ 15 Needless to say, [the Jewish watchman is not obligated to obliterate the chametz] if after the non-Jewish owner entrusted his chametz to the Jewish [watchman] and the Jewish [watchman] accepted responsibility for it, the Jewish [watchman later] brought [the chametz] back to the home of its [non-Jewish] owner and entrusted it to him.69 Even if the non-Jewish [owner] stipulated that the Jew still [remain] responsible for the entrusted [chametz] as he was originally, nevertheless, the Jew is not liable for [possession of the chametz] even according to Rabbinic Law. [The rationale is that the chametz] is neither in the Jew’s home nor in his domain. ‫טו ְוֵאין ָצ ִרי לוַֹמר )י( ֶשִׁאם ַאַחר ֶשִׁהְפִקיד ַהָנְּכ ִרי ַבַּﬠל ֶהָחֵמץ ֶאת ֲחֵמצוֹ ְבַּיד ַה ִיְּשָׂרֵאל ְוִקֵבּל ָﬠָליו ַהִיְּשָׂרֵאל ַאֲחָריוּת‬ ‫ ַאף ַﬠל ִפּי ֶשִׁהְתָנה ִﬠמּוֹ ַהָנְּכ ִרי ֶשִׁיְּהֶיה ָﬠָליו ֲﬠַד ִין‬69,‫ָחַזר ַה ִיְּשָׂרֵאל ְוהוִֹליכוֹ ְלֵבית ְבָּﬠָליו ַהָנְּכ ִרי ְוִהְפִקידוֹ ֶאְצלוֹ‬ ‫ ֵכּיָון ֶשֵׁאינוֹ ְבֵּביתוֹ ְול ֹא‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאינוֹ עוֵֹבר ָﬠָליו ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים‬,‫ַאֲחָריוּת ַהִפָּקּדוֹן ְכּמוֹ ֶשָׁהָיה ִמֹקֶּדם‬ ‫קו‬:‫ִבּ ְרשׁוּתוֹ ֶשׁל ַהִיְּשָׂרֵאל‬ 16 With regard to the halachah in all four matters where there is [a difference of opinion] between the first opinion and the second opinion,70 as an initial [and

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preferred] option, one should act stringently according to the latter opinion, and return the entrusted [chametz] to its owner71 or sell it to another non-Jew72 before the onset of the sixth hour on the day before Pesach. Nevertheless, after the fact, when the sixth hour [on the day before Pesach] already arrived and thus, it is no longer possible to sell [the chametz] to a non-Jew, as will be explained in sec. 443[:3],73 and additionally, the non-Jewish owner of the chametz is not in the city so that it can be returned to him, one may rely on the first opinion in all these matters.74 [Thus,] the Jewish [watchman] is not obligated to obliterate [the chametz] from existence entirely.75 Instead, it is permitted for him [to allow the chametz] to remain in his possession until its non-Jewish owner returns to the city. Even if [the non-Jewish owner of the chametz] returns in the middle of Pesach, [the Jewish watchman] should return his chametz to him immediately upon his arrival76 to obviate the concern over the violation of a Scriptural prohibition raised by the latter opinion, were [the watchman] to leave [the chametz in his possession any longer].77 ([The Jewish watchman] must, however, be careful not to touch [the chametz] with his hands, as will be explained in sec. 444:13.)78 After Pesach, it is even permitted to eat this chametz.79 [This leniency applies] even if [the Jewish watchman] did not return [the chametz] to its [non-Jewish] owner until after Pesach. ‫ – ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה‬70‫טז וְּלִﬠְנַין ֲהָלָכה ְבָּכל ַא ְרָבָּﬠה ְדָּב ִרים ֶשֵׁיּשׁ ֵבּין ְסָבָרא ָה ִראשׁוָֹנה ַלְסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ֹקֶדם ֶשַׁתִּגּיַﬠ ָשָׁﬠה‬72,‫ )יא( אוֹ ֶשׁ ִיְּמְכֶּרנּוּ ְלָנְכ ִרי ַאֵחרקח‬71,‫קז ְדַּה ְינוּ ֶשַׁיֲּחִזיר ַהִפָּקּדוֹן ִלְבָﬠָליו‬,‫ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ִה ִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֶשִׁאי ֶאְפָשׁר ְלָמְכרוֹ ְלָנְכ ִרי‬.‫ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬ ‫ ְוֵאין‬74,‫ ְוַגם ַהָנְּכ ִרי ַבַּﬠל ֶהָחֵמץ ֵאינוֹ ָבִּﬠיר ֶשַׁיֲּחִזיֶרנּוּ לוֹ – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ְבָּכל ֶזה‬73,‫קט‬,‫תמ"ג‬ ‫ ֲאִפלּוּ ָבּא‬.‫ ֶאָלּא ֻמָתּר לוֹ ְלַהְשׁהוֹת ָחֵמץ ֶזה ַﬠד ֶשָׁיּב ֹא ְבָּﬠָליו ַהָנְּכ ִרי ָלִﬠיר‬75,‫ַהִיְּשָׂרֵאל ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ )ַרק ֶשִׁיָּזֵּהר ֶשׁלּ ֹא ִיַגּע בּוֹ ְבָּיָדיו‬76‫ְבּתוֹ ַהֶפַּסח – ַיֲחִזיר לוֹ ֲחֵמצוֹקי ִמָיּד ְבּבוֹאוֹ‬ ‫ ְוַאַחר ַהֶפַּסח ֻמָתּר‬77.‫ ְכֵּדי ָלֵצאת ֵמֲחַשׁשׁ ִאסּוּר ֶשׁל תּוָֹרה ֶשֵׁיּשׁ ִבְּשִׁהָיּה זוֹקיב ְלִפי ְסָבָרא ָהַאֲחרוָֹנה‬,(78,‫תמ"דקיא‬ ‫ ֲאִפלּוּ ל ֹא ֶהֱחִזירוֹ ִלְבָﬠָליו ַﬠד ַאַחר ַהֶפַּסח‬79,‫ָחֵמץ ֶזה ֲאִפלּוּ ַבֲּאִכיָלה‬: 17 Nevertheless, [stringency is required] in every situation in which [the watchman] is obligated to obliterate [the chametz] even according to the first opinion, and he forgot or was prevented by forces beyond his control from obliterating it. Even though the actual substance of the chametz belonged to the non-Jew [on Pesach], since the Jewish [watchman] violated the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], it is forbidden for every Jew to eat and[/or] to benefit from [this chametz],80 as is the rule with regard to chametz belonging to a Jew that [remained in the possession of a Jew] during Pesach, as will be explained in sec. 448[:1]. Nevertheless, if the non-Jewish owner of the chametz comes to take his chametz, the Jewish [watchman] is permitted to give it to him. [This rule applies] whether [the non-Jew] comes in the middle of Pesach or after the holiday. [The Jewish watchman] is not considered to have repaid his debt with an object from which he is forbidden to benefit. [The rationale is that] the Jew is not at all obligated to the non-Jew,81 for the non-Jew’s chametz is intact and [the Jew] is [in effect] telling him, “Your property [is here] before you, [take it].”82 True, there is reason for concern that after Pesach, the non-Jew will sell this chametz to another Jew who is unaware that a Jew violated the prohibition against having [this chametz] seen [in his domain], and thus it is forbidden to eat and/or benefit from [this chametz. As a result of his lack of awareness, the Jewish

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purchaser] will [unwittingly] eat and[/or] benefit from [this chametz]. Nevertheless, this concern [is not of sufficient weight] for us to compel the Jewish watchman to obliterate the chametz belonging to the non-Jew, and pay him for its value from his own pocket.83 [The Sages] only enacted a prohibition [due to] such a concern when [a Jew] sells chametz that actually belongs to him to a non-Jew, and there is a possibility that an undesirable consequence for another Jew will result [from it, i.e., another Jew will purchase] this chametz from the non-Jew, as will be explained in sec. 467[:2ff.].84 [In the instance described here], by contrast, [the Jew] is not selling [the non-Jew] anything; it is just that [the Jew] is not purchasing [the chametz from the non-Jew. Hence, the Jew] should not be compelled to [obliterate this chametz]. It is only that if [the Jew] desires on his own to “do what is good and upright”85 and obliterate [the chametz], paying the nonJew the value of [his chametz], so that an undesirable consequence may not result for another Jew because of him, [his conduct is commendable and] may blessings descend upon him.86 ‫ ַאף ַﬠל ִפּי ֶשׁגּוּף ֶהָחֵמץ הוּא‬,‫יז ֲאָבל ָכּל ָמקוֹם ֶשׁהוּא ַחָיּב ְלַבֲﬠרוֹ ַאף ְלִפי ְסָבָרא ָה ִראשׁוָֹנה ְוָשַׁכח אוֹ ֶנֱאַנס ְול ֹא ִבֲּﬠרוֹ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁﬠַבר ָﬠָליו ִיְשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" – )יב( ֲהֵרי הוּא ָאסוּר ַבֲּאִכיָלה וַּבֲהָנָאה‬,‫ֶשׁל ַהָנְּכ ִרי‬ ‫קיד‬.‫ ְכִּדין ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‬80,‫קיג‬,‫ְלָכל ָאָדם ִמִיְּשָׂרֵאל‬ ‫ ֵבּין ֶשָׁבּא ְבּתוֹ ַהֶפַּסח ֵבּין ֶשָׁבּא ְלַאַחר ַהֶפַּסח – ַרַשּׁאי ַה ִיְּשָׂרֵאל‬,‫ ִאם ָבּא ַהָנְּכ ִרי ַבַּﬠל ֶהָחֵמץ ִלֹטּל ֲחֵמצוֹ‬,‫וִּמָכּל ָמקוֹם‬ – ‫ ֵכּיָון ֶשֲׁחֵמצוֹ הוּא ְבֵּﬠין‬81,‫ ֶשֲׁהֵרי ל ֹא ִנְתַחֵיּב ַה ִיְּשָׂרֵאל ְכּלוּם ְלַהָנְּכ ִרי‬,‫ִלְתּנוֹ לוֹ ְוֵאין ֶזה ְכּפוֵֹרַﬠ חוֹבוֹ ֵמִאסּוֵּרי ֲהָנָאה‬ 82,‫קטו‬." ‫ֲהֵרי אוֵֹמר לוֹ "ֲהֵרי ֶשְׁלּ ְלָפֶני‬ ‫ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִיְמֹכּר ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ַהֶזּה ְלַאַחר ַהֶפַּסח ְל ִיְשָׂרֵאל ַאֵחר ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשָׁﬠַבר ָﬠָליו ִיְשָׂרֵאל‬ ‫ )יג( ִמָכּל ָמקוֹם ִמְפֵּני ֲחָשָׁשׁא זוֹ ֵאין ָלנוּ‬,‫קטז ְוי ֹאַכל ְוֵיָהֶנה ִמֶמּנּוּ‬,‫ ְוַﬠל ְיֵדי ֵכן ָאסוּר ַבֲּאִכיָלה וַּבֲהָנָאה‬,"‫ְבּ"ַבל ֵיָרֶאה‬ ‫ ְול ֹא ָאְסרוּ ִמְפֵּני ֶזה ֶאָלּא ִלְמֹכּר ְלָנְכ ִרי‬83.‫ָלֹכף ֶאת ַהִיְּשָׂרֵאל ַה ִנְּפָקד ֶשְׁיַּבֵﬠר ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ִויַשֵׁלּם לוֹ ָדָּמיו ִמִכּיסוֹ‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ַמָמּשׁקיז ִאם הוּא ְבִּﬠ ְנָין ֶשֶׁאְפָשׁר ָלב ֹא ַתָּקָּלה ְל ִיְשָׂרֵאל ַאֵחר ֶשׁ ִיַּקּח ֲחֵמצוֹ ִמן ַהָנְּכ ִרי‬84‫ֲחֵמצוֹ‬ ‫קיט ַרק ִאם ִי ְרֶצה ֵמַﬠְצמוֹ‬, ‫ ֶאָלּא ֶשֵׁאינוֹ קוֶֹנה ִמֶמּנּוּ – ֵאין ָלנוּ ָלֹכף אוֹתוֹ ַﬠל ָכּ‬,‫קיח ֲאָבל ֶזה ֵאינוֹ מוֵֹכר לוֹ ְכּלוּם‬.‫תס"ז‬ ‫ ְלַבֵﬠר וְּלַשֵׁלּם ְלַהָנְּכ ִרי ָדָּמיו ְכֵּדי ֶשׁלּ ֹא ָתּב ֹא ַתָּקָּלה ְל ִיְשָׂרֵאל ַאֵחר ַﬠל ָידוֹ – )יד( ָתּב ֹא ָﬠָליו‬85‫ַלֲﬠשׂוֹת ַהטּוֹב ְוַהָיָּשׁר‬ 86:‫ְבָּרָכה‬

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Shulchan Aruch: Chapter 441 - The Laws [Applying] to a Person Who Extended a Loan and [Took] Chametz [as Security] By Rabbi Schneur Zalman of Liadi

SECTION 441 The Laws [Applying] to a Person Who Extended a Loan and [Took] Chametz [as Security] (1-16) ‫סימן תמא ִדּין ִמי ֶשִׁהְלָוה ַﬠל ָחֵמץ וּבוֹ ט"ז ְסִﬠיִפים‬: 1 [The following law applieswhen] a Jew extended a loan to another Jew, and the borrower gave him chametz as security, whether [the borrower] gave the security [to the lender] at the time of the loan or afterwards. [If the borrower] told [the lender]: “If I do not pay [you] by this-and-this time, collect your debt from the security in your possession,” even if the time of payment was set for after Pesach, according to Scriptural Law, [the lender] is obligated to obliterate the security when Pesach arrives. If [the lender] does not obliterate it, he violates the prohibition against [having chametz] seen in his domain.1 [This law applies] even when [the lender] stipulated with the borrower that if the security was stolen from him or lost before the time for payment arrives, he is not responsible for it, and [the borrower] must repay the entire loan. Nevertheless, as long as the security is in the domain of the lender, it is [considered to be] his possession, and it is considered as his in all contexts. [For example, the lender] may consecrate a woman with [this chametz], or use it to purchase servants and land, as explained in Even HaEzer, sec. 28.2 [The rationale is that] a Jew acquires security from [another] Jew by virtue of a Scriptural decree.3 Therefore, [the lender] transgresses [the prohibitions against possessing chametz on Pesach] as if [the chametz used to secure the loan] was actually his. ([With regard to] how [the lender] should conduct himself when obliterating [this chametz], see sec. 443[:6ff.].) , ‫א ֵבּין ֶשִׁמְּשְׁכּנוֹ ְבָּידוֹ ִבְּשַׁﬠת ַהְלָוָאהב ֵבּין ְלַאַחר ָכּ‬,‫א ִיְשָׂרֵאל ֶשִׁהְלָוה ְל ִיְשָׂרֵאל ֲחֵברוֹ ְוָנַתן לוֹ ַה ֶוה ַמְשׁכּוֹן ֶשׁל ָחֵמץ‬ ‫ ַאף ַﬠל ִפּי ֶשָׁקַּבע לוֹ ְזַמן ֵפָּרעוֹן ְלַאַחר ַהֶפַּסח – ַאף‬, ‫ְוָאַמר ִאם ל ֹא ֶאְפַרע ִלְזַמן ְפּלוֹ ִני ִתְּגֶבּה חוְֹב ִמַמְּשׁכּוֹן ֶזה ֶשְׁבָּי ְד‬ 1."‫ ְוִאם ֵאינוֹ ְמַבֲﬠרוֹ – עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה‬,‫ַﬠל ִפּי ֵכן ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח ַחָיּב ְלַבֵﬠר ַמְשׁכּוֹנוֹ ִמן ַהתּוָֹרה‬ ‫ַאף ַﬠל ִפּי ֶשִׁהְתָנה ִﬠם ַה ֶוה ֶשִׁאם ִיָגֵּנב ִמֶמּנּוּ ַהַמְּשׁכּוֹן אוֹ י ֹאַבד ֹקֶדם ֶשַׁיּ ִגּיַﬠ ְזַמן ֵפָּרעוֹן ל ֹא ִיְתַחֵיּב ְבַּאֲחָריוּתוֹג ְו ִיְפַרע‬ ,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁכּל ְזַמן ֶשַׁהַמְּשׁכּוֹן הוּא ְבַּיד ַהַמְּלֶוה הוּא ָקנוּי לוֹ ַוֲהֵרי הוּא ְכֶּשׁלּוֹ ְלָכל ָדָּבר‬,‫לוֹ ָכּל חוֹבוֹ ִמָשֵּׁלם‬ ‫ ֶשִׁיְּשָׂרֵאל ִמ ִיְּשָׂרֵאל‬2,‫ו‬,‫ה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבֶּאֶבן ָהֶﬠֶזר ִסיָמן כ"ח‬,‫ְלַקֵדּשׁ בּוֹ ֶאת ָהִאָשּׁהד ְוִלְקנוֹת בּוֹ ֲﬠָבִדים ְוַק ְרָקעוֹת‬ ‫ ְלִפיָכ הוּא עוֵֹבר ָﬠָליו ְכִּאלּוּ ָהָיה ֶשׁלּוֹ ַמָמּשׁ ) ְוֵכיַצד ִיְתַנֵהג ְבִּבעוּרוֹ? ַﬠֵיּן ְבִּסיָמן‬3,‫קוֶֹנה ַמְשׁכּוֹןז ִמְגֵּזַרת ַהָכּתוּב‬ (‫תמ"גח‬: 2 [A similar principle applies when] a non-Jew gave a Jew a loan, and the Jew gave [the non-Jew] chametz as security,4 and told him, “From now on,5 all this chametz will be yours as a present or as an outright sale in return for the money you gave me, if I do not repay you by this-and-this time.”6 Even though the non-Jew stipulated with [the Jew] that if the security is stolen from him or lost, [the non12/16/2020, 8:40 PM

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Jew] is not responsible for it7 and thus, as long as [the Jew] does not [repay the non-Jew], the Jew is responsible for [the chametz], nevertheless, when Pesach arrives the Jew is not required to redeem [the chametz] from the non-Jew so that he could obliterate it. [This ruling applies] even if [the Jew] set the time of payment to the non-Jew [to be] after Pesach, and [thus,] throughout all the days of Pesach the Jew is responsible for [the chametz]. Nevertheless, if at the time when chametz must be obliterated,8 the Jew’s intent is not to redeem his chametz from the non-Jew at the time [the Jew] stipulated that it be redeemed from him, it follows that retroactively, all of the chametz belonged to the non-Jew from the moment [the Jew] gave it to him as security and onward.9 [The rationale is that] the Jew told [the non-Jew]: “From this time [onward, the chametz] will be entirely yours if I do not redeem it from you at this-and-this time.” Therefore, the situation resembles one in which [a Jew] accepts responsibility for chametz that belongs to a non-Jew that is located in the home of a non-Jew, in which instance, the Jew is not at all liable [for possessing this chametz], as explained in sec. 440[:11].10 ‫ ְיֵהא ָכּל ָחֵמץ ֶזה ֶשְׁלּ יא‬5,‫ ֵמַﬠְכָשׁוי‬:‫ ְוָאַמר לוֹ‬4,‫ט‬,‫ב ָנְכ ִרי ֶשִׁהְלָוה ְל ִיְשָׂרֵאל ְוָנַתן לוֹ ַה ִיְּשָׂרֵאל ַמְשׁכּוֹן ֶשׁל ָחֵמץ‬ ‫ ַאף ַﬠל ִפּי ֶשִׁהְתָנהיד ִﬠמּוֹ‬6,‫ְבַּמָתָּנהיב אוֹ ִבְּמִכיָרהיג ְגּמוָּרה ְבַּﬠד ַהָמּעוֹת ֶשָׁנַּתָתּ ִלי ִאם ל ֹא ֶאְפַרע אוָֹתהּ ְל ִלְזַמן ְפּלוֹ ִני‬ ‫ ְו ִנְמָצא ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ָפַּרע לוֹ הוּא ְבַּאֲחָריוּת‬7,‫ַהָנְּכ ִרי ֶשִׁאם ִיָגֵּנב ִמֶמּנּוּ ַהַמְּשׁכּוֹן אוֹ י ֹאַבד ל ֹא ִיְתַחֵיּב ְבַּאֲחָריוּתוֹ‬ ‫טו ַאף ַﬠל ִפּי ֵכן ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח ֵאין ַה ִיְּשָׂרֵאל ָצ ִרי ִלְפדּוֹתוֹ ֵמַהָנְּכ ִרי ְכֵּדי ְלַבֲﬠרוֹ‬,‫ַהִיְּשָׂרֵאל‬. ‫ ִמָכּל‬,‫טז ְוָכל ְיֵמי ַהֶפַּסח ֲﬠַדִין ֶהָחֵמץ הוּא ְבַּאֲחָריוּת ַה ִיְּשָׂרֵאל‬,‫ַאף ַﬠל ִפּי ֶשְׁזַּמן ַהֵפָּרעוֹן ֶשָׁקַּבע ַלָנְּכ ִרי הוּא ְלַאַחר ַהֶפַּסח‬ ‫יז‬,‫ ַדַּﬠת ַה ִיְּשָׂרֵאל הוּא ֶשׁלּ ֹא ִלְפדּוֹת ֲחֵמצוֹ ִמַיּד ַהָנְּכ ִרי ִבְּזַמן ֶשָׁקַּבע לוֹ ִלְפדּוֹתוֹ ִמֶמּנּוּ‬8‫ָמקוֹם ִאם ַﬠְכָשׁו ִבְּזַמן ִבּעוּר ָחֵמץ‬ ‫ ֵמַﬠְכָשׁו ִיְהֶיה ֻכּלּוֹ‬:‫ ֶשֲׁהֵרי ָאַמר לוֹ ַה ִיְּשָׂרֵאל‬9, ‫ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָהָיה ָכּל ֶהָחֵמץ ֶשׁל ַהָנְּכ ִרי ִמָשָּׁﬠה ֶשִׁמְּשְׁכּנוֹ ְבָּידוֹ ָוֵאיָל‬ ‫ וְּלִפיָכ ֲהֵרי ֶזה דּוֶֹמה ִלְמַקֵבּל ָﬠָליו ַאֲחָריוּת ַﬠל ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ַהֻמָּנּח ְבֵּביתוֹ‬,‫ֶשְׁלּ ִאם ל ֹא ֶאְפֶדּנּוּ ִמְמּ ִבְּזַמן ְפּלוִֹני‬ 10,‫יט‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ת"מ‬,‫יח ֶשֵׁאינוֹ עוֵֹבר ָﬠָליו ְכּלוּם‬,‫ֶשׁל ָנְכ ִרי‬ 3 If the Jew changed his mind after Pesach and redeemed [his chametz] from [the non-Jew] at the time [the Jew] established for him, the chametz retroactively belonged to the Jew throughout all the days of Pesach. [In this instance, the Jew] violated the prohibition against possessing [chametz].11 Therefore, all Jews are forbidden to eat and benefit from [this chametz] as [is true regarding] any other chametz belonging to a Jew that existed [in his domain] during Pesach. ‫ג ְוִאם ִנְמַל ַה ִיְּשָׂרֵאל ְלַאַחר ַהֶפַּסח וְּפָדאוֹ ִמֶמּנּוּ ַבְּזַּמן ֶשְׁקָּבעוֹ לוֹ – ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָהָיה ָחֵמץ ֶזה ֶשׁל ַהִיְּשָׂרֵאל ָכּל ְיֵמי‬ ‫ ְלִפיָכ הוּא ָאסוּר ַבֲּאִכיָלה וַּבֲהָנָאה ְלָכל ָאָדם ִמִיְּשָׂרֵאל ִכְּשָׁאר ָחֵמץ ֶשׁל ִיְשָׂרֵאל‬11,"‫ ְוָﬠַבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא‬,‫ַהֶפַּסח‬ ‫כ‬:‫ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ 4 [Stringency is also required,] however, if the Jewish [borrower] did not tell [the non-Jewish lender], “From now on, [the chametz] will be entirely yours [if…],” but [rather] gave [the non-Jewish lender] the security without [making such a stipulation,] and merely told him, “If I do not pay you by this time, [the chametz] will be entirely yours.” [In this instance as well, if the Jew redeems his chametz after Pesach, he will be held liable for possession of the chametz] even though the time for payment arrived before Pesach and [the Jew] did not repay [the non-Jew. True,] the chametz has already been transferred to the ownership of the non-Jew before Pesach, for even if the Jew desired to redeem it from the non-Jew after the time [the payment came due], secular law would prevent [the Jew] from taking it [from the non-Jew] against his will.12 Nevertheless, according to Jewish Law, [the Jew] may redeem [his security] even after the time [the payment for the loan became due. The rationale is that] since [the Jew] did not stipulate “From now on,

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[the chametz] will be yours [entirely if…,”13 the agreement] is considered merely an asmachta.14* Thus, the chametz is not acquired by the non-Jew according to Jewish Law, for [according to Jewish Law,] the Jew may redeem it from him at any time. Thus, [the non-Jew] has nothing more than a lien [on the chametz] for his debt and the physical substance of the chametz [still] belongs to the Jew, for a nonJew does not acquire security [entrusted to him by] a Jew.15 * To explain: [Ordinarily, when a borrower gives chametz as security for a loan,] he has in mind that he will certainly redeem [the chametz given as security] at the time [originally stipulated]. Based on this intent, [the borrower] says that if he does not redeem [the chametz used as security] at that time, it will be acquired by [the lender. That statement is being made facetiously]. Had [the borrower] known that he would not have the means to redeem [the security] at the [stipulated] time, he would not have made this statement. Therefore, his transfer of [the chametz] was made in error; [the borrower] never firmly resolved in his heart to transfer ownership [of the chametz to the lender] in an absolute sense. In contrast, when [the borrower] says, “From now on…,” he has certainly firmly resolved in his heart to transfer ownership [of the chametz to the lender] if he does not redeem it at the [stipulated] time, based on the rationale explained in Choshen Mishpat, sec. 207.16 Consult that source. Therefore, it is forbidden for all Jews to benefit from this chametz after Pesach, i.e., it is forbidden for all [Jews] to purchase [this chametz] from the non-Jew, because the Jewish owner of the chametz violated the prohibition against possessing chametz because of it.17 Therefore, its status is the same as all other chametz possessed by a Jew during Pesach. Nevertheless, the Jewish owner of the chametz is obligated to redeem it from the non-Jew and obliterate it from existence entirely, [for the chametz is considered as his. That determination is made since the Jew] owes the non-Jew money, and is released from his debt because this chametz from which he is forbidden to benefit, was transferred to the possession of the non-Jew. Thus, [the Jew] is repaying his debt with an object from which he is forbidden to benefit. ‫ "ִאם ל ֹא ֶאְפַרע ְל‬:‫ ְוָאַמר לוֹ‬,‫ ֶאָלּא ִמְשְׁכּנוֹ ֶאְצלוֹ ִבְּסָתם‬," ‫ד ֲאָבל ִאם ל ֹא ָאַמר לוֹ ַה ִיְּשָׂרֵאל "ֵמַﬠְכָשׁו ִיְהֶיה ֻכּלּוֹ ֶשְׁלּ‬ ‫ ְוִנְמָצא ֶשְׁכָּבר ֶנְחַלט‬,‫כא ַאף ַﬠל ִפּי ֶשְׁכָּבר ִהִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹ‬," ‫ִלְזַמן ְפּלוֹ ִני ִיְהֶיה ֻכּלּוֹ ֶשְׁלּ‬ ‫ ֶשֲׁהֵרי ַאף ִאם ַה ִיְּשָׂרֵאל רוֶֹצה ִלְפדּוֹתוֹ ִמַיּד ַהָנְּכ ִרי ְלַאַחר ֶשָׁﬠַבר ַהְזַּמן ֵאינוֹ ָיכוֹל ְלהוִֹציאוֹ‬,‫ֶהָחֵמץ ְלַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ָאַמר לוֹ‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁבִּדיֵני ִיְשָׂרֵאלכב ָיכוֹל ִלְפדּוֹתוֹ ַאף ְלַאַחר ַהְזַּמן‬12,‫ִמֶמּנּוּ ַבַּﬠל ָכּ ְרחוֹ ְבּ ִדיֵניֶהם‬ ‫ ֶשֲׁהֵרי‬,‫* ְוִנְמָצא ֶשָׁחֵמץ ֶזה ֵאינוֹ ָקנוּי ְלַהָנְּכ ִרי ִמִדּין תּוָֹרה‬,‫כג‬,‫ ְבָּﬠְלָמא‬14‫ – ֲהֵרי ֶזה ַאְסַמְכָתּא‬13" ‫"ֵמַﬠְכָשׁו ְיֵהא ֶשְׁלּ‬ ‫ ֶשַׁהָנְּכ ִרי ֵאין‬,‫ ְוֵאין לוֹ בּוֹ ֶאָלּא ִשְׁﬠבּוּד ַﬠל חוֹבוֹכד ְוגוּף ֶהָחֵמץ הוּא ֶשׁל ִיְשָׂרֵאל‬,‫ַה ִיְּשָׂרֵאל ָיכוֹל ִלְפדּוֹתוֹ ִמֶמּנּוּ ְלעוָֹלם‬ 15,‫כה‬.‫קוֶֹנה ַמְשׁכּוֹן ִמ ִיְּשָׂרֵאל‬ * [‫ ֶשָׁסַּמ ְבַּדְﬠתּוֹ ֶשְׁבַּוַדּאי ִיְפֶדּנּוּ ִמֶמּנּוּ ִבְּזַמנּוֹ ְוַﬠל ַהְסַּמ ֶזה ָאַמר ֶשִׁאם ל ֹא ִיְפֶדּנּוּ ִבְּזַמנּוֹ ְיֵהא‬,‫ֵפּרוּשׁ‬ , ‫ ְוִאם ָהָיה יוֵֹדַﬠ ֶשְׁלַּבסּוֹף ל ֹא ְיֵהא ִסֵפּק ְבָּידוֹ ִלְפדּוֹתוֹ ִבְּזַמנּוֹ ל ֹא ָהָיה אוֵֹמר לוֹ ָכּ‬,‫ָקנוּי לוֹ ַלֲחלוִּטין‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשָׁאַמר‬.‫ְו ִנְמָצא ֶשַׁהְקָנָאתוֹ ָה ְיָתה ְבָּטעוּתכו וֵּמעוָֹלם ל ֹא ָגַּמר ְבִּלבּוֹ ְלַהְקנוֹתוֹ לוֹ ַלֲחלוִּטין‬ ‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן‬,‫ ְבַּוַדּאי ָגַּמר ְבִּלבּוֹ ְלַהְקנוֹת לוֹ ִאם ל ֹא ִיְפֶדּנּוּ ִבְּזַמנּוֹ‬,"‫לוֹ "ֵמַﬠְכָשׁו‬ ‫ ַﬠֵיּן ָשׁם‬16 ,‫כז‬,‫]ר"ז‬. ,‫ ְדַּה ְינוּ ֶשָׁאסוּר ְלָכל ָאָדם ִלְקנוֹתוֹ ִמן ַהָנְּכ ִרי‬6,‫כח‬,‫ְלִפיָכ ָחֵמץ ֶזה ְלַאַחר ַהֶפַּסח הוּא ָאסוּר ַבֲּהָנָאה ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל‬ .‫ ַוֲהֵרי ִדּינוֹ ִכְּשָׁאר ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬17,‫כט‬,"‫ֶשֲׁהֵרי ַה ִיְּשָׂרֵאל ַבַּﬠל ֶהָחֵמץ עוֵֹבר ָﬠָליו ְבּ"ַבל ִיָמֵּצא‬ ‫ ְוַﬠל ְיֵדי ָחֵמץ‬,‫ ֶשֲׁהֵרי הוּא ַחָיּב ְלַהָנְּכ ִרי ָמעוֹת‬,‫ֲאָבל ִיְשָׂרֵאל ַבַּﬠל ֶהָחֵמץ ַחָיּב ִלְפדּוֹתוֹ ֵמַהָנְּכ ִרי וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ל‬:‫ ִנְמָצא ֶשׁהוּא פּוֵֹרַﬠ חוֹבוֹ ֵמִאסּוֵּרי ֲהָנָאה‬,‫ֶזה ָהָאסוּר ַבֲּהָנָאה ֶשֶׁנְּחַלט ְבַּיד ַהָנְּכ ִרי הוּא ִנְפָטר ֵמחוֹבוֹ‬ 12/16/2020, 8:40 PM

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5 All the above applies when the chametz is worth more than [the debt the Jewish borrower] owes the non-Jew, for then the laws of asmachta [are relevant]. If, however, the chametz is only worth the amount of the debt, there are authorities who maintain that the laws of asmachta [are not relevant], for the reason described in Choshen Mishpat, sec. 207.18 Therefore, if the time for repayment arrived before Pesach and [the Jew] did not repay the loan at the appropriate time, the non-Jew already acquired the chametz according to Scriptural Law [prior to Pesach]. Thus, it is deemed as chametz belonging to a non-Jew that existed [in the non-Jew’s possession] during Pesach, which is even permitted to be eaten [by a Jew, after Pesach]. Their words may be relied upon [with regard to the] prohibition [applying after Pesach] to chametz [that existed in a Jew’s possession during Pesach], which is only of Rabbinic origin, as will be explained in sec. 448[:1].19 (‫לא ֲאָבל ִאם ֵאין ֶהָחֵמץ )א‬,‫ ֶשָׁאז ֵישׁ בּוֹ ִדּין ַאְסַמְכָתּא‬,‫ה ְוָכל ֶזה ְכֶּשֶׁהָחֵמץ הוּא ָשֶׁוה יוֵֹתר ִמַמּה ֶשּׁהוּא ַחָיּב ְלַהָנְּכ ִרי‬ 18,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ר"ז‬,‫ ֵישׁ אוְֹמ ִריםלב ֶשֵׁאין בּוֹ ִדּין ַאְסַמְכָתּא‬,‫ָשֶׁוה ֶאָלּא ְכֵּדי חוֹבוֹ‬ ‫ ַוֲהֵרי ֶזה‬,‫וְּלִפיָכ ִאם ְכָּבר ִהִגּיַﬠ ְזַמן ֵפָּרעוֹן ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹ ִבְּזַמנּוֹ ֲהֵרי ְכָּבר ִנְקָנה ֶהָחֵמץ ְלַהָנְּכ ִרי ִמִדּין תּוָֹרה‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְבִּאסּוּר ָחֵמץ ֶשָׁﬠַבר ָﬠָליו‬.‫ַכֲּחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֶשׁהוּא ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ 19,‫לג‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‬,‫ַהֶפַּסח ֶשֵׁאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 6 [Different laws apply] if the Jewish [borrower] transferred ownership of the chametz to the non-Jewish [lender] before Pesach through a [binding] contractual act that enables [the chametz given as security] to be transferred entirely to [the non-Jew] in lieu of the debt. [As a result, the Jew] will never be able to redeem [the chametz] against [the non-Jew’s] will. For example, [the Jewish borrower] told [the non-Jewish lender] before Pesach, “All of my chametz that is in your possession is given to you as an outright gift – or as a sale – in exchange for the money that you lent me;” or [the Jew] tells [the non-Jew], “[My chametz] will be entirely yours in lieu of my debt.” With this statement, the ownership of all the chametz is transferred to the non-Jew,20 even if it is worth more than the debt,21 as explained in Choshen Mishpat, sec. 73.22 Therefore, even if the time of repayment did not arrive until after Pesach, and [at that time,] the Jewish owner of the chametz redeemed his chametz from the non-Jew – [i.e., the non-Jew] agreed to return [the chametz] to him23 – it is even permitted to partake of this chametz.24 [The rationale is that] throughout all the days of Pesach, [the chametz] belonged to the non-Jew [in an absolute sense]. ‫ו ְוִאם ִהְקָנה )ב( ַהִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ַהֶזּה ְלָנְכ ִרי ֹקֶדם ַהֶפַּסח ְבִּק ְנָין ָגּמוּר ַהמּוִֹﬠיל ֶשִׁיְּהֶיה ֻכּלּוֹ ָחלוּט לוֹ ְבַּﬠד חוֹבוֹ ְול ֹא‬ ‫ "ָכּל ֲחֵמִצי ֶשַׁתַּחת ָיְד ֲהֵרי ִני נוְֹתנוֹ ְל ְבַּמָתָּנה‬:‫לד ְכּגוֹן ֶשָׁאַמר לוֹ ֹקֶדם ַהֶפַּסח‬,‫ָיכוֹל ִלְפדּוֹתוֹ ִמֶמּנּוּ ְבַּﬠל ָכּ ְרחוֹ ְלעוָֹלם‬ ‫ ֶשַׁבֲּאִמיָרה זוֹ ִנְקָנה ָכּל‬,"‫ " ְיֵהא ֻכּלּוֹ ֶשְׁלּ ְבַּﬠד חוִֹבי‬:‫ אוֹ ֶשָׁאַמר לוֹ‬,"‫ְגּמוָּרה אוֹ ִבְּמִכיָרה ְבַּﬠד ַהָמּעוֹת ֶשִׁהְלֵויָת ִלי‬ ‫ ְלִפיָכ ֲאִפלּוּ ִאם ל ֹא‬22,‫לה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ע"ג‬21,‫ ַאף ֶשׁהוּא יוֵֹתר ִמְכֵּדי חוֹבוֹ‬20‫ֶהָחֵמץ ְלַהָנְּכ ִרי‬ ‫ – ֲהֵרי‬23‫ִהִגּיַﬠ ְזַמן ֵפָּרעוֹן ַﬠד ְלַאַחר ַהֶפַּסח ְוָהַל ַה ִיְּשָׂרֵאל ַבַּﬠל ֶהָחֵמץ וָּפָדה ֲחֵמצוֹ ִמַיּד ַהָנְּכ ִרי ֶשִׁנְּתַרָצּה ְלַהֲחִזירוֹ לוֹ‬ ‫לו‬:‫ ֶשֲׁהֵרי ָכּל ְיֵמי ַהֶפַּסח ָהָיה ָקנוּי ְלַהָנְּכ ִרי ַלֲחלוִּטין‬24,‫ָחֵמץ ֶזה ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ 7 All the above applies when this chametz was located in the domain of the non-Jew throughout all the days of Pesach. [Different rules apply if] if [the chametz] was located in the Jew’s domain [during Pesach], i.e., the Jew never brought it to the non-Jew’s domain. Although [the Jew] told [the non-Jew], “From this time onward, all [of the chametz given as security] will be yours if I do not pay you by the date set for repayment,” [and] even [though] that date arrived before Pesach and the borrower did not repay [the non-Jewish creditor] and thus, the chametz was

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acquired outright by the non-Jew,25 nevertheless, since [the chametz] is located in the domain of the Jew, he is responsible for it according to Scriptural Law. [Thus,] were [the chametz] to be stolen or lost, he would be obligated to pay [the non-Jew] his entire debt, for he did not stipulate, “You will receive payment only from this chametz.” Instead, [the Jew] borrowed [the money] from [the non-Jew] without a specific commitment. [Thus] by taking this loan, all of the Jew’s property became bound by the lien for the debt.26 Even though the Jew transferred ownership of the chametz to [the non-Jew] in the event that he did not pay [the non-Jew] on time, nevertheless, this transfer of ownership did not release the lien from the remainder of [the Jewish borrower’s] property. [Hence,] if the chametz would be stolen from [the Jew] or lost, the Jew would suffer the loss. [Hence, the chametz] is deemed as his, and he is obligated to obliterate it on the day before Pesach according to Scriptural Law.27 If [the Jew] does not obliterate [the chametz before Pesach], it is forbidden to benefit from it after Pesach, as is the law [applying to] chametz belonging to a Jew that existed [in his possession] over Pesach. If the non-Jewish [lender] comes to take possession of [the chametz offered as security], the Jew is obligated to redeem it from him and obliterate it. [The Jew] should not permit [the non-Jewish lender] to take it, [for by doing so,] he would be paying his debt with substances from which it is forbidden to benefit, as explained above.28 ‫לז ֶשׁלּ ֹא ִמְשְׁכּנוֹ ְבַּיד‬,‫ ֲאָבל ִאם ָהָיה ֻמָנּח ִבּ ְרשׁוּת ִיְשָׂרֵאל‬,‫ז ְוָכל ֶזה ְכֶּשָׁחֵמץ ַהֶזּה ָהָיה ֻמָנּח ִבּ ְרשׁוּת ַהָנְּכ ִרי ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ַוֲאִפלּוּ ִהִגּיַﬠ ַהְזַּמן‬,"‫לח ַאף ַﬠל ִפּי ֶשָׁאַמר לוֹ "ֵמַﬠְכָשׁו ְיֵהא ֻכּלּוֹ ֶשְׁלּ לט ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ֵפָּרעוֹן‬,‫ַהָנְּכ ִרי ֵמעוָֹלם‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא ֻמָנּח ִבּ ְרשׁוּת ַה ִיְּשָׂרֵאל‬25,‫מא‬,‫ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹמ וְּכָבר ִנְקָנה ֶהָחֵמץ ַלָנְּכ ִרי ַלֲחלוִּטין‬ ‫ ֶשֲׁהֵרי ל ֹא ָאַמר לוֹ‬,‫ ֶשִׁאם ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּנּוּ ִיְתַחֵיּב ִלְפֹרַﬠ לוֹ ָכּל חוֹבוֹ ִמָשֵּׁלם‬,‫ֲהֵרי הוּא ַחָיּב ְבַּאֲחָריוּתוֹמב ִמִדּין תּוָֹרה‬ ‫ וְּבַהְלָוָאה זוֹ ִנְשַׁתְּﬠְבּדוּ ָכּל ִנְכֵסי ַה ִיְּשָׂרֵאל ְלִפ ְרעוֹן‬,‫מג ֶאָלּא ָלָוה ִמֶמּנּוּ ִבְּסָתם‬,"‫"ל ֹא ְיֵהא ְל ֵפָּרעוֹן ַרק ִמֶזּה ֶהָחֵמץ‬ 26.‫חוֹבוֹ‬ ‫ ִמָכּל ָמקוֹם ְבַּהְקָנָאה זוֹ ל ֹא ִנְפַקע ִשְׁﬠבּוּדוֹ ִמְשָּׁאר‬,‫ְוַאף ַﬠל ִפּי ֶשַׁה ִיְּשָׂרֵאל ִהְקָנה לוֹ ֶהָחֵמץ ְבִּאם ֶשׁלּ ֹא ִיְפַרע לוֹ ִבְּזַמנּוֹ‬ ‫ ְוֵכיָון ֶשִׁאם ִיָגֵּנב ִמֶמּנּוּ ֶהָחֵמץ אוֹ י ֹאַבד ָחל ַהֶהְפֵסד ַﬠל ַה ִיְּשָׂרֵאל – ֲהֵרי הוּא ְכֶּשׁלּוֹ ְוַחָיּב ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ִמן‬,‫ְנָכָסיו‬ ‫ ְוִאם ָבּא‬.‫ ְוִאם ל ֹא ִבֲּﬠרוֹ – ֲהֵרי הוּא ָאסוּר ַבֲּהָנָאה ְלַאַחר ַהֶפַּסח ְכִּדין ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬27.‫ַהתּוָֹרה‬ ‫ ֶשׁלּ ֹא ְיֵהא פּוֵֹרַﬠ חוֹבוֹ ְבִּאסּוֵּרי‬,‫ַהָנְּכ ִרי ִלֹטּל אוֹתוֹ – ְמֻחָיּב ַה ִיְּשָׂרֵאל ִלְפדּוֹתוֹ ִמָיּדוֹ וְּלַבֲﬠרוֹ ְול ֹא ַי ִנּיֶחנּוּ ִלֹטּל אוֹתוֹ‬ 28,‫מה‬:‫מד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ֲהָנָאה‬ 8 If, however, the Jew stipulated with the non-Jew that if the chametz would be stolen from him or lost, he would not be responsible for it, and instead, the non-Jew would forfeit his debt, [the Jew] need not obliterate it.29 [In that instance,] the laws applying to [the chametz are the same as those that would apply if the chametz] had been situated in the domain of the non-Jew throughout all the days of Pesach, as explained above.30 ‫ח ֲאָבל ִאם ִהְתָנה ַה ִיְּשָׂרֵאל ִﬠם ַהָנְּכ ִרי ֶשִׁאם ִיָגֵּנב ִמֶמּנּוּ ֶהָחֵמץ אוֹ י ֹאַבד ל ֹא ִיְתַחֵיּב הוּא ְבַּאֲחָריוּתוֹ ֶאָלּא ַהָנְּכ ִרי ַיְפִסיד‬ ‫מו ְוַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬,‫ ַוֲהֵרי ִדּינוֹ ְכִּאלּוּ ָהָיה ֻמָנּח ִבּ ְרשׁוּת ַהָנְּכ ִרי ָכּל ְיֵמי ַהֶפַּסח‬29,‫חוֹבוֹ – ֵאינוֹ ָצ ִרי ְלַבֲﬠרוֹ‬ 30,‫מז‬:‫ְלַמְﬠָלה‬ 9 If before Pesach, the Jew transferred ownership of the chametz to the non-Jew through a formal contractual act that effectively transferred its ownership to the non-Jew, so that the chametz would be [the non-Jew’s] property outright – e.g., [the Jew] transferred ownership of [the chametz] to [the non-Jew]31 through a kinyan sudar32 or [a kinyan] agav karka33(as stated in Choshen Mishpat, sections 195, 205, and 202; see also sec. 194)34 – even when [the chametz] is situated in the Jew’s domain, it is as if it was never the Jew’s chametz, because it

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had already been acquired in an absolute manner by the non-Jew before Pesach. Therefore, even though at the time the non-Jew gave the loan to [the Jew], the Jew told him, “If I do not pay you by this-and-this time, you may collect your debt from me [from this chametz] from that time onward, and the remainder [of the chametz] will be mine,” and the time for the payment of the debt did not arrive until after Pesach, and when that time arrived [the Jew] paid [the non-Jew the money] he owed him, and the non-Jew agreed to leave [the Jew] his chametz, it is [nonetheless] permitted to benefit from this chametz.35 [The rationale is that] the Jew did not violate any [prohibition even though the chametz remained in his home], since he transferred ownership of [the chametz] to the non-Jew through a valid kinyan before Pesach, as payment of his debt. If so, the Jew utterly removed himself [from the ownership of the chametz]. Thus, the Jew is not responsible for the theft or the loss of the chametz by forces beyond his control unless he explicitly accepted responsibility for the theft or loss of the chametz by forces beyond his control.36 In that instance, it would be forbidden to benefit from the chametz, as is true with regard to other chametz belonging to a Jew that [existed in his possession] during Pesach, as explained in sec. 440[:9-10]. If the Jew stipulated to the non-Jew that from the time he transferred ownership [of the chametz], he would not be responsible [for it] even though it was lost or stolen due to his negligence, [i.e.,] because he failed to guard it as watchmen do, [the Jew] is permitted – even initially – to leave this chametz in his [own] home.37 However, [the Jew] must be careful to erect a partition ten-handbreadths high in front of [the chametz], as explained in sec. 440[:5]. Consult that source. ‫ט ְוִאם ִהְקָנה ַהִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ְלַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח ְבִּק ְנָין ָגּמוּר ַהמּוִֹﬠיל ְלַהְקנוֹתוֹ ְלַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֶשִׁיְּהֶיה ָקנוּי לוֹ‬ ‫ אוֹ ַאַגּב‬32,‫ ַﬠל ְיֵדי )ג( ִקְנַין סוָּדרמט‬31‫מח ְכּגוֹן ֶשִׁהְקָנה לוֹ‬,‫ַלֲחלוִּטין ַאף ְכֶּשׁהוּא ֻמָנּח ֲﬠַד ִין ִבּ ְרשׁוּת ַהִיְּשָׂרֵאל‬ ‫ – ֲהֵרי ִדּינוֹ‬34(‫נג ְוַﬠֵיּן ָשׁם ְבִּסיָמן קצ"דנד‬,‫ )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן קצ"הנא ְור"הנב ְור"ב‬33,‫ַק ְרַקענ‬ ‫ ֵכּיָון ֶשְׁכָּבר ִנְקָנה ְלַהָנְּכ ִרי ַלֲחלוִּטין ֹקֶדם ַהֶפַּסח‬,‫ְכִּאלּוּ ל ֹא ָהָיה ֲחֵמצוֹ ֶשׁל ַה ִיְּשָׂרֵאל ֵמעוָֹלם‬. ‫ "ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ְפּלוֹ ִני ִתְּגֶבּה ִמֶמּ ִנּי חוְֹב‬:‫ ַאף ַﬠל ִפּי ֶשְׁבָּשָׁﬠה ֶשִׁהְלָוה לוֹ ַהָנְּכ ִרי ָאַמר לוֹ ַהִיְּשָׂרֵאל‬, ‫וְּלִפיָכ‬ ‫ וְּכֶשִׁהִגּיַﬠ ְזַמן ָפַּרע לוֹ חוֹבוֹ ְוִנְתַרָצּה ַהָנְּכ ִרי‬,‫נה ְול ֹא ִהִגּיַﬠ ְזַמן ַﬠד ְלַאַחר ַהֶפַּסח‬,"‫ֵמאוֹתוֹ ְזַמן ָוֵאיָל ְוַהמּוָֹתר ִיְהֶיה ֶשִׁלּי‬ ‫ ֶשֲׁהֵרי ְכָּבר ִהְקָנה אוֹתוֹ‬,‫ ֵכּיָון ֶשׁלּ ֹא ָﬠַבר ָﬠָליו ַה ִיְּשָׂרֵאל ְכּלוּם‬35,‫נו‬,‫ְלַה ִנּיַח לוֹ ֲחֵמצוֹ – ֲהֵרי ָחֵמץ ֶזה ֻמָתּר ַבֲּהָנָאה‬ ‫ ְושׁוּב ֵאין ַאֲחָריוּת‬,‫ ִאם ֵכּן ְכָּבר ִנְסַתֵּלּק ִמֶמּנּוּ ַה]ִיְּשָׂרֵאל[ ִמֹכּל ָוֹכל‬,‫ְלַהָנְּכ ִרי ְבִּקְנָין ָגּמוּר ֹקֶדם ַהֶפַּסח ְבַּﬠד ִפּ ְרעוֹן חוֹבוֹ‬ ‫נז ֶאָלּא ִאם ֵכּן ִקֵבּל ָﬠָליו ְבֵּפרוּשׁ ַאֲחָריוּת ֶהָחֵמץ ִמְגֵּנָבה ַוֲאֵבָדה‬,‫ֶהָחֵמץ ִמְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס ַﬠל ִיְשָׂרֵאל ִמן ַהְסָּתם‬ ‫נח‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מ‬,‫ ְדָּאז ֶנֱאַסר ֶהָחֵמץ ַבֲּהָנָאה ִכְּשָׁאר ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬36,‫ְבֹּאֶנס‬ ‫ְוִאם ִהְתָנה ַה ִיְּשָׂרֵאל ִﬠם ַהָנְּכ ִרי ֶשׁלּ ֹא ִיְתַחֵיּב ְבַּאֲחָריוּת ִמָשָּׁﬠה ֶשִׁהְקָנה לוֹ ָוֵאיָל ֲאִפלּוּ ִמ ְגֵּנָבה ַוֲאֵבָדה ֵמֲחַמת ְפִּשׁיָﬠהנט‬ ‫ ַרק ֶשִׁיָּזֵּהר ַלֲﬠשׂוֹת‬37,‫ס‬,‫ֶשׁלּ ֹא ִיְשְׁמֶרנּוּ ָיֶפה ְכֶּדֶר ַהשּׁוְֹמ ִרים – ֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר לוֹ ְלַהְשׁהוֹת ָחֵמץ ֶזה ְבּתוֹ ֵבּיתוֹ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מסא ַﬠֵיּן ָשׁם‬,‫ְלָפָניו ְמִחָצּה ָגּבוַֹהּ י' ְטָפִחים‬: 10 [The following laws apply when] a Jew loaned money to a non-Jew and the nonJew gave the Jew chametz as security [for the loan]:38 [If the non-Jew] told [the Jew]: “If I do not pay you by this-and-this time, you will acquire the chametz from the present time onward,”39 and that time arrived without [the non-Jew] paying,40 even though [a)] the time for payment did not arrive until after Pesach41 and [b)] throughout the days of Pesach, the non-Jew was responsible for the chametz42 – for the Jew stipulated that even if [the chametz] would be stolen from him or lost, he would not forfeit his debt for this reason – it is [nevertheless] forbidden to benefit from this chametz [after Pesach]. Even if [the chametz] was located in the house of its non-Jewish owner throughout

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all the days of Pesach, [because] the Jew reversed [the matter] and entrusted [the chametz originally entrusted to him] to [the non-Jew, giving it back to him before Pesach], nevertheless, since the time [for payment] arrived and [the non-Jew] did not pay [the Jew], the ownership of the chametz retroactively became transferred to the Jew from before Pesach, [i.e.,] from the moment the non-Jew gave the chametz to [the Jew] as security and told him, “[This chametz] will be yours from the present time onward if I do not pay you by this-and-this time.”43 Thus, [the chametz] resembles chametz belonging to a Jew that was entrusted to a non-Jew throughout all the days of Pesach, (from which it is forbidden to benefit, as explained in sec. 440[:1]). Therefore, the Jew is obligated to obliterate this chametz on the day before Pesach just like [he must obliterate] his own chametz, lest the non-Jew not pay him on time and thus retroactively, the chametz would be his and [thus,] he would violate the prohibition against possessing [chametz] because of it. ‫ "ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ְפּלוִֹני ְיֵהא‬:‫ ְוָאַמר לוֹ‬38,‫י ִיְשָׂרֵאל ֶשִׁהְלָוה ְלָנְכ ִרי וִּמְשֵׁכּן ַהָנְּכ ִרי ֶאת ֲחֵמצוֹ ְבַּיד ַהִיְּשָׂרֵאלסב‬ ‫סה ְוָכל‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהִגּיַﬠ ַהְזַּמן ַﬠד ְלַאַחר ַהֶפַּסח‬40,‫ ְוִהִגּיַﬠ ַהְזַּמן ְול ֹא ְפָּרעוֹ‬39,‫סד‬,"‫ָחֵמץ ֶזה ָקנוּי ְל סג ֵמַﬠְכָשׁו‬ ‫ ֶשִׁהְתָנה ִﬠמּוֹסו ַה ִיְּשָׂרֵאל ֶשַׁאף ִאם ִיָגֵּנב ִמֶמּנּוּ אוֹ י ֹאַבד ל ֹא ַיְפִסיד ֶאת חוֹבוֹ‬42,‫ְיֵמי ַהֶפַּסח ָהָיה ֶהָחֵמץ ְבַּאֲחָריוּת ַהָנְּכ ִרי‬ ‫סז ֶשָׁחַזר ַה ִיְּשָׂרֵאל‬,‫ ֲאִפלּוּ ָהָיה ֻמָנּח ָכּל ְיֵמי ַהֶפַּסח ְבֵּבית ַהָנְּכ ִרי ְבָּﬠָליו‬41.‫ִבְּשִׁביל ָכּ – ֲהֵרי ָחֵמץ ֶזה ָאסוּר ַבֲּהָנָאה‬ ‫ ִמָשָּׁﬠה‬,‫סח ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשִׁה ִגּיַﬠ ַהְזַּמן ְול ֹא ְפָּרעוֹ ֲהֵרי ִנְקָנה ֶהָחֵמץ ְלַה ִיְּשָׂרֵאל ְלַמְפֵרַﬠ ֹקֶדם ַהֶפַּסח‬,‫ְוִהְפִקידוֹ ֶאְצלוֹ‬ ‫ – ֲהֵרי ֶזה ַכֲּחֵמצוֹ ֶשׁל ִיְשָׂרֵאל‬43"‫ֶשִׁמְּשֵׁכּן ֶאְצלוֹ ַהָנְּכ ִרי ְוָאַמר לוֹ "ֵמַﬠְכָשׁו ְיֵהא ֶשְׁלּ ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ְפּלוִֹני‬ ‫ ְלִפיָכ ַחָיּב ַה ִיְּשָׂרֵאל ְלַבֵﬠר ֶזה‬,(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מסט‬,‫ַהֻמְּפָקד ְבַּיד ָנְכ ִרי ָכּל ְיֵמי ַהֶפַּסח )ֶשׁהוּא ָאסוּר ַבֲּהָנָאה‬ ‫ ְו ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָהָיה ֶהָחֵמץ ֶשׁלּוֹ ְוָﬠַבר ָﬠָליו‬,‫ע ֶשָׁמּא ל ֹא ִיְפַרע לוֹ ַהָנְּכ ִרי ִבְּזַמנּוֹ‬,‫ֶהָחֵמץ ְבֶּﬠֶרב ֶפַּסח ְכָּחֵמץ ֶשׁלּוֹ ַמָמּשׁ‬ 11,‫עא‬:"‫ְבּ"ַבל ִיָמֵּצא‬ 11 If [the Jewish lender] transgressed and did not obliterate [the chametz], and the non-Jew came in the middle of Pesach to redeem [the chametz, the Jew] is permitted to accept the money from him and allow him to take his chametz. [The Jew] is not considered to be profiting from a substance from which it is forbidden to benefit.44 [The rationale is that] since the non-Jew redeemed his chametz [within the prescribed time], it never became the Jew’s property retroactively. ‫ ְוֵאין ֶזה‬,‫יא ְוִאם ָﬠַבר ְול ֹא ִבֲּﬠרוֹ וָּבא ַהָנְּכ ִרי תּוֹ ַהֶפַּסח ִלְפדּוֹתוֹ – ַרַשּׁאי ְלַקֵבּל ִמֶמּנּוּ ַהָמּעוֹת וְּלַה ִנּיחוֹ ֶשׁ ִיֹּטּל ֲחֵמצוֹ‬ ‫עב‬:‫ ְדֵּכיָון ֶשַׁהָנְּכ ִרי פּוֵֹדהוּ – ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ל ֹא ָהָיה ֶשׁל ִיְשָׂרֵאל ֵמעוָֹלם‬44,‫ִמְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬ 12 [A more lenient ruling45 applies] when [the non-Jew] did not entrust [the chametz] to the Jew as security before Pesach.46 Instead, from the moment [the Jew] gave the loan to [the non-Jew] until after Pesach, the chametz was located in the non-Jew’s house, [and it was only] after Pesach that the Jew brought [the chametz] into his own home. [Seemingly, stringency would be required,] since the time [the Jew] set for repayment [of the loan] already arrived before Pesach and [the non-Jew] failed to repay [it]. Thus, as a result, the chametz was already transferred by the non-Jew [to the Jew] in an absolute sense before Pesach. [The rationale is that] because [the non-Jew] said, “You will acquire the chametz from the present time onward if I do not pay you,” [the agreement] is not considered an asmachta, even according to Jewish Law.47 Nevertheless, [the Jew has yet to fully acquire the chametz. The rationale is that] since the Jew did not draw the chametz into his home before Pesach,48 he did not acquire [the chametz since] he only [paid] money,49 i.e., [he gave the non-Jew] the money that he lent him for which the chametz [served as security. The rationale is that] monetary payment alone is insufficient for a Jew to acquire any entity from a non-Jew, or for a non-Jew [to acquire any entity] from a Jew.50 Instead, [to acquire the entity, the purchaser] must draw it into his possession, for the reason explained in Choshen Mishpat, sec. 194.51 Consult that text. Accordingly, [since the Jew never formally acquired] the 12/16/2020, 8:40 PM

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chametz, it is permitted to [benefit from this chametz] after Pesach. It is even [permitted] to partake of it. [Moreover,[ even if [the non-Jew] gave the chametz [to the Jewish creditor] before Pesach, [leniency is granted] if [the non-Jew] did not tell him, “You will acquire [the chametz]from the present time onward…,” but only told him, “If I do not pay you at the appointed time, you will acquire [the chametz] from that time onward,” and the time for payment did not arrive until after Pesach. [In that instance as well, if] throughout all the days of Pesach, the non-Jew was responsible in the event of the chametz having been stolen or lost due to forces beyond [the Jew’s] control, [the chametz is considered as chametz belonging to a non-Jew. The rationale is that the non-Jew] did not stipulate with the Jew that if the chametz would be stolen from him or lost he would forfeit his debt, and according to Jewish Law, a Jew is not responsible for security entrusted to him by a non-Jew in the event of its theft or loss due to forces beyond his control. [The rationale is that] even for security entrusted to [a Jewish creditor] by a fellow Jew, [the creditor] is only responsible because of the laws incumbent on a watchman, for [according to these laws] he is considered a paid watchman for the reason explained in Choshen Mishpat, sec. 72.52 [Here, however, this law is not germane, for] the laws of watchmen do not apply with regard to the property of a non-Jew, for the Torah [introduces those laws by] saying,53 “When a man will give to his fellow,” [thus,] excluding a non-Jew.54 Therefore, even though the time for payment arrived [after Pesach] and [the nonJew] did not pay [the Jew, and] the chametz thus became the Jew’s property outright, nevertheless, throughout all the days of Pesach, [the chametz] still belonged to the non-Jew. The Jew was not obligated to obliterate [the security] according to the letter of the law, since according to Jewish Law, he was not responsible for theft or loss [of the security due to] forces beyond his control. Thus, [the security] is governed by the laws applying to chametz belonging to a non-Jew that was in [the non-Jew’s] possession throughout Pesach, which is permitted even to be eaten. Even if before Pesach, the conduct of the non-Jew led the Jew to realize that [the non-Jew] intended to leave his chametz [permanently] in the possession [of the Jew] in an absolute sense, and not to ever redeem it from him, this is of no consequence. The Jew does not violate the prohibition against having [chametz]seen [in his domain] with [this chametz] unless the non-Jewtransferred ownership of his chametz to [the Jew] before Pesach through a completely binding contractual act that is effective so that [the non-Jew] could not retract [his transfer of ownership of the chametz] according to Jewish Law. For example, [the non-Jew] told [the Jew], “I hereby give you as a gift – or sell to you in an outright sale in return for the money that you lent me – my chametz that is in your possession,” or [the non-Jew] tells [the Jew], “[The chametz] shall be yours in exchange for my debt.” [Were such statements to have been made the Jew would have been liable for possessing the chametz,] because with [such a] statement, the Jew acquires the chametz,55 as explained in Choshen Mishpat, sec. 73.56 ‫ ֶאָלּא ִמָשָּׁﬠה ֶשִׁהְלָוה לוֹ ַﬠד ְלַאַחר ַהֶפַּסח ָהָיה ֻמָנּח ֶהָחֵמץ ְבֵּבית‬46,‫ ל ֹא ִמְשְׁכּנוֹ ְבַּיד ַה ִיְּשָׂרֵאל ֹקֶדם ַהֶפַּסח‬45‫יב ְוִאם‬ ,‫עג ַאף ַﬠל ִפּי ֶשַׁהְזַּמן ֵפָּרעוֹן ֶשָׁקַּבע לוֹ ְכָּבר ִהִגּיַﬠ ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹ‬,‫ַהָנְּכ ִרי ְוַאַחר ַהֶפַּסח הוִֹליכוֹ ַה ִיְּשָׂרֵאל ְלֵביתוֹ‬ ‫ ְוֵאין ָכּאן‬," ‫ ֶשֲׁהֵרי ָאַמר לוֹ "ֵמַﬠְכָשׁו ְיֵהא ֶשְׁלּ ִאם ל ֹא ֶאְפַרע ְל‬,‫ְו ִנְמָצא ֶשְׁכָּבר ֶנְחַלט לוֹ ֶהָחֵמץ ֵמַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח‬ ‫ ל ֹא ָקָנה‬48‫ ִמָכּל ָמקוֹם ֵכּיָון )ד( ֶשׁלּ ֹא ָמַשׁ ַה ִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ְלֵביתוֹ ֹקֶדם ַהֶפַּסח‬47,‫עה‬,‫ַאְסַמְכָתּאעד ֲאִפלּוּ ְבִּדיֵנינוּ‬ ‫ ְלִפי ֶשׁ ִיְּשָׂרֵאל ִמָנְּכ ִרי ְוָנְכ ִרי ִמ ִיְּשָׂרֵאל ֵאינוֹ קוֶֹנה שׁוּם‬,‫ ְדַּה ְינוּ ְבּאוָֹתן ָמעוֹת ֶשִׁהְלָוה לוֹ ַﬠל ֲחֵמצוֹ‬49,‫אוֹתוֹ ְבָּדִמים ִבְּלַבד‬ ‫ וְּלִפיָכ ָחֵמץ ֶזה ְלַאַחר‬,‫ ַﬠֵיּן ָשׁם‬51,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן קצ"דעו‬,‫ ֶאָלּא ִבְּמִשׁיָכה‬50‫ָדָּבר ְבֶּכֶסף ִבְּלַבד‬ ‫ַהֶפַּסח ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬. 12/16/2020, 8:40 PM

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‫ ֶאָלּא ָאַמר לוֹ "ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ְפּלוִֹני‬," ‫ ִאם ל ֹא ָאַמר לוֹ "ֵמַﬠְכָשׁו ְיֵהא ֶשְׁלּ‬,‫ַוֲאִפלּוּ ִמְשְׁכּנוֹ ְבָּידוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ְוָכל ְיֵמי ַהֶפַּסח ָהָיה ֶהָחֵמץ ְבַּאֲחָריוּת ַהָנְּכ ִריעז ִמְגֵּנָבה‬,‫ ְול ֹא ִהִגּיַﬠ ַהְזַּמן ַﬠד ְלַאַחר ַהֶפַּסח‬," ‫ְיֵהא ֶשְׁלּ ֵמאוֹתוֹ ְזַמן ָוֵאיָל‬ ‫ וִּמִדּין תּוָֹרה ַהִיְּשָׂרֵאל ֵאינוֹ ַחָיּב‬,‫ ֶשׁלּ ֹא ִהְתָנה ִﬠם ַה ִיְּשָׂרֵאל ֶשִׁאם ִיָגֵּנב ִמֶמּנּוּ ֶהָחֵמץ אוֹ י ֹאַבד ַיְפִסיד חוֹבוֹ‬,‫ַוֲאֵבָדה ְבֹּאֶנס‬ ‫עח ֶשַׁאף ְבַּאֲחָריוּת ַהַמְּשׁכּוֹן ֶשֻׁמְּשָׁכּן ֶאְצלוֹ ִמ ִיְּשָׂרֵאל ֲחֵברוֹ‬,‫ְבַּאֲחָריוּת ַהַמְּשׁכּוֹן ֶשׁל ָנְכ ִרי ֶשְׁבָּידוֹ ִמ ְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬ ‫ ְוֵאין ִדּין‬52,‫עט‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ע"ב‬,‫ ֶשׁהוּא ָﬠָליו ְכּשׁוֵֹמר ָשָׂכר‬,‫ֵאינוֹ ַחָיּב ֶאָלּא ִמִדּין שׁוְֹמ ִרין‬ ‫ ְלִפיָכ ַאף‬54,‫פב‬,‫ ְפָּרט ְלֶשׁל ָנְכ ִרי‬,"‫ "ִכּי ִיֵתּן ִאישׁ ֶאל ֵרֵﬠהוּ‬53,‫פא‬:‫פ ֶשֲׁהֵרי ָאְמָרה תּוָֹרה‬,‫שׁוְֹמ ִרין ְלָממוֹן ֶשׁל ָנְכ ִרי‬ ,‫ ִמָכּל ָמקוֹם ָכּל ְיֵמי ַהֶפַּסח ָהָיה ֲﬠַד ִין ֶשׁל ַהָנְּכ ִרי‬,‫ַﬠל ִפּי ֶשִׁהִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ְול ֹא ָפַּרע לוֹ ְוֶנְחַלט ֶהָחֵמץ ְבַּיד ַה ִיְּשָׂרֵאל‬ ‫ ַוֲהֵרי‬,‫ ֵכּיָון ֶשׁלּ ֹא ָהָיה ַחָיּב ִמִדּין תּוָֹרה ְבַּאֲחָריוּת ִמ ְגֵּנָבה ַוֲאֵבָדה ְבֹּאֶנס‬,‫ְול ֹא ָהָיה ַה ִיְּשָׂרֵאל ְמֻחָיּב ְלַבֲﬠרוֹ ֵמִﬠַקּר ַהִדּין‬ ‫ִדּינוֹ ַכֲּחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֶשׁהוּא ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬. ‫ַוֲאִפלּוּ ָרָאה ַהִיְּשָׂרֵאל ִמַדְּﬠתּוֹ ֶשׁל ַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח ֶשׁהוּא רוֶֹצה ִלְשֹׁקַﬠ ֲחֵמצוֹ ְבָּידוֹ ַלֲחלוִּטין ֶשׁלּ ֹא ִלְפדּוֹתוֹ ִמֶמּנּוּ‬ ‫ ֶאָלּא ִאם ֵכּן ִהְקָנה לוֹ ַהָנְּכ ִרי ֶאת ֲחֵמצוֹ ֹקֶדם ַהֶפַּסח‬,"‫ ְוֵאין ַהִיְּשָׂרֵאל עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה‬,‫ְלעוָֹלם – ֵאין ְבָּכ ְכּלוּם‬ ‫פג ְכּגוֹן ֶשָׁאַמר לוֹ "ֲחֵמִצי ֶשַׁתַּחת ָיְד ֲהֵרי ִני נוְֹתנוֹ ְל ְבַּמָתָּנה אוֹ‬,‫ְבִּק ְנָין ָגּמוּר ַהמּוִֹﬠיל ֶשׁלּ ֹא יוַּכל ַלֲח ֹזר בּוֹ ִמִדּין תּוָֹרה‬ ‫ ֶשַׁבֲּאִמיָרהפד ִנְקָנה ֶהָחֵמץ‬,"‫ אוֹ ֶשָׁאַמר לוֹ " ִיְהֶיה ֶשְׁלּ ְבַּﬠד חוִֹבי‬,"‫ִבְּמִכיָרה ְגּמוָּרה ְבַּﬠד ַהָמּעוֹת ֶשִׁהְלֵויָת ִלי‬ 56,‫פה‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ע"ג‬55,‫ְל ִיְשָׂרֵאל‬ 13 If, however, the time for [the loan’s] repayment arrived before Pesach and [the non-Jew] did not pay [the Jew] at that time, the chametz was already acquired by the Jew with a binding transaction before Pesach, for the non-Jew told [the Jew], “If I do not pay you at this-and-this time, [the security] will be yours entirely.” Even though [the non-Jew] did not say, “From this time onward, [the chametz] shall be yours…,” the laws pertaining to an asmachta do not apply.57 [This ruling should be followed] even if the chametz is worth far more than the debt. [The rationale is that] according to secular law, the Jew acquires all the chametz, and the non-Jew cannot redeem it by force, [without the Jew’s consent,] because secular law does not recognize the concept of an asmachta. If so, the Jew also acquires [the chametz] according to Jewish Law. For this is what the Torah prescribes if a Jew and a non-Jew come [before a judge] for a decision: If it is possible to [rule in favor of] the Jew according to Jewish Law, one should tell the non-Jew, “This is our law.” If it is possible to [rule in favor of the Jew] according to secular law, one should tell [the non-Jew], “This is in accordance with [your] laws.”58 Therefore, [the Jewish lender] is obligated to obliterate [this chametz] on the day before Pesach according to Scriptural Law. If he did not obliterate [the chametz] until after Pesach, it is forbidden to benefit from the chametz, as is the law with regard to chametz belonging to a Jew that existed [in his possession] during Pesach. ‫יג ֲאָבל ִאם ְכָּבר ִהִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹ ִבְּזַמנּוֹ – ֲהֵרי ְכָּבר ִנְקָנה ֶהָחֵמץ ְלַה ִיְּשָׂרֵאל ְבִּק ְנָין ָגּמוּר‬ 55,‫פו‬." ‫ ֶשֲׁהֵרי ָאַמר לוֹ ַהָנְּכ ִרי "ִאם ל ֹא ֶאְפַרע ְל ִלְזַמן ְפּלוִֹני ִיְהֶיה ֻכּלּוֹ ֶשְׁלּ‬,‫ֹקֶדם ַהֶפַּסח‬ ‫ ַאף ַﬠל ִפּי ֶשֶׁהָחֵמץ הוּא ָשֶׁוה ַה ְרֵבּה יוֵֹתר‬57,‫ ֵאין ָכּאן ִדּין ַאְסַמְכָתּא‬," ‫ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַמר לוֹ "ֵמַﬠְכָשׁו ִיְהֶיה ֶשְׁלּ‬ ‫ ֶשֲׁהֵרי ְבִּדיֵניֶהם‬,‫ ְוֵאין ַהָנְּכ ִרי ָיכוֹל ִלְפדּוֹתוֹ ִמֶמּנּוּ ְבַּﬠל ָכּ ְרחוֹ‬,‫ ְדֵּכיָון ֶשְׁבִּדיֵניֶהם ָזָכה ַה ִיְּשָׂרֵאלפז ְבָּכל ֶהָחֵמץ‬,‫ִמְכֵּדי חוֹבוֹ‬ ‫ ִאם ָבּאוּ ְלָפֶני ִיְשָׂרֵאל ְוָנְכ ִרי‬:‫ ֶשָׁכּ הוּא ִדּין ַהתּוָֹרה‬,‫ ִאם ֵכּן ַאף )ה( ְבִּדיֵנינוּ ָזָכה ַה ִיְּשָׂרֵאל‬,‫ֵאין ָדִּנין ִדּין ַאְסַמְכָתּא‬ ‫ ְוִאם ַאָתּה ָיכוֹל ְלַזכּוֹתוֹ‬,‫ ָכּ הוּא ְבִּדיֵנינוּ‬:‫ ִאם ָיכוֹל ַאָתּה ְלַזכּוֹת ֶאת ַה ִיְּשָׂרֵאל ְבִּדין תּוָֹרה – ֱאמוֹר ְלַהָנְּכ ִרי‬,‫ְלִדין‬ ‫ ְוִאם ל ֹא ִבֲּﬠרוֹ ַﬠד‬.‫ וְּלִפיָכ ַחָיּב הוּא ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ִמן ַהתּוָֹרה‬58,‫פח‬,‫ ָכּ הוּא ְבִּדיֵניֶהם‬:‫ְבִּדיֵניֶהם – ֱאמוֹר לוֹ‬ ‫ְלַאַחר ַהֶפַּסח – ֲהֵרי הוּא ָאסוּר ַבֲּהָנָאה ְכִּדין ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬: 14 [When a non-Jew entrusted chametz as security to a Jew,] even if the time for repayment [of the debt] did not arrive until after Pesach, and [the non-Jew] did not tell [the Jew], “From this time onward, [the chametz] shall be yours…,” the Jew is nevertheless obligated to obliterate [the chametz] on the day before Pesach. [The rationale is that] if [the chametz] would be stolen or lost because of [the Jew’s] 12/16/2020, 8:40 PM

Shulchan Aruch: Chapter 441 - The Laws [Applying] to a Person Who E...

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negligence in guarding it, he would be held responsible for [its loss]. The statement59 that the laws of watchmen do not [apply with regard to] property belonging to a non-Jew] is relevant] only with regard to theft and loss resulting from forces beyond his control, but not [to theft and loss] resulting from the negligence [of the watchman. The rationale is that] a person who is negligent is comparable to one who damages [property] with his hands.60 For as explained previously in sec. 440[:16], as an initial preference, one must obliterate [chametz] on the day before Pesach even when he is only liable [and responsible] for theft and loss resulting from his negligence. ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַה ִיְּשָׂרֵאל‬," ‫ ְוַגם ל ֹא ָאַמר לוֹ "ֵמַﬠְכָשׁו ִיְהֶיה ֶשְׁלּ‬,‫יד ַוֲאִפלּוּ ל ֹא ִה ִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ֵאין ִדּין‬:‫ ֶשׁלּ ֹא ָאְמרוּ‬,‫ ֶשֲׁהֵרי ִאם ִיָגֵּנב אוֹ י ֹאַבד ִמֶמּנּוּ ֵמֲחַמת ְפִּשׁיעוּתוֹ ִבְּשִׁמיָרתוֹ ִיְתַחֵיּב ְבַּאֲחָריוּתוֹ‬,‫ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח‬ ‫פט‬,‫ ֲאָבל ל ֹא )ו( ְלִﬠְנַין ַהָבִּאים ַﬠל ְיֵדי ְפִּשׁיָﬠה‬,‫ ֶאָלּא ְלִﬠ ְנַין ְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים ְבֹּאֶנס‬,‫שׁוְֹמ ִרין ְלָממוֹן ֶשׁל ָנְכ ִרי‬ ‫ וְּכָבר ִנְתָבֵּאר ְבִּסיָמן ת"מצא ֶשְׁלַּכְתִּחָלּה ָצ ִרי ְלַבֵﬠר ְבֶּﬠֶרב ֶפַּסח ַאף ִאם ֵאינוֹ ַחָיּב‬60,‫צ‬.‫ֶשַׁהפּוֵֹשַׁﬠ הוּא ְכַּמִזּיק ַבָּיַּד ִים‬ ‫ֶאָלּא ְבַּאֲחָריוּת ְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים ַﬠל ְיֵדי ְפִּשׁיָﬠה‬: 15 If [the Jewish lender] stipulated with the non-Jew that throughout all the days of Pesach, he would not be liable [and responsible] even for theft and loss that results from his negligence, he need not obliterate [the chametz] even as an initial preference, provided that the time for payment did not arrive until after Pesach and [the non-Jew] did not tell [the Jew], “From this time onward, [this chametz] shall be yours….”61 [The Jew] must, however, be careful to erect a partition tenhandbreadths high in front of [the chametz].62 ‫ ֲאִפלּוּ‬,‫טו ְוִאם ִהְתָנה ִﬠם ַהָנְּכ ִרי ֶשָׁכּל ְיֵמי ַהֶפַּסח ל ֹא ִיְתַחֵיּב ֲאִפלּוּ ְבַּאֲחָריוּת ְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים ַﬠל ְיֵדי ְפִּשׁיָﬠה‬ 61," ‫ְלַכְתִּחָלּה ֵאין ָצ ִרי ְלַבֲﬠרוֹצב ִאם ל ֹא ִהִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ַﬠד ְלַאַחר ַהֶפַּסח ְול ֹא ָאַמר לוֹ ַהָנְּכ ִרי "ֵמַﬠְכָשׁו ִיְהֶיה ֶשְׁלּ‬ 62,‫צג‬:‫ַרק ֶשׁ ִיָּזֵּהר ַלֲﬠשׂוֹת ְלָפָניו ְמִחָצּה ָגּבוַֹהּ י' ְטָפִחים‬ 16 [The following laws apply when] a Jew gives his chametz to a non-Jew as a gift, dependent [on a stipulation, i.e., the Jew] stipulated with [the non-Jew] that if [the Jew] will not perform this-or-this action for him by this-and-this time, all the chametz will be [gifted to the non-Jew, and] acquired by him from the present time onward. Although [the designated] time arrived before Pesach and [the Jew] did not perform the [specified] action and [accordingly,] the chametz was transferred outright to the non-Jew, nevertheless, according to Jewish Law, the non-Jew did not acquire the chametz, because [the agreement] was merely an asmachta. [The rationale is that] the Jew [originally] had in mind that he would certainly have the opportunity to perform the [specified] action by the [designated] time, and [it was specifically] on that basis that he gave [the non-Jew the chametz.63 According to Jewish Law,]a gift is not acquired when an asmachta [is involved], even when [the giver of the present] said, “This will be yours from the present time onward.” [The rationale is that the declaration,] “From the present time onward…” is only effective in preventing an agreement from being considered an asmachta [when they are said] regarding security [and not with regard to a gift], for the reason explained in Choshen Mishpat, sec. 207.64 Therefore, it is forbidden to benefit from this chametz after Pesach, i.e., no Jew may purchase it from the non-Jew, because the Jewish owner of the chametz violated the prohibition65 against possessing [chametz because of this chametz] if he did not retract [the original agreement] and [instead,] give it to the non-Jew as an outright present before Pesach without any stipulation, in the manner explained above.66

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‫‪https://www.chabad.org/library/article_cdo/aid/4284862/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 441 - The Laws [Applying] to a Person Who E...‬‬

‫‪If the chametz is still in the Jew’s possession – [i.e.,] he had yet to give it to the non‬‬‫‪Jew– it is forbidden for [the Jew] to give it to [the non-Jew],67 as is the law with‬‬ ‫‪regard to all articles from which it is forbidden to benefit; they may not be given to‬‬ ‫‪a non-Jew. If, however, [the Jew] already gave [the chametz] to the non-Jew before‬‬ ‫‪Pesach, even though it is forbidden to benefit from [the chametz] after Pesach,‬‬ ‫‪nevertheless the Jew is not obligated to redeem it from the non-Jew in order to‬‬ ‫‪obliterate it from existence. [The rationale is that the Jew] does not derive any‬‬ ‫‪benefit from his chametz being transferred in an absolute manner to the non-Jew,‬‬ ‫‪since he did not give it to [the non-Jew] in exchange for a debt, but only as a‬‬ ‫‪present.‬‬ ‫טז ִיְשָׂרֵאל ֶשָׁנַּתן ֲחֵמצוֹ ְלָנְכ ִרי ְבַּמָתָּנה ַﬠל ְתַּנאי ֶשִׁהְתָנה ִﬠמּוֹ‪ִ" :‬אם ל ֹא ֶאֱﬠֶשׂה ְל ָדָּבר ְפּלוֹ ִני ִלְזַמן ְפּלוֹ ִני ִיְהֶיה ָכּל‬ ‫ֶהָחֵמץ ָקנוּי ְל ֵמַﬠְכָשׁו"‪ַ ,‬אף ַﬠל ִפּי ֶשְׁכָּבר ִהִגּיַﬠ ַהְזַּמן ֹקֶדם ַהֶפַּסח ְול ֹא ָﬠָשׂה אוֹתוֹ ָדָּבר וְּכָבר ֶנְחַלט ֶהָחֵמץ ְלַהָנְּכ ִרי‪,‬‬ ‫ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁבִּדיֵנינוּ ל ֹא ָזָכה ַהָנְּכ ִרי ֶבָּחֵמץ ַהֶזּה‪ֶ ,‬שֲׁהֵרי ַאְסַמְכָתּא ְבָּﬠְלָמא ִהיא זוֹ ֶשָׁסַּמ ַה ִיְּשָׂרֵאל ְבַּדְﬠתּוֹ‪,‬‬ ‫ֶשְׁבַּוַדּאי יוַּכל ַלֲﬠשׂוֹת לוֹ אוֹתוֹ ָדָּבר ִלְזַמן ְפּלוֹ ִני‪ְ ,‬וַﬠל ְסַמ ֶזה ָנַתן לוֹ‪,‬צד‪ְ 63,‬וַאְסַמְכָתּא ֵאינוֹ קוֶֹנה ְבַּמָתָּנה‪ַ ,‬אף ַﬠל ִפּי‬ ‫ֶשָׁאַמר לוֹ "ֵמַﬠְכָשׁו ְיֵהא ֶשְׁלּ "‪ֶ ,‬שֵׁאין ֲאִמיַרת "ֵמַﬠְכָשׁו" מוֶֹﬠֶלת ְלהוִֹציא ִמִדּין ַאְסַמְכָתּא ֶאָלּא ְלַגֵבּי ַמְשׁכּוֹן ִבְּלַבד‪,‬‬ ‫ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ר"ז‪,‬צה‪64,‬‬ ‫וְּלִפיָכ ָחֵמץ ֶזה הוּא ְלַאַחר ַהֶפַּסח ָאסוּרצו ַבֲּהָנָאה‪ְ ,‬דַּה ְינוּ ֶשָׁאסוּר ְלָכל ָאָדם ִלְקנוֹתוֹ ֵמַהָנְּכ ִרי‪ֶ ,‬שֲׁהֵרי ִיְשָׂרֵאל ַבַּﬠל‬ ‫ֶהָחֵמץ ָﬠַבר‪ָ 65‬ﬠָליו ְבּ"ַבל ִיָמֵּצא"צז‪ִ 11,‬אם ל ֹא ָחַזר וּ ְנָתנוֹ ַלָנְּכ ִרי ְבַּמָתָּנה ְגּמוָּרה ֹקֶדם ַהֶפַּסח ְבִּלי שׁוּם ְתַּנאי‪ְ ,‬וַﬠל ֶדֶּר‬ ‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪.‬צח‪66,‬‬ ‫ְוִאם ֶהָחֵמץ הוּא ֲﬠַד ִין ִבּ ְרשׁוּת ַה ִיְּשָׂרֵאל‪ֶ ,‬שׁלּ ֹא ְנָתנוֹ ֲﬠַד ִין ְלַיד ַהָנְּכ ִרי – ָאסוּר לוֹ ִלְתּנוֹ לוֹ‪ְ ,‬כִּדין ָכּל ִאסּוֵּרי ֲהָנָאה‬ ‫ֶשָׁאסוּר ִלֵתּן אוֹתוֹ ְלָנְכ ִרי‪ֲ 67.‬אָבל ִאם ְכָּבר ְנָתנוֹ ְלַיד ַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוּא ָאסוּר ַבֲּהָנָאה ְלַאַחר ַהֶפַּסח‪,‬‬ ‫ַאף ַﬠל ִפּי ֵכן ֵאין ַהִיְּשָׂרֵאל ְמֻחָיּב ִלְפדּוֹתוֹ ֵמַהָנְּכ ִרי ְכֵּדי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‪ֶ ,‬שֲׁהֵרי ֵאין ַמִגּיַﬠ לוֹ שׁוּם ֲהָנָאה ִמַמּה ֶשֲּׁחֵמצוֹ‬ ‫ֶנְחַלט ְבַּיד ַהָנְּכ ִרי‪ֵ ,‬כּיָון ֶשׁלּ ֹא ְנָתנוֹ לוֹ ְבַּﬠד חוֹבוֹ ֶאָלּא ְבּתוַֹרת ַמָתָּנה‪:‬צט‬

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Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration ...

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Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration of [Food Containing] a Mixture of Chametz Before Pesach By Rabbi Schneur Zalman of Liadi

SECTION 442 The Laws [Applying] to the Obliteration of [Food Containing] a Mixture of Chametz Before Pesach (1-34) ‫סימן תמב ִדּין ִבּעוּר ַתֲּﬠֹרֶבת ָחֵמץ ֹקֶדם ַהֶפַּסח וּבוֹ ל"ד ְסִﬠיִפים‬: 1 [The following laws apply when] an olive-sized1 portion of leavened grain2 became mixed with another type of food: If this mixture contains the flavor of the leavened grain,3 [the owner] is obligated to obliterate it on the day before Pesach according to Scriptural Law.4 If [the owner] does not obliterate it, he violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].5 [This applies] even if the mixture contains more than achilas p’ras (half a loaf [of bread], which is [the size of] three [amply sized] eggs).6 Thus, [a portion the size of] a p’ras of this mixture contains less than an olive-sized measure of chametz. Accordingly, even if one were to eat the entire mixture during Pesach, he would not [be liable for] lashes according to Scriptural Law.7 [The rationale is that] the olivesized measure of chametz is mixed into the entire mixture. Thus, the time that it would take [a person] to eat the olive-sized measure of chametz comprised the time it would take to eat the entire mixture that was larger than the measure of a p’ras. [Hence, the person would be exempt, for] it is a halachah conveyed to Moshe at Sinai that anyone whose consumption of an olive-sized measure [of forbidden food] takes longer than the exact prescribed time it takes to eat a p’ras8is exempt for eating this [forbidden food].9 Nevertheless, [the owner of this mixture] violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz due to his possession of this mixture. The rationale is that] even though the olive-sized measure of chametz is scattered throughout the entire mixture, which is larger than a p’ras, since all the particles [of the chametz] are located in one container10 and mixed together in one type of food, [the chametz is all] combined to arrive at the measure of an olive-sized portion [for which one is liable]. They are not considered as having become insignificant11 within the [entire] mixture, since [the flavor] of chametz is [still] discernable in it.12 ‫ – ַחָיּב ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח‬3‫ ִאם ֵישׁ ַבַּתֲּﬠֹרֶבת ַהֶזּה ַטַﬠם ָחֵמץ‬,‫ ָגּמוּר ֶשׁ ִנְּתָﬠֵרב ְבִּמין ַמֲאָכל ַאֵחר‬2‫ ָחֵמץ ָדָּגן‬1,‫א ְכַּז ִיתא‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבֶּזה ַהַתֲּﬠֹרֶבת יוֵֹתר ִמְכֵּדי‬5."‫ ְוִאם ל ֹא ִבֲּﬠרוֹ – עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬4,‫ב‬.‫ִמן ַהתּוָֹרה‬ ‫ ְוִאם ֵכּן ֲאִפלּוּ ָאַכל‬,‫ ְוִנְמָצא ֶשִׁבְּפָרס ֵמַהַתֲּﬠֹרֶבת ֵאין בּוֹ ְכַּז ִית ָחֵמץ‬6,(‫ֲאִכיַלת ְפָּרסג )ֵפּרוּשׁ ג' ֵבּיִצים ֶשֵׁהן ֲחִצי ִכָּכּרד‬ ‫ ְו ִנְמָצא ֶשָׁשָּׁהה ַבֲּאִכיַלת‬,‫ ְלִפי ֶשְׁכַּז ִית ֶהָחֵמץ הוּא ְמֹעָרב ְבָּכל ַהַתֲּﬠֹרֶבת‬7,‫ה‬,‫ָכּל ַהַתֲּﬠֹרֶבת ְבֶּפַסח ֵאינוֹ לוֶֹקה ִמן ַהתּוָֹרה‬ ‫ו ַוֲהָלָכה ְלֹמֶשׁה ִמִסּיַניז הוּא ֶשָׁכּל ֶשָׁשָּׁהה ַבֲּאִכיַלת‬,‫ְכַּז ִית ָחֵמץ ְכֵּדי ְשִׁהַיּת ֲאִכיַלת ָכּל ַהַתֲּﬠֹרֶבת ֶשֵׁיּשׁ בּוֹ יוֵֹתר ִמְפָּרס‬ 12/16/2020, 8:41 PM

Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration ...

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"‫ ִמָכּל ָמקוֹם ְלִﬠְנַין "ַבּל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬9,‫ט‬,‫ ֵאינוֹ ַחָיּב ַבֲּאִכיָלה זוֹ‬8‫ְכַּז ִיתח יוֵֹתר ִמְשִּׁהַיּת ֲאִכיַלת ְפָּרס ְבִּצְמצוּם‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשָׁכּל ֲחָלָקיו ֵהן ֻמָנִּחין‬,‫ ַאף ֶשְׁכַּז ִית ֶהָחֵמץ הוּא ְמֻפָזּר ְבָּכל ַהַתֲּﬠֹרֶבת ֶשֵׁיּשׁ בּוֹ יוֵֹתר ִמְפָּרס‬,‫עוֵֹבר ָﬠָליו‬ ,‫ ְבַּהַתֲּﬠֹרֶבת‬11‫יא ְוֵאיָנן ְבֵּטִלין‬,‫ וְּמֹעָרִבין ְבִּמין ַמֲאָכל ֶאָחד – ֲהֵרי ֵהן ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלִשׁעוּר ְכַּז ִית‬10,‫ִבְּכִלי ֶאָחדי‬ 12,‫יב‬:‫ֵכּיָון ֶשִׁנּ ְרָגּשׁ בּוֹ ֶהָחֵמץ‬ 2 If one forgot and did not obliterate [the mixture containing chametz] on the day before Pesach and remembered during the middle of Pesach, he is obligated to obliterate [this mixture] from existence entirely, even though he already nullified [his possession of] this chametz before Pesach.13 [Before doing so,] he should recite the blessing [praising G-d Who] “sanctified us with His commandments and commanded us to obliterate chametz,” as will be explained in sec. 446[:1]. ‫ב ְוִאם ָשַׁכח ְול ֹא ִבֲּﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ְו ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי ַאף ַﬠל ִפּי ֶשְׁכָּבר ִבֵּטּל ֶאת‬ ‫יג‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ו‬,"‫ ִויָבֵר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ִבּעוּר ָחֵמץ‬13,‫ֶהָחֵמץ ַהֶזּה ֹקֶדם ַהֶפַּסח‬ 3 According to Rabbinic Law, even when less than an olive-sized measure of chametz becomes mixed [together with other foods] and the mixture contains the flavor of chametz, [the owner] is obligated to obliterate it. [This is] a decree, [instituted as a safeguard] lest a mixture contain an entire olive-sized measure [of chametz].14 If the person forgot and did not obliterate [the mixture] on the day before Pesach and remembered in the middle of Pesach, he is obligated to obliterate it from existence entirely. (Nevertheless, [the person] should not recite a blessing when obliterating this [chametz. The rationale is that] whenever a person is not obliterating the actual substance of [at least] an olive-sized measure of chametz, he need not recite a blessing if he already nullified [his possession of] this chametz before Pesach, as will be explained in sec. 446[:3].)15 If the entire Pesach passed and [the owner] did not obliterate [this mixture], it is forbidden to partake of the entire mixture because it contains the flavor of chametz that existed [in a Jew’s possession] during Pesach. It is, however, permitted to benefit from the entire mixture. [The owner] must, however, redeem the forbidden [portion of the mixture], i.e., he should estimate the value of the chametz contained [in the mixture] and take this sum of money and cast it to oblivion, e.g., [throw] it into the sea16 or into a deep river where it will never be found by anyone. Even if the mixture contains a large quantity of chametz, [i.e.,] more than an olivesized measure, and thus [the owner] is obligated to obliterate it according to Scriptural Law,17 [nevertheless, although the mixture] existed [in a Jew’s possession] during Pesach and he did not obliterate it, it is permitted to benefit from [the mixture after Pesach],18 provided [the owner] redeems the chametz it contains. [The rationale is that] benefiting from chametz that existed [in a Jew’s possession] during Pesach is forbidden only as a penalty, i.e., the Sages penalized the person because [the person] violated the prohibition against having [chametz]seen [in his domain].19 When [the person] casts the value of the chametz into oblivion and derives no benefit from it, there is no reason to further penalize him. Similarly, [the owner] may sell the entire mixture to a non-Jew with the exception of the value of the forbidden [chametz],20 i.e., [the owner] should only take payment from [the non-Jew] for what the mixture is worth without the chametz contained in it. Thus, [the owner] is not benefiting at all from the chametz. [The

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Sages] permitted doing so only after Pesach, because [after that time] even actual chametz that existed [in a Jew’s possession] during Pesach is forbidden only according to Rabbinic decree. During Pesach [itself], by contrast, it is forbidden to sell any mixture of forbidden chametz unless it is mixed [together with permitted substances] in a dry mixture,21 as will be explained in sec. 447[:1-2]. ‫ ְגֵּזָרה‬,‫ג וִּמִדְּבֵרי סוְֹפ ִרים ֲאִפלּוּ ָפּחוֹת ִמְכַּז ִית ָחֵמץ ֶשִׁנְּתָﬠֵרב ְוֵישׁ ְבַּהַתֲּﬠֹרֶבת ַטַﬠם ָחֵמץ ַחָיּב ְלַבֲﬠרוֹיד ְבֶּﬠֶרב ֶפַּסח‬ 14,‫טו‬.‫ִמשּׁוּם ְכַּז ִית ָשֵׁלם‬ ,‫ְוִאם ָשַׁכח ְול ֹא ִבֲּﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ְו ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי )ֲאָבל ל ֹא ְיָבֵר ַﬠל ִבּעוּר ֶזה‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ֶשָׁכּל ֶשֵׁאינוֹ ְמַבֵﬠר ַמָמּשׁוּת ָחֵמץ ְכַּז ִית – ֵאין ָצ ִרי ְלָבֵר ִאם ְכָּבר ִבֵּטּל ֶאת ֶהָחֵמץ ַהֶזּה ֹקֶדם ַהֶפַּסח‬ (15,‫ְבִּסיָמן תמ"וטז‬. ‫ ִמְפֵּני ֶשֵׁיּשׁ בּוֹ ַטַﬠם ָחֵמץ ֶשָׁﬠַבר ָﬠָליו‬,‫ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי ָכּל ַהַתֲּﬠֹרֶבת ַהֶזּה ָאסוּריז ַבֲּאִכיָלה‬ ‫ ְדַּה ְינוּ ֶשׁ ְיַּשֵׁﬠר ֶאת ֶהָחֵמץ ֶשׁ ִנְּתָﬠֵרב ַכָּמּה‬,‫יט ַרק ֶשִׁיְּפֶדּה ֶאת ָהִאסּוּר ֶשׁבּוֹ‬,‫יח ֲאָבל ֻמָתּר ֵלָהנוֹת ִמָכּל ַהַתֲּﬠֹרֶבת‬.‫ַהֶפַּסח‬ ‫ אוֹ ְלָנָהר ָﬠֹמקכא ֶשׁלּ ֹא ִיְמָצֶאנּוּ שׁוּם ָאָדם‬16,‫ ְכּגוֹן ַלָיּםכ‬,‫ָדִּמים הוּא ָשֶׁוה ְו ִיֹטּל ְסכוּם ָדִּמים ֵאלּוּ ְוַיְשִׁליֵכם ְלִאבּוּד‬. ‫ ְוָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי‬17‫ַוֲאִפלּוּ )א( ֵישׁ ַבַּתֲּﬠֹרֶבת ַה ְרֵבּה ָחֵמץ יוֵֹתר ִמְכַּז ִית ֶשׁהוּא ַחָיּב ְלַבֵﬠר ִמן ַהתּוָֹרה‬ ‫כג ְדֵּכיָון ֶשֶׁהָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֵאינוֹ ָאסוּר ַבֲּהָנָאה ֶאָלּא‬,‫ ַﬠל ְיֵדי ֶשׁ ִיְּפֶדּה ֶאת ֶהָחֵמץ ֶשׁבּוֹ‬18,‫הוּא ֻמָתּר ַבֲּהָנָאהכב‬ – ‫ ְוֶזה ֶשַׁמְּשִׁלי ְדֵּמי ֶהָחֵמץ ְלִאבּוּד ְוֵאינוֹ ֶנֱהֶנה ִמֶמּנּוּ‬19,"‫ִמשּׁוּם ְקָנס ֶשְׁקָּנסוּהוּ ֲחָכִמים ַﬠל ֶשָׁﬠַבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה‬ ‫כד‬.‫ֵאין ָלנוּ עוֹד ְלָק ְנסוֹ‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִיֹטּל ִמֶמּנּוּ ָדִּמים ַרק ַמה ֶשַּׁהַתֲּﬠֹרֶבת‬20,‫כה‬,‫ְוֵכן )ב( ָיכוֹל ִלְמֹכּר ָכּל ַהַתֲּﬠרוֹבוֹת ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר‬ ‫ ֶשַׁאף‬,‫ ְול ֹא ִהִתּירוּ ַלֲﬠשׂוֹת ֵכּן ֶאָלּא ְלַאַחר ַהֶפַּסח‬.‫כו ְדִּנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל ֵמֶהָחֵמץ‬,‫הוּא ָשֶׁוה ְבּל ֹא ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‬ ‫ ֲאָבל ְבֶּפַסח ָאסוּר ִלְמֹכּר שׁוּם ַתֲּﬠֹרֶבת‬.‫ ֵאינוֹ ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ ֶשׁהוּא ְבֵּﬠין‬,‫ֶהָחֵמץ ַﬠְצמוֹ‬ ‫כח‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ז‬21,‫ָחֵמץ ָהָאסוּרכז ֶאָלּא ִאם ֵכּן ִנְתָﬠֵרב ָיֵבשׁ ְבָּיֵבשׁ‬ 4 All the above applies when the mixture contains the flavor of chametz, i.e., [the mixture] does not contain 60 times [more of the permitted substances] than [the volume of] chametz [contained in it]. If, however, [the mixture] contains 60 times [more of the permitted substances than of the volume of chametz contained], the chametz will certainly not impart flavor to [a mixture] 60 times its volume22 if the chametz is blended thoroughly with [the permitted substances], so that no vestige of chametz exists in the mixture as an independent entity. [In such an instance,]23 it is even permitted to eat the entire mixture during Pesach, as will be explained in sec. 447[:22]. Consult that source for all the relevant details of this law. ‫ ֶשְׁבַּוַדּאי ֵאין ֶהָחֵמץ‬,‫ ֲאָבל ִאם ֵישׁ בּוֹ ִשִׁשּׁים‬,‫ ְדַּה ְינוּ ֶשֵׁאין בּוֹ ִשִׁשּׁים ְכֶּנֶגד ֶהָחֵמץ‬,‫ד ְוָכל ֶזה ְכֶּשֵׁיּשׁ ַבַּתֲּﬠֹרֶבת ַטַﬠם ֶהָחֵמץ‬ ‫ ֶשׁלּ ֹא ִנְשַׁאר בּוֹ ָחֵמץ ַמֶשּׁהוּ עוֵֹמד ְבֵּﬠינוֹ‬,‫ ִאם ִנְבַלל ֶהָחֵמץ ְבַּהַתֲּﬠֹרֶבת ָיֶפה ָיֶפה‬22,‫נוֵֹתן ַטַﬠם ְבִּשִׁשּׁים ְפָּﬠִמים ְכּמוֹתוֹ‬ ‫כט ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ז‬23,‫ְבּתוֹ ַהַתֲּﬠֹרֶבת – ֻמָתּר ֲאִפלּוּ ֶלֱאֹכל ָכּל ַהַתֲּﬠֹרֶבת ְבּתוֹ ַהֶפַּסח‬ ‫ִדּין ֶזה‬: 5 Nevertheless, at the outset, it is forbidden to nullify chametz in 60 [times its volume of permitted substances] before Pesach with the intent of eating [the mixture] during Pesach,24 for this is comparable to purposely nullifying [the presence of] a forbidden substance.25 Even though before Pesach, it was still permitted [to partake of chametz], nevertheless, since [the person is mixing it at this time] in order to partake of it at a [later] time when it is forbidden, i.e., during Pesach, [his actions] resemble the nullification of a forbidden substance. It is, however, permitted to nullify chametz in 60 [times its volume of permitted substances] before Pesach with the intent of leaving it until after Pesach.26 [The rationale is that] since one [the person] is nullifying [the chametz] at a time when it

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is permitted [to partake of it with the intent] of partaking of it at a time when it is permitted [to do so], he is not considered as nullifying a forbidden [substance].27 ‫ ִמְפֵּני ֶשׁהוּא‬24,‫ל‬,‫ה ֲאָבל ְלַכְתִּחָלּה ָאסוּר ְלַבֵטּל ָחֵמץ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח )ג( ְבִּמְתַכֵּוּן ְכֵּדי ְלָאְכלוֹ ְבּתוֹ ַהֶפַּסח‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא עוֶֹשׂה ֵכן ְכֵּדי ְלָאְכלוֹ‬,‫ ְוַאף ַﬠל ִפּי ֶשֹׁקֶּדם ַהֶפַּסח ֲﬠַד ִין ְשַׁﬠת ֶהֵתּר‬25,‫לא‬.‫ִכְּמַבֵטּל ִאסּוּר ַבָּיַּד ִים‬ ‫לב ְדַּה ְינוּ ְבּתוֹ ַהֶפַּסח – ֲהֵרי ֶזה ִכְּמַבֵטּל ִאסּוּר‬,‫ִבְּשַׁﬠת ִאסּוּרוֹ‬. ‫ ְדֵּכיָון ֶשׁהוּא ְמַבְטּלוֹ ִבְּשַׁﬠת‬26,‫לג‬,‫ֲאָבל ֻמָתּר ְלַבֵטּל ֶהָחֵמץ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח )ד( ְכֵּדי ְלַהְשׁהוֹתוֹ ַﬠד ַאַחר ַהֶפַּסח‬ 27:‫ֶהֵתּר ְכֵּדי ְלָאְכלוֹ ִבְּשַׁﬠת ֶהֵתּר – ֵאין ָכּאן ְמַבֵטּל ִאסּוּר‬ 6 Under what [circumstances] does the above apply? When a [mixture] is not commonly made by adding chametz to it. [Instead it is merely] in this [specific] circumstance that a person desires to add chametz to [the mixture] so that he will not have to obliterate [the chametz]. [Different rules apply,] by contrast, to a mixture that is commonly made by mixing chametz into it, for example, muryees (“fish brine”)28 in which toasted bread is included [as one of its basic ingredients]. Even though [the muryees] contains more than 60 [times the volume of] the bread [mixed into it], since the manner in which muryees is made is by [mixing] bread [into it, the bread] is significant and is not batel in the muryees,even [when it is mixed] with 1000 [times its volume].29 Therefore, [the owner] is obligated to obliterate [the muryees] before Pesach according to Rabbinic Law. If [the owner] did not obliterate [the muryees], and he possessed it throughout Pesach, it is forbidden to even benefit from it [after Pesach]30 unless [the owner] redeems the [value of the] chametz it contains, or sells it to a non-Jew with the exception of the value of the forbidden [chametz], as is the law regarding chametz that was mixed with less than 60 [times its volume] and existed [in a Jew’s possession] during Pesach.31 ‫ ַרק ֶשׁהוּא רוֶֹצה ְלָﬠֵרב בּוֹ ָחֵמץ‬,‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּדָבר ֶשֵׁאין ֶדֶּר )ה( ִתּקּוּן ֲﬠִשָׂיּתוֹ ַﬠל ְיֵדי ַתֲּﬠֹרֶבת ָחֵמץ‬ ‫לדְכּגוֹן מוּ ְרָיס )ֵפּרוּשׁ‬,‫ ֲאָבל ָדָּבר ֶשֶׁדֶּר ֲﬠִשָׂיּתוֹ הוּא ַﬠל ְיֵדי ַתֲּﬠֹרֶבת ָחֵמץ‬,‫ְבַּאְקַראי ְבָּﬠְלָמא ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵר ְלַבֲﬠרוֹ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֶׁדֶּר ִתּקּוּן‬,‫לו ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ִשִׁשּׁים ְכֶּנֶגד ַהֶלֶּחם‬,‫ ֶשְׁמִּשׂיִמין בּוֹ ֶלֶחם ָקלוּי‬28(‫ֻשַׁמּן ָדִּגיםלה‬ ‫ וְּלִפיָכ ַחָיּב ְלַבֲﬠרוֹ ִמִדְּבֵרי‬29,‫לז‬,‫ַהמּוּ ְרָיס הוּא ַﬠל ְיֵדי ֶלֶחם – ֲהֵרי הוּא ָחשׁוּב ְוֵאינוֹ ָבֵּטל ַבּמּוּ ְרָיס ֲאִפלּוּ ְבֶּאֶלף‬ ‫ ֶאָלּא ִאם ֵכּן פּוֶֹדה ֶאת ֶהָחֵמץ‬30,‫לט‬,‫לח ְוִאם ל ֹא ִבֲּﬠרוֹ ְוָﬠַבר ָﬠָליו ַהֶפַּסח – ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה‬.‫סוְֹפ ִרים ֹקֶדם ַהֶפַּסח‬ 31,‫מ‬:‫ ְכִּדין ָחֵמץ ֶשִׁנְּתָﬠֵרב ְבָּפחוֹת ִמִשִּׁשּׁים ְוָﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ֶשְׁבּתוֹכוֹ אוֹ מוֵֹכר ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ‬ 7 All [the above applies] when the mixture contains the actual substance of chametz; it is only that it is so thoroughly mixed [with permitted substances] that it is not recognizable [as a separate entity. Different laws apply] if, by contrast, there is no actual substance of chametz in the mixture, only its flavor, e.g., food that was cooked in the same utensil as chametz and acquired its flavor, but does not contain any of its substance at all. Even though it is forbidden to partake of this food according to Scriptural Law, it is not necessary to obliterate it according to Scriptural Law. [This law is derived from the command,32 “Chametz]of yours shall not be seen.” The flavor of chametz that is absorbed in this cooked food is not seen [by the person].33, * * When, by contrast, the actual substance of the chametz exists in the mixture, the chametz itself is [theoretically] visible, it just cannot be recognized [as such] because its appearance has changed due to [its being mixed into] the mixture. [It is therefore forbidden both to partake and maintain possession of the mixture].34

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Nevertheless, according to Rabbinic Law, it is forbidden to maintain possession [of food that absorbed the flavor of chametz] during Pesach, even when [the owner] will store it in a room that he does not enter frequently.35 [This is] a decree [instituted] lest [the person] forget about the prohibition against [eating] chametz, for he frequently [partakes of it] throughout the year. [Hence, he might] go [into that room] and partake of [this food].36 If [the owner] forgot and failed to obliterate [such food] on the day before Pesach and remembered in the middle of Pesach, he must obliterate it entirely from existence.37 Nevertheless, [the person] should not recite a blessing before obliterating [this food. The rationale is that, according to Scriptural Law,] he need not obliterate it. [The person is required to obliterate this food] only due to the concern that an undesirable event38 may occur,39 [i.e.,] he might eat [the forbidden food]. There is, however, no mitzvah in the obliteration [of this food] per se. [Hence,] it is not appropriate to recite a blessing for the mitzvah of [its] obliteration. If Pesach passed and [the person] did not obliterate [the food that absorbed the flavor of chametz], it is permitted to benefit from [this food. The rationale is that] since [the person] did not violate a Scriptural prohibition by leaving [the food] until after Pesach, the Sages did not penalize him and prohibit him from deriving benefit from it.40 [Moreover,] license may even be granted to partake of [this food] if a substantial loss is involved, even if [the loss will be incurred only] if it is forbidden to partake of it.41 [Conversely,] if no severe loss will be suffered even if it is forbidden for [the person to] benefit from [this food], it is desirable to be stringent and forbid even benefiting from it in order to give weight to the words [of the authorities] who maintain that whenever a mixture contains the flavor of chametz, just as it is forbidden according to Scriptural Law to partake of [the food] during Pesach, so too, [is the owner of the food] obligated to obliterate it according to Scriptural Law.42 Therefore, if Pesach passed [while this food was in the owner’s possession] and he did not obliterate it, he is forbidden to benefit from it except by redeeming [the value of the flavor of chametz it contains] or by selling it to a non-Jew without [accepting money for] the value of the flavor of chametz it contains. [The rationale is that] since [the owner] violated a Scriptural commandment,43 our Sages penalized him. ‫ ֲאָבל ִאם ֵאין ַמָמּשׁוּת ֶהָחֵמץ ְכּלוּם ְבּתוֹ‬,‫ז ְוָכל ֶזה ְכֶּשֵׁיּשׁ ַבַּתֲּﬠֹרֶבת ַמָמּשׁוּת ֶהָחֵמץ ֶאָלּא ֶשׁ ִנְּבַלל ָיֶפה ָיֶפה ְוֵאינוֹ ִנָכּר‬ ‫מא‬,‫ ְכּגוֹן ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ִבְּכִלי ֶאָחד ִﬠם ָחֵמץ ְוִקֵבּל ַטַﬠם ֶהָחֵמץ ְוֵאין בּוֹ ְכּלוּם ִמַמָּמּשׁוֹ‬,‫ַהַתֲּﬠֹרֶבת ֶאָלּא ַטְﬠמוֹ ִבְּלַבד‬ ‫ ְוַטַﬠם ָחֵמץ‬," ‫ "ל ֹא ֵיָרֶאה ְל‬32‫ ֶשֲׁהֵרי ֶנֱאַמר‬,‫ַאף ַﬠל ִפּי ֶשָׁאסוּר ְלָאְכלוֹ ִמן ַהתּוָֹרהמב – ֵאין ָצ ִרי ְלַבֲﬠרוֹ ִמן ַהתּוָֹרה‬ 33,*,‫מג‬. ‫ֶזה ַהֻמְּבָלע ַבַּתְּבִשׁיל )ו( ֵאינוֹ ִנ ְרֶאה ְל‬ * [‫ ֶאָלּא ֶשֵׁאין ַמִכּי ִרין‬,‫ ֲהֵרי גּוּף ֶהָחֵמץ ִנ ְרֶאה ָלַﬠ ִין‬,‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשֵׁיּשׁ ַמָמּשׁוּת ֶהָחֵמץ ְבּתוֹ ַהַתֲּﬠֹרֶבת‬ ‫]אוֹתוֹמד ֵמֲחַמת ֶשׁ ִנְּשַׁתֵּנּית צוָּרתוֹ ַﬠל ְיֵדי ַהַתֲּﬠֹרֶבת‬.34 ‫ ְגֵּזָרה‬35,‫מו‬,‫ ִמִדְּבֵרי סוְֹפ ִרים ָאסוּר ְלַק ְיּמוֹ ְבֶּפַסחמה ֲאִפלּוּ ַיְצ ִניֶﬠנּוּ ְבֶּחֶדר ְמיָֻחד ֶשֵׁאינוֹ ָר ִגיל ֵליֵל ְלָשׁם‬,‫וִּמָכּל ָמקוֹם‬ 36,‫מז‬.‫ ְוֵיֵל ְוי ֹאְכֶלנּוּ‬,‫ ֶשֲׁהֵרי ָרִגיל בּוֹ ָכּל ַהָשָּׁנה‬,‫ֶשָׁמּא ִיְשַׁכּח ַﬠל ִאסּוּר ָחֵמץ‬ ‫ ֲאָבל ל ֹא ְיָבֵר ַﬠל‬37,‫מח‬.‫ְוִאם ָשַׁכח ְול ֹא ִבֲּﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ְוִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָצ ִרי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ ֲאָבל ַהִבּעוּר ִמַצּד ַﬠְצמוֹ ֵאין‬39,‫ ֶשָׁמּא י ֹאַכל ִמֶמּנּוּ‬38‫ ֵכּיָון ֶשֵׁאין ָצ ִרי ְלַבֲﬠרוֹ )ז( ַרק ִמשּׁוּם ֲחַשׁשׁ ַתָּקָּלה‬,‫ִבּעוּר ֶזה‬ ‫מט‬.‫בּוֹ ִמְצָוה – ל ֹא ַשָׁיּ ְלָבֵר ַﬠל ִמְצַות ִבּעוּר‬

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‫ ְדֵּכיָון ֶשׁלּ ֹא ָﬠַבר ַﬠל ִאסּוּר ֶשׁל תּוָֹרהנ ְבַּמה ֶשִּׁהְשָׁהה אוֹתוֹ‬,‫ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי הוּא ֻמָתּר ַבֲּהָנָאה‬ ‫ ְוַאף ַבֲּאִכיָלה ֵישׁ ְלַהִתּיר ִאם הוּא ְבִּﬠְנָין ֶשֵׁיּשׁ ֶהְפֵסד‬40,‫נא‬.‫ַﬠד ְלַאַחר ַהֶפַּסח – ל ֹא ְקָנסוּהוּ ֲחָכִמים ְלָאְסרוֹ ַבֲּהָנָאה‬ ‫ ִאם ֵאין בּוֹ ֶהְפֵסד ְמֻרֶבּה ַאף ִאם ֶנֱאֹסר אוֹתוֹ ַבֲּהָנָאה – טוֹב‬41.‫ְמֻרֶבּהנב ַאף ִאם ל ֹא ֶנֱאֹסר אוֹתוֹ ֶאָלּא ַבֲּאִכיָלה‬ ‫ ְכֵּשׁם ֶשָׁאסוּר ִמן ַהתּוָֹרה‬,‫ ְכֵּדי ָלֹחשׁ ְלִדְבֵרי ָהאוְֹמ ִריםנג ֶשָׁכּל ַתֲּﬠֹרֶבת ֶשֵׁיּשׁ בּוֹ ַטַﬠם ָחֵמץ‬,‫ְלַהֲחִמיר ְוֶלֱאֹסר ַאף ַבֲּהָנָאה‬ ‫ וְּלִפיָכ ִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ ֲהֵרי הוּא ָאסוּר‬42,‫ְלָאְכלוֹ ְבּתוֹ ַהֶפַּסח ָכּ הוּא ַחָיּב ְלַבֲﬠרוֹ ִמן ַהתּוָֹרה‬ ‫ ְדֵּכיָון ֶשָׁﬠַבר ַﬠל ִאסּוּר ֶשׁל‬31,‫נד‬,‫ ִכּי ִאם ַﬠל ְיֵדי ִפְּדיוֹן אוֹ ֶשִׁיְּמְכֶּרנּוּ ְלָנְכ ִרי חוּץ ִמְדֵּמי ַטַﬠם ָחֵמץ ֶשׁבּוֹ‬,‫ַבֲּהָנָאה‬ ‫נה‬:‫ ְקָנסוּהוּ ֲחָכִמים‬43‫תּוָֹרה‬ 8 All the above applies to cooked food that absorbed the taste of the chametz itself. However, [more lenient laws apply with regard to] food that was cooked before Pesach in a pot in which chametz had been cooked that day:44 Even though the cooked food does not contain 60 [times the amount of the flavor] of the chametz that is imparted into the food from the pot, it is permitted to allow [the food] to remain until after Pesach. [The rationale is that] there are [authorities who] even permit partaking of [this food] during Pesach, based on the reason to be explained in sec. 447[:45].45 Although one should not rely on the words [of these authorities] to permit [the food] to be eaten, based on the reason to be explained in that source,46 one may, however, rely on their words regarding leaving [this food] until after Pesach.47 [Nevertheless,] one should take care to store the food in a room that he does not enter frequently, as will be explained in sec. 451[:1].48 ‫נו ֲאָבל ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ֹקֶדם ַהֶפַּסחנז ִבְּקֵדָרה ֶשִׁבֵּשּׁל ָבּהּ ֶהָחֵמץ בּוֹ‬,‫ח ְוָכל ֶזה ְבַּתְבִשׁיל ֶשִׁקֵּבּל ַטַﬠם ֶהָחֵמץ ַﬠְצמוֹ‬ ,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַבַּתְּבִשׁיל ִשִׁשּׁים ְכֶּנֶגד ָחֵמץ ֶשׁ ִנְּפַלט ְלתוֹכוֹ ִמן ַהְקֵּדָרה – ֻמָתּר ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬44,‫ַבּיּוֹם‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ִלְסֹמ ַﬠל ִדְּבֵריֶהם‬45,‫נח‬,‫ ִמַטַּﬠם ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ְלִפי ֶשֵׁיּשׁ ַמִתּי ִרין ֲאִפלּוּ ְלָאְכלוֹ ְבֶּפַסח‬ ‫ ְו ִיָזֵּהר‬47,‫נט‬,‫ ִמָכּל ָמקוֹם ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬46,‫ְלַהִתּירוֹ ַבֲּאִכיָלה ִמַטַּﬠם ֶשִׁיְּתָבֵּאר ָשׁם‬ 48,‫ס‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"א‬,‫ְלַהְצִניעוֹ ְבֶּחֶדר ֶשֵׁאינוֹ ָר ִגיל ֵליֵל ְלָשׁם‬ 9 Liquids49 produced from chametz are considered as chametz itself. Therefore, an alcoholic beverage that is produced from germinated grain50 that is called malt51 is not governed by the laws [applying to] a mixture containing chametz. Instead, [it is considered as] the actual substance of chametz. Similarly, alcoholic beverages made from the dregs of beer produced from barley or wheat52 are considered as the actual substance of chametz.53 [The rationale is that] beer that is made from barley or wheat contains an olive-sized portion of chametz54 within a portion of beer [the volume] of a p’ras,55and it is a halachah LeMoshe MiSinai, [a halachah communicated to Moshe at Sinai,] that is applicable to all the Torah’s prohibitions, that whenever an olive-sized portion of a forbidden substance is mixed with a p’ras[-sized measure] of permitted [foods], the entire p’ras of permitted [food] becomes like the forbidden food itself,56 and anyone who partakes of an olive-sized portion of this p’ras is liable [for kareis.57 In such an instance] it is considered as if [the person] ate an olive-sized portion of the forbidden substance even though the olive-sized portion [that he ate] did not contain an olive-sized portion of the forbidden substance.58 [The rationale is that] the very existence of the permitted [substance is considered as having been] transformed into a forbidden [entity]. Since this beer contains an olive-sized portion of chametz in the measure of [the volume of] a p’ras, it becomes [considered as] chametz in its entirety. [Consequently,] one who drinks an olivesized portion of [this beer] is liable for kareis, like [one who eats] chametz itself.59 Therefore, an alcoholic beverage made from the dregs of this beer60 is [also] considered as chametz. [The rationale is that] the dregs have more fermented [chametz] than the beer itself, for the actual substance of the fermented barley or wheat flour sinks to the bottom, into the dregs. 12/16/2020, 8:41 PM

Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration ...

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* A note appended by the Alter Rebbe’s brother, Maharil.61 [An alcoholic beverage made from beer dregs] must be obliterated according to Scriptural Law. If Pesach passed [while a beverage made from beer dregs] was [in a Jew’s possession], and he did not obliterate it, it is even forbidden to benefit from [the beverage]. Nevertheless, if [obliterating the beverage] would cause a very severe [financial] loss, one may rely on [the authorities] (Tosafos, Rif, Rosh, and Ran) who maintain that even if there is an olive-sized portion [of chametz] in [a portion of the mixture which is the volume] of a p’ras, but it62 is bitter and sharp to the extent that it is impossible to eat or drink an olive-sized portion of the mixture unless one waits [between swallows], and thus one will not eat or drink an olive-sized portion of the chametz bechedei achilas p’ras [in the measure of time it takes to partake of a p’ras], it is permitted to maintain possession of [such chametz] during Pesach according to Scriptural Law,63 provided: a) the chametz does not add flavor to the mixture, and b) the chametz is added to [the mixture] only to increase its acridity (Tur), i.e., to make [the mixture] sharp and bitter, [In such an instance,] it is only necessary to obliterate the chametz before Pesach according to Rabbinic Law (Tosafos, Ran, and Magen Avraham). Therefore, if [the chametz] existed [in a Jew’s possession] during Pesach, and he did not obliterate it, it is permitted to benefit from [this chametz] (Ran), as will be explained at the end of sec. 447.64 According to [these authorities, leniency may be taken] even regarding an alcoholic beverage that was made from fermented grain or beer dregs. Even though there is an olive-sized portion of chametz in a p’ras of the mixture, nevertheless, the alcoholic beverage is so bitter and sharp that one cannot drink a p’ras of it without waiting [between swallows. Furthermore,] the chametz does not add flavor to the mixture, for the alcoholic beverage made from a type of kitniyos65called buckwheat66 or from mead has the same flavor as that of alcoholic beverages made from fermented grain. The alcoholic beverage only contains the power of fermentation of the chametz, [i.e., the dregs of the beer] make [the beverage] bitter and sharp; this is no more than acridity. Therefore, one is only required to obliterate [the beverage] according to Rabbinic Law. Moreover, if [the beverage] existed [in a Jew’s possession] during Pesach and he did not obliterate it, it is permitted to benefit from [the beverage]. One may rely on [these authorities] in the event of a very severe [financial] loss. [The rationale is that] all authorities agree that [after Pesach], chametz that existed [in a Jew’s possession] during Pesach is prohibited only according to Rabbinic Law, as will be explained in sec. 448[:1. Accordingly,] one may permit benefiting from [the beverage], i.e., [by] selling it to a nonJew.67 One must, however, take care that the non-Jew will not sell [the beverage] to a Jew who will drink from it, for [this beverage] is forbidden for all Jews to drink – [not only] the owner of the chametz.68 However, if a very severe loss is not involved, it should not even be permitted to derive benefit from [the beverage].

12/16/2020, 8:41 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284864/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration ...‬‬

‫ט ֵזָﬠה‪ַ 49‬היּוֵֹצאת ֵמָחֵמץ ֲהֵרי ִהיא ְכַּﬠְצמוֹ ֶשׁל ָחֵמץ‪,‬סא ְלִפיָכ ֵיין־ָשָׂרף ַהַנֲּﬠֵשׂית ִמְתּבוָּאה ֲחמוָּצה‪ֶ 50‬שׁקּוֹ ִרין‬ ‫מאל"ץ‪ֵ – 51‬אין ִדּינוֹ ְכַּתֲﬠֹרֶבת ָחֵמץ ֶאָלּא ְכַּמָמּשׁוֹ ֶשׁל ָחֵמץ ַﬠְצמוֹ‪.‬סב‬ ‫ְוֵכן ֵיין־ָשָׂרף ַהַנֲּﬠֶשׂה ִמִשְּׁמֵרי ֵשָׁכר ֶשׁל ְשׂעוֹ ִרים אוֹ ֶשׁל ִחִטּים‪ִ – 52‬דּינוֹ ְכַּמָמּשׁוֹ ֶשׁל ָחֵמץ ַﬠְצמוֹ‪,‬סג‪ְ 53,‬לִפי ֶשֵׁשָּׁכר‬ ‫ַהַנֲּﬠֶשׂה ִמְשּׂעוֹ ִרים אוֹ ֵמִחִטּים ֵישׁ בּוֹ ְכַּז ִית ָחֵמץ‪ִ 54‬בְּכֵדי ְשִׁתַיּת ְפָּרס ֵמַהֵשָּׁכר‪,‬סד‪ַ 55,‬וֲהָלָכה ְלֹמֶשׁה ִמִסּיַניסה הוּא ְבָּכל‬ ‫ִאסּוּ ִרין ֶשַׁבּתּוָֹרה‪ֶ ,‬שָׁכּל ְכַּז ִית ִאסּוּר ֶשׁ ִנְּתָﬠֵרב ַבֲּאִכיַלת ְפָּרס ֵמֶהֵתּר ֲהֵרי ָכּל ַהְפָּרס ֶשׁל ֶהֵתּר )ח( ִנְתַהֵפּ ִלְהיוֹת ְכּגוּפוֹ‬ ‫ֶשׁל ִאסּוּר ַﬠְצמוֹ‪ְ 56,‬וָכל ָהאוֵֹכל ְכַּז ִית ִמְפָּרס ַהֶזּה‪ַ ,‬אף ַﬠל ִפּי ֶשַׁבְּכַּז ִית ַהֶזּה ֵאין בּוֹ ְכַּז ִית ָשֵׁלם ֶשׁל ִאסּוּר – ֲהֵרי הוּא‬ ‫ַחָיּב‪ְ 57‬כִּאלּוּ ָאַכל ְכַּז ִית ָשֵׁלם ֶשׁל ִאסּוּר‪ֵ 58,‬כּיָון ֶשׁגּוּף ַהֶהֵתּר ַנֲﬠָשׂה ִאסּוּר‪,‬סו ְוֵכיָון ֶשֵׁשָּׁכר ַהֶזּה ֶשֵׁיּשׁ בּוֹ ָחֵמץ ְכַּז ִית‬ ‫ִבְּכֵדי ְשִׁתַיּת ְפָּרססז – ַנֲﬠָשׂה ֻכּלּוֹ ָחֵמץ‪ְ ,‬וַהשּׁוֶֹתה ְכַּז ִית ִמֶמּנּוּ ַחָיּב ָכֵּרתסח ְכּמוֹ ַﬠל ַﬠְצמוֹ ֶשׁל ָחֵמץ‪ְ 59,‬לִפיָכ ַגּם‬ ‫ֵיין־ָשָׂרף ַהַנֲּﬠֶשׂה ִמְשָּׁמ ִרים ֶשׁל ֵשָׁכר ֶזה‪ִ 60‬דּינוֹ ְכַּﬠְצמוֹ ֶשׁל ָחֵמץ‪ֶ ,‬שֲׁהֵרי ַהְשָּׁמ ִרים ֵישׁ ָבֶּהן יוֵֹתר ֲחִמיצוּת ִמַבֵּשָּׁכר‬ ‫*‪ַ,‬ﬠְצמוֹ‪ְ ,‬לִפי ֶשׁגּוּף ֶקַמח ַהְשּׂעוֹ ִרים אוֹ ַהִחִטּים ֲחמוִּצים הוּא ִנְצָלל ְלַמָטּה ַבְּשָּׁמ ִרים‪.‬סט‬ ‫‪ַ)61‬הָגָּהה ֵמָאִחיו ַמֲה ִרי"לע([ *‬ ‫ְוָצ ִרי ְלַבֲﬠרוֹ ִמן ַהתּוָֹרה‪.‬עא ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי ֶזה ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה‪ .‬וִּמָכּל‬ ‫ָמקוֹם‪ִ ,‬אם ֵישׁ ָבֶּזה ֶהְפֵסד ָגּדוֹל ְמֹאד – ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִרים )תוס'‪,‬עב רי"ף‪,‬עג רא"ש‪,‬עד ר"ןעה(‬ ‫ֶשֲׁאִפלּוּ ִאם ֵישׁ ַבַּתֲּﬠֹרֶבת ְכַּז ִית ָחֵמץ ִבְּכֵדי ֲאִכיַלת אוֹ ְשִׁתַיּת ְפָּרס ֶאָלּא ֶשׁהוּא‪ָ 62‬דָּבר ָח ִריף ְוָחָזק ֶשִׁאי‬ ‫ֶאְפָשׁר ֶלֱאֹכל אוֹ ִלְשׁתּוֹת ְפָּרס ֵמַהַתֲּﬠֹרֶבת ִאם ל ֹא ֶשׁ ִיְּשֶׁהה ֵבּי ְנַת ִים‪ְ ,‬ו ִנְמָצא ֶשֵׁאינוֹ אוֵֹכל אוֹ שׁוֶֹתה ְכַּז ִית‬ ‫ֵמֶהָחֵמץ ִבְּכֵדי ִשׁעוּר ֲאִכיַלת אוֹ ְשִׁתַיּת ְפָּרס ֵמַהַתֲּﬠֹרֶבת‪,‬עו ֻמָתּר ְלַהְשׁהוֹתוֹ ְבֶּפַסח ִמן ַהתּוָֹרה‪ִ 63‬אם‬ ‫ֵאין ֶהָחֵמץ נוֵֹתן ַטַﬠם ַבַּתֲּﬠֹרֶבת ְוֵאין נוְֹת ִנין בּוֹ ֶאת ֶהָחֵמץ ֶאָלּא ְלִקיּוָּהא ְבָּﬠְלָמא )טור(‪ְ ,‬דַּה ְינוּ‬ ‫ַלֲח ִריפוּת ְוַלֲחִמיצוּת‪ְ ,‬וֵאין ָצ ִרי ְלַבֲﬠרוֹ ֹקֶדם ַהֶפַּסח ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים )תוס'‪ ,‬ר"ן‪ ,‬מ"אעז(‪.‬‬ ‫וְּלִפיָכ ִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי ֶזה ֻמָתּר ַבֲּהָנָאה )ר"ן(‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּסוֹף ִסיָמן‬ ‫תמ"ז‪.‬עח‪ 64 ,‬וְּלִדְבֵריֶהם ַאף ֵיין־ ָשָׂרף ֶזה ֶשַׁנֲּﬠָשׂה ִמְתּבוָּאה ֲחמוָּצה אוֹ ִמִשְּׁמֵרי ֵשָׁכר‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁיּשׁ‬ ‫ְכַּז ִית ָחֵמץ ִבְּכֵדי ְשִׁתַיּת ְפָּרס ֵמַהַתֲּﬠֹרֶבת‪,‬עט ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהֵיּין־ָשָׂרף הוּא ָדָּבר ָח ִריף ְוָחָזק ֶשִׁאי‬ ‫ֶאְפָשׁר ִלְשׁתּוֹת ְפָּרס ִמֶמּנּוּ ְבִּלי ֶהְפֵסק ְשִׁהָיּה ֵבּיְנַת ִים‪ְ ,‬וֵאין ֶהָחֵמץ נוֵֹתן ַטַﬠם ַבַּתֲּﬠֹרֶבת‪ֶ ,‬שֲׁהֵרי‬ ‫ַהֵיּין־ָשָׂרף ַהַנֲּﬠֶשׂה ִמִמּיֵני ִקְט ִניּוֹת‪ֶ 65‬שׁקּוֹ ִרין ְגּ ִריֶקע‪ 66‬אוֹ ִמֵמּי ְדַּבשׁ ַטֲﬠמוֹ ָשֶׁוה ְלֵיין־ָשָׂרף ַהַנֲּﬠֶשׂה‬ ‫ִמְתּבוָּאה ֲחמוָּצה‪,‬פ ְוֵאין ְבֵּיין־ָשָׂרף ֶזה ֶאָלּא ֹכַּח ֶהָחֵמץ ֶשַׁנֲּﬠֶשׂה ַﬠל ְיֵדי ֵכּן ָח ִריף ְוָחָזק‪ֶ ,‬שׁהוּא ַרק‬ ‫ִקיּוָּהא ְבָּﬠְלָמא‪,‬פא וְּלִפיָכ ֵאין ָצ ִרי ְלַבֲﬠרוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‪ְ ,‬וִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ‬ ‫ֻמָתּר ַבֲּהָנָאה‪ְ .‬וֵישׁ ִלְסֹמ ֲﬠֵליֶהם ִבְּמקוֹם ֶהְפֵסד ָגּדוֹל ְמֹאד‪ֵ ,‬כּיָון ֶשָׁחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֵאינוֹ ָאסוּר‬ ‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ְלִדְבֵרי ַהֹכּל ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‪,‬פב ְוֵישׁ ְלַהִתּיר ַבֲּהָנָאה‪ְ ,‬דַּה ְינוּ ֶשׁ ִיְּמְכֶּרנּוּ‬ ‫ְלָנְכ ִרי‪.‬פג‪ַ 67 ,‬רק ֶשִׁיָּזֵּהר ֶשׁ ְיֵּהא ְבִּﬠ ְנָין ֶשׁלּ ֹא ַיֲח ֹזר ַהָנְּכ ִרי ְו ִיְמְכֶּרנּוּ ְל ִיְשָׂרֵאל ְו ִיְשֶׁתּה ִמֶמּנּוּ‪,‬פד וִּבְשִׁתָיּה‬ ‫ָאסוּר ְלָכל ִיְשָׂרֵאל ֲאִפלּוּ ְלִמי ֶשֵׁאין ֶהָחֵמץ ֶשׁלּוֹ‪ֲ 68.‬אָבל ִאם ֵאין ָשׁם ֶהְפֵסד ָגּדוֹל ְמֹאד – ֵאין ְלַהִתּיר‬ ‫‪ֲ]:‬אִפלּוּ ַבֲּהָנָאה‬ ‫‪10 Similar [laws apply regarding] alcoholic beverages that were made from grain‬‬ ‫‪that had not fermented,69 but [rather the grain was left to] ferment70in [a mixture‬‬ ‫‪containing] the dregs of beer,71 [and regarding] cheese that was curdled in beer, in‬‬ ‫‪vinegar from beer, or in alcoholic beverages made from grain that was left to‬‬ ‫‪ferment in the dregs of beer.72 Even though the alcoholic beverage or the cheese‬‬ ‫‪contains [more than] 60 times [the volume of the] substance that causes it to‬‬ ‫‪ferment or curdle,73 [the owner] is nevertheless obligated to obliterate [the‬‬ ‫‪beverage or the cheese] on the day before Pesach according to Rabbinic Law. If‬‬ ‫‪[these substances] existed [in a Jew’s possession] during Pesach, and he did not‬‬ ‫‪obliterate them, it is forbidden even to benefit from them. [The rationale is that] a‬‬ ‫‪davar hamaamid74 never becomes batel, even [if it is mixed with] 1000 [times its‬‬ ‫‪volume].75 Moreover, the davar hamaamid, [the substance that causes the mixture‬‬ ‫‪to ferment,] is considered as if it is actually present [in the mixture].76‬‬ ‫‪Therefore, when mead was left to ferment in the dregs of beer and [afterwards,] the‬‬ ‫‪dregs of this mead were used to cause another [mixture of] mead to ferment, and‬‬ ‫‪the dregs of the second [mixture of] mead were used to cause [yet] another‬‬ ‫– ‪[mixture of] mead to ferment – and [this pattern could be continued] endlessly‬‬ ‫‪[the owner] is obligated to obliterate even the last [mixture of] mead. [The rationale‬‬ ‫‪12/16/2020, 8:41 PM‬‬

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Shulchan Aruch: Chapter 442 - The Laws [Applying] to the Obliteration ...

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https://www.chabad.org/library/article_cdo/aid/4284864/jewish/Shulcha...

is that] since the dregs of beer were used to cause the first [mixture of] mead to ferment, that mixture [– including the dregs it produced –] became chametz in its entirety. [By the same token,] the dregs {of the second [mixture of] mead} also became chametz in their entirety, because they were caused to ferment by the dregs of the first [mixture of] mead. The same logic applies to all [subsequent mixtures]. Therefore, if [the owner of the mead] did not obliterate all [these mixtures] by the end of Pesach, it is forbidden to benefit from [all of] them. [This stringency applies] even when [the owner] desires to redeem the fermentation agent, i.e., [he desires to] cast the value of the dregs into the Dead Sea.77 [The rationale is that] redemption is only effective in permitting [the use of] entities from which it is forbidden to benefit when they have been combined [in a mixture] and no longer exist as independent entities. However, [different laws apply to] a davar hamaamid. Since [the davar hamaamid] is significant, it is [considered] as if it continues to exist as an independent entity. [Hence,] redeeming it is not effective. There are authorities who differ with the above. They maintain that redemption is effective in allowing benefit to be derived from [a mixture containing] a davar hamaamid,78 just like [benefit may be derived from] a mixture [containing] other [forbidden substances].79 Similarly, [these authorities] permit one to sell [the final product] to a non-Jew except for the value of the forbidden substance it contains, [provided] it is an entity for which there is no concern that the non-Jew may sell it to another Jew who will partake of it,80 e.g., cheese and the like, since [a Jew] is forbidden to partake of a non-Jew’s cheese.81 One may rely on their words in an instance involving a severe [financial] loss. There is an authority who maintains that the fourth [mixture of] mead – i.e., [the mixture] that was left [to ferment with] the dregs of the third [mixture] – is permitted even [for a Jew] to drink [after Pesach]82 without redeeming [the value of the chametz it contains], because the strength of the dregs of the beer was already exhausted in the first three [mixtures of] mead.83 One may rely on these words [in an instance where] forbidding [the mead] to be drunk will cause a severe [financial] loss. ‫ ְוֵכן ְגִּביָנה‬71,‫פה‬,‫ אוָֹתהּ ְבִּשְׁמֵרי ֵשָׁכר‬70‫ ֶאָלּא ֶשֶׁהֱﬠִמיד‬69‫י ְוֵכן ֵיין־ָשָׂרף ַהַנֲּﬠֶשׂה ֲאִפלּוּ ִמְתּבוָּאה ֶשֵׁאיָנהּ ֲחמוָּצה‬ ‫ ַאף ַﬠל ִפּי‬72,‫פו אוֹ ְבֵּיין־ָשָׂרף ַהַנֲּﬠֶשׂה ִמְתּבוָּאה ֶשֶׁהֱﬠִמידוָּה ְבִּשְׁמֵרי ֵשָׁכר‬,‫ֶשֶׁהֱﬠִמיד אוָֹתהּ ְבֵּשָׁכר אוֹ ְבֹּחֶמץ ֶשׁל ֵשָׁכר‬ ‫פז‬.‫ – ַאף ַﬠל ִפּי ֵכן ַחָיּב ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ִמִדְּבֵרי סוְֹפ ִרים‬73‫ֶשֵׁיּשׁ ַבֵּיּין־ָשָׂרף וְּגִביָנה ִשִׁשּׁים ְכֶּנֶגד ָדָּבר ַהַמֲּﬠִמידוֹ‬ ‫ ֲאִפלּוּ ְבֶּאֶלף ל ֹא‬74‫פח ְלִפי ֶשָׁכּל ָדָּבר ַהַמֲּﬠִמיד‬,‫ְוִאם ָﬠַבר ֲﬠֵליֶהם ַהֶפַּסח ְול ֹא ִבֲּﬠָרם – ֲאסוּ ִרין ֲאִפלּוּ ַבֲּהָנָאה‬ 75,‫פט‬.‫ָבֵּטל‬ ‫ וְּלִפיָכ ֵמי ְדַּבשׁ ֶשֶׁהֱﬠִמידוּהוּ ְבִּשְׁמֵרי‬76,‫צ‬.‫ ֶאָלּא ֶשָׁכּל ָדָּבר ַהַמֲּﬠִמיד ֲהֵרי הוּא ָחשׁוּב ְכִּאלּוּ הוּא ְבֵּﬠין ַמָמּשׁ‬,‫ְול ֹא עוֹד‬ – ‫ ְוֵכן ְלעוָֹלם‬,‫ וְּבִשְׁמֵרי ֵמי ַהְדַּבשׁ ַהֵשִּׁני ֶהֱﬠִמידוּ ֵמי ְדַּבשׁ ְשִׁליִשׁי‬,‫ וְּבִשְׁמֵרי ֵמי ְדַּבשׁ ֶזה ֶהֱﬠִמידוּ ֵמי ְדַּבשׁ ֵשׁ ִני‬,‫ֵשָׁכר‬ ‫ ְדֵּכיָון ֶשֵׁמּי ְדַּבשׁ ָה ִראשׁוֹן ָהֳﬠַמד ְבִּשְׁמֵרי ֵשָׁכר – ֲהֵרי הוּא ַנֲﬠָשׂה ֻכּלּוֹ‬,‫ֲהֵרי הוּא ַחָיּב ְלַבֵﬠר ֲאִפלּוּ ֵמי ְדַּבשׁ ָהַאֲחרוֹן‬ ‫ ְוֵכן‬,‫צא ְוַגם ְשָׁמ ִרים ]ֶשׁל ֵמי ְדַּבשׁ ַהֵשּׁ ִניצב[ ַנֲﬠָשׂה ֻכּלּוֹ ָחֵמץ ֵמֲחַמת ֶשָׁהֳﬠַמד ְבִּשְׁמֵרי ֵמי ְדַּבשׁ ָה ִראשׁוֹן‬.‫ָחֵמץ‬ ‫צג‬.‫ְלעוָֹלם‬ ,‫ ֲאִפלּוּ ִאם רוֶֹצה ִלְפדּוֹת ֶאת ָדָּבר ַהַמֲּﬠִמיד‬,‫וְּלִפיָכ ִאם ל ֹא ִבֵּﬠר ֶאת ֻכָּלּם ַﬠד ְלַאַחר ַהֶפַּסח – ֲהֵרי ֵהן ֲאסוּ ִרין ַבֲּהָנָאה‬ ‫ ְלִפי ֶשֵׁאין ִפְּדיוֹן מוִֹﬠיל ֶאָלּא ְלַהִתּיר ִאסּוֵּרי ֲהָנָאה ֶשִׁנְּתָﬠ ְרבוּ ְוֵאיָנן‬77,‫ְדַּה ְינוּ ְלַהְשִׁלי ְדֵּמי ַהְשָּׁמ ִרים ְלַים ַהֶמַּלח‬ ‫צה ְוֵישׁ‬.‫ ֲאָבל ָכּל ָדָּבר ַהַמֲּﬠִמיד ֵכּיָון ֶשׁהוּא ָחשׁוּב ְכִּאלּוּ הוּא עוֵֹמד ְבֵּﬠינוֹצד – ֵאין ִפְּדיוֹן מוִֹﬠיל לוֹ‬,‫עוְֹמִדין ְבֵּﬠיָנן‬ ‫ ְוֵכן ָיכוֹל‬79,‫צז‬.‫ ְכּמוֹ ִבְּשָׁאר ַתֲּﬠרוֹבוֹת‬78‫חוְֹלִקיןצו ַﬠל ֶזה ְואוְֹמ ִרים ְדִּפְדיוֹן מוִֹﬠיל ְלָדָבר ַהַמֲּﬠִמיד ְלַהִתּירוֹ ַבֲּהָנָאה‬ 80,‫צח‬,‫ְלָמְכרוֹ ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ ִאם הוּא ָדָּבר ֶשֵׁאין ָלֹחשׁ ֶשָׁמּא ַיֲח ֹזר ַהָנְּכ ִרי ְו ִיְמְכֶּרנּוּ ְל ִיְשָׂרֵאל ְוי ֹאְכֶלנּוּ‬ ‫ק‬.‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְבָּמקוֹם ֶשֵׁיּשׁ ֶהְפֵסד ְמֻרֶבּה‬81,‫צט‬.‫ְכּגוֹן ְגִּביָנה ְוַכיּוֵֹצא ָבּהּ ֶשִׁאם ִהיא ֶשׁל ָנְכ ִרי ָאסוּר ְלָאְכָלהּ‬

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,‫ ְבּל ֹא ִפְּדיוֹן‬82‫ְוֵישׁ ִמי ֶשׁאוֵֹמרקא ֶשֵׁמּי ְדַּבשׁ )ט( ָה ְרִביִﬠי ֶשָׁהֳﬠַמד ְבִּשְׁמֵרי ֵמי ְדַּבשׁ ַהְשִּׁליִשׁי הוּא ֻמָתּר ֲאִפלּוּ ִבְּשִׁתָיּה‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ְדָּבָריו ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁיּשׁ ֶהְפֵסד ְמֻרֶבּה ִאם‬.‫ְלִפי ֶשְׁכָּבר ָכָּלה ֹכַּח ִשְׁמֵרי ַהֵשָּׁכר ְבּג' ֵמי ְדַּבשׁ ָה ִראשׁוֹ ִנים‬ 83:‫ֶנֱאֹסר אוֹתוֹ ִבְּשִׁתָיּה‬ 11 All the above applies when the first [mixture of] mead was left to ferment only with the dregs of beer (and similarly, the second [mixture of] mead [was left to ferment] only with the dregs from the first [mixture of] mead, and so too [with all the later mixtures]). If, however, the beer dregs alone were not sufficient[ly strong] to cause [the mead] to ferment and [the person] mixed in another fermentation agent that was not chametz, and the mixture of [the two fermentation agents] caused [the mead] to ferment, [the mead] is permitted even to be drunk, provided it contains 60 [times the volume of] the dregs of the beer. [The rationale is that] whenever ([both] a forbidden [substance] and a permitted [substance]) [combine to] cause a substance to undergo change,84 [the resulting mixture] is permitted provided the forbidden [substance] itself is not strong enough to bring about that change, as will be explained in Yoreh Deah, sec. 87.85 ,(‫יא ְוָכל ֶזה ְכֶּשֵׁמּי ְדַּבשׁ ָה ִראשׁוֹן ָהֳﬠַמד ְבִּשְׁמֵרי ֵשָׁכר ִבְּלַבדקב ) ְוֵכן ֵמי ְדַּבשׁ ַהב' ְבִּשְׁמֵרי ֵמי ְדַּבשׁ ָהא' ִבְּלַבד ְוֵכן ֻכָּלּם‬ ‫ ְוֵﬠ ְרבוּ בּוֹ ַגּם ָדָּבר ַאֵחר ַהַמֲּﬠִמיד ֶשֵׁאינוֹ ָחֵמץ וְּבִהְצָט ְרפוָּתם‬84‫ֲאָבל ִאם ְבִּשְׁמֵרי ֵשָׁכר ִבְּלַבד ל ֹא ָהָיה ַדּי ְלַהֲﬠִמידוֹ‬ ‫ ְדָּכל ֶזה ְוֶזה )ֵפּרוּשׁ ִאסּוּר ְוֶהֵתּר( גּוֵֹרם‬,‫ָהֳﬠַמד – ֲהֵרי הוּא ֻמָתּר ַאף ִבְּשִׁתָיּה ִאם ֵישׁ בּוֹ ִשִׁשּׁים ְכֶּנֶגד ִשְׁמֵרי ַהֵשָּׁכר‬ 85,‫קד‬:‫קג ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן פ"ז‬,‫ְלַהֲﬠִמידוֹ – ֲהֵרי ֶזה ֻמָתּר ִאם ֵאין ֹכַּח ְבִּאסּוּר ִבְּלַבד ְלַהֲﬠִמידוֹ‬ 12 When vinegar turned sour because of beer dregs, [the owner] is obligated to obliterate it according to Rabbinic Law even if it contains 60 [times the volume of] the dregs. [The rationale is that] any substance that causes [another substance] to sour86 never becomes batel, even [when mixed with] 1000 [times its volume].87 If [the vinegar] existed [in a Jew’s possession] during Pesach and he did not obliterate it, one is forbidden to benefit from it. Redeeming [the value of the chametz the vinegar contains] is not sufficient to permit benefit to be derived from [the vinegar. The rationale is that] any entity that causes a substance to become sour is as if it is actually present, since the effect [of the souring agent] is evident in the substance it causes to sour, and redeeming [the value of a forbidden substance] is not effective when [the forbidden] substance is actually present.88 There are authorities who differ with the above89 and maintain that redeeming [the value of the forbidden substance] is effective even when a substance causes [another substance] to sour. In an instance of severe [financial] loss, one may rely on their words. ‫קה ֶשָׁכּל‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ִשִׁשּׁים ְכֶּנֶגד ַהְשָּׁמ ִרים – ַחָיּב ְלַבֲﬠרוֹ ִמִדְּבֵרי סוְֹפ ִרים‬,‫יב ֹחֶמץ ֶשִׁנְּתַחֵמּץ ְבִּשְׁמֵרי ֵשָׁכר‬ ‫ ְוֵאין ִפְּדיוֹן‬,‫ ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ – ֲהֵרי הוּא ָאסוּר ַבֲּהָנָאה‬87,‫קו‬.‫ ֲאִפלּוּ ְבֶּאֶלף ל ֹא ָבֵּטל‬86‫ָדָּבר ַהְמַחֵמּץ‬ ‫ ְלִפי ֶשָׁכּל ָדָּבר ַהְמַחֵמּץ ֵכּיָון ֶשְׁפֻּﬠָלּתוֹ ִנֶכֶּרת ְבּגוּף ָדָּבר ַהְמֻחָמּץ – ֲהֵרי הוּא ָחשׁוּב ְכִּאלּוּ הוּא‬,‫מוִֹﬠיל ְלַהִתּירוֹ ַבֲּהָנָאה‬ 88,‫קח‬.‫קז ְוֵאין ִפְּדיוֹן מוִֹﬠיל ְלָדָבר ֶשׁהוּא ְבֵּﬠין‬,‫עוֵֹמד ְבֵּﬠינוֹ‬ ‫ וִּבְמקוֹם ֶהְפֵסד ְמֻרֶבּה ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם‬.‫ ְואוְֹמ ִרים ְדִּפְדיוֹן מוִֹﬠיל ַאף ְלָדָבר ַהְמַחֵמּץ‬89‫ ְוֵישׁ חוְֹלִקיןקט ַﬠל ֶזה‬: 13 [The following laws apply when] chametz becomes mixed together and blended with other substances of the same type, for example, flour from grain that became chametz became mixed together and blended with a large amount of flour that had not become chametz.90 [According to Scriptural Law, it is not necessary to

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obliterate the mixture] since it is only forbidden to partake of [the mixture] during Pesach according to Rabbinic Law. [The rationale is that] according to Scriptural Law, when [a small amount of a forbidden substance] is mixed with [a large amount of a permitted substance] of the same type, [the forbidden substance] is batel.91[The mixture may be consumed, provided the forbidden substance is not a distinct entity within the mixture.92 The rationale is that the forbidden substance] does not impart flavor, since [its] flavor is the same [as that of the permitted substance].93 [Since according to Scriptural Law, it is permitted to partake of the mixture during Pesach,] how much more so is it not necessary to obliterate it according to Scriptural Law! Nevertheless, since it is forbidden to partake [of food made from such a mixture] during Pesach according to Rabbinic Law, [the owner] is obligated to obliterate it on the day before Pesach. This is a decree [instituted] lest he forget and partake of [this food] during Pesach. If [the owner] forgot and did not obliterate [the mixture] on the day before Pesach, and remembered during Pesach, he must obliterate [the mixture] from existence entirely. (However, [the owner] should not recite a blessing [when obliterating the mixture] for the reason mentioned above.)94 If Pesach passed and [the owner] did not obliterate [the mixture], it is even permitted to be eaten.95 [The rationale is that] since [the owner] did not violate a Scriptural prohibition by maintaining [possession of the mixture], the Sages did not penalize him. ‫ ְכּגוֹן ֶקַמח ִמְתּבוָּאה ֲחמוָּצה ֶשׁ ִנְּתָﬠֵרב ְו ִנְבַלל תּוֹ ֶקַמח ַה ְרֵבּה ִמְתּבוָּאה ֶשׁלּ ֹא‬,‫יג ָחֵמץ ֶשִׁנְּתָﬠֵרב ְו ִנְבַלל ִמין ְבִּמינוֹ‬ ‫ ֶשִׁמּן ַהתּוָֹרה ִמין ְבִּמינוֹ ָבֵּטל‬90,‫קי ֵכּיָון ֶשַׁאף ְלָאְכָלהּ ְבּתוֹ ַהֶפַּסח ֵאין ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ִנְתַחְמָּצה‬ ,‫ ָכּל ֶשֵׁכּן ֶשֵׁאין ָצ ִרי ְלַבֲﬠָרם ִמן ַהתּוָֹרה‬93,‫קיג‬,‫ ֶשֲׁהֵרי ַטֲﬠָמם ָשֶׁוה‬92,‫קיב‬,‫ ֵכּיָון ֶשֵׁאינוֹ נוֵֹתן בּוֹ ַטַﬠם‬91,‫קיא‬,‫ְבֹּרב‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל‬,‫ֶאָלּא ֵכּיָון ֶשִׁמִּדְּבֵרי סוְֹפ ִרים ָאסוּר ְלָאְכָלם ְבּתוֹ ַהֶפַּסח – ַחָיּב ַגּם ֵכּן ְלַבֲﬠָרם ְבֶּﬠֶרב ֶפַּסח‬ ‫קיד ְוִאם ָשַׁכח ְול ֹא ִבֵּﬠר ְבֶּﬠֶרב ֶפַּסח ְוִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָצ ִרי ְלַבֲﬠָרם ִמן ָהעוָֹלם ְלַגְמֵריקטו )ֲאָבל ל ֹא‬.‫ֵמֶהם ְבֶּפַסח‬ (94,‫ ְיָבֵר ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהקטז‬. – ‫ ְדֵּכיָון ֶשִׁבְּשִׁהָיּה זוֹ ל ֹא ָﬠַבר ַﬠל ִאסּוּר ֶשׁל תּוָֹרה‬95,‫קיז‬,‫ְוִאם ָﬠַבר ַהֶפַּסח ְול ֹא ִבֵּﬠר – ֲהֵרי ֵהן ֻמָתּ ִרין ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫קיח‬:‫ל ֹא ְקָנסוּהוּ ֲחָכִמים‬ 14 [Different laws apply to] a dry mixture [comprised] of chametz and permitted [substances of the same type]96 when they are not blended together.97 For example, water fell on wheat kernels [and caused them to] crack open.98 [Afterwards, the water] was wiped [off them], they were left to dry, and the fact that [the wheat kernels] had [previously] cracked open was not evident. [These kernels] then became mixed together with a [larger amount] of dry kernels of grain that were kosher [for Pesach]. It is permitted to leave [the mixture] until after Pesach according to the authorities who maintain that whenever a [dry] forbidden [substance] becomes mixed with a majority of a [dry] permitted [substance, forming] a dry mixture, it is permitted to cook the entire mixture in one pot and eat [all the components] together at the same time.99 [The rationale is that, according to these authorities, the status of] the forbidden [substance] that became batel in the majority [of permitted substances] is transformed [from forbidden to permitted] and it is deemed as permitted in a full sense, even according to Rabbinic Law, as will be stated in Yoreh Deah, sec. 109.100 If so, in the situation mentioned here as well, [the status of] the wheat kernels that had leavened was transformed, and they are considered like [kernels of] wheat [that are] kosher [for Pesach]. Therefore, it is not at all prohibited to maintain possession of [these kernels] during Pesach. True, it is forbidden to partake of [these kernels of wheat during Pesach],101

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because the forbidden [substance, i.e., the chametz,]102 that was nullifiedbefore Pesach [nonetheless] becomes significant again103 during Pesach, since it did not become thoroughly mixed with the permitted [substance] before Pesach. Nevertheless, since the prohibition against eating [these kernels] is only a stringency – for a stringency [was enacted] regarding chametz during Pesach, that it never becomes batel,104 while all other forbidden [substances] become batel when they are mixed with a greater amount of permitted [substances], and are permitted to be eaten – therefore, [the Sages] did not rule so stringently to even forbid maintaining possession [of such kernels over Pesach. The rationale is that] the mixture was made before Pesach, [at which time the chametz] became batel when mixed with a greater amount of permitted [substances], like [all] other forbidden [substances do, when mixed with a larger amount of permitted substances]. It is [therefore] permitted to partake of [this mixture] on the day before Pesach from the fifth hour until nightfall,105 as will be explained in sec. 447[:18]. ‫ ְכּגוֹן ֶשָׁנְּפלוּ ִחִטּים ֶשָׁנְּפלוּ ֲﬠֵליֶהם ַמ ִים‬97,‫ ֶשֵׁאין ִנְבָלִלים ֶזה ְבּתוֹ ֶזה‬96‫יד ָחֵמץ ֶשׁ ִנְּתָﬠֵרב ִמין ְבִּמינוֹ ָיֵבשׁ ְבָּיֵבשׁ‬ ‫ ְו ִנְתַנְגּבוּ ְו ִנְתַיְבּשׁוּ ְוֵאין ִבּקּוָּﬠן ִנָכּרקכ ְוִנְתָﬠ ְרבוּ ְבִּחִטּים ְיֵבִשׁים ְכֵּשׁ ִרים ַה ְרֵבּה ֵמֶהםקכא – ֻמָתּר‬98,‫ְו ִנְתַבְּקּעוּקיט‬ ‫ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסחקכב ְלִפי ִדְּבֵריקכג ָהאוְֹמ ִריםקכד ֶשָׁכּל ִאסּוּר ֶשׁ ִנְּתָﬠֵרב ְבֹּרב ֶהֵתּר ָיֵבשׁ ְבָּיֵבשׁ ֻמָתּר ְלַבֵשּׁל‬ ‫ ְלִפי ֶשָׁהִאסּוּר ֶשׁ ִנְּתַבֵּטּל ְבֹּרב ִנְתַהֵפּ ִלְהיוֹת ֶהֵתּר ָגּמוּר ַאף‬99,‫ָכּל ַהַתֲּﬠֹרֶבת ִבְּקֵדָרה ַאַחת וְּלָאְכָלם ְבַּיַחד ְבַּבת ַאַחת‬ ‫ ִאם ֵכּן ַגּם ָכּאן ִנְתַהְפּכוּ ַהִחִטּים ַהֲחמוִּצים ִלְהיוֹת ְכּמוֹ‬100,‫קכה‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ט‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ וְּלִפיָכ ֵאין ִאסּוּר ְכָּלל ְלַהְשׁהוָֹתם ְבֶּפַסח‬,‫ִחִטּים ְכֵּשׁ ִרים ַמָמּשׁ‬. ‫ ְבֶּפַסח ֵכּיָון ֶשׁלּ ֹא ִנְבַלל‬103‫ ֶשׁ ִנְּתַבֵּטּל ֹקֶדם ַהֶפַּסח חוֵֹזר ְוֵנעוֹר‬102‫ ְלִפי ֶשָׁהִאסּוּר‬101,‫ְוַאף ַﬠל ִפּי ֶשָׁאסוּר ְלָאְכָלם‬ ‫קכו ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁאסּוּר ֲאִכיָלה זוֹ ֵאינוֹ ֶאָלּא ֻחְמָרא ֶשֶׁהֱחִמירוּ ְבָּחֵמץ ְבֶּפַסח ֶשֵׁאינוֹ‬,‫ְבּתוֹ ַהֶהֵתּר ֹקֶדם ַהֶפַּסח‬ ‫ ְלִפיָכ ל ֹא ֶהֱחִמירוּ בּוֹ‬,‫ ֲאָבל ִבְּשָׁאר ָכּל ָהִאסּוּ ִרים ֵכּיָון ֶשִׁנְּתַבֵּטּל ָהִאסּוּר ְבֹּרב ֻמָתּר ְלָאְכלוֹ‬104,‫קכז‬,‫ִמְתַבֵּטּל ְלעוָֹלם‬ ,‫קכח ֶשָׁאז הוּא ִמְתַבֵּטּל ְבֹּרב ְכּמוֹ ְשָׁאר ִאסּוּ ִרים‬,‫ ֵכּיָון ֶשַׁנֲּﬠָשׂה ַהַתֲּﬠֹרֶבת ֹקֶדם ַהֶפַּסח‬,‫ָכּל ָכּ ֶלֱאֹסר ַאף ְלַהְשׁהוֹתוֹ‬ ‫קל‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ז‬105,‫ְלִﬠ ְנָין ֶשֻׁמָּתּר ְלָאְכלוֹ ְבֶּﬠֶרב ֶפַּסחקכט ִמָשָּׁﬠה ה' ַﬠד ַהַלּ ְיָלה‬ 15 Nevertheless, [a different ruling applies] according to [the authorities] who [rule stringently106 and] maintain that whenever a forbidden [substance] is mixed with a larger [amount of] permitted [substances] in a dry mixture, it is forbidden to partake of the entire mixture at one time. [Their rationale is that] when a forbidden [substance] is nullifiedin a larger amount of permitted [substances, the forbidden substance] is not transformed and deemed permitted in a complete sense according to Rabbinic Law, and it is only permitted to partake [of the mixture when one eats the components separately,] one [bit] after the other.107 [The rationale is that] when one eats [each bit separately], one [bit after the other], it is possible to say that [the portion] he is [currently] eating is the permitted [substance]. And when [the person] eats the last [bit], it is [equally] possible to say that he is [currently] eating the permitted [substance, because] the forbidden [substance] was already eaten. [In this manner] the Sages ruled leniently in such an instance, since according to Scriptural Law, the forbidden [substance] was already nullifiedand deemed permitted in a complete sense. When, however, [the entire mixture] is eaten at one time, it appears obvious to all that a forbidden [substance] is being eaten. [Hence,] our Sages issued a [prohibitive] decree [against partaking of the mixture as a safeguard, lest one permit] the mixture of a forbidden [substance of one kind] with a permitted [substance] of a different kind. [In that instance,] a Scriptural prohibition [is involved] if [the permitted substance] is not 60 [times the volume of the forbidden substance].

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If so, [according to this view,] these [kernels of] wheat that have become chametz [and] became mixed [together] with [kernels of] wheat that are kosher [for Pesach] were also not transformed into a permitted entity in a complete sense according to Rabbinic Law. [This stringency applies] even when there are more than 1000 times the amount of [kernels] that are kosher [for Pesach] than [kernels that] became chametz.108 Therefore, [according to these authorities,] it is forbidden to maintain possession of [such a mixture] during Pesach. ([The rationale is that] the prohibition against maintaining possession [of this mixture] resembles eating [the entire mixture] at one time, as explained above.)109 Nevertheless, if [the person] forgot or transgressed, and maintained possession [of the mixture] until after Pesach, it is permitted to partake of it [at that time. The rationale is that] since [the person] did not violate a Scriptural prohibition by maintaining possession [of the mixture], the Sages did not penalize him.110 If, however, [the owner] remembers [that there are kernels of chametz in the mixture] during Pesach, he is obligated to obliterate [the mixture] from existence entirely (or sell [the mixture] to a non-Jew [without profiting from] the value of the forbidden [kernels] in the mixture, as will be explained in sec. 447[:2]; consult that source.)111 If it is impossible to sell [the kernels] to a non-Jew and [the owner] will suffer a severe [financial] loss, he may rely on the first opinion and he need not obliterate [the mixture]. If, however, a severe [financial] loss is not involved, one should act stringently, in accordance with the second opinion, will be explained in the above source in Yoreh Deah.112 ,‫ ֶשָׁכּל ִאסּוּר ֶשׁ ִנְּתָﬠֵרב ְבֹּרב ֶהֵתּר ָיֵבשׁ ְבָּיֵבשׁ ָאסוּר ֶלֱאֹכל ָכּל ַהַתֲּﬠֹרֶבת ְבַּיַחד ְבַּבת ַאַחת‬106,‫טו ֲאָבל ְלָהאוְֹמ ִריםקלא‬ ‫ ְוֵאינוֹ ֻמָתּר ֶאָלּא ְלָאְכָלם ָבֶּזה ַאַחר‬,‫ְלִפי ֶשָׁהִאסּוּר ֶשִׁנְּתַבֵּטּל ְבֹּרב ל ֹא ִנְתַהֵפּ ִלְהיוֹת ֶהֵתּר ָגּמוּר ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ וְּכֶשׁאוֵֹכל ָהַאֲחרוֹן ֵישׁ לוַֹמר ַגּם ֵכּן ֶשֶׁזּהוּ ֶהֵתּר ָגּמוּר‬,‫ ֶשְׁכֶּשׁאוֵֹכל ָכּל ֶאָחד ְוֶאָחד ֵישׁ לוַֹמר ֶשֶׁזּהוּ ַהֶהֵתּר‬107,‫קלב‬,‫ֶזה‬ ‫ ְלִפי ֶשִׁמּן ַהתּוָֹרה ְכָּבר ִנְתַבֵּטּל ָהִאסּוּר ְוַנֲﬠָשׂה ֶהֵתּר ָגּמוּר‬,‫קלג וְּלָכ ֵהֵקלּוּ ֲחָכִמים ְבָּדָבר ֶזה‬,‫ ְוָהִאסּוּר ְכָּבר ֲאָכלוֹ‬. ‫ ָגְּזרוּ ָﬠָליו ֲחָכִמים ְגֵּזָרה ִמשּׁוּם ַתֲּﬠֹרֶבת ִמין‬,‫ֲאָבל ְכֶּשׁאוְֹכָלם ְבַּבת ַאַחת ֵישׁ ַבֲּאִכיָלה זוֹ ִאסּוּר ָבּרוּר ְלַמ ְרִאית ַﬠ ִין‬ ‫ ִאם ֵכּן ַגּם ִחִטּים ֲחמוִּצים ַהָלּלוּ ֶשׁ ִנְּתָﬠ ְרבוּ ְבִּחִטּים ְכֵּשׁ ִרים ל ֹא‬,‫ ֶשֵׁיּשׁ ִאסּוּר ִמן ַהתּוָֹרה ִאם ֵאין ָשׁם ִשִׁשּׁים‬,‫ְבֶּשֵׁאינוֹ ִמינוֹ‬ ‫ וְּלִפיָכ ָאסוּר‬108,‫ִנְתַהְפּכוּ ִלְהיוֹת ֶהֵתּר ָגּמוּר ִמִדְּבֵרי סוְֹפ ִרים ַאף ֶשֵׁיּשׁ ַבְּכֵּשׁ ִרים יוֵֹתר ֵמֶאֶלף ְכֶּנֶגד ַהֲחמוִּצים‬ 109.(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקלה‬,‫ְלַהְשׁהוָֹתם ְבֶּפַסחקלד )ֶשִׁאסּוּר ַהְשָׁהָיה הוּא דּוֶֹמה ְלִאסּוּר ֲאִכיָלה ְבַּבת ַאַחת‬ ‫קלז ְדֵּכיָון ֶשִׁבְּשִׁהָיּה זוֹ ל ֹא ָﬠַבר‬,‫ ִאם ָשַׁכח אוֹ ָﬠַבר ְוִהְשָׁהה אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח – ֻמָתּ ִריןקלו ַבֲּאִכיָלה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֲאָבל ִאם ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָצ ִרי ְלַבֲﬠָרם ִמן ָהעוָֹלם‬110,‫קלח‬.‫ַﬠל ִאסּוּר ֶשׁל תּוָֹרה – ל ֹא ְקָנסוּהוּ ֲחָכִמים‬ 111.(‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"זקמ ַﬠֵיּן ָשׁם‬,‫ְלַגְמֵריקלט )אוֹ ִיְמְכֵּרם ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהם‬ ‫קמב‬.‫ְוִאם ִאי ֶאְפָשׁר ְלָמְכָרם ְלָנְכ ִרי ְוֵישׁ ֶהְפֵסד ְמֻרֶבּה ַבָּדָּבר – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנהקמא ְוֵאין ָצ ִרי ְלַבֲﬠָרם‬ 112,‫קמג‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁם‬,‫ֲאָבל ִאם ֵאין ֶהְפֵסד ְמֻרֶבּה – ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ 16 Before Pesach, [however, the owner] is permitted to grind all the wheat together so that the flour that is chametz113 will become mixed with flour that is kosher [for Pesach], and thus, [the flour that is chametz] will become batel in 60 times [its volume of flour that is kosher for Pesach], since the [two batches of flour] are thoroughly mixed [together. If this mixture is made before Pesach,] afterwards, [the prohibited substance] does not become significant again during Pesach114 and [the mixture] is permitted even to be eaten [during Pesach]. It is, [however,] desirable to bake the matzos [from this flour] before Pesach, as will be explained in sec. 453[:9];115 consult that source. (If there are not 60 times [the volume] of wheat [kernels that are] kosher [for

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Pesach] as [of wheat kernels that] became chametz [before Pesach, the owner] may add more wheat [kernels that are] kosher [for Pesach to the mixture] to bring the [amount of kosher-for-Pesach wheat to measure] 60 times [the volume of] the chametz [wheat. He may then] grind the entire mixture together so that the flour that is chametz will become batel in 60 [times its volume of kosher-for-Pesach flour].116 Then, it will [all] be permitted to be eaten during Pesach.)117 This is not considered as intentionally nullifying the presence of a forbidden [substance.118 The rationale is that] the forbidden substance already became batel because of a majority of permitted [substance] as a matter of course. [Were a] similar situation [to occur] with regard to other forbidden [substances], it would only be forbidden to eat the entire mixture at one time. Eating [the entire mixture] bit by bit would be permitted outright even according to Rabbinic Law.119 If so, [adding additional kosher-for-Pesach flour] is not considered as nullifying [the presence of] a forbidden [substance], but rather as nullifying [the presence of] a permitted [substance. The rationale is that the person] is nullifying [the presence of the chametz] at a time when the nullification of chametz is governed by the same laws as the nullification of other forbidden [substances], i.e., [he is doing so] before Pesach. ‫ ַבֶּקַּמח ַהָכֵּשׁר ְו ִיְתַבֵּטּל ְבּתוֹכוֹ‬113‫טז ְוֹקֶדם ַהֶפַּסח ֻמָתּר לוֹ ִלְטֹחן ָכּל ַהִחִטּים ְבַּיַחד ְכֵּדי ֶשׁ ִיְּתָﬠֵרבקמד ֶקַמח ֶהָחֵמץ‬ ‫קמה ְוטוֹב ֶשׁיּ ֹאֶפה‬.‫ וֻּמָתּ ִרין ֲאִפלּוּ ַבֲּאִכיָלה‬114,‫ ְבֶּפַסח‬103‫ ְושׁוּב ֵאינוֹ חוֵֹזר ְוֵנעוֹר‬,‫ ֶשֵׁהן ִנְבָלִלין ֶזה ָבֶּזה‬,‫ְבִּשִׁשּׁים‬ ‫ ַﬠֵיּן ָשׁם‬115,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"גקמו‬,‫ַהַמּצּוֹת ֹקֶדם ַהֶפַּסח‬. (‫ְוִאם ֵאין ַבִּחִטּים ַהְכֵּשׁ ִרים ִשִׁשּׁים ְכֶּנֶגד ַהֲחמוִּצים – )י( ָיכוֹל ְלהוִֹסיף ֲﬠֵליֶהם עוֹד ִחִטּים ְכֵּשׁ ִרים ַﬠד ֶשׁ ִיְּהֶיה ִשִׁשּׁים‬ ‫ ְוִיְהיוּ ֻמָתּ ִרין ַבֲּאִכיָלהקמז ְבֶּפַסח‬116,‫ ְו ִיְטֹחן ַהֹכּל ְבַּיַחד ְכֵּדי ֶשׁ ִיְּתַבֵּטּל ֶקַמח ֶהָחֵמץ ְבִּשִׁשּׁים‬,‫)ְכֶּנֶגד ַהֲחמוִּצים‬.117 ‫ ְוַכיּוֵֹצא ָבֶּזה ִבְּשָׁאר ִאסּוּ ִרים ֵאין ִאסּוּר‬,‫ ֵכּיָון ֶשְׁכָּבר ִנְתַבֵּטּל ָהִאסּוּר ְבֹּרב ֶהֵתּר ֵמֵאָליו‬118,‫ְוֵאין ֶזה ְמַבֵטּל ִאסּוּר ַבָּיַּד ִים‬ – 119,‫ ֲאָבל ְלָאְכלוֹ ֻכּלּוֹ ָבֶּזה ַאַחר ֶזה הוּא ֶהֵתּר ָגּמוּר ַאף ִמִדְּבֵרי סוְֹפ ִריםקמח‬,‫ֶאָלּא ֶלֱאֹכל ָכּל ַהַתֲּﬠֹרֶבת ְבַּבת ַאַחת‬ ‫קמט ֶשֲׁהֵרי ְמַבְטּלוֹ ְבָּשָׁﬠה ֶשִׁדּין ִבּטּוּל ֶהָחֵמץ הוּא ְכִּדין ִבּטּוּל ְשָׁאר‬,‫ ֶאָלּא ְמַבֵטּל ֶהֵתּר הוּא‬,‫ִאם ֵכּן ֵאין ֶזה ְמַבֵטּל ִאסּוּר‬ ‫קנ‬:‫ ְדַּה ְינוּ ֹקֶדם ַהֶפַּסח‬,‫ִאסּוּ ִרים‬ 17 If [the owner] does not possess additional kosher [for Pesach kernels of] wheat,120 he should estimate how many [kernels of] wheat became chametz and remove [that quantity of kernels] from the mixture and [take] them from his home, i.e., [the owner] should sell them before Pesach to a non-Jew, or even to another Jew.121 It is permitted for [the owner] to maintain possession of the remainder [of the wheat] until after Pesach.122 Similarly, the Jew who purchased the [kernels of] wheat from [the owner] may maintain possession of them until after Pesach.123 [The rationale is that] the prohibition against maintaining possession [of such a mixture during Pesach] resembles the prohibition against eating [an entire mixture containing] other forbidden [substances] at one time. And it is only forbidden for one person to eat [an entire mixture containing] other forbidden [substances] at one time. Two people, however, are even permitted to eat the entire mixture at the same moment, as explained in Yoreh Deah, loc. cit.124 ‫ ְו ִיֹטּל ָכּל ָכּ ִחִטּים ֵמַהַתֲּﬠֹרֶבת‬,‫ ְיַשֵׁﬠר ְבֹּאֶמד ַדְּﬠתּוֹ ַכָּמּה ָהיוּ ַהִחִטּים ַהֲחמוִּצים‬120,‫יז ְוִאם ֵאין לוֹ עוֹד ִחִטּים ְכֵּשׁ ִרים‬ ‫ ְוַהְשָּׁאר ֻמָתּר לוֹ‬121,‫קנא ְדַּה ְינוּ ֶשׁ ִיְּמְכֵּרם ֹקֶדם ַהֶפַּסח אוֹ ְלָנְכ ִרי אוֹ ֲאִפלּוּ ְלִיְשָׂרֵאל ַאֵחר ֹקֶדם ַהֶפַּסח‬,‫ִויַבֲﬠֵרם ִמֵבּיתוֹ‬ 122.‫ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ֶשֲׁהֵרי ִאסּוּר ַהְשָׁהָיה דּוֶֹמה‬123,‫ְוֵכן אוֹתוֹ ַהִיְּשָׂרֵאל ֶשָׁלַּקח ִמֶמּנּוּ ַהִחִטּים – ֻמָתּר לוֹ ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח‬

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‫ ֲאָבל ְשֵׁני ְבֵּני‬,‫ וִּבְשָׁאר ִאסּוּ ִרין ֵאין ִאסּוּר ֶלֱאֹכל ְבַּבת ַאַחת ֶאָלּא ְלָאָדם ֶאָחד‬,‫ְלִאסּוּר ֲאִכיָלה ְבַּבת ַאַחת ִלְשָׁאר ִאסּוּ ִרין‬ 124,‫קנב‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁם‬,‫ָאָדם ֻמָתּ ִרין ֶלֱאֹכל ָכּל ַהַתֲּﬠֹרֶבת ֲאִפלּוּ ְבֶּרַגע ֶאָחד‬ 18 There are authorities who differ with the above125 and maintain that since it is forbidden to partake of any of this mixture during Pesach – even if one sold [almost] the entire mixture to a non-Jew before Pesach and only the smallest amount [of forbidden substance] remained [in his possession], it is forbidden to partake of [even that small amount of this chametz]126 during Pesach – it is [therefore] also forbidden to maintain possession [of the mixture over Pesach. This is] a decree lest one come to partake of it. [According to this opinion,] if one forgot and did not obliterate [the mixture containing chametz wheat kernels] before Pesach and remembered during Pesach, he must obliterate [the mixture] from existence entirely.127 Weight should be given to their words unless a severe [financial] loss is involved.128 ‫ ַוֲאִפלּוּ ָמַכר ָכּל ַהַתֲּﬠֹרֶבת‬,‫ ְואוְֹמ ִריםקנד ֵכּיָון ֶשָׁאסוּר ֶלֱאֹכל ְבֶּפַסח ְכּלוּם ִמֶזּה ַהַתֲּﬠֹרֶבת‬125,‫יח ְוֵישׁ חוְֹלִקין ַﬠל ֶזהקנג‬ ‫קנז ְגֵּזָרה‬,‫ – ָאסוּרקנו ַגּם ֵכּן ְלַהְשׁהוָֹתן‬126,‫ְלָנְכ ִרי ֹקֶדם ַהֶפַּסח ְול ֹא ִשֵׁיּר ִמֶמּנּוּ ֶאָלּא ַמֶשּׁהוּ ָאסוּר ְלָאְכלוֹ ְבֶּפַסחקנה‬ ‫ ְוֵישׁ‬127.‫ ְוִאם ָשַׁכח ְול ֹא ִבֲּﬠרוֹ ֹקֶדם ַהֶפַּסח ְו ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָצ ִרי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬.‫ֶשָׁמּא ָיב ֹא ְלָאְכלוֹ‬ 128,‫קנט‬:‫ָלֹחשׁ ְלִדְבֵריֶהםקנח ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה‬ 19 All the above129 applies when there is a majority of kosher [for Pesach kernels of] wheat in proportion to those that have become chametz. If, however, [the two] were of equal ]volume[, all opinions agree that it is forbidden to maintain possession of [the mixture] during Pesach.* If (one did not add any [permitted kernels] to [the mixture] and) forgot [to obliterate it], and maintained possession of [the mixture] until after Pesach, it is forbidden to benefit from [the mixture] unless [the owner] redeems [the value of] the forbidden [kernels] it contains or sells [the mixture] to a non-Jew with the exception [of the value] of the forbidden [kernels], as explained above.130 * [During Pesach,] it is forbidden to add more kosher [for Pesach kernels of] wheat [to the mixture] and grind them [into flour] so that the chametz [flour] will be nullified by being mixed with 60 [times its volume of kosher-for-Pesach flour], and then [the entire mixture will] be permitted to be eaten during Pesach. [The rationale is that] since the chametz [kernels] were not nullified as a matter of course because they were mixed with a majority [of kosher-for-Pesach substances, by adding to the mixture] one is intentionally nullifying [the presence of] a forbidden [substance. Before Pesach,] it is, however, permitted to add [kosher-for-Pesach kernels of wheat] to [the mixture] and grind [the entire mixture into flour] so that [the owner] may maintain possession [of the mixture] until after Pesach. This is not [considered as] nullifying the presence of a forbidden [substance], as explained above.131 [When selling the mixture to a non-Jew, the owner must] however, be careful to make a modification that [will prevent] the non-Jew from selling [the kernels] to another Jew, i.e., [the owner must] grind [the kernels into flour] and bake [the flour] into bread, and sell the bread to a non-Jew with the exception of the value of the forbidden [kernels], if [he lives] in a place where it is customary to [observe] the prohibition against [eating] the bread of a non-Jew.132 In a place where it is customary to permit [the bread of a non-Jew,133 the owner] must cut the entire

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[loaf of] bread into pieces and then sell it to a non-Jew with the exception of the value of the forbidden [kernels. This is permitted] because it is forbidden to [purchase] pieces of bread from a non-Jew, as explained in Yoreh Deah, sec. 112.134 Similarly, in all instances where it is stated that, after Pesach, it is forbidden to partake [of a substance], but it is permitted to benefit from it, when selling it to a non-Jew, one must be careful to sell [the chametz] to [the non-Jew] in a manner that will [prevent] him from selling it to another Jew who will partake of it. See sec. 467[:2].135 ‫ ֲאָבל ִאם ָהָיה ָשֶׁוה ְבָּשֶׁוה – ְלִדְבֵרי ַהֹכּל ָאסוּר ְלַהְשׁהוָֹתם‬,‫ ְכֶּשֵׁיּשׁ ַבִּחִטּים ַהְכֵּשׁ ִרים ֹרב ְכֶּנֶגד ַהֲחמוִּצים‬129‫יט ְוָכל ֶזה‬ ‫ ֶאָלּא ִאם‬,‫* ְוִאם )ל ֹא הוִֹסיף ֲﬠֵליֶהם ְכּלוּםקס ְו(ָשַׁכח ְוִהְשָׁהה אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח – ֲהֵרי ֵהן ֲאסוּ ִרין ַבֲּהָנָאה‬.‫ְבֶּפַסח‬ 130,‫קסב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫קסא אוֹ ֶשִׁיְּמְכֵּרם ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהן‬,‫ֵכּן פּוֶֹדה ֶאת ָהִאסּוּר ֶשָׁבֶּהן‬ * [‫ְוָאסוּר ְלהוִֹסיף ֲﬠֵליֶהם עוֹד ִחִטּים ְכֵּשׁ ִרים וְּלָטְחָנן ְכֵּדי ֶשׁ ִיְּתַבֵּטּל ֶהָחֵמץ ְבִּשִׁשּׁים ְו ִיְהֶיה ֻמָתּר‬ ‫ ֲאָבל ֻמָתּר‬.‫ ְדֵּכיָון ֶשׁלּ ֹא ִנְתַבֵּטּל ֶהָחֵמץ ְבֹּרב ֵמֵאָליו – ֲהֵרי ֶזה ְמַבֵטּל ִאסּוּר ַבָּיַּד ִים‬,‫ַבֲּאִכיָלה ְבֶּפַסח‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוֵאין ֶזה ְמַבֵטּל ִאסּוּר‬,‫ְלהוִֹסיף ֲﬠֵליֶהם וְּלָטְחָנן ְכֵּדי ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח‬ 131 ,‫]ְלַמְﬠָלהקסג‬: ‫קסד ְדַּה ְינוּ ֶשׁ ִיְּטָחֵנם ְוַיֲﬠֶשׂה ֵמֶהם ַפּת ְו ִיְמֹכּר ַהַפּת‬,‫ַרק ֶשׁ ִיָּזֵּהר ְלַתֵקּן ְבִּﬠ ְנָין ֶשׁלּ ֹא ַיֲח ֹזר ַהָנְּכ ִרי ְוִיְמְכֵּרם ְל ִיְשָׂרֵאל ַאֵחר‬ – 133,‫ וִּבְמקוֹמוֹת ֶשׁנּוֲֹהִגין ֶהֵתּרקסה‬132.‫ ִאם הוּא ָמקוֹם ֶשׁנּוֲֹהִגין ִאסּוּר ְבַּפת ֶשׁל ָנְכ ִרי‬,‫ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ‬ ,‫ ֶשָׁאסוּר ִלַקּח ִמָנְּכ ִרי ֲחִתיכוֹת ַפּת‬,‫ָצ ִרי ַלְחֹתּ ָכּל ַהַפּת ַלֲחִתיכוֹת ְוַאַחר ָכּ ִיְמְכֵּרם ְלָנְכ ִריקסו חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהם‬ 134,‫קסז‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קי"ב‬ ‫ְוֵכן ְבָּכל ָמקוֹם ֶשׁ ִנְּתָבֵּאר ֶשְׁלַּאַחר ַהֶפַּסח הוּא ָאסוּר ַבֲּאִכיָלה וֻּמָתּר ַבֲּהָנָאה – ָצ ִרי ִלָזֵּהר ְכֶּשׁמּוְֹכרוֹ ְלָנְכ ִרי ֶשׁ ִיְּמְכֶּרנּוּ‬ 135,‫קסח‬:‫ ַﬠֵיּן ִסיָמן תס"ז‬,‫לוֹ ְבִּﬠ ְנָין ֶשֵׁאין ָלֹחשׁ ֶשָׁמּא ַיֲח ֹזר ַהָנְּכ ִרי ְו ִיְמְכֶּרנּוּ ְל ִיְשָׂרֵאל ַאֵחר ְוי ֹאְכֶלנּוּ‬ 20 According to Scriptural Law, only [grain products] that have become chametz in a complete sense that are fit to be eaten are forbidden.136 If, however, a dough began to leaven but did not reach the stage of leavening to be explained in sec. 459[:13],137 [and] even when baked, [the end product] will not be fit to be eaten because the leavening process was not completed, it is [then] called chametz nukshah138and is permitted to be eaten during Pesach139 according to Scriptural Law. [The rationale is that this dough] is not chametz at all. [This category also includes] the dough that scribes use to stick their papers together, which is made from the [wheat-]dust [that comes] from [flour] mills, that would not [produce products] fit to be eaten were it to be baked, and all similar [substances]. [Although such substances are permitted by Scriptural Law,] the Sages forbade partaking of them and benefiting from them [during Pesach. They] also required that [these substances] be obliterated on the day before Pesach. [This is] a decree [instituted as a safeguard] lest one forget and partake of [these doughs] during Pesach, for they are edible, [albeit] with difficulty. If [the person] forgot and did not obliterate [these substances] on the day before Pesach, and remembered during Pesach, he must obliterate them from existence entirely. However, [the person] should not recite a blessing [when obliterating these substances], for the reason mentioned above.140 If [such substances] existed [in a Jew’s possession] during Pesach and he did not obliterate them, it is permitted to benefit from them [after Pesach]. Since [their owner] did not violate a Scriptural prohibition, the Sages did not penalize him. Nevertheless, it is forbidden to partake of [such a substance after Pesach], since 12/16/2020, 8:41 PM

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[the substance] is considered as chametz that existed [in a Jew’s possession] during Pesach.141 ‫ ֲאָבל ִﬠָסּה ֶשִׁהְתִחיָלה ְלִהְתַחֵמּץ ְול ֹא ִהִגּיָﬠה‬136,‫קסט‬,‫כ ֵאין ָאסוּר ִמן ַהתּוָֹרה ֶאָלּא ָחֵמץ ָגּמוּר ֶשׁהוּא ָראוּי ַלֲאִכיָלה‬ ‫ ַאף ְכֶּשׁיּ ֹאפוּ אוָֹתהּ ל ֹא ְתֵּהא ְראוָּיה ַלֲאִכיָלהקעב ֵמֲחַמת ֲחִמיצוָּתהּ ֶשׁלּ ֹא‬137,‫קעא‬,‫ְלִחמּוּץקע ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ט‬ ‫ ֶשֵׁאינוֹ ָראוּי‬,‫ ְוֵכן אוֹתוֹ ָבֵּצק ֶשַׁהסּוְֹפ ִרים ְמַדְבִּקין בּוֹ ְנָירוֵֹתיֶהםקעג ֶשׁעוִֹשׂין אוֹתוֹ ֵמֲﬠַפרקעד ָהֵרַח ִים‬,‫ָגְּמָרה ָכּל ָצ ְרָכּהּ‬ ‫ וֻּמָתּר ְלָאְכלוֹ ְבֶּפַסח ִמן‬138,‫קעו‬,‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּזה – ֲהֵרי ֶזה ִנְקָרא ָחֵמץ נְֻקֶשׁה‬,‫ַלֲאִכיָלהקעה ְכֶּשׁיּ ֹאפוּ אוֹתוֹ‬ ‫ ֶשֵׁאין ֶזה ָחֵמץ ְכָּלל‬139,‫ַהתּוָֹרה‬. ‫קעז ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ִמֶמָּנּה‬,‫ ְוִהְצ ִריכוּ ַגּם ֵכּן ְלַבֲﬠרוֹ ְבֶּﬠֶרב ֶפַּסח‬,‫ֲאָבל ֲחָכִמים ֲאָסרוּהוּ ַבֲּאִכיָלה וַּבֲהָנָאה‬ ‫קעט ְוִאם ָשַׁכח ְול ֹא ִבֲּﬠרוֹ ְבֶּﬠֶרב ֶפַּסח ְו ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָצ ִרי‬.‫קעח ֶשַׁﬠל ְיֵדי ַהְדָּחק הוּא ָראוּי ַלֲאִכיָלה‬,‫ְבֶּפַסח‬ – ‫ ְוִאם ָﬠַבר ָﬠָליו ַהֶפַּסח ְול ֹא ִבֲּﬠרוֹ‬140,‫קפא‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬, ‫קפ ֲאָבל ל ֹא ְיָבֵר‬,‫ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫קפג ֵכּיָון‬,‫קפב ֲאָבל ָאסוּר ְלָאְכלוֹ‬.‫ ְדֵּכיָון ֶשׁלּ ֹא ָﬠַבר ָﬠָליו ַﬠל ִאסּוּר ֶשׁל תּוָֹרה ל ֹא ְקָנסוּהוּ ֲחָכִמים‬,‫ֲהֵרי הוּא ֻמָתּר ַבֲּהָנָאה‬ 141:‫ֶשֵׁיּשׁ ָﬠָליו ֵשׁם ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ 21 [A substance is considered] chametz nukshah only if it was never fit to be eaten, except with difficulty, from the time it began to leaven [onward. Different laws apply,] however, if [initially, the chametz] was fit to be eaten when it leavened, and [only] afterwards did it become unfit for human consumption.142 Examples [of such chametz include] a loaf of bread or yeast that became moldy, or a milugma, [a poultice of chametz,] – ([the term milugma is derived from the words,] malei lugma, “a cheekful,” i.e., [a person] chews [kernels of] wheat and then places them on his wound)143 – which spoiled and became unfit for human consumption. [The owner of such substances] is obligated to obliterate them according to Scriptural Law, unless they became unfit for a dog to eat144 before the time [when one must] obliterate [chametz], i.e., before the [beginning of] sixth hour [on the day before Pesach], so that when the time [when one must] obliterate [chametz] arrives, [these substances] are not considered food that one must obliterate. Instead, they are like mere dust.145 If, however, [such substances] became unfit for a dog to eat after the time when [one must] obliterate [chametz] – whether they became chametz after the time when [one must] obliterate [chametz] or they became chametz before [that time – the owner] is obligated to obliterate them from existence entirely according to Scriptural Law.146 [The rationale is that] since [these substances] were placed in the category of chametz for a certain amount of time after [chametz] became forbidden, they are not removed from [that category] until that which must be done to chametz is [also] done to them.147 ,‫כא ְוֵאינוֹ ִנְקָרא ָחֵמץ נְֻקֶשׁה ֶאָלּא ִאם ֵכּן ֶשִׁמָּשָּׁﬠה ֶשִׁנְּתַחֵמּץ ל ֹא ָהָיה ָראוּי ַלֲאִכיָלה ֵמעוָֹלםקפד ִכּי ִאם ַﬠל ְיֵדי ַהְדָּחק‬ ‫ ְכּגוֹן ַהַפּתקפה ֶשׁל ָחֵמץ אוֹ ֶשׁל ְשׂאוֹרקפו‬142,‫ֲאָבל ִאם ָהָיה ָראוּי ַלֲאִכיָלה ִמֶשּׁ ִנְּתַחֵמּץ ְוַאַחר ָכּ ִנְפַסל ֵמֲאִכיַלת ָאָדם‬ ‫ ֶשׁ ִנְּס ְרחוּ ְו ִנְתַקְלְקלוּ ֵמֲאִכיַלת‬143(‫ֶשִׁﬠְפָּשׁה וְּמלוּ ְגָמאקפז )ֵפּרוּשׁ ְמל ֹא לוּ ְגָמא ֶשׁלּוֵֹﬠס ִחִטּים ְונוְֹתָנם ַﬠל ַגֵּבּי ַמָכּתוֹקפח‬ ‫קצא ְדַּה ְינוּ ֹקֶדם‬,‫ ֹקֶדם ְשַׁﬠת ַהִבּעוּר‬144,‫קפט ֶאָלּא ִאם ֵכּן ִנְפְסלוּ ֵמֲאִכיַלת ֶכֶּלבקצ‬,‫ָאָדם – ַחָיּב ְלַבֲﬠָרם ִמן ַהתּוָֹרה‬ 145,‫קצג‬.‫קצב ַוֲהֵרי ֵהן ְכָּﬠָפר ְבָּﬠְלָמא‬,‫ ִדְּכֶשַׁיִּגּיַﬠ ְזַמן ַהִבּעוּר – ֵאין ֲﬠֵליֶהם תּוַֹרת ֹאֶכל ֶשׁ ִיְּתַחֵיּב ְלַבֲﬠָרם‬,‫ָשָׁﬠה ִשִׁשּׁית‬ ‫ ֵבּין ִמֹקֶּדם – ַחָיּב ְלַבֲﬠרוֹקצד ִמן‬,‫ ֵבּין ֶשׁ ִנְּתַחְמּצוּ ַאַחר ְשַׁﬠת ַהִבּעוּר‬,‫ֲאָבל ִאם ִנְפְסלוּ ֵמֲאִכיַלת ֶכֶּלב ַאַחר ְשַׁﬠת ַהִבּעוּר‬ ‫ ְדֵּכיָון ֶשָׁהָיה ֲﬠֵליֶהם ָשָׁﬠה ַאַחת ֵשׁם ָחֵמץ ְלַאַחר ְזַמן ִאסּוּרוֹ – ֵאינוֹ ִנְפָקע‬146,‫קצו‬,‫ָהעוָֹלם ְלַגְמֵריקצה ִמן ַהתּוָֹרה‬ 147,‫קצח‬:‫קצז ַﬠד ֶשַׁיֲּﬠֶשׂה ָלֶהם ְכּתוַֹרת ָחֵמץ‬,‫ֵמֶהם ְלעוָֹלם‬ 22 All the above148 applies with regard to chametz that remains intact and is not mixed [together] with another substance. [Different laws apply regarding substances that are] chametz in a complete sense, that were fit to be eaten, and

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[then] became mixed with a substance that is not fit for human consumption at all, or is not fit [to be consumed by] all people, for example, tiriaca, which is only eaten by people who are ill. It is permitted to maintain [possession of such mixtures] during Pesach.149 Even if such a mixture contains much more than an olive-sized portion of chametz in a p’ras,150 nevertheless, since [the chametz] is not fit to be eaten, the constitution of chametz is ruined and it is not considered chametz at all. [Even so,] it is forbidden151 to partake of such a mixture during Pesach even when it only possesses the smallest amount of chametz, if the way it is made is by mixing chametz into [the unpalatable substance], like tiriaca and the like.152 [In such an instance, the chametz] is not considered batel within [the mixture], as explained above.153 ‫ ֲאָבל ָחֵמץקצט ָגּמוּר ֶשָׁהָיה ָראוּי ַלֲאִכיָלהר‬,‫ ֶשֵׁאינוֹ ְמֹעָרב ְבָּדָבר ַאֵחר‬,‫ ְבָּחֵמץ ֶשׁהוּא עוֵֹמד ְבֵּﬠינוֹ‬148‫כב ְוָכל ֶזה‬ ‫ ֶשֵׁאינוֹ ַמֲאָכל ֶאָלּא ְלחוִֹליםרא‬,‫ ְכּגוֹן התריאק"ה‬,‫ אוֹ ֶשֵׁאינוֹ ַמֲאַכל ָכּל ָאָדם‬,‫ֶשֵׁﬠֵרב אוֹתוֹ ְבָּדָבר ֶשֵׁאינוֹ ַמֲאַכל ָאָדם ְכָּלל‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון‬150,‫רב‬,‫ ַוֲאִפלּוּ ֵישׁ ַבַּתֲּﬠֹרֶבת ַהֶזּה ָחֵמץ ַה ְרֵבּה יוֵֹתר ִמְכַּז ִית ִבְּכֵדי ֲאִכיַלת ְפָּרס‬.‫– ֻמָתּר ְלַק ְיּמוֹ ְבֶּפַסח‬ 149.‫רג ְוֵאין ָﬠָליו תּוַֹרת ָחֵמץ ְכָּלל‬,‫ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה – ֲהֵרי ִנְפְסָדה צוַּרת ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‬ ‫ ַוֲאִפלּוּ ֵאין בּוֹ ֶאָלּא ָחֵמץ ָכּל ֶשׁהוּארד ִאם ֶדֶּר ֲﬠִשָׂיּתוֹ הוּא ַﬠל ְיֵדי‬151,‫ֲאָבל ָאסוּר ֶלֱאֹכל ִמֶזּה ַהַתֲּﬠֹרֶבת ְבֶּפַסח‬ 153,‫רה‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ – ֵאינוֹ ָבֵּטל ְבּתוֹכוֹ‬152‫ ְכּגוֹן התריאק"ה )יא( ְוַכיּוֵֹצא בּוֹ‬,‫ַתֲּﬠֹרֶבת ָחֵמץ‬ 23 [When a person] placed flour and animal hides into a tanner’s trough154 – even if he placed them there [only] an hour before the time [when one must] obliterate [chametz] – it is permitted to maintain possession of [the mixture] during Pesach.155 [The rationale is that] when the time [when one must] obliterate [chametz] arrives, the flour will have already become spoiled because of the hides that were placed in [the trough together with it] and will have become unfit for human consumption. [Thus, the flour] is considered like chametz nukshah. Since [the flour] is mixed with the other substances in the [tanner’s] trough, it is not necessary to obliterate it, for its composition has already been [completely] altered by [becoming part] of the mixture.156 If, however, [the person] placed [the chametz and the hides in the trough] less than an hour before the time [when one must] obliterate [chametz], he must obliterate [this chametz].157 If [the person] did not place the hides in the trough, and he placed flour there prior to three days before the time when one must obliterate [chametz], it is permitted to maintain possession of [the contents of the trough] during Pesach, because [the flour] has already spoiled and become ruined.158 If, however, [the person] placed the flour [into a trough without hides] within three days of the time [when one must] obliterate [chametz], he must obliterate it.159 ‫ ֲאִפלּוּ ָנַתן ָשָׁﬠה ַאַחת ֹקֶדם ַהִבּעוּר – ֲהֵרי ֶזה ֻמָתּר ְלַק ְיָּמן‬154,‫כג ֲﬠֵרַבת ָהַﬠְבָּדִנין ֶשָׁנַּתן ְלתוָֹכן ֶקַמח ְועוֹרוֹת‬ ‫ ֶשְׁכֶּשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר ְכָּבר ִהְס ִריַח ַהֶקַּמח ֵמֲחַמת ָהעוֹרוֹת ֶשְׁבּתוֹכוֹ ְו ִנְפַסל ֵמֲאִכיַלת ָאָדם ְוַנֲﬠָשׂה ְכָּחֵמץ‬155,‫רו‬,‫ְבֶּפַסח‬ ‫רח ֶשְׁכָּבר ִנְפְסָדה צוָּרתוֹ ַﬠל ְיֵדי‬,‫רז ְוֵכיָון ֶשׁהוּא ְמֹעָרב ִבְּדָב ִרים ֲאֵח ִרים ֶשָׁבֲּﬠֵרָבה – ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬,‫נְֻקֶשׁה‬ 157,‫רי‬.‫ ֲאָבל ִאם ְנָתָנן ְבָּפחוֹת ִמָשָּׁﬠה ִלְשַׁﬠת ַהִבּעוּר – ַחָיּב ְלַבֵﬠר‬156,‫רט‬.‫ַהַתֲּﬠרוֹבוֹת‬ ‫ ֶשְׁכָּבר‬,‫ְוִאם ל ֹא ָנַתן ָהעוֹרוֹת ְלתוֹ ָהֲﬠֵרָבה ְוָנַתן ַהֶקַּמח ְבּתוָֹכהּ ֹקֶדם ג' ָיִמים ִלְשַׁﬠת ַהִבּעוּר – ֻמָתּר ְלַקְיָּמן ְבֶּפַסח‬ 159,‫ריא‬:‫ ֲאָבל ִאם ָנַתן ַהֶקַּמח תּוֹ ג' ָיִמים ִלְשַׁﬠת ַהִבּעוּר – ַחָיּב ְלַבֵﬠר‬158.‫ִנְבַאשׁ ְו ִנְפַסד‬ 24 [Whenever one is] permitted to maintain possession of a substance [during Pesach], one may benefit from it during Pesach,160 for example, to sell [the substance] to a non-Jew161 or to benefit from it in other ways.162

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‫ אוֹ ְשָׁאר ִמיֵני‬161,‫ ְכּגוֹן ְלָמְכרוֹ ְלָנְכ ִריריג‬160,‫ריב‬,‫כד ָכּל ָדָּבר )יב( ֶשֻׁמָּתּר ְלַק ְיּמוֹ ֻמָתּר ֵלָהנוֹת ִמֶמּנּוּ ְבֶּפַסח‬ 162:‫ֲהָנאוֹת‬ 25 When clothes were laundered [and starched] with starch [derived] from wheat, it is permitted to maintain possession of [the clothes] during Pesach163 even though the actual substance of the chametz is visible, since its composition has already been impaired. Similarly, when papers were stuck together with [glue made from] dough [which is chametz] and the actual substance of the chametz is visible from the outside, it is not necessary to scrape off [the chametz] and obliterate it because its composition has already been im- paired. When does the above apply? When the clothes were laundered [and starched] or the papers were stuck together prior to 30 days before Pesach. Thus, when the time [when one must] obliterate [chametz] arrives, the chametz has already hardened [entirely] and its composition has been impaired. [When,] however, [the clothes] were laundered and [the papers] stuck together within 30 days [of Pesach], if the actual substance of chametz is visible, it is necessary to scrape off the visible [chametz]164 if there is an olive-sized amount on one garment or on one [piece of] paper.165 Even though [this olive-sized amount of chametz] is spread over the entire paper and there is not an olive-sized [portion] in one place, the paper joins together [the entire amount]. [By contrast,] if one stuck many papers onto a window,166 but there is not an olivesized portion of chametz in one place, the window does not join [the entire amount] together.167 [The rationale is that] since [the window] is attached to the house, it is considered as ]part of[ the house,168 and the house does not join together [all the portions of chametz] less than the size of an olive that are stuck to its walls, as will be explained.169 There are authorities who maintain that even if [the clothes were] laundered [and starched] or ]the papers[ were stuck together within 30 [days of Pesach], and the actual substance of chametz is visible, it is not necessary to obliterate it. [The rationale is that the chametz] has already become unfit for a dog to eat,170 and thus it is like mere dust. [Nevertheless,] it is desirable to give weight to the first opinion. ‫ ֶשְׁכָּבר ִנְפְסָדה‬163,‫ריד ַאף ַﬠל ִפּי ֶשׁ ִנּ ְרֶאה ָבֶּהן ַמָמּשׁוּת ֶהָחֵמץ – ֻמָתּר ְלַקְיָּמן ְבֶּפַסח‬,‫כה ְבָּגִדים ַהְמֻכָבִּסים ְבֵּחֶלב ִחָטּה‬ ‫ ֶשְׁכָּבר ִנְפְסָדה‬,‫ ְוֵכן ְנָירוֹת ֶשִׁדְּבּקוּ אוָֹתן ְבָּבֵצק ֶשַׁמָּמּשׁוּת ֶהָחֵמץ ִנ ְרֶאה ִמַבּחוּץ ֵאין ָצ ִרי ְלָג ְררוֹ וְּלַבֲﬠרוֹ‬.‫צוָּרתוֹ‬ ‫רטו‬.‫צוָּרתוֹ‬ ‫ ֶשְׁכֶּשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? )יג( ְכֶּשִׁנְּכְבּסוּ ַהְבָּגִדים ְו ִנְדְבּקוּ ַה ְנָּירוֹת ֹקֶדם ְשׁ ִשׁים יוֹם ִלְפֵני ַהֶפַּסח‬ ‫ ִאם ִנ ְרֶאה ָבֶּהן ַמָמּשׁוּת‬,‫רטז ֲאָבל ִאם ִנְכְבּסוּ ְו ִנְדְבּקוּ תּוֹ ְשׁ ִשׁים יוֹם‬,‫ְכָּבר ִנְתַקָשּׁה ֶהָחֵמץ ֶשָׁבֶּהן ְו ִנְפְסָדה צוָּרתוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא‬165.‫ ִאם ֵישׁ ִמֶמּנּוּ ְכַּז ִיתריח ְבֶּבֶגד ֶאָחד אוֹ ִבּ ְנָיר ֶאָחד‬164‫ֶהָחֵמץריז – ָצ ִרי ִל ְגֹרר ַמה ֶשּׁ ִנּ ְרֶאה‬ 166‫ריט ְוִאם ִדֵּבּק ְנָירוֹת ַה ְרֵבּה ְבַּחלּוֹן ֶאָחד‬.‫ְמֻפָזּר ַﬠל ְפֵּני ָכּל ַהְנָּיר ְוֵאין ִמֶמּנּוּ ְכַּז ִית ְבָּמקוֹם ֶאָחד – ֲהֵרי ַה ְנָּיר ְמָצ ְרָפן‬ 168,‫רכ‬,‫ ְדֵּכיָון ֶשׁהוּא ְמֻחָבּר ַלַבּ ִית ֲהֵרי הוּא ַכַּבּ ִית‬167,‫ְוֵאין ִמן ֶהָחֵמץ ְכַּז ִית ְבָּמקוֹם ֶאָחד – )יד( ֵאין ַהַחלּוֹן ְמָצ ְרָפן‬ 169,‫רכא‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ְוֵאין ַהַבִּית ְמָצֵרף ֶאת ֲחָצֵאי ֵזיִתים ַהְמֻדָבִּקים ִבְּכָתָליו‬ ‫ ִמְפֵּני ֶשְׁכָּבר ִנְפְסלוּ‬,‫ְוֵישׁ אוְֹמ ִריםרכב ֶשֲׁאִפלוּ ִנְכְבּסוּ ְו ִנְדְבּקוּ תּוֹ ל' ְו ִנ ְרֶאה ָבֶּהן ַמָמּשׁוּת ֶהָחֵמץ – ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬ ‫ ְוטוֹב ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה‬.‫ ַוֲהֵרי הוּא ְכָּﬠָפר ְבָּﬠְלָמא‬170,‫ֵמֲאִכיַלת ַהֶכֶּלברכג‬: 26 When clothes were laundered [and starched] with wheat starch, it is forbidden to place flour [to be used] during Pesach171 in them, even though the actual substance of chametz is not visible on them. [The rationale is that] sometimes, [although] it is not apparent, some of the actual substance of flour from the wheat

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starch is attached to [the clothes], and there is room for concern that some of [this flour that is chametz] will crumble into the flour [to be used] during Pesach.172 (See sec. 466[:9].) Similarly, it is forbidden to spread those clothes on a table upon which one eats during Pesach, lest a small amount [of the starch] crumble [and fall] into the food. Similarly, [when] women’s scarves are commonly treated with flour so that [the scarves] will become slightly [more] substantial, [the flour frequently] crumbles off them. [Therefore, the scarves] should be removed while eating. (Similarly, [during Pesach] it is [proper] to refrain from playing with cards on a table on which [people] eat, lest some of the chametz nukshah that is on them crumble into the food.) ‫כו ְבָּגִדים ַהְמֻכָבִּסים ְבֵּחֶלב ִחָטּה ַאף ַﬠל ִפּי ֶשֵׁאין ִנ ְרֶאה ָבֶּהן ַמָמּשׁוּת ֶהָחֵמץ – )טו( ָאסוּר ְלַהִנּיַח ְבּתוָֹכן ֶקַמח ֶשׁל‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיָפֵּר ֵמֶהן ְלתוֹ ַהֶקַּמח‬,‫ ְדִּלְפָﬠִמים ֵישׁ ָבֶּהן ְקָצת ַמָמּשׁוּת ִמֶקַּמח ֵחֶלב ִחָטּה ְוֵאינוֹ ִנ ְרֶאה‬171,‫רכד‬,‫ֶפַּסח‬ (‫ )ַﬠֵיּן ִסיָמן תס"]ו[רכה‬172‫ֶשׁל ֶפַּסח‬. ‫ ְוַגם ְצִﬠיֵפי‬.‫ ֶשָׁמּא ִיָפֵּר ְקָצת ֵמֶהן ְלתוֹ ַהַמֲּאָכל‬,‫ְוֵכן ָאסוּר ְלַהִצּיַﬠ אוָֹתן ַהְבָּגִדים ְבֶּפַסח ַﬠל ַהֻשְּׁלָחן ֶשׁאוְֹכִלין ָﬠָליו‬ ‫ָנִשׁים ָה ְר ִגיִלים ְלַתְקָּנן ִﬠם ֶקַמחרכו ַﬠד ֶשַׁנֲּﬠִשׂין ָﬠִבין ְקָצתרכז ֶשֶׁדֶּר ִלָפֵּר ֵמֶהן – ֵישׁ ַלֲהִסיָרן ִבְּשַׁﬠת ֲאִכיָלה ) ְוַגם‬ ‫ ֶשָׁמּא ִיָפֵּר ֵמָחֵמץ נְֻקֶשׁה ֶשָׁבֶּהן ְלתוֹ‬,‫ֵישׁ ִלְמ ֹנַﬠ ִמִלְּשֹׂחק ְבֶּפַסח ִבְּקָלִפין ַהִנְּקָרִאין ַקא ְרִטין ַﬠל ַהֻשְּׁלָחן ֶשׁאוְֹכִלין ָﬠָליו‬ (‫ַהַמֲּאָכלרכח‬: 27 [The following laws apply to] dough that is placed in the cracks of a kneading trough: If there is an olive-sized [portion of dough] in one place – even though it is well-secured there and [was placed there with the] intent of strengthening the cracks of the kneading trough or plugging a hole [in it]173 – [the owner] is obligated to obliterate [the dough]174 and to scrape it off, even though he nullified [his possession of the dough]. Alternatively, [the owner] may cover [the dough] with mortar.175 [This stringency is required] because [the piece of dough] is significant, since it is the size of an olive.176 [Hence, the dough] is not batel to the kneading trough and is not considered part of the walls [of the kneading trough] unless it was covered with mortar. [More lenient rules apply,] however, if there is not an olive-sized portion [of dough] in one place, even though there are several [pieces of dough] smaller than [the size of] an olive [that fill] many cracks [in the kneading trough, whose aggregate total more than an olive-sized portion]. If [the bits of dough] are intended to strengthen the cracks of the kneading trough or to plug the holes [in it], they are considered batel to the kneading trough177 and [thus,] are considered as part of its walls. Therefore, the kneading trough does not [cause these bits of dough] to be [considered] as one olive-sized portion. [This leniency applies] whether [the bits of dough] are firmly secured to [the kneading trough] or weakly secured there. ([The owner] need not obliterate [the bits of dough] if he already nullified [his possession of] them,178 or [if] he desires to do so [and that option is still available to him because] it is before the sixth hour [on the day preceding Pesach].) [The following rules apply] if there is [one] long crack in [the kneading trough] and there are two [portions] of dough, each one [smaller than] an olive-[sized portion], that were placed there to strengthen the [kneading trough] or plug its holes, and a [thin] strip of dough runs through the crack, [connecting] one of the pieces [of dough that are smaller than the size of an] olive with the other. Whenever the pieces [of dough] that are [smaller than the size of] an olive would also be lifted up were one to lift up the strip [of dough connecting them] by hand, [the two pieces]

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are considered as connected by the strip [of dough and considered as forming one olive-size piece. Hence, one] is obligated to obliterate [these pieces of dough]179 and scrape them away even though he nullified [his possession of] them. If [the small pieces] would not be lifted up together with the strip [of dough that connects them], they are not combined together to be considered as an [entire] olive-sized portion. ‫רכט ַאף ַﬠל ִפּי ֶשֻׁמְּדָבּק ָשׁםרל ְבֹּחֶזק ְוָﬠשׂוּי ְלַחֵזּק ִשְׁבֵרי‬,‫ ִאם ֵישׁ ִמֶמּנּוּ ְכַּז ִית ְבָּמקוֹם ֶאָחד‬,‫כז ָבֵּצק ַהֻמָּנּח ְבִּסְדֵקי ֲﬠֵרָבה‬ ‫ ְדֵּכיָון‬175,‫רלג‬,‫ אוֹ ְיִטיֶחנּוּ ְבִּטיט‬,‫ וְּלָג ְרדוֹ ַאף ַﬠל ִפּי ֶשִׁבְּטּלוֹ‬174‫ – ַחָיּב ְלַבֲﬠרוֹ‬173,‫ָהֲﬠֵרָבהרלא אוֹ ִלְסֹתּם ֶנֶקברלב‬ ‫ ֶאָלּא ִאם ֵכּן ְטָחאוֹ‬,‫ ְוֵאינוֹ ָבֵּטלרלד ְלַגֵבּי ָהֲﬠֵרָבה ִלְהיוֹת ֶנְחָשׁב ִמְכַּלל ָדְּפנוֶֹתיָה‬176‫ֶשֵׁיּשׁ בּוֹ ְכַּז ִית – ֲהֵרי הוּא ָחשׁוּב‬ ‫ְבִּטיט‬. ‫ ִאם ֵהן‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבֲּﬠֵרָבה ַה ְרֵבּה ֲחָצֵאי ֵזיִתיםרלו ְבַּה ְרֵבּה ְסָדִקים‬,‫ֲאָבל ִאם ֵאין ִמֶמּנּוּ ְכַּז ִיתרלה ְבָּמקוֹם ֶאָחד‬ ‫ וְּלִפיָכ‬,‫ ְוֶנְחָשִׁבין ִמְכַּלל ָדְּפנוֶֹתיָה‬177‫ֲﬠשׂוּ ִיים ְלַחֵזּק ִשְׁבֵרי ָהֲﬠֵרָבה אוֹ ִלְסֹתּם ְנָקִבים – ֲהֵרי ֵהן ְבֵּטִלין ְלַגֵבּי ָהֲﬠֵרָבה‬ ‫ ֵבּין ֶשֵׁהן ֻמָנִּחין ָבּהּ ְבּ ִרְפיוֹןרלז ) ְוֵאינוֹ ָצ ִרי ְלַבֲﬠרוֹ ִאם ְכָּבר‬,‫ ֵבּין ֶשֵׁהן ְמֻדָבִּקין ָבּהּ ְבֹּחֶזק‬,‫ֵאין ָהֲﬠֵרָבה ְמָצַרְפָתּן ִלְכַז ִית‬ (‫ ְכּגוֹן ֶשׁהוּא ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסחרלט‬,‫ אוֹ ֶשׁהוּא רוֶֹצה ֲﬠַד ִין ְלַבְטּלוֹ‬178,‫רלח‬,‫ִבְּטּלוֹ‬. ‫ְוִאם ֵישׁ ָבּהּ ֶסֶדק ָאֹר וֻּמָנִּחין בּוֹ ְשֵׁני ֲחָצֵאי ֵזיִתיםרמ ָבֵּצק ְלַחֵזּק ְשָׁבֶריָהרמא אוֹ ִלְסֹתּם ְנָקֶביָה ְוחוּט ֶשׁל ָבֵּצק הוֵֹל‬ – ‫ ָכּל ֶשִׁאלּוּ ִיָנֵּטל ַהחוּט ַבָּיּד ִיָנְּטלוּ ִﬠמּוֹ ַגּם ב' ֲחָצֵאי ֵזיִתיםרמב‬:‫ְבּתוֹ ַהֶסֶּדק ֵמֲחִצי ַז ִית ֶזה ַלֲחִצי ַז ִית ֶזה – רוִֹאין ָאנוּ‬ ‫ ְוִאם ֵאיָנן ִנָטִּלין‬.‫ וְּלָג ְרָדן ַאף ַﬠל ִפּי ֶשִׁבְּטָּלן‬179‫ ְוַחָיּב ְלַבֲﬠָרן‬,‫ֲהֵרי ֵהן ֲחשׁוִּבים ִכְּמֻחָבּ ִרין ַיַחד ַﬠל ְיֵדי חוּט ֶזה ַהְמַחְבָּרן‬ ‫ִﬠם ֶזה ַהחוּט – ֵאין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ִלְכַז ִית‬: 28 [Different laws apply when,] however, [the pieces of dough] are not placed [in a crack] to strengthen the broken pieces [of the kneading trough], nor to plug its holes. If [the bits of dough] are stuck to the kneading trough, the kneading trough causes them to [be considered as] combined [and as a single entity] the size of an olive. [Hence, the owner] is obligated to scrape off [these pieces of dough] and obliterate them.180 If, [however,] even when all the [pieces of] dough [attached to] the kneading trough that was not intended to strengthen [it] or plug [its holes] are combined,181 there is less than an olive-sized portion of [dough], there is no need to obliterate them; it is sufficient to nullify [these bits of dough.182 The rationale is that] since there is less than an olive-sized portion [of dough], it is not significant and [the dough] is batel to the kneading trough if it adheres to [the kneading trough]. If, however, [the pieces of dough] are not attached to [the kneading trough], but rather are loosely lying in its cracks,183 and needless to say, if [the pieces of dough] are not placed in its cracks, [the owner] is obligated to obliterate them even if he already nullified [his possession of them]. True, according to Scriptural Law even if [the owner] does not nullify [his possession of] them, he is not required to obliterate [the pieces of dough] unless they are the size of an olive, as [reflected by] the verses,184 “Do not eat chametz with it.… S’or of yours shall not be seen.” [The verse teaches that,] just as [the prohibition against] eating [chametz] applies to an olive-sized portion, [so, too, the prohibition against possessing chametz that is] seen applies to an olive-sized portion.185 Nevertheless, according to Rabbinic Law, even less than an olive-sized portion of chametz that is intact and is not attached to another entity must be obliterated.186 [This is] a decree, [instituted] lest [as a result of leaving less than an olive-sized portion, one will also leave] an olive-sized portion.187 Even if [this small amount of chametz] became mixed together with another substance, [should] the mixture contain the flavor of chametz, [the owner] is

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obligated to obliterate [the mixture] even though he nullified [his possession of] it. [This is] a decree, [instituted] lest [the owner] forget and partake of [the mixture] during Pesach.188 [Partaking of it] would [violate] a Scriptural prohibition, [for when partaking] of any food [that is] forbidden, even [eating] less than an olivesized portion is prohibited according to Scriptural Law, as [derived from] the verse,189 “[You may not eat] any fat.” [The word] “any” includes even [eating] less than the proscribed amount [in the prohibition].190 Therefore,191 if [the dough left in the kneading trough] is slightly soiled and thus not fit to be eaten, it is not necessary to obliterate it even though it is intact, since there is less than an olive-sized portion [of dough] and [the owner] already nullified [his possession of] it. ‫ )טז( ִאם ֵהן ְמֻדָבִּקים ָבֲּﬠֵרָבה – ֲהֵרי ָהֲﬠֵרָבה ְמָצַרְפָתּן‬,‫כח ֲאָבל ִאם ֵאיָנן ֲﬠשׂוּ ִין ְלַחֵזּק ְשָׁבֶריָהרמג ְול ֹא ִלְסֹתּם ְנָקֶביָה‬ 180.‫רמד ְוַחָיּב ְלָג ְרָדן וְּלַבֲﬠָרן‬,‫ִלְכַז ִית‬ ‫רמה ֶאָלּא‬,‫ ל ֹא ִיְהֶיה בּוֹ ְכַּז ִית – ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬181‫ְוִאם ַאף ְכֶּשׁ ְנָּצֵרף ָכּל ַהָבֵּצק ֶשָׁבֲּﬠֵרָבה ֶשֵׁאינוֹ ָﬠשׂוּי ְלַחֵזּק ְוִלְסֹתּם‬ ‫רמז‬.‫ ְוהוּא ָבֵּטל ְלַגֵבּי ָהֲﬠֵרָבה ִאם הוּא ֻמְדָבּק ָבּהּ‬,‫ ְדֵּכיָון ֶשֵׁאין בּוֹ ְכַּז ִית ֵאינוֹ ָחשׁוּב‬182,‫רמו‬,‫ַדּי לוֹ ְבִּבטּוּל‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ֵאינוֹ ֻמָנּח ַבֶּסֶּדק – ַחָיּב ְלַבֲﬠרוֹרמח‬183,‫ֲאָבל ִאם ֵאינוֹ ָדּבוּק ָבּהּ ֶאָלּא הוּא ֻמָנּח ַבְּסָּדִקים ְבּ ִרְפיוֹן‬ ‫רמט‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁמּן ַהתּוָֹרה ֲאִפלּוּ ִאם ל ֹא ִבְּטּלוֹ ֵאינוֹ ַחָיּב ְלַבֲﬠרוֹ ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ְכַּז ִית‬.‫ַאף ַﬠל ִפּי ֶשְׁכָּבר ִבֵּטּל‬ ‫ ָמה ֲאִכיָלה ִבְּכַז ִית )יז( ַאף ְרִאָיּה‬,"'‫ "ל ֹא ת ֹאַכל ָﬠָליו ָחֵמץ ְוגוֹ' ְול ֹא ֵיָרֶאה ְל ְשֹׂאר ְוגוֹ‬184,‫ֶשֶׁנֱּאַמררנ‬ ‫ )יח( ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ֲאִפלּוּ ָפּחוֹת ִמְכַּז ִית ָחֵמץ ֶשׁהוּא עוֵֹמד ְבֵּﬠינוֹ ְוֵאינוֹ ֻמ ְדָבּק ְלָדָבר‬185,‫רנא‬,‫ִבְּכַז ִית‬ 187,‫רנג‬.‫ ְגֵּזָרה ִמשּׁוּם ְכַּז ִית‬186,‫רנב‬,‫ַאֵחר ַחָיּב ְלַבֲﬠרוֹ‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ִמֶמּנּוּ‬,‫ַוֲאִפלּוּ ִנְתָﬠֵרב ְבָּדָבר ַאֵחר ְוֵישׁ ַבַּתֲּﬠרוֹבוֹת ַטַﬠם ָחֵמץ – ַחָיּב ְלַבֲﬠרוֹ ַאף ַﬠל ִפּי ֶשִׁבְּטּלוֹ‬ ,‫ ֶשְׁבָּכל ִאסּוֵּרי ַמֲאָכלוֹתרנה ֲאִפלּוּ ָפּחוֹת ִמְכַּז ִית ָאסוּר ִמן ַהתּוָֹרה‬,‫ ְוֵישׁ ָכּאן ִאסּוּר ִמן ַהתּוָֹרה‬188,‫רנד‬,‫ְבֶּפַסח‬ 190,‫רנז‬.‫ "ָכּל" ְלַרבּוֹת ֲחִצי ִשׁעוּר‬,"'‫ "ָכּל ֵחֶלב ְוגוֹ‬189,‫ֶשֶׁנֱּאַמררנו‬ ‫ ֵכּיָון ֶשֵׁאין‬,‫ ִאם הוּא ְמֻטָנּף ְקָצת ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלהרנט – ֵאין ָצ ִרי ְלַבֲﬠרוֹ ֲאִפלּוּ הוּא עוֵֹמד ְבֵּﬠינוֹ‬191,‫ְלִפיָכ רנח‬ ‫ וְּכָבר ִבְּטּלוֹ‬,‫בּוֹ ְכַּז ִית‬: 29 All the above applies to dough [attached to] a kneading trough or in other utensils.192 When, by contrast, dough is attached to the wall of a building, its floor, or its beams, if there was less than an olive-sized portion [of dough] in one place, the building does not [virtually] join [the bits of dough] together [so that they constitute an olive-sized portion of dough].193 Instead, according to Scriptural Law, all that is necessary is that one nullify [his possession of the chametz].194 Nevertheless, according to Rabbinic Law, if two pieces [of chametz], each half the size of an olive, are attached to one house,195 [the owner] is obligated to obliterate them. [This applies] even if [the pieces of chametz] are on two walls that are distant from each other.196 [The rationale is that] sometimes [such small pieces of chametz] are brought together when the house is swept and they become attached to each other.197 If, however, one of the pieces [of chametz] that is half the size of an olive is attached to an [outer] room and one [such piece is attached] to an inner room, to an exedra,198 or to a loft above [the room], there is no concern that the pieces will be brought together, since the two pieces half the size of an olive are not attached to the same room. Therefore, it is sufficient [for the owner] to nullify [his possession of this chametz],199 just as [it would be sufficient to nullify one’s possession] of one half-olive-sized piece that is attached to a house or a utensil.200 12/16/2020, 8:41 PM

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If, however, [the owner] did not nullify [his possession of the small pieces of chametz] and the sixth hour [on the day before Pesach] arrived – at which [time] he no longer has the option of nullifying [these small pieces]201 – even if there is only less than an olive-sized portion [of chametz] attached to a house or a utensil, [the owner] is obligated to obliterate [the small pieces] from existence. [This is] a decree [instituted] lest one [leave] an olive-sized portion [of dough], for which he would transgress the Scriptural [prohibitions against possessing chametz] if he does not nullify [his possession of] it. ‫ ִאם‬,‫ ֲאָבל ָבֵּצק ַהָדּבוּק ְלֹכֶתל ַהַבּ ִית אוֹ ְלַק ְרָקִﬠיתוֹ אוֹ ְלקוֹרוָֹתיו‬192,‫כט ְוָכל ֶזה ְבָּבֵצק ֶשַׁבֲּﬠֵרָבה אוֹ ֶשִׁבְּשָׁאר ֵכִּלים‬ 194,‫רסב‬.‫ ֶאָלּא ַדּי לוֹ ְבִּבטּוּלרסא ִמן ַהתּוָֹרה‬193,‫ֵאין ִמֶמּנּוּ ְכַּז ִית ְבָּמקוֹם ֶאָחד – ֵאין ַהַבּ ִית ְמָצ ְרָפןרס‬ – ‫ ֲאִפלּוּ ֵהם ְבּב' ְכָּתִלים ָה ְרחוִֹקים ֶזה ִמֶזּה‬195,‫ ִמִדְּבֵרי סוְֹפ ִרים ִאם ב' ֲחָצֵאי ֵזִתים ְדּבוִּקים ְבַּב ִית ֶאָחד‬,‫וִּמָכּל ָמקוֹם‬ 197.‫ ִמְפֵּני ֶשִׁלְּפָﬠִמים ֵהן ִמְתַקְבִּצין ְבַּיַחדרסג ַﬠל ְיֵדי ִכּבּוּד ַהַבּ ִיתרסד ְו ִנְדָבִּקין ֶזה ָבֶּזה‬196,‫ַחָיּב ְלַבֲﬠָרן‬ ,‫ ֶשְׁלָּפָניו‬198‫ אוֹ ְבַּאְכַסְדָרה‬,‫ֲאָבל ִאם ָהיוּ ַכֲּחִצי ַז ִית ָבֵּצק ָדּבוּק ְבַּב ִית ֶזה ְוַכֲחִצי ַז ִית ַאֵחר ָדּבוּק ְבַּב ִית ֶשִׁלְּפ ִנים ֵהיֶמנּוּ‬ ,‫רסה ֵכּיָון ֶשׁב' ַהֲחָצֵאי ֵזיִתים ֵאיָנם ְדּבוִּקים ְבֶּחֶדר ֶאָחד – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְתַקְבּצוּ ְבַּיַחד‬,‫אוֹ ַבֲּﬠִלָיּה ֶשַׁﬠל ַגָּבּיו‬ 200.‫ ְכּמוֹ ַלֲחִצי ַז ִית ִבְּלַבד ַהְמֻדָבּק ַבַּבּ ִית אוֹ ַבֵּכִּלים‬199,‫וְּלִפיָכ ַדּי לוֹ ְבִּבטּוּלרסו‬ ‫ ֲאִפלּוּ ִאם ֵאין ָשׁם ֶאָלּא ָפּחוֹת ִמְכַּז ִית ְוהוּא ָדּבוּק‬201,‫ֲאָבל ִאם ל ֹא ִבְּטָּלן וְּכָבר ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֶשֵׁאין ְבָּידוֹ ְלַבְטָּלן‬ ‫רסח ֶשׁהוּא עוֵֹבר ָﬠָליו ִמן ַהתּוָֹרה ִאם ל ֹא‬,‫רסז ְגֵּזָרה ִמשּׁוּם ְכַּז ִית‬,‫ַבַּבִּית אוֹ ַבְּכִּלי – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ִבְּטּלוֹ‬: 30 All the above applies according to the letter of the law. However, Jews are holy and are accustomed to conducting themselves stringently, [going beyond the letter of the law]. They scrape away all chametz that is found, even the slightest amounts that are attached to a house or a utensil. Moreover, they follow the stringency of scraping the benches, the chairs, and the walls that chametz touched. If there is chametz in a crack that cannot be scratched out, one should cover it with a small amount of mortar. ‫ ְוגוֹ ְר ִרים ָכּל ֶהָחֵמץ ַה ִנְּמָצא ֲאִפלּוּ ַמֶשּׁהוּ‬,‫ ֲאָבל ִיְשָׂרֵאל ְקדוִֹשׁים ֵהם ְונוֲֹהִגין ְלַהֲחִמיר ַﬠל ַﬠְצָמן‬,‫ל ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ ‫ ְוִאם ֵישׁ ָחֵמץ ְבֶּסֶדק‬.‫ וַּמֲחִמי ִרין עוֹד ִלְגֹרר ַהַסְּפָסִלים ְוַהִכְּסאוֹת ְוַהְכָּתִלים ֶשָׁנַּגע ָבֶּהן ָחֵמץ‬.‫ְוהוּא ָדּבוּק ַבַּבּ ִית אוֹ ַבְּכִּלי‬ ‫רסט‬:‫ֶשֵׁאינוֹ ָיכוֹל ְלַחֵטּט ַאֲחָריו – ָיִטיַח ָﬠָליו ְמַﬠט ִטיט‬ 31 A kneading trough that is used to knead [dough which is] chametz throughout the entire year must be covered with mortar or given to a non-Jew202 before Pesach even according to the letter of the law,203 if it is made out of many boards and there are cracks between one board and another. [Thus,] it is [virtually] impossible to thoroughly clean out all the dough in the cracks [to the extent that] an olive-sized portion [of dough] will not remain when one combines [all the dough] that exists in the kneading trough. [This stringency is necessary because] the kneading trough causes [all the dough it contains] to be combined [to reach the measure of] an olive-sized portion.204 In contrast, when a kneading trough is made of one piece [of wood]205 that does not have cracks and clefts, one may gouge out the chametz in it, wash it thoroughly, and hide it in a room where he is unaccustomed to enter throughout all the days of Pesach, as will be explained in sec. 451[:1].206 One should do the same with regard to rolling pins and other utensils used with dough that do not have cracks and clefts. It is desirable, however, to be stringent and give reed baskets in which chametz is placed throughout the entire year to a non-Jew as an outright gift before Pesach207 12/16/2020, 8:41 PM

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and then take them back from him after Pesach,208 since it is impossible to gouge out [the chametz] from them thoroughly. The same should be done for containers in which flour is kept throughout the year, even though [the owner] does not desire to use them during Pesach. The laws that apply to a kneading trough, other kneading tools, ]bread]baskets, and flour containers that one desires to use during Pesach will be explained in sec. 451[:47ff.] and sec. 453[:23]. ‫ ֹקֶדם‬202‫רע אוֹ ִלְתָּנהּ ְלָנְכ ִרי‬,‫לא ַוֲﬠֵרָבה ֶשָׁלִּשׁין ָבּהּ ָחֵמץ ָכּל ַהָשָּׁנה – ֲאִפלּוּ ֵמִﬠַקּר ַהִדּין ָצ ִרי ְלטוָּחהּ ְבִּטיט‬ ‫ ִאם ִהיא ִמ ְנָּס ִרים ַרִבּים ֶשֵׁיּשׁ ֲח ִריִצין ֵבּין ֶנֶסר ְלֶנֶסרערב ְוִאי ֶאְפָשׁר ְלַנֵקּר ֵהיֵטב ָכּל ַהָבֵּצק‬203,‫רעא‬,‫ַהֶפַּסח‬ 204,‫רעג‬.‫ ֶשָׁהֲﬠֵרָבה ְמָצֶרֶפת ִלְכַז ִית‬,‫ֶשַׁבֲּח ִריִצים ֶשׁלּ ֹא ִיְשַׁתֵּיּר ִמֶמּנּוּ ְכַּז ִית ִאם ְנָצֵרף ַמה ֶשֵּׁיּשׁ ִמֶמּנּוּ ְבָּכל ָהֲﬠֵרָבה‬ ,‫ ֶשֵׁאין ָבֶּהן ְסָדִקים ַוֲח ִריִצים – יוַּכל ְלַנֵקּר ֶהָחֵמץ ֵמֶהםעדר וְּלָרְחָצם ֵהיֵטב‬205‫ֲאָבל ֲﬠֵרבוֹת ָהֲﬠשׂוּיוֹת ֵמֲחִתיָכה ַאַחת‬ ‫ ְוֵכן ַיֲﬠֶשׂה ַבֲּﬠֵצי‬206,‫רעו‬.‫ערה ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"א‬,‫ְוַיְטִמיֵנם ְבֶּחֶדר ֶשֵׁאינוֹ ָרִגיל ֵליֵל ְלָשׁם ָכּל ְיֵמי ַהֶפַּסח‬ ‫ְמַגְלְגִּלין וְּשָׁאר ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ָבִּﬠָסּהרעז ְוֵאין ָבֶּהם ְסָדִקים ַוֲח ִריִצין‬. ‫רעח ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְלַנְקָּרם ֵהיֵטב – טוֹב ְלַהֲחִמיר ְוִלְתֵּנם ְלָנְכ ִרי‬,‫ֲאָבל ַסֵלּי ְנָצ ִרים ֶשַׁמּ ִנּיִחין ָבֶּהם ָחֵמץ ָכּל ַהָשָּׁנה‬ ‫ ְוֵכן טוֹב ַלֲﬠשׂוֹת ְבֵּכִלים ֶשַׁמִּנּיִחין ָבֶּהן‬208,‫רפ‬.‫ ְוַיֲח ֹזר ְוִיְטֵּלם ִמֶמּנּוּ ַאַחר ַהֶפַּסח‬207,‫ְבַּמָתָּנה ְגּמוָּרהרעט ֹקֶדם ַהֶפַּסח‬ ‫ֶקַמח ָכּל ַהָשָּׁנהרפא ַאף ַﬠל ִפּי ֶשֵׁאינוֹ רוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח‬. ‫ְוִדין ָהֲﬠֵרָבה וְּשָׁאר ְכֵּלי ַהִלּיָשׁה ְוֵכן ַהַסִּלּים וְּכֵלי ַהֶקַּמח ֶשׁרוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח – ִיְתָבֵּאר ְבִּסיָמן תנ"ארפב‬ ‫רפג‬:‫ְותנ"ג‬ 32 Even though one is permitted to maintain possession of chametz that became moldy and is unfit for a dog to eat, or [chametz] that was burnt with fire before the time one is obligated to obliterate it and became so charred that it is unfit for a dog [to eat],209 nevertheless, a person is forbidden to eat [such chametz] during Pesach.210 True, [such chametz] is not considered as food at all. All the same, the fact that [this person] desires to eat it causes [partaking of it] to be considered as significant for him as eating. Therefore, according to Rabbinic Law [the person’s desire] to partake of [this chametz] causes it to be considered for him as food in a full sense.211 ‫רפו‬,‫רפד אוֹ ֶשְׁשָּׂרפוֹ ָבֵּאשׁ ֹקֶדם ְזַמן ַהִבּעוּר ְוֶנֱחַר רפה ַﬠד ֶשֵׁאינוֹ ָראוּי ְלֶכֶלב‬,‫לב ָחֵמץ ֶשִׁנְּתַﬠֵפּשׁ ְו ִנְפַסל ֵמֲאִכיַלת ֶכֶּלב‬ ‫ ִמָכּל‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶנְחָשׁב ְלֹאֶכל ְכָּלל‬210,‫רפח‬.‫ – ָאסוּר ְלָאְכלוֹ ְבֶּפַסח‬209,‫ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלַק ְיּמוֹ ְבֶּפַסחרפז‬ ‫רפט ַוֲהֵרי הוּא ֶנְחָשׁב לוֹ ִמִדְּבֵרי סוְֹפ ִריםרצ ְכֹּאֶכל ָגּמוּר‬,‫ָמקוֹם ֵכּיָון ֶשׁהוּא רוֶֹצה ְלָאְכלוֹ – ֲהֵרי הוּא ַמֲחִשׁיבוֹ ַלֲאִכיָלה‬ 211:‫ַﬠל ְיֵדי ַמֲחַשְׁבתּוֹ ֶשׁהוּא ְמַחֵשּׁב ֶלֱאֹכל ִמֶמּנּוּ‬ 33 When does the above apply? When [the person] intends to eat [this chametz. Different laws apply,] however, if he intends to eat other food [and some of this chametz became mixed with it]. Even though the chametz which became unfit for a dog to eat became mixed with [the other food] before the time when one must obliterate [chametz], it is permitted to partake [of the mixture] when this chametz does not constitute the majority [of the mixture]. One need not be concerned about the chametz [the mixture] contains since he had no intent to eat [the chametz], for he did not intentionally mix [the chametz] together [with the other food]. Instead, since [that chametz] fell into [the permitted food] as a matter of course or was unintentionally mixed together with [the permitted food], the chametz is not considered as food in a full sense for this person. [Instead,] it is as if he is eating dust, because [chametz unfit for a dog to eat] is not placed in the category of food at all. It is only that – when a person [desires to eat it] – his thought causes [his partaking of it] to be considered as eating [and in this instance, the person had no

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such desire]. ‫ ַאף ַﬠל ִפּי ֶשִׁנְּתָﬠֵרב ְבּתוֹכוֹ‬,‫ ֲאָבל ִאם הוּא ִמְתַכֵּוּן ֶלֱאֹכל ַמֲאָכל ַאֵחר‬,‫לג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוּא ִמְתַכֵּוּן ְלָאְכלוֹ‬ ‫ ְוֵאינוֹ‬,‫ ִאם ֵישׁ ְבַּמֲאָכל ֶזה ֹרב ְכֶּנֶגד ָחֵמץ ֶזהרצא – ֻמָתּר ְלָאְכלוֹ‬,‫ָחֵמץ ֶזה ֶשׁ ִנְּפַסל ֵמֲאִכיַלת ֶכֶּלב ֹקֶדם ְזַמן ַהִבּעוּר‬ ‫ אוֹ‬,‫ ֶאָלּא ֵמֵאָליו ָנַפל ָשָׁמּה‬,‫ ֶשֲׁהֵרי ל ֹא ֵﬠ ְרבוֹ ְבּתוֹכוֹ ְבַּכָוָּנה‬,‫ ֵכּיָון ֶשֵׁאין ִמְתַכֵּוּן ְכֵּדי ְלָאְכלוֹ‬,‫חוֵֹשׁשׁ ְלָחֵמץ ֶזה ֶשְׁבּתוֹכוֹ‬ ‫ ֶשֲׁהֵרי ֵאין ָﬠָליו תּוַֹרת ֹאֶכל ְכָּלל‬,‫ ַוֲהֵרי ֶזה ְכּאוֵֹכל ָﬠָפר‬,‫ֶשׁ ִנְּתָﬠֵרב ָשׁם ְבּשׁוֵֹגג – ֲהֵרי ל ֹא ֶנְחָשׁב לוֹ ָחֵמץ ֶזה ְכֹּאֶכל ָגּמוּר‬ ‫רצב‬:‫ֶאָלּא ַﬠל ְיֵדי ַמֲחַשְׁבתּוֹ ֶשְׁמַּחֵשּׁב ָﬠָליו ַלֲאִכיָלה‬ 34 During [Chol Ha]Moed [Pesach],212 it is forbidden to write with ink that a nonJew cooked with beer213 during Pesach. [This is] a decree, [instituted lest the scribe] place his quill in his mouth.214 Even though the beer in this ink has become unfit for a dog to eat, nevertheless, since it did not become unfit until after the time when chametz had to be obliterated, one was already forbidden to benefit from it before it became unfit, and it is never released from this prohibition. If, however, [ink] was cooked with beer before [the onset of] the time when chametz must be obliterated, it is permitted to write with it during [Chol Ha]Moed [Pesach. The rationale is that] even if [the scribe] will forget and place the quill in his mouth, it is of no consequence, since he does not intend to partake [of the beer in the ink].215 ‫ ְגֵּזָרה ֶשָׁמּא ִיֵתּן ֻקְלמוֹסוֹ ְלתוֹ‬212,‫ ְבּתוֹ ַהֶפַּסח – ָאסוּר ִלְכֹתּב בּוֹ ַבּמּוֵֹﬠד‬213‫לד ְדּיוֹ ֶשִׁבְּשּׁלוֹ ָנְכ ִרי ְבֵּשָׁכר‬ – ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁלּ ֹא ִנְפַסל ַﬠד ְלַאַחר ְזַמן ַהִבּעוּר‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהֵשָּׁכר ֶשִׁבְּדיוֹ ֶזה ִנְפַסל ֵמֲאִכיַלת ֶכֶּלב‬214,‫רצג‬.‫ִפּיו‬ ‫רצה‬.‫ ְוֵאין ִאסּוּר ֶזה ִנְפָקע ִמֶמּנּוּרצד ְלעוָֹלם‬,‫ְכָּבר ֶנֱאַסר ַבֲּהָנָאה ֹקֶדם ֶשׁ ִנְּפַסל‬ ‫רצו ְדַּאף ִאם ִיְשַׁכּח ְו ִיֵתּן ֻקְלמוֹסוֹ ְלתוֹ ִפּיו – ֵאין‬,‫ֲאָבל ִאם ִנְתַבֵּשּׁל ְבֵּשָׁכר ֹקֶדם ְזַמן ַהִבּעוּר – ֻמָתּר ִלְכֹתּב בּוֹ ַבּמּוֵֹﬠד‬ 215,‫רצז‬:‫ ֵכּיָון ֶשֵׁאין ִמְתַכֵּוּן ְלָאְכלוֹ‬,‫ְבָּכ ְכּלוּם‬

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Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After the Sixth Hour on the Day Before Pesach By Rabbi Schneur Zalman of Liadi

SECTION 443 The Laws [Applying] to Chametz After the Sixth Hour on the Day Before Pesach (1-13) ‫סימן תמג ִדּין ָחֵמץ ְבֶּﬠֶרב ֶפַּסח ְלַאַחר ֵשׁשׁ וּבוֹ י"ג ְסִﬠיִפים‬: 1 According to Scriptural Law, it is only forbidden to partake of chametz on the fourteenth [of Nissan] from the end of the sixth hour1 [of the day] and onward, as explained in sec. 431[:2]. Nevertheless, the Sages forbade [partaking of chametz] two hours before midday,2 i.e., [during] the fifth and sixth hours [of the day], lest people come to err on a cloudy day.3 During the entire fifth hour, [the Sages] only prohibited partaking of [chametz.4 Thus,] from [the beginning of] the fifth hour onward, even [chametz] that is prohibited to be eaten on Pesach [itself] only according to Rabbinic Law is forbidden to be eaten. It is, nevertheless, permitted to derive all [other] forms of benefit from [chametz] during the fifth hour. [This license applies] even to [substances that are] absolutely chametz, from which it is forbidden to derive [any] benefit according to Scriptural Law from midday [on the day before Pesach and] onward. Nevertheless, the Sages did not desire to [issue a] decree forbidding one to benefit from [such substances] during the fifth hour, [only to forbid them to be eaten]. Accordingly, it is permitted to sell even a [very] large quantity of [chametz] to a non-Jew [at this time], although the non-Jew will certainly not eat [all the chametz] before Pesach. ‫א ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫א ַאף ַﬠל ִפּי ֶשִׁמּן ַהתּוָֹרה ֵאין ָחֵמץ ָאסוּר ַבֲּאִכיָלה ְבּיוֹם י"ד ֶאָלּא ִמסּוֹף ָשָׁﬠה ִשִׁשּׁית וְּלַמְﬠָלה‬ ‫ ְדַּה ְינוּ‬1,‫ – ֲאָסרוּהוּ ֲחָכִמים ב' ָשׁעוֹת ֹקֶדם ֲחצוֹת ַהיּוֹם‬2,‫ב ִמָכּל ָמקוֹם ְכֵּדי ֶשׁלּ ֹא ָיבוֹאוּ ִלְטעוֹת ַבּיּוֹם ַהְמֻﬠָנּןג‬,‫תל"א‬ ‫ד‬.‫ֲחִמיִשׁית ְוִשִׁשּׁית‬ ‫ ַוֲאִפלּוּ ָדָּבר ֶשִׁאסּוּר ֲאִכיָלתוֹ ְבּתוֹ ַהֶפַּסח ֵאינוֹ ֶאָלּא ִמִדְּבֵרי‬4,‫ה‬.‫ ה' ל ֹא ֲאָסרוּהוּ ֶאָלּא ַבֲּאִכיָלה‬3‫ֶאָלּא ֶשָׁכּל ָשָׁﬠה‬ ‫ ֲאִפלּוּ הוּא ָחֵמץ ָגּמוּר‬.'‫ו ֲאָבל ֻמָתּר ֵלָהנוֹת ִמֶמּנּוּ ָכּל ִמיֵני ֲהָנאוֹת ְבָּשָׁﬠה ה‬. ‫סוְֹפ ִרים – ָאסוּר ְלָאְכלוֹ ִמָשָּׁﬠה ה' ָוֵאיָל‬ ,'‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ָרצוּ ֲחָכִמים ִל ְג ֹזר ָﬠָליו ִאסּוּר ֲהָנָאה ְבָּשָׁﬠה ה‬, ‫ָהָאסוּר ַבֲּהָנָאה ִמן ַהתּוָֹרה ֵמֲחצוֹת ַהיּוֹם ָוֵאיָל‬ ‫ז‬:‫ ַאף ַﬠל ִפּי ֶשְׁבַּוַדּאי ל ֹא י ֹאְכֶלנּוּ ַהָנְּכ ִרי ֹקֶדם ַהֶפַּסח‬4,‫וְּלִפיָכ ָיכוֹל ְלָמְכרוֹ ְלָנְכ ִרי ֲאִפלּוּ ַה ְרֵבּה ְבַּיַחד‬ 2 Similarly, throughout the fifth hour, [a Jew] may feed chametz to a domesticated animal, a non-domesticated animal, or fowl, provided he stands [there watching] them until they finish eating before [the beginning of] the sixth hour. [The person] must see to it that [the animals] do not hide any [of the chametz] they are eating in his courtyard, [lest] it remain hidden there after the time [he is obligated to] obliterate [chametz], and [thereby cause] him to violate the prohibition against having chametz seen [in his domain].5 [The owner] must obliterate what remains after [the animals] partook of [this 12/16/2020, 8:41 PM

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chametz] when the time [he is obligated to] obliterate it arrives.6 [The owner] must be careful about this [matter] even if he feeds [the animals] before the fifth hour, as explained in sec. 433[:27]. Consult that source.7 ‫ וִּבְלַבד ֶשׁ ִיָּזֵּהר ַלֲﬠֹמד ֲﬠֵליֶהם ַﬠד ֶשִׁיְּגְמרוּ ֶלֱאֹכל ֹקֶדם ָשָׁﬠה‬4,‫ח‬,‫ב ְוֵכן ָיכוֹל ְלַהֲאִכיָלן ָכּל ָשָׁﬠה ה' ִלְבֵהָמה ַחָיּה ְועוֹף‬ ‫ ְו ִי ְרֶאה ֶשׁלּ ֹא ַיְצ ִניעוּ ִמַמּה ֶשֵּׁהן אוְֹכִלין ַבֲּחֵצרוֹט ְוִיָשֵּׁאר ֻמְצָנע ָשׁם ְלַאַחר ְזַמן ַהִבּעוּר ְוַיֲﬠֹבר ָﬠָליו ְבּ"ַבל‬,‫ִשִׁשּׁית‬ ‫ ְוַאף ִאם ַמֲאִכיָלם ֹקֶדם ָשָׁﬠה ה' ָצ ִרי ִלָזֵּהר‬6.‫ וַּמה ֶשּׁ ִיְּשַׁתֵּיּר ֵמֲאִכיָלָתם – ְיַבֲﬠֶרנּוּ ְכֶּשַׁתּ ִגּיַﬠ ְשַׁﬠת ַהִבּעוּר‬5,‫י‬."‫ֵיָרֶאה‬ 7:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"גיא ַﬠֵיּן ָשׁם‬,‫ָבֶּזה‬ 3 From the beginning of the sixth hour onward, however, [our Sages] also prohibited deriving benefit [from chametz]. Accordingly, [from that time onward, a person] may not sell [his chametz] to a non-Jew,8 nor give it to him as a present, nor declare it ownerless,9 nor feed it to a domesticated animal, a non-domesticated animal, or fowl. [This rule applies] even if [these living beings] do not belong to him, but are ownerless.10 It is even forbidden to benefit from chametz belonging to a non-Jew.11 (Therefore, it is forbidden to smell a loaf of chametz12 belonging to a non-Jew from the sixth hour onward.) ‫ ְול ֹא ִלְתּנוֹ לוֹ‬8,‫ וְּלִפיָכ ֵאינוֹ ָיכוֹל ְלָמְכרוֹיג ְלָנְכ ִרי‬4,‫יב‬.‫ג ֲאָבל ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית וְּלַמְﬠָלה ֲאָסרוּהוּ ַגּם ַבֲּהָנָאה‬ ‫ ַוֲאִפלּוּ‬10,‫טז‬,‫ ֲאִפלּוּ ֵאיָנן ֶשׁלּוֹ ֶאָלּא ֶשׁל ֶהְפֵקר‬4,‫טו‬,‫ ְול ֹא ְלַהֲאִכילוֹ ִלְבֵהָמה ַחָיּה ְועוֹף‬9,‫יד‬,‫ ְול ֹא ְלַהְפִקירוֹ‬,‫ְבַּמָתָּנה‬ (‫ ֶשׁל ָנְכ ִרי ִמָשָּׁﬠה ִשִׁשּׁית ָוֵאיָל יח‬12‫ )ְלִפיָכ ָאסוּר ְלָה ִריַח ַפּת ָחֵמץ‬11,‫ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ָאסוּר ַבֲּהָנָאהיז‬: 4 These hours are measured according to the [length] of the day. For example, in a leap year, when the days are longer [at this time of year],13 each of these hours is considered as an hour and a quarter of ordinary hours, i.e., hours of which 24 comprise a day. For the day, i.e., from sunrise until sunset,14 is always considered as twelve hours, whether [the day] is long or short. Therefore, one should not eat chametz beyond a third of the day, i.e., in a leap year, 2 ½ [ordinary] hours15 before midday. [Chametz]should not be sold to a non-Jew beyond 1 ¼ [ordinary] hours before midday. If [the chametz] was not sold [by that time] and a severe [financial] loss is involved, [the owner] is [granted additional] time to sell it, until an hour before midday.16 [The rationale is that] there is an authority who maintains that these two hours that are mentioned with regard to [the prohibitions concerning] chametz, i.e., the fifth and sixth [hours], are measured in terms of ordinary hours, i.e., hours of which 24 comprise a day. In an instance where a severe [financial] loss is involved, one may rely on his words. (It is forbidden to give chametz that remains on the day of the fourteenth [of Nissan] to one’s non-Jewish servant or maidservant17 if there is such a large amount of chametz that they would not be able to [finish] eating it before the time it becomes forbidden to benefit from it. [The rationale is that] since [the householder] is obligated to provide [his servants] with food, [giving them chametz when he may no longer benefit from it] is comparable to paying one’s debt with a substance from which it is forbidden to benefit.)18 ‫ ֶנְחָשׁב ָכּל ָשָׁﬠה ִמָשּׁעוֹת ַהָלּלוּ‬13,‫ ְכּגוֹן ִבְּשַׁנת ָהִﬠבּוּר ֶשַׁהיּוֹם ָאֹר יט‬,‫ד ָשׁעוֹת ַהָלּלוּ ְמַשֲׁﬠ ִרין אוָֹתן ְלִפי ִﬠְנַין ַהיּוֹם‬ ‫ הוּא‬14,‫כ ְלִפי ֶשַׁהיּוֹם ְדַּה ְינוּ ִמֵנּץ ַהַחָמּה ַﬠד ְשִׁקיַﬠת ַהַחָמּהכא‬,‫ָשָׁﬠה וּ ְרִביַﬠ ִמָשּׁעוֹת ֵבּינוֹ ִנית ֶשֵׁהן כ"ד ְלֵמֵﬠת ְלֵﬠת‬ '‫כב ְדַּה ְינוּ ב‬,‫ וְּלִפיָכ ֵאין ֶלֱאֹכל ָחֵמץ ֶאָלּא ַﬠד ְשִׁלישׁ ַהיּוֹם‬.‫ֶנְחָשׁב ְלעוָֹלם ְלי"ב ָשׁעוֹת ֵבּין ֶשׁהוּא ָאֹר ֵבּין ֶשׁהוּא ָקָצר‬ 12/16/2020, 8:41 PM

Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After t...

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‫ ְוִאם ל ֹא ְמָכרוֹ‬.‫ ְוֵאין ְלָמְכרוֹ ְלָנְכ ִרי ֶאָלּא ַﬠד ָשָׁﬠה וּ ְרִביַﬠ ֹקֶדם ֲחצוֹת ַהיּוֹם‬15.‫ָשׁעוֹת וֶּמֱחָצה ֹקֶדם ֲחצוֹת ִבְּשַׁנת ָהִﬠבּוּר‬ ‫ ְלִפי ֶשֵׁיּשׁ ִמי ֶשׁאוֵֹמרכד ְדּב' ָשׁעוֹת ַהָלּלוּ‬16,‫ֲﬠַד ִיןכג ְוֵישׁ ֶהְפֵסד ְמֻרֶבּה – ֵישׁ לוֹ ְשׁהוּת ְלָמְכרוֹ ַﬠד ָשָׁﬠה ֹקֶדם ֲחצוֹת‬ ‫ וִּבְמקוֹם ֶהְפֵסד‬,‫ֶשָׁאְמרוּ ְלִﬠ ְנַין ָחֵמץ ְדַּה ְינוּ ֲחִמיִשׁית ְוִשִׁשּׁית ְמַשֲׁﬠ ִרין אוָֹתן ְבָּשׁעוֹת ֵבּינוֹ ִניּוֹת ֶשֵׁהן כ"ד ְלֵמֵﬠת ְלֵﬠת‬ ‫כה‬.‫ְמֻרֶבּה ֵישׁ ִלְסֹמ ַﬠל ְדָּבָריו‬ (‫ ִאם ֶהָחֵמץ ַרב ֶשִׁאי ֶאְפָשׁר ֶשׁיּ ֹאְכלוּהוּ ֹקֶדם ְזַמן ִאסּוּרוֹ‬17‫ָחֵמץ ַה ִנְּשָׁאר ְבּיוֹם י"ד ָאסוּר ִלְתּנוֹ ְלַﬠְבדּוֹ ְוִשְׁפָחתוֹ ַהָנְּכ ִרים‬ ‫ ְדֵּכיָון ֶשׁהוּא ַחָיּב ִבְּמזוֹנוֵֹתיֶהם – ֲהֵרי ֶזה ְכּפוֵֹרַﬠ חוֹבוֹ ֵמִאסּוֵּרי ֲהָנָאהכו‬,‫)ַבֲּהָנָאה‬:18 5 If there is a corpse [to be buried] on the day before Pesach19 and there will not be enough time to eat chametz after the burial, [the deceased] should be taken to the cemetery [directly after the morning prayers], before [breakfast] is eaten, while accompanied by the entire community.20 They [then] return to their homes to eat chametz, and afterwards, [the deceased] should be buried in a befitting manner. True, [generally,] a significant meal should not be eaten until the deceased is buried. Nevertheless, [in this instance,] since [the deceased] was already taken to the cemetery to be buried, there are grounds for leniency, particularly in [such] a pressing situation21 when it is necessary that many [people] accompany [the deceased to his burial], and afterwards, they will not have sufficient time to eat.22 Even though once [the community] has begun [the process of] taking a deceased [person to his final resting place] they should not interrupt [the burial process,] not even to recite the Shema, as stated in sec. 72[:2, nevertheless,] the intent is that an interruption should not be made in the midst of proceeding to the cemetery and, similarly, if [the corpse was] brought to the cemetery and the grave was prepared, [the deceased] should be buried immediately. If, however, the grave or other necessities for burial were not yet prepared, it is permitted [to make an interruption] between bringing the corpse to the cemetery and preparing the grave and the other necessities for burial. [The rationale is that] each of these activities is an independent deed and [interrupting between them] is not [considered as] an interruption in the midst of being occupied in [the performance of] a mitzvah. ‫ ְוַאַחר ַהְקּבוָּרה ל ֹא ִיְהֶיה ְשׁהוּת ֶלֱאֹכל ָחֵמץ – מוִֹציִאין אוֹתוֹ ְלֵבית ַהְקָּברוֹת ֹקֶדם ָהֲאִכיָלה‬19‫ה ִאם ֵישׁ ֵמת ְבֶּﬠֶרב ֶפַּסח‬ ‫כז ְוַאף ַﬠל ִפּי ֶשֵׁאין ֶלֱאֹכל‬.‫ ְוַאַחר ָכּ ְמַקְבּ ִרין אוֹתוֹ ָכָּראוּי‬,‫ ְוחוְֹז ִרין ְלָבֵתּיֶהם ֶלֱאֹכל ָחֵמץ‬20‫וְּמַל ִוּין אוֹתוֹ ָכּל ָהָﬠם‬ ‫כח ִמָכּל ָמקוֹם )א( ֵכּיָון ֶשְׁכָּבר הוִֹציאוּהוּ ְלֵבית ַהְקָּברוֹת ְכֵּדי ְלָקְברוֹ – ֵישׁ‬,‫ְסעוַּדת ֶקַבע ְבּעוֹד ֶשׁלּ ֹא ִנְקַבּר ַהֵמּת‬ 22,‫כט‬.‫ ֶשְׁצּ ִריִכין ַרִבּים ְלַלוּוֹתוֹ ְוַאַחר ָכּ ל ֹא ִיְהֶיה ָלֶהם ְשׁהוּת ֶלֱאֹכל‬21‫ וִּבְפָרט ִבְּשַׁﬠת ַהְדָּחק ָכֶּזה‬,‫ְלָהֵקל‬ ‫לא ַה ְינוּ ֶשֵׁאין‬,‫ְוַאף ַﬠל ִפּי ֶשִׁאם ִהְתִחילוּ ְבּהוָֹצַאת ַהֵמּת ֵאין ַמְפִסיִקין ֲאִפלּוּ ִלְק ִריַאת ְשַׁמעל ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ע"ב‬ ‫ ֲאָבל‬,‫ ְוֵכן ִאם ֱהִביאוּהוּ ְלֵבית ַהְקָּברוֹת ְוַהֶקֶּבר הוּא מוָּכן ָצ ִרי ְלָקְברוֹ ִמָיּד‬,‫ַמְפִסיִקין ְבֶּאְמַצע ֲהִליָכה ְלֵבית ַהְקָּברוֹת‬ ‫ְכֶּשֲׁﬠַד ִין ל ֹא ֵהִכינוּ ַהֶקֶּבר אוֹ ְשָׁאר ָכּל ָצ ְרֵכי ְקבוָּרה – ֻמָתּר ֵבּין ֲהָבַאת ַהֵמּת ְלֵבית ַהְקָּברוֹת ַלֲהָכַנת ַהֶקֶּבר וְּשָׁאר ָצ ְרֵכי‬ ‫לב‬:‫ ְוֵאין זוֹ ַהְפָסָקה ְבֶּאְמַצע ֵﬠֶסק ַהִמְּצָוה‬,‫ ֶשָׁכּל ֶאָחד ְוֶאָחד הוּא ָדָּבר ִבְּפֵני ַﬠְצמוֹ‬,‫ְקבוָּרה‬ 6 When chametz belonging to one Jew was entrusted to another Jew (or had been given to him as security for a loan), [the watchman] should delay its sale23 until the beginning of the fifth hour24 on the day before Pesach. [This precaution was enacted] lest the owner of the chametz come and take it back from him. If [the entrusted article] is something for which purchasers will not easily be found in the fifth hour and, [hence, the watchman] will have to sell it cheaply, he is permitted to sell [the entrusted article] before [the fifth hour].25 Nevertheless, if the situation is such that [the Jew] can sell [the chametz] to a non-Jew with whom he is familiar, who he knows will return it to him26 after Pesach, it is forbidden [for the Jew] to sell [the chametz] through an irrevocable sale.27 ‫ ַﬠד‬23‫ו ִיְשָׂרֵאל ֶשָׁהָיה ֻמְפָקד ְבָּידוֹ ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ַאֵחר ֲחֵברוֹ )אוֹ ֶשָׁהָיה ְמֻמְשָׁכּן ֶאְצלוֹלג( – ַיְמִתּין ִמְלָּמְכרוֹ‬

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Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After t...

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‫לה ְוִאם הוּא ָדָּבר ֶשׁלּ ֹא ִיְמָצא לוֹ קוִֹנים ְבֶּרַוח‬.‫ ֶשָׁמּא ָיב ֹא ַבַּﬠל ָחֵמץ ְו ִיָקֶּחנּוּ ִמֶמּנּוּ‬24,‫לד‬,‫ֶשַׁתִּגּיַﬠ ָשָׁﬠה ה' ְבֶּﬠֶרב ֶפַּסח‬ ‫ ִאם הוּא ְבִּﬠְנָין ֶשׁיּוַּכל ְלָמְכרוֹ ְלָנְכ ִרי‬,‫ וִּמָכּל ָמקוֹם‬25,‫לו‬.‫ְבָּשָׁﬠה ה' ְוִיְצָטֵר ְלָמְכרוֹ ְבּזוֹל – ֻמָתּר לוֹ ְלָמְכרוֹ ֹקֶדם ָלֵכן‬ 27,‫לז‬:‫ ְלָמְכרוֹ ְמִכיָרה ֲחלוָּטה‬26‫ַהַמִּכּירוֹ ֶשׁיּוֵֹדַﬠ בּוֹ ֶשַׁיֲּחִזיר לוֹ ַאַחר ַהֶפַּסח – ָאסוּר‬ 7 If [the watchman] did not sell [the entrusted chametz]28 before the onset of the sixth hour, he is obligated to obliterate it from existence entirely. [This rule applies] even if the situation is such that [the watchman] does not violate [the prohibition] against [having chametz] seen [in his domain], e.g., he assumed no responsibility for the chametz, not even for its theft or loss resulting from his own negligence.29 Nevertheless, [the watchman] must obliterate it so that the owner of the chametz will not violate the prohibition against possessing [chametz.30 The watchman has this obligation,] because all Jews are responsible for each other.31 True, it is possible that the owner of the chametz sold this chametz to a non-Jew in the place where he is located, and brought about its transfer [of ownership] through one of the processes of acquisition that will be explained in sec. 448[:11.32 Nevertheless,] since the chametz definitely exists and [while] there is a possibility its owner sold it to a non-Jew, there [also exists] a possibility that he did not sell it, the possibility [that the owner] sold [the chametz] does not offset [the watchman’s obligation stemming from the fact that the] chametz definitely [exists]. ‫ ֲאִפלּוּ הוּא ְבִּﬠְנָין ֶשֵׁאין עוֵֹבר ָﬠָליו‬.‫ ַﬠד ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬28‫ז ְוִאם ל ֹא ְמָכרוֹ ְכָּלל‬ ‫ ִמָכּל ָמקוֹם ָצ ִרי‬29,‫לט‬,‫ ְכּגוֹן ֶשֵׁאין ַאֲחָריוּת ֶהָחֵמץ ָﬠָליולח ֲאִפלּוּ ִמְגֵּנָבה ַוֲאֵבָדה ַהָבִּאים ַﬠל ְיֵדי ְפִּשׁיָﬠה‬,"‫ְבּ"ַבל ֵיָרֶאה‬ ‫ ְוַאף ַﬠל ִפּי‬31,‫מא‬.‫ ֶשָׁכּל ִיְשָׂרֵאל ֲﬠֵרִבים ֶזה ָבֶּזה‬30,‫מ‬,"‫הוּא ְלַבֲﬠרוֹ ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ַבַּﬠל ֶהָחֵמץ ְבּ"ַבל ִיָמֵּצא‬ ‫ֶשֶׁאְפָשׁר ֶשַׁבַּﬠל ֶהָחֵמץ ָמַכר ָחֵמץ ֶזה ְלָנְכ ִרי ְבָּמקוֹם ֶשׁהוּא ְוִהְקָנה אוֹתוֹ לוֹ ְבֶּאָחד ִמַדּ ְרֵכי ַהְקִּניּוֹת ֶשׁ ִיְּתָבֲּארוּ ְבִּסיָמן‬ ‫ ֵכּיָון ֶשֵׁיּשׁ ָכּאן ַוַדּאי ָחֵמץ ְוָסֵפק ְמָכרוֹ ְבָּﬠָליו ְלָנְכ ִרי ְוָסֵפק ל ֹא ְמָכרוּהוּ – ֵאין ְסֵפק ְמִכיָרה מוִֹציא ִמיֵדי‬32,‫מב‬,‫תמ"ח‬ ‫מנ‬:‫ַוַדּאי ָחֵמץ‬ 8 If the owner of the chametz comes after Pesach and issues a claim against [the watchman] for not selling the chametz to a non-Jew before the time [it was necessary to] obliterate [the chametz, the watchman] is not obligated to pay him. [The rationale is that the watchman] only accepted [the responsibility of] watching the chametz so that it would be kept intact for its owners and that nothing would be [missing] from it until he returned it to its owner in its entirety. However, [the watchman] did not accept [the responsibility] of selling [the chametz] on the day before Pesach, for this is not included in [a watchman’s scope of responsibility].33 [The rationale is that] selling [the chametz] removes it from the owner’s domain. [The responsibility] to guard [the chametz that the watchman undertook] in no way obligates him to sell it on the day before Pesach. It is only because of the mitzvah of returning a lost object to its owner [that the watchman should act on the owner’s behalf and sell the chametz.34 Selling the chametz is desirable] since the fifth hour arrived and in a short time, it will become forbidden to benefit [from the chametz. Hence,] it is as if the owner [of the chametz] lost it. [Accordingly,] any person who sees [the chametz on the verge of] becoming lost is obligated to sell it to a non-Jew in order to fulfill the mitzvah of returning a lost object.35 ([The following laws apply] if the chametz which [the watchman] obliterated from existence entirely was given to him as security for a [loan] – whether the time for the [loan’s] repayment arrived before Pesach and [the borrower] did not repay him, or [the time for its repayment] was not [scheduled] until after Pesach: If the security was worth more than [the loan], the lender is placed in the category of a watchman with regard to this additional amount, as stated in Choshen Mishpat,

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sec. 72.)36 He is therefore not obligated to pay the borrower for not selling this additional amount to a non-Jew before Pesach, just like [any other] watchman is not obligated [to reimburse the owner of the chametz for not selling it], for the reason explained [above]. Nevertheless, [the lender] forfeits his loan and the borrower is not obligated to pay him anything.37 True, the lender is also merely a watchman over [that portion of] the security equal to the amount of his loan; were [the security] to be [destroyed or taken from him] by forces beyond his control, he would not forfeit his loan. Nevertheless, every person who offers security [for a loan] certainly does so with the [implicit] condition that as long as the lender does not return his security to him, [the lender] cannot demand repayment of his debt, unless the lender lost the security due to factors beyond his control, for example, [the security] was taken from [the lender] by armed thieves, or other similar factors beyond his control (as explained in Choshen Mishpat, sec. 303),38 which the lender is powerless to avoid. In this instance, by contrast, since it was possible for the lender to sell [the security] before Pesach and he failed to do so, it was his lethargy that caused the loss of the security, for [since the lender failed to sell the security in time], it became forbidden to benefit from it and it became necessary [for him] to obliterate it. Certainly, when he gave [the lender] the security, the borrower did not have in mind that he would pay [the lender] his debt if [the lender] would not return his security to him because it was lost due to circumstances where the lender was not held back by forces that he could not possibly prevent. If the lender did not obliterate [the chametz given as security] at the time [chametz] must be obliterated, [but instead,] left it until after Pesach,39 even though it already became forbidden to benefit from [this chametz] – as is the law regarding chametz that existed [in a Jew’s possession] throughout Pesach – nevertheless, if [the lender] returns [the security] to the borrower, the borrower is obligated to accept it from him and repay his debt. [The rationale is that] the lender can tell him: “Here is your property, [it is] intact, [just] as you gave it to me.”40 (Even though currently, it is forbidden to benefit [from the chametz used as security, that is of no consequence since] it is a decrease [in value] that is not apparent.)41 ‫ח ִאם ָבּא ַבַּﬠל ֶהָחֵמץ ַאַחר ַהֶפַּסח ְותוְֹבעוֹ ְבִּדין ַﬠל ֶשׁלּ ֹא ָמַכר ֶאת ֶהָחֵמץ ְלָנְכ ִרי ֹקֶדם ְזַמן ַהִבּעוּר – ֵאינוֹ ַחָיּב ְלַשֵׁלּם‬ ‫ ְלִפי ֶשׁלּ ֹא ִקֵבּל ָﬠָליו ֶאָלּא ִלְשֹׁמר ֶאת ֶהָחֵמץ ֶשׁ ְיֵּהא ָשׁמוּר ִלְבָﬠָליו ְול ֹא ֶיְחַסר ִמֶמּנּוּ ְמאוָּמה ַﬠד ֶשַׁיֲּחִזיֶרנּוּ ִבְּשֵׁלמוּת‬,‫לוֹ‬ ‫ )ב( ֶשֲׁהֵרי ִבְּמִכיָרה זוֹ מוִֹציָאהּ ֵמ ְרשׁוּת‬33,‫ ֶשֵׁאין זוֹ ִבְּכַלל ְשִׁמיָרה‬,‫ ֲאָבל ל ֹא ִקֵבּל ָﬠָליו ְלָמְכרוֹ ְבֶּﬠֶרב ֶפַּסח‬,‫ִלְבָﬠָליו‬ ‫מד ְוֵאינוֹ ַחָיּב ְכָּלל ְלָמְכרוֹ ְבֶּﬠֶרב ֶפַּסח ֵמֲחַמת ֶשִׁקֵּבּל ָﬠָליו ְלָשְׁמרוֹמה ֶאָלּא ֵמֲחַמת ִמְצַות ֲהָשַׁבת ֲאֵבָדה‬,‫ְבָּﬠָליו‬ ‫ ְוַחָיּב ָכּל ָאָדם ָהרוֶֹאה‬,‫ ְדֵּכיָון ֶשִׁהִגּיָﬠה ָשָׁﬠה ה' ֶשׁהוּא ָקרוֹב ֶלֱאֹסר ַבֲּהָנָאה ֲהֵרי הוּא ְכָּאבוּד ִמְבָּﬠָליו‬34,‫מו‬,‫ַלְבָּﬠִלים‬ 35.‫אוֹתוֹ ֶנֱאָבד ְלָמְכרוֹ ְלָנְכ ִרי ְכֵּדי ְלַקֵיּם ִמְצַות ֲהָשַׁבת ֲאֵבָדה‬ (‫ ֵבּין‬,‫ ֵבּין ֶשְׁכָּבר ִהִגּיַﬠ ְזַמן ַהֵפָּרעוֹן ֹקֶדם ַהֶפַּסח ְול ֹא ָפַּרע לוֹ‬,‫ְוִאם ָחֵמץ ֶזה ֶשִׁבֲּﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי ָהָיה ְמֻמְשָׁכּן ֶאְצלוֹ‬ ‫ ְכּמוֹ‬,‫ ִאם ָהָיה ַהַמְּשׁכּוֹן ָשֶׁוה יוֵֹתר ִמְכֵּדי חוֹבוֹ – ֲהֵרי ֵישׁ ַלַמְּלֶוה ִדּין שׁוֵֹמר ַﬠל ֶזה ַהמּוָֹתר‬,‫ֶשׁלּ ֹא ִהִגּיַﬠ ַﬠד ְלַאַחר ַהֶפַּסח‬ 36,‫)ֶשִׁנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ע"במז‬, ‫וְּלִפיָכ ֵאינוֹ ַחָיּב ְלַשֵׁלּם ַל ֶוה ַﬠל ַמה ֶשּׁלּ ֹא ָמַכר מוָֹתר ַהֶזּה ְלָנְכ ִרי ֹקֶדם‬ ‫ ְוֵאין ַה ֶוה ַחָיּב ְלַשֵׁלּם לוֹ‬,‫ ֲאָבל ִמָכּל ָמקוֹם ִהְפִסיד חוֹבוֹ‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬,‫ ְכּמוֹ ֶשַׁהשּׁוֵֹמר ֵאינוֹ ַחָיּב‬,‫ַהֶפַּסח‬ 37,‫מח‬.‫ְכּלוּם‬ ‫ ִמָכּל ָמקוֹם ַוַדּאי‬,‫ ְוִאם ֶנֱאַנס ִמֶמּנּוּ ל ֹא ִהְפִסיד חוֹבוֹ‬,‫ַאף ַﬠל ִפּי ֶשַׁגּם ַﬠל ַמה ֶשְּׁכֶּנֶגד חוֹבוֹ ֵאין ַלַמְּלֶוה ֶאָלּא ִדּין שׁוֵֹמר‬ ,‫מט ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ַיֲחִזיר לוֹ ַהַמְּלֶוה ַמְשׁכּוֹנוֹ ל ֹא יוַּכל ִלְתֹבַּﬠ ִמֶמּנּוּ חוֹבוֹ‬,‫ַדַּﬠת ָכּל ְמַמְשֵׁכּן הוּא ֶשַׁﬠל ְמָנת ֵכּן ְמַמְשֵׁכּן לוֹ‬ ‫ ְכּגוֹן ֶשׁ ִיּ ְגְזֶלנּוּ ִמֶמּנּוּ ִלְסִטים ְמז ָֻיּן ְוַכיּוֵֹצא בּוֹ ִמְשָּׁאר ָהֳאָנִסים‬,‫ֶאָלּא ִאם ֵכּן ִיְהֶיה ַהַמְּלֶוה ָאנוּס ַבֲּאֵבַדת ַהַמְּשׁכּוֹן‬ ‫ ֲאָבל ָכּאן ֶשָׁהָיה ֶאְפָשׁר ְלַהַמְּלֶוה‬.‫ ֶשֵׁאין ֹכַּח ְבַּיד ַהַמְּלֶוה ְלִהָנֵּצל ֵמֶהם‬,(38,‫)ֶשִׁנְּתָבֲּארוּ ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ש"גנ‬ ‫ וְּבַוַדּאי ל ֹא ָהָיה‬,‫ ֶשֶׁנֱּאַסר ַבֲּהָנָאה ְו ִנְתַחֵיּב ְבִּבעוּר‬,‫ְלָמְכרוֹ ֹקֶדם ַהֶפַּסח ְול ֹא ְמָכרוֹ – ֲהֵרי ַﬠְצלוּתוֹ ָגּ ְרָמה ֶהְפֵסד ַהַמְּשׁכּוֹן‬ ‫ַדַּﬠת ַה ֶוה ְכֶּשִׁמְּשְׁכּנוֹ ֶאְצלוֹ ֶשׁ ְיַּשֵׁלּם לוֹ חוֹבוֹ ִאם ל ֹא ַיֲחִזיר לוֹ ַמְשׁכּוֹנוֹ ֵמֲחַמת ֶשִׁנְּפַסד ְול ֹא ָהָיה ַהַמְּלֶוה ָאנוּס ִמְלַּהִצּילוֹ‬ ‫ֵמאוֹתוֹ ֶהְפֵסד‬.

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‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ֶנֱאַסר ַבֲּהָנָאה ְכִּדין ָחֵמץ‬39,‫ְוִאם ל ֹא ִבֲּﬠרוֹ ַהַמְּלֶוה ְלַאַחר ְזַמן ַהִבּעוּר ְוִהְשָׁהה אוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ִמְפֵּני ֶשַׁהַמְּלֶוה ָיכוֹל‬,‫ ִמָכּל ָמקוֹם ִאם הוּא ַמֲחִזירוֹ ַל ֶוה – ַחָיּב ַה ֶוה ְלַקְבּלוֹ ִמָיּדוֹ ְוִלְפֹרַﬠ לוֹ חוֹבוֹ‬,‫ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ִחָסּרוֹן ֶשֵׁאינוֹ ִנָכּר‬,‫ ) ְוַאף ַﬠל ִפּי ֶשַׁﬠְכָשׁו הוּא ָאסוּר ַבֲּהָנָאה‬40,‫ "ֲהֵרי ֶשְׁלּ ְלָפֶני ָשֵׁלם ְכּמוֹ ֶשָׁנַּתָתּ ִלי"נא‬:‫לוַֹמר לוֹ‬ (41,‫הוּאנב‬: 9 Even though Scriptural Law forbids benefiting from chametz in all different ways, and it is forbidden to sell or exchange [chametz], nevertheless, if one transgresses and sells or exchanges [chametz, it is not said that the] forbidden [dimension of the chametz] is transferred to the money or the objects received in return [for it,] and it is [thus] forbidden to benefit from them [as well]. Instead, it is permitted to benefit from the money or the objects received in return [for the chametz] even though [the chametz] was sold or exchanged during Pesach.42 [The rationale for this leniency is as follows:] False deities are also [objects] from which it is forbidden to benefit. [Moreover, the forbidden dimension of false deities] is transferred to the money and objects received in exchange for them. [Thus,] it is similarly forbidden to benefit from the objects received in return for [false deities], as it is written:43 “[Lest it] become condemned like it.” Our Sages44 interpreted [that phrase as implying that] everything that one derives from it, [i.e., a false deity] – the money and/or the objects exchanged for it – are condemned like it. [However,] with regard to the prohibition against false deities, the Torah states: “Itis condemned.” Our Sages45 interpreted [that phrase as implying that only the forbidden dimension of false deities] is transferred to the money or objects received in return for it. By contrast, the [forbidden dimension of] other [substances] from which it is forbidden to benefit, e.g., orlah,46mixed species in a vineyard,47 [mixtures of] meat and milk, and chametz on Pesach is not transferred to the money or objects received in return for them.48 ‫ ִמָכּל ָמקוֹם ִאם ָﬠַבר‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָאסוּר ִמן ַהתּוָֹרה ְבָּכל ִמיֵני ֲהָנאוֹת ְוָאסוּר ְלָמְכרוֹ אוֹ ְלַהֲחִליפוֹ‬,‫ט ָחֵמץ ְבֶּפַסח‬ ‫ ֶאָלּא ֻמָתּר ֵלָהנוֹת ִמְדֵּמי ֶהָחֵמץ‬,‫וְּמָכרוֹ אוֹ ֶהֱחִליפוֹ – ֵאין ִאסּוּרוֹ תּוֵֹפס ֶאת ָדָּמיו ְוִחלּוָּפיו ֶשׁ ִיְּהיוּ ֲאסוּ ִרין ַבֲּהָנָאה ָכּמוֹהוּ‬ ‫ ְוִהיא‬,‫ ִמְפֵּני ֶשֲׁﬠבוָֹדה ָזָרה ִהיא ַגּם ֵכּן ֵמִאסּוֵּרי ֲהָנָאה‬42,‫נד‬,‫אוֹ ֵמֲחִליָפיונג ַאף ַﬠל ִפּי ֶשְׁמָּכרוֹ אוֹ ֶהֱחִליפוֹ ְבּתוֹ ַהֶפַּסח‬ ‫ ָכּל‬44,‫נו‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ " ְוָה ִייָת ֵחֶרם ָכֹּמהוּ‬43,‫ ֶשֶׁנֱּאַמרנה‬,‫ ֶשֵׁהן ֲאסוּ ִרין ַבֲּהָנָאה ָכּמוָֹה‬,‫תּוֶֹפֶסת ֶאת ָדֶּמיָה ְוִחלּוֶּפיָה‬ ‫ "ִכּי ֵחֶרם‬43:‫ ְוָאְמָרה תּוָֹרה ְבִּאסּוּר ֲﬠבוָֹדה ָזָרה‬,‫ ְדַּה ְינוּ ָדֶּמיָה ְוִחלּוֶּפיָה – ֲהֵרי ֵהן ֵחֶרם ָכּמוֹהוּ‬,‫ַמה ֶשַּׁאָתּה ְמַהֶוּה ִמֶמָּנּה‬ ‫ ְוִכְלֵאי‬46‫ ְכּגוֹן ָﬠ ְרָלה‬,‫ ֲאָבל ְשָׁאר ִאסּוֵּרי ֲהָנָאה‬,‫ "הוּא" ֵחֶרם ְותוֵֹפס ֶאת ָדּמוֹ ְוִחלּוָּפיו‬45,‫נז‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫הוּא‬ 48:‫ ֵאיָנן תּוְֹפִסין ֶאת ְדֵּמיֶהן ְוִחלּוֵּפיֶהן‬,‫ וָּבָשׂר ְבָּחָלבנח ְוָחֵמץ ְבֶּפַסח‬47‫ַהֶכֶּרם‬ 10 All of the above applies according to Scriptural Law. According to Rabbinic Law, however, it is forbidden49 for [the owner] to benefit from the money or objects received in return for the chametz50 that he sold or exchanged from the beginning of the sixth hour onward.51 [The rationale is that] since [the person] received this money or these objects in return for chametz, he is profiting from substances from which it is forbidden to benefit.52 Nevertheless, other people are permitted to benefit from the money or objects [received in return for the chametz. The rationale is that] since they did not receive this benefit [directly] as a result of the chametz – for [the chametz] did not belong to them – they are not profiting from substances from which it is forbidden to benefit. ‫ ֶשְׁמָּכרוֹ אוֹ ֶשֶׁהֱחִליפוֹ‬50‫ לוֹ ֵלָהנוֹת ִמְדֵּמי ֶהָחֵמץ אוֹ ֵמֲחִליָפיו‬49‫ )ג( ֲאָבל ִמִדְּבֵרי סוְֹפ ִרים ָאסוּר‬,‫י ְוָכל ֶזה ִמן ַהתּוָֹרה‬ ‫ ְדֵּכיָון ֶשֵׁאלּוּ ַהָדִּמים אוֹ ֵאלּוּ ַהֲחִליִפין ָבּאוּ ְלָידוֹ ַﬠל ְיֵדי ֶהָחֵמץ – ֲהֵרי ֶזה ִמְשַׂתֵּכּר‬51, ‫ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל‬ 52.‫ְבִּאסּוֵּרי ֲהָנָאה‬

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Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After t...

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,‫ ֶשֲׁהֵרי ל ֹא ָהָיה ֶשָׁלֶּהם‬,‫ ֵכּיָון ֶשֲׁהָנָאה זוֹ ֵאיָנהּ ָבָּאה ָלֶהם ַﬠל ְיֵדי ֶהָחֵמץ‬,‫ֲאָבל ֲאֵח ִרים ֻמָתּ ִרין ֵלָהנוֹת ִמָדִּמים ְוִחלּוִּפין ֵאלּוּ‬ ‫נט‬:‫ֲהֵרי ֵאיָנן ִמְשַׂתְּכּ ִרין ְבִּאסּוֵּרי ֲהָנָאה‬ 11 All the above applies when the chametz was sold or exchanged by the Jew who owned the chametz or his agent, whether [the agent] was Jewish or not.53 If, however, another person sold or exchanged [the chametz] without the knowledge or consent54 of the owner of the chametz, it is permitted – even for the owner of the chametz – [to benefit from] the money or the objects received [for the chametz. That money or those objects] are, however, forbidden to the person who sold or exchanged [the chametz]. 53,‫יא ְוָכל ֶזה ְכֶּשְׁמָּכרוֹ ְוֶהֱחִליפוֹ ִיְשָׂרֵאל ַבַּﬠל ֶהָחֵמץ ְבַּﬠְצמוֹ אוֹ ַﬠל ְיֵדי ְשׁלוּחוֹ ֵבּין ֶשׁהוּא ִיְשָׂרֵאל ֵבּין ֶשׁהוּא ָנְכ ִרי‬ ‫ ַבַּﬠל ֶהָחֵמץ – ֲהֵרי ָדִּמים ַוֲחִליִפין ֵאלּוּ ֻמָתּ ִרין ֲאִפלּוּ ְלַבַﬠל ֶהָחֵמץ‬54‫ֲאָבל ִאם ְמָכרוֹ ְוֶהֱחִליפוֹ ָאָדם ַאֵחר ֶשׁלּ ֹא ִמַדַּﬠת‬ ‫ס‬:‫ ֲאָבל ֲאסוּ ִרין ֵהן ְלאוֹתוֹ ָהִאישׁ ֶשָׁמַּכר אוֹ ֶשֶׁהֱחִליף‬,‫ַﬠְצמוֹ‬ 12 If the non-Jew who acquired the chametz55 first drew it into his domain and [only] then gave the Jew the money or the objects [exchanged for it], it is permitted [to benefit from that money or those objects] even when [the owner] sold or exchanged [the chametz] himself. [The rationale is that] since the non-Jew drew the chametz into his domain,56 he acquired this chametz immediately with this [formal act]57 and it is considered as if [the chametz] is actually his.58 [Thus,] the money or the objects that [the non-Jew] gives the [Jew] afterwards are only a present and are not considered as money or objects exchanged [for the chametz]. There are authorities who differ with all the above59 and maintain that even if the owner of the chametz sold or exchanged it with a non-Jew, taking the money or object given in exchange and, afterwards, the non-Jew drew the chametz into his domain, [the Jew] is [nonetheless] permitted to benefit from the money or the objects given in exchange [for the chametz]. One may rely on the words [of these authorities] in the instance of a severe [financial] loss. When, however, a severe [financial] loss is not involved, one should be stringent [and not benefit from the proceeds.60 This stringency applies] even if [the owner] did not sell or exchange [the chametz] until after Pesach, when the prohibition against benefiting from it is only Rabbinic in origin.61 ‫ ֲאִפלּוּ ָמַכר‬,‫ ִל ְרשׁוּתוֹ ְוַאַחר ָכּ ָנַתן ָדָּמיו אוֹ ֲחִליָפיו – ֲהֵרי ֵהן ֻמָתּ ִרין‬55‫יב ְוִאם ָמַשׁ ַהָנְּכ ִרי ַהלּוֵֹקַח ְתִּחָלּה ֶאת ֶהָחֵמץ‬ ‫ ַוֲהֵרי ֵהן‬57,‫ ִנְקָנה לוֹ ֶהָחֵמץ ִמָיּד ַﬠל ְיֵדי ְמִשׁיָכה זוֹ‬56‫ ְדֵּכיָון ֶשָׁמַּשׁ ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ִל ְרשׁוּתוֹ‬,‫ְוֶהֱחִליף הוּא ְבַּﬠְצמוֹ‬ ‫סא‬.‫ ְוֵאיָנן ִנְקָרִאין ְדֵּמי ֶהָחֵמץ ַוֲחִליָפיו‬,‫ וַּמה ֶשּׁנּוֵֹתן ַאַחר ָכּ ָדָּמיו אוֹ ֲחִליָפיו – ֲהֵרי ֵהן ְכַּמָתָּנה ְבָּﬠְלָמא‬58,‫ְכֶּשׁלּוֹ ַמָמּשׁ‬ ‫ ְואוְֹמ ִרים ַדֲּאִפלּוּ ְמָכרוֹ ְוֶהֱחִליפוֹ ַבַּﬠל ֶהָחֵמץ ְבַּﬠְצמוֹ ְוָנַטל ָדָּמיו אוֹ ֲחִליָפיו ְוַאַחר ָכּ ָמַשׁ‬59‫ְוֵישׁ חוְֹלִקיןסב ַﬠל ָכּל ֶזה‬ ‫סג‬.‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬.‫ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ִל ְרשׁוּתוֹ – ֻמָתּר לוֹ ֵלָהנוֹת ִמָדִּמים ַוֲחִליִפין ֵאלּוּ‬ ‫ ֲאִפלּוּ ל ֹא ְמָכרוֹ ְוֶהֱחִליפוֹ ַﬠד ְלַאַחר ַהֶפַּסח ֶשֵׁאינוֹ ָאסוּר ַבֲּהָנָאה‬60,‫ֲאָבל ְבָּמקוֹם ֶשֵׁאין ֶהְפֵסד ְמֻרֶבּה – ֵישׁ ְלַהֲחִמיר‬ 61,‫סד‬:‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 13 All the above62 [applies with regard] to the money or the objects given in exchange for the chametz. The chametz itself, by contrast, remains forbidden forever.63 It is forbidden for any person to [purchase such chametz] from the nonJew. [This stringency applies] even if the Jew did not sell [the chametz] to [the nonJew] until after Pesach. If the non-Jew gives [the chametz] to [a Jew] as a gift after Pesach, [the Jew] is obligated to obliterate it from existence, as is the law [that applies to] chametz that existed in a Jew’s possession during Pesach, as explained in sec. 435[:4]. ‫ ֶשָׁאסוּר ְלָכל ָאָדם ִלַקּח אוֹתוֹ‬63,‫ ֲאָבל ֶהָחֵמץ ַﬠְצמוֹ ְלעוָֹלם הוּא עוֵֹמד ְבִּאסּוּרוֹ‬,‫ ִבְּדֵמי ֶהָחֵמץ ַוֲחִליָפיו‬62‫יג ְוָכל ֶזה‬ 12/16/2020, 8:41 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284865/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 443 - The Laws [Applying] to Chametz After t...‬‬

‫ֵמַהָנְּכ ִרי‪ֲ ,‬אִפלּוּ ל ֹא ְמָכרוֹ לוֹ ַהִיְּשָׂרֵאל ַﬠד ְלַאַחר ַהֶפַּסח‪ְ .‬וִאם ְנָתנוֹ ַהָנְּכ ִרי ְבַּמָתָּנה ְלַאַחר ַהֶפַּסח – ַחָיּב ְלַבֲﬠרוֹ ִמן‬ ‫ָהעוָֹלם‪ְ ,‬כִּדין ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‪,‬סה ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ה‪:‬סו‬

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Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Before Pesach Falls on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 444 The Laws [that Apply] When the Day Before Pesach Falls on Shabbos (1-20) ‫סימן תמד ִדּין ֶﬠֶרב ֶפַּסח ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת וּבוֹ כ' ְסִﬠיִפים‬: 1 When the fourteenth of Nissan falls on Shabbos – since it is impossible to search [for chametz] on Friday night, for it is [then] forbidden to carry a candle1 to check by its light, and it is also impossible to search during the day, as explained in sec. 433[:1]2 – everyone should therefore move forward their search [and carry it out] on Thursday night, the night [preceding] the thirteenth of Nissan. [Before the search,] the blessing [praising G-d “Who commanded us] concerning the obliteration of chametz” should be recited.3 One should nullify [his possession of] all the chametz that remains in his possession that he did not find in this search4 and take precautions regarding the chametz found during the search and the chametz left for consumption, placing it in a hidden location, so that children and crawling animals will not drag away portions of it, as explained in sec. 434[:1-2]. ,‫ ִלְבֹדּק ְלאוֹרוֹ‬1,‫ ֶשֲׁהֵרי ָאסוּר ְלַטְלֵטל ֶאת ַהֵנּרב‬,‫א ֵכּיָון ֶשִׁאי ֶאְפָשׁר ִלְבֹדּק ְבֵּליל ַשָׁבּת‬,‫א י"ד ְבּ ִניָסן ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת‬ ,‫ ֶשׁהוּא ֵליל י"ג‬,‫ ְלִפיָכ ַמְקִדּיִמין ַהֹכּל ִלְבֹדּק ְבֵּליל ִשִׁשּׁי‬2,‫ד‬,‫ְוַגם ַבּיּוֹם ִאי ֶאְפָשׁר ִלְבֹדּקג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬ ‫ ְו ִנְזָה ִרין ֶבָּחֵמץ ַהִנְּמָצא‬4,‫ה‬,‫ וְּמַבְטִּלין ָכּל ָחֵמץ ֶשִׁנְּשַׁאר ִבּ ְרשׁוּתוֹ ֶשׁלּ ֹא ְמָצאוֹ ִבְּבִדיָקה זוֹ‬3,"‫וְּמָב ְרִכין "ַﬠל ִבּעוּר ָחֵמץ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ו ֶשׁלּ ֹא ִיְג ְררוּ ִמֶמּנּוּ ְקַט ִנּים אוֹ ְשָׁרִצים‬,‫ַבְּבִּדיָקה וֶּבָחֵמץ ֶשְׁמַּשׁ ְיּ ִרין ַלֲאִכיָלה ְלַה ִנּיחוֹ ְבָּמקוֹם ֻמְצָנע‬ ‫ז‬:‫תל"ד‬ 2 On Friday, [a person] must obliterate all the chametz in his domain, leaving only food for two Shabbos meals.5 However, [chametz should not be kept aside] for the third [Shabbos] meal. [The rationale is that] since the time [the third meal is eaten] is after midday,6 one may [then] only eat matzah ashirah, [literally, “rich man’s matzah,”] i.e., matzah that was kneaded with wine, oil, honey, milk, other liquids, or mei peiros.7 Any [matzah made with] these substances is not deemed “poor man’s bread.” [Accordingly,] a person may not fulfill his obligation to eat matzah on Pesach with [matzah ashirah].8 Therefore, it is permitted to eat [such matzah] on the day before Pesach. By contrast, on the day before Pesach, it is forbidden to eat any matzah with which a person may fulfill his obligation on Pesach, as will be stated in sec. 471[:4].9 ‫ ֲאָבל ְסעוָּדה‬5,‫ח‬,‫ ְול ֹא ְיַשֵׁיּר ִמֶמּנּוּ ַרק ָמזוֹן ב' ְסעוּדוֹת ְלַשָׁבּת‬,‫ב וְּביוֹם ֶﬠֶרב ַשָׁבּת ָצ ִרי ְלַבֵﬠר ָכּל ֶהָחֵמץ ֶשִׁבּ ְרשׁוּתוֹ‬ ‫ט ְדַּה ְינוּ ַמָצּה ֶשׁ ִנּלּוָֹשׁה ְבַּיִין אוֹ‬,‫ ִאי ֶאְפָשׁר ְלָאְכָלהּ ַרק ַמָצּה ֲﬠִשׁיָרה‬6,‫ ֵכּיָון ֶשְׁזַּמָנּהּ הוּא ַאַחר ֲחצוֹת ַהיּוֹם‬,‫ְשִׁליִשׁית‬ ‫ ְוֵאין ָאָדם יוֵֹצא ָבֶּהן ְיֵדי חוַֹבת‬,"‫ ֶשָׁכּל ֵאלּוּ ֵאיָנן ִנְקָרִאין "ֶלֶחם ֹעִני‬7,‫ֶשֶׁמן אוֹ ְדַּבשׁ אוֹ ָחָלב אוֹ ְשָׁאר ַמְשִׁקין וֵּמי ֵפּרוֹת‬ ‫ ֲאָבל ָכּל ַמָצּה ֶשָׁאָדם יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ְבֶּפַסח ָאסוּר ְלָאְכָלהּ‬.‫ וְּלִפיָכ ֻמָתּר ְלָאְכלוֹ ְבֶּﬠֶרב ֶפַּסח‬8,‫ֲאִכיַלת ַמָצּה ְבֶּפַסח‬

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Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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9,‫י‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"א‬,‫ְבֶּﬠֶרב ֶפַּסח‬ 3 In these countries,10 where it is not at all customary to eat matzah ashirah on the day before Pesach from the fifth hour onward for the reason to be explained in sec. 462[:3, 7],11 the [obligation to eat] the third meal should be fulfilled using meat, fish, and other foods [usually served as] accompaniment [for bread. This is acceptable] since there are authorities who maintain that one may fulfill his obligation for the third meal with these foods on all the Shabbasos of the year, as explained in sec. 291[:7]. ‫ ֶשֵׁאין נוֲֹה ִגין ְכָּלל ֶלֱאֹכל ַמָצּה ֲﬠִשׁיָרה ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ה' ָוֵאיָל ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬10‫ג וִּבְמִדינוֹת ֵאלּוּ‬ ‫ ֶשֲׁהֵרי ֵישׁ אוְֹמ ִרים ֶשִׁבְּדָב ִרים‬,‫ – ְיַקְיּמוּ ְסעוָּדה ְשִׁליִשׁית ְבָּבָשׂר ְוָדִגיםיב ְוַכיּוֵֹצא ָבֶּהן ִבְּשָׁאר ִמיֵני ִלְפָתּן‬11,‫תס"ביא‬ ‫יג‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רצ"א‬,‫ֵאלּוּ ָאָדם יוֵֹצא ְיֵדי חוַֹבת ְסעוָּדה ְשִׁליִשׁית ְבָּכל ַשְׁבּתוֹת ַהָשָּׁנה‬ 4 If a person does not have foods [normally served as an] accompaniment [for bread], he should use [different] types of fruit as [the basis of this meal. The rationale is that] there are authorities who maintain that one may also fulfill the obligation of [eating] the third meal [with fruits], as stated in the above source.12 It would have been appropriate to use matzah that was cooked, but which has not dissolved entirely in the cooking [process], and thus its [pieces] are still intact, i.e., every one [of the pieces is at least] the size of an olive, and thus the blessings of HaMotzi and Grace are recited over them.13 [In this manner, one] can fulfill [the obligation of eating] the third meal according to all opinions, for it is permitted to eat [such matzah] on the day before Pesach. [The rationale is that] a person may not fulfill his obligation [of eating matzah] on Pesach with cooked matzah (as will be explained in sec. 461[:14]).14 Nevertheless, it is not customary to [partake of such matzah at this meal].15 One who follows [the above] practice and similarly, [Jews residing] in those places where it is customary to eat matzah ashirah, should be careful to partake of this third meal before the tenth hour [of the day],16 for it is forbidden to partake of bread until the evening from that time onward, as will be explained in sec. 471[:1].17 ,‫טו ֶשֲׁהֵרי ֵישׁ אוְֹמ ִרים ֶשַׁגּם ָבֶּזה יוֵֹצא ְיֵדי חוַֹבת ְסעוָּדה ְשִׁליִשׁית‬,‫ד ְוִאם ֵאין לוֹ ִמיֵני ִלְפָתּןיד – ְיַקְיֶּמָנּה ְבִּמיֵני ֵפּרוֹת‬ 12.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫ ְדַּה ְינוּ ֶשֵׁיּשׁ ְבָּכל ֶאָחד ֵמֶהן‬,‫ְוָהָיה ָראוּי ְלַק ְיָּמהּ ְבַּמָצּה ְמֻבֶשֶּׁלת ֶשׁלּ ֹא ִנמּוָֹחה ְלַגְמֵרי ְבִּבשּׁוָּלהּ ֶאָלּא ְפּרוּסוֶֹתיָה ַקָיִּמין‬ ‫ ֶשֲׁהֵרי ֻמָתּר‬,‫ ְוָיכוֹל ְלַקֵיּם ָבּהּ ְסעוָּדה ג' ְלִדְבֵרי ַהֹכּל‬13,‫טז‬,‫ְכַּז ִית ְבִּﬠ ְנָין ֶשְׁמָּב ְרִכין ֲﬠֵליֶהן "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬ ,(14,‫יז ֵכּיָון ֶשֵׁאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ְבֶּפַסח ְבַּמָצּה ְמֻבֶשֶּׁלת )ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"איח‬,‫ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬ 15,‫יט‬.‫ֶאָלּא ֶשֵׁאין נוֲֹהִגין ַלֲﬠשׂוֹת ֵכּן‬ ‫ ְוֵכן ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ֶלֱאֹכל ַמָצּה ֲﬠִשׁיָרה – ְצ ִריִכין ִלָזֵּהר ֶשׁיּ ֹאַכל ְסעוָּדה ג' זוֹ ֹקֶדם ָשָׁﬠה‬,‫וִּמי ֶשׁנּוֵֹהג ֵכּן‬ 17,‫כא‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"א‬,‫ ֶשִׁמָּכּאן ָוֵאיָל ָאסוּר ֶלֱאֹכל ַפּת ַﬠד ָהֶﬠֶרב‬16,‫כ‬,‫ֲﬠִשׂי ִרית‬ 5 When [a person] obliterates his chametz on [such a] Friday18 – even though according to law, he could obliterate it close to nightfall, [because] he need not obliterate it before midday as is necessary in other years, for he is permitted to partake of it until the fifth hour on the following day19 – nevertheless, it is desirable to be careful to obliterate [one’s chametz] on Friday before midday, so that he will not err during other years and [also then] obliterate [his chametz] after midday on the day before Pesach.

12/16/2020, 8:42 PM

Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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‫ ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ָיכוֹל ְלַבֲﬠרוֹ ָסמוּ ַלֲחֵשָׁכה ְוֵאין ָצ ִרי ְלַבֲﬠרוֹ ֹקֶדם ֲחצוֹת‬18,‫ה ְכֶּשְׁמַּבֵﬠר ֶהָחֵמץ ְבֶּﬠֶרב ַשָׁבּת‬ ‫ ִמָכּל ָמקוֹם טוֹב ִלָזֵּהר ְלַבֲﬠרוֹ ְבֶּﬠֶרב ַשָׁבּת‬19,'‫ ֶשֲׁהֵרי ֻמָתּר ְלָאְכלוֹ ַﬠד ְלָמָחר ְבָּשָׁﬠה ה‬,‫ַהיּוֹם ְכּמוֹ ִבְּשָׁאר ָכּל ַהָשּׁ ִנים‬ ‫כב‬:‫ ְכֵּדי ֶשׁלּ ֹא ָיבוֹאוּ ִלְטעוֹת ִבְּשָׁאר ָשׁ ִנים ְלַבֵﬠר ַגּם ֵכּן ַאַחר ֲחצוֹת ַהיּוֹם ְבֶּﬠֶרב ֶפַּסח‬,‫ֹקֶדם ֲחצוֹת ַהיּוֹם‬ 6 However, it is not necessary to nullify [one’s possession of chametz] on Friday at the time he obliterates it as he does every year.20 [The rationale is that the person] already nullified [his possession of] all the chametz in his domain that he did not find and that he did not know about on Thursday night. He may not nullify [his possession of] the chametz that is in his domain that he knows about on Friday, for he must partake of it on Shabbos.21 ‫ ֶשֲׁהֵרי ְכָּבר ִבֵּטּל ְבֵּליל ו' ָכּל ֶהָחֵמץ‬20,‫כג‬,‫ו ֲאָבל ֵאין ָצ ִרי ְלַבֵטּל ְבֶּﬠֶרב ַשָׁבּת ִבְּשַׁﬠת ַהִבּעוּר ְכּמוֹ ִבְּשָׁאר ַהָשּׁ ִנים‬ ,‫ וַּמה ֶשֵּׁיּשׁ ִבּ ְרשׁוּתוֹ ִמן ֶהָחֵמץ ַהָיּדוַּﬠ לוֹ ִאי ֶאְפָשׁר לוֹ ְלַבְטּלוֹ ְבֶּﬠֶרב ַשָׁבּת‬,‫ֶשִׁבּ ְרשׁוּתוֹ ֶשׁלּ ֹא ְמָצאוֹ ְוֵאינוֹ יוֵֹדַﬠ ִמֶמּנּוּ‬ 21,‫כד‬:‫ֶשֲׁהֵרי ָצ ִרי הוּא ֶלֱאֹכל ִמֶמּנּוּ ְבַּשָׁבּת‬ 7 One should caution the sheliach tzibbur not to prolong the prayers on Shabbos morning so [the community] may partake of chametz and not transgress [by eating it after the permitted time].22 22,‫כה‬:‫ ֶשׁלּ ֹא ָיבוֹאוּ ִליֵדי ִאסּוּר‬,‫ ִמשּׁוּם ֲאִכיַלת ָחֵמץ‬,‫ז ֵישׁ ְלַהְזִהיר ַלְשִּׁליַח ִצבּוּר ֶשׁלּ ֹא ַיֲא ִרי ִבְּתִפָלּה ְבַּשָׁבּת ַשֲׁח ִרית‬ 8 For this Shabbos one should not cook grits, different foods [cooked with] flour, or all other types of cooked dishes [containing chametz] that are likely to stick to the pot [in which they were cooked] or the dish [in which they are served],23so that it will not be necessary to wash them thoroughly on Shabbos after eating to remove the chametz adhering to them.24 [Such a safeguard is necessary] because washing these [pots and plates] is not necessary for Shabbos, and it is forbidden to wash dishes that are not necessary for that Shabbos, as explained in sec. 323[:6]. If one violated [these instructions] and cooked these types [of foods], and they became stuck to the utensils in a manner that [the chametz] could not be thoroughly wiped off [the dishes] so that not even the slightest trace [of chametz] will remain on them, it is permitted to wash them thoroughly on Shabbos. [The rationale is that] this washing is necessary for a mitzvah, i.e., to remove chametz from the utensil so that [the chametz] may be obliterated. It is desirable to wash [these dishes]25 even when there is only a small amount of chametz that need not be obliterated according to the letter of the law, as explained in sec. 442[:28].26 If, however, one can thoroughly wipe [the chametz] away, it is forbidden to wash [the utensils] on Shabbos. ‫ח ֵאין ְלַבֵשּׁל ְלַשָׁבּת ֶזה ִמיֵני ָה ִריפוֹת אוֹ ִמיֵני ְקָמִחים אוֹ ְשָׁאר ָכּל ִמיֵני ַתְּבִשׁיִלין ֶשַׁדּ ְרָכּן ִלָדֵּבק ַבְּקֵּדָרה אוֹ‬ ‫ ֶשֲׁהֵרי ֲהָדָחה‬24,‫כז‬,‫ ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵר ַלֲהִדיָחן ְבַּשָׁבּת ַאַחר ְגַּמר ָהֲאִכיָלה ְלָהִסיר ֶאת ֶהָחֵמץ ַהָדּבוּק ָבֶּהן‬23,‫כו‬,‫ַבְּקָּﬠָרה‬ ‫כט‬.‫כח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שכ"ג‬,‫ ְוָאסוּר ְלָהִדיַח ֵכִּלים ֶשׁלּ ֹא ְלֹצֶר ַהַשָּׁבּת‬,‫זוֹ ֵאיָנהּ ְלֹצֶר ַהַשָּׁבּת‬ ‫ְוִאם ָﬠַבר וִּבֵשּׁל ִמי ִנים ֵאלּוּ ְו ִנְדְבּקוּ ַבֵּכִּליםל ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר ְלַקְנָּחם ֵהיֵטב ֶשׁלּ ֹא ִיָשֵּׁאר ָבֶּהם ְמאוָּמה – ֻמָתּר‬ ‫לב ְוטוֹב ַלֲהִדיָחם ֲאִפלּוּ ֵאין‬.‫ ְלַהֲﬠִביר ֶהָחֵמץ ֵמַהְכִּלי ְכֵּדי ְלַבֲﬠרוֹ‬,‫לא ֵכּיָון ֶשֵׁיּשׁ ַבֲּהָדָחה זוֹ ֹצֶר ִמְצָוה‬,‫ַלֲהִדיָחם ְבַּשָׁבּת‬ ‫ ֲאָבל ִאם ֶאְפָשׁר‬26,‫לד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬25,‫ָבֶּהם ֶאָלּא ְמַﬠט ָחֵמץלג ְבִּﬠ ְנָין ֶשֵׁאין ָצ ִרי ְלַבֲﬠרוֹ ֵמִﬠַקּר ַהִדּין‬ ‫לה‬:‫לוֹ ְלַקְנָּחם ֵהיֵטב – ָאסוּר ַלֲהִדיָחם ְבַּשָׁבּת‬ 9 After one completes eating the morning meal on this Shabbos, before the fifth hour, he should thoroughly shake out the tablecloth on which he ate, ]removing any] fine crumbs that were left on it. [The person] should [use] his finger [to] thoroughly wipe the pots, the plates, the spoons, and [any] other utensils that were

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used for chametz, so that no chametz will remain visible there during all the days of Pesach. (During the days of Pesach, he should store away the tablecloth together with the other chametz utensils in a room that he is not accustomed to entering as will be explained in sec. 451[:1].) [The person] should cast [down the chametz] he cleaned [from the utensils] and the fine crumbs [from the tablecloth] in a place where they will be tread upon; [he may do so] even inside his house. [Thus,] when the sixth hour arrives, [the crumbs and the bits of chametz] will already have been obliterated because [people will have] trodden [upon them].27 If, however, larger [pieces of chametz] remain, [the person] must give them to a non-Jew as an outright gift. True, on Shabbos, it is forbidden to give a gift that is not necessary for [that] Shabbos, as explained in sec. 306[:15]; consult that source. Nevertheless, [in this instance,] since he is [giving the gift] in order to obliterate chametz from his domain so that he will not violate the prohibition of having chametz seen [in one’s domain] on Pesach, this gift is being given for the sake of a mitzvah, and it is permitted to give a present [on Shabbos] for the sake of a mitzvah,28 as stated in that source. Nevertheless, [the Jewish householder] should be careful not to tell [the non-Jew] to remove [the chametz] from [the Jew’s] home [and bring it] to a place where it is forbidden to carry it on Shabbos according to Scriptural Law.29 Although [the Jew] knows that the non-Jew will take out [the chametz from the Jew’s domain] – and, [indeed,] he is giving it to [the non-Jew specifically] for that reason – nevertheless, since [the Jew] does not explicitly tell [the non-Jew] to remove it,30 the non-Jew does so on his own initiative and he is not considered as the Jew’s agent.31 Similarly, [the Jewish householder] should be careful to only give [the non-Jew] a small amount [of food], i.e., food [sufficient] for one meal. [Thus,] if the non-Jew would so desire, he could eat the entire amount in the Jew’s home.32 If the nonJew removed [the food] and then returned to the Jew’s home, [the Jew] may give him enough [chametz] for another meal. [This pattern may be repeated] even 100 times. It is forbidden, however, to give [the non-Jew] more than the food for one meal at any one time. [The rationale is that] since [the non-Jew] cannot eat [all the food] in the Jew’s home at this time, it is obvious that [the Jew] is giving [the nonJew the food] with the intent that he take it out [of the Jew’s house]. Thus, it is as if [the Jew] explicitly told him to take it out. ‫ ְיַנֵﬠר ֵהיֵטב ַהַמָּפּה ֶשָׁאְכלוּ ָﬠֶליָה ִמן ַהֵפּרוּ ִרין‬,‫ט ַאַחר ֶשָׁגַּמר ִמֶלֱּאֹכל ְסעוַּדת ַשֲׁח ִרית ְבַּשָׁבּת ֶזה ֹקֶדם ָשָׁﬠה ֲחִמיִשׁית‬ ‫ ְוַהְקֵּדרוֹת ְוַהְקָּﬠרוֹת ְוַהַכּפּוֹת וְּשָׁאר ַהֵכִּלים ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְיַקְנֵּחם ֵהיֵטב ְבֶּאְצָבּעוֹ ֶשׁלּ ֹא‬,‫ַהַדִּקּין ֶשִׁנְּשֲׁארוּ ָבּהּ‬ ‫לז ְכּמוֹ‬,‫ִיָשֵּׁאר ָבֶּהם ָחֵמץ ְבֵּﬠיןלו ) ְוַיְטִמין ַהַמָּפּה ִﬠם ְשָׁאר ְכֵּלי ֶהָחֵמץ ְבֶּחֶדר ֶשֵׁאינוֹ ָרִגיל ֵליֵל ְלָשׁם ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ִדְּכֶשַׁתִּגּיַﬠ‬,‫ ְוַיְשִׁלי ַהִקּנּוַּח ְוַהֵפּרוּ ִרין ַהַדִּקּים ִבְּמקוֹם ְדּ ִריַסת ָהַרְגַל ִים ֲאִפלּוּ ְבּתוֹ ֵבּיתוֹ‬,(‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"אלח‬ 27,‫לט‬.‫ָשָׁﬠה ִשִׁשּׁית ְכָּבר ֵהן ְמֹבָﬠ ִרין ַﬠל ְיֵדי ְדּ ִריַסת ָהַרְגַל ִים‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁאסוּר ִלֵתּן ְבַּשָׁבּת ַמָתָּנה ֶשֵׁאין‬.‫ ָצ ִרי ִלְתֵּנם ְלָנְכ ִרימ ְבַּמָתָּנה ְגּמוָּרה‬,‫ֲאָבל ִאם ִנְשֲׁארוּ לוֹ ֵפּרוּ ִרין ְגּדוִֹלים‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא עוֶֹשׂה ֵכן ְכֵּדי ְלַבֵﬠר ֶהָחֵמץ ֵמ ְרשׁוּתוֹ‬,‫ָבּהּ ֹצֶר ַהַשָּׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ומא ַﬠֵיּן ָשׁם‬ ‫ ְכּמוֹ‬28,‫ וֻּמָתּר ִלֵתּן ַמָתָּנה ְלֹצֶר ִמְצָוהמב‬,‫ ֲהֵרי ֵישׁ ִבְּנִתיָנה זוֹ ֹצֶר ִמְצָוה‬,"‫ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ְבֶּפַסח ְבּ"ַבל ֵיָרֶאה‬ ‫מג‬.‫ֶשִׁנְּתָבֵּאר ָשׁם‬ ‫ ְוַאף ַﬠל‬29,‫מד‬.‫ ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא י ֹאַמר לוֹ ְלהוִֹציָאן ִמֵבּיתוֹ ְלָמקוֹם ֶשָׁאסוּר ְלַטְלֵטל בּוֹ ְבַּשָׁבּת ִמן ַהתּוָֹרה‬,‫וִּמָכּל ָמקוֹם‬ 30,‫מה ִמָכּל ָמקוֹם )א( ֵכּיָון ֶשֵׁאינוֹ אוֵֹמר לוֹ ְבֵּפרוּשׁ ֶשׁיּוִֹציֶאנּוּ‬,‫ִפּי ֶשׁהוּא יוֵֹדַﬠ ֶשַׁהָנְּכ ִרי יוִֹציֶאנּוּ ְוַﬠל ְמָנת ֵכּן הוּא נוֵֹתן‬ 31,‫מו‬.‫ֲהֵרי ַהָנְּכ ִרי עוֶֹשׂה ֵכן ִמַדַּﬠת ַﬠְצמוֹ ְוֵאינוֹ ְשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ ֶשִׁאם ָהָיה ַהָנְּכ ִרי רוֶֹצה ָהָיה ָיכוֹל ְלָאְכָלהּ‬,‫מז ְדַּה ְינוּ ְמזוֹן ְסעוָּדה ַאַחת‬,‫ְוֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיֵתּן לוֹ ֶאָלּא ָדָּבר מוָּﬠט‬

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Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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‫ ְוֵכן‬,‫ ָיכוֹל ַלֲח ֹזר ְוִלֵתּן לוֹ ְמזוֹן ְסעוָּדה ַאַחת‬,‫ ְוִאם הוִֹציאוֹ ַהָנְּכ ִרי ְוָחַזר וָּבא ְלֵבית ַה ִיְּשָׂרֵאל‬32,‫מח‬.‫ֻכָּלּהּ ְבֵּבית ַהִיְּשָׂרֵאל‬ ‫ ְדֵּכיָון ֶשֵׁאינוֹ ָיכוֹל ֶלֱאֹכל ֻכּלּוֹ ַﬠְכָשׁו ְבֵּבית‬,‫ ֲאָבל ָאסוּר ִלֵתּן לוֹ ְבַּפַﬠם ַאַחת יוֵֹתר ִמְמּזוֹן ְסעוָּדה ַאַחת‬.‫ֲאִפלּוּ ֵמָאה ְפָּﬠִמים‬ ‫מט‬:‫ ַוֲהֵרי ְכִּאלּוּ ָאַמר לוֹ ְבֵּפרוּשׁ ְלהוִֹציאוֹ‬,‫ ֲהֵרי ִנָכּר ַהָדָּבר ֶשׁנּוֵֹתן לוֹ ַﬠל ְמָנת ְלהוִֹציאוֹ‬,‫ַהִיְּשָׂרֵאל‬ 10 All the above33 [only] applies when the non-Jew will take [the chametz]out [of the Jew’s house] via a public domain, in which it is forbidden to carry according to Scriptural Law.34 If, however, [the non-Jew] will take [the chametz]out [of the Jew’s domain] via a karmelis,35 [to which] it is forbidden [to transfer from a private domain] only according to Rabbinic Law, it is permitted to give [the nonJew] much [food] at one time and explicitly tell him to remove it [from the Jew’s domain. The rationale is that] for the sake of a mitzvah, [our Sages] permitted instructing a non-Jew to perform an act that is only forbidden according to Rabbinic Law, as explained in sec. 307[:12].36 ‫ ֲאָבל ִאם הוּא מוִֹציאוֹ )ב( ֶדֶּר‬34,‫ ְכֶּשַׁהָנְּכ ִרי מוִֹציאוֹ ֶדֶּר ְרשׁוּת ָהַרִבּים ֶשָׁאסוּר ְלַטְלֵטל בּוֹ ִמן ַהתּוָֹרה‬33‫י ְוָכל ֶזה‬ ‫נ ֶשִׁבְּמקוֹם‬,‫ ְולוַֹמר לוֹ ְבֵּפרוּשׁ ֶשׁיּוִֹציֶאנּוּ‬,‫ ֻמָתּר ִלֵתּן לוֹ ַה ְרֵבּה ְבַּבת ַאַחת‬,‫ ֶשֵׁאין ִאסּוּרוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬35‫ַכּ ְרְמִלית‬ 36,‫נא‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ז‬,‫ִמְצָוה ִהִתּירוּ לוַֹמר ְלָנְכ ִרי ַלֲﬠשׂוֹת ְבַּשָׁבּת ָדָּבר ֶשֵׁאין ִאסּוּרוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 11 If there is no non-Jew to whom to give [the chametz], or the sixth hour already commenced, when it is forbidden to give [the chametz] to a non-Jew [as a gift,37 the owner] should cover [the chametz] with a utensil until after the conclusion of the sacred day(s) of the festival and obliterate it [at that time], as stated in sec. 446[:5]. Consult that source with regard to all the details regarding this law. ‫ ִיְכֶפּה ָﬠָליו ְכִּלי ַﬠד מוָֹצֵאי יוֹם טוֹב‬,‫נב אוֹ ֶשְׁכָּבר ִהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ֶשָׁאסוּר ִלְתָּנהּ ְלָנְכ ִרי‬,‫יא ְוִאם ֵאין ָנְכ ִרי ִלֵתּן לוֹ‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬37,‫נד‬,‫נג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ו‬,‫ ִויַבֲﬠֶרנּוּ‬: 12 [The following law applies] if [a Jew] forgot to separate challah38on Friday from the bread that is chametz that he baked for this Shabbos, and he did not remember until night fell on Friday: On the other Shabbasos of the year, a person in the Diaspora has a means of rectifying [the error made with] this loaf. [In the Diaspora], it is permitted to partake [of such a loaf] without separating challah,as long as he leaves over the required measure [for] challah and an additional small amount from [the loaf], so that after Shabbos he can separate challah from this portion that was left over, [separating it] also for the bread that he ate on Shabbos. [Partaking of the loaf is permitted because] our Sages ruled leniently regarding [the obligation to separate] challah in the Diaspora,39 [allowing one] to continue to eat [from the bread as long as] he separates [challah] afterwards.40 On this Shabbos, however, it is impossible to do this, for it is necessary to give the [entire] remainder [of the loaf] to the non-Jew as an outright gift before the onset of the sixth hour. [Moreover,] it is forbidden for [the Jew] to caution the non-Jew not to eat [the chametz] and [rather] return it to him after Pesach,41 as will be explained in sec. 448[:18].42 And if the non-Jew does not return [the chametz] to [the Jew] after Pesach so that he may separate challah from it, [the Jew] is considered retroactively to have eaten tevel43on this Shabbos. Therefore, there is no way of rectifying this tevel. Instead, [this bread cannot be eaten by the Jew on Shabbos]; it must be given as an outright gift to the non-Jew in its entirety before the sixth hour. ‫ ַאף ַﬠל ִפּי‬,‫ ְבֶּﬠֶרב ַשָׁבּת ִמֶלֶּחם ָחֵמץ ֶשָׁאָפה ְלַשָׁבּת ֶזה ְול ֹא ִנְזַכּר ַﬠד ֶשָׁחְשָׁכה ֵליל ַשָׁבּת‬38‫יב ִאם ָשַׁכח ְלַהְפ ִרישׁ ַחָלּה‬ ‫ ֶשֻׁמָּתּר ֶלֱאֹכל ְבּל ֹא ַהְפָרַשׁת ַחָלּה ַרק‬,‫ֶשִׁאם ֵאַרע ֵכּן ִבְּשָׁאר ַשְׁבּתוֹת ַהָשָּׁנה ֵישׁ ַתָּקָּנה ְלֶלֶחם ֶזה ִאם הוּא ְבּחוּץ ָלָאֶרץ‬ ,‫ ְכֵּדי ֶשְׁלַּאַחר ַהַשָּׁבּת ַיְפ ִרישׁ ַחָלּה ִמן ַהְמֻשָׁיּר ַהֶזּה ַגּם ַﬠל ַהֶלֶּחם ֶשָׁאַכל ְבַּשָׁבּת‬,‫ֶשׁ ְיַּשֵׁיּר ִמֶמּנּוּ ִשׁעוּר ַחָלּה ְועוֹד ַמֶשּׁהוּ‬ ‫ ֲאָבל ְבַּשָׁבּת ֶזה ִאי ֶאְפָשׁר ַלֲﬠשׂוֹת‬40,‫נה‬,‫ ִלְהיוֹת אוֵֹכל ְוהוֵֹל ְוַאַחר ָכּ ַמְפ ִרישׁ‬39‫ֶשֵׁהֵקלּוּ ֲחָכִמים ְבַּחַלּת חוּץ ָלָאֶרץ‬

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Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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https://www.chabad.org/library/article_cdo/aid/4284867/jewish/Shulcha...

‫ ְוָאסוּר לוֹ ְלַהְזִהיר ֶאת ַהָנְּכ ִרי ֶשׁלּ ֹא‬,‫ ֶשֲׁהֵרי ָצ ִרי ִלֵתּן ַהְמֻשָׁיּר ַהֶזּה ְלָנְכ ִרי ְבַּמָתָּנה ְגּמוָּרה ֹקֶדם ֶשַׁתּ ִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬,‫ֵכּן‬ ‫ ְוִאם ל ֹא ַיֲחִזיֶרנּוּ לוֹ ַהָנְּכ ִרי ְלַאַחר ַהֶפַּסח‬42,‫נו‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ח‬41‫י ֹאְכֶלנּוּ ְוֶשַׁיֲּחִזיֶרנּוּ לוֹ ְלַאַחר ַהֶפַּסח‬ ‫ ְלִפיָכ ֵאין ְלֶטֶבל ֶזה ַתָּקָּנה ֶאָלּא ָצ ִרי ִלְתָּנהּ ֻכָּלּהּ‬,‫ ְבַּשָׁבּת ֶזה‬43‫ְלַהְפ ִרישׁ ִמֶמּנּוּ ַחָלּה ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָאַכל ֶטֶבל‬ ‫נז‬:‫ְבַּמָתָּנה ְגּמוָּרה ְלָנְכ ִרי ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‬ 13 It is permitted to move chametz during the fifth hour on this Shabbos, even though it is not fit for [the householder] since it is forbidden for him to eat. [The rationale is that although it is forbidden for him to eat the chametz at this time], he may nevertheless feed it to a domesticated animal, a non-domesticated animal, or a fowl, or give it to a non-Jew. Thus, [this chametz] is governed by the same laws that apply to the meat of an animal corpse or the meat of an animal that was discovered to be unfit [after ritual slaughter], which is only fit to be fed to dogs or given to a non-Jew, and [yet] it is permitted to be moved on Shabbos, as explained in sec. 324[:5];44 consult that source. From the sixth hour and onward, by contrast, when one is forbidden to benefit from [the chametz], it is muktzeh as are wood and stones.45 [The rationale is that the chametz] is not fit [for the householder] for any purpose. Therefore, it is forbidden to move [the chametz], even via another entity, e.g., to push it with a reed, unless [the person] needs its place, in which instance, it is permitted to push [the chametz] with a reed, as explained in sec. 311[:14].46 It is, however, forbidden to touch [the chametz] by hand [after the beginning of the sixth hour], even when the day before Pesach falls during the week. [The rationale is that once chametz becomes forbidden, one may not touch it] except when he is involved in obliterating it from existence, as will be explained in sec. 446[:7]. See the rationale [explained] there.47 ‫ ִמָכּל ָמקוֹם ֲהֵרי‬,‫יג ֻמָתּר ְלַטְלֵטל ָחֵמץ ְבָּשָׁﬠה ֲחִמיִשׁית ְבַּשָׁבּת ֶזה ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָראוּי לוֹ ֶשֲׁהֵרי הוּא ָאסוּר ַבֲּאִכיָלה‬ ‫ ַוֲהֵרי ִדּינוֹ ִכְּבַשׂר ְנֵבָלה וְּטֵרָפה ֶשֵׁאינוֹ ָראוּי ֶאָלּא ְלַהֲאִכילוֹ‬,‫הוּא ָיכוֹל ְלַהֲאִכילוֹ ִלְבֵהָמה ַחָיּה ְועוֹף אוֹ ִלְתּנוֹ ְלָנְכ ִרי‬ 44.‫נח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שכ"דנט ַﬠֵיּן ָשׁם‬,‫ וֻּמָתּר ְלַטְלְטלוֹ ְבַּשָׁבּת‬,‫ִלְכָלִבים אוֹ ִלְתּנוֹ ְלָנְכ ִרי‬ ‫ס‬,‫ ֵכּיָון ֶשֵׁאינוֹ ָראוּי לוֹ ִלְכלוּם‬45,‫ ֲהֵרי הוּא ֻמְקֶצה ְכֵּﬠִצים ַוֲאָב ִנים‬,‫ֲאָבל ִמָשָּׁﬠה ִשִׁשּׁית ָוֵאיָל ֶשׁהוּא ָאסוּר ַבֲּהָנָאה‬ ‫ ֶשָׁאז ֻמָתּר ְלָדֳחפוֹ‬,‫ ֶאָלּא ִאם ֵכּן הוּא ָצ ִרי ִלְמקוֹמוֹ‬,‫ ְכּגוֹן ְלָדֳחפוֹ ְבָּקֶנה‬,‫וְּלִפיָכ ָאסוּר ְלַטְלְטלוֹ ֲאִפלּוּ ַﬠל ְיֵדי ָדָּבר ַאֵחר‬ 46,‫סא‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן שי"א‬,‫ְבָּקֶנה‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ֶאָלּא ְבָּשָׁﬠה ֶשִׁמְּתַﬠֵסּק בּוֹ ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‬,‫ֲאָבל ִלַגּע בּוֹ ְבָּיָדיו ָאסוּר ֲאִפלּוּ ָחל ֶﬠֶרב ֶפַּסח ִבּימוֹת ַהֹחל‬ 47:‫סב ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ְבִּסיָמן תמ"ו‬ 14 Even when no chametz remained in [a person’s] domain after [eating] the morning meal on this Shabbos, when the end of the fifth hour arrives,48 he must nullify [his possession of] all his chametz, as he does every [year] on the day before Pesach.49 He should say, “May all chametz and all s’or that exists in my property – whether I have seen it or have not seen it...,” as explained in sec. 434[:12]. ‫ ַאף ַﬠל ִפּי ֵכן ְכֶּשַׁתִּגּיַﬠ סוֹף ָשָׁﬠה ֲחִמיִשׁית‬,‫יד ֲאִפלּוּ ל ֹא ִנְשַׁאר לוֹ שׁוּם ָחֵמץ ִבּ ְרשׁוּתוֹסג ַאַחר ְסעוַּדת ַשֲׁח ִרית ַשָׁבּת ֶזה‬ ‫ "ָכּל ֲחִמיָרא ַוֲחִמיָﬠא ְדִּאָכּא‬:‫ ֶשׁאוֵֹמר‬49,‫ ְכֶּדֶר ֶשְׁמַּבֵטּל ִבְּשָׁאר ַﬠ ְרֵבי ְפָּסִחים‬48,‫ָצ ִרי ַלֲח ֹזר וְּלַבֵטּל ָכּל ֲחֵמצוֹסד‬ ‫סה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ד‬,"'‫ִב ְרשׁוִּתי ַדֲּחִזיֵתיהּ וְּדָלא ֲחִזיֵתיהּ כוּ‬ 15 [The following rules apply when] a person left his house on the morning of the fourteenth [of Nissan]– whether [that date] fell during the week or on Shabbos – and before the time for the obliteration [of chametz] arrived, he remembered that he has chametz at home that he had not obliterated, but he did not have in mind to return home until after the time for the obliteration [of chametz]:50 If he is going for the sake of a mitzvah that can be fulfilled throughout the day, he need not

12/16/2020, 8:42 PM

Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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return home and obliterate the chametz unless there is sufficient time during the day for him to return home, obliterate the chametz,51 and [still] be able to return and fulfill the mitzvah. If, however, there is not sufficient time during the day [to do both], he should nullify [his possession of his chametz] in the place where he is located. [The rationale is that] once [a person] has nullified [his possession of his chametz], it is only necessary to obliterate it according to Rabbinic Law. When [the observance of] a mitzvah is involved, our Sages allowed the words of the Torah to stand as is, [without requiring the observance of the additional stringencies they applied in other instances]. Examples [of a mitzvah that can be fulfilled throughout the day that would supersede the need to obliterate one’s chametz are]: the circumcision of one’s son or going to a feast [celebrating] a mitzvah,52 e.g., a circumcision, the redemption of a [firstborn] son, a consecration and a marriage53 of the daughter of a Torah scholar to a Torah scholar, or the daughter of an unlearned person to an unlearned person. By contrast, [a feast celebrating the consecration or marriage of] the daughter of a Torah scholar to an unlearned person or the daughter of a kohen to an Israelite54 is not considered a feast [celebrating] a mitzvah,55 since their marriage is not associated with a favorable mazal.56 [However, when a marriage is associated with a favorable mazal,] even the feast [held] when the groom [to be] sends presents to the bride [to be], which is called “the feast of kinyan,”57is also deemed a feast [celebrating] a mitzvah. ‫סח ְוֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר ִנְזַכּר‬,‫ ֵבּין ֶשָׁחל ְבֹּחל ֵבּין ֶשָׁחל ְבַּשָׁבּת‬,‫טו ִמי ֶשָׁהַל ִמֵבּיתוֹסו ְבַּא ְרָבָּﬠה ָﬠָשׂרסז ַשֲׁח ִרית‬ ‫ ִאם הוּא הוֵֹל ִלְדַבר‬50,‫ ְוֵאין ַדְּﬠתּוֹ ַלֲח ֹזר ְלֵביתוֹ ַﬠד ְלַאַחר ֶשַׁיּ ִגּיַﬠ ְזַמן ַהִבּעוּר‬,‫ֶשֵׁיּשׁ לוֹ ָחֵמץ ְבּתוֹ ֵבּיתוֹ ֶשׁלּ ֹא ִבֲּﬠרוֹ‬ ‫עא‬,‫ ְכּגוֹן ְסעוַּדת ִמיָלהע וִּפְדיוֹן ַהֵבּן‬52,‫סט אוֹ ֶשָׁהַל ִלְסעוַּדת ִמְצָוה‬,‫ ְכּגוֹן ָלמוּל ֶאת ְבּנוֹ‬,‫ִמְצָוה ֶשְׁזַּמָנּהּ ָכּל ַהיּוֹם‬ ‫עד ֲאָבל ַבּת ַתְּלִמיד‬,‫ ֶשׁל ַבּת ַתְּלִמיד ָחָכם ְלַתְלִמיד ָחָכםעג וַּבת ַﬠם ָהָאֶרץ ְלַﬠם ָהָאֶרץ‬53,‫וְּסעוַּדת ֵארוִּסין ְוִנשּׂוִּאיןעב‬ ‫ ַוֲאִפלּוּ‬55,‫עה‬,‫ ֵאיָנהּ ִנְקֵראת ְסעוַּדת ִמְצָוה‬56‫ ֵכּיָון ֶשֵׁאין ִזוּוָּגן עוֶֹלה ָיֶפה‬54‫ָחָכם ְלַﬠם ָהָאֶרץ אוֹ ַבּת ֹכֵּהן ְל ִיְשָׂרֵאל‬ – ‫ ַגּם ִהיא ִנְקֵראת ְסעוַּדת ִמְצָוהעו‬57‫ַהְסּעוָּדה ֶשׁעוִֹשׂין ְכֶּשֶׁהָחָתן ְמַשֵׁלַּח ִסְבלוֹנוֹת ְלַכָלּתוֹ ֶשׁקּוֹ ִרין אוָֹתהּ ְסעוַּדת ִק ְנָין‬ ‫ ֶאָלּא ִאם ֵכּן ֵישׁ ְשׁהוּת ַבּיּוֹםעז ֶשַׁיֲּח ֹזר ְלֵביתוֹ ִויַבֵﬠר ֶהָחֵמץ ְויוַּכל ַלֲח ֹזר ֵליֵל‬,‫ֵאין ָצ ִרי ַלֲח ֹזר ְלֵביתוֹ וְּלַבֵﬠר ֶהָחֵמץ‬ ‫ ֶשֲׁהֵרי ַאַחר ַהִבּטּוּל ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬,‫ ֲאָבל ִאם ֵאין ְשׁהוּת ַבּיּוֹם ָכּל ָכּ – ְיַבְטֶּלנּוּ ַבָּמּקוֹם ֶשׁהוּא‬51.‫וְּלַקֵיּם ַהִמְּצָוה‬ ‫עט‬:‫עח וִּבְמקוֹם ִמְצָוה ֶהֱﬠִמידוּ ֲחָכִמים ַﬠל ִדְּבֵרי תּוָֹרה‬,‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 16 [The following rules apply] when, however, [the person] remembers that he has chametz at home after the time for its obliteration arrived,58 in which instance, he can no longer nullify [his possession of] it, as stated in sec. 434[:12. If the day before Pesach fell] on a weekday,59 [the person] is obligated to return to his home immediately to obliterate the chametz from existence entirely. Even though afterwards he will not have the opportunity to return and fulfill the mitzvah, nevertheless, no [other] positive commandment supersedes the positive commandment of obliterating chametz. [The rationale is that] every moment that [the owner] does not obliterate the chametz, he violates the positive commandment, “Obliterate s’or from your homes.”60 This does not apply with regard to all other positive commandments.61 [There is one] exception [to this general rule]: a meis mitzvah, [i.e.,] a corpse that [it is a mitzvah to bury for] there is no one [else] to bury it, and it is lying in an open field in a manner that disgraces it.62 [In such an instance,] anyone who encounters [the corpse] is obligated to bury it immediately. [This obligation applies even] when [the person] remembers that he possesses chametz in his home and it is in the midst of Pesach when he cannot nullify [his possession of] it, and he violates the

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prohibitions against having [chametz]seen [in his domain] and possessing [chametz every moment he does not obliterate it. Furthermore, this obligation applies] even when there is [enough] time in the day for [the person] to return home, obliterate the chametz, and then come back and bury the corpse that very day. [Even in such a situation, the person] may not leave [the corpse] until he buries it. [The rationale is that the concern for] the dignity of the created beings is so great that it supersedes all the mitzvos of the Torah63 when [the other mitzvos are violated] passively (i.e., [the person] does not perform an act that violates a negative command, but [the mitzvah] is violated as a matter of course64 as a result of his involvement in the burial of the deceased). ‫ ֶשָׁאז ֵאינוֹ ָיכוֹל ְלַבְטּלוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ִנְזַכּר ֶשֵׁיּשׁ לוֹ ָחֵמץ ְבּתוֹ ֵבּיתוֹ‬58‫טז ֲאָבל ִאם ְלַאַחר ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר‬ ‫ ְוַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ל ֹא ִיְהֶיה‬59.‫תל"דפ – ַחָיּב ַלֲח ֹזר ְלֵביתוֹ ִמָיּד ְכֵּדי ְלַבֵﬠר ֶהָחֵמץ ִמן ָהעוָֹלם ְלַגְמֵרי ִאם הוּא ֹחל‬ ‫ ֶשֲׁהֵרי ָכּל ֶרַגע ְוֶרַגע‬,‫ ִמָכּל ָמקוֹם ֵאין שׁוּם ִמְצַות ֲﬠֵשׂה דּוָֹחה ִמְצַות ֲﬠֵשׂה ְדַּהְשָׁבַּתת ָחֵמץ‬,‫לוֹ ְשׁהוּת ֵליֵל וְּלַקֵיּם ַהִמְּצָוה‬ ‫ ַמה ֶשֵּׁאין ֵכּן ִבְּשָׁאר ָכּל ִמְצוֹת‬60,‫פא‬,"‫ֶשֵׁאינוֹ ְמַבֵﬠר ֶהָחֵמץ הוּא עוֵֹבר ַﬠל ִמְצַות ֲﬠֵשׂה ֶשׁל "ַתְּשִׁבּיתוּ ְשֹּׂאר ִמָבֵּתּיֶכם‬ 61,‫פב‬.‫ֲﬠֵשׂה‬ ‫ ַאף ַﬠל ִפּי‬,‫ ֶשָׁכּל ַהפּוֵֹגַﬠ בּוֹ ַחָיּב ְלָקְברוֹ ִמָיּד‬62,‫פג‬,‫חוּץ ִמֵמּת ִמְצָוה ֶשֵׁאין לוֹ קוְֹב ִרין ְוהוּא מוָּטל ַﬠל ְפֵּני ַהָשֶּׂדה ְבִּבָזּיוֹן‬ ‫ֶשׁ ִנְּזַכּר ֶשֵׁיּשׁ לוֹ ָחֵמץ ְבּתוֹ ֵבּיתוֹ ְוהוּא ְבּתוֹ ַהֶפַּסח ֶשֵׁאינוֹ ָיכוֹל ְלַבְטּלוֹ ְוהוּא עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬ ‫ ַאף ַﬠל ִפּי ֵכן‬,‫פד ַוֲאִפלּוּ ֵישׁ ְשׁהוּת ַבּיּוֹם ֶשׁיּוַּכל ַלֲח ֹזר ְלֵביתוֹ וְּלַבֵﬠר ֶהָחֵמץ ְוַלֲח ֹזר ְוֵליֵל וְּלָקְברוֹ בּוֹ ַבּיּוֹם‬,"‫ִיָמֵּצא‬ ‫ ְבֵּשׁב ְוַאל ַתֲּﬠֶשׂהפז‬63,‫פה ֶשָׁגּדוֹל ְכּבוֹד ַהְבּ ִריּוֹת ֶשׁדּוֶֹחה ֶאת ָכּל ִמְצוֹת ֶשַׁבּתּוָֹרהפו‬,‫ָאסוּר לוֹ ָלזוּז ִמֶמּנּוּ ַﬠד ֶשׁ ִיְּקְבֶּרנּוּ‬ (‫ ַﬠל ְיֵדי ֶשׁהוּא ִמְתַﬠֵסּק ִבְּקבוַּרת ַהֵמּת‬64,‫ ֶאָלּא ֵמֵאֶליָה ִהיא ִמְתַבֶּטֶּלתפח‬,‫)ְכּלוַֹמר ֶשֵׁאינוֹ עוֵֹבר ַﬠל ל ֹא ַתֲﬠֶשׂה ַבָּיַּד ִים‬: 17 When [a person] was going to save [the life of another Jew] from a river, a fire, a landslide, or from thieves,65 and he remembered that he had chametz at home66 before the time for the obliteration [of chametz], he should not return home even if there is sufficient time in the day that he could return home, obliterate the chametz, and then return and save [the other Jew’s life]. Instead, he should nullify [his possession of] the chametz [while remaining] in the place where he is [located. The rationale is that] since [the person] is going to save the life [of a fellow Jew], the Sages allowed the words of the Torah to stand [without the stringencies they applied in other instances. Thus,] the [person’s] nullification of [his possession of chametz] is sufficient.67 If, however, [the person] remembered after [the beginning of] the sixth hour, at which time, he can no longer nullify [his possession of his chametz], he must return home and obliterate [his chametz] if there is time during the day to return and save [the life of the other Jew]. This [ruling applies only] when [the person] is certain that he will be able to save [the other Jew’s life] when he does so later, just as he can save [that Jew’s life] at the present time. If, however, there is [even the slightest] doubt as to whether he would have a better [opportunity] to save [the other Jew’s life] were he to go at the present time rather than [attempt] to save his life later, he should not return home. [Instead, he should immediately set out to save the other Jew’s life. This imperative applies] even during Pesach, when, [by failing to obliterate chametz, the person] violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz. The rationale is that] any question of a threat to [a Jew’s] life supersedes even the Shabbos [prohibitions that are very] severe.68 ‫ ְוֹקֶדם ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר ִנְזַכּר ֶשֵׁיּשׁ לוֹ‬,‫יז ָהָיה הוֵֹל ְלַהִצּיל ִמן ַהָנָּהר אוֹ ִמן ַהְדֵּלָקה אוֹ ִמן ַהַמֹּפֶּלת אוֹ ִמן ַהִלְּסִטים‬ ‫צ ַאף‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְשׁהוּת ַבּיּוֹם ֶשׁיּוַּכל ַלֲח ֹזר ְלֵביתוֹ וְּלַבֵﬠר ֶהָחֵמץ ְוַלֲח ֹזר ְוֵליֵל וְּלַהִצּיל‬66,‫פט‬,‫ָחֵמץ ְבּתוֹ ֵבּיתוֹ‬ ‫ ְדֵּכיָון ֶשׁהוּא הוֵֹל ְלַהָצַּלת ְנָפשׁוֹת ֶהֱﬠִמידוּ ֲחָכִמים ַﬠל‬,‫ ֶאָלּא ְיַבֵטּל ֶהָחֵמץ ַבָּמּקוֹם ֶשׁהוּא‬65,‫ַﬠל ִפּי ֵכן ל ֹא ַיֲח ֹזר ְלֵביתוֹ‬ 12/16/2020, 8:42 PM

Shulchan Aruch: Chapter 444 - The Laws [that Apply] When the Day Be...

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67,‫צא‬.‫ִדּין תּוָֹרה ֶשַׁדּי לוֹ ְבִּבטּוּל ִבְּלַבד‬ ‫ ֶשֵׁאינוֹ ָיכוֹל ְלַבְטּלוֹ – ָצ ִרי ַלֲח ֹזר ְלֵביתוֹ ְלַבֲﬠרוֹ ִאם ֵישׁ ְשׁהוּת ַבּיּוֹם ֶשׁיּוַּכל‬,‫ֲאָבל ִאם ִנְזַכּר ַאַחר ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬ ‫ ֲאָבל ִאם ֵישׁ‬,‫ ְוהוּא ֶשָׁבּ ִרי לוֹ ֶשׁיּוַּכל ְלַהִצּיל ָכּל ָכּ ְכֶּשֵׁיֵּל ַאַחר ָכּ ְכּמוֹ ֶשַׁיִּצּיל ְכֶּשֵׁיֵּל ַﬠְכָשׁו‬.‫ַלֲח ֹזר ְוֵליֵל וְּלַהִצּיל‬ ‫ ֲאִפלּוּ הוּא ְבּתוֹ‬,‫ְלִהְסַתֵּפּק ֶשָׁמּא ְכֶּשֵׁיֵּל ַﬠְכָשׁו יוַּכל ְלַהִצּיל יוֵֹתר ִמַמּה ֶשּׁיּוַּכל ְלַהִצּיל ַאַחר ָכּ – ל ֹא ַיֲח ֹזר ְלֵביתוֹ‬ 68,‫צב‬:‫ ְלִפי ֶשָׁכּל ְסֵפק ְנָפשׁוֹת דּוֶֹחה ֲאִפלּוּ ַשָׁבּת ַהֲחמוָּרה‬,"‫ַהֶפַּסח ֶשׁהוּא עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ 18 If, while going to tend to his own affairs,69 [a person] remembers that he has chametz at home, he is obligated to return home and obliterate it immediately, as the Sages commanded. [This obligation applies] even when the time to obliterate [chametz] has not yet arrived and [the person] could still nullify [his possession of the chametz while remaining in the other place].70 [The rationale is that] a person’s own affairs do not supersede [the observance of] a mitzvah [ordained by] the Sages.71 Even if the person is going to study Torah from his teacher, it is considered as “his own affairs” in relation to the obliteration of chametz, which is a mitzvah [ordained by] the Sages. [The rationale is that] the performance of a mitzvah supersedes [Torah] study72 when it is impossible for the mitzvah to be fulfilled by another person.73 True, the positive mitzvah of Torah study applies every single moment.74 Thus, by fulfilling the mitzvah of the Sages [to obliterate chametz, the person] is nullifying the fulfillment of the positive commandment of Torah study. Moreover, even if the mitzvah [of obliterating chametz] would be of Scriptural origin, and thus both [commandments] would be of equal weight and hence the person could fulfill whichever one he desired [and be exempt from the performance of the other] – because one who is occupied with [the performance of] one mitzvah is exempt from [the obligation to perform] another mitzvah75– [he would still be obligated to cease his study and obliterate his chametz. The rationale is that] the mitzvah [to obliterate chametz must be fulfilled] at a given time, and if [a person] occupies himself in Torah study and does not fulfill it [at its proper time], that mitzvah would be nullified entirely. [In contrast,] if he fulfills the mitzvah [to obliterate chametz], the positive mitzvah of Torah [study] will not be nullified entirely, since he can study afterwards. Therefore, [the obligation of] Torah study is superseded by all the mitzvos, even those of Rabbinic origin when they cannot be fulfilled by others, as explained in Yoreh Deah, sec. 246.76 ‫ ֶשׁהוּא ָיכוֹל ֲﬠַד ִין‬,‫ ֲאִפלּוּ ל ֹא ִהִגּיַﬠ ֲﬠַד ִין ְזַמן ַהִבּעוּר‬,‫ ְו ִנְזַכּר ֶשֵׁיּשׁ לוֹ ָחֵמץ ְבּתוֹ ֵבּיתוֹ‬69‫יח ְוִאם הוֵֹל ִלְדַבר ָה ְרשׁוּת‬ ‫ ִמְפֵּני‬71‫ ֶשֵׁאין דּוִֹחין ִמְצַות ֲחָכִמים‬,‫ וְּלַבֵﬠר ְכִּמְצַות ֲחָכִמים‬66‫ ַאף ַﬠל ִפּי ֵכן ַחָיּב הוּא ַלֲח ֹזר ְלֵביתוֹ ִמָיּד‬70,‫ְלַבְטּלוֹ‬ 69,‫צג‬.‫ְדַּבר ָה ְרשׁוּת‬ ‫ ְלִפי‬,‫ ֲהֵרי ֶזה ִכְּדַבר ָה ְרשׁוּת ֵאֶצל ִבּעוּר ָחֵמץ ֶשִׁהיא ִמְצָוה ִמִדְּבֵרי סוְֹפ ִרים‬,‫ַוֲאִפלּוּ הוּא הוֵֹל ִלְלֹמד תּוָֹרה ֵאֶצל ַרבּוֹ‬ ‫ ְוַאף ַﬠל ִפּי ֶשִׁמְּצַות ַהִלּמּוּד‬73.‫ ְכֶּשִׁאי ֶאְפָשׁר ְלַקֵיּם ַהִמְּצָוה ַﬠל ְיֵדי ֲאֵח ִרים‬72,‫ֶשַׁמֲּﬠֵשׂה ַהִמְּצוֹת הוּא ָגּדוֹל ֵמַהַתְּלמוּדצד‬ ‫ ַוֲאִפלּוּ‬,‫ ְו ִנְמָצא ֶשַׁבֲּﬠִשַׂיּת ִמְצָוה ִמִדְּבֵרי סוְֹפ ִרים הוּא ְמַבֵטּל ִמְצַות ֲﬠֵשׂה ֶשׁל ַתְּלמוּד תּוָֹרה‬74,‫צה‬,‫הוּא ְבָּכל ֶרַגע ְוֶרַגע‬ ‫ ֶשָׁכּל ָהעוֵֹסק ְבִּמְצָוה ָפּטוּר ִמִמְּצָוה‬,‫ ֲהֵרי ְשֵׁניֶהם ְשׁקוִּלין ְוֵאיֶזה ֶשִׁיּ ְרֶצה ַיֲﬠֶשׂה‬,‫ִאם ַגּם ַהִמְּצָוה ִהיא ֶשׁל תּוָֹרה‬ ‫ וַּבֲﬠִשַׂיּת‬,‫ ֶשִׁאם ַיֲﬠֹסק ַבּתּוָֹרה ְול ֹא ְיַק ְיֶּמָנּה ִתְּתַבֵּטּל ַהִמְּצָוה ְלַגְמֵרי‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהִמְּצָוה ִהיא עוֶֹבֶרת‬75,‫צו‬,‫ַאֶחֶרת‬ ‫צז ְלִפיָכ ַתְּלמוּד תּוָֹרה ִנְדֶחה ִמְפֵּני ָכּל‬, ‫ ֶשֲׁהֵרי ָיכוֹל ִלְלֹמד ַאַחר ָכּ‬,‫ַהִמְּצָוה ל ֹא ִתְּתַבֵּטּל ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה ְלַגְמֵרי‬ 76,‫צח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רמ"ו‬,‫ַהִמְּצוֹת ֲאִפלּוּ ֵהן ִמִדְּבֵרי סוְֹפ ִרים ְכֶּשִׁאי ֶאְפָשׁר ַלֲﬠשׂוָֹתן ַﬠל ְיֵדי ֲאֵח ִרים‬ 19 Even when one is going to tend to a matter that is definitely his own affair, he does not have to return [home and obliterate his chametz] unless there is an eggsized amount of chametz in his home. If, however, there is less than an egg-sized amount [of chametz] there, the Sages did not trouble [the person] to return [home]

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immediately. Instead, it is sufficient to nullify his ownership [of the chametz],77 provided the sixth hour has not commenced [on the day before Pesach]. Nevertheless, if the sixth hour has already commenced, [at which time one] can no longer nullify [his possession of chametz], he must return [home] immediately [and obliterate the chametz. This stringency applies] even when there is no more than an olive-sized portion78 of chametz there. [The rationale is that] as long as [the person] does not obliterate [this chametz] from existence entirely, he violates a positive Scriptural commandment.79 If, however, there is less than an olive-sized portion [of chametz] there – [in which instance, through failing to obliterate it,] he does not violate a Scriptural [commandment, but] only a Rabbinic one80 – the Sages did not trouble him to return [home] even though he can no longer nullify [his possession of this chametz]. Instead, he may go on his way, and when he returns home, he will obliterate [the chametz] immediately upon his arrival. If [he returns home on] festivals or on Shabbos [on one of] the sacred days of the festival, he should cover [the chametz] with a utensil until the evening, as will be explained in sec. 446[:5-6].81 ‫ ֲאָבל ִאם ֵאין ָשׁם‬66,‫צט ֵאין ָצ ִרי ַלֲח ֹזר ֶאָלּא ִאם ֵכּן ֵישׁ ְבּתוֹ ֵבּיתוֹ ְכֵּביָצה ָחֵמץ‬,‫יט ַוֲאִפלּוּ הוֵֹל ִלְדַבר ָה ְרשׁוּת ַמָמּשׁ‬ ‫ ִאם ל ֹא ִהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬77,‫ ֶאָלּא ַדּי לוֹ ְבִּבטּוּלק‬,‫ְכֵּביָצה ל ֹא ִהְט ִריחוּהוּ ֲחָכִמים ַלֲח ֹזר ִמָיּד‬. ‫קא ֶשֲׁהֵרי ָכּל‬,‫ ָחֵמץ‬78‫ ֶשֵׁאינוֹ ָיכוֹל ְלַבֵטּל – ָצ ִרי ַלֲח ֹזר ִמָיּד ֲאִפלּוּ ֵאין ָשׁם ֶאָלּא ְכַּז ִית‬,‫ֲאָבל ִאם ִהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬ 79.‫ְזַמן ֶשֵׁאינוֹ ְמַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי הוּא עוֵֹבר ַﬠל ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬ ‫ – ל ֹא ִהְט ִריחוּהוּ‬80,‫ ֶשֵׁאינוֹ עוֵֹבר ָﬠָליו ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםקב‬,‫ֲאָבל ִאם ֵאין ָשׁם ֶאָלּא ָפּחוֹת ִמְכַּז ִית‬ ‫ ְוִאם הוּא יוֹם טוֹב‬,‫קג ֶאָלּא ֵיֵל ְלַד ְרכּוֹ וְּכֶשַׁיֲּח ֹזר ְלֵביתוֹ ְיַבֲﬠרוֹ ִמָיּד ְבּבוֹאוֹ‬,‫ֲחָכִמים ַלֲח ֹזר ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָיכוֹל ְלַבְטּלוֹ‬ 81,‫קד‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תמ"ו‬,‫אוֹ ַשָׁבּת ִיְכֶפּה ָﬠָליו ֶאת ַהְכִּלי ַﬠד ָהֶﬠֶרב‬ 20 It was already explained in several places,82 that after the sixth hour commences on the day before Pesach, a person is unable to nullify his [possession of] chametz. [The rationale is that the chametz] is no longer his, since it is forbidden to benefit from it. When does the above apply? When the chametz has already leavened. Before [a dough] becomes chametz, however, [the owner] has the potential to nullify [his possession of] it83 so that after [the dough] leavens he will not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] according to Scriptural Law.84 Therefore, after the sixth hour [on the day before Pesach],85 when a person who has a dough [intended to be baked as] matzah at home86 is preoccupied in another place87 and it is impossible for him to return home immediately to bake [the dough] and he fears that it will become chametz before he returns,88 he should nullify [his possession of this dough] before it leavens.89 [The rationale is that] after [the dough] leavens, he will not be able to nullify [his possession of] it, and [due to his possession of it], he will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] according to Scriptural Law.90 ‫ ְלִפי ֶשֵׁאינוֹ‬,‫ ֶשִׁמֶּשִּׁה ִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח ֵאין ָאָדם ָיכוֹל ְלַבֵטּל ֲחֵמצוֹ‬82,‫כ ְכָּבר ִנְתָבֵּאר ְבַּכָמּה ְמקוֹמוֹתקה‬ ‫ֶשׁלּוֹ ֵכּיָון ֶשֶׁנֱּאַסר ַבֲּהָנָאה‬. "‫ ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ְבּ"ַבל ֵיָרֶאה‬83,‫ ֲאָבל ֹקֶדם ֶשׁ ִנְּתַחֵמּץ ָיכוֹל ְלַבְטּלוֹקו‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשְׁכָּבר ִנְתַחֵמּץ ֶהָחֵמץ‬ ‫ ִמָשָּׁﬠה ִשִׁשּׁית‬86‫ ִמי ֶשֵׁיּשׁ לוֹ ִﬠָסּה ֶשׁל ַמָצּה ְבּתוֹ ֵבּיתוֹ‬, ‫ ְלִפיָכ‬84.‫וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה ְלַאַחר ֶשׁ ִנְּתַחֵמּץ‬ ‫ ְוִאי ֶאְפָשׁר לוֹ ָלב ֹא ְלֵביתוֹ ִמָיּד ֶלֱאפוָֹתהּקח וִּמְתָיֵרא ֶשָׁמּא ַתְּחִמיץ ַﬠד‬87,‫ ְוהוּא ָטרוּד ְבָּמקוֹם ַאֵחרקז‬85‫וְּלַמְﬠָלה‬ 12/16/2020, 8:42 PM

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‫ ְועוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬,‫ ֶשִׁמֶּשַּׁתְּחִמיץ ֵאין ְבָּידוֹ ְלַבְטָּלהּ‬89,‫ – ְיַבְטֶּלָנּהקט ֹקֶדם ֶשַׁתְּחִמיץ‬88‫ֶשַׁיֲּח ֹזר ְלֵביתוֹ‬ 90,‫קי‬.‫ִיָמֵּצא" ִמן ַהתּוָֹרה‬

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Shulchan Aruch: Chapter 445 - The Laws [that Apply] to the Obliteration of Chametz By Rabbi Schneur Zalman of Liadi

SECTION 445 The Laws [that Apply] to the Obliteration of Chametz (1-12) ‫סימן תמה ִדּין ִבּעוּר ָחֵמץ וּבוֹ י"ב ְסִﬠיִפים‬: 1 According to Scriptural Law, from the beginning of the seventh hour1 it is a mitzvah for chametz not to be found in [a person’s] domain, and he violates a positive Scriptural commandment2 every moment that chametz [continues to] exist in his domain without him endeavoring to obliterate it. Nevertheless, [the person] is not obligated to obliterate [his chametz] at the end of the sixth hour so that it will not exist in his domain at the beginning of the seventh [hour]. Instead, it is at the beginning of the seventh [hour] that he becomes obligated to obliterate [his chametz]. Similarly, according to Rabbinic Law, from the beginning of the sixth hour, it is a mitzvah for chametz not to be found in one’s domain, and one violates a positive Rabbinic commandment every moment that chametz [continues to] exist in his domain without him endeavoring to obliterate it. Nevertheless, he is not obligated to obliterate [his chametz] at the end of the fifth hour so that it will not exist in his domain at the beginning of the sixth hour. Instead, it is at the beginning of the sixth hour that one becomes obligated to obliterate [his chametz].3 (Even so, it is desirable to follow the custom of obliterating [one’s chametz] at the end of the fifth hour, as explained in sec. 434[:12].) If the person desires to obliterate [his chametz] before [the beginning of] the sixth hour, he need not obliterate it from existence entirely. Instead, it is sufficient that he obliterate [the chametz] from his domain, i.e., he may sell it to a non-Jew or give it to him as an outright gift.4 It is of no consequence that the non-Jew still [continues to] keep his chametz in the Jew’s home when the time for the obliteration of chametz arrives,5 i.e., [the beginning of] the sixth hour, [following] the guidelines explained in sec. 440[:1].6 The same [laws apply] if a person removes chametz from his domain before the time for the obliteration of chametz arrives and declares it ownerless, and deposits it in a place where it is free for any person to take,7 e.g., [placing it in] thoroughfares and streets through which all people have the right to pass and take the chametz [that they happen to find there]. Even if no one actually took [the chametz] and thus, it lies there throughout all the days of Pesach and its [former] owner sees [the chametz lying] there, he is not required to obliterate it.8 [The rationale is that this chametz] is not his, because he already declared it ownerless and moreover, it is deposited in a place that is not his. [For] the Torah [only forbade having chametz] “throughout your entire domain.”9 [In this instance,] the domain [where the chametz is deposited] is not his, but it is free for everyone. See sec. 431[:3-4].10 ‫ ְוָכל ֶרַגע ְוֶרַגע ֶשׁ ִנְּמָצא ָחֵמץ‬,‫ הוּא ִמְצָוה ֶשׁלּ ֹא ִיָמֵּצא ָחֵמץ ִבּ ְרשׁוּתוֹ‬1'‫ ַאף ַﬠל ִפּי ֶשִׁמְּתִחַלּת ָשָׁﬠה ז‬,‫א ְכֵּשׁם ֶשִׁמּן ַהתּוָֹרה‬

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Shulchan Aruch: Chapter 445 - The Laws [that Apply] to the Obliteration...

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‫ ַאף ַﬠל ִפּי ֵכן ֵאינוֹ ְמֻחָיּב ְלַבֲﬠרוֹ ְבּסוֹף ָשָׁﬠה‬2,‫ב‬,‫ִבּ ְרשׁוּתוֹ ְוֵאינוֹ ִמְתַﬠֵסּק ְלַבֲﬠרוֹ הוּא עוֵֹברא ַﬠל ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬ ‫ ַאף ַﬠל ִפּי‬,‫ג ֶאָלּא ִמְתִּחַלּת ז' ָוֵאיָל הוּא ֶשְׁמֻּחָיּב ְלַבֲﬠרוֹ – ָכּ ִמִדְּבֵרי סוְֹפ ִרים‬,'‫ִשִׁשּׁית ְכֵּדי ֶשׁלּ ֹא ִיָמֵּצא ִבְּתִחַלּת ז‬ ‫ד ְוָכל ֶרַגע ְוֶרַגע ֶשׁ ִנְּמָצא ָחֵמץ ִבּ ְרשׁוּתוֹ ְוֵאינוֹ‬,‫ֶשִׁמְּתִחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל הוּא ִמְצָוה ֶשׁלּ ֹא ִיָמֵּצא ָחֵמץ ִבּ ְרשׁוּתוֹ‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאינוֹ ְמֻחָיּב ְלַבֲﬠרוֹ ְבּסוֹף ָשָׁﬠה ֲחִמיִשׁית ְכֵּדי‬,‫ִמְתַﬠֵסּק ְלַבֲﬠרוֹ הוּא עוֵֹבר ַﬠל ִמְצַות ֲﬠֵשׂה ִמִדְּבֵרי סוְֹפ ִרים‬ ,‫ )וִּמָכּל ָמקוֹם‬3,‫ ֶאָלּא ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל הוּא ֶשְׁמֻּחָיּב ְלַבֲﬠרוֹה‬,‫ֶשׁלּ ֹא ִיָמֵּצא ִבּ ְרשׁוּתוֹ ִבְּתִחַלּת ָשָׁﬠה ִשִׁשּׁית‬ (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"דו‬,'‫טוֹב ִלְנֹהג ְלַבֲﬠרוֹ ְבּסוֹף ה‬. ‫ ְדַּה ְינוּ‬,‫ ֶאָלּא ַדּי לוֹ ְבַּמה ֶשְּׁמַּבֲﬠרוֹ ֵמ ְרשׁוּתוֹ‬,‫ְוִאם רוֶֹצה ְלַבֵﬠר ֹקֶדם ָשָׁﬠה ִשִׁשּׁית – ֵאינוֹ ָצ ִרי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי‬ ‫ ֲﬠַד ִין ַהָנְּכ ִרי‬,‫ ְדַּה ְינוּ ָשָׁﬠה ִשִׁשּׁית‬,‫ ַוֲאִפלּוּ ִאם ְכֶּשַׁמִּגּיַﬠ ְזַמן ַהִבּעוּר‬4.‫ֶשׁ ִיְּמְכֶּרנּוּ ְלָנְכ ִרי אוֹ ִיְתֶּננּוּ לוֹ ְבַּמָתָּנהז ְגּמוָּרה‬ 6,‫ט‬.‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מ‬5,‫ח‬,‫ַמֲחִזיק ֲחֵמצוֹ ְבֵּבית ַהִיְּשָׂרֵאל – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְכּגוֹן ַבּ ְדָּרִכים‬7,‫ְוֵכן ִאם ֹקֶדם ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר הוִֹציא ֶהָחֵמץ ֵמ ְרשׁוּתוֹי ְוִהְפִקירוֹיא ְוִה ִנּיחוֹ ְבָּמקוֹם ֶשׁהוּא ֻמְפָקר ַלֹכּל‬ ‫ ֲאִפלּוּ ִאם ל ֹא ְנָטלוֹ שׁוּם ָאָדם ַוֲהֵרי הוּא ֻמָנּח ָשׁם ָכּל ְיֵמי ַהֶפַּסח‬,‫ ֶשׁ ְרשׁוּת ְלָכל ָאָדם ַלֲﬠֹבר ָשׁם ְוִלֹטּל ֶהָחֵמץ‬,‫וָּב ְרחוֹבוֹת‬ ,‫ ְוַגם ֻמָנּח ְבָּמקוֹם ֶשֵׁאינוֹ ֶשׁלּוֹ‬,‫ ֶשְׁכָּבר ִהְפִקירוֹ‬,‫ ֵכּיָון ֶשֵׁאינוֹ ֶשׁלּוֹ‬8,‫וְּבָﬠָליו רוִֹאין אוֹתוֹ ֻמָנּח ָשׁם – ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬ 10,‫יג‬:‫יב ַﬠֵיּן ִסיָמן תל"א‬,‫ וְּגבוּל ֶזה ֵאינוֹ ֶשׁלּוֹ ֶאָלּא ֶהְפֵקר ַלֹכּל‬," ‫ "ְבָּכל ְגֻּבֶל‬9:‫ְוַהתּוָֹרה ָאְמָרה‬ 2 [A different rule applies] if [the owner] declared [his chametz] ownerless, but deposited it in a place that is not open to everyone; for example, he deposited it in a courtyard designated for the residents of the courtyard alone, into which no other person can enter without their permission.11 True, [the person] does not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] according to Scriptural Law, for he declared [his chametz] ownerless, and it is not his when the time for the obliteration of chametz arrives. Nevertheless, according to Rabbinic Law, he is obligated to obliterate it. [The rationale is that] if he had not declared [the chametz] ownerless before the time to obliterate it arrived, he would have been obligated to obliterate it when the time to obliterate it arrived. [The rationale is that] since [the chametz] is deposited in a place that is not open to everyone, it is considered as if [the chametz] is deposited in a place that belongs to [the person who had owned it], based on the reason explained in sec. 440[:1]. Therefore, even at the present time, when [the owner] declares [the chametz] ownerless, he is not absolved from our Sages’ decree that one’s nullification of [his possession of chametz] and his declaration of it as ownerless is not effective for chametz whose identity is known, as explained in sec. 431[:3-4]. Even if [the owner] deposited [the chametz] in a place that is freely accessible to everyone, he must [nonetheless] declare it ownerless outright, [both] verbally and in his heart.12 He should not have the intent at the time he declares [the chametz] ownerless to return and reacquire it after Pesach if another person did not acquire it first. For if [the owner] has such an intent, [the chametz] is not [considered as] ownerless in a complete sense.13 Thus, [the chametz] is considered as entirely his as long as someone else does not acquire it,14 since he is sitting and hoping that another person will not acquire it [so that] he will be able to do so. ‫ ְכּגוֹן ֶשִׁה ִנּיחוֹ ְבָּחֵצר ֶשִׁהיא ְמיֶֻחֶדת ְלַא ְנֵשׁי ֶהָחֵצר ַהָדּ ִרים ָשׁם‬,‫ב ֲאָבל ִאם ִהְפִקירוֹ ְוִה ִנּיחוֹ ְבָּמקוֹם ֶשֵׁאינוֹ ֻמְפָקר ַלֹכּל‬ ‫ ַאף ַﬠל ִפּי ֶשִׁמּן ַהתּוָֹרה ֵאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬11,‫יד‬,‫ ְוֵאין שׁוּם ָאָדם ָיכוֹל ַלֲﬠֹבר ֶשׁלּ ֹא ִבּ ְרשׁוָּתם‬,‫ִבְּלַבד‬ ‫ ְדֵּכיָון ֶשִׁאם ל ֹא‬,‫ ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ַחָיּב ְלַבֲﬠרוֹ‬,‫ ֶשֲׁהֵרי ְכָּבר ִהְפִקירוֹ ְוֵאינוֹ ֶשׁלּוֹ ְכֶּשַׁמִּגּיַﬠ ְזַמן ַהִבּעוּר‬,"‫ִיָמֵּצא‬ ‫ ֶשֲׁהֵרי הוּא ֻמָנּח ְבָּמקוֹם ֶשֵׁאינוֹ‬,‫ָהָיה ַמְפִקירוֹ ֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר ָהָיה ְמֻחָיּב ִמן ַהתּוָֹרה ְלַבֲﬠרוֹ ְכֶּשַׁיִּגּיַﬠ ְזַמן ַהִבּעוּר‬ ‫טו ְלִפיָכ ַגּם ַﬠָתּה‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מ‬,‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ָהָיה ֻמָנּח ְבָּמקוֹם ֶשׁהוּא ֶשׁלּוֹ ַמָמּשׁ‬,‫ֻמְפָקר ַלֹכּל‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֶשֲׁהֵרי ָגְּזרוּ ֲחָכִמים ֶשֵׁאין ִבּטּוּל ְוֶהְפֵקר מוִֹﬠיל ְלָחֵמץ ַהָיּדוַּﬠ‬,‫ֶשִׁהְפִקירוֹ ל ֹא ִנְפַטר ִמ ְגֵּזַרת ֲחָכִמים‬ ‫טז‬.‫תל"א‬ ‫ )א( ְול ֹא ִיְהֶיה ְבַּדְﬠתּוֹ ִבְּשַׁﬠת ֶהְפֵקר‬12,‫יז‬,‫ַוֲאִפלּוּ ִה ִנּיחוֹ ְבָּמקוֹם ַהֻמְּפָקר ַלֹכּל – ָצ ִרי ֶשַׁיְּפִקיֶרנּוּ ְלַגְמֵרי ְבִּפיו וְּבִלבּוֹ‬ ‫ ַוֲהֵרי הוּא ְכֶּשׁלּוֹ‬13,‫ ֶשִׁאם ֵישׁ ְבַּדְﬠתּוֹ ֵכּן – ֵאינוֹ ֶהְפֵקר ָגּמוּר‬,‫ַלֲח ֹזר ְוִלְזכּוֹת בּוֹ ְלַאַחר ַהֶפַּסח ִאם ל ֹא ְיַקְדֶּמנּוּ ַאֵחר‬ 12/16/2020, 8:42 PM

Shulchan Aruch: Chapter 445 - The Laws [that Apply] to the Obliteration...

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https://www.chabad.org/library/article_cdo/aid/4284871/jewish/Shulcha...

‫ ֵכּיָון ֶשׁהוּא יוֵֹשׁב וְּמַצֶפּה ֶשָׁמּא ל ֹא ִיְזֶכּה ַאֵחר ְו ִיְזֶכּה בּוֹ הוּא‬14,‫יט‬,‫ַמָמּשׁיח ָכּל ְזַמן ֶשׁלּ ֹא ָזָכה בּוֹ ַאֵחר‬: 3 If a person obliterates chametz at the time [he is required] to obliterate it, i.e., from the beginning of the sixth hour [on the fourteenth of Nissan]15 until the end of the [entire] Pesach holiday, he must obliterate it from existence entirely. It is not sufficient for him to remove [the chametz] from his domain and deposit it in an ownerless place.16 [The rationale is that] from the beginning of the sixth hour, it is already forbidden to benefit from [the chametz. Therefore,] it is not his at all. Nevertheless, the Torah deemed [the chametz] as his to hold him liable for the violation of the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].17 Accordingly, even if he removes [the chametz] from his domain, he violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], since the Torah caused it to be considered as if [the chametz] was actually located in his domain. He has no alternative other than to obliterate [the chametz] from existence entirely, i.e., to cast it to oblivion in a manner that no person can benefit from it.18 Even though other created beings can benefit from [this chametz],19 as long as no person can benefit from it, it is deemed as having been obliterated from existence. ‫ ַﬠד ְכּלוֹת ְיֵמי ַהֶפַּסחכ – ָצ ִרי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‬15‫ ְדַּה ְינוּ ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית‬,‫ג ְוִאם הוּא ְמַבֵﬠר ָחֵמץ ִבְּזַמן ַהִבּעוּר‬ ‫ ֶשֲׁהֵרי ִמֶשִּׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְכָּבר ֶנֱאַסר ַבֲּהָנָאה‬16,‫כא‬,‫ ְול ֹא ַדּי ְבַּמה ֶשּׁמּוִֹציאוֹ ֵמ ְרשׁוּתוֹ וַּמ ִנּיחוֹ ִבְּמקוֹם ֶהְפֵקר‬,‫ְלַגְמֵרי‬ 17,‫כב‬,"‫ ֶשַׁיֲּﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ ְוַאף ַﬠל ִפּי ֵכן ַהתּוָֹרה ָﬠְשׂ]ָת[ה אוֹתוֹ ְכִּאלּוּ הוּא ֶשׁלּוֹ‬,‫ְוֵאינוֹ ֶשׁלּוֹ ְכָּלל‬ ‫ ֶשֲׁﬠָשַׂאתּוּ ַהתּוָֹרה ְכִּאלּוּ הוּא ֻמָנּח‬,"‫וְּלִפיָכ ַאף ְכֶּשׁמּוִֹציאוֹ ֵמ ְרשׁוּתוֹ ֲהֵרי הוּא עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫ ְדַּה ְינוּ )ב( ֶשַׁיְּשִׁליֶכנּוּ ְלִאבּוּד ְבִּﬠ ְנָין ֶשׁשּׁוּם ָאָדם ל ֹא‬,‫ ְוֵאין לוֹ ַתָּקָּנה ֶאָלּא ֶשְׁיַּבֲﬠֶרנּוּ ִמן ָהעוָֹלם ְלַגְמֵרי‬.‫ִבּ ְרשׁוּתוֹ ַמָמּשׁ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁשּׁוּם ָאָדם ל ֹא יוַּכל‬19,‫כג‬,‫ ְוַאף ַﬠל ִפּי ֶשְׁבּ ִריּוֹת ֲאֵחרוֹת ְיכוֹלוֹת ֵלָהנוֹת ִמֶמּנּוּ‬18.‫יוַּכל ֵלָהנוֹת ִמֶמּנּוּ‬ ‫כד‬:‫ֵלָהנוֹת ִמֶמּנּוּ – ֲהֵרי ֶזה ִנְקָרא ִבּעוּר ִמן ָהעוָֹלם‬ 4 How must one obliterate [the chametz]?20 He should burn it to the extent that it is transformed into charcoal. (If, however, [the chametz] does not become charcoal, even though it [became] charred and is no longer fit for a dog to eat, it is forbidden to leave [this chametz] in one’s possession during Pesach, since it did not become unfit for a dog to eat until the time when the obligation to obliterate [chametz took effect],21 as explained in sec. 442[:21].) Alternatively, [the owner] may crumble [the chametz] into tiny crumbs and cast [the crumbs] to the wind, or crumble it and cast it into the river, if it is bread or the like.22 [Crumbling the chametz is necessary,] because if [the owner] does not crumble it and [instead,] casts it into a river or into a sea [while intact], it will float on the water’s surface and a person traveling on a ship could possibly benefit {from it}. When, however, he crumbles [the chametz] into tiny crumbs and casts them into the water, they will soften and dissolve in the water.23 If [initially] the chametz was crumb-like [in nature],24 e.g., [kernels of] wheat or the like, it is not necessary to further crumble them. Instead, [the owner] may cast them from the sack into the water and [the pieces] will disperse on the water’s surface as a matter of course, and no person will benefit from them.25 There are authorities who rule stringently with regard to wheat or other forms of grain. [These authorities require the owner] to split each [kernel of wheat or other type of grain] into two or three pieces and then cast them into the water, because [the kernels] are firm and will not dissolve in the water. It is desirable to give weight to their words when possible, e.g., [one owns] only a small amount of wheat and it is possible to split [the kernels] in a brief amount of time. If, however, [he owns]

12/16/2020, 8:42 PM

Shulchan Aruch: Chapter 445 - The Laws [that Apply] to the Obliteration...

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much [wheat] and it would require much time to split or grind them, one should not maintain possession of chametz for this reason. [Rather than taking the time to split the kernels,] he may rely on the first opinion. 26 (In particular, [this ruling applies] if [the kernels] became chametz after the time when the obligation to obliterate [chametz took effect], in which instance, they were not included in the nullification of [the possession of] chametz that every person makes at the end of the fifth hour, as explained in sec. 434[:6ff.].27 In that instance, there is a Scriptural prohibition against maintaining possession [of them].) ‫ ַאף ַﬠל ִפּי ֶשֶׁנֱּחַר ְוִנְפַסל ֵמֲאִכיַלת ֶכֶּלב‬,‫ שׂוֹ ְרפוֹכה ַﬠד ֶשַׁנֲּﬠֶשׂה ֶפָּחִמים )ֲאָבל ִאם ל ֹא ַנֲﬠָשׂה ֶפָּחם‬20?‫ד ֵכּיַצד ְמַבֵﬠר‬ ,(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"בכו‬21,‫ ֵכּיָון ֶשׁלּ ֹא ִנְפַסל ֵמֲאִכיַלת ֶכֶּלב ַﬠד ְלַאַחר ְזַמן ַהִבּעוּר‬,‫– ָאסוּר ְלַהְשׁהוֹתוֹ ְבֶּפַסח‬ ‫ ֶשִׁאם ל ֹא ְיָפ ְרֶרנּוּ‬22‫ ִאם הוּא ַפּתכח ְוַכיּוֵֹצא בּוֹ‬,‫כז אוֹ פּוֵֹרר ְוזוֵֹרק ַלָנָּהר‬,‫אוֹ פּוֹ ְררוֹ ְלֵפרוּ ִרין ַדִּקּים ְוזוֶֹרה אוֹתוֹ ָלרוַּח‬ ‫כט ֲאָבל ְכֶּשְׁמָּפ ְררוֹ‬,[‫ְו ִיְז ְרֶקנּוּ ַלָנָּהר אוֹ ַלָיּם ֲהֵרי הוּא ָשׁט ַﬠל ְפֵּני ַהַמּ ִים ְויוַּכל ָאָדם ַהְמַהֵלּ ִבְּסִפיָנה ֵלָהנוֹת ]ִמֶמּנּוּ‬ ‫ ְכּגוֹן‬24,‫ ֲאָבל ִאם ָהָיה ֶהָחֵמץ ֵפּרוּ ִרין ֵפּרוּ ִרין‬23,‫ל‬.‫ְלֵפרוּ ִרין ַדִּקּים ְוזוֹ ְרקוֹ ַלַמּ ִים ֲהֵרי ֵהן ִנמּוִֹסין ְו ִנמּוִֹחין ְבּתוֹ ַהַמּ ִים‬ ‫ ֶאָלּא ַמְשִׁליָכן ִמן ַהַשּׂק ְלתוֹ ַהַמּ ִים ְוֵהן ִמְתַפְּזּ ִרים ֵמֲאֵליֶהםלא ַﬠל ְפֵּני‬,‫ִחִטּים ְוַכיּוֵֹצא ָבֶּהן – ֵאין ָצ ִרי ְלָפ ְרָרן עוֹד‬ 25.‫ ְול ֹא ֵיָהֶנה ֵמֶהן שׁוּם ָאָדם‬,‫ַהַמּ ִים‬ ,‫ְוֵישׁ ַמֲחִמי ִרין )ג( ְבִּחִטּיםלב אוֹ ְשָׁאר ִמיֵני ְתּבוָּאה ַלְחֹתּ ָכּל ֶאָחד ְוֶאָחד ְלב' אוֹ ְלג' ֲחִתיכוֹת ְוַאַחר ָכּ ַיְשִׁליֵכם ַלַמּ ִים‬ ‫ ְכּגוֹן ֶשֵׁאין ָשׁם ֶאָלּא ְמַﬠט ִחִטּים‬,‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהםלג ְבָּמקוֹם ֶשֶׁאְפָשׁר‬.‫ֵכּיָון ֶשֵׁהם ָקשׁוֹת ְוֵאיָנן ִנמּוִֹסין ְבּתוֹ ַהַמּ ִים‬ ‫ ֲאָבל ִאם ֵהן ַה ְרֵבּה ֶשׁ ִיְּצָטֵר ִלְשׁהוֹת ַה ְרֵבּה ַבֲּחִתיָכָתן אוֹ ַﬠד ֶשׁ ִיְּטָחֵנם – ֵאין ְלַהְשׁהוֹת‬.‫ֶשׁיּוַּכל ְלָחְתָכן ְבָּשָׁﬠה מוֶּﬠֶטת‬ ‫ ֶשׁלּ ֹא ָהיוּ ִבְּכַלל ַהִבּטּוּל ֶשְׁמַּבֵטּל ָכּל ָאָדם ֶאת ֲחֵמצוֹ‬,‫ )וִּבְפָרט ִאם ִנְתַחְמּצוּ ְלַאַחר ְזַמן ַהִבּעוּר‬26 ‫ֶהָחֵמץ ִבְּשִׁביל ָכּ‬ (‫ ְוִאם ֵכּן ֵישׁ ִאסּוּר ִמן ַהתּוָֹרהלה ְלַהְשׁהוָֹתםלו‬27,‫לד‬,‫ְבּסוֹף ָשָׁﬠה ֲחִמיִשׁית ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ד‬. ‫לז‬:‫ְוֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 5 If one casts [his chametz] into an outhouse,28 it is considered as if it was obliterated from existence entirely, because no person will be able to benefit from it any more.29 It is not necessary to crumble [the chametz] before one casts it [there] even if it is [a loaf of] bread and the like, provided he does not cast it there before a pig.30 [The reason for this prohibition is that] it is forbidden to feed [chametz to] any animal,31 even one belonging to a non-Jew or one that is ownerless, as explained in sec. 443[:3]. If, however, he casts [his chametz into an outhouse] when a pig is not present, even though ultimately [a pig] may eat it, that is not of consequence,32 since he is not placing [the chametz] in front of [the pig] so that it can eat [the food]. 29.‫ ֵכּיָון ֶשׁשּׁוּם ָאָדם ל ֹא יוַּכל עוֹד ֵלָהנוֹת ִמֶמּנּוּ‬,‫ ֲהֵרי הוּא ִכְּמֹבָﬠר ִמן ָהעוָֹלם ְלַגְמֵרי‬28‫ה ְוִאם ַמְשִׁליכוֹ ְלֵבית ַהִכֵּסּא‬ ‫ ֶשָׁאסוּר‬30,‫לח וִּבְלַבד ֶשׁלּ ֹא ַיְשִׁליֶכנּוּ ָשׁם ִלְפֵני ֲחִזיר‬.‫ ֲאִפלּוּ הוּא ַפּת ְוַכיּוֵֹצא בּוֹ‬,‫ְוֵאין ָצ ִרי ְלָפ ְררוֹ ֹקֶדם ֶשַׁמְּשִׁליכוֹ‬ ‫מ ֲאָבל ְכֶּשֵׁאינוֹ ַמְשִׁליכוֹ ָשׁם‬.‫ ֲאִפלּוּ ִהיא ֶשׁל ָנְכ ִרי אוֹ ֶשׁל ֶהְפֵקרלט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ג‬31‫ְלַהֲאִכיל ִלְבֵהָמה‬ ‫מא‬:‫ ֵכּיָון ֶשֵׁאינוֹ נוֵֹתן ְלָפָניו ֶלֱאֹכל‬32,‫ ַאף ַﬠל ִפּי ֶשׁסּוֹפוֹ ֶלֱאֹכל ִמֶמּנּוּ – ֵאין ְבָּכ ְכּלוּם‬,‫ִלְפֵני ֲחִזיר‬ 6 When a person has a pool of water that contains fish, he should not cast chametz that he must obliterate there.33 [This restriction applies] even if he crumbles [the chametz] before he casts it there, because he benefits from the fishes’ consumption of it. ‫ ֲאִפלּוּ הוּא ְמָפ ְררוֹ ֹקֶדם‬33,‫ו ִמי ֶשֵׁיּשׁ לוֹ ַמ ִים ְמֻכָנִּסין וָּבֶהם ָדִּגים – ל ֹא ַיְשִׁלי ְלָשׁם ֶהָחֵמץ ֶשָׁצּ ִרי ְלַבֲﬠרוֹ‬ ‫מב‬:‫ ֶשֲׁהֵרי הוּא ֶנֱהֶנה ְבַּמה ֶשַּׁהָדִּגים י ֹאְכלוּהוּ‬,‫ֶשַׁמְּשִׁליכוֹ‬ 7 There are authorities who differ with all the above and maintain that chametz that must be obliterated from existence entirely may only be obliterated by burning it in fire.34 This [concept] is derived from [a comparison with the manner of destroying] nosar:35Just as there is a prohibition against leaving nosar past [the time when it 12/16/2020, 8:42 PM

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may be eaten] and [after that time,] it must be consigned to fire, so too, there are prohibitions against leaving chametz beyond [the time when it is permitted], (i.e., the prohibitions against having [chametz]seen [in one’s domain] and possessing [chametz]), [and the chametz] must [likewise] be consigned to fire.36 [Nevertheless,] the halachah follows the first opinion,37 for it is written,38 “You shall burn nosar with fire.” Our Sages interpret39 [the verse as an exclusion, teaching: Only] nosar must be consigned to fire, but all the other substances from which the Torah forbids benefit need not be consigned to fire. Even so, the custom in these regions is to follow the latter opinion.40 Therefore, it is customary that the chametz that is found during the search conducted on the night of the fourteenth [of Nissan] is not burnt immediately at night, but instead is hidden so that it will be burnt the following day. Thus, it will resemble nosar, which we are commanded to burn during the day, as it is written:41 “What remains from the meat of the sacrifice should be consigned to fire on the third day.” [Our Sages teach,42 “On the… day,” and] not at night. Nonetheless, if one desires to burn the chametz directly after the search so that children or weasels and mice will not drag [the chametz] away,43 he may. If one did not find any chametz while searching, it is desirable to burn the utensil he took to conduct the search so that he will not forget the obligation to obliterate chametz the following year and also, so that he will not forget to nullify [his possession of chametz] a second time [on the following day], as explained in sec. 434[:11ff.]. ‫ ֶשָׁאנוּ‬34,‫ז ְוֵישׁ חוְֹלִקיןמג ַﬠל ָכּל ֶזה ְואוְֹמ ִרים ֶשֶׁהָחֵמץ ֶשָׁצּ ִרי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ְלַגְמֵרי ֵאין ִבּעוּרוֹ ֶאָלּא ִבְּשֵׂרָפה‬ "‫ ַאף ָחֵמץ ֶשֶׁיְּשׁנוֹ ְבּ"ַבל תּוֵֹתר"מד )ֵפּרוּשׁ "ַבּל ֵיָרֶאה‬,‫ ַמה נּוָֹתר ֶיְשׁנוֹ ְבּ"ַבל תּוִֹתירוּ" ְוָטעוּן ְשֵׂרָפה‬35,‫ְלֵמִדין ִמנּוָֹתר‬ 36.‫וּ"ַבל ִיָמֵּצא"מה( ָטעוּן ְשֵׂרָפה‬ ‫ ַהנּוָֹתר ָטעוּן‬39,‫מח‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ " ְוָשַׂרְפָתּ ֶאת ַהנּוָֹתר ָבֵּאשׁ‬38,‫ ֶשֲׁהֵרי ֶנֱאַמרמז‬37,‫מו‬,‫ַוֲהָלָכה ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ 40,‫מט‬.‫ ְוַאף ַﬠל ִפּי ֵכן ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ַכְּסָּבָרא ָהַאֲחרוָֹנה‬.‫ ְוֵאין ָכּל ִאסּוֵּרי ֲהָנָאה ֶשַׁבּתּוָֹרה ְטעוּ ִנין ְשֵׂרָפה‬,‫ְשֵׂרָפה‬ ‫וְּלִפיָכ נוֲֹהִגין ֶשֶׁהָחֵמץ ֶשׁמּוְֹצִאין ִבְּבִדיַקת ֵליל י"ד ֵאין שׂוֹ ְרִפין אוֹתוֹ ִמָיּד ַבַּלּ ְיָלה ֶאָלּא ַמְצ ִניִﬠין אוֹתוֹ ְלָשׂ ְרפוֹ ְלָמָחר‬ ,"‫ " ְוַהנּוָֹתר ִמְבַּשׂר ַהָזַּבח ַבּיּוֹם ַהְשִּׁליִשׁי ָבֵּאשׁ ִיָשֵּׂרף‬41,‫ ֶשֶׁנֱּאַמרנא‬,‫ ְכֵּדי ְלַדמּוֹתוֹ ְלנוָֹתרנ ֶשִׁמְּצָותוֹ ְלָשׂ ְרפוֹ ַבּיּוֹם‬,‫ַבּיּוֹם‬ 43,‫ ַא ִאם ִי ְרֶצה ִלְשֹׂרף ֶהָחֵמץ ִמָיּד ַאַחר ַהְבִּדיָקה ְכֵּדי ֶשׁלּ ֹא ִיְג ְררוּהוּ ְקַט ִנּים אוֹ ֻחְלָדּה ְוַﬠְכָבּ ִריםנג‬42,‫נב‬.‫ְול ֹא ַבַּלּ ְיָלה‬ ‫נד‬.‫– ָה ְרשׁוּת ְבָּידוֹ‬ ‫נה ְכֵּדי ֶשׁלּ ֹא ִיְשַׁכּח חוַֹבת ַהִבּעוּרנו ְלָשָׁנה‬,‫ְוִאם ל ֹא ָמָצא שׁוּם ָחֵמץ ִבְּבִדיָקתוֹ – טוֹב ִלְשֹׂרף ַהְכִּלי ֶשָׁלַּקח ַלְבִּדיָקה‬ ‫נח‬:‫ ְוַגם ְכֵּדי ֶשׁלּ ֹא ִיְשַׁכּח ְלַבֵטּלנז ִבּטּוּל ַהֵשּׁ ִני ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ד‬,‫ַהָבָּאה‬ 8 When one burns his chametz after the commencement of the sixth hour,44 at which time it will be forbidden to benefit from [chametz], one must make a separate fire for it. [The person] should not cast [his chametz] into the oven which he heats to bake or to cook inside of.45 [The rationale is that] it is forbidden to benefit from this chametz even during the time one is obliterating it, e.g., [it is forbidden] to bake or cook over it, to use its light,46 to warm oneself from [the heat of] its [fire], or similarly, to derive benefit in other ways. It is even forbidden to [derive] benefit from the charcoal and the ashes of chametz.47 In contrast, it is permitted to benefit from the charcoal and the ashes of the wood used to burn the chametz if one recognizes them, i.e., [the person] is certain that [these coals and ashes] are from the wood [used to burn the chametz] and not from

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the chametz [itself]. If, however, [the coals and ashes from the chametz] became mixed with those [from the wood] so that he does not recognize [which coals and ashes are from the wood], it is forbidden to benefit from the entire [mixture]. The coals and ashes from the chametz are not considered insignificant even [when they are mixed] with 1000 [times their volume of] permitted [substances. The rationale for this stringency is that] there is a permitted way to benefit from [the coals and ashes] without considering them insignificant, i.e., to keep them until after Pesach.48 [Therefore, we apply the principle:] Any davar sheyeish lo matirin – any entity that will ultimately become permitted – is never considered batel, inconsequential, even [when it is mixed] with 1000 [times its volume of permitted substances].49 It is, however, permitted to cover the blood of a wild animal or a fowl [that one slaughters] with ashes50 from the burnt chametz. [The rationale is that this is not considered as deriving benefit from the chametz,] for the mitzvos were not given for benefit,51 i.e., the mitzvos were not given to the Jewish people to derive satisfaction from their fulfillment, but rather they were given to be a yoke [borne] on their necks. ‫ ְול ֹא‬,‫ ָצ ִרי ַלֲﬠשׂוֹת לוֹ ְמדוָּרה ִבְּפֵני ַﬠְצמוֹ‬,‫ ֶשׁהוּא ָאסוּר ַבֲּהָנָאה‬44‫ח ְכֶּשׁשּׂוֵֹרף ֶהָחֵמץ ְלַאַחר ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית‬ ‫ ֶלֱאפוֹת אוֹ‬,‫ ְלִפי ֶשָׁאסוּר ֵלָהנוֹת ֵמֶהָחֵמץ ַאף ִבְּשַׁﬠת ִבּעוּרוֹ‬45,‫ַיְשִׁליֶכנּוּ ְלתוֹ ַהַתּנּוּר ֶשַׁמִּסּיקוֹ ֶלֱאפוֹת אוֹ ְלַבֵשּׁל ְבּתוֹכוֹ‬ ‫ ְוַאף ַהֶפָּחִמיםס‬.‫ ְוַכיּוֵֹצא ָבֶּהן ִמְשָּׁאר ִמיֵני ֲהָנאוֹת‬,‫ אוֹ ְלִהְתַחֵמּם ְכֶּנְגדּוֹ‬46,‫נט אוֹ ְלִהְשַׁתֵּמּשׁ ְלאוֹרוֹ‬,‫ְלַבֵשּׁל ָﬠָליו‬ 47.‫ְוָהֵאֶפרסא ֶשׁל ֶהָחֵמץ ֲאסוּ ִרים ַבֲּהָנָאה‬ ‫ ֶשׁיּוֵֹדַﬠ ְבֵּברוּר ֶשֵׁהן ֵמָהֵﬠִצים‬,‫ֲאָבל ַהֶפָּחִמים ְוָהֵאֶפר ֶשׁל ָהֵﬠִצים ֶשָׁשּׂ ְרפוּ ָבֶּהן ֶהָחֵמץ ֻמָתּ ִרים ַבֲּהָנָאהסב ִאם הוּא ַמִכּיָרן‬ ‫ ְוֵאין ַהֶפָּחִמין ְוָהֵאֶפר ֶשׁל ֶהָחֵמץ‬,‫ ֲאָבל ִאם ִנְתָﬠ ְרבוּ ֵאלּוּ ְבֵּאלּוּ ֶשֵׁאינוֹ ַמִכּיָרן – ֲהֵרי ֻכָּלּן ֲאסוּ ִרים ַבֲּהָנָאה‬.‫ְול ֹא ֵמֶהָחֵמץ‬ 48,‫סה‬,‫סד ְדַּה ְינוּ ְלַהְשׁהוָֹתן ַﬠד ְלַאַחר ַהֶפַּסח‬,‫ ֶשֲׁהֵרי ֵישׁ ָלֶהם ֶהֵתּר ֲהָנָאה ְבּל ֹא ִבּטּוּל‬,‫ְבֵּטִליןסג ֲאִפלּוּ ְבֶּאֶלף ֶשׁל ֶהֵתּר‬ 49,‫סו‬.‫ְוָכל ָדָּבר ֶשֵׁיּשׁ לוֹ ַמִתּי ִרין ֲאִפלּוּ ְבֶּאֶלף ל ֹא ָבֵּטל‬ ‫ ְכּלוַֹמר ֶשׁלּ ֹא ִנְתּנוּ ַהִמְּצוֹת‬51,‫סח‬,‫סז ֶשִׁמְּצוֹת ָלאו ֵלָהנוֹת ִנְתּנוּ‬,‫ ְשֵׂרַפת ֶהָחֵמץ‬50‫ֲאָבל ֻמָתּר ְלַכסּוֹת ַדּם ַחָיּה ְועוֹף ְבֵּאֶפר‬ ‫סט‬:‫ ֶאָלּא ְלֹעל ַﬠל ַצָוּאָרם ִנְתּנוּ‬,‫ְל ִיְשָׂרֵאל ִלְהיוֹת ִקיּוָּמם ֲהָנָאה ָלֶהם‬ 9 [Accordingly,] if an oven was kindled with chametz and a loaf [of matzah] was baked in it or food was cooked in it – whether it was baked or cooked on the coals [of chametz]52 or with the heat of the oven after the coals were swept away53 – it is forbidden to benefit from the loaf or the food.54 If [that loaf or food] became mixed with other [foods],55 it is forbidden to benefit from the entire [mixture.56 The situation] cannot be corrected by redeeming the value of the benefit of the chametz by casting its worth to oblivion, for the reason to be explained in Yoreh Deah, sec. 110.57 It is, however, permitted to sell [the mixture] to a non-Jew with the exception of the value the forbidden [chametz imparted] to it,58 i.e., one should subtract the value of the benefit [he gained] from the chametz with which he heated the oven from the value of the loaf or the food that he receives from the non-Jew. Thus, [the Jew] derives no benefit from the chametz with which he heated [the oven].59 He should, however, be careful to break the loaf into pieces before he sells it to a non-Jew if it is customary to permit the bread of a non-Jew in the locale in which he is located,60 for the reason explained in sec. 442[:10, 19].61 Even if the loaf and the food did not become mixed with other [loaves or food], it [would be] permitted to sell them in such a manner.62 There is an authority who forbids [selling the loaf or food to a non-Jew]63 if they did not become mixed with

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other [loaves or foods]. It is desirable to give weight to his words if a severe financial loss is not involved, nor is it a pressing situation.64 ‫ ֵבּין ֶשָׁאָפה‬52,‫ע ֵבּין ֶשָׁאָפה וִּבֵשּׁל ַﬠל ַגֵּבּי ַהֶגָּחִלים‬,‫ט ְוִאם ֻהַסּק ַהַתּנּוּר ְבָּחֵמץ ְוָאָפה בּוֹ ֶאת ַהַפּת אוֹ ֶשִׁבֵּשּׁל בּוֹ ַתְּבִשׁיל‬ 54,‫עג‬.‫ – ֲהֵרי ַפּת ְוַתְבִשׁיל ֶזה ֲאסוּ ִרין ַבֲּהָנָאה‬53,‫וִּבֵשּׁל ְבֻּחמּוֹ ֶשׁל ַתּנּוּרעא ְלַאַחר ֶשָׁגַּרף ֶאת ַהֶגָּחִליםעב‬ ‫ ְוֵאין ָלֶהם ַתָּקָּנה ַﬠל ְיֵדי ִפְּדיוֹן ְדֵּמי ֲהָנַאת ֶהָחֵמץ ֶשַׁיְּשִׁלי ַהָדִּמים‬56,‫ ֻכָּלּן ֲאסוּ ִרין ַבֲּהָנָאה‬55‫ְוִאם ִנְתָﬠ ְרבוּ ַבֲּאֵח ִרים‬ 58,‫ ֲאָבל ֻמָתּר ְלָמְכָרן ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהןעו‬57,‫עה‬.‫עד ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬,‫ְלִאבּוּד‬ ‫ ְדּ ִנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל‬,‫ְדַּה ְינוּ ֶשְׁיַּנֶכּה ְדֵּמי ֲהָנַאת ֶהָחֵמץ ֶשִׁהִסּיק בּוֹ ַהַתּנּוּר ִמְדֵּמי ַהַפּת ְוַהַתְּבִשׁיל ֶשׁנּוֵֹטל ֵמַהָנְּכ ִרי‬ ‫ ַרק ֶשִׁיָּזֵּהר ְלָפֵרר ַהַפּת ֹקֶדם ֶשׁ ִיְּמְכֶּרנּוּ ַלָנְּכ ִרי ִאם הוּא ָמקוֹם ֶשׁנּוֲֹהִגין ֶהֵתּר ְבַּפת ֶשׁל‬59.‫ֵמֶהָחֵמץ ֶשִׁהִסּיק בּוֹ‬ 61,‫עז‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬60,‫ַﬠכּוּ"ם‬ .‫ ִאם ל ֹא ִנְתָﬠ ְרבוּ‬63,‫ )ד( ְוֵישׁ ִמי ֶשׁאוֵֹסרעט‬62,‫עח‬. ‫ַוֲאִפלּוּ ל ֹא ִנְתָﬠ ְרבוּ ַפּת ְוַתְבִשׁיל ֶזה ַבֲּאֵח ִרים – ֻמָתּר ְלָמְכָרם ָכּ‬ 64:‫)ה( ְוטוֹב ָלֹחשׁ ִלְדָבָריו ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּהפ ְול ֹא ְשַׁﬠת ַהְדָּחק‬ 10 All the above65 applies when [the oven was] heated with a large amount of chametz, i.e., an amount sufficient to bake the loaf [of matzah] or cook the food without adding other wood. Even though [the person] also kindled much wood so that the fire will catch on to [the chametz] thoroughly, the prohibition against benefiting [from the loaf or food remains in effect], because [there is sufficient chametz] to [alone] serve as kindling [fuel] to bake the loaf or cook [the food].66 If, by contrast, the chametz used as kindling is not sufficient to bake [the loaf] or cook [the food] without adding wood – even though the [added] wood itself is not sufficient to bake [the loaf] or cook [the food] without adding the chametz used as kindling – nevertheless, since both a permitted [substance] and a forbidden [substance] cause the baking or the cooking, the loaf or the cooked food is permitted even to be eaten [on Pesach].67 When does the above apply? When one baked or cooked from the beginning of the sixth hour [on the fourteenth of Nissan] until the night. If, however, one baked or cooked from the night of the fifteenth [of Nissan] onward, [a more stringent ruling applies]. Since during Pesach even the slightest amount of chametz causes a prohibition, as will be explained in sec. 447[:1], therefore, even though the permitted substances bring about the baking or the cooking [together] with the forbidden substance [i.e., the chametz,] it is [nonetheless] forbidden to benefit from the loaf or the food (unless [the owner] sells [the loaf or food] to a non-Jew with the exception of the value of the [benefit of the] forbidden [substance] in it, as explained).68 [The rationale is that] there is at least a minimal amount of benefit derived from the chametz in the loaf and in the cooked food.69 There are authorities who differ with the above and maintain that there is no difference between baking and cooking during Pesach and baking and cooking from the sixth hour onward [on the day] before Pesach.70 One may rely on their words in an instance of severe [financial] loss or in a pressing situation, for example, [the matzah or the food] is necessary [to enable] the festival to be celebrated joyously, for [the person] does not have other foods.71 ‫ ְבּל ֹא ִהְצָט ְרפוּת ֵﬠִצים ְכֵּדי ֶלֱאפוֹת ַהַפּת ֶשָׁאָפה‬,‫ ְכֶּשֻׁהַסּק ָחֵמץ ַה ְרֵבּה ְבּתוֹ ַהַתּנּוּר ֶשֵׁיּשׁ ְבֶּהֵסּק ֶזה ִבְּלַבד‬65‫י ְוָכל ֶזה‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון‬,‫ ַאף ַﬠל ִפּי ֶשִׁהִסּיק בּוֹ ֵﬠִצים ַה ְרֵבּה ְכֵּדי ֶשֶׁתֱּאֹחז בּוֹ ָהאוּר ָיֶפה‬,‫בּוֹ אוֹ ְכֵּדי ְלַבֵשּׁל ַהַתְּבִשׁיל ֶשִׁבֵּשּׁל בּוֹ‬ 66.‫ֶשְׁלַּאַחר ֶשָׁאֲחָזה בּוֹ ָהאוּר )ו( ֵישׁ ְבֶּהֵסּקוֹ ְכֵּדי ֶלֱאפוֹת ַהַפּת אוֹ ְכֵּדי ְלַבֵשּׁל ַהַתְּבִשׁילפא – ֲהֵרי ֵהן ֲאסוּ ִרין ַבֲּהָנָאה‬ ‫ ַאף ַﬠל ִפּי ֶשַׁגּם ְבָּהֵﬠִצים ְבַּﬠְצָמם ֵאין ֶלֱאפוֹת‬,‫ֲאָבל ִאם ֵאין ְבֶּהֵסּק ֶהָחֵמץ ְכֵּדי ֶלֱאפוֹת וְּלַבֵשּׁל ֶאָלּא ְבִּהְצָט ְרפוּת ָהֵﬠִצים‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֶׁהֵתּר ְוִאסּוּר גּוֹ ְרִמין ֶלֱאפוֹת אוֹ ְלַבֵשּׁל – ֲהֵרי ַפּת ְוַתְבִשׁיל ֶזה‬,‫וְּלַבֵשּׁל ֶאָלּא ְבִּהְצָט ְרפוּת ֶהֵסּק ֶהָחֵמץ‬

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67.‫ֻמָתּ ִריןפב ֲאִפלּוּ ַבֲּאִכיָלה‬ , ‫ ֲאָבל ִאם ָאָפה אוֹ ִבֵּשּׁל ִמֵלּיל ט"ו ָוֵאיָל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁאָפה אוֹ ִבֵּשּׁל ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ַﬠד ַהַלּ ְיָלה‬ ‫פג ְלִפיָכ ַאף ַﬠל ִפּי ֶשֶׁהֵתּר ִﬠם ִאסּוּר גּוֹ ְרִמין‬,‫ֵכּיָון ֶשָׁחֵמץ ְבּתוֹ ַהֶפַּסח אוֵֹסר ְבַּמֶשּׁהוּ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תמ"ז‬ ‫ ְכּמוֹ‬,‫ֶלֱאפוֹת וְּלַבֵשּׁל – ֲהֵרי ַהַפּת ְוַהַתְּבִשׁיל ֲאסוּ ִרין ַבֲּהָנָאהפד )ֶאָלּא ִאם ֵכּן מוְֹכָרן ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהם‬ 69.‫ ֶשֲׁהֵרי ַﬠל ָכּל ָפּ ִנים ֵישׁ ֲהָנַאת ַמֶשּׁהוּ ֵמֶהָחֵמץ תּוֹ ַהַפּת ְוַתְבִשׁיל‬,(68,‫ֶשׁ ִנְּתָבֵּארפה‬ ‫ְוֵישׁ חוְֹלִקיןפו ַﬠל ֶזה ְואוְֹמ ִרים ְדֵּאין ִחלּוּק ֵבּין ָאָפה וִּבֵשּׁל תּוֹ ַהֶפַּסח ְלָאָפה וִּבֵשּׁל ֹקֶדם ַהֶפַּסח ִמָשָּׁﬠה ִשִׁשּׁית‬ ‫ ְכּגוֹן ְלֹצֶר ִשְׂמַחת יוֹם טוֹב ֶשֵׁאין לוֹ‬,‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּשַׁﬠת ַה ְדָּחק‬70. ‫ָוֵאיָל‬ 71:‫ַמֲאָכִלים ֲאֵח ִרים‬ 11 All the above72 applies when one obliterates [his] chametz after the onset of the sixth hour. If, however, one obliterates it before [the onset of] the sixth hour, [i.e., during the time] when it is [still] permitted to benefit from [chametz], there is no need to make a separate fire for [this purpose]. Instead, one may use [his chametz] as kindling for an oven, cook over [the resulting fire], and derive all other types of benefit from [the chametz]. Even after the onset of the sixth hour, it is permitted to benefit from [this chametz] if it already became charred and unfit for a dog to eat before [the onset of] the sixth hour.73 Nevertheless, it has become customary to make a separate fire [for burning the chametz] even if one burns it before the onset of the sixth hour. ‫ ֲאָבל ְכֶּשְׁמַּבֲﬠרוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ֶשׁהוּא ֻמָתּר ַבֲּהָנָאה ֵאין‬,‫ ְכֶּשְׁמַּבֵﬠר ֶהָחֵמץ ַאַחר ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬72‫יא ְוָכל ֶזה‬ ‫ ַוֲאִפלּוּ ְלַאַחר‬.‫ ְוָכל ְשָׁאר ִמיֵני ֲהָנאוֹת‬,‫ ֶאָלּא ֻמָתּר ְלַהִסּיק בּוֹ ַהַתּנּוּר וְּלַבֵשּׁל ָﬠָליו‬,‫ָצ ִרי ַלֲﬠשׂוֹת לוֹ ְמדוָּרה ִבְּפֵני ַﬠְצמוֹ‬ 73.‫ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית ֻמָתּר ֵלָהנוֹת ִמֶמּנּוּפז ִאם ְכָּבר ִנְתָחֵר פח ְו ִנְפַסל ֵמֲאִכיַלת ֶכֶּלבפט ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‬ ‫צ‬:‫ נוֲֹה ִגין ַלֲﬠשׂוֹת לוֹ ְמדוָּרה ִבְּפֵני ַﬠְצמוֹ ֲאִפלּוּ ְכֶּשׁשּׂוֹ ְרִפין אוֹתוֹ ֹקֶדם ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬,‫וִּמָכּל ָמקוֹם‬ 12 There are those who follow the custom of burning the chametz with the willow [branches] which they beat [on the ground] on Hoshaana Rabbah. [The rationale is that] it is proper that any object that was used [to observe] a mitzvah be used [to observe] another one.74 [Based on the same principle,] there are [people] who are accustomed to use the willow branches [that were tied together with] the lulav for kindling at the opening to the oven when baking matzah.75 ‫צא ְלִפי ֶשָׁכּל ָדָּבר ֶשַׁנֲּﬠָשׂה בּוֹ ִמְצָוה ַאַחת ָנכוֹן‬,‫יב ֵישׁ נוֲֹהִגין ִלְשֹׂרף ֶאת ֶהָחֵמץ ָבֲּﬠָרָבה ֶשָׁחְבטוּ אוָֹתהּ ְבּהוַֹשְׁﬠָנא ַרָבּה‬ 75,‫צג‬:‫ ְוֵישׁ נוֲֹה ִגין ַלֲﬠשׂוֹת ֶהֵסּק ֵמַﬠ ְרבוֹת ַהלּוָּלב ְבִּפי ַהַתּנּוּר ִבְּשַׁﬠת ֲאִפַיּת ַהַמּצּוֹת‬74,‫צב‬.‫ַלֲﬠשׂוֹת ָבּהּ ִמְצָוה ַאֶחֶרת‬

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Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Disco...

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Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Discovers Chametz in the Midst of the Festival By Rabbi Schneur Zalman of Liadi

SECTION 446 [The Laws that Apply When] One Discovers Chametz in the Midst of the Festival (1-8) ‫סימן תמו ִמי ֶשׁמּוֵֹצא ָחֵמץ ְבּתוֹ ַהמּוֵֹﬠד וּבוֹ ח' ְסִﬠיִפים‬: 1 [The following laws apply when] one discovers – whether in his home or in any other place in his domain – a piece of chametz on Pesach that he did not find when he searched [for chametz] on the night of the fourteenth:1 [If he found the chametz] during Chol HaMoed,2 he is obligated to obliterate it from existence immediately upon seeing it. [Before doing so,] he should recite a blessing, [praising G-d] “…Who sanctified us with His commandments and commanded us concerning the obliteration of chametz.” Even though [the person] already nullified [his ownership of] all his chametz on the night of the fourteenth,3 he is [nonetheless] obligated to obliterate [the chametz] according to Rabbinic Law, lest he forget and eat it.4 And [before doing so,] he is obligated to recite a blessing, just as one recites a blessing over [the fulfillment of] all Rabbinic commandments.5 (True, [the person] recited a blessing over the obliteration of chametz [before beginning the search] on the night of the fourteenth and, as a result of this blessing, he is exempt from reciting a blessing over the obliteration of chametz on the day of the fourteenth, as explained in sec. 432[:1]). Nevertheless, he is only exempt from [reciting a blessing over] the obliteration of the chametz that he found during his search, or the chametz that he bought to eat on the fourteenth, [but not chametz found at any other time. The reason why one should not recite a blessing on the day of the fourteenth is that] as long as he did not obliterate the chametz that he found during his search, he has yet to complete [the mitzvah of] the search over which he recited the [original] blessing. [The rationale is that] searching [for chametz] without obliterating it is of no value whatsoever. Accordingly, [a person] need not recite an [additional] blessing on all the chametz he obliterates before he concludes obliterating the chametz that he found during his search, since he has yet to complete the mitzvah of searching [for chametz] over which he [originally] recited a blessing. [Moreover,] even if one did not find any chametz at all during the search, he is not required to recite a blessing when, on the fourteenth [of Nissan], he obliterates the chametz he was aware of at the time of the search, that he knew he would have to obliterate on the following day.6 [The rationale is that] this [– the obliteration of the chametz the person possesses –] is the completion [and entire intent] of the search. [Indeed,] even if [the person] obliterates other chametz that he was not aware of at the time of the search, for example, it was hidden in a hole at the time of

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the search, and he searched [for chametz on the night of the fourteenth] and did not find it,7 and [only] afterwards, did [this chametz] roll out from [the hole] and he found it – [or] alternatively, he changed his mind on the next day and purchased chametz, or changed his mind and baked chametz – he is not obligated to recite a blessing when obliterating it, provided he obliterates [this chametz] before he completes obliterating the chametz of which he was aware at the time of the search and which he must obliterate. [The rationale is that until the person obliterates the chametz of which he was aware at the time of his search,] the mitzvah of searching [for chametz] was yet to be completed, for he recited the blessing, “concerning the mitzvah of obliterating” [chametz before the search], and, as of yet, he did not complete the obliteration of the chametz of which he was aware at the time of the search and which he must obliterate.8 When, by contrast, [a person] obliterates chametz that he discovered after he completed obliterating [all] the chametz of which he was aware at the time of the search [and] which he was obligated to obliterate, he must recite a [new] blessing over its [obliteration. The rationale is that, at this time,] the mitzvah of searching [for chametz] over which he recited the blessing had already been completed. ‫ ֵבּין ֶשְׁמָּצָאהּ ְבֵּביתוֹ ֵבּין ֶשְׁמָּצָאהּ ְבָּכל ָמקוֹם ֶשׁהוּא‬,‫א ַהמּוֵֹצא ְבֶּפַסח ֲחִתיַכת ָחֵמץ ֶשׁלּ ֹא ְמָצָאהּ ִבְּבִדיַקת ֵליל י"ד‬ ‫א ִויָבֵר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל‬,‫ – ַחָיּב ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ִמָיּד ֶשׁ ִיּ ְרֶאָנּה‬2‫ ִאם הוּא ֹחל ַהמּוֵֹﬠד‬1,‫ִבּ ְרשׁוּתוֹ‬ ‫ב ֶשָׁמּא ִיְשַׁכּח‬,‫ ִמָכּל ָמקוֹם ַחָיּב ְלַבֲﬠרוֹ ִמִדְּבֵרי סוְֹפ ִרים‬3,‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ִבֵּטּל ָכּל ֲחֵמצוֹ ְבֵּליל י"ד‬,"‫ִבּעוּר ָחֵמץ‬ 5,‫ד‬.‫ ְוַחָיּב ְלָבֵר ְכּמוֹ ֶשְׁמָּב ְרִכין ַﬠל ָכּל ִמְצוֹת ִמִדְּבֵרי סוְֹפ ִרים‬4,‫ג‬,‫ְוי ֹאְכֶלָנּה‬ (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ וִּבְבָרָכה זוֹ ִנְפַטר ִמְלָּבֵר ַﬠל ִבּעוּר ְבּיוֹם י"ד‬,‫ְוַאף ַﬠל ִפּי ֶשְׁכָּבר ֵבַּר ַﬠל ִבּעוּר ָחֵמץ ְבֵּליל י"ד‬ ‫)תל"בה‬, ‫ ְלִפי ֶשָׁכּל‬,‫ִמָכּל ָמקוֹם ל ֹא ִנְפַטר ֶאָלּא ְכֶּשְׁמַּבֵﬠר ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה אוֹ ֶאת ֶהָחֵמץ ֶשָׁקָּנה ַלֲאִכיַלת י"ד‬ ‫ו ֶשְׁבִּדיָקה ְבּל ֹא ִבּעוּר ֵאיָנהּ ָשָׁוה‬,‫ְזַמן ֶשׁלּ ֹא ִבֵּﬠר ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה ֲהֵרי ֲﬠַד ִין ל ֹא ִנְגְמָרה ַהְבִּדיָקה ֶשֵׁבַּר ָﬠֶליָה‬ ‫ ְלִפי ֶשֲׁﬠַד ִין ל ֹא‬,‫ וְּלִפיָכ ָכּל ָחֵמץ ֶשְׁמַּבֵﬠר ֹקֶדם ֶשָׁגַּמר ְלַבֵﬠר ֶאת ֶהָחֵמץ ֶשָׁמָּצא ַבְּבִּדיָקה ֵאין ָצ ִרי ְלָבֵר ָﬠָליו‬,‫ְכּלוּם‬ ‫ִנְגְמָרה ִמְצַות ַהְבִּדיָקה ֶשֵׁבַּר ָﬠֶליָה‬. ‫ַוֲאִפלּוּ ל ֹא ָמָצא שׁוּם ָחֵמץ ַבְּבִּדיָקה – ֵאין ָצ ִרי ְלָבֵר ְכֶּשְׁמַּבֵﬠר ְבּיוֹם י"ד ֶאת ֶהָחֵמץ ֶשָׁהָיה ָידוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה‬ ,‫ ַוֲאִפלּוּ ְכֶּשְׁמַּבֵﬠר ָחֵמץ ַאֵחר ֶשׁלּ ֹא ָהָיה ָידוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה‬.‫ ֶשְׁגַּמר ַהְבִּדיָקה הוּא ֶזה‬6,‫ז‬,‫ֶשׁ ִיְּצָטֵר ְלָמָחר ְלַבֲﬠרוֹ‬ ‫ אוֹ ֶשׁ ִנְּמַל ְלָמָחר ְוָקָנה‬,‫ ְוַאַחר ָכּ ִנְתַגְּלֵגּל ִמָשּׁם וְּמָצאוֹ‬7‫ְכּגוֹן ֶשָׁהָיה ָטמוּן ְבּחוֹר ִבְּשַׁﬠת ַהְבִּדיָקה וָּבַדק ְול ֹא ְמָצאו‬ ‫ ִאם ְמַבֲﬠרוֹ ֹקֶדם ֶשָׁגַּמר ְלַבֵﬠר ֶאת ֶהָחֵמץ ֶשָׁהָיה‬,‫ אוֹ ֶשִׁנְּמַל ֶלֱאפוֹת ֶלֶחם ָחֵמץ – ֵאין ָצ ִרי ְלָבֵר ַﬠל ִבּעוּרוֹ‬,‫ָחֵמץ‬ ,"‫ ֶשֲׁהֵרי ֵבַּר ָﬠֶליָה "ַﬠל ִמְצַות ִבּעוּר‬,‫ ֵכּיָון ֶשֲׁﬠַד ִין ל ֹא ִנְגְמָרה ִמְצַות ַהְבִּדיָקה‬,‫ָידוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה ֶשׁ ִיְּצָטֵר ְלַבֲﬠרוֹ‬ ‫ ֲאָבל ְכֶּשְׁמַּבֵﬠר ֶהָחֵמץ ֶשָׁמָּצא‬8.‫ַוֲﬠַד ִין ל ֹא ָגַּמר ְלַבֵﬠר ֶאת ֶהָחֵמץ ֶשָׁהָיה ָידוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה ֶשִׁיְּצָטֵר ְלַבֲﬠרוֹ‬ ‫ ֶשֲׁהֵרי ְכָּבר ִנ ְגְמָרה‬,‫ְלַאַחר ֶשָׁגַּמר ְלַבֵﬠר ֶאת ֶהָחֵמץ ַהָיּדוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה ֶשׁ ִיְּצָטֵר ְלַבֲﬠרוֹ – ַחָיּב ְלָבֵר ָﬠָליו‬ ‫ח‬:‫ִמְצַות ַהְבִּדיָקה ֶשֵׁבַּר ָﬠֶליָה‬ 2 When does the above apply? When one obliterates [the chametz] after the sixth hour [on the fourteenth of Nissan]9 had arrived. When, however, [a person] obliterates [his chametz] before the sixth hour, he is not obligated to recite a blessing over its [obliteration]10 even though he already obliterated all the chametz of which he was aware at the time of the search. [The rationale is that] as long as the sixth hour has not arrived, the mitzvah of searching [for chametz] has yet to be completed, for one searches [for chametz] solely in order to obliterate it from existence. [Hence,] as long as the sixth hour has not commenced, he is not obligated to obliterate [chametz].11 Consequently, [the person] has not performed a mitzvah at all by searching for and obliterating [chametz] until the sixth hour arrives, and [at that time no] chametz is found in his domain. [Only] then, [i.e., when no chametz is found in his possession at this time,] is [the person] retroactively [considered to have] performed a mitzvah by searching for and obliterating [chametz].

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It is possible that even when one obliterates [chametz] from the sixth hour [of the fourteenth of Nissan] until nightfall, he is not required to recite a blessing. A blessing [is required] only when one obliterates [the chametz] in the midst of Pesach. [The rationale is that] until the [holiday of] Pesach commences, the mitzvah of searching for and obliterating [chametz] has not yet been completed, because one does not violate the prohibitions against having [chametz] seen [in his domain] and possessing [chametz] until nightfall. The sole reason the Torah commanded that chametz be obliterated on the day before Pesach from midday onward was so that one not violate [these two prohibitions] during Pesach, as explained in sec. 432.12 Thus, [only] when Pesach commences is the Scriptural mitzvah that results from his searching for and obliterating chametz from his domain completed retroactively. [With regard to actual practice, since] there is doubt [involved], the lenient perspective [is followed and] the blessing [should not be recited in such an instance].13 ‫ ֲאָבל ְכֶּשְׁמַּבֲﬠרוֹ ֹקֶדם ָשָׁﬠה ִשִׁשּׁית – ֵאין ָצ ִרי‬9,‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשְׁמַּבֲﬠרוֹ ְלַאַחר ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬ ‫ ְלִפי ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ִהִגּיָﬠה‬,‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ָגַּמר ְלַבֵﬠר ָכּל ֶהָחֵמץ ֶשָׁהָיה ָידוַּﬠ לוֹ ִבְּשַׁﬠת ַהְבִּדיָקה‬10,‫ְלָבֵר ָﬠָליוט‬ ‫ ְוָכל ְזַמן ֶשׁלּ ֹא ִהִגּיָﬠה ָשָׁﬠה‬,‫ ֶשֲׁהֵרי ֵאינוֹ בּוֵֹדק ֶאָלּא ְכֵּדי ְלַבֲﬠרוֹ ִמן ָהעוָֹלם‬,‫ָשָׁﬠה ִשִׁשּׁית ֲﬠַד ִין ל ֹא ִנ ְגְמָרה ִמְצַות ַהְבִּדיָקה‬ ‫ ְו ִנְמָצא ֶשׁלּ ֹא ָﬠָשׂה ְכָּלל ִמְצָוה ִבְּבִדיָקתוֹ וְּבִבעוּרוֹ ַﬠד ֶשִׁהִגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְוֵאין ָחֵמץ‬11,‫י‬,‫ִשִׁשּׁית ֵאין ָצ ִרי ְלַבֲﬠרוֹ‬ ‫ ֲאַזי ְלַמְפֵרַﬠ ָﬠָשׂה ִמְצָוה ִבְּבִדיָקתוֹ וְּבִבעוּרוֹ‬,‫ִנְמָצא ִבּ ְרשׁוּתוֹ‬. ‫ ְדָּכל‬,‫ ֶאָלּא ִאם ֵכּן ְמַבֲﬠרוֹ ְבּתוֹ ַהֶפַּסח‬,‫ְוֶאְפָשׁר ֶשַׁאף ְכֶּשְׁמַּבֵﬠר ִמָשָּׁﬠה ִשִׁשּׁית ָוֵאיָל ַﬠד ַהַלּ ְיָלה ֵאין ָצ ִרי ְלָבֵר ָﬠָליו‬ ‫ ֶשֲׁהֵרי ֵאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וְּב"ַבל ִיָמֵּצא" ַﬠד‬,‫ֶשׁלּ ֹא ִהִגּיַﬠ ַהֶפַּסח ֲﬠַד ִין ל ֹא ִנ ְגְמָרה ִמְצַות ַהְבִּדיָקה ְוַהִבּעוּר‬ "‫ ְול ֹא ִצ ְוָּתה תּוָֹרה ְלַבֵﬠר ֶהָחֵמץ ְבֶּﬠֶרב ֶפַּסח ֵמֲחצוֹת ַהיּוֹם וְּלַמְﬠָלה ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה‬,‫ַהַלּ ְיָלה‬ ‫ ְוִנְמָצא ִדְּכֶשַׁמּ ִגּיַﬠ ַהֶפַּסח ִנְגְמָרה ְלַמְפֵרַﬠ ִמְצָוה ִמן ַהתּוָֹרה‬12,‫יא‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תל"ב‬,‫וּ"ַבל ִיָמֵּצא" ְבּתוֹ ַהֶפַּסח‬ 13,‫יב‬:‫ וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬.‫ְבַּמה ֶשָּׁבַּדק וִּבֵﬠר ֶאת ֶהָחֵמץ ֵמ ְרשׁוּתוֹ‬ 3 (All the above)14 applies when the piece of chametz that one discovered during Pesach is [at least] the size of an olive.15 If, however, [the piece of chametz] is less than the size of an olive, one should not recite a blessing when obliterating it.16 [The rationale is that] there are authorities who maintain that there is no need to obliterate chametz that is less than [the size of] an olive if it was already nullified before Pesach, as will be explained in sec. 459[:21].17 Weight should be given to their words [with regard] to refraining from reciting a blessing on the obliteration of chametz that is less than [the size of] an olive, for whenever there is a doubt whether a blessing [should be recited], one should be lenient [and refrain from reciting a blessing]. 16,‫יג‬,‫ ֲאָבל ִאם ֵאין ָבּהּ ְכַּז ִית ל ֹא ְיָבֵר ַﬠל ִבּעוָּרהּ‬,‫ ַבֲּחִתיַכת ָחֵמץ זוֹ ֶשָׁמָּצא ְבּתוֹ ַהֶפַּסח‬15‫ ְכֶּשֵׁיּשׁ ְכַּז ִית‬14(‫ג ) ְוָכל ֶזה‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫)א( ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםיד ֶשָׁפּחוֹת ִמְכַּז ִית ָחֵמץ ֵאין ָצ ִרי ְלַבֲﬠרוֹ ְכָּלל ִאם ְכָּבר ִבְּטּלוֹטו ֹקֶדם ַהֶפַּסח‬ 13:‫ ֶשָׁכּל ְסֵפק ְבָּרכוֹת ְלָהֵקל‬,‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ְלָבֵר ַﬠל ִבּעוּר ָפּחוֹת ִמְכַּז ִית ָחֵמץ‬17,‫ְבִּסיָמן תנ"טטז‬ 4 When does the above18 apply? When one found chametz that leavened before Pesach, which he had already nullified when he made the declaration, Kol chamiya.…19If, however, dough leavened during Pesach – at which time, the person is unable to nullify [his possession of] it20 – all authorities agree that even [if the dough] is less than [the size of] an olive, one is obligated to obliterate it. [This is] a decree, [instituted as a safeguard lest] there be an amount [of dough] the size of an olive for which one would violate [the prohibitions against] having [chametz] seen [in his domain] and possessing [chametz] according to Scriptural Law.21 Therefore, [the person] is obligated to recite a blessing over its obliteration.22 12/16/2020, 8:43 PM

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When does the above23 apply? When [the dough] leavened in a complete sense, as will be explained in sec. 459[:13]. If, however, [the dough] did not leaven in a complete sense, [the person] should not recite a blessing when obliterating it even though it leavened during Pesach. The same [law applies] to [a kernel of] wheat that was found in a cooked dish24 or that was soaked in water. Even though [the kernel] split open, it is [still] not chametz in a complete sense25 as will be explained in sec. 467[:1, 35].26 ‫ ֲאָבל‬19,‫יז‬,"'‫ ֶשְׁכָּבר ִבְּטּלוֹ ְכֶּשָׁאַמר "ָכּל ֲחִמיָﬠא כוּ‬,‫ ְכֶּשָׁמָּצא ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ֹקֶדם ַהֶפַּסח‬18?‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫יח‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָבּהּ ְכַּז ִית ַחָיּב ְלַבֲﬠרוֹ ְלִדְבֵרי ַהֹכּל‬20,‫ ֶשֵׁאין ְבָּידוֹ ְלַבְטּלוֹ ַﬠְכָשׁו‬,‫ִאם ִנְתַחְמָּצה לוֹ ִﬠָסּה ְבּתוֹ ַהֶפַּסח‬ 22.‫ וְּלִפיָכ יט ַחָיּב ְלָבֵר ַﬠל ִבּעוָּרהּ‬21,‫ְגֵּזָרה ִמשּׁוּם ְכַּז ִית ָשֵׁלם ֶשׁעוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה‬ ‫כא ְוֵכן‬,‫כ ֲאָבל ִאם ל ֹא ִנְתַחְמָּצה ִחמּוּץ ָגּמוּר‬,‫ ְכֶּשׁ ִנְּתַחְמָּצה ִחמּוּץ ָגּמוּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ט‬23?‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬25,‫ אוֹ ֶשִׁנְּשֵׁרת ְבַּמ ִיםכג ֶשַׁאף ַﬠל ִפּי ֶשׁ ִנְּתַבְּקָּﬠה ֵאיָנהּ ָחֵמץ ָגּמוּרכד‬24,‫ִחָטּה ַה ִנְּמֵצאת ְבַּתְבִשׁילכב‬ ‫ – ל ֹא ְיָבֵר ַﬠל ִבּעוָּרהּ ַאף ַﬠל ִפּי ֶשִׁנְּתַחְמָּצה ְבּתוֹ ַהֶפַּסח‬26,‫ְבִּסיָמן תס"זכה‬: 5 If one finds a piece of chametz27 – even if it is the size of an olive28 – in his home on the sacred days of the festival29 or on Shabbos, he should not obliterate it on that day.30 Instead, he should [cover the chametz with] an overturned container31 until the evening to conceal it from his [sight], lest he forget and eat it. In the evening,32 he should obliterate it. To what does the above apply? To chametz that leavened before [the person] nullified his chametz on the fourteenth [of Nissan, in which instance] he does not violate the Scriptural prohibitions against having [chametz] seen [in his domain] and possessing [chametz].33 In contrast, chametz that leavened during Pesach should be obliterated even on a festival,34 so that [the owner] not violate the prohibitions against having [chametz] seen [in his domain] and possessing [chametz]. How should he obliterate [the chametz]? If there is a river before him, he should crumble it and cast [the crumbs] into the river.35 He should not burn [the chametz], so as to minimize the desecration of the festival [prohibitions]. If there is no river before him, he should burn [the chametz] or crumble it and cast it to the wind. [This is permitted] even though refraining from [forbidden labor] on a festival fulfills both a positive and a negative [Scriptural] commandment,36 as will be explained in sec. 495[:1. True,] obliterating chametz on Pesach also involves [a positive and negative Scriptural commandment]: the positive commandment37 [to] obliterate leavening agents and the negative commandments prohibiting having [chametz] seen [in his domain] and possessing [chametz].38 [Although generally, the performance of an act that fulfills] a positive commandment and a negative commandment does not supersede [the violation] of a positive commandment and a negative commandment,39 nevertheless, [an exception is made here. The rationale is that] since the [forbidden] labors of burning and scattering to the wind40 were permitted [to be performed] on a festival for the purpose of [enabling food to be] eaten according to Scriptural Law, they were permitted [to be performed] in all instances, even when they are not [performed] for the purpose of [enabling food to be] eaten, as long as [they were performed] for a purpose related to the festival, for example, for the sake of a mitzvah whose observance has a limited time frame, [i.e., one] that must be

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observed that day, as will be explained in sec. 495[:3].41 [Now,] the obliteration of chametz is also [considered] a mitzvah whose observance has a limited time frame, since the person violates the prohibitions against having [chametz] seen in his domain and possessing [chametz] every moment that passes during which he allows it to exist without obliterating it.42 There are authorities who differ with [the above]43 and maintain that even if [chametz] became leavened on Pesach,44 one should not obliterate it on a festival. Even if there is a river before him, he should not cast [the chametz] there. [The rationale is that] since it is forbidden to benefit from chametz on Pesach, it is muktzeh. [Hence,] it is forbidden to move [chametz] on a festival, for it is not fit for any purpose. Although the prohibition against moving muktzeh is only of Rabbinic origin and [the mitzvah of] obliterating chametz that was not nullified before Pesach is Scriptural in origin [and failing to fulfill it causes one to] violate the prohibitions against having [chametz] seen [in his domain] and possessing [chametz], nevertheless, the Sages upheld their decree [even when its observance causes the violation of] a positive and negative [Scriptural commandment]. For the Sages are authorized to uproot a Scriptural [command] in an instance when one remains passive and refrains from action,45 i.e., [the person] does not perform a deed that violates the Scriptural commandment; he merely remains passive and [the mitzvah] is nullified as a matter of course. [Moreover, according to this opinion,] it is even forbidden to burn [the chametz without moving it from] its place.46 True, in this instance, [a)] the person is not moving [the chametz] and [b)] the [forbidden] labor of burning was permitted for the purpose of [enabling food to be] eaten. Nevertheless, it is not said that [the chametz may be burnt in its place because a forbidden labor] that was permitted [to be performed] for the purpose of [enabling food to be] consumed was [also] permitted [to be performed] for the sake of a mitzvah. [The rationale is that] according to Scriptural Law, it is possible to fulfill the mitzvah [of obliterating chametz] without desecrating the festival [prohibitions], i.e., by casting [the chametz] into a river or a latrine. [True, our Sages forbade doing so. However,] moving muktzeh is only a Rabbinic prohibition; [according to Scriptural Law, one could obliterate chametz in this manner.] [Alternatively,] according to Scriptural Law, one may crumble [the chametz] and cast it to the wind. [Our Sages’] statement that winnowing is one of the primary categories of forbidden labor47 only applies when one winnows grain to separate [it from] its chaff, in which instance, one is separating (waste matter from food).48 When, by contrast, one casts all the food to the wind, there is no prohibition according to Scriptural Law. Therefore,49 it is forbidden to burn chametz on a festival according to Scriptural Law, and the Sages may not permit [the performance of] an activity that is forbidden by Scriptural Law. [Hence, the person has only one alternative:] He should cover [the chametz] with a container until the evening. [The person] does not violate the prohibitions against having [chametz] seen [in his domain] and possessing [chametz] by leaving the chametz until the evening, since he desires to obliterate it; it is only that the Sages’ [decree] is preventing him from doing so. Thus, he is deemed as one who is prevented [from fulfilling a mitzvah] by forces beyond his control. The Torah’s admonition against having [chametz] seen [in one’s domain] and possessing [chametz] was addressed only to one who has the capacity to obliterate it.

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‫‪https://www.chabad.org/library/article_cdo/aid/4284873/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Disco...‬‬

‫ה ְוִאם ָמָצא ֲחִתיַכת ָחֵמץכו‪ְ 27,‬בֵּביתוֹ ְבּיוֹם טוֹב‪ 29‬אוֹ ְבַּשָׁבּת‪ֲ ,‬אִפלּוּ ֵישׁ ָבּהּ ְכַּז ִית‪ 28‬ל ֹא ְיַבֲﬠֶרָנּה בּוֹ ַבּיּוֹם‪ֶ 30,‬אָלּא‬ ‫ִיְכֶפּה ָﬠֶליָה ְכִּליכז‪ַ 31,‬ﬠד ָהֶﬠֶרב‪ְ 32‬לַכסּוָֹתהּ ִמן ָהַﬠ ִין ֶשׁלּ ֹא ִיְשַׁכּח ְוי ֹאְכֶלָנּה‪,‬כח וָּבֶﬠֶרב ְיַבֲﬠֶרָנּה‪.‬כט‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּחֵמץ ֶשִׁנְּתַחֵמּץ ֹקֶדם ֶשִׁבֵּטּל ֲחֵמצוֹ ְבּי"ד‪ֶ ,‬שֵׁאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן‬ ‫ַהתּוָֹרה‪ֲ 33,‬אָבל ְבָּחֵמץ ֶשׁ ִנְּתַחֵמּץ ְבֶּפַסח – ֲהֵרי ֶזה ְמַבֲﬠרוֹ ֲאִפלּוּ ְבּיוֹם טוֹב‪ְ 34,‬כֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה"‬ ‫וּ"ַבל ִיָמֵּצא"‪.‬ל‬ ‫ְוֵכיַצד ְמַבֲﬠרוֹ? ִאם ֵישׁ ְלָפָניו ָנָהר – ְיָפ ְרֶרנּוּ ְוַיְשִׁליֶכנּוּ ַלָנָּהר‪,‬לא‪ְ 35,‬וַאל ִיְשׂ ְרֶפנּוּ‪ְ ,‬כֵּדי ְלַמֵﬠט ְבִּחלּוּל יוֹם טוֹב‪.‬לב ְוִאם‬ ‫ֵאין ְלָפָניו ָנָהר – ִיְשׂ ְרֶפנּוּ אוֹ ְיָפ ְרֶרנּוּ ְו ִיְזֶרה ָלרוַּח‪.‬לג‬ ‫ְוַאף ַﬠל ִפּי ֶשְׁשִּׁביַתת יוֹם טוֹב ֵישׁ ָבּהּ ִמְצַות ֲﬠֵשׂה ְול ֹא ַתֲﬠֶשׂהלד‪ְ 36,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תצ"ה‪,‬לה וִּבעוּר ָחֵמץ‬ ‫ְבֶּפַסח ֵאין בּוֹ ַגּם ֵכּן ֶאָלּא ִמְצַות ֲﬠֵשׂה‪ַ" 37‬תְּשִׁבּיתוּ ְשֹּׂאר ְוגוֹ'" ְול ֹא ַתֲﬠֶשׂה "ַבּל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪,‬לו‪ְ 38,‬וֵאין דּוִֹחין‬ ‫ֲﬠֵשׂה ְול ֹא ַתֲﬠֶשׂה ִמְפֵּני ֲﬠֵשׂה ְול ֹא ַתֲﬠֶשׂה‪,‬לז‪ִ 39,‬מָכּל ָמקוֹם ֵכּיָון ֶשְׁמֶּלאֶכת ַהַהְבָﬠָרה ְוַהְזּ ִרָיּה ָלרוַּח‪ֻ 40‬הְתָּרה ְבּיוֹם‬ ‫טוֹב ִמן ַהתּוָֹרה ְלֹצֶר ֲאִכיָלה – ֻהְתָּרה ְלַגְמֵרי ֲאִפלּוּ ֶשׁלּ ֹא ְלֹצֶר ֲאִכיָלה‪ ,‬וִּבְלַבד ֶשִׁיְּהֶיה ָבֶּהן ֹצֶר יוֹם טוֹב‪ְ ,‬כּגוֹן ְלֹצֶר‬ ‫ִמְצָוה עוֶֹבֶרת ֶשְׁזַּמָנּהּ בּוֹ ַבּיּוֹם‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תצ"ה‪,‬לח‪ 41,‬וִּבעוּר ָחֵמץ ַגּם ֵכּן ִהיא ִמְצָוה עוֶֹבֶרת‪ֶ ,‬שֲׁהֵרי ָכּל‬ ‫ֶרַגע ְוֶרַגע ֶשַׁמְּשֶׁהה אוֹתוֹ ְוֵאינוֹ ְמַבֲﬠרוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪.‬לט‪42,‬‬ ‫ְוֵישׁ חוְֹלִקיןמ )ב( ַﬠל ֶזה‪ְ 43‬ואוְֹמ ִרים ַדֲּאִפלּוּ ִנְתַחְמָּצה ְבֶּפַסח‪ – 44‬ל ֹא ְיַבֲﬠֶרָנּה ְבּיוֹם טוֹב‪ַ 29,‬וֲאִפלּוּ ֵישׁ ְלָפָניו ָנָהר‬ ‫– ל ֹא ַיְשִׁליֶכָנּה ְלָשׁם‪,‬מא ְדֵּכיָון ֶשֶׁהָחֵמץ ָאסוּר ַבֲּהָנָאה ְבֶּפַסח – ֲהֵרי הוּא ֻמְקֶצה‪ְ ,‬וָאסוּר ְלַטְלְטלוֹ ְבּיוֹם טוֹב‪,‬מב ֶשֲׁהֵרי‬ ‫ֵאינוֹ ָראוּי ִלְכלוּם‪ְ .‬וַאף ַﬠל ִפּי ֶשִׁאסּוּר ִטְלטוּל ַהֻמְּקֶצה ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים וִּבעוּר ָחֵמץ ֶשׁלּ ֹא ִבְּטּלוֹ ֹקֶדם ַהֶפַּסח‬ ‫הוּא ִמן ַהתּוָֹרה‪ֶ ,‬שׁעוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪ִ ,‬מָכּל ָמקוֹם ֲחָכִמים ֶהֱﬠִמידוּ ִדְּבֵריֶהם ִבְּמקוֹם ֲﬠֵשׂה ְול ֹא‬ ‫ַתֲﬠֶשׂה‪,‬מג ֶשֵׁיּשׁ ֹכַּח ְבַּיד ַהֲחָכִמים ַלֲﬠֹקר ָדָּבר ִמן ַהתּוָֹרה ְבּ"ֵשׁב ְוַאל ַתֲּﬠֶשׂה"‪,‬מד‪ְ 45,‬כּלוַֹמר ֶשֵׁאינוֹ עוֵֹבר ִמְצַות ַהתּוָֹרה‬ ‫ְבָּיַד ִים‪ֶ ,‬אָלּא הוּא יוֵֹשׁב וָּבֵטל ְוִהיא ִמְתַבֶּטֶּלת ֵמֵאֶליָה‪.‬מה‬ ‫ַוֲאִפלּוּ ְלָשׂ ְרָפהּ ִבְּמקוָֹמהּ ָאסוּר‪.‬מו‪ַ 46,‬אף ַﬠל ִפּי ֶשֵׁאינוֹ ְמַטְלְטלוֹ‪,‬מז וְּמֶלאֶכת ַהְשֵּׂרָפה ֻהְתָּרה ְלֹצֶר ֲאִכיָלה – ֵאין )ג(‬ ‫אוְֹמ ִרים ֶשִׁמּתּוֹ ֶשֻׁהְתָּרה ְלֹצֶר ֲאִכיָלה ֻהְתָּרה ְלֹצֶר ִמְצָוה‪ֵ ,‬כּיָון ֶשִׁמּן ַהתּוָֹרה ֶאְפָשׁר ְלַקֵיּם ַהִמְּצָוה ְבּל ֹא ִחלּוּל יוֹם‬ ‫‪.‬טוֹב‪,‬מח ְדַּה ְינוּ ֶשַׁיְּשִׁליֶכנּוּ ַלָנָּהר אוֹ ְלֵבית ַהִכֵּסּא‪ֶ ,‬שֲׁהֵרי ִטְלטוּל ַהֻמְּקֶצה ֵאינוֹ ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ְוֵכן ָיכוֹל ִמן ַהתּוָֹרה ְלָפֵרר ְוִלְזרוֹת ָלרוַּח‪,‬מט ְול ֹא ָאְמרוּ ֶשַׁהזּוֶֹרה הוּא ֵמֲאבוֹת ְמָלאכוֹת‪ֶ 47,‬אָלּא ְבּזוֶֹרה ְתּבוָּאה ְכֵּדי‬ ‫ְלַהְפ ִרישׁ ִמֶמָּנּה ֶאת ַהֹמּץ ֶשׁהוּא בּוֵֹרר )ֹאֶכל ִמתּוֹ ַהְפֹּסֶלת( )ְפֹּסֶלת ִמתּוֹ ָהֹאֶכלנ(‪ֲ 48,‬אָבל ְכֶּשׁזּוֶֹרה ָכּל ָהֹאֶכל ָלרוַּח‬ ‫‪ֵ –.‬אין ָכּאן ִאסּוּר ִמן ַהתּוָֹרה‬ ‫וְּלִפיָכ ‪ָ 49‬אסוּר ִלְשֹׂרף ֶהָחֵמץ ְבּיוֹם טוֹב ִמן ַהתּוָֹרה‪ְ ,‬וִאי ֶאְפָשׁר ַלֲחָכִמים ְלַהִתּיר ָדָּבר ָהָאסוּר ִמן ַהתּוָֹרה‪,‬נא ֶאָלּא‬ ‫כּוֶֹפה ָﬠָליו ְכִּלי ַﬠד ָהֶﬠֶרב‪ְ .‬וַﬠל ְשִׁהָיּה זוֹ ֶשַׁמְּשֶׁהה ֶאת ֶהָחֵמץ ַﬠד ָהֶﬠֶרב – ֵאינוֹ עוֵֹבר ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪ֵ ,‬כּיָון‬ ‫ֶשׁהוּא רוֶֹצה ְלַבֲﬠרוֹ ֶאָלּא ֶשֲׁחָכִמים מוְֹנִﬠים אוֹתוֹ – ֲהֵרי הוּא ָאנוּס‪ְ ,‬ול ֹא ִהְזִהיָרה תּוָֹרה "ַבּל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ֶאָלּא‬ ‫ְלִמי ֶשֵׁיּשׁ ְבָּידוֹ ְלַבֵﬠר‪:‬נב‬ ‫‪6 With regard to the halachic [ruling to be applied in actual practice]: In places‬‬ ‫‪where it is customary to follow the first opinion, [one who does so] should not be‬‬ ‫‪admonished. Nevertheless, in a place where there is no [established] custom, one‬‬ ‫‪should act stringently, as [dictated by] the second opinion.‬‬ ‫‪Nevertheless, one may instruct a non-Jew to cast [the chametz] into a river or into a‬‬ ‫‪latrine. [Indeed,] one may even instruct [a non-Jew] to do so on Shabbos, provided‬‬ ‫‪[the non-Jew] does not have to carry [the chametz] in a place where it is forbidden‬‬ ‫‪to carry according to Scriptural Law.50‬‬ ‫‪[The license to instruct the non-Jew to cast away the chametz applies] even in an‬‬ ‫‪instance where [the dough or the bread became] chametz before the person‬‬ ‫‪nullified his chametz on the fourteenth [of Nissan], in which instance, he does not‬‬ ‫‪violate [the prohibitions against possessing chametz] according to Scriptural Law.‬‬ ‫‪Nevertheless, it is a mitzvah to obliterate the chametz according to Rabbinic Law‬‬

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‫‪6 of 9‬‬

Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Disco...

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https://www.chabad.org/library/article_cdo/aid/4284873/jewish/Shulcha...

and, as explained in sec. 307[:12],51 [one may instruct] a non-Jew to perform any act forbidden to be performed on Shabbos according to Rabbinic Law when he does so for the sake of a mitzvah. * {One should not, however, tell a non-Jew to crumble [the chametz] and scatter it to the wind, even on a festival. [The rationale is that] there are authorities52 who maintain that scattering [chametz] in this manner constitutes a [forbidden] labor in a complete sense according to Scriptural Law, as explained in sec. 319[:29]; consult that source. Even if [the chametz] leavened during Pesach,53 in which instance, there is a Scriptural mitzvah to obliterate it, even then, the Sages upheld their decree and did not permit instructing a non-Jew to perform a [forbidden] labor54 in a complete sense for the sake of any of the mitzvos of the Torah, with the exception of the mitzvah of circumcision, as explained in sec. 331[:7].}55 When does the above56 apply? On the first day of the festival,57 [when its observance is] mandated by Scriptural Law. By contrast, on the second day of the festival [observed in] the Diaspora,58 which is only [ordained by] Rabbinic decree, one may rely on the first opinion59 when the chametz leavened on Pesach and it is the size of an olive,60 in which instance, [the owner] violates the prohibitions against having [chametz] seen [in his domain] and possessing [chametz] according to Scriptural Law. Nevertheless, if it is possible for him to cast [the chametz] into a latrine or to a river, he should not burn it or scatter it to the wind, to minimize the desecration of the festival. Similarly, if it is possible [for him to have the chametz obliterated] by a non-Jew, he should not have it [obliterated] by a Jew. When one has a non-Jew obliterate [his chametz], a blessing should not be recited, since [the owner of the chametz] is not fulfilling the mitzvah [through his own actions].61 In the present age, it is not customary to [have the chametz] obliterated by a non-Jew, not even [by] telling him to cast it into a river. [This applies] even on the second day of a festival. [The rationale is that] there is concern over [potential] danger, lest the non-Jew say, “He is [trying to] work black magic against me.”62 ‫ ֲאָבל ְבָּמקוֹם ֶשֵׁאין ִמ ְנָהג – ֵישׁ ְלַהֲחִמיר‬.‫ ְבָּמקוֹם ֶשׁנּוֲֹה ִגין ַכְּסָּבָרא ָה ִראשׁוָֹנה – ֵאין ִלְמחוֹת ְבָּיָדם‬,‫ו וְּלִﬠְנַין ֲהָלָכה‬ ‫נג‬.‫ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ַרק ֶשׁלּ ֹא ַיֲﬠִביֶרָנּה‬,‫נד ַוֲאִפלּוּ ְבַּשָׁבּת ָיכוֹל לוַֹמר ֵכּן‬.‫ ָיכוֹל לוַֹמר ְלָנְכ ִרי ֶשַׁיְּשִׁליֶכָנּה ַלָנָּהר אוֹ ְלֵבית ַהִכֵּסּא‬,‫וִּמָכּל ָמקוֹם‬ ‫נה ִמָכּל‬,‫ ַוֲאִפלּוּ ִנְתַחְמָּצה ֹקֶדם ֶשִׁבֵּטּל ֲחֵמצוֹ ְבּי"ד ֶשֵׁאינוֹ עוֵֹבר ָﬠָליו ִמן ַהתּוָֹרה‬50.‫ְבָּמקוֹם ֶשָׁאסוּר ְלַטְלֵטל ִמן ַהתּוָֹרה‬ ‫ ֶשָׁכּל ָדָּבר ֶשָׁאסוּר ַלֲﬠשׂוֹתוֹ ְבַּשָׁבּת ִמִדְּבֵרי‬51,‫ וְּכָבר ִנְתָבֵּאר ְבִּסיָמן ש"זנו‬,‫ָמקוֹם ִמ ִדְּבֵרי סוְֹפ ִרים ִמְצָוה ְלַבֲﬠָרהּ‬ ‫סוְֹפ ִרים ֻמָתּר ְלָנְכ ִרי ַלֲﬠשׂוֹתוֹ ִאם ֵישׁ בּוֹ ֹצֶר ִמְצָוה‬.* [* ‫ ֶשֵׁיּשׁ ִבְּז ִרָיּה‬52 ,‫ֲאָבל ל ֹא י ֹאַמר ְלָנְכ ִרי ְלָפֵרר ְוִלְזרוֹת ְלרוַּח ֲאִפלּוּ ְבּיוֹם טוֹבנז ֵכּיָון ֶשֵׁיּשׁ אוְֹמ ִריםנח‬ 53‫זוֹ ְמָלאָכה ְגמוָּרה ִמן ַהתּוָֹרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שי"טנט ַﬠֵיּן ָשׁם ַוֲאִפלּוּ ִנְתַחְמָּצה ְבּתוֹ ַהֶפַּסח‬ ‫ֶשֵׁיּשׁ ַכּאן ִמְצַות ִבּעוּר ִמן ַהתּוָֹרה ַאף ַﬠל ִפּי ֵכן ֲחָכִמים ֶהֱﬠִמידוּ ִדְּבֵריֶהם ְול ֹא ִהִתּירוּ לוַֹמר ְלָנְכ ִרי‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬54‫ חוּץ ִמִמְּצַות ִמיָלה‬50‫ַלֲﬠשׂוֹת ְמָלאָכה ְגמוָּרה ְלֹצֶר שׁוּם ִמְצָוהס ִמִמְּצוֹת ַהתּוָֹרה‬ 55 ,‫סא‬.‫]ְבִּסיָמן של"א‬ ‫ ֶשֵׁאינוֹ ֶאָלּא‬58,‫ ֲאָבל ְבּיוֹם טוֹב ֵשׁ ִני ֶשׁל ָגֻּליּוֹתסב‬,‫ ֶשׁהוּא ִמן ַהתּוָֹרה‬57‫ ֲאמוּ ִרים? ְבּיוֹם טוֹב ִראשׁוֹן‬56‫ַבֶּמּה ְדָּב ִרים‬ ‫ ֶשׁעוֵֹבר ְבּ"ַבל‬60,‫ ְכֶּשׁ ִנְּתַחְמָּצה ְבּתוֹ ַהֶפַּסחסג ְוֵישׁ ָבּהּ ְכַּז ִיתסד‬59‫ִמִדְּבֵרי סוְֹפ ִרים – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ל ֹא ִיְשׂ ְרֶפָנּה ְול ֹא ִיְזֶרָנּה‬,‫ ִאם ֶאְפָשׁר לוֹ ְלַהְשִׁליָכהּ ְלֵבית ַהִכֵּסּא אוֹ ַלָנָּהר‬,‫ וִּמָכּל ָמקוֹם‬.‫ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה‬ 12/16/2020, 8:43 PM

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‫סו‬.‫ ל ֹא ַיֲﬠֶשׂה ַﬠל ְיֵדי ִיְשָׂרֵאל‬,‫סה ְוֵכן ִאם ֶאְפָשׁר ַﬠל ְיֵדי ָנְכ ִרי‬.‫ ְכֵּדי ְלַמֵﬠט ְבִּחלּוּל יוֹם טוֹב‬,‫ָלרוַּח‬ ‫ ְוַﬠְכָשׁו ֵאין נוֲֹהִגין ְלַבֵﬠר ַﬠל ְיֵדי‬61,‫סז‬.‫ ֵכּיָון ֶשׁהוּא ְבַּﬠְצמוֹ ֵאינוֹ ְמַקֵיּם ַהִמְּצָוה‬, ‫וְּכֶשׁהוּא ְמַבֵﬠר ַﬠל ְיֵדי ָנְכ ִרי ל ֹא ְיָבֵר‬ :‫ ֶשׁלּ ֹא י ֹאַמר ַהָנְּכ ִרי‬,‫ ְלִפי ֶשׁחוְֹשִׁשׁין ְלַסָכָּנה‬,‫ ַוֲאִפלּוּ ְבּיוֹם טוֹב ֵשִׁני ֶשׁל ָגֻּליּוֹת‬,‫ ֲאִפלּוּ לוַֹמר לוֹ ְלַהְשִׁליכוֹ ַלָנָּהר‬,‫ָנְכ ִרי‬ 62,‫סח‬:"‫"ְכָּשִׁפים הוּא עוֶֹשׂה ִלי‬ 7 [The following rules apply when] there is a roof belonging to a non-Jew next to a roof belonging to a Jew, and chametz rolled from the non-Jew’s roof onto the Jew’s roof:63 On Chol HaMoed, or from the sixth hour onward on the day before Pesach, he should push [the chametz] with a reed back to the non-Jew’s roof or to the public domain.64 [This] is a decree, [instituted as a safeguard] lest [the Jew] eat [the chametz] when he ascends to his roof to make use of [the roof]. He should not, however, carry [the chametz] by hand to return it to the non-Jew’s roof. [Requiring him] to push it with a reed will serve as a reminder, [so that] he will not forget the prohibition against [eating] chametz. [Thus, the person] will thus not be motivated to eat from [the chametz] at the time he returns it to the non-Jew’s roof. For this reason, it is forbidden to touch chametz belonging to a non-Jew throughout the days of Pesach.65 It is, by contrast, permitted to touch chametz belonging to a Jew while one busies himself with obliterating it from existence on the day before Pesach or on Chol HaMoed. There is no concern that [the person] will forget and eat it. [The rationale is that] he is occupied with [the chametz] solely [for the purpose] of obliterating it from existence. How then could he possibly forget and eat it?!66 If, on a Shabbos or a festival, one finds chametz belonging to a non-Jew that rolled onto his roof, he should not push it with a reed, for he is moving [an object that is] muktzeh.67 As explained in sec. 311[:14], it is forbidden to move [an object that is] muktzeh even via another [permitted] article.68 Instead, [the person] should cover [the chametz] with an overturned container  until the evening,69 and then push it with a reed onto the non-Jew’s roof or into the public domain. ‫ ִאם הוּא ֹחל ַהמּוֵֹﬠד‬63,‫ז ַגּגּוֹ ֶשׁל ָנְכ ִרי ֶשָׁהָיה ָסמוּ ְלַגגּוֹ ֶשׁל ִיְשָׂרֵאל ְו ִנְתַגְּלֵגּל ֶהָחֵמץ ִמַגּגּוֹ ֶשׁל ָנְכ ִרי ְלַגגּוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ ְגֵּזָרה ֶשָׁמּא ָיב ֹא‬64,‫אוֹ ֶﬠֶרב ֶפַּסח ִמָשָּׁﬠה ִשִׁשּׁית ָוֵאיָל – ֲהֵרי ֶזה דּוֲֹחפוֹ ְבָּקֶנהסט ְלַגגּוֹ ֶשׁל ָנְכ ִרי אוֹ ִל ְרשׁוּת ָהַרִבּים‬ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ ֶהֵכּר ַﬠל‬,‫ ֲאָבל ל ֹא ְיַטְלְטֶלנּוּ ְבָּיָדיו ְלַהֲחִזירוֹ ְלַגגּוֹ ֶשׁל ָנְכ ִרי‬.‫ֶלֱאֹכל ִמֶמּנּוּ ְכֶּשַׁיֲּﬠֶלה ַﬠל ַגּגּוֹ ְלִהְשַׁתֵּמּשׁ ָשׁם‬ ‫ע וִּמַטַּﬠם ֶזה‬.‫ְיֵדי ְדִּחיַפת ַהָקֶּנה ְול ֹא ִיְשַׁכּח ַﬠל ִאסּוּר ָחֵמץ ְול ֹא ָיב ֹא ֶלֱאֹכל ִמֶמּנּוּ ַﬠְכָשׁו ְבָּשָׁﬠה ֶשַׁמֲּחִזירוֹ ְלַגגּוֹ ֶשׁל ָנְכ ִרי‬ ‫ ֲאָבל ֻמָתּר ִלַגּע ְבָּחֵמץ ֶשׁל ִיְשָׂרֵאל ְבָּשָׁﬠה ֶשִׁמְּתַﬠֵסּק ְלַבֲﬠרוֹ ִמן‬65,‫עא‬.‫ָאסוּר ִלַגּע ְבָּחֵמץ ֶשׁל ָנְכ ִרי ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ֵכּיָון ֶשָׁכּל ַﬠְצמוֹ ֵאינוֹ ִמְתַﬠֵסּק בּוֹ ֶאָלּא ְכֵּדי‬,‫ ְוֵאין ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח ְוי ֹאְכֶלָנּה‬,‫ָהעוָֹלם ְבֶּﬠֶרב ֶפַּסח אוֹ ְבֹּחל ַהמּוֵֹﬠד‬ 66,‫עב‬.‫ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ֵהיַא ִיְשַׁכּח ְוי ֹאְכֶלָנּה‬ ‫ ֶשָׁאסוּר‬67,‫ ֶשֲׁהֵרי ְמַטְלֵטל ֻמְקֶצה‬,‫ְוִאם ָמָצא ְבַּשָׁבּת אוֹ ְבּיוֹם טוֹב ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשִׁנְּתַגְּלֵגּל ְלַגגּוֹ – ל ֹא ִי ְדָחֶפנּוּ ְבָּקֶנה‬ ‫ ַﬠד‬66‫עה ֶאָלּא ִיְכֶפּה ָﬠָליו ְכִּלי‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן שי"א‬68,‫ְלַטְלֵטל ֻמְקֶצהעג ֲאִפלּוּ ַﬠל ְיֵדי ָדָּבר ַאֵחרעד‬ ‫ ְוָאז ִיְדָחֶפנּוּ ְבָּקֶנה ְלַגגּוֹ ֶשׁל ָנְכ ִרי אוֹ ִל ְרשׁוּת ָהַרִבּים‬69,‫עו‬,‫ָהֶﬠֶרב‬: 8 If one found a loaf in his home on Pesach70 and he does not know whether it is chametz or matzah, it is even permitted to be eaten [because it] is certainly matzah.71 [This conclusion is reached] since the person searched his entire house before Pesach and obliterated all the chametz inside of it. [The above law applies] even if [the person] found the loaf in a pit or a cavity. It is not suspected that he did not see [the loaf] when he searched, because it can be assumed that he searched as required by law, [checking also] the holes and cracks, as stated in sec. 433[:1]; consult that source.

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Shulchan Aruch: Chapter 446 - [The Laws that Apply When] One Disco...

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When does the above apply? When the cavity is in plain view, since during his search [the person] certainly saw [the cavity], and it can be assumed that he checked inside it. If, by contrast, he found a loaf in a cavity that is not in plain view, e.g., [the person] found [the loaf] in a crevice in the bottom of a chest, and [the crevice] is covered by the boards at the bottom of the chest and [it] is not openly visible, there are grounds for suspicion that this loaf is chametz. [Hence, the owner]72 is obligated to utterly obliterate [the chametz] immediately. Even if one found a loaf in the middle of the house, but it is moldy to the extent that it could not have become [that] moldy from the time Pesach commenced (or in the present era when [matzos] are baked before Pesach, from the time when one baked the matzos),73 it is apparent that [the loaf] is certainly chametz, and he is obligated to obliterate it immediately. If, however, sufficient days of Pesach passed (or [enough time passed] from [the time the person] baked the matzos) so that it is possible that [the loaf] became moldy during the time from the onset of Pesach (or from [the time] he baked the matzos) until the present, a lenient [ruling is granted, and] it is assumed [that the loaf is matzah that is kosher for Pesach. Hence,] it is even permitted to be eaten. [The rationale is that the person thoroughly] searched his home before Pesach.74 If it is customary in that home to bake [fresh] loaves75 [of matzah] daily during Pesach, a lenient [ruling is granted and] it is assumed [that] the loaf that was discovered [is matzah that is kosher for Pesach], even if [it] is very moldy. [The rationale is that] we say that [since] they bake [fresh] loavesdaily, a warm, [fresh] loaf was placed on a loaf that was [baked on a previous day]. As a result, its mold increased [more rapidly than usual]. ‫ ֶשְׁבַּוַדּאי ַמָצּה‬,‫ ְוֵאינוֹ יוֵֹדַﬠ ִאם ָחֵמץ אוֹ ַמָצּה – ֲהֵרי הוּא ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬70,‫ח ָמָצא ַפּת ְבֵּביתוֹ ְבֶּפַסחעז‬ ‫עט‬.‫ ֶשֲׁהֵרי ָבַּדק ָכּל ַהַבּ ִית ֹקֶדם ַהֶפַּסח וִּבֵﬠר ָכּל ֶהָחֵמץ ֶשָׁהָיה בּוֹ‬71,‫עח‬,‫ִהיא‬ ‫ ֶשִׁמּן ַהְסָּתם ָבַּדק ְכִּדינוֹ ַבֹּח ִרין‬,‫ ֵאין חוְֹשִׁשׁין ֶשָׁמּא ל ֹא ָרָאה אוָֹתהּ ִבְּשַׁﬠת ַהְבִּדיָקה‬,‫ַוֲאִפלּוּ ָמָצא ַפּת זוֹ ְבֻּגָמּא אוֹ ְבֹּחר‬ ‫פ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"גפא ַﬠֵיּן ָשׁם‬,‫וַּבְסָּדִקים‬. ‫ ֲאָבל ִאם ָמָצא ַפּת‬,‫ וִּמן ַהְסָּתם ָבַּדק ְבּתוָֹכהּ‬,‫ ֶשְׁבַּוַדּאי ָרָאה אוָֹתהּ ְכֶּשָׁבַּדק‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהֻגָּמּא ִהיא ְמֻגָלּה‬ ‫ ְכּגוֹן ֶשָׁמָּצא ְבָּח ִריץ ֶשְׁבּשׁוֵּלי ַהֵתָּבה ְוִהיא ְמֻכָסּה ְבַּק ְרֵשׁי שׁוֵּלי ַהֵתָּבה ְוֵאין ִנ ְרֶאה ַלֹכּל ֶשֵׁיּשׁ‬,‫ְבֻּגָמּא ֶשֵׁאינוֹ ִנ ְרֵאית ַלֹכּל‬ ‫ ְלַבֲﬠרוֹ ִמן ָהעוָֹלם ִמָיּד‬72‫פב ְוַחָיּב‬,‫ָשׁם ָח ִריץ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ַפּת זוֹ ִהיא ָחֵמץ‬. ‫ ִאם ִהיא ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר ָלהּ ְלִהְתַﬠֵפּשׁ ִמֶשּׁ ִנְּכַנס ַהֶפַּסח )אוֹ‬,‫ַוֲאִפלּוּ ָמָצא ַפּת ְבֶּאְמַצע ַהַבּ ִית ֶאָלּא ֶשִׁהיא ְמֻﬠֶפֶּשׁת‬ .‫ ְוַחָיּב ְלַבֲﬠָרהּ ִמָיּד‬,‫ – ֲהֵרי ִנָכּר ַהָדָּבר ֶשְׁבַּוַדּאי ִהיא ֶשׁל ָחֵמץ‬73(‫ִמָשָּׁﬠה ֶשָׁאָפה ַמצּוֹת ִבְּזַמן ַהֶזּה ֶשׁאוִֹפין ֹקֶדם ַהֶפַּסח‬ ‫ֲאָבל ִאם ָﬠְברוּ ָכּל ָכּ ִמיֵמי ַהֶפַּסח )אוֹ ִמָשָּׁﬠה ֶשָׁאָפה ַהַמּצּוֹת( ְבִּﬠ ְנָין ֶשֵׁיּשׁ ִלְתלוֹת ֶשׁ ִנְּתַﬠְפָּשׁה ִבְּשִׁהָיָּתהּ ִמֶשִּׁנְּכַנס ַהֶפַּסח‬ ‫ ֵכּיָון ֶשָׁבַּדק ֶאת ַהַבּ ִית ֹקֶדם‬71,‫פג‬,‫)אוֹ ִמָשָּׁﬠה ֶשָׁאָפה ַהַמּצּוֹת( ַﬠד ַﬠָתּה – תּוִֹלין ְלָהֵקל וֻּמֶתֶּרת ֲאִפלּוּ ַבֲּאִכיָלה‬ 74,‫פד‬.‫ַהֶפַּסח‬ ,‫ תּוִֹלין ְלָהֵקל ֲאִפלּוּ ִאם ַפּת זוֹ ֶשָׁמָּצא ִהיא ְמֻﬠֶפֶּשׁת ַה ְרֵבּה‬,‫ְוִאם נוֲֹהִגין ְבּאוֹתוֹ ַבּ ִית ֶלֱאפוֹת ְבֶּפַסח ַפּת ַחָמּה ְבָּכל יוֹם‬ 71,‫פה‬:‫ ַפּת ַחָמּה ָאָפה ְבָּכל יוֹם ְויוֹם ְוִה ִנּיַח ַפּת ַהַחָמּה ַﬠל ַפּת זוֹ ֶשָׁמָּצא וְּלָכ ִה ְרְבָּתה ְלִהְתַﬠֵפּשׁ‬:‫ֶשָׁאנוּ אוְֹמ ִרים‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Chametz in the Midst of Pesach By Rabbi Schneur Zalman of Liadi

SECTION 447 The Laws [Governing] Mixtures of Chametz in the Midst of Pesach (1-63) ‫סימן תמז ִדּין ַתֲּﬠרוֹבוֹת ָחֵמץ ְבּתוֹ ַהֶפַּסח וּבוֹ ס"ג ְסִﬠיִפים‬: 1 All substances forbidden by the Torah [other than chametz] that became mixed [with other foods] only cause the mixture to be forbidden when they impart flavor to the mixture.1 [The Sages determined that flavor of a forbidden substance is imparted when the permitted substance is less than] sixty times [the volume of the forbidden substance.2 More stringent laws apply, however, with regard to] chametz that became mixed [with permitted substances] during Pesach, i.e., from the night of the fifteenth [of Nissan] until the night after the final festive day [of Pesach].3 The reason for this is: [a)] the Torah ruled stringently concerning [chametz, decreeing that one who partakes of chametz on Pesach] is liable for kareis;4 even having [chametz]seen [in one’s domain] and possessing [chametz] is forbidden,5and [b)] people regularly [partake of chametz] throughout the year and hence, are likely to forget its [prohibition].6 Therefore, our Sages therefore ruled stringently [regarding chametz] and prohibited [both] partaking of and benefiting7 from [any] mixture that contains even the slightest amount [of chametz.8 This prohibition applies] whether: [a)] dry [chametz9 became mixed] with dry [matzah] (i.e., [the substances] became mixed [while they were] both cold or both hot, but no liquid was present;10 if, however, [the chametz and kosher for Pesach food] are placed in hot liquid, [the mixture] is considered to be a mixture [of two] liquids, because the flavor of the forbidden substance will be released into the permitted substance, as will be explained);11 an example [of a dry mixture] is a piece from a loaf [made] from leavened grain that became mixed with 1000 pieces of matzah,or [b) the substances became mixed while] both were moist, for example, beer produced from grain that had leavened12 that fell into mead [that had been prepared] for [use on] Pesach, whether, [as in the instance mentioned,] the substances were not of the same type, or whether they were of the same type,13 i.e., the two [substances] have the same flavor,14 for example, a piece of a loaf that was kneaded with leavened grain that fell into a pot where matzah had been cooked.15 Even in the instance where no actual substance of chametz remains in the mixture, e.g., [the person] recognized the piece of chametz that fell in the pot and removed it from the pot immediately, even so, [prior to its removal] at least a minute amount

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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of the flavor [of the chametz] was [already] released into the pot, causing it to be forbidden to benefit [from everything in] the pot, even the matzah, [although it] has the same flavor [as the chametz].16 Nevertheless, if none – not even the very slightest amount – of the actual substance of chametz17 is present in the mixture, there are authorities who permit selling the entire mixture to a non-Jew,18 (provided [the mixture] is such that there is no concern that the non-Jew will then sell the mixture to another Jew, who will not know that it contains chametz and [hence, that Jew] may partake of it on Pesach,19 as explained in sec. 442[:19]). [The rationale for the leniency is that] the non-Jew is not paying any additional money for the minute amount of the flavor of chametz [in the mixture]. Hence, [the Jew selling it] is not deriving any benefit at all from the [the flavor of] chametz [contained within the mixture]. [The Jew] must, however, take care to sell the entire mixture immediately after the chametz became mixed together with it, for it is forbidden to maintain possession of [the chametz] on Pesach, (unless it is the eighth day of Pesach, as will be explained in sec. 467[:28]),20 lest he forget and partake of it. Although it is permitted to maintain possession of all [other] forbidden substances for a short while, for example, [for] a month or two, and there is no concern that [the owner] will forget [that the substance is prohibited and] partake of it, as explained in Yoreh Deah, sec. 57,21 nevertheless, [greater stringency is applied with regard to chametz] since a person regularly [partakes of] it throughout the year, there is greater concern that he may forget [its prohibition on Pesach and partake of it]. Therefore, [the Sages] applied many stringencies and enacted several restrictions to distance [the Jewish people] from its [consumption]. Accordingly, one should not deduce from [the numerous safeguards required for chametz on Pesach] that [similar strictures] should be applied [regarding] other substances forbidden by the Torah. [Different rules apply], however, if there is even the slightest amount of the substance of chametz in the mixture and it is thoroughly mixed in, in a manner resembling a mixture of liquids, which become mixed so thoroughly that they cannot be separated one from the other, for example, flour from leavened grain that became mixed and thoroughly blended with unleavened flour. [Such a mixture is considered as if it is a liquid mixture] since the [forbidden] flour dissolves into and blends entirely within the permitted flour, and it is impossible that [even] the most minimal amount of the flour of the mixture will not contain [at least a trace of] the forbidden flour. [Therefore,] it is forbidden to sell the entire mixture to a non-Jew even when [the owner] subtracts the value of the forbidden substance contained within it, i.e., he will only receive payment for the value of the mixture prior to the chametz becoming mixed with it.22 [This stringency is required] because the Sages only [granted] license [to sell a mixture of chametz and non-chametz to a non-Jew without benefiting from the value of the chametz] when the chametz became mixed [with permitted substances] in a dry mixture,] i.e., a loaf that was chametz became mixed with two loaves of matzah. [In that instance,] the forbidden and permitted [substances] are not blended together. Instead, each one remains a distinct entity; it is merely that we are unable to identify the forbidden [entity. Indeed,] were we able to identify it, it would be possible to separate [the forbidden entity] from [the mixture]. Therefore, since [the Jew] does not receive payment for the forbidden substance when he sells [the mixture] to a non-Jew without [charging him for] the value of the forbidden substance, it is as if [the Jew] is separating the [forbidden substance] from the

12/16/2020, 8:43 PM

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‫‪Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...‬‬

‫‪permitted [substance].‬‬ ‫‪When, by contrast, the entire [amount of the] forbidden [substance] is mixed with‬‬ ‫‪the permitted [substance] in a manner similar to a liquid mixture, in which‬‬ ‫‪instance, it is impossible to separate them one from the other, [the Sages] did not‬‬ ‫‪grant such license. Instead, it is necessary to immediately obliterate the entire‬‬ ‫‪mixture from existence entirely. The only exception is when the mixture does not‬‬ ‫‪contain any of the substance of the chametz; it is only that some of its flavor was‬‬ ‫‪released into the mixture.‬‬ ‫‪There are authorities who [rule more leniently and] maintain that a mixture of flour‬‬ ‫‪is not governed by the laws pertaining to a liquid mixture – in which instance, it is‬‬ ‫‪forbidden to sell the mixture to a non-Jew [even] without [charging for] the value‬‬ ‫‪[of the chametz mixed] into it. Instead, [these authorities maintain that such a‬‬ ‫‪mixture] is governed by the laws pertaining to a dry mixture.23 [The exception to‬‬ ‫]‪this rule is if] leavened grain became mixed with unleavened grain and [the owner‬‬ ‫‪ground the [entire] mixture together. In that instance, [even these authorities agree‬‬ ‫‪that] the flour that results is governed by the laws pertaining to a liquid mixture.‬‬ ‫‪[The rationale is that] the forbidden flour is thoroughly mixed and blended with the‬‬ ‫]‪permitted flour through the grinding process. One may rely on [the leniency of‬‬ ‫‪their words in the case of a severe [financial] loss.‬‬ ‫א ַאף ַﬠל ִפּיא ֶשָׁכּל ִאסּוּ ִרין ֶשַׁבּתּוָֹרה ֶשִׁנְּתָﬠ ְרבוּ ֵאיָנן אוְֹס ִרין ַתֲּﬠָרְבָתּן ֶאָלּא ְכֵּדי ִלֵתּן ַטַﬠם ַבַּתֲּﬠרוֹבוֹת‪,‬ב‪ְ 1,‬דַּה ְינוּ ַﬠד‬ ‫ִשִׁשּׁים‪,‬ג‪ֲ 2,‬אָבל ָחֵמץ ֶשׁ ִנְּתָﬠֵרב ְבּתוֹ ַהֶפַּסחד‪ְ 3,‬דַּה ְינוּ ִמֵלּיל ט"וה ַﬠד מוָֹצֵאי יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ֶפַּסח‪,‬ו ֵכּיָון‬ ‫ֶשֶׁהֱחִמיָרה בּוֹ תּוָֹרה ַלֲﬠ ֹנשׁ ָכֵּרתז‪ְ 4,‬וַלֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪ 5,‬וְּבֵני ָאָדם ֵמֲחַמת ֶשֵׁהן ְרִגיִלין בּוֹ ָכּל‬ ‫ַהָשָּׁנה ֵהן ְקרוִֹבין ְלִשְׁכָחה‪,‬ח‪ְ 6,‬לִפיָכ ֶהֱחִמירוּ בּוֹ ֲחָכִמים‪ֶ 7‬שׁאוֵֹסר ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ‪,‬ט ֵבּין ַבֲּאִכיָלה ֵבּין ַבֲּהָנָאה‪,‬י‪8,‬‬ ‫)א( ֵבּין ֶשׁ ִנְּתָﬠֵרב ָיֵבשׁ ְבָּיֵבשׁיא‪ֵ) 9,‬פּרוּשׁ ֶשׁ ִנְּתָﬠֵרב צוֵֹנן ְבּצוֵֹנן אוֹ ַחם ְבַּחם ְבּל ֹא ֹרֶטב‪ֲ 10,‬אָבל ִאם ֵהן ֻמָנִּחין ְבֹּרֶטב‬ ‫רוֵֹתַח‪ַ ,‬הְינוּ ַלח ְבַּלח‪ֶ ,‬שֲׁהֵרי ִנְפָלט ַטַﬠם ָהִאסּוּר ְבּתוֹ ַהֶהֵתּר ְכּמוֹ ֶשׁ ִיְּתָבֵּאריב‪ְ ,(11,‬כּגוֹן ְפּרוַּסתיג ַפּת ֶשׁל ְתּבוָּאה‬ ‫ְמֻחֶמֶּצת ֶשׁ ִנְּתָﬠֵרב ְבֶּאֶלף ְפּרוּסוֹת ֶשׁל ַמָצּה‪ 9,‬וֵּבין ֶשׁ ִנְּתָﬠֵרב ַלח ְבַּלח‪ְ ,‬כּגוֹן ֵשָׁכר ִמְתּבוָּאה ְמֻחֶמֶּצתיד‪ֶ 12,‬שָׁנַּפל ְלתוֹ‬ ‫ֵמי ְדַּבשׁ ֶשׁל ֶפַּסח‪ֵ ,‬בּין ֶשׁ ִנְּתָﬠֵרב ְבֶּשֵׁאינוֹ ִמינוֹ וֵּבין ֶשׁ ִנְּתָﬠֵרב ְבִּמינוֹ‪,‬טו‪ְ 13,‬דַּה ְינוּ ֶשְׁשֵּׁניֶהן ָשׁ ִוין ְבַּטְﬠָמן‪,‬טז‪ְ 14,‬כּגוֹן‬ ‫ֲחִתיַכת ַפּת ֶשִׁנּלּוָֹשׁה ִמֶקַּמח ֶשׁל ְתּבוָּאה ְמֻחֶמֶּצת ֶשָׁנְּפָלה ִלְקֵדָרה ַמָצּה ְמֻבֶשֶּׁלת‪ַ 15,‬וֲאִפלּוּ ֵאין ַבַּתֲּﬠֹרֶבת ְכּלוּם ַמָמּשׁוּת‬ ‫ֶהָחֵמץ‪ְ ,‬כּגוֹן ֶשׁהוּא ַמִכּיר ֶאת ֲחִתיַכת ָחֵמץ ֶשָׁנְּפָלה ַלְקֵּדָרה ֶוֱהִסיָרהּ ִמן ַהְקֵּדָרה ִמָיּד‪ַ ,‬אף ַﬠל ִפּי ֵכן ַטַﬠם ַמֶשּׁהוּ ֶשׁ ִנְּפַלט‬ ‫ִמֶמָּנּה ְלתוֹ ַהְקֵּדָרה אוֵֹסריז ַבֲּהָנָאה ֲאִפלּוּ ֶאת ַהַמָּצּה ֶשָׁשָּׁוה ָלהּ ַבַּטַּﬠם‪.‬יח‪16,‬‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ֵאין ַמָמּשׁוּת ֶהָחֵמץ ְכּלוּם ַבַּתֲּﬠֹרֶבת ֲאִפלּוּ ַמֶשּׁהוּ – ֵישׁ ַמִתּי ִריןיט‪ִ 17,‬לְמֹכּר ְלָנְכ ִרי ָכּל ַהַתֲּﬠֹרֶבת‪18‬‬ ‫)ִאם הוּא ָדָּבר ֶשֵׁאין ָלֹחשׁ ֶשָׁמּא ַיֲח ֹזר ַהָנְּכ ִרי ְו ִיְמֹכּר ַהַתֲּﬠֹרֶבת ְלִיְשָׂרֵאל ַאֵחר ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשֵׁיּשׁ בּוֹ ַתֲּﬠֹרֶבת ָחֵמץ‬ ‫ְוי ֹאְכֶלָנּה ְבֶּפַסחכ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"בכא‪ֶ ,(19,‬שֲׁהֵרי ֵאין ַהָנְּכ ִרי מוִֹסיף לוֹ ָדִּמים ְבַּﬠד ַטַﬠם ֶהָחֵמץ ַמֶשּׁהוּ‬ ‫‪ֶ.‬שְׁבּתוֹכוֹ‪ְ ,‬ו ִנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל ֵמֶהָחֵמץ‬ ‫ַרק ֶשִׁיָּזֵּהר ִלְמֹכּר ָכּל ַהַתֲּﬠֹרֶבת ֵתֶּכף וִּמָיּדכב ֶשִׁנְּתָﬠֵרב בּוֹ ֶהָחֵמץ ֶשָׁאסוּר ְלַהְשׁהוֹתוֹ ְבֶּפַסח )ֶאָלּא ִאם ֵכּן הוּא יוֹם‬ ‫ְשִׁמי ִני ֶשׁל ֶפַּסח ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תס"זכג(‪ֶ 20,‬שָׁמּא ִיְשַׁכּח ְוי ֹאְכֶלנּוּ‪.‬כד ְוַאף ַﬠל ִפּי ֶשָׁכּל ַמֲאָכלוֹת ֲאסוּרוֹת ֻמָתּר‬ ‫ְלַהְשׁהוָֹתןכה ְזַמן מוָּﬠט ְכּמוֹ ֹחֶדשׁ אוֹ ְשֵׁני ֳחָדִשׁים‪ְ ,‬וֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ְוי ֹאְכֶלנּוּ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬ ‫נ"ז‪,‬כו‪ִ 21,‬מָכּל ָמקוֹם ָחֵמץ ֵכּיָון ֶשׁהוּא ָרִגיל בּוֹ ָכּל ַהָשָּׁנה ֵישׁ ָלֹחשׁ יוֵֹתר ְלִשְׁכָחה‪.‬כז וְּלִפיָכ ֶהֱחִמירוּ בּוֹ ֻחְמרוֹת‬ ‫‪ַ.‬ה ְרֵבּה ְוָגְדרוּ ַכָּמּה ְגָּד ִרים ְכֵּדי ְלִהְתַרֵחק ִמֶמּנּוּ‪,‬כח וְּלָכ ֵאין ִלְלֹמד ִמֶמּנּוּ ִלְשָׁאר ִאסּוֵּרי תּוָֹרה‬ ‫ֲאָבל ִאם ֵישׁ ַבַּתֲּﬠרוֹבוֹת ַמֶשּׁהוּ ַמָמּשׁוּת ָחֵמץכט ְוהוּא ְמֹעָרב בּוֹ ְכֵּﬠין ַתֲּﬠרוֹבוֹת ַלח ְבַּלח‪ֶ ,‬שֵׁהן ִנְבָלִלין ָיֶפה ֶשִׁאי ֶאְפָשׁר‬ ‫ְלַהְפ ִריָדן ֶזה ִמֶזּה‪ְ ,‬כּגוֹן ֶקַמח ִמְתּבוָּאה ֲחמוָּצה ֶשׁ ִנְּתָﬠֵרב ְו ִנְבַלל ִﬠם ֶקַמח ֶשׁל ְתּבוָּאה ֶשֵׁאיָנהּ ֲחמוָּצה‪,‬ל ֶשַׁהֶקַּמח הוּא‬ ‫ִנמּוַֹחלא ְו ִנְבָלל ְבָּכל ַהֶקַּמח ֶשׁל ֶהֵתּר‪ְ ,‬וִאי ֶאְפָשׁר ִלְמַﬠט ֶקַמח ִמן ַהַתֲּﬠֹרֶבת ֶשׁלּ ֹא ִיְהֶיה בּוֹ ַמֶשּׁהוּ ִמן ֶקַמח ֶשׁל ִאסּוּר –‬ ‫ָאסוּר ִלְמֹכּר ְלָנְכ ִרי ָכּל ַהַתֲּﬠרוֹבוֹת ֲאִפלּוּ חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ‪ְ ,‬דַּה ְינוּ ֶשׁלּ ֹא ִיֹטּל ִמֶמּנּוּ ָדִּמים ַרק ַמה ֶשַּׁהַתֲּﬠֹרֶבת ָהָיה‬ ‫ָשֶׁוה ֹקֶדם ֶשׁ ִנְּתָﬠֵרב ֶהָחֵמץ ְבּתוֹכוֹ‪.‬לב‪22,‬‬ ‫ְלִפי ֶשׁלּ ֹא ִהִתּירוּ ֲחָכִמים ַלֲﬠשׂוֹת ֵכּן ֶאָלּא ְבָּחֵמץ ֶשִׁנְּתָﬠֵרב ָיֵבשׁ ְבָּיֵבשׁ‪,‬לג ְדַּה ְינוּ ִכָּכּר ֶשׁל ָחֵמץ ֶשִׁנְּתָﬠֵרב ִﬠם ְשֵׁני‬ ‫‪12/16/2020, 8:43 PM‬‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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https://www.chabad.org/library/article_cdo/aid/4284877/jewish/Shulcha...

‫ ַרק ֶשֵׁאין ָאנוּ‬,‫ ֶשָׁהִאסּוּר ְוַהֶהֵתּר ֵאיָנן ִנְבָלִלין ֶזה ָבֶּזה ֶאָלּא ָכּל ֶאָחד ְוֶאָחד עוֵֹמד ִבְּפֵני ַﬠְצמוֹ‬9,‫לד‬,‫ִכָּכּרוֹת ֶשׁל ַמָצּה‬ ‫ וְּלִפיָכ ְכֶּשׁמּוְֹכרוֹ ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר‬,‫ַמִכּי ִרין ֶאת ָהִאסּוּר ְוִאלּוּ ָהִיינוּ ַמִכּי ִרין אוֹתוֹ ָהָיה ֶאְפָשׁר ְלַהְפ ִרידוֹ ִמָשּׁם‬ ‫לה ֲאָבל ָכּל ֶשָׁהִאסּוּר ְמֹעָרב ְבֶּהֵתּר ְכֵּﬠין‬.‫ ֵכּיָון ֶשֵׁאינוֹ נוֵֹטל ָדִּמים ְבַּﬠד ָהִאסּוּר – ֲהֵרי ֶזה ְכִּאלּוּ ַמְפ ִרידוֹ ִמן ַהֶהֵתּר‬,‫ֶשׁבּוֹ‬ ‫ ֶאָלּא ָצ ִרי ְלַבֵﬠר ָכּל ַהַתֲּﬠרוֹבוֹת ִמן‬,‫ַתֲּﬠרוֹבוֹת ַלח ְבַּלח ֶשִׁאי ֶאְפָשׁר ְלַהְפ ִריָדן ֶזה ִמֶזּה – ל ֹא ִהִתּירוּ ֲחָכִמים ַלֲﬠשׂוֹת ֵכּן‬ ‫ ֶאָלּא ִאם ֵכּן ֵאין ַבַּתֲּﬠרוֹבוֹת ְכּלוּם ַמָמּשׁוּת ֶהָחֵמץ ֶאָלּא ַטַﬠם ַמֶשּׁהוּ ֶשׁ ִנְּפַלט ִמֶמּנּוּ ְלתוֹ ַהַתֲּﬠֹרֶבת‬,‫ָהעוָֹלם ִמָיּד‬. ,‫ְוֵישׁ אוְֹמ ִריםלו ְדֶּקַמח ֶשׁ ִנְּתָﬠֵרב ֵאין לוֹ ִדּין ַתֲּﬠֹרֶבת ַלח ְבַּלח ֶשָׁאסוּר ִלְמֹכּר ַהַתֲּﬠֹרֶבת ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ‬ ‫ ֶאָלּא ִאם ֵכּן ִנְתָﬠֵרב ְתּבוָּאה ְמֻחֶמֶּצת ִבְּתבוָּאה ֶשֵׁאיָנהּ ְמֻחֶמֶּצת ְוָטַחן ֶאת‬23,‫ֶאָלּא ֵישׁ לוֹ ִדּין ַתֲּﬠֹרֶבת ָיֵבשׁ ְבָּיֵבשׁ‬ ‫ ֶשַׁﬠל ְיֵדי ַהְטִּחיָנה ִמְתָﬠ ְרִבין ְו ִנְבָלִלין ָיֶפה ַהֶקַּמח ֶשׁל‬,‫ ֲאַזי ֵישׁ ְלַהֶקַּמח ַהיּוֵֹצא ִמֶמּנּוּ ִדּין ַתֲּﬠרוֹבוֹת ַלח ְבַּלח‬,‫ַהַתֲּﬠֹרֶבת‬ ‫לח‬:‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬.‫לז‬.‫ִאסּוּר ִﬠם ַהֶקַּמח ֶשׁל ֶהֵתּר‬ 2 There are, however, authorities who differ with all the above and maintain that even if the mixture does not contain any of the substance of chametz, but merely the minutest amount of the flavor of chametz was released into it, it is forbidden to sell [the mixture] to a non-Jew. Instead, the entire mixture must be burnt24 immediately.25 This is the custom in these countries, and one should not deviate [from it] unless a (very) severe [financial] loss is involved. In such an instance, one may rely on the first opinion.26 With regard to a dry mixture, by contrast, all authorities [agree that] it is permitted to sell it to a non-Jew except for the value of the forbidden [substance] it contains,27 as explained.28 It is, however, forbidden for [the owner] to take the value of the entire mixture, [i.e.,] including the chametz it contains, from the nonJew and cast the value of the chametz it contains into the sea. Such a means of correcting [the situation] is effective only regarding [substances forbidden because of their connection with] the worship of false deities, but not regarding other substances from which it is forbidden to benefit,29 as explained in Yoreh Deah, sec. 110. See the rationale [explained] in that source.30 ‫ב ֲאָבל ֵישׁ חוְֹלִקיןלט ַﬠל ָכּל ֶזה ְואוְֹמ ִרים ַדֲּאִפלּוּ ֵאין ַבַּתֲּﬠֹרֶבת ְכּלוּם ַמָמּשׁוּת ֶהָחֵמץ ֶאָלּא ֶשׁ ִנְּפַלט ְלָשׁם ַטַﬠם ָחֵמץ‬ ‫מב ְוֵאין ְלַשׁנּוֹת‬.‫ ְוֵכן נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ‬25,‫מא‬.‫ ָכּל ַהַתֲּﬠֹרֶבתמ ִמָיּד‬24‫ ֶאָלּא שׂוֹ ְרִפין‬,‫ַמֶשּׁהוּ – ָאסוּר ְלָמְכרוֹ ְלָנְכ ִרי‬ 26,‫מג‬.‫ ֶשָׁאז ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬,(‫ַהִמְּנָהג ֶאָלּא ִאם ֵכּן ֵישׁ ֶהְפֵסד )ב( ָגּדוֹל )ְמֹאד‬ 28,‫מד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬27,‫ֲאָבל ְבַּתֲﬠֹרֶבת )ג( ָיֵבשׁ ְבָּיֵבשׁ ְלִדְבֵרי ַהֹכּל ָיכוֹל ְלָמְכרוֹ ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ‬ ‫ ֶשֵׁאין ַתָּקָּנה זוֹ‬,‫ֲאָבל ָאסוּר לוֹ ִלֹטּל ֵמַהָנְּכ ִרי ְדֵּמי ָכּל ַהַתֲּﬠֹרֶבת ִﬠם ֶהָחֵמץ ֶשְׁבּתוֹכוֹ וְּלַהְשִׁלי ְדֵּמי ֶהָחֵמץ ֶשׁבּוֹ ַלָיּם‬ ‫מו ַﬠֵיּן ָשׁם‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬29,‫מה‬,‫מוֶֹﬠֶלת ֶאָלּא ַבֲּﬠבוָֹדה ָזָרה ֲאָבל ל ֹא ִבְּשָׁאר ִאסּוֵּרי ֲהָנָאה‬ 30:‫ַהַטַּﬠם‬ 3 When chametz was cooked in utensils on Pesach,31 one should scrub [the utensils clean] and wash them thoroughly so that there will be no chametz visibly [attached] to them. [Doing this is sufficient because] one does not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] for the chametz that is absorbed in the [sides of the utensils. The rationale is that] the [chametz absorbed in the sides of the utensils] is not “found” in one’s [domain]. Therefore, it is permitted to leave [the utensils] until after Pesach, at which time it is permitted to cook in them without performing hag’alah32or kashering them at all. One must, however, store [the utensils] in a concealed place throughout all the days of Pesach, as will be explained in sec. 451[:1]. Similarly, it is permitted to sell [these utensils] even in the midst of Pesach.33 It is [also] permitted to place cold [food] in [such utensils] temporarily,34 as well as to heat water in them to use for bathing or for laundry35 provisionally, even on

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Pesach, as is the law applying to a utensil in which chametz was cooked before Pesach, as will be explained in sec. 450[:13]. The Sages were not concerned that if [the owner] was allowed to leave [the utensils] until after Pesach, he might forget and cook in them during Pesach. [These laws differ from those applying] to food [that absorbed chametz], which was forbidden to be eaten during Pesach [and which must be sold or obliterated] because of this concern.36 ‫ ֶשֶׁהָחֵמץ ַהָבּלוַּﬠ‬,‫ג ֵכִּלים ֶשִׁנְּתַבֵּשּׁל ָבֶּהן ָחֵמץ ְבֶּפַסחמז ְמַשְׁפְשָׁפן וְּמִדיָחן ֵהיֵטבמח ֶשׁלּ ֹא ְיֵהא ָחֵמץ ִנ ְרֶאה ָבֶּהן ְבֵּﬠין‬ ‫ ְלִפיָכ ֻמָתּר ְלַהְשׁהוָֹתן ַﬠד ְלַאַחר‬31,‫מט‬, ‫ ֶשֲׁהֵרי ֵאינוֹ ָמצוּי ְל‬,"‫ַבְּדָּפנוֹת ֵאינוֹ עוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫ ְכּמוֹ‬,‫ ַרק ֶשִׁיָּזֵּהר ְלַהְצִניָﬠן ְבָּמקוֹם ָצנוַּﬠ ָכּל ְיֵמי ַהֶפַּסח‬.‫ ְוֶהְכֵשׁר ְכָּלל‬32‫ ֶשָׁאז ֻמָתּר ְלַבֵשּׁל ָבֶּהן ְבּל ֹא ַה ְגָﬠָלה‬,‫ַהֶפַּסח‬ ‫ אוֹ‬34,‫ ְוֵכן ְלַה ִנּיַח ְבּתוָֹכן ָדָּבר צוֵֹנן ֶדֶּר ֲﬠַראי‬33,‫נא‬.‫נ ְוֵכן ֻמָתּר ְלָמְכָרן ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬.‫ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"א‬ ,‫ ְכִּדין ְכִּלי ֶשִׁנְּתַבֵּשּׁל בּוֹ ָחֵמץ ֹקֶדם ַהֶפַּסח‬,‫ ֶדֶּר ֲﬠַראי – ֻמָתּר ֲאִפלּוּ ְבֶּפַסח‬35‫ְלָהֵחם ָבֶּהן ַמ ִים ַחִמּין ִל ְרִחיָצה ְוִלְכִביָסה‬ ‫נב ְול ֹא ָחשׁוּ ֲחָכִמים ִאם ַיְשֶׁהה אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח ֶשָׁמּא ִיְשַׁכּח ִויַבֵשּׁל ָבֶּהן ְבּתוֹ‬,‫ְכּמוֹ ֶשׁ] ִיּ[ְתָבֵּאר ְבִּסיָמן ת"נ‬ 36,‫נג‬:‫ַהֶפַּסח ְכּמוֹ ֶשָׁחְשׁשׁוּ ְבַּמֲאָכל ַהֶנֱּאָסר ַבֲּאִכיָלה ְבֶּפַסח ִמשּׁוּם ֲחָשָׁשׁא זוֹ‬ 4 When does the above – that on Pesach, [even] the slightest amount of chametz causes a mixture to be forbidden – apply? When [the chametz] has become thoroughly mixed, and [its] flavor has spread throughout all of the permitted [food]. For example, a very small amount of chametz fell into a hot cooked dish from which a hand would recoil from touching it [yad soledes bo],37 whether [the chametz] fell in the sauce [of the cooked dish] or whether it fell on a piece of meat which is [at least] partially lying in the sauce.38 [The rationale is that] the sauce spreads the tiny amount of flavor of the chametz throughout [all the food] in the pot. By contrast, [were the above to happen] with regard to other forbidden [substances], the flavor of this tiny amount [of the forbidden substance] would be nullified when mixed with [more than] 60 times [its volume of permitted substances]. Chametz on Pesach, however, is never nullified, even when mixed with many thousand [times its volume of permitted substances]. Therefore, the entire contents of the pot are forbidden. ‫ ְכּגוֹן‬,‫ ֶשָׁחֵמץ ְבֶּפַסח אוֵֹסר ַתֲּﬠָרְבתּוֹ ְבֶּפַסח ְבַּמֶשּׁהוּ? ְכֶּשׁ ִנְּבַלל ְו ִנְתַפֵּשּׁט ַטַﬠם ֶהָחֵמץ ְבָּכל ַהֶהֵתּר‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ֵבּין ֶשָׁנַּפל ְלתוֹ ָהֹרֶטב ֵבּין ֶשָׁנַּפל ַﬠל ַגֵּבּי ֲחִתיַכת ָבָּשׂר‬37,‫ַמֶשּׁהוּ ָחֵמץ ֶשָׁנַּפל ְלתוֹ ַתְּבִשׁיל ַחם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬ ‫נד ֶאָלּא ֶשִׁבְּשָׁאר ִאסּוּ ִרין ִמְתַבֵּטּל‬,‫ ֶשָׁהֹרֶטב מוִֹלי ַטַﬠם ֶהָחֵמץ ַמֶשּׁהוּ ְבָּכל ַהְקֵּדָרה‬38,‫ֶשֻׁמַּנַּחת ִמְקָצָתהּ ְבּתוֹ ָהֹרֶטב‬ ‫ וְּלִפיָכ ֶנֱאָסר ָכּל ַמה ֶשַּׁבְּקֵּדָרה‬,‫ ֲאָבל ָחֵמץ ְבֶּפַסח ֵאינוֹ ִמְתַבֵּטּל ֲאִפלּוּ ְבַּאְלֵפי ֲאָלִפים‬,‫ַטַﬠם ַמֶשּׁהוּ ֶזה ְבִּשִׁשּׁים‬: 5 If, however, the flavor of the chametz did not spread throughout all the permitted [food], only through a portion of it, only the portion into which the flavor [of the chametz] spread is forbidden. The remainder [of the food] is permitted; [indeed, one may] even partake of it. What is implied? When a loaf of chametz that was [so hot that] a hand would recoil from touching it touched a loaf of matzah that was [so hot that] a hand would recoil from touching it,39 all that is forbidden is the place of contact, i.e., [the owner] should remove the place where the chametz touched the matzah, removing [a portion] a thumbbreadth40 deep from the [loaf of] matzah. The remainder [of the matzah] is permitted; one may even partake of it, since not even the slightest amount of the flavor of chametz was released into it. [The rationale is that] since there is no sauce to spread the flavor of the chametz, the flavor of the chametz will not penetrate [much] beyond the place of contact due to its inherent natural characteristics.41

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If one cooked the matzah that touched the chametz without removing the place where it touched the matzah, the entire matzah and everything that was cooked with it in the pot is forbidden, even if [after cooking the matzah], one could remove [the portion of matzah that touched the chametz] because he recognizes its location. [The rationale is that] the flavor of the chametz that was absorbed in the portion [of the matzah] that came in contact with [the chametz] spreads throughout the entire cooked dish because of the sauce and causes the entire [dish] to be forbidden, for, on Pesach, even the slightest amount of chametz [causes food] to become forbidden. ‫ ְוַהְשָּׁאר‬,‫ה ֲאָבל ִאם ל ֹא ִנְתַפֵּשּׁט ַטַﬠם ֶהָחֵמץ ְבָּכל ַהֶהֵתּר ֶאָלּא ְבִּמְקָצת ִמֶמּנּוּ – ֵאין אוֵֹסר ֶאָלּא ַהִמְּקָצת ֶשׁ ִנְּתַפֵּשּׁט בּוֹ‬ ‫ – ֵאינוֹ אוֵֹסר ֶאָלּא‬39‫ ֵכּיַצד? ִכַּכּר ָחֵמץ ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ֶשָׁנַּגע ְבִּכַכּר ַמָצּה ַחם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬.‫ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ ְוַהְשָּׁאר‬40,‫נו‬,‫ ְוָיִסיר אוָֹתהּ ְבֹּעֶמק ְכֹּרַחב ֲאגוָּדל‬,‫נה ְדַּה ְינוּ ֶשָׁיִּסיר ֵמַהַמָּצּה ֶאת ַהָמּקוֹם ֶשָׁנַּגע בּוֹ ֶהָחֵמץ‬,‫ְמקוֹם ַמָגּעוֹ‬ ‫נח ְדֵּכיָון ֶשֵׁאין ָשׁם ֹרֶטב ְלהוִֹלי ֶאת ַטַﬠם‬,‫ ֶשֲׁהֵרי ל ֹא ִנְפַלטנז ְלָשׁם ַטַﬠם ָחֵמץ ְכָּלל ֲאִפלּוּ ַמֶשּׁהוּ‬,‫ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ 41,‫נט‬.‫ֶהָחֵמץ – ֵאין ַטַﬠם ֶהָחֵמץ הוֵֹל ֵמַﬠְצמוֹ ְבִּטְבעוֹ יוֵֹתר ִמְמּקוֹם ַמָגּעוֹ‬ – ‫ ֲאִפלּוּ ִאם ֶאְפָשׁר ַלֲהִסירוֹ ַﬠְכָשׁו ֶשׁהוּא ַמִכּיר ֶאת ְמקוֹמוֹ‬,‫ְוִאם ִבֵּשּׁל ֶאת ַהַמָּצּה ֶשָׁנַּגע ָבּהּ ָחֵמץ ְול ֹא ֵהִסיר ְמקוֹם ַמָגּעוֹ‬ ‫ ְלִפי ֶשַׁטַּﬠם ֶהָחֵמץ ֶשָׁהָיה ָבּלוַּﬠ ִבְּמקוֹם ַמָגּעוֹ ִנְתַפֵּשּׁט‬,‫ֲהֵרי ָכּל ַמָצּה זוֹ ִﬠם ָכּל ַמה ֶשּׁ ִנְּתַבֵּשּׁל ִﬠָמּהּ ַבְּקֵּדָרה ַהֹכּל ָאסוּר‬ ‫ס‬:‫ ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬,‫ַﬠְכָשׁו ְבָּכל ַהַתְּבִשׁיל ַﬠל ְיֵדי ָהֹרֶטב ְואוֵֹסר ֶאת ַהֹכּל‬ 6 All the above42 applies [only] when the permitted [substance] that touched the chametz is lean, e.g. matzah and the like. If, however, the permitted [substance] is fatty, e.g., matzah that was smeared with oil,43 fatty roasted meat, or [fatty] cooked [meat] that is lying entirely outside the sauce,44 the fat of the permitted [substance] where it [came into] contact [with the chametz] imparts fattiness to the flavor of the minute amount of chametz that is released [into the permitted substance] and, as a result, this flavor of chametz permeates and spreads throughout the entire permitted [substance],45 as is the nature of any fatty substance to permeate and spread throughout [a substance] when it is so hot that a hand would recoil from [touching] it. Since a trace of the flavor of the chametz spreads through the entire permitted [substance], this causes the entire [permitted substance] to be forbidden. [The rationale is that even a trace of] chametz never becomes nullified on Pesach no matter where it is located, [even when it has been absorbed in another entity]. ‫ ְכּגוֹן ַמָצּה‬,‫ ֲאָבל ִאם ַהֶהֵתּר הוּא ָשֵׁמן‬,‫ ְכֶּשַׁהֶהֵתּר ֶשָׁנַּגע בּוֹ ֶהָחֵמץ הוּא ָכּחוּשׁסא ְכַּמָצּה ְוַכיּוֵֹצא ָבּהּ‬42‫ו ְוָכל ֶזה‬ ‫ – ֲהֵרי ַהַשְּׁמנוּ ִנית ֶשׁל ֶהֵתּר‬44,‫ ְוהוּא ֻמָנּח ֻכּלּוֹ חוּץ ָלֹרֶטבסד‬,‫ אוֹ ָבָּשׂר ָשֵׁמן ָצִליסג אוֹ ְמֻבָשּׁל‬43,‫סב‬,‫ַהְמּשׁוָּחה ְבֶּשֶׁמן‬ ‫סז ְוַﬠל ְיֵדי ֵכן ְמַפְﬠֵפַּﬠ ַטַﬠם ַמֶשּׁהוּ ֶזה וִּמְתַפֵּשּׁט‬,‫ֶשִׁבְּמקוֹם ַמָגּעוֹסה הוּא ְמַפֵטּםסו וַּמְשִׁמין ֶאת ַטַﬠם ֶהָחֵמץ ַמֶשּׁהוּ ַה ִנְּפָלט‬ ‫ ְוֵכיָון‬,‫ ְכּמוֹ ֶשׁהוּא ֶדֶּר ָכּל ָדָּבר ָשֵׁמן ְלַפְﬠֵפַּﬠ וְּלִהְתַפֵּשּׁט ְכֶּשׁהוּא ַחםסח ָכּל ָכּ ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬45,‫ְבָּכל ַהֶהֵתּר‬ ‫ ֶשָׁחֵמץ ְבֶּפַסח ְבָּכל ָמקוֹם ֶשֶׁיְּשׁנוֹ ֵאינוֹ ִמְתַבֵּטּל‬,‫ֶשׁ ִנְּתַפֵּשּׁט ַטַﬠם ָחֵמץ ַמֶשּׁהוּ ְבָּכל ַהֶהֵתּר – ֲהֵרי הוּא אוֵֹסר ֶאת ֻכּלּוֹ‬ ‫ְלעוָֹלם‬: 7 It is customary in these countries to be stringent with regard to hot meat that was touched by hot chametz and to forbid all [the meat] even if it is lean. [The rationale is that] we are not knowledgeable [enough] to distinguish between lean [meat] and fatty [meat],46 for at times meat appears lean from the outside and is [actually] fatty on the inside. Therefore, it is customary to rule stringently regarding any substance that can possibly be fatty and forbid benefiting from it entirely if it was touched by chametz when both [it and the chametz] were hot, even though there is no sauce present. We only rule leniently47 when chametz touched matzah or a similar substance, i.e., [situations where] neither substance can be considered as fatty in any way, as will be explained in sec. 461[:16ff] and sec. 467[:53]. Consult those sources for all the particular laws [relevant to this matter].

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‫ ְלִפי ֶשֵׁאין ָאנוּ‬,‫ז וִּבְמִדינוֹת ֵאלּוּ נוֲֹהִגין ְלַהֲחִמיר ְבָּבָשׂר ַחם ֶשָׁנַּגע בּוֹ ָחֵמץ ַחם ֶלֱאֹסר ֶאת ֻכּלּוֹסט ֲאִפלּוּ הוּא ָכּחוּשׁ‬ ‫עא ְלִפיָכ נוֲֹהִגין‬.‫ ֶשִׁלְּפָﬠִמים ַהָבָּשׂר ִנ ְרֶאה ָכּחוּשׁ ִמַבּחוּץ ְוהוּא ָשֵׁמן ִמִבְּפִנים‬46,‫ע‬,‫ְבִּקיִאים ְלַחֵלּק ֵבּין ָכּחוּשׁ ְלָשֵׁמן‬ ‫ְלַהֲחִמיר ְבָּכל ָדָּבר ֶשַׁשָּׁיּ בּוֹ ַשְׁמנוּ ִנית ֶלֱאֹסר ֶאת ֻכּלּוֹ ַבֲּהָנָאה ִאם ָנַגע בּוֹ ָחֵמץ וְּשֵׁניֶהם ַחִמּין ַאף ַﬠל ִפּי ֶשֵׁאין ָשׁם‬ ‫ ֶאָלּא ְבָּחֵמץ ֶשָׁנַּגע ְבַּמָצּה ְוַכיּוֵֹצא ָבּהּ ִמְדָּב ִרים ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ָבֶּהם שׁוּם ַצד ֶשׁ ִיְּהֶיה ָבֶּהם‬47‫ ְוֵאין ָאנוּ ְמִקִלּין‬.‫ֹרֶטב‬ ‫עד ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּיִנים ֵאלּוּ‬,‫עב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"אעג ְותס"ז‬,‫ַשְׁמנוִּנית‬: 8 Even though [the presence of even] the slightest amount of chametz on Pesach causes [a mixture] to be forbidden [even] when the flavor of the chametz is not discernible in the mixture, nevertheless, if the chametz imparts an undesirable taste to the mixture, it does not cause [the mixture] to be forbidden at all.48 [The mixture is] even [permitted to] be eaten [regardless of] whether: [a)] a large amount of [chametz] is included [in the mixture] and thus [the undesirable flavor of the chametz] detracts from the flavor of the mixture, or [b)] only a small amount [of chametz] is included [in the mixture – in which instance, the undesirable flavor of the chametz] does not detract from [the flavor of] the mixture, because it is not discernible at all. [The rationale is that] any flavor that detracts from [the taste of] a mixture is not considered as flavor at all; it is considered as if [the substance with an unpleasant flavor] was not released into the mixture at all. There are authorities who differ with the above and maintain that since on Pesach even the slightest amount of chametz causes [a mixture] to be forbidden – and there is no greater example of the flavor [of a substance] being nullified than [by] mixing a tiny amount [of the substance] into [another substance] many thousands of times its volume, and yet it is forbidden – [accordingly,] the same law applies when [chametz] imparts an undesirable flavor [to the mixture. According to these authorities, this law applies] whether there is a sufficient amount [of the chametz] to impart an undesirable flavor or whether [the mixture] does not [contain a sufficient amount of the chametz to do so]. Even [if the mixture contains] only the slightest amount [of the chametz and it was] mixed in many thousand times its volume [of permitted substances], the entire [mixture] is forbidden. [One may not] eat it or benefit from it. This is the custom [practiced] in these countries. Nevertheless, in a place where there is no prevailing custom, one should rule that one who shows leniency in accordance with the first opinion does not forfeit [anything]. Nevertheless, may blessings light upon one who is stringent.49 ‫ ִמָכּל ָמקוֹם ִאם ֶהָחֵמץ נוֵֹתן ַטַﬠם ִלְפָגם‬,‫ ֶשֵׁאין ַטַﬠם ֶהָחֵמץ ִנ ְרָגּשׁ ְבַּתֲﬠָרְבתּוֹ‬,‫ח ַאף ַﬠל ִפּי ֶשָׁחֵמץ ְבֶּפַסח אוֵֹסר ְבַּמֶשּׁהוּ‬ ‫ ֵבּין ֶשִׁנְּתָﬠֵרב ִמֶמּנּוּ ַה ְרֵבּה ְבִּﬠְנָין ֶשֵׁיּשׁ בּוֹ ְכֵּדי ִלֵתּן ַטַﬠם ִלְפָגם‬,‫ ֲאִפלּוּ ַבֲּאִכיָלה‬48,‫ְבַּהַתֲּﬠֹרֶבת ֵאינוֹ אוֵֹסר ְכָּללעה‬ ‫ ְלִפי ֶשָׁכּל ַטַﬠם‬,‫ ֵבּין ֶשׁלּ ֹא ִנְתָﬠֵרב ִמֶמּנּוּ ֶאָלּא ְמַﬠט ֶשֵׁאין ַטְﬠמוֹ פּוֵֹגם ַהַתֲּﬠֹרֶבת ְלִפי ֶשֵׁאינוֹ ִנ ְרָגּשׁ ְכָּלל‬,‫עו‬,‫ְבַּהַתֲּﬠֹרֶבת‬ ‫ וְּכִאלּוּ ל ֹא ִנְפַלט ְכָּלל ְלתוֹ ַהַתֲּﬠֹרֶבת‬,‫עז‬,‫ֶשׁפּוֵֹגם ַבַּתֲּﬠֹרֶבת ֵאינוֹ ִנְקָרא ַטַﬠם ְכָּלל‬. ‫ ְוֵאין ְל ִבּטּוּל ַטַﬠם יוֵֹתר ִמַמֶּשּׁהוּ ְבַּאְלֵפי ֲאָלִפים‬,‫ ֵכּיָון ֶשָׁחֵמץ ְבֶּפַסח אוֵֹסר ְבַּמֶשּׁהוּ‬:‫ְוֵישׁ חוְֹלִקיןעח ַﬠל ֶזה ְואוְֹמ ִרים‬ ‫ ַוֲאִפלּוּ ַמֶשּׁהוּ‬.‫עט ֵבּין ֶשֵׁיּשׁ בּוֹ ְכֵּדי ִלֵתּן ַטַﬠם ִלְפָגם ֵבּין ֶשֵׁאין בּוֹ‬,‫ ְוהוּא ַהִדּין ְלנוֵֹתן ַטַﬠם ִלְפָגם‬,‫ְוַאף ַﬠל ִפּי ֵכן ָאסוּר‬ ‫פא ְוֵכן נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ‬.‫ֶשִׁנְּתָﬠֵרב ְבַּאְלֵפי ֲאָלִפים אוֵֹסר ַהֹכּלפ ַבֲּאִכיָלה וַּבֲהָנָאה‬. ‫ ֲאָבל ַהַמֲּחִמיר ָתּב ֹא ָﬠָליו‬,‫ֲאָבל ְבָּמקוֹם ֶשֵׁאין ָשׁם ִמְנָהג ָידוַּﬠ ֵישׁ ְלהוֹרוֹת ֶשַׁהֵמֵּקל ַכְּסָּבָרא ָה ִראשׁוָֹנה ל ֹא ִהְפִסיד‬ 49,‫פב‬:‫ְבָּרָכה‬ 9 Other forbidden substances50 only cause a permitted [substance] to become

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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forbidden when they impart their [actual] flavor to the permitted [substance]. If, by contrast, none of the flavor of the forbidden [substance] is present in the permitted substance – even though the fragrance of the forbidden [substance] has been absorbed in [the permitted substance], the fragrance does not cause the permitted substance to become forbidden,51 as stated in Yoreh Deah, sec. 108.52 [Different laws apply, however, regarding] chametz on Pesach. Since even the slightest amount [of chametz] causes a mixture to be forbidden even though the flavor of chametz cannot be tasted in the mixture, therefore, even the fragrance [of chametz] causes [a permitted substance] to become forbidden. For example, a loaf of chametz was baked in an oven, and fatty meat was being roasted in the [same] oven while [the chametz] was baking. [There is no difference] whether [the meat] was being roasted on a spit or in an uncovered pot. The aroma of the fatty roasted [meat] is absorbed in the loaf [of chametz] and imparts [a richness] to its aroma. Afterwards, the fatty fragrance brings with it the weak fragrance of the chametz and causes it to be absorbed in the roasted [meat]. The above applies [when the two foods are being prepared] in a small oven that does not hold twelve esronim53of matzah (i.e., [an oven] that is not large enough to bake twelve matzos, each [measuring] one isaron,54on its floor55 at the same time, the thickness of each loaf [of matzah] being a bit less than a handbreadth, as is the law regarding the baking of matzos, as will be explained in sec. 460[:10]). [For this law to apply,] the opening to the oven must be closed, but it need not be entirely closed; it [may] have a slight opening at the side. Also, the oven [may] have a hole that is open on its top [to enable] the smoke to [escape]. Nevertheless, since primarily, its opening is closed, the fragrance [of the chametz] will not spread outside [of the oven] and it will [thus] be absorbed by the permitted [substance]. When does the above apply? When the roasted [meat] is fatty. If, however, it is lean, [everything is permitted]. Needless to say, [this ruling applies] when a loaf of matzah is baked in one oven with loaves of chametz. Even if there is more chametz than matzah, all [the matzah] is permitted. [This ruling applies] even if the oven is closed entirely on all sides and it does not have an open hole. Even if the chametz and the permitted [food] remained in the oven for several days, since they are lean, their fragrance does not spread at all. Even if the loaves were kneaded with fat or with oil, they are nonetheless considered as lean [in this context].56 Even so, the [actual] place where the chametz baked must be subjected to fire to make it kosher to bake matzah there.57 Nevertheless, this is not necessary for the remainder of the oven, for the chametz that was absorbed does not spread throughout its entirety without liquid.58 ‫ ֲאָבל ִאם ֵאין ַבֶּהֵתּר ְכּלוּם‬,‫ ֵאיָנן אוְֹס ִרין ֶאת ַהֶהֵתּר ֶאָלּא ִאם ֵכּן ָנְתנוּ ַטַﬠם ַבֶּהֵתּר‬50‫ט ַאף ַﬠל ִפּי ֶשְׁשָּׁאר ִאסּוּ ִרין‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬51,‫ִמַטַּﬠם ָהִאסּוּר ַאף ַﬠל ִפּי ֶשִׁנְּקַלט בּוֹ ֵריַח ָהִאסּוּר ֵאין ֵריַח ֶזה אוֵֹסר ֶאת ַהֶהֵתּרפג‬ 52.‫ק"ח‬ ‫ ְלִפיָכ ַגּם ֵריחוֹ‬,‫ֲאָבל ָחֵמץ ְבֶּפַסח ֵכּיָון ֶשׁהוּא אוֵֹסר ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ ַאף ַﬠל ִפּי ֶשֵׁאין טוֲֹﬠִמין ַטַﬠם ֶהָחֵמץ ַבַּתֲּﬠֹרֶבת‬ ‫ ֵבּין ֶשִׁנְּצָלה ְבַּשׁפּוּד ֵבּין ֶשׁ ִנְּצָלה‬,‫פד ְכּגוֹן ִכַּכּר ָחֵמץ ֶשֶׁנֱּאָפה ְבַּתנּוּר וְּבֵﬠת ֲאִפָיּתוֹ הוּא ִנְצָלה ַבַּתּנּוּר ָבָּשׂר ָשֵׁמן‬,‫ָאסוּר‬ ‫ ְוחוֵֹזר ֵריַח ַהַשְּׁמנוּ ִנית וּמוִֹלי‬51,‫פו‬,‫ִבְּקֵדָרה ְמֻגָלּהפה – ֲהֵרי ֵריַח ַהַשְּׁמנוִּנית ֶשׁל ַהָצִּלי ִנְכָנס ְבַּהִכָּכּר וְּמַפֵטּם ֶאת ֵריחוֹ‬ ‫פח‬.‫ִﬠמּוֹפז ֵריַח ַהָכּחוּשׁ ֶשׁל ֶהָחֵמץ ְוַיְבִליעוֹ ַבָּצִּלי‬ ‫ ְבַּבת ַאַחת‬55‫ ֶשׁל ַמָצּהצ )ְדַּה ְינוּ ֶשֵׁאין ְיכוִֹלין ֶלֱאפוֹת ְבַּק ְרָקִﬠיתוֹ‬53‫ְוהוּא ֶשַׁהַתּנּוּר ָקָטןפט ֶשֵׁאינוֹ ַמֲחִזיק י"ב ֶﬠְשׂרוֹ ִנים‬ ‫ ְכִּדין ֲאִפַיּת ַהַמּצּוֹתצב ֶשִׁיְּתָבֵּאר‬,‫ ָוֳﬠִבי ָכּל ִכָּכּר הוּא ָפּחוֹת ִמֶטַּפח ַמֶשּׁהוּ‬54,‫י"ב ִכָּכּרוֹת ֶשׁל ַמָצּה ֶשׁל ִﬠָשּׂרוֹןצא ִﬠָשּׂרוֹן‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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‫ ְוֵכן ֵישׁ ַבַּתּנּוּר ֶנֶקב‬,‫צד ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָסתוּם ְלַגְמֵרי ֶאָלּא ָפּתוַּח ְקָצת ִמן ַהַצּד‬,‫ וִּפי ַהַתּנּוּר הוּא ָסתוּם‬,(‫ְבִּסיָמן ת"סצג‬ ‫ ֵכּיָון ֶשִׁﬠַקּר ִפּיו הוּא ָסתוּם – ֵאין ָמקוֹם ְלָהֵריַח ְלִהְתַפֵּשּׁט ַלחוּץ‬,‫ ַאף ַﬠל ִפּי ֵכן‬,‫ִפּי ָפּתוַּח ְלַמְﬠָלה ַבָּמּקוֹם ֶשֶׁהָﬠָשׁן יוֵֹצא‬ ‫צה‬.‫ְו ִנְקָלט ְבַּהֶהֵתּר‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ַפּת ַמָצּה ֶשֶׁנֱּאֵפית ְבַּתנּוּר ֶאָחד ִﬠם ִכָּכּרוֹת‬,‫ ֲאָבל ִאם הוּא ָכּחוּשׁ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּצִלי ָשֵׁמן‬ ,‫ ֲאִפלּוּ ִאם ַהַתּנּוּר ָסתוּם ְלַגְמֵרי ִמָכּל ַצד ְוֵאין בּוֹ שׁוּם ֶנֶקב ָפּתוַּח‬,‫צו ֲאִפלּוּ ֶהָחֵמץ ְמֻרֶבּה ֵמַהַמָּצּה ַהֹכּל ֻמָתּר‬,‫ֶשׁל ָחֵמץ‬ ‫צז ַוֲאִפלּוּ ִאם ַהִכָּכּרוֹת ֵהן‬.‫ ֵכּיָון ֶשֵׁהם ְכּחוִּשׁים ֵאין ֵריָחם נוֵֹדף ְכָּלל‬,‫ַוֲאִפלּוּ ִנְשַׁתּהוּ ֶהָחֵמץ ְוַהֶהֵתּר ְבּתוֹכוֹ ַכָּמּה ָיִמים‬ 56,‫צח‬.‫ ַאף ַﬠל ִפּי ֵכן ֵהן ִנְקָרִאין ְכּחוִּשׁים‬,‫שָׁמּן אוֹ ְבֶּשֶׁמן‬ ֻ ‫ִנלּוִֹשׁין ְבּ‬ , ‫ ֲאָבל ְשָׁאר ָכּל ַהַתּנּוּר ֵאין ָצ ִרי‬57,‫ ַהָמּקוֹם ֶשֶׁנֱּאָפה ָשׁם ֶהָחֵמץ ָצ ִרי ֶהֵסּק ְלַהְכִשׁירוֹ ֶלֱאפוֹת ָשׁם ַמָצּה‬,‫וִּמָכּל ָמקוֹם‬ 58,‫צט‬:‫ֶשֵׁאין ְבִּליַﬠת ֶהָחֵמץ ִמְתַפֶּשֶּׁטת ְבֻּכלּוֹ ְבּל ֹא ֹרֶטב‬ 10 Similarly, if fatty meat was cooked in a pot in the oven while chametz was being baked, [the meat] does not become forbidden59 even if they remained together in the oven for several days. [The rationale is that] the aroma of food that is being cooked does not spread to the same degree as the aroma of roasted food and [thus,] it does not have the power to impart fattiness to the fragrance of the chametz and then cause [the fragrance of the chametz] to be absorbed by [the meat]. When does the above apply? When the oven was not entirely closed. If, however, the oven was entirely closed, it did not have an open hole, and [the meat that is cooking and the chametz] remained in the oven for a long time,60 [the meat is forbidden. Indeed, this ruling applies] even when a cooked dish of chametz [food] is cooked in the same oven as a permitted cooked food61 and one of them – whether the forbidden one62 or the permitted one – is fatty. If both [foods] are uncovered in the oven and the oven is entirely closed without any open hole, and both cooked dishes were left in it for a long time, like one does when keeping food warm for Shabbos [day] in a closed oven,63 [in which instance,] the food remains there for a long time,64 it is forbidden to eat and to benefit from all [the food. The rationale is that] it is patently obvious that stew that is left to warm for the Shabbos [day] has a very powerful aroma. If, however, one cooks during the week for an hour or two and the oven is closed entirely for that time, there is no concern that the fragrance of the forbidden [food] was absorbed in the permitted food, even if they are both fatty. Similarly, if one of [the dishes] is covered, its fragrance does not spread beyond [the pot], nor is the fragrance of the other [dish] absorbed in it. There are authorities who differ with the above and maintain that the fragrance of chametz alone does not cause [a permitted substance] to become forbidden at all. [The rationale is that] none – not even the most miniscule amount – of the flavor of the chametz became absorbed in the permitted [substance]. Therefore, even if both cooked foods are fatty, [moreover,] they are [both] uncovered in an oven that is entirely closed, and they remained in [the oven] for several days, and the fragrance of the chametz is absorbed in the permitted cooked or roasted food, it is [nevertheless,] permitted to eat [it] on Pesach. In an instance where a severe [financial] loss is involved, or it is a pressing situation [that will detract from one’s] rejoicing on the festival, i.e., [the person] does not have other [cooked] foods, one may rely on their words.65 This is the [accepted] custom.66 Nevertheless, may blessings light upon one who is stringent. ‫ ֲאִפלּוּ ִנְשַׁתּהוּ ְבַּיַחד ְבּתוֹ ַהַתּנּוּר ַכָּמּה‬59,‫י ְוֵכן ִאם ְבֵּﬠת ֲאִפַיּת ֶהָחֵמץ ִנְתַבֵּשּׁל ַבַּתּנּוּר ָבָּשׂר ָשֵׁמן ִבְּקֵדָרה ֵאינוֹ ֶנֱאָסרק‬ ‫ ְוֵאין בּוֹ ֹכַּח ְלַפֵטּם ֶאת ֵריַח ֶהָחֵמץ ְוַלֲח ֹזר וְּלַהְבִליעוֹ‬,‫ ְלִפי ֶשָׁדָּבר ַהִמְּתַבֵּשּׁל ֵאין ֵריחוֹ נוֵֹדף ָכּל ָכּ ְכּמוֹ ֵריַח ַהָצִּלי‬,‫ָיִמים‬ ‫ְבּתוֹכוֹ‬.

12/16/2020, 8:43 PM

Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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‫ ֲאָבל ִאם ָהָיה ָסתוּם ְלַגְמֵרי ְול ֹא ָהָיה בּוֹ שׁוּם ֶנֶקב ָפּתוַּח‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ָהָיה ַהַתּנּוּר ָסתוּם ְלַגְמֵרי‬ ‫ ְוֶאָחד ֵמֶהם הוּא‬61‫ ֲאִפלּוּ ַתְּבִשׁיל ֶשׁל ָחֵמץ ֶשׁ ִנְּתַבֵּשּׁל ְבַּתנּוּר ֶאָחד ִﬠם ַתְּבִשׁיל ֶשׁל ֶהֵתּר‬60,‫ְו ִנְשַׁתָּהה ְבּתוֹכוֹ ְזַמן ְמֻרֶבּה‬ ‫ וְּשֵׁניֶהם ְמֻגִלּין ְבּתוֹ ַהַתּנּוּר ְוַהַתּנּוּר הוּא ָסתוּם ְלַגְמֵרי ְוֵאין בּוֹ‬,‫ ֵבּין ֶשַׁהֶהֵתּר ָשֵׁמן‬62,‫ ֵבּין ֶשָׁהִאסּוּר הוּא ָשֵׁמןקא‬,‫ָשֵׁמן‬ ‫ ְושׁוִֹהין‬63‫ ְו ִנְשַׁתּהוּ ַהַתְּבִשׁיִלין ְבּתוֹכוֹ ְזַמן ְמֻרֶבּה ְכּמוֹ ֶשׁהוּא ֶדֶּר ְלַהְטִמין ַחִמּין ְלַשָׁבּת ְבַּתנּוּר ָסתוּם‬,‫שׁוּם ֶנֶקב ָפּתוַּח‬ ‫ ֶשֲׁהֵרי ֵﬠיֵנינוּ רוֹאוֹת ֶשַׁחִמּין ַהְטּמוִּנים ְלַשָׁבּת ֵישׁ ָלֶהם ֵריַח‬,‫ – ֲהֵרי ַהֹכּל ָאסוּרקב ַבֲּאִכיָלה וַּבֲהָנָאה‬64‫ְבּתוֹכוֹ ַה ְרֵבּה‬ ‫קג ֲאָבל ִאם ְמַבְשִּׁלין ְבֹּחל ָשָׁﬠה אוֹ ְשַׁתּ ִים ְוסוְֹתִמין ַהַתּנּוּר ְלַגְמֵרי ְלִפי ָשָׁﬠה – ֵאין ָלֹחשׁקד ֶשָׁמּא ִנְקַלט ֵריַח‬.‫ָחָזק‬ ‫ ְוֵכן ִאם ֶאָחד ֵמֶהן ְמֻכֶסּהקה – ֵאין ָהֵריַח ֶשׁלּוֹ יוֵֹצא ִמֶמּנּוּ ְול ֹא ֵריַח ַאֵחר‬.‫ ַאף ַﬠל ִפּי ֶשְׁשֵּׁניֶהם ְשֵׁמ ִנים‬,‫ָהִאסּוּר ְבַּהֶהֵתּר‬ ‫ ִנְקָלט ְלתוֹכוֹ‬. ‫ ֵכּיָון ֶשׁלּ ֹא ִנְקַלט ְבַּהֶהֵתּר ִמַטַּﬠם ֶהָחֵמץ ְכּלוּם ֲאִפלּוּ‬,‫ְוֵישׁ חוְֹלִקיןקו ַﬠל ֶזה ְואוְֹמ ִרים ֶשֵׁריַח ֶהָחֵמץ ִבְּלַבד ֵאינוֹ אוֵֹסר ְכָּלל‬ ‫ ַאף ַﬠל ִפּי ֶשְׁשֵּׁני ַהַתְּבִשׁיִלין ֵהן ְשֵׁמ ִנים ְוֵהם ְמֻגִלּין ְבּתוֹ ַהַתּנּוּר ֶשׁהוּא ָסתוּם ְלַגְמֵרי ְו ִנְשַׁתּהוּ ְבּתוֹכוֹקז‬, ‫ וְּלִפיָכ‬.‫ַמֶשּׁהוּ‬ ‫ַכָּמּה ָיִמים ְו ִנְקַלט ֵריַח ֶהָחֵמץ ְבַּתְבִשׁיל אוֹ ְבָּצִלי ֶשׁל ֶהֵתּר – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬. ‫ ְכּגוֹן ְלֹצֶר ִשְׂמַחת יוֹם טוֹב ֶשֵׁאין לוֹ ַמֲאָכִלים ֲאֵח ִרים – ֵישׁ ִלְסֹמ ַﬠל‬,‫וִּבְמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּשַׁﬠת ַהְדָּחק‬ ‫ ַהַמֲּחִמיר – ָתּבוֹא ָﬠָליו ְבָּרָכה‬,‫ וִּמָכּל ָמקוֹם‬66,‫קט‬.‫ ְוֵכן נוֲֹה ִגין‬65,‫קח‬.‫ִדְּבֵריֶהם‬: 11 All the above applies when both the forbidden and the permitted [substances] are not sharp. If, however, one of them is sharp and they are both uncovered in the oven, [the permitted substance] is forbidden. [This ruling applies not only to chametz, but] even with regard to other forbidden substances, and [it applies] even if the oven is large and open, as explained in Yoreh Deah, sec. 108.67 Consult that source regarding all the particular details of this law. ‫ ֲאָבל ִאם ֶאָחד ֵמֶהם הוּא ָדָּבר ָח ִריף וְּשֵׁניֶהם ְמֻגִלּין‬,‫יא ְוָכל ֶזה ְכֶּשָׁהִאסּוּר ְוַהֶהֵתּר ְשֵׁניֶהם ֵאיָנן ִמְדָּב ִרים ַהֲח ִריִפים‬ ‫קיא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫קי ֲאִפלּוּ ִאם ַהַתּנּוּר ָגּדוֹל וָּפתוַּח‬,‫ ֲאִפלּוּ ִבְּשָׁאר ִאסּוּ ִרין ָאסוּר‬,‫ְבּתוֹ ַהַתּנּוּר‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬67,‫קיב‬,‫ק"ח‬: 12 All the above68 applies when the fragrance of the chametz does not impair [the flavor of] the permitted [food]. If, however, [the fragrance of the chametz] impairs [the flavor of] the permitted food, [the food that absorbed the fragrance of the chametz] may be permitted in all contexts, even when a severe [financial] loss is not involved. [The rationale is that] there are authorities who even permit [partaking of substances that absorbed] the flavor [of chametz] that impairs [the flavor of the permitted food.69 Indeed,] fundamentally, [the halachah follows this view], as explained above.70 ‫קיג ֲאִפלּוּ ֵאין ָשׁם‬,‫ ֲאָבל ִאם הוּא ִלְפָגם ַבֶּהֵתּר – ֵישׁ ְלַהִתּיר ְבָּכל ִﬠ ְנָין‬,‫ ְכֶּשֵׁריַח ֶהָחֵמץ ֵאינוֹ פּוֵֹגם ַבֶּהֵתּר‬68‫יב ְוָכל ֶזה‬ 70,‫קיד‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ְוֵכן ִﬠָקּר‬69‫ ֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרין ֲאִפלּוּ ַטַﬠם ִלְפָגם‬,‫ֶהְפֵסד ְמֻרֶבּה‬ 13 If, on Pesach, [the opening of] an oven was closed with the same block of wood with which the oven is closed throughout the entire year,71 even if that block of wood was not washed before it [was used to] close [the oven], everything [baked] in the oven is permitted.72 ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵהִדיחוּ ַהַדּף ְכָּלל ֹקֶדם ֶשָׁסְּתמוּ בּוֹ‬71,‫יג ִאם ָסְתמוּ ִפּי ַהַתּנּוּר ְבֶּפַסח ְבַּדף ֶשׁסּוְֹתִמין בּוֹ ַהַתּנּוּר ָכּל ַהָשָּׁנה‬ 72,‫קטו‬:‫– ַאף ַﬠל ִפּי ֵכן ָכּל ַמה ֶשַּׁבַּתּנּוּר ֻמָתּר‬ 14 When chametz became mixed [with permitted substances] on Pesach in a dry mixture, for example, a piece [of a loaf] that was chametz became mixed with 1000 pieces of matzah, and one of the pieces was eliminated entirely,73 [e.g.,] it was eaten or burnt unintentionally, the entire mixture is permitted.74 [The mixture] may even be eaten,75 [because] we presume that it was the piece of chametz that was eliminated. [The rationale is that the ruling] that on Pesach, chametz is not

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nullified when mixed with a majority [of permitted substances], is only a Rabbinic [stringency], and [we follow the principle that] when there is a doubt regarding a matter of Rabbinic Law, we rule leniently, as is [reflected by] the explanations given in Yoreh Deah, sec. 110.76 Consult that source regarding the reasons and all the particular details of this law. ‫ ְוֶנֶאְבָדה ַאַחת ֵמַהֲחִתיכוֹת ִמן‬9,‫ ְכּגוֹן ֲחִתיַכת ָחֵמץ ְבֶּאֶלף ֲחִתיכוֹת ַמָצּה‬,‫קטז‬,‫יד ָחֵמץ ְבֶּפַסח ֶשׁ ִנְּתָﬠֵרב ָיֵבשׁ ְבָּיֵבשׁ‬ ‫ ֶשָׁאנוּ‬75,‫קיח‬,‫ ֲאִפלּוּ ַבֲּאִכיָלה‬74,‫ ְכּגוֹן ֶשֶׁנֶּאְכָלה ְבּשׁוֵֹגג אוֹ ֶשִׁנְּשׂ ְרָפה – ֲהֵרי ָכּל ַהַתֲּﬠֹרֶבת ֻמָתּרקיז‬73,‫ָהעוָֹלם ְלַגְמֵרי‬ ‫ ֵכּיָון ֶשַׁמּה ֶשָּׁחֵמץ ְבֶּפַסח ֵאינוֹ ִמְתַבֵּטּל ְבֹּרב ֵאינוֹ ֶאָלּא‬,‫תּוִֹלין לוַֹמר אוָֹתהּ ַהֲחִתיָכה ֶשׁל ָחֵמץ ִהיא ֶשֶׁנֶּאְבָדה ִמן ָהעוָֹלם‬ ‫ ַﬠֵיּן ָשׁם ַהַטַּﬠם ִﬠם ָכּל‬76,‫קכ‬,‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬,‫קיט וְּסֵפק ִדְּבֵריֶהם ְלָהֵקל‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ְפָּרֵטי ִדּין ֶזה‬: 15 Even when none of the pieces [of the original mixture] were eliminated, but a [small] portion of that mixture77 became mixed with a greater number of other pieces of matzah, and then a minor portion of the second mixture was mixed with a greater number of other pieces of matzah, this third mixture78 is permitted to be eaten during Pesach for the reason explained in Yoreh Deah, sec. 110.79 Consult that source regarding all the particular details of this law. ‫ ְבֹּרב ֲחִתיכוֹת ֲאֵחרוֹת ֶשׁל ַמָצּה וִּמַתֲּﬠֹרֶבת זוֹ ַהְשִּׁנָיּה‬77‫ ֶאָלּא ֶשִׁנְּתָﬠֵרב ִמעוָּטן‬,‫טו ַוֲאִפלּוּ ל ֹא ֶנֶאְבָדה שׁוּם ֲחִתיָכה ֵמֶהן‬ ‫ ְבּתוֹ‬75,‫ ֻמֶתֶּרתקכא ַבֲּאִכיָלהקכב‬78‫ִנְתָﬠֵרב ִמעוָּטן ְבֹּרב ֲחִתיכוֹת ֲאֵחרוֹת ֶשׁל ַמָצּה – ֲהֵרי ַהַתֲּﬠֹרֶבת זוֹ ַהְשִּׁליִשׁית‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬79,‫קכג‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬,‫ַהֶפַּסח‬: 16 All the above80 applies with regard to a dry [mixture]. When, however, a liquid mixture [of chametz and a substance that was kosher for Pesach] came about during Pesach, even if the majority of the mixture is eliminated from existence, the remnants remain forbidden, [just] as they [previously] were. Similarly, if some of the [original liquid] mixture became mixed into a second mixture [i.e., the original mixture mixed with permitted substances, and some of] this second mixture became mixed into a third mixture [with other permitted substances], and [subsequently some of] this third mixture [became mixed] into a fourth, and so on ad infinitum, [even the final mixture is entirely forbidden].81 For example, a cooked dish became forbidden because a minute trace of chametz [became mixed with it]. A small amount of the sauce from this cooked dish fell into another cooked dish, and [some of the sauce] from the second cooked dish [fell] into a third cooked dish, and [so on] from the third to the fourth, ad infinitum. It is forbidden to eat and to benefit from all [these cooked dishes].82 Similarly, if a piece of meat was cooked in one of these [batches of] cooked food that had become forbidden and [the meat that] became forbidden [because of the cooked food] was then cooked together with another dish, [the forbidden meat] causes the entire [other dish] to be forbidden, even though that [food] contains sixty [times the amount of] that piece [of meat.83 The rationale is that] the minute trace of chametz that was absorbed in the first cooked dish spread throughout all the portions of that cooked dish. There is no [portion of] that cooked dish that will not contain a trace of the chametz, for there is no minimum measure for “a trace”.84 [Indeed, one trace] can spread and separate into thousands upon thousands of traces. [Thus,] when some of the sauce from this cooked dish fell into another cooked dish, a trace of the flavor of chametz fell with it. That trace spread throughout all the portions of [the other] cooked dish, and so on ad infinitum. Similarly, a piece of meat that was cooked with one of the cooked forbidden [foods] absorbed a trace of the trace of the flavor of the chametz that was in the cooked

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[food]. When [this meat] was cooked with another cooked dish, it releases some of the trace of the flavor of chametz it contains, and causes the entire cooked dish to become forbidden. Even if this piece of meat became mixed with 1000 other pieces of meat in a dry mixture,85 they are all forbidden to be eaten. Instead, [the pieces of meat] should all be sold to a non-Jew without receiving the value of the forbidden [flavor contained] in them, as explained above.86 There are authorities who permit even [such a piece of meat] to be eaten if it became mixed with two other pieces of meat in a dry mixture.87 [The rationale is that] this piece [of meat] contains only a trace of the flavor of chametz. One may rely on their words when a severe [financial] loss is involved or it is a pressing situation.88 [When relying on this leniency, one should] remove one piece [of meat from the mixture],89 according to the custom explained in Yoreh Deah, sec. 109.90 ‫ ֲאִפלּוּ ֶנֱאַבד ֹרב ַהַתֲּﬠֹרֶבת ִמן ָהעוָֹלם – ֲהֵרי ַהְשָּׁאר עוֵֹמד‬,‫ ֲאָבל ַלח ְבַּלח ֶשׁ ִנְּתָﬠֵרב ְבּתוֹ ַהֶפַּסח‬,‫ ְבָּיֵבשׁ‬80‫טז ְוָכל ֶזה‬ ‫ ְוֵכן ִאם ִנְתָﬠֵרב ִמְקָצת ַתֲּﬠֹרֶבת ֶזה ְבַּתֲﬠֹרֶבת ֵשׁ ִנית וֵּמַהַתֲּﬠֹרֶבת ַהֵשּׁ ִנית ְלַתֲﬠֹרֶבת ְשִׁליִשׁית‬.‫ְבִּאסּוּרוֹ ְכּמוֹ ֶשָׁהָיה‬ ‫ ְכּגוֹן ַתְּבִשׁיל ֶשֶׁנֱּאַסר ֵמֲחַמת ָחֵמץ ַמֶשּׁהוּ ְוָנַפל ְמַﬠט ֹרֶטב ִמַתְּבִשׁיל ֶזה‬81,‫קכד‬,‫וִּמְשִּׁליִשׁית ִל ְרִביִﬠית ְוֵכן ְלעוָֹלם‬ ‫ְלַתְבִשׁיל ַאֵחר וִּמַתְּבִשׁיל ֵשִׁני ְלַתְבִשׁיל ְשִׁליִשׁי וִּמְשִּׁליִשׁי ִל ְרִביִﬠי ְוֵכן ְלעוָֹלם – ֻכָּלּם ֲאסוּ ִריןקכה ַבֲּאִכיָלה‬ 82.‫וַּבֲהָנָאה‬ ‫ְוֵכן ֲחִתיַכת ָבָּשׂר ֶשִׁנְּתַבְּשָּׁלה ְבֶּאָחד ִמַתְּבִשׁיִלין ַהָלּלוּ ֶשֶׁנֶּאְסרוּ ְוֶנֶאְסָרה ִהיא ִﬠָמֶּהם ְוַאַחר ָכּ ִנְתַבְּשָּׁלה ִﬠם ַתְּבִשׁיל‬ ‫ ְלִפי ֶשַׁמֶּשּׁהוּ‬83,‫קכו‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְבּאוֹתוֹ ַתְּבִשׁיל ִשִׁשּׁים ְכֶּנֶגד אוָֹתהּ ַהֲחִתיָכה – ֲהֵרי ִהיא אוֶֹסֶרת ֶאת ַהֹכּל‬,‫ַאֵחר‬ ,‫ ְוֵאין ַמֶשּׁהוּ ַבַּתְּבִשׁיל ֶשׁלּ ֹא ִיְהֶיה בּוֹ ַמֶשּׁהוּ ִמַטַּﬠם ֶהָחֵמץ‬,‫ָחֵמץ ֶשׁ ִנְּבַלע ְבַּתְבִשׁיל ִראשׁוֹן ִנְתַפֵּשּׁט ְבָּכל ֶחְלֵקי ַהַתְּבִשׁיל‬ ‫ וְּכֶשָׁנַּפל ְמַﬠט ֹרֶטב ִמַתְּבִשׁיל ֶזה‬,‫ ְוָיכוֹל הוּא ְלִהְתַפֵּשּׁט וְּלִהְתַחֵלּק ְלַאְלֵפי ֲאָלִפים ַמֶשּׁהוּ ִיין‬84,‫ֶשַׁמֶּשּׁהוּ ֵאין לוֹ ִשׁעוּר‬ ‫ ְוֵכן ְלעוָֹלם‬,‫ְלַתְבִשׁיל ַאֵחר ָנַפל ִﬠמּוֹ ַגּם ַמֶשּׁהוּ ִמַטַּﬠם ֶהָחֵמץ ְו ִנְתַפֵּשּׁט ַמֶשּׁהוּ ֶזה ְבָּכל ֶחְלֵקי ַהַתְּבִשׁיל‬. ‫ וְּכֶשִׁבְּשָּׁלהּ‬,‫ ִקְבָּלה ַמֶשּׁהוּ ִמַטַּﬠם ֶהָחֵמץ ַמֶשּׁהוּ ֶשַׁבַּתְּבִשׁיל‬,‫ְוֵכן ֲחִתיַכת ָבָּשׂר ֶשׁ ִנְּתַבְּשָּׁלה ְבֶּאָחד ִמַתְּבִשׁיִלין ַהֶנֱּאָס ִרים‬ ‫ְבַּתְבִשׁיל ַאֵחר ִהיא פּוֶֹלֶטת ְמַﬠט ִמַטַּﬠם ָחֵמץ ַמֶשּׁהוּ ֶשְׁבּתוָֹכהּ ְואוֶֹסֶרת ָכּל ַהַתְּבִשׁיל‬. ‫קכז ֶאָלּא ִיְמְכֵּרם ְלָנְכ ִרי חוּץ ִמְדֵּמי‬,‫ – ֻכָּלּן ֲאסוּרוֹת ַבֲּאִכיָלה‬85‫ַוֲאִפלּוּ ִנְתָﬠ ְרָבה ֲחִתיָכה זוֹ ְבֶּאֶלף ֲחִתיכוֹת ָיֵבשׁ ְבָּיֵבשׁ‬ ‫ ְוֵישׁ ַמִתּי ִריןקכט ֲאִפלּוּ ַבֲּאִכיָלה ִאם ִנְתָﬠ ְרָבה ְבּב' ֲחִתיכוֹת ֲאֵחרוֹת ָיֵבשׁ‬86,‫קכח‬.‫ִאסּוּר ֶשָׁבֶּהן ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת‬.‫ ֵכּיָון ֶשֵׁאין ַבֲּחִתיָכה זוֹ ֶאָלּא ַטַﬠם ַמֶשּׁהוּ ָחֵמץ‬87,‫ְבָּיֵבשׁ‬ 90,‫קל‬:‫ ְלִפי ַהִמּ ְנָהג ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ט‬89‫ ְוָיִסיר ֲחִתיָכה ַאַחת‬88,‫ַהְדָּחק‬ 17 Similarly, when one stirred one of the above-mentioned cooked dishes [in which a trace of the flavor of chametz was mixed] with a spoon and then on this same day91 stirred another cooked dish [with that spoon], it is forbidden to benefit from the entire [second cooked dish] even if it is 60 [times the volume] of the spoon. ([Moreover,] according to the custom practiced in these countries to forbid on Pesach [foods to which] an undesirable flavor was imparted,92 [this law applies] even if one stirred [the second cooked dish more] than 24 hours after stirring the first [cooked dish].) Similarly, all the utensils that were used with that cooked food while it was so hot that a hand would recoil from it must be stored away until after Pesach.93 If one of these utensils became mixed with 1000 other utensils, they must all be stored away until after Pesach, because there is no way that chametz can ever become nullified on Pesach. There are [other] authorities who maintain that if one of the utensils [that were used to stir the cooked dish] became mixed with two other utensils, [the forbidden utensil] is batel berov, nullified because it is mixed with a greater amount [of

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permitted utensils. These authorities rule in this manner] because [the forbidden utensil] was only forbidden since it [absorbed] a minute amount [of chametz].94 One may rely on their words when a severe [financial] loss is involved or in a pressing situation. [However,] one utensil should be removed [from the mixture], according to the custom explained in Yoreh Deah, sec. 109.95 ‫ )וְּלִמְנַהג ְמִדינוֹת ֵאלּוּ ֶשׁאוְֹס ִרים נוֵֹתן ַטַﬠם‬91‫יז ְוֵכן ַכּף ֶשֵׁהִגיס בּוֹ ֶאָחד ֵמַהַתְּבִשׁיִלין ַהָלּלוּ ְוַאַחר ָכּ ֵהִגיס בּוֹ ַבּיּוֹם‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ‬,‫ ֲאִפלּוּ ֵה ִגיס בּוֹ ַאַחר ֵמֵﬠת ְלֵﬠת ַלֲהָגָסה ִראשׁוָֹנה ַהִדּין ֵכּן( ַתְּבִשׁיל ַאֵחר‬92,‫ִלְפָגם ְבֶּפַסחקלא‬ ,‫קלג ְוֵכן ָכּל ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ְבּאוֹתוֹ ַתְּבִשׁיל ְכֶּשׁהוּא ַחם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬.‫ ַהֹכּל ָאסוּרקלב ַבֲּהָנָאה‬,‫ִשִׁשּׁים ְכֶּנֶגד ַהַכּף‬ 93,‫קלד‬.‫ָצ ִרי ְלַהְצ ִניָﬠן ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ֶשָׁחֵמץ ְבֶּפַסח ֵאין‬,‫ְוִאם ִנְתָﬠֵרב ֶאָחד ֵמַהֵכִּלים ַהָלּלוּ ְבֶּאֶלף ֵכִּלים ֲאֵח ִריםקלה – ָצ ִרי ְלַהְצ ִניָﬠן ֻכָּלּן ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ְוֵישׁ אוְֹמ ִריםקלז ֶשִׁאם ִנְתָﬠֵרב ֶאָחד ִמֵכִּלים ַהָלּלוּ ִבְּשֵׁני ֵכִּלים ֲאֵח ִרים – ֲהֵרי הוּא‬.‫לוֹ ִבּטּוּל ְלעוָֹלם ְבּשׁוּם ִﬠ ְנָיןקלו‬ ,‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק‬94.‫ ֵכּיָון ֶשׁלּ ֹא ֶנֱאַסר ֶאָלּא ֵמֲחַמת ַמֶשּׁהוּ‬,‫ָבֵּטל ְבֹּרב‬ 95,‫קלט‬:‫ְוָיִסיר ְכִּלי ַאַחתקלח ְלִפי ַהִמּ ְנָהג ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ט‬ 18 All the above96 applies during Pesach. [Different laws apply,] however, before Pesach – even on the day preceding Pesach from the sixth hour97 until nightfall, when it is forbidden to partake of or benefit from chametz according to Scriptural Law.98 Nevertheless, since [eating chametz at this time] is not [punishable] by kareis,99 the Sages did not add more stringencies regarding it than [those pertaining to] other Scriptural prohibitions.100 Therefore, [before Pesach, chametz] is nullified in a liquid mixture when there is 60 [times as much of the permitted substance as the amount of chametz], as is true with regard to other forbidden [substances] and, in a dry mixture, [chametz is nullified] when it is [simply] mixed with a larger amount [of permitted substances], as is true with regard to other forbidden [substances]. ([At that time, chametz] is not deemed a davar sheyeish lo matirin, a substance that will be permitted [at a] later [time],101 i.e., [the chametz will be permitted] after Pesach. [The rationale is that] even after Pesach, [chametz] is only permitted when it became mixed with a greater amount of permitted substances.102 [By contrast,] it is forbidden to benefit from chametz that remained a separate entity and existed [in a Jew’s possession] during Pesach.)103 Similarly, all authorities agree that [before Pesach] the fragrance of chametz does not cause a substance to become forbidden.104 Similarly, [when chametz] impairs the flavor [of a mixture or another substance], all authorities agree that the other substance or the mixture is permitted, as is the law regarding other forbidden substances.105 Similarly, these laws apply with regard to chametz nukshah106 even during Pesach. [The rationale is that] since one is not liable for kareis for [partaking of chametz nukshah on Pesach], it is governed by the same laws that apply to actual chametz on the day preceding Pesach from the sixth hour onward. ‫ ַﬠד ַהַלּ ְיָלה ֶשֶׁהָחֵמץ ָאסוּר ָאז‬97,‫ ֲאִפלּוּ ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ִשִׁשּׁיתקמ‬,‫ ֲאָבל ֹקֶדם ַהֶפַּסח‬,‫ ְבּתוֹ ַהֶפַּסח‬96‫יח ְוָכל ֶזה‬ ‫ ל ֹא ֶהֱחִמירוּ בּוֹ ֲחָכִמים יוֵֹתר ִמִבְּשָׁאר ִאסּוֵּרי‬99‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין בּוֹ ָכֵּרת‬98,‫קמא‬,‫ַבֲּאִכיָלה וַּבֲהָנָאה ִמן ַהתּוָֹרה‬ ‫ ְוִאם ִנְתָﬠֵרב ָיֵבשׁ ְבָּיֵבשׁ‬,‫ וְּלִפיָכ הוּא ִמְתַבֵּטּל ְבִּשִׁשּׁים ִכְּשָׁאר ִאסּוּ ִריןקמג ִאם ִנְתָﬠֵרב ַלח ְבַּלח‬100,‫קמב‬,‫תּוָֹרה‬ ‫קמה ֵכּיָון ֶשַׁאף‬,‫ ְדַּה ְינוּ ְלַאַחר ַהֶפַּסח‬101,"‫ִנְתַבֵּטּל ְבֹּרבקמד ְכּמוֹ ִבְּשָׁאר ִאסּוּ ִרין ) ְוֵאינוֹ ִנְקָרא "ָדָּבר ֶשֵׁיּשׁ לוֹ ַמִתּי ִרין‬ ‫ ֶשֲׁהֵרי ֶהָחֵמץ ֶשׁהוּא עוֵֹמד ְבֵּﬠינוֹ ֶשָׁﬠַבר ָﬠָליו‬102,‫קמז‬,‫ְלַאַחר ַהֶפַּסח ֵאין לוֹ ֶהֵתּר ֶאָלּא ַﬠל ְיֵדי ֶשׁ ִנְּתַבֵּטּלקמו ְבֹּרב‬ ‫ ְוֵכן נוֵֹתן ַטַﬠם ִלְפָגם ֻמָתּר בּוֹ ְלִדְבֵרי ַהֹכּל‬104,‫קמט‬.‫ ְוֵכן ֵאין ֵריחוֹ אוֵֹסר ְלִדְבֵרי ַהֹכּל‬103.(‫ַהֶפַּסח ָאסוּר ַבֲּהָנָאהקמח‬ ‫ ְדֵּכיָון ֶשֵׁאין ַחָיִּבין ָﬠָליו ָכֵּרת – ֲהֵרי ִדּינוֹ‬,‫ ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬106‫ ְוֵכן ַהִדּין ְבָּחֵמץ נְֻקֶשׁה‬105,‫קנ‬.‫ְכּמוֹ ִבְּשָׁאר ִאסּוּ ִרין‬ ‫קנא‬:‫ְכָּחֵמץ ָגּמוּר ְבֶּﬠֶרב ֶפַּסח ִמֵשּׁשׁ וְּלַמְﬠָלה‬

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19 When a dough that is chametz fell into cold water, even though [the dough] remained in the water for an entire day, it is permitted to drink [the water] on the day preceding Pesach [even] from the sixth [hour] onward107 after [the water] was strained.108 [The rationale is that] it can be assumed that a dough that is chametz impairs the taste of the water. Similarly, barley impairs the flavor of water, causing it to spoil.109 ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּשֵׁרית ְבּתוָֹכן ֵמֵﬠת ְלֵﬠת – ֻמָתּר ִלְשׁתּוָֹתן ְבֶּﬠֶרב ֶפַּסח ִמֵשּׁשׁ‬,‫יט ִﬠַסּת ָחֵמץ ֶשָׁנְּפָלה ְלַמ ִים צוְֹנ ִנין‬ ‫קנד ְוֵכן‬.‫ ִמְפֵּני ֶשִׁמּן ַהְסָּתם ִﬠָסּה ֶשׁל ָחֵמץ הוּא נוֵֹתן ַטַﬠם ִלְפָגם ַבַּמּ ִים‬108,‫קנג‬,‫ ַאַחר ֶשִׁסּ ְנָּנן‬107,‫וְּלַמְﬠָלהקנב‬ 109,‫קנה‬:‫ ֶשֵׁהן ַמְבִאיִשׁין אוָֹתם‬,‫ְשׂעוֹ ִרים נוְֹת ִנים ַטַﬠם ִלְפָגם ַבַּמּ ִים‬ 20 When an entire loaf that was chametz became mixed with even 1000 loaves of matzah, it never becomes batel among them.110It is forbidden to partake of [any of the loaves in] this mixture on the day before Pesach from [the beginning of] the fifth hour111 onward. [The rationale is that] an entire loaf is a davar shebeminyan (i.e., [an article that] must be sold by counting each item individually because of its importance; it is not sold [in a group] by estimation, as is the practice when selling items that are not important). Any davar shebeminyan is never nullified, even [when it is mixed] with 1000 [times its volume], as will be explained in Yoreh Deah, sec. 110.112 ‫ ְוָאסוּר ֶלֱאֹכל‬110,‫קנו‬,‫ ֶשׁ ִנְּתָﬠֵרב ֲאִפלּוּ ְבֶּאֶלף ִכָּכּרוֹת ֶשׁל ַמָצּה ֵאינוֹ ִמְתַבֵּטּל ְבּתוָֹכם‬9‫כ ִכָּכּר ָשֵׁלם ֶשׁל ָחֵמץ‬ ‫ ְלִפי ֶשִׁכָּכּר ָשֵׁלם הוּא ָדָּבר ֶשְׁבִּמ ְנָין )ֵפּרוּשׁ ֶשָׁצּ ִרי ְלָמְכרוֹ ְבִּמ ְנָין‬, ‫ ָוֵאיָל‬111‫ֵמַהַתֲּﬠֹרֶבת ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ֲחִמיִשׁית‬ ‫ ְוָכל ָדָּבר ֶשְׁבִּמ ְנָין ֲאִפלּוּ ְבֶּאֶלף ל ֹא‬,(‫ֵמֲחַמת ֲחִשׁיבוּתוֹ ְוֵאינוֹ ִנְמָכּר ְבֹּאֶמדקנז ְכּמוֹ ֶשֶׁדֶּר ִלְמֹכּר ְדָּב ִרים ֶשֵׁאיָנן ֲחשׁוִּבין‬ 112,‫קנח‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬,‫ָבֵּטל‬ 21 When does the above apply? When the loaf was inherently forbidden, i.e., it was chametz. [Different rules apply,] however, when a loaf of matzah became forbidden because it absorbed a forbidden [substance or flavor. To cite two] examples: a kernel of wheat that had leavened was baked in [a loaf of matzah], in which instance, [after] removing [that kernel], it is necessary to remove some of the matzah [surrounding it],113 or a matzah of which part [was baked] folded over, in which instance, after cutting away the portion that was folded over – which is deemed chametz – an additional portion, k’dei netilah114must be removed, as will be stated in sec. 461[:16], because it absorbed the flavor of the chametz. If [such a piece of matzah] became mixed with other [pieces of matzah] before the [portion the size of] k’dei netilah was removed, all the pieces of matzah are permitted, and one may eat them on the day preceding Pesach115 until nightfall.116 It is not necessary to remove any of [the loaves of matzah. The rationale is that] the matzah that absorbed the forbidden [chametz] became nullified because [it was mixed with] a majority [of permitted substances]. Although [the matzah] remains a davar shebeminyan117 even after a small amount was cut off from it, nevertheless, the matzah itself is permitted and the forbidden [chametz] it contains is [itself] not a davar shebeminyan.118 ‫ ֲאָבל ִכָּכּר ֶשׁל ַמָצּה ֶשֶׁנֱּאַסר ֵמֲחַמת ֶשׁ ִנְּבַלע‬,‫כא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהִכָּכּר הוּא ָאסוּר ֵמֲחַמת ַﬠְצמוֹ ֶשׁהוּא ָחֵמץ‬ ‫ ְוֵכן‬113,‫קנט‬,‫ ְכּגוֹן ֶשָׁמְּצאוּ בּוֹ ִחָטּה ֲחמוָּצה ֶשֶׁנֱּאֵפית ְבּתוֹכוֹ ֶוֱהִסיָרהּ ִמֶמָּנּה ְוָצ ִרי ְלָהִסיר ִמֶמָּנּה עוֹד ַמָצּה‬,‫בּוֹ ִאסּוּר‬ ‫ ְכּמוֹ‬114‫ַמָצּה ֶשׁ ִנְּתַכְּפָּלה ִמְקָצָתהּ ְוַאַחר ֶשָׁחַת ִמֶמָּנּה ָמקוֹם ַהָכּפוּל ֶשׁהוּא ָחֵמץ ָצ ִרי ְלָהִסיר ִמֶמָּנּה עוֹד ְכֵּדי ְנִטיָלה‬ – ‫ ְוִאם ֹקֶדם ֶשֵׁהִסיר ִמֶמָּנּה ְכֵּדי ְנִטיָלה ִנְתָﬠ ְרָבה ַבֲּאֵחרוֹת‬,‫קס ִמְפֵּני ֶשׁ ִנְּבַלע ָבּהּ ַטַﬠם ֶהָחֵמץ‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"א‬ ‫ ֶשׁאוָֹתהּ ַמָצּה ַהְבּלוָּﬠה‬,‫ ְוֵאין ָצ ִרי ְלָהִסיר ֵמֶהם ְכּלוּם‬116,‫קסא‬,‫ ַﬠד ַהַלּ ְיָלה‬115‫ וֻּמָתּר ְלָאְכָלם ְבֶּﬠֶרב ֶפַּסח‬,‫ֻכָּלּם ֻמָתּ ִרין‬ ‫ ִמָכּל ָמקוֹם ֲהֵרי ִהיא ְבַּﬠְצָמהּ‬,‫ ַאף ְלַאַחר ֶשֶׁנְּחַתּ ִמֶמּנּוּ ְמַﬠט‬117‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָדָּבר ֶשְׁבִּמ ְנָין‬,‫ֵמִאסּוּר ִנְתַבְּטָּלה ְבֹּרב‬

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118,‫קסב‬:‫ ְוָהִאסּוּר ֶשְׁבּתוָֹכהּ ֵאינוֹ ָדָּבר ֶשְׁבִּמ ְנָין‬,‫ֻמֶתֶּרת ִהיא‬ 22 Even when a large amount was cut off from a loaf [of matzah that had absorbed the flavor of chametz] and thus, the importance [of the loaf] was nullified,119 [if that loaf of matzah] became mixed with other pieces of matzah, it is forbidden to partake of or benefit from the mixture during Pesach, [i.e.,] from the night of the fifteenth [of Nissan] onward. It is even forbidden to maintain [possession of these pieces of matzah] until after Pesach, as explained in sec. 442[:18].120 True, the forbidden [substance] was nullified because [it was mixed with] a majority [of permitted substances] before Pesach. Nevertheless, since the actual substance of the forbidden [entity] did not integrate [entirely] into the physical substance of the permitted [entity], but rather exists as a separate entity within the mixture,121 therefore, when Pesach arrives, [the forbidden substance] becomes significant again122 and causes the entire mixture to be forbidden as if [the matzah that absorbed chametz] became mixed [with the permitted matzah] at this time, [i.e.,] on Pesach. (There are authorities who differ [with the above],123 and one may rely on their words in a pressing situation, as will be explained.)124 When, by contrast, chametz became mixed with a permitted [substance] in a liquid mixture,125 in which instance, [the chametz and the permitted substance] became integrated [entirely with each other], and [the chametz] is nullified before Pesach because [it was mixed with] 60 [times its volume] or because it imparts an undesirable flavor, it is permitted to partake of [the mixture] on Pesach.126 [The rationale is that] since the actual substance of the forbidden [entity] integrated [entirely] into the permitted [substance], and was nullified in it, [the forbidden entity, i.e., the chametz,] is as if it no longer exists, and it does not become significant [again] on Pesach. There are authorities who differ with the above and maintain that since the faintest trace of the actual substance of chametz is [still] present in the mixture, [that trace of chametz] becomes significant again on Pesach, and causes the mixture to become forbidden127 even though [the chametz] integrated [entirely] within the permitted substance. There are authorities who rule even more stringently [and maintain] that even though the mixture does not contain even the slightest amount of the substance of chametz, but only a slight trace of the flavor of chametz was released into it, and [that trace of flavor] was nullified in [the mixture] before Pesach, [that trace of flavor of chametz] becomes significant again on Pesach. For example, [a kernel of] wheat that had become chametz was found in a cooked chicken, but [the kernel] was removed from [the chicken] before Pesach. [These authorities maintain that] it is forbidden to eat [the chicken] during Pesach, because the slight trace of the taste of chametz that was released from [the kernel of] wheat into the chicken becomes significant [again during Pesach] and causes the entire chicken to become forbidden. The halachah follows the first opinion.128 One who desires to act stringently, following one of the two latter opinions, should do so regarding his own conduct, but should not rule in this manner for others. [Difficulties may arise129 in the situation described immediately beforehand] if one did not remove the [kernel of] wheat from the chicken until after Pesach commenced, even though he removed the chicken from the pot before Pesach commenced and placed it in a pot without any sauce. If, for even one moment after Pesach commenced, the chicken was still hot to the extent that a hand would recoil

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from it, in that moment during Pesach, the [kernel of] wheat will release a slight trace of its flavor into the chicken and [therefore] cause the entire chicken to become forbidden if [the chicken] is fatty.130 And if [the chicken] is lean, it is necessary to remove the thickness of the width of a thumbbreadth around the place of [the kernel of] wheat.131 [Moreover,] according to the custom in these regions where no distinction is made between fatty [meat] and lean [meat],132 the entire chicken is forbidden in any case. ‫כב ֲאִפלּוּ ִכָּכּר ֶשֶׁנְּחַתּ ִמֶמּנּוּ ַה ְרֵבּה ְו ִנְתַבֵּטּל ֲחִשׁיבוּתוֹ ְוַאַחר ָכּ ִנְתָﬠֵרב ִבְּפרוּסוֹת ֲאֵחרוֹת ֶשׁל ַמָצּה – ָאסוּר ֶלֱאֹכל‬ ‫קסד ְכּמוֹ‬,‫קסג ַוֲאִפלּוּ ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח ָאסוּר‬, ‫ ִמֵלּיל ט"ו ָוֵאיָל‬119‫ְוֵלָהנוֹת ֵמַהַתֲּﬠֹרֶבת ְבּתוֹ ַהֶפַּסח‬ ‫ ֵכּיָון ֶשֵׁאין גּוּף ָהִאסּוּר ִנְבָלל‬,‫ ְוַאף ַﬠל ִפּי ֶשְׁכָּבר ִנְתַבֵּטּל ָהִאסּוּר ְבֹּרב ֹקֶדם ַהֶפַּסח‬120,‫קסה‬.‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ב‬ 122‫ ְלִפיָכ ְכֶּשַׁמּ ִגּיַﬠ ַהֶפַּסח ֲהֵרי הוּא חוֵֹזר ְוֵנעוֹר‬121,‫קסו‬,‫ְבּגוּף ַהֶהֵתּר ֶאָלּא הוּא עוֵֹמד ִבְּפֵני ַﬠְצמוֹ ְבּתוֹ ַהַתֲּﬠֹרֶבת‬ ‫ ְואוֵֹסר ֶאת ָכּל ַהַתֲּﬠֹרֶבת ְכִּאלּוּ ִנְתָﬠֵרב ַﬠְכָשׁו ַבֶּפַּסח‬. (124,‫קסח ְכּמוֹ ֶשׁ ִיְּתָבֵּארקסט‬,‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדָּחק‬123,‫קסז‬.‫) ְוֵישׁ חוְֹלִקין‬. ‫ ְוִנְתַבֵּטּל ֹקֶדם ַהֶפַּסח ְבִּשִׁשּׁים אוֹ ֵמֲחַמת ֶשׁהוּא נוֵֹתן ַטַﬠם‬,‫ ֶשֵׁהן ִנְבָלִלין‬125,‫ֲאָבל ָחֵמץ ֶשׁ ִנְּתָﬠֵרב ְבֶּהֵתּר ַלח ְבַּלחקע‬ ‫ ְדֵּכיָון ֶשׁגּוּף ָהִאסּוּר ָבּלוּל ְבּגוּף ַהֶהֵתּר ְוִנְתַבֵּטּל ְבּתוֹכוֹ – ֲהֵרי הוּא‬126,‫קעב‬,‫ִלְפָגםקעא – ֻמָתּר ְלָאְכלוֹ ְבּתוֹ ַהֶפַּסח‬ ‫ ְבֶּפַסח‬122‫ ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר‬,‫ְכִּמי ֶשֵׁאינוֹ ָבּעוָֹלם ְכָּלל‬. ,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָבּלוּל ְבּגוּף ַהֶהֵתּר‬,‫ְוֵישׁ חוְֹלִקיןקעג ַﬠל ֶזה ְואוְֹמ ִרים ֵכּיָון ֶשֵׁיּשׁ ַמֶשּׁהוּ ַמָמּשׁוּת ֶהָחֵמץ ְבּתוֹ ַהַתֲּﬠֹרֶבת‬ 127.‫הוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח ְואוֵֹסר ֶאת ַהַתֲּﬠֹרֶבת‬ ‫ְוֵישׁ ַמֲחִמי ִריןקעד עוֹד ַדֲּאִפלּוּ ִאם ֵאין ְבּתוֹ ַהַתֲּﬠֹרֶבת ְכּלוּם ִמַמָּמּשׁוּת ֶהָחֵמץ ֲאִפלּוּ ַמֶשּׁהוּ ֶאָלּא ֶשׁ ִנְּפַלט ְלָשׁם ַטַﬠם‬ ‫ ְכּגוֹן ַתּ ְר ְנֹגֶלת ְמֻבֶשֶּׁלת ֶשָׁמָּצא ָבּהּ ִחָטּה ְמֻחֶמֶּצת‬,‫ַמֶשּׁהוּ ָחֵמץ ְו ִנְתַבֵּטּל ְבּתוֹכוֹ ֹקֶדם ַהֶפַּסח – ֲהֵרי הוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬ ‫ ִמְפֵּני ֶשַׁטַּﬠם ַמֶשּׁהוּ ֶשׁ ִנְּפַלט ִמן ַהִחָטּה ַלַתּ ְרְנֹגֶלת‬,‫ְוֵהִסיר ִמֶמָּנּה ַהִחָטּה ֹקֶדם ַהֶפַּסחקעה – ָאסוּר ְלָאְכָלהּ ְבּתוֹ ַהֶפַּסח‬ ‫חוֵֹזר ְוֵנעוֹר ְואוֵֹסר ֶאת ָכּל ַהַתּ ְרְנֹגֶלת‬. ‫ ֲאָבל ל ֹא‬,‫ וִּמי ֶשׁרוֶֹצה ְלַהֲחִמיר ְכַּאַחת ִמְשֵּׁתּי ְסָברוֹת ָהַאֲחרוֹנוֹת – ַיֲחִמיר ְלַﬠְצמוֹ‬128,‫קעו‬.‫ַוֲהָלָכה ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫יוֶֹרה ֵכן ַלֲאֵח ִרים‬. ‫ ַאף ַﬠל ִפּי ֶשׁהוִֹציא ֶאת ַהַתּ ְר ְנֹגֶלת ֵמַהְקֵּדָרה ֹקֶדם‬129,‫קעז‬,‫ֲאָבל ִאם ל ֹא ֵהִסיר ַהִחָטּה ִמן ַהַתּ ְר ְנֹגֶלת ַﬠד ֶשׁ ִנְּכַנס ַהֶפַּסח‬ ‫קעח‬,‫ ִאם ְכֶּשׁ ִנְּכַנס ַהֶפַּסח ָה ְיָתה ַהַתּ ְרְנֹגֶלת ֲﬠַד ִין ַחָמּה ִבְּכֵדי ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬,‫ְכּ ִניַסת ַהֶפַּסח ְוִה ִנּיָחהּ ִבְּקָﬠָרה ְבּל ֹא ֹרֶטב‬ ‫ֲאִפלּוּ ל ֹא ָהְיָתה ַחָמּה ֶאָלּא ֶרַגע ֶאָחד – ֲהֵרי ְבּאוָֹתהּ ֶרַגע ֶשְׁבּתוֹ ַהֶפַּסח ָחְזָרה ַהִחָטּה וָּפְלָטה ַטַﬠם ַמֶשּׁהוּ ְלתוֹ‬ ‫ ְוִאם ִהיא ְכּחוָּשׁה – ָצ ִרי ְלָהִסיר ִמֶמָּנּה ִבְּמקוֹם ַהִחָטּה‬130.‫ַהַתּ ְר ְנֹגֶלת ְואוֶֹסֶרת ֶאת ֻכָּלּהּ ִאם ַהַתּ ְר ְנֹגֶלת ִהיא ְשֵׁמָנה‬ ‫ – ֲהֵרי ָכּל ַהַתּ ְרְנֹגֶלת‬132,‫ וְּלִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֶשֵׁאין ְמַחְלִּקין ֵבּין ְכּחוָּשׁה ִלְשֵׁמָנהקפ‬131,‫קעט‬.‫ָכֳּﬠִבי ֹרַחב גּוָּדל‬ ‫ֲאסוָּרה ְבָּכל ִﬠ ְנָין‬: 23 A utensil that absorbed [the flavor of] chametz, that became mixed with other utensils [that are kosher for Pesach], does not become nullified in [the mixture],133 even if there are 1000 [utensils that are kosher for Pesach in the mixture. Therefore,] if one desires to use [these utensils to eat or cook] hot [foods] on Pesach134 or on the day before Pesach from the fifth hour onward, he must [purge the chametz from] all of the [utensils through] hag’alah.135 [The rationale is that] since it is possible to remove the forbidden [flavor] from the utensil that absorbed it through hag’alah, [the utensil] is considered as a davar sheyeish lo matirin, a substance that will be permitted later. [Such a substance] can never be nullified. (True, we do not rule in this manner with regard to other forbidden substances, as stated in Yoreh Deah, sec. 102.136 Nevertheless, greater stringency is applied with regard to chametz on Pesach.)137 Therefore, if the utensil that absorbed [the flavor of] chametz is made from earthenware – which cannot [have the chametz purged from it] through 12/16/2020, 8:43 PM

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hag’alah138 – [the utensil can be] nullified if it was mixed [in a mixture] with a majority of other earthenware utensils that are permitted [to be used on Pesach. Hence,] it is permitted to use all the utensils [in the mixture, and place and cook] hot food [in them] on the day preceding Pesach until nightfall. It is [also] permitted to eat hot food [that was cooked in these utensils before Pesach] during Pesach.139 It is, however, forbidden to use [these utensils] with hot food during Pesach, as is the law regarding dry [mixtures in which the forbidden substance] became nullified by [being mixed with] a majority of permitted substances before Pesach. [In such an instance, the flavor of the chametz] becomes significant again on Pesach.140 ‫קפא ְוָצ ִרי‬.‫ ֲאִפלּוּ ֵהן ֶאֶלף‬133‫כג ְכִּלי ֶשׁה]וּ[א ָבּלוַּﬠ ֵמָחֵמץ ֶשִׁנְּתָﬠ ְרָבה ְבֵּכִלים ֲאֵח ִרים – ֵאינוֹ ִמְתַבֵּטּל ְבּתוָֹכם‬ ‫ אוֹ ְלֹצֶר ֲאִכיַלת ֶﬠֶרב ֶפַּסח ִמָשָּׁﬠה‬134,‫ ֶאת ֻכָּלּם ִאם רוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבַּחִמּין ְלֹצֶר ֲאִכיַלת ַהֶפַּסח‬135‫ְלַהְגִﬠיל‬ ‫קפב ְדֵּכיָון ֶשַׁﬠל ְיֵדי ַהְגָﬠָלה ֶאְפָשׁר ְלַהְפ ִריד ִמן ַהֵכִּלים ֶאת ָהִאסּוּר ַהָבּלוַּﬠ ַבְּכִּלי – ֲהֵרי ֶזה ְכּ"ָדָבר ֶשֵׁיּשׁ לוֹ‬, ‫ה' ָוֵאיָל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫ ) ְוַאף ַﬠל ַגּב ְדִּבְשָׁאר ִאסּוּ ִרין ל ֹא ַק ְייָמא ָלן ָהִכי‬101,‫ַמִתּי ִרין" ֶשֵׁאינוֹ ָבֵּטל ְלעוָֹלםקפג‬ (137‫ ִמָכּל ָמקוֹם ְבָּחֵמץ ְבֶּפַסח ַמֲחִמי ִרין ְטֵפי‬136,‫קפד‬,‫ק"ב‬. ‫ – ֲהֵרי הוּא ִמְתַבֵּטּל ְבֹּרב ְכֵּלי ֶחֶרס‬138‫ְלִפיָכ ִאם ָהָיה ְכִּלי ֶזה ֶשִׁנְּבַלע בּוֹ ָחֵמץ ְכִּלי ֶחֶרס ֶשֵׁאינוֹ ִנְכָשׁר ְבַּה ְגָﬠָלה‬ ‫ וֻּמָתּר ֶלֱאֹכל ַחִמּין ַהָלּלוּ ְבּתוֹ‬,‫קפה וֻּמָתּר ְלִהְשַׁתֵּמּשׁ ְבָּכל ַהֵכִּלים ְבַּחִמּין ְבֶּﬠֶרב ֶפַּסח ַﬠד ַהַלּ ְיָלה‬,‫ֲאֵח ִרים ֶשׁל ֶהֵתּר‬ ‫ ְכִּדין ָיֵבשׁ ְבָּיֵבשׁקפו ֶשׁ ִנְּתַבֵּטּל ְבֹּרב ֹקֶדם ַהֶפַּסח ֶשׁהוּא‬134,‫ ֲאָבל ָאסוּר ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבַּחִמּין ְבּתוֹ ַהֶפַּסח‬139.‫ַהֶפַּסח‬ 140,‫קפז‬:‫חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬ 24 When a piece of bread141 fell into cold wine,142 even if it was removed from there before Pesach, there is nevertheless room for concern that perhaps fine crumbs crumbled from it and remained in the wine. Therefore, if the wine was not filtered before Pesach commenced, the flavor of the crumbs143 will have been released into the wine on Pesach since [the crumbs] soaked in [the wine] for [at least] a 24-hour period, i.e., [the time between] the moment [the slice of bread] fell into [the wine] until [the time the wine] was filtered on Pesach. At the end of this 24-hour period,144 [the wine and the crumbs] are considered as [having been] cooked [together], as stated in Yoreh Deah, section 105.145 At that time, [the crumbs] release [their flavor] and that flavor spreads through [all] the wine, [causing] all the wine to become forbidden. [In this instance, it is] even [forbidden] to benefit from [the wine].146 [Moreover,] it is forbidden to maintain possession of [this wine] until after Pesach. When does the above apply? When one filtered [the wine] during Pesach and found fine crumbs in it. If, however, one did not filter [the wine], it is permitted to maintain possession of it until after Pesach.147 Similarly, one may derive all types of benefit from [the wine]148 during Pesach. Since [the person] removed the bread that fell into [the wine] from [the wine] before Pesach, there is only a mere concern that crumbs remained in it. [Therefore,] it is sufficient to forbid the wine to be drunk. [Nevertheless,] if this wine became mixed with other wine, it is also forbidden to drink [that other wine]. If one filtered [the wine] before Pesach,* it is permitted to drink it on Pesach regardless of the circumstance, even if several days passed from the time the bread fell into [the wine] until the time when it was filtered. [The rationale is that] even if the flavor of the bread was released into the wine, [that flavor] was nullified because of the presence of 60 [times its volume] before Pesach, and it does not become significant again [during Pesach].149 * [Even if one filtered [the wine] on Pesach and did not find any crumbs on the filter, there is nevertheless room for concern that perhaps on the

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filter there was a very fine crumb which was not apparent to the eye because it is mixed with the moisture of the wine that has accumulated on the filter,150 and its flavor was released into the wine on Pesach. Nevertheless, if a 24-hour period did not pass between the time the bread fell into the wine and the time it was filtered on Pesach, there is no concern that the flavor of the crumbs was released into the wine when [the wine] is cold. True, there are authorities who rule stringently with regard to chametz on Pesach even when chametz soaked in a cold [liquid], as will be explained in sec. 467[:29]. Nevertheless, one should rule leniently in this instance since [it is] not [known that] chametz actually [soaked in the wine];151 there is merely a doubt that perhaps fine crumbs remained in [the wine. Moreover,] even if one found crumbs on the filter when he filtered the wine on Pesach – and thus [the crumbs] were certainly in the wine on Pesach – nevertheless, if it is a pressing situation,152 e.g., [the person] needs the wine for the four cups [of wine for the Seder] or for Kiddush and/or Havdalah, he may rely on the authorities who maintain that chametz [soaked in liquid] does not cause [the liquid] to become forbidden [if it soaks there for] less than a 24-hour period]. ‫ ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְתָפּ ְררוּ‬,‫ ַאף ַﬠל ִפּי ֶשׁ ְנָּטָלהּ ִמָשּׁם ֹקֶדם ַהֶפַּסח‬142,‫ ֶשָׁנַּפל ְלַיִין צוֵֹנן‬141‫כד ְפּרוַּסת ַפּת‬ ‫קפח וְּלִפיָכ ִאם ל ֹא ִס ְנּנוּקפט ֶאת ַהַיּ ִין ַﬠד ֶשׁ ִנְּכַנס ַהֶפַּסח – ֲהֵרי ִנְפָלט ַטַﬠם‬,‫ִמֶמּנּוּ ֵפּרוּ ִרין ַדִּקּין ְו ִנְשֲׁארוּ ְבּתוֹ ַהַיּ ִין‬ ‫קצא ְדַּה ְינוּ ִמָשָּׁﬠה ֶשָׁנַּפל ְלתוֹכוֹ ַﬠד ָשָׁﬠה‬,‫ ְלתוֹ ַהַיּ ִין ְבֶּפַסחקצ ַﬠל ְיֵדי ֶשִׁנְּכְבּשׁוּ ְבּתוֹכוֹ ֵמֵﬠת ְלֵﬠת‬143‫ַהֵפּרוּ ִרין‬ ‫ ְוָאז‬145,‫קצג‬,‫ ַנֲﬠֶשׂה ִכְּמֻבָשּׁל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ה‬144‫קצב ֶשְׁבּסוֹף ַהֵמֵּﬠת ְלֵﬠת‬,‫ֶשְׁמַּסְנּנוֹ ְבּתוֹ ַהֶפַּסח‬ ‫קצד‬.‫ ְוָאסוּר ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬146,‫ ְוהוֵֹל ַטְﬠמוֹ ְלתוֹ ַהַיּ ִין ְוֶנֱאָסר ָכּל ַהַיּ ִין ֲאִפלּוּ ַבֲּהָנָאה‬,‫הוּא פּוֵֹלט‬ ‫ ֲאָבל ִאם ֲﬠַד ִין ל ֹא ִס ְנּנוֹ – ֻמָתּר ְלַהְשׁהוֹתוֹ ַﬠד‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁסּ ְנּנוֹ ְבּתוֹ ַהֶפַּסח וָּמָצא בּוֹ ֵפּרוּ ִרין ַדִּקּין‬ ‫ ֵכּיָון ֶשְׁכָּבר ֵהִסיר ִמֶמּנּוּ ֹקֶדם‬148,‫קצו‬,‫ ְוֵכן ֻמָתּר ֵלָהנוֹת ִמֶמּנּוּ ְבָּכל ִמיֵני ֲהָנאוֹת ְבּתוֹ ַהֶפַּסח‬147,‫קצה‬.‫ְלַאַחר ַהֶפַּסח‬ ‫ ְוִאם‬.‫ ְוַדי ֶלֱאֹסר אוֹתוֹ ִבְּשִׁתָיּה‬,‫ ְוֵאין בּוֹ ֶאָלּא ֲחָשׁשׁ ְבָּﬠְלָמא ֶשָׁמּא ִנְשֲׁארוּ בּוֹ ֵפּרוּ ִרין‬,‫ַהֶפַּסח ֶאת ַהַפּת ֶשָׁנַּפל ְלתוֹכוֹ‬ ‫קצז‬.‫ִנְתָﬠֵרב ִמַיּ ִין ֶזה ְלַיִין ַאֵחר – ַגּם הוּא ָאסוּר ִבְּשִׁתָיּה‬ ‫ ֲאִפלּוּ ֵישׁ ַכָּמּה ָיִמים ִמָשָּׁﬠה ֶשָׁנַּפל ַהַפּת ְלתוֹכוֹ ַﬠד‬,‫ְוִאם ִסֵנּן אוֹתוֹ* ֹקֶדם ַהֶפַּסח – ֻמָתּר ִלְשׁתּוֹתוֹ ְבֶּפַסחקצח ְבָּכל ִﬠ ְנָין‬ ‫ ְוֵאינוֹ חוֵֹזר‬,‫ ֶשַׁאף ֶשׁ ִנְּפַלט ַטַﬠם ַהַפּת ְלתוֹ ַהַיּ ִין – ֲהֵרי ְכָּבר ִנְתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬,‫ָשָׁﬠה ֶשְׁמַּסְנּנוֹ‬ 149,‫קצט‬:‫ְוֵנעוֹר‬ [* ‫ ַאף ַﬠל ִפּי ֵכן ֵישׁ ָלֹחשׁ ֶשָׁמּא ָהָיה‬,‫ַוֲאִפלּוּ ִאם ִס ְנּנוֹ ְבּתוֹ ַהֶפַּסחר ְול ֹא ָמָצא שׁוּם ֵפּרוּר ַﬠל ַהְמַסֶנֶּנת‬ ‫בּוֹ ֵפּרוּר ַדּק ְמֹאדרא ֶשֵׁאינוֹ ִנ ְרָגּשׁ ִבּ ְראוּת ָהַﬠִין ֵמֲחַמת ֶשׁהוּא ְמֹעָרב ְבַּלְחלוִּחית ַי ִין ֶשַׁﬠל ִפּי‬ ‫ ְו ִנְפַלט ַטְﬠמוֹ ְבֶּפַסח ְלתוֹ ַהַיּ ִין‬150 ,‫רב‬,‫ַהְמַסֶנֶּנת‬. ‫ ִאם ֵאין ֵמֵﬠת ְלֵﬠת ִמָשָּׁﬠה ֶשָׁנַּפל ַהַפּת ְלתוֹ ַהַיּ ִין ַﬠד ָשָׁﬠה ֶשְׁמַּסְנּנוֹ ְבּתוֹ ַהֶפַּסח – ֵאין‬,‫וִּמָכּל ָמקוֹם‬ ‫רג ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ ַמֲחִמי ִריןרד ְבָּחֵמץ‬.‫ָלֹחשׁ ֶשָׁמּא ִנְפַלט ַטַﬠם ַהֵפּרוּ ִרין ְלתוֹ ַהַיִּין ְכּמוֹ ֶשׁהוּא צוֵֹנן‬ ‫רה ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין ָכּאן ָחֵמץ ָגּמוּר‬,‫ְבֶּפַסח ֲאִפלּוּ ִנְשָׁרה ֶהָחֵמץ ְבּצוֵֹנן ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬ ‫רו ַוֲאִפלּוּ ִאם ְכֶּשִׁסְּנּנוֹ ְבּתוֹ ַהֶפַּסח‬.‫ – ֵישׁ ְלָהֵקל ַבָּדָּבר‬151‫ֶאָלּא ָסֵפק ֶשָׁמּא ִנְשֲׁארוּ בּוֹ ֵפּרוּ ִרין ַדִּקּין‬ ‫ ִמָכּל ָמקוֹם ִאם הוּא ְשַׁﬠת ַהְדָּחקרז ְכּגוֹן‬,‫ָמָצא ֵפּרוּ ִרין ַﬠל ִפּי ַהְמַסֶנֶּנת ֶשְׁבַּוַדּאי ָהיוּ ְבּתוֹ ַהַיּ ִין ְבֶּפַסח‬ ‫ֶשׁהוּא ָצ ִרי ְלַיִין ֶזה ְלַא ְרַבּע כּוֹסוֹת אוֹ ְלִקדּוּשׁ וְּלַהְבָדָּלה – ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִריםרח ֶשָׁחֵמץ ְבֶּפַסח‬ 152:[‫ֵאינוֹ אוֵֹסר ְבָּפחוֹת ִמֵמֵּﬠת ְלֵﬠתרט‬ 25 When one filters wine [in such an instance] – whether before Pesach or during Pesach – he must take care to filter it with a slightly thick cloth so that no fine crumb could pass through the holes of the cloth. For this reason, if bread fell into mead that was slightly thick to the extent that [the mead] would not pass through a cloth that is slightly thick,153 there is no way the [mead] can be rectified so that one 12/16/2020, 8:43 PM

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may drink it on Pesach. Even if [the person] removed the bread from [the mead], it is possible that fine crumbs remained there. ‫רי ֶשׁלּ ֹא יוַּכל שׁוּם ֵפּרוּר ַדּק ַלֲﬠֹבר‬,‫כה וְּכֶשְׁמַּס ְנּנוֹ ֵבּין ֹקֶדם ַהֶפַּסח ֵבּין תּוֹ ַהֶפַּסח – ָצ ִרי ִלָזֵּהר ְלַס ְנּנוֹ ְבֶּבֶגד ָﬠב ְקָצת‬ ‫ ִאם הוּא ָﬠב ְקָצת ֶשׁלּ ֹא יוַּכל ַלֲﬠֹבר ֶבֶּגדריב ֶשׁהוּא ָﬠב‬,‫ ִאם ָנַפל ַפּת ְלתוֹ ֵמי ְדַּבשׁ‬, ‫ריא ְלִפיָכ‬.‫תּוֹ ִנְקֵבי ַהֶבֶּגד‬ ‫ ֶשָׁמּא ִנְשֲׁארוּ ָשׁם ֵפּרוּ ִרין‬,‫ – ֵאין לוֹ ַתָּקָּנה ִלְשׁתּוֹתוֹ ְבֶּפַסחריג ַאף ַﬠל ִפּי ֶשֵׁהִסיר ִמֶמּנּוּ ֶאת ַהַפּת ֶשָׁנַּפל ְלתוֹכוֹ‬153‫ְקָצת‬ ‫ַדִּקּין‬: 26 According to law,154 it is permitted to eat all types of salted foods155 on Pesach without soaking and washing them at all even though one was not careful that [they did not come in contact] with chametz, i.e., one did not check the salt to make sure that there were no crumbs of chametz in it as is often [the case. The rationale is that] even if there were crumbs of chametz in [the salt], they already dissolved and became liquified, and [therefore,] were nullified before Pesach because of the presence of 60 [times their volume of substances that were not chametz].156 Even if [these foods] were salted in a utensil that was ben yomo, i.e., it absorbed chametz that day, that is the utensil was used for hot chametz within 24 hours [before placing the foods that] were salted [in it] – and thus the flavor of the chametz absorbed in the utensil was not yet impaired157 – nevertheless, the salt does not cause [the absorbed chametz] to be released from the utensil and absorbed in the food that is being salted in [that utensil. The rationale is that] salt only has the power to cause liquid to be released from food, for [the food] is soft. However, [salt does] not [have the power to release substances absorbed in] a utensil, for [a utensil] is firm.158 ‫ ְבּל ֹא שׁוּם ְשׁ ִרָיּה ַוֲהָדָחה ְכָּלל ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְזֲהרוּ ָבֶּהןריד‬154‫ ֻמָתּר ְלָאְכָלם ְבֶּפַסח ִמן ַהִדּין‬155‫כו ָכּל ִמיֵני ְמלוִּחים‬ – ‫רטו ֶשֲׁהֵרי ַאף ַﬠל ִפּי ֶשָׁהיוּ בּוֹ ֵפּרוֵּרי ָחֵמץ‬,‫ ְדַּה ְינוּ ֶשׁלּ ֹא ָבּ ְדקוּ ֶאת ַהֶמַּלח ִמֵפּרוֵּרי ָחֵמץ ֶשֶׁדֶּר ְלִהָמֵּצא בּוֹ‬,‫ֵמִחמּוּץ‬ 156.‫ְכָּבר ִנמּוֹסוּ ְו ִנמּוֹחוּרטז ְו ִנְתַבְּטּלוּ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬ ‫ ֶשֲׁﬠַד ִין ל ֹא ִנְפַגּם‬,‫ ְדַּה ְינוּ ֶשׁ ִנְּשַׁתְּמּשׁוּ בּוֹ ָחֵמץ ְבַּחִמּין תּוֹ ֵמֵﬠת ְלֵﬠת ַלְמִּליָחה‬,‫ַוֲאִפלּוּ ִנְמְלחוּ ְבּתוֹ ְכִּלי ֶשׁל ָחֵמץ ֶבּן יוֹמוֹ‬ ‫ריח ְלִפי ֶשֵׁאין‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ַהֶמַּלח ַמְפִליטוֹ ִמן ַהְכִּלי וַּמְבִליעוֹ ָבֹּאֶכל ַהִנְּמָלח ְבּתוֹכוֹ‬157,‫ריז‬,‫ָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי‬ 158,‫ריט‬:‫ ֲאָבל ל ֹא ִמן ַהְכִּלי ֶשׁהוּא ָקֶשׁה‬, ‫ֹכַּח ְבֶּמַלח ֶאָלּא ְלַהְפִליט ֹמַהל ִמן ָהֹאֶכל ֶשׁהוּא ַר‬ 27 To what does the above [leniency] apply? To [certain] types of dry salted foods, for example, salted cheese or salted fish, that were not left to soak in water or in fish-brine for a 24-hour period in a utensil that was used for chametz. If, however, [the salted foods] were soaked in water or in fish-brine159 for a 24-hour period160 – even if the utensil had not been used for a 24-hour period161 when the salted food was placed inside of it – it is forbidden to eat them. [Moreover, this food is forbidden] even on the final festive day [of Pesach] celebrated in the Diaspora.162 (See Yoreh Deah, sec. 105,163 which states that all that is forbidden is [the portion of the salted food] that is lying in the water or the fish brine. The portion of [the salted food] that lies outside of the water or the fish brine is not forbidden.) Even though one removed [the salted food] from the utensil used for chametz before Pesach and washed [the food] very thoroughly in a utensil that is [kosher] for Pesach [to remove] the salt clinging to it, nevertheless, since [the food] was soaked in a utensil used for chametz for a 24-hour period, the flavor of the chametz was released from the utensil and [absorbed] in [the salted food] through this soaking. [The rationale is that] whenever [food] is soaked for a 24-hour period [in a liquid in a utensil], it is as if it was cooked [in that utensil].164 True, the utensil had not been used within a 24-hour period and thus, the flavor of

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the chametz [absorbed] in it was impaired. Nevertheless, when this impaired flavor is absorbed in the salted food which is pungent and powerful because of the flavor of the salt absorbed in it, this impaired flavor is [thereby improved and] transformed into a desirable one,165 for the sharpness [of the salted food] negates the impairment [of the absorbed chametz]. ‫ ְכּגוֹן ְגִּביָנה ְמלוָּחה ְוָדִגים ְמלוִּחים ֶשֵׁאיָנן ְשׁרוּ ִים ְבַּמ ִים אוֹ ְבִּציר‬,‫כז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמיֵני ְמלוִּחים ְיֵבִשׁים‬ ‫ ֲאִפלּוּ ל ֹא ָהָיה ַהְכִּלי ֶבּן‬160,‫רכא‬,‫ ֵמֵﬠת ְלֵﬠת‬159‫ ֲאָבל ִאם ָהיוּ ְשׁרוּ ִים ְבַּמ ִיםרכ אוֹ ְבִּציר‬,‫ֵמֵﬠת ְלֵﬠת ְבּתוֹ ְכִּלי ָחֵמץ‬ ‫ ְדּל ֹא ֶנֱאָסר ֶאָלּא ַמה ֶשֻּׁמָּנּח ִמֶמּנּוּ‬163,‫ ְבָּשָׁﬠה ֶשָׁנְּתנוּ ַהָמִּליַח ְלתוֹכוֹ – ָאסוּר ) ְוַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"הרכב‬161‫יוֹמוֹ‬ ‫ ֲאָבל ַהִמְּקָצת ֶשׁיּוֵֹצא חוּץ ֵמַהַמּ ִים ְוַהִצּיר ל ֹא ֶנֱאָסר( ְלָאְכלוֹ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל‬,‫ְבּתוֹ ַהַמּ ִים ְוַהִצּיר‬ ,‫ ַאף ַﬠל ִפּי ֶשׁהוִֹציא ֵמַהְכִּלי ֶשׁל ָחֵמץ ֹקֶדם ַהֶפַּסח ֶוֱהִדיחוֹ ָיֶפה ָיֶפה ִבְּכִלי ֶשׁל ֶפַּסח ִמן ַהֶמַּלח ַהָדּבוּק בּוֹ‬162.‫ָגֻּליּוֹת‬ ,‫ִמָכּל ָמקוֹם ֵכּיָון ֶשׁ ִנְּכַבּשׁ ֵמֵﬠת ְלֵﬠת ְבּתוֹ ְכִּלי ֶשׁל ָחֵמץ – ֲהֵרי ִנְפַלט ַטַﬠם ֶהָחֵמץ ִמן ַהְכִּלי ְלתוֹכוֹ ַﬠל ְיֵדי ְכִּביָשׁה זוֹ‬ 164,‫רכג‬.‫ֶשָׁכּל ַהָכּבוּשׁ ֵמֵﬠת ְלֵﬠת – ֲהֵרי הוּא ִכְּמֻבָשּׁל‬ ‫ ִמָכּל ָמקוֹם ְכֶּשַׁהַטַּﬠם ַהָפּגוּם ִנְבָלע ְלתוֹ ַהָמִּליַחרכד‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהְכִּלי ל ֹא ָהָיה ֶבּן יוֹמוֹ ְוִנְפַגּם ַטַﬠם ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‬ ‫ ֶשַׁהֲח ִריפוּת ְמַבֵטּל ֶאת‬165,‫ֶשׁהוּא ָח ִריף ְוָחָזק ֵמֲחַמת ַטַﬠם ַהֶמַּלח ֶשִׁנְּכַנס בּוֹ – ֲהֵרי ַטַﬠם ָפּגוּם ֶזה ֶנֱהָפ בּוֹ ְלֶשַׁבח‬ ‫רכה‬:‫ְפִּגיָמתוֹ‬ 28 When does the above [stringency] apply? To salted foods that are very heavily salted, as is customarily done when salting meat or fish so that they will be preserved for an extended period. [Therefore,] much salt is used. As a result, even if [these salted foods] are soaked in water, the water does not nullify their sharpness. If, however, [foods] are not salted to that extent, they are not considered as a pungent [food. The rationale is that] since they are soaked in water, [the water] neutralizes their sharpness. Therefore, even if the utensil had been used [for chametz] within 24 hours when [the salted food] was soaked in it, it is permitted to eat [the food] on Pesach. [The rationale is that the absorbed flavor of] chametz was not released from the utensil into [the food] until the end of the 24-hour [period beginning at] the time [the food] was [first] soaked [in the utensil]. At that moment, [i.e.,] at the end of this 24-hour period, it is already more than 24 hours after the chametz was absorbed in the utensil, and its flavor was already impaired.166 ‫ ְכּמוֹ ֶשׁהוּא ֶדֶּר ִלְמ ַח ָבָּשׂר אוֹ ָדּ ִגים ְכֵּדי ֶשׁ ִיְּתַק ְיּמוּ ְזַמן‬,‫כח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּמִליַח ֶשׁהוּא ָמלוַּח ַה ְרֵבּה ְמֹאד‬ ‫ ֲאָבל ִאם ֵאינוֹ ָמלוַּח ָכּל ָכּ‬.‫רכו וְּלִפיָכ ַאף ֶשֵׁהן ְשׁרוּ ִין ְבַּמ ִים ֵאין ַהַמּ ִים ְמַבְטִּלין ֲח ִריפוָּתן‬,‫ְמֻרֶבּה וַּמ ְרִבּים ָבֶּהם ֶמַלח‬ ‫רכז וְּלִפיָכ ֲאִפלּוּ ִאם ָהָיה ַהְכִּלי ֶבּן יוֹמוֹ‬.‫ ֵכּיָון ֶשׁהוּא ָשׁרוּי ַבַּמּ ִים ֵהן ְמַבְטִּלין ֶאת ֲח ִריפוּתוֹ‬,‫– ֵאינוֹ ִנְקָרא ָדָּבר ָח ִריף‬ ‫ ֶשֲׁהֵרי ל ֹא ִנְפַלט ֶהָחֵמץ ֵמַהְכִּלי ְלתוֹכוֹ ַﬠד סוֹף ֵמֵﬠת ְלֵﬠתרכח ִמָשָּׁﬠה‬,‫ְבָּשָׁﬠה ֶשְׁכָּבשׁוּהוּ ְלתוֹכוֹ – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬ ‫ וְּכָבר ִנְפַגּם‬,‫ וָּבֶרַגע ַהִהיא ֶשְׁבּסוֹף ַהֵמֵּﬠת ְלֵﬠת ְכָּבר ֵישׁ יוֵֹתר ִמֵמֵּﬠת ְלֵﬠת ִמָשָּׁﬠה ֶשׁ ִנְּבַלע ֶהָחֵמץ ְלתוֹ ַהְכִּלי‬,‫ֶשִׁנְּכַבּשׁ‬ 166,‫רכט‬:‫ַטְﬠמוֹ‬ 29 When does the above [leniency] apply? When one poured water over [the salted food] before brine [from the salted food] exuded into the utensil used for chametz in which [the salted food] was soaked. Alternatively, [the leniency] even [applies] if one did not pour water over [the salted food] until after brine exuded into the utensil, but the brine did not remain in the utensil (before water was poured over it)167 for a sufficient amount of time [for the brine] to cook, i.e., the time it would take for the brine to begin to boil if the pot containing [it] was placed over a fire.168 [More stringent rules would apply] if, however, one did not pour water over [the salted food and the brine] until after the brine had remained in the utensil for the amount of time it [would] take [the brine] to cook: If the utensil had been used [for chametz] within 24 hours,169 it is forbidden to eat from the salted food that was soaked in it even on the final festive day [of Pesach celebrated in the Diaspora.170 The rationale is that] brine is a pungent substance.171 Since [the brine] is released

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by the salted food due to the power of the salt on it, all of the potency of the salt is present in the brine. Thus, it is governed by the laws applying to an object that is truly hot, as stated in Yoreh Deah, sections 69 and 91.172 Since the brine remained in the utensil for the amount of time it would take to cook, it is as if [the brine] was cooked in [the utensil] and [thus,] the sharpness of the brine is absorbed in the utensil.173 As a result, the flavor of the chametz absorbed in the utensil becomes slightly sharp. Since the flavor of the chametz absorbed in the utensil becomes slightly sharp while [the flavor of the chametz] is still desirable, i.e., within the 24-hour period that [it was cooked in] the utensil, it [subsequently] never becomes impaired, not even after several days.174 ‫ אוֹ ֲאִפלּוּ ל ֹא‬,‫כט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁנַּתן ָﬠָליו ַהַמּ ִים ֹקֶדם ֶשׁ ִנּ ְרָאה ַהִצּיר ְבּתוֹ ַהְכִּלי ֶשׁל ָחֵמץ ֶשִׁנְּכַבּשׁ ְבּתוֹכוֹ‬ ‫ ֶאָלּא ֶשׁלּ ֹא ָשָׁהה ַהִצּיר ְבּתוֹ ַהְכִּלי )ֹקֶדם ֶשָׁנַּתן ָﬠָליו‬,‫ָנַתן ָﬠָליו ֶאת ַהַמּ ִים ַﬠד ְלַאַחר ֶשׁ ִנּ ְרָאה ִציר ְבּתוֹ ַהְכִּלי‬ ‫ ְדַּה ְינוּ ִבְּכֵדי ֶשִׁאם ָהָיה נוֵֹתן ַהְכִּלי ִﬠם ַהִצּיר ֶשְׁבּתוֹכוֹ ַﬠל ַגֵּבּי ָהאוּר ָהָיה ַהִצּיר ַמְתִחיל‬,‫( ְכִּשׁעוּר ִבּשּׁוּל‬167‫ַמ ִים‬ ‫ ִאם ָהָיה ַהְכִּלי ֶבּן‬,‫ ֲאָבל ִאם ל ֹא ָנַתן ָﬠָליו ַמ ִים ַﬠד ְלַאַחר ֶשָׁשָּׁהה ַהִצּיר ְבּתוֹ ַהְכִּלי ְכִּשׁעוּר ִבּשּׁוּל‬168,‫רל‬,‫ְלַה ְרִתּיַח‬ ‫ ְלִפי ֶשַׁהִצּיר הוּא ָדָּבר‬170,‫ – ָאסוּר ֶלֱאֹכל ֵמַהָמִּליַח ֶשִׁנְּכַבּשׁ ְבּתוֹכוֹ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬169,‫יוֹמוֹרלא‬ ‫ ְכּמוֹ‬,‫ ְוִדינוֹ ְכּרוֵֹתַח ָגּמוּר‬,‫ ֲהֵרי ָכּל ֹכַּח ַהֶמַּלח ַבִּצּיר‬,‫ ֵכּיָון ֶשׁהוּא יוֵֹצא ֵמַהָמִּליַח ַﬠל ְיֵדי ֹכַּח ַהֶמַּלח ֶשָׁﬠָליו‬171,‫ָח ִריף‬ ‫ ְוֵכיָון ֶשָׁשָּׁהה ַהִצּיר ַבְּכִּלי ְכִּשׁעוּר ִבּשּׁוּל – ֲהֵרי הוּא ְכִּאלּוּ‬172,‫רלג‬,‫ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ס"טרלב ְוצ"א‬ ‫ ְוַﬠל ְיֵדי ֵכן ַנֲﬠָשׂה ַטַﬠם ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי ָח ִריף ְמַﬠטרלה‬173,‫רלד‬,‫ִנְתַבֵּשּׁל ְבּתוֹכוֹ ְו ִנְבַלע ֲח ִריפוּת ַהִצּיר ְבּתוֹ ַהְכִּלי‬ ‫ ְדַּה ְינוּ ְבּעוֹד‬,‫ ְוֵכיָון ֶשַׁטַּﬠם ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי ַנֲﬠָשׂה ָח ִריף ְמַﬠט ְבּעוֹדוֹ ְמֻשָׁבּח‬,‫ַﬠל ְיֵדי ֲח ִריפוּת ַהִצּיר ֶשִׁנְּכַנס ְבּתוֹכוֹ‬ 174,‫רלו‬:‫ֶשַׁהְכִּלי הוּא ֶבּן יוֹמוֹ – ֵאינוֹ ִנְפָגּם ְלעוָֹלם ֲאִפלּוּ ְלַאַחר ַכָּמּה ָיִמים‬ 30 [Nevertheless, there is room for leniency] if: [a)] one knows the dimensions of the portion of the utensil that came in contact with the brine before water was poured over it, and; [b)] one is certain that the salted food and the liquid in which it rested was 60 [times the volume] of that entire portion of the utensil [including] its entire thickness. [When these conditions are met,] it is permitted to partake of this salted food on Pesach. [The rationale is that] the sharpness of the brine only entered the place in the utensil upon which it was resting.175 The remainder of the chametz absorbed in the rest of the utensil176 imparts an impaired flavor when it is released into the salted food. [This transpires only] after 24 hours passed from the time the salted food [began] soaking in water in this utensil.177 ‫ וָּברוּר לוֹ ֶשֵׁיּשׁ ִשִׁשּׁים‬,‫ ִאם הוּא יוֵֹדַﬠ ִשׁעוּר ַהָמּקוֹם ִמן ַהְכִּלי ֶשָׁהָיה בּוֹ ַהִצּיר ֹקֶדם ֶשָׁנַּתן בּוֹ ַהַמּ ִים‬,‫ל וִּמָכּל ָמקוֹם‬ ‫ ֶשֲׁהֵרי ל ֹא‬,‫ַבָּמִּליַח ַה ִנְּכָבּשׁ ִﬠם ֵמי ַהְכִּביָשׁה ְכֶּנֶגד אוֹתוֹ ָמקוֹם ִמן ַהְכִּלי ְבָּכל ָﬠְביוֹרלז – ֻמָתּר ֶלֱאֹכל ָמִליַח ֶזה ְבֶּפַסח‬ ‫ וְּשָׁאר ֶהָחֵמץ ַהָבּלוַּﬠ ִבְּשָׁאר ַהְכִּלי הוּא נוֵֹתן‬175,‫ִנְכַנס ֲח ִריפוּת ַהִצּיר ֶאָלּא ְבּאוֹתוֹ ָמקוֹם ִמן ַהְכִּלי ֶשָׁהָיה ֻמָנּח ָﬠָליו‬ 177:‫ ְדַּה ְינוּ ְלַאַחר ֵמֵﬠת ְלֵﬠת ִמָשָּׁﬠה ֶשׁ ִנְּכַבּשׁ ַהָמִּליַח ַבַּמּ ִים ְבּתוֹ ְכִּלי ֶזה‬176,‫ַטַﬠם ִלְפָגם ְבָּשָׁﬠה ֶשִׁנְּפָלט ְלתוֹ ַהָמִּליַח‬ 31 Nevertheless, according to the custom of these countries that forbid [partaking of food that absorbed] an impaired flavor [of chametz] on Pesach,178 it is always forbidden on Pesach to eat [food that was soaked in a utensil that had absorbed chametz], unless before Pesach one removed [the food] from the chametz utensil in which it is soaking.179 [If,] however, [the food] was soaking in that utensil during Pesach, even though a 24-hour period did not pass from the time when it was [first] soaked in the utensil until the time [the person] desires to acquire it and partake of it on Pesach, [it is desirable to refrain from acquiring it, unless it is a pressing situation. True,] all cold foods that are soaking in a utensil do not cause any of [the

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flavor absorbed] in the utensil to be released [and absorbed by the food] in less than 24 hours, as will be explained in sec. 467[:29-30].180 Nevertheless, as an initial preference,181 it is desirable to refrain from acquiring [such foods] unless it is a pressing situation. If, however, it is a pressing situation, it is permitted to acquire and eat [such foods] on Pesach if a 24-hour period did not pass from the time [the food] was [first] soaked in the utensil [that absorbed] chametz until the time when it was removed from that utensil on Pesach. If, however, a 24-hour period had already passed [from the time the food began to be soaked], it is forbidden to partake of [the food] on Pesach, even if one soaks it and washes it. [This stringency applies] even if the utensil that absorbed chametz in which [the food] was soaked never absorbed so much chametz that [the volume of the food] soaked in it would not be 60 [times more] than the chametz absorbed in the utensil. Nevertheless, since [this food] soaked in [this utensil] on Pesach, and on Pesach [even] the slightest trace of chametz [causes food to be forbidden], and [the trace of chametz in the food] can never be nullified, [because] according to our custom, [the food becomes forbidden] even when its flavor is impaired. 178,‫ ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֶשׁאוְֹס ִרין נוֵֹתן ַטַﬠם ִלְפָגם ְבֶּפַסחרלח – ָאסוּר ְלָאְכלוֹ ְבֶּפַסח ְבָּכל ִﬠ ְנָין‬,‫לא וִּמָכּל ָמקוֹם‬ ‫ ֲאָבל ְכֶּשׁהוּא ָשׁרוּי ְבּתוֹכוֹ ְבּתוֹ‬179,‫רלט‬,‫ֶאָלּא ִאם ֵכּן הוִֹציאוֹ ֹקֶדם ַהֶפַּסח ִמן ַהְכִּלי ֶשׁל ָחֵמץ ֶשָׁהָיה ָשׁרוּי ְבּתוֹכוֹ‬ ‫ ְוָכל‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָﬠַבר ֲﬠַדִין ֵמֵﬠת ְלֵﬠת ִמָשָּׁﬠה ֶשׁ ִנְּשָׁרה ְבּתוֹכוֹ ַﬠד ָשָׁﬠה ֶשׁהוּא רוֶֹצה ִלְקנוֹתוֹ וְּלָאְכלוֹ ְבֶּפַסח‬,‫ַהֶפַּסח‬ ‫ ִמָכּל ָמקוֹם‬180,‫רמ‬,‫צוֵֹנן ֶשׁהוּא ָשׁרוּי ִבְּכִלי ֵאינוֹ ַמְפִליט ְכּלוּם ֵמַהְכִּלי ָפּחוֹת ]ִמ[ֵמֵּﬠת ְלֵﬠת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬ ‫רמא ֲאָבל ִאם ֵישׁ ְשַׁﬠת ַהְדָּחק ֻמָתּררמב ִלְקנוֹתוֹ וְּלָאְכלוֹ‬,‫ טוֹב ִלָזֵּהר ִמִלְּקנוֹתוֹ ִאם ֵאין ָשׁם ְשַׁﬠת ַה ְדָּחק‬181‫ְלַכְתִּחָלּה‬ ‫ְבֶּפַסח ִאם ֲﬠַד ִין ל ֹא ָﬠַבר ֵמֵﬠת ְלֵﬠת ִמָשָּׁﬠה ֶשׁ ִנְּשָׁרה ִבְּכִלי ֶשׁל ָחֵמץ ַﬠד ָשָׁﬠה ֶשׁמּוִֹציאוֹ ִמתּוֹכוֹ ְבֶּפַסח‬. ‫ ַוֲאִפלּוּ ִאם ְכִּלי ֶזה ֶשׁל ָחֵמץ ֶזה‬.‫ֲאָבל ִאם ְכָּבר ָﬠַבר ֵמֵﬠת ְלֵﬠת – ָאסוּר ְלָאְכלוֹ ְבֶּפַסח ֲאִפלּוּ ַﬠל ְיֵדי ְשׁ ִרָיּה ַוֲהָדָחה‬ ,‫ֶשׁ ִנְּכַבּשׁ ְבּתוֹכוֹ ל ֹא ִנְבַלע בּוֹ ֵמעוָֹלם ָכּל ָכּ ָחֵמץ ֶשׁלּ ֹא ִיְהֶיה ַבָּדָּבר ֶשׁ ִנְּכַבּשׁ ְבּתוֹכוֹ ִשִׁשּׁים ְכֶּנֶגד ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי‬ ‫ ֲאִפלּוּ הוּא נוֵֹתן ַטַﬠם‬,‫ ְוֵאין לוֹ ִבּטּוּל ְלעוָֹלם‬,‫ ְוָחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬,‫ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא ָכּבוּשׁ ְבּתוֹכוֹ ְבּתוֹ ַהֶפַּסח‬ ‫ִלְפָגם ְלִפי ִמ ְנָהֵגנוּ‬: 32 If, however, [the soaked food] was removed from the utensil [that absorbed] chametz before Pesach – even though it was salted very heavily and was soaking in that utensil for several days – [the food] is nevertheless permitted to be eaten on Pesach when the [total] amount of chametz that was ever182 absorbed in this utensil was not so much that the salted food will not contain 60 [or more times its volume of chametz].183 [The rationale is that] even if chametz was released into [the food] from the utensil, it would still have been nullified [because of the presence] of 60 [times its volume] before Pesach and it would not become significant again on Pesach.184 ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָמלוַּח ַה ְרֵבּה ְמֹאד ְוָהָיה ָכּבוּשׁ ְבּתוֹ ַהְכִּלי ַכָּמּה‬,‫לב ֲאָבל ִאם הוִֹציאוֹ ֵמַהְכִּלי ֶשׁל ָחֵמץ ֹקֶדם ַהֶפַּסח‬ ‫ – ֻמָתּר‬183‫ ָכּל ָכּ ָחֵמץ ִבְּכִלי ֶזה ֶשׁלּ ֹא ִיְהֶיה ְבָּמִליַח ֶזה ִשִׁשּׁים ְכֶּנְגדּוֹ‬182‫ ִמָכּל ָמקוֹם ִאם ל ֹא ִנְבַלע ֵמעוָֹלם‬,‫ָיִמים‬ ‫רמג ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר‬,‫ ֶשַׁאף ִאם ִנְפַלט ֶהָחֵמץ ֵמַהְכִּלי ְלתוֹכוֹ ֲהֵרי ִנְתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬,‫ְלָאְכלוֹ ְבֶּפַסח‬ 184,‫רמד‬:‫ְבֶּפַסח‬ 33 [There is another instance when a lenient ruling is granted] regarding meat that was salted in a utensil [that absorbed] chametz. [The leniency is granted] even [if the utensil] had been used [for chametz] within 24 hours and [the meat] had soaked in the brine that exuded from it. [This leniency applies] even when the meat was very heavily salted, and [thus,] its sharpness will nullify any impairment in the flavor of chametz that was released into it.185 Nevertheless, if the meat dried out afterwards, as is the practice to dry meat so that it will be preserved for a long time, it is permitted to partake of it on Pesach. [The rationale is that] since [the meat]

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dried out, the flavor of chametz absorbed in it is nullified. ‫ ַאף ַﬠל‬,‫לג ָבָּשׂר ֶשְׁמָּלחוּהוּ ְבּתוֹ ְכִּלי ֶשׁל ָחֵמץ ֲאִפלּוּ הוּא ֶבּן יוֹמוֹ ְוִנְכַבּשׁ ְבּתוֹכוֹ ַכָּמּה ָיִמים ְבּתוֹ ַהִצּיר ֶשׁ ִנְּפַלט ִמֶמּנּוּ‬ ‫ ִמָכּל ָמקוֹם ִאם ַאַחר‬185,‫רמה‬,‫ִפּי ֶשׁ ִנְּמַלח ַהָבָּשׂר ַה ְרֵבּה ְמֹאד ַוֲהֵרי ֲח ִריפוּתוֹ ְמַבֵטּל ְפִּגיַמת ַטַﬠם ֶהָחֵמץ ֶשׁ ִנְּפַלט ְלתוֹכוֹ‬ ‫ ְדֵּכיָון ֶשׁ ִנְּתַיֵבּשׁ‬,‫ָכּ ִנְתַיֵבּשׁ ַהָבָּשׂר ְכּמוֹ ֶשׁהוּא ֶדֶּר ְלַיֵבּשׁ ָבָּשׂר ְכֵּדי ֶשִׁיְּתַקֵיּם ִלְזַמן ְמֻרֶבּה – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬ ‫רמו‬:‫ִנְתַבֵּטּל ַטַﬠם ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‬ 34 If this dry meat was hanging in a room where flour was sifted, soaking it and rinsing it is not effective in enabling it to be permitted on Pesach. [The rationale is that the] flour will not be removed by rinsing. On the contrary, [rinsing the meat causes the flour] to adhere [to it], and become fine crumbs of dough that adhere to the meat very strongly.186 ‫ ֶשַׁהֶקַּמח‬,‫לד ְוִאם ָבָּשׂר ָיֵבשׁ ֶזה ָהָיה ָתּלוּי ְבֶּחֶדר ֶשְׁמַּרְקִּדין ָשׁם ֶקַמח – ֵאין ְשׁ ִרָיּה ַוֲהָדָחה מוִֹﬠיל לוֹ ְלַהִתּירוֹ ְבֶּפַסח‬ 186,‫רמח‬:‫רמז ְוַאְדַּרָבּה הוּא ִמְתַדֵּבּק ְוַנֲﬠֶשׂה ֵפּרוֵּרי ָבֵּצק ַדִּקּין ְמֹאד ְוִנְדָבִּקין ְמֹאד ַבָּבָּשׂר‬,‫ֵאינוֹ עוֵֹבר ַﬠל ְיֵדי ֲהָדָחה‬ 35 Similarly, it is necessary to caution people at large not to sift flour near other foods, beverages, and utensils to be used for Pesach, [i.e., not to sift flour] in a place where the flour dust can reach [these entities]. ‫לה ְוֵכן ְשָׁאר ֳאָכִלין וַּמְשִׁקין ְוֵכִלים ֶשׁל ֶפַּסח – ָצ ִרי ְלַהְזִהיר ָלָﬠם ֶשׁלּ ֹא ְיַרְקּדוּ ֶקַמח ְבָּסמוּ ָלֶהם ָמקוֹם ֶשֲׁאַבק ַהֶקַּמח‬ ‫רמט‬:‫ָיכוֹל ְלַהִגּיַﬠ ֲאֵליֶהם‬ 36 All the above187 applies according to the fundamental [rulings] of the law. Nevertheless, in these countries,188 the custom has already been established to rule stringently as an initial preference, and not to eat during Pesach – until the final festive day [of Pesach] celebrated in the Diaspora – any salted foods for which care was not taken to check its salt [as being free] from crumbs of chametz [that might be] found in it. [The rationale is that] we are concerned that there is still a fine crumb of actual chametz attached to [the salted foods] from the salt, that is not apparent to the eye because of its fineness. Even if one desires to soak the [salted food] in water and wash it thoroughly – thus, were there to be a trace of actual chametz, it would be removed through soaking and rinsing – even so, [the salted food] is forbidden. [This is] a decree, lest one forget and eat [that food] without rinsing it. When does the above apply? With regard to salted foods that are usually eaten throughout the year without being rinsed, for example, salted fish that are wet and were salted recently, salted or pickled cucumbers or lemons, pickled foods, salted cheese, and the like. In contrast, [this stringency does not apply to] salted foods that are not eaten throughout the year without [first] being washed, like dried fish or those that are salted in a barrel (which are called herring), [or] which are salted for an extended time and are not eaten without being washed [first. Nor does it apply to] salted meat, even if it is moist and even if it was salted recently. [Such foods] are not usually eaten without first being washed. Therefore, there is no reason for concern that one will forget to rinse them. [Accordingly,] one is permitted to eat [these foods] on Pesach after rinsing them,189 [i.e.,] one should soak [the salted food] three times in water, {(before Pesach190 in a utensil [that is kosher for] Pesach, and he should [then] rinse [the food] thoroughly)}, removing any trace of chametz that might be attached to it. {One who conducts himself stringently in all matters} is praiseworthy.191 ‫ ְלַהֲחִמיר ְלַכְתִּחָלּה ֶשׁלּ ֹא ֶלֱאֹכל ְבֶּפַסח ַﬠד יוֹם טוֹב‬188‫ ֲאָבל ְכָּבר ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ‬,‫ ֵמִﬠַקּר ַהִדּין‬187‫לו ְוָכל ֶזה‬

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‫רנא ְלִפי ֶשָׁאנוּ חוְֹשִׁשׁין‬,‫ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹתרנ ָכּל ִמיֵני ְמלוִּחים ֶשׁלּ ֹא ִנְזֲהרוּ ִלְבֹדּק ַהֶמַּלח ִמֵפּרוֵּרי ָחֵמץ ַה ִנְּמָצִאים בּוֹ‬ ‫ ַוֲאִפלּוּ ִאם הוּא‬.‫ֶשָׁמּא ֵישׁ ֲﬠֵליֶהן ֲﬠַד ִין ֵפּרוּר ַדּק ֶשׁל ָחֵמץ ְבֵּﬠין ֶשִׁנְּדַבּק בּוֹ ִמן ַהֶמַּלחרנב וֵּמֲחַמת ַדּקּוּתוֹ ֵאינוֹ ִנ ְרֶאה ָלַﬠ ִין‬ – ‫רוֶֹצה ִלְשׁרוָֹתן ְבַּמ ִים ְוַלֲהִדיָחן ָיֶפה ְו ִנְמָצא ֶשַׁאף ִאם ָהָיה ֲﬠֵליֶהם ַמֶשּׁהוּ ָחֵמץ ְבֵּﬠין ְכָּבר ַיֲﬠֹבר ַﬠל ְיֵדי ְשׁ ִרָיּה ַוֲהָדָחה‬ ‫רנג‬.‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוי ֹאְכֶלָנּה ְבּל ֹא ֲהָדָחה‬,‫ַאף ַﬠל ִפּי ֵכן ָאסוּר‬ ‫ ְכּגוֹן ָדִּגים ַלִחים ְמלוִּחים ֶשׁ ִנְּמְלחוּ ִמְזַּמן‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמיֵני ְמלוִּחים ֶשֶׁדֶּר ְלָאְכָלם ְבָּכל ַהָשָּׁנה ְבּל ֹא ֲהָדָחה‬ ‫ ֲאָבל ִמיֵני‬,‫ ְוָכל ַכּיּוֵֹצא ָבֶּהן‬,‫ וְּגִביָנה ְמלוָּחה‬,‫ וִּמיֵני ִקשּׁוִּאין )ֶשׁקּוֹ ִרין אוֶּג ְרֶקעס( ְוִלימוֹ ִני"שׁ ְמלוִּחים וְּכבוִּשׁים‬,‫ָקרוֹב‬ ‫ ֶשֵׁהן‬,(‫ אוֹ ַהְמּלוִּחים ְבָּחִבית )ֶשׁקּוֹ ִרין ֶהע ִריְנג‬,‫ ְכּגוֹן ָדּ ִגים ְיֵבִשׁים‬,‫ְמלוִּחים ֶשְׁבָּכל ַהָשָּׁנה ֵאיָנן ֶנֱאָכִלים ְבּל ֹא ֲהָדָחה‬ ‫ וָּבָשׂר ָמלוַּח ֲאִפלּוּ הוּא ַלח ַוֲאִפלּוּ ִנְמַלח ִמָקּרוֹב ֵאין ַדּ ְרכּוֹ ְלֵהָאֵכל ְבּל ֹא‬,‫ְמלוִּחין ִמְזַּמן ְמֻרֶבּה ְוֵאיָנן ֶנֱאָכִלין ְבּל ֹא ֲהָדָחה‬ ‫ ֶשַׁיְּשֶׁרנּוּ ָשׁ שׁ ְפָּﬠִמיםרנה‬189,‫רנד‬,‫ וֻּמָתּר ְלָאְכלוֹ ְבֶּפַסח ַﬠל ְיֵדי ֲהָדָחה‬,‫ וְּלִפיָכ ֵאין ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח ַלֲהִדיחוֹ‬,‫ֲהָדָחה‬ ‫ ְבּתוֹ ְכִּלי ֶשׁל ֶפַּסח ִויִדיֶחנּוּ‬190‫ ) ְוִאם ַיְשֶׁרנּוּ ְבּתוֹ ְכִּלי ֶשׁל ֶפַּסחרנו ְוַגם ְיִדיֶחנּוּ ָיֶפהרנז( ]ֹקֶדם ַהֶפַּסח‬,‫ְבַּמ ִים‬ 191,‫רנט‬:‫ָיֶפהרנח[ ְוַיֲﬠֹבר ֵמָﬠָליו ַמֶשּׁהוּ ָחֵמץ ַהָדּבוּק בּוֹ ] ְוַהַמֲּחִמיר ְבָּכל ִﬠ ְנָין[ – ֲהֵרי ֶזה ְמֻשָׁבּח‬ 37 In contrast, soaking and rinsing is not effective in enabling dried intestines192 that were salted with salt that was not checked [to see whether it contained] chametz,to be eaten on Pesach. [This ruling applies] even if the filling is made with meat that was salted and made kosher with the intent [of using it] on Pesach.193 Nevertheless, [this stringency is enforced because] when the intestines were salted to kasherthem [by extracting] the blood [they contain], they are salted on their outer surface, a place to which the [kosher] fat adheres, as explained in Yoreh Deah, sec. 75.194 Afterwards, they are turned inside out and the outer side that was salted is [now] on the inside. [In such an instance,] how will rinsing [the side that is now on] the outside be effective [in washing off chametz that might have adhered to the other side]? ‫ ֶשׁ ִנְּמְלחוּ ְבֶּמַלח ֶשׁלּ ֹא ִנְבַדּק ֵמֶהָחֵמץ – ֵאין ְשׁ ִרָיּה ַוֲהָדָחה מוִֹﬠיל ָלֶהן ְלַהִתּיָרן ְלָאְכָלן‬192‫לז ֲאָבל ַכּ ְרָכּשׁוֹת ְיֵבשׁוֹת‬ ‫ ִמָכּל ָמקוֹם ֲהֵרי ְבָּשָׁﬠה ֶשָׁמְּלחוּ‬193,‫רס ֲאִפלּוּ ִאם ַהמּוְּלְיָתא ֶשִׁבְּפ ִנים הוּא ִמָבָּשׂר ֶשִׁנְּמַלח ְוִנְכַשׁר ְלֵשׁם ֶפַּסח‬,‫ְבֶּפַסח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫ ָמקוֹם ֶשַׁהֻשָּׁמּן ָדּבוּק ָשׁם‬,‫ַהַכּ ְרָכּשׁוֹת ְלַהְכִשׁיָרן ִמיֵדי ָדָּמן ָמְלחוּ אוָֹתן ַבַּצּד ַהִחיצוֹן ֶשָׁלֶּהם‬ ‫ ְוַהֵאי תּוִֹﬠיל לוֹ ֲהָדָחה‬,‫ ְוַאַחר ָכּ ְמַהְפִּכין אוָֹתם ְוַצד ַהִחיצוֹן ֶשׁ ִנְּמַלח הוּא ִמִבְּפ ִנים‬194,‫רסא‬,‫ִסיָמן ע"ה‬ ‫רסב‬:‫ֶשִׁמַּבּחוּץ‬ 38 All of these customs refer to [how one is to conduct oneself] as an initial preference, before the fact. After the fact, when one has already cooked one of these [salted foods] even195 without rinsing it or soaking it and it is not possible to keep the food until after Pesach without it becoming spoiled,196 one may rely on the fundamentals of the law,197 and it is permitted to eat [the food] on Pesach.198 Needless to say, if one of these [salted foods] became mixed with other [permitted] entities – even if there is less than 60 [times the volume of the salted foods] – it is permitted to partake of the entire mixture on Pesach. [This leniency applies] even if it is possible to keep the mixture until after Pesach. ‫ שׁוּם ֲהָדָחה‬195,‫ ֲאָבל ְבִּדיֲﬠַבדרסג ֶשְׁכָּבר ִבֵּשּׁל ֶאָחד ִמְדָּב ִרים ַהָלּלוּ ְבּל ֹארסד‬,‫לח ְוָכל ִמְנָהִגים ֵאלּוּ ֵהן ְלַכְתִּחָלּה‬ ‫ וֻּמָתּר‬197,‫ – ַמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין‬196,‫ ְוִאי ֶאְפָשׁר ְלַקֵיּם אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח ֶשׁלּ ֹא ִיְתַקְלֵקלרסה‬,‫וְּשׁ ִרָיּה‬ – ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ִנְתָﬠֵרב ֶאָחד ִמְדָּב ִרים ַהָלּלוּ ִבְּדָב ִרים ֲאֵח ִריםרסו ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁיםרסז‬198.‫ְלָאְכלוֹ ְבֶּפַסח‬ ‫רסח‬:‫ ֲאִפלּוּ ֶאְפָשׁר ְלַקְיּמוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬,‫ֻמָתּר ֶלֱאֹכל ָכּל ַהַתֲּﬠרוֹבוֹת ְבּתוֹ ַהֶפַּסח‬ 39 [There is room for leniency] if it is a pressing situation, [e.g.,] a person has no other meat for the festival except the dried intestines that are filled with meat that was salted with salt that was not checked for crumbs of chametz and even if [the food] was cut very finely with a knife [that had been used for] chametz. True, it can be assumed that the knife was not cleaned thoroughly before it [was used to] cut the meat, and there are authorities who maintain199 that it is impossible that there will not remain a trace of chametz clinging to a knife that was used for chametz [and] 12/16/2020, 8:43 PM

Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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that was not cleaned thoroughly. If so, there is room for concern that a trace of chametz became separated from the knife and attached to the meat due to the pressure of the knife [applied to the meat] while cutting it. [Thus,] when Pesach commenced, there was still a trace of actual chametz in the meat [used as filling for] the intestines. [Nevertheless,]200 since it is a pressing situation, one may rely on the words of the authorities who maintain that it can be assumed a knife that is used to cut [food] is clean of [any] chametz that was attached to it. [The rationale is that] chametz is not a substance that sticks and remains attached [to a knife. Hence,] it will be separated from the knife with [even] a slight cleaning.201 ‫לט ִאם הוּא ְשַׁﬠת ַהְדָּחקרסט ֶשֵׁאין לוֹ ָבָּשׂר ַאֵחר ְליוֹם טוֹבער ַרק ַכּ ְרָכּשׁוֹת ַהְמֻּמָלִּאים ְבָּבָשׂר ֶשׁ ִנְּמַלח ְבֶּמַלח ֶשׁלּ ֹא‬ ‫ ַאף ַﬠל ִפּי ֶשִׁמּן ַהְסָּתם ל ֹא ָהָיה ַהַסִּכּין ְמֻקָנּח ָיֶפהרעג‬,‫ִנְבַדּק ִמֵפּרוֵּרי ָחֵמץרעא ְוַגם ֶנְחַתּ ַדּק ַדּקערב ְבַּסִכּין ֶשׁל ָחֵמץ‬ ‫ ֶשָׁכּל ַסִכּין ֶשׁל ָחֵמץ ֶשֵׁאינוֹ ְמֻקָנּח ָיֶפה ִאי ֶאְפָשׁר ֶשׁלּ ֹא ְיֵהא ַמֶשּׁהוּ ָחֵמץ‬199,‫ ְוֵישׁ אוְֹמ ִריםעדר‬,‫ֹקֶדם ֶשָׁחַת בּוֹ ַהָבָּשׂר‬ ,‫ ְוִאם ֵכּן ֵישׁ ָלֹחשׁ ֶשָׁמּא ַﬠל ְיֵדי ֹדַּחק ַהַסִּכּין ַבָּבָּשׂר ַבֲּחִתיָכתוֹ ִנְפַרד ַמֶשּׁהוּ ָחֵמץ ִמן ַהַסִּכּין ְו ִנְדַבּק ַבָּבָּשׂר‬,‫ָדּבוּק בּוֹ‬ ‫ ֶשׁהוּא ְשַׁﬠת ַהְדָּחק ֵישׁ ִלְסֹמ‬200,‫ ֵכּיָוןרעו‬,‫וְּכֶשַׁמִּגּיַﬠ ַהֶפַּסח ֲﬠַד ִין ֶהָחֵמץ ַמֶשּׁהוּ ְבֵּﬠיןערה ְבּתוֹ ַהָבָּשׂר ֶשַׁבַּכּ ְרָכּשׁוֹת‬ ,‫ ֶשֶׁהָחֵמץ ֵאינוֹ ָדָּבר ַה ִנְּסָר ְוִנְדָבּק‬,‫ַﬠל ִדְּבֵרי ָהאוְֹמ ִריםרעז ִדְּסָתם ַסִכּין ֶשְׁמַּחְתִּכין בּוֹ ְמֻקָנּח הוּא ִמן ֶהָחֵמץ ַהָדּבוּק בּוֹ‬ 201,‫רעח‬:‫וְּבִקנּוַּח ְמַﬠט הוּא ִנְפָרד ֵמַהַסִּכּין‬ 40 When does the above [leniency] apply? When the filling in the intestines does not contain garlic, onions, or other sharp [foods]. If, however, [the filling] contains a pungent substance, it is forbidden to partake of these intestines even on the final festive day [of Pesach] celebrated in the Diaspora.202 [Moreover, should some] – even the slightest trace – from [these intestines]203 fall into another cooked dish in the midst of Pesach, [it] causes the [other] cooked dish to become forbidden. {[The rationale is that,] since [the person] did not intend to eat this food on Pesach,}204 [it can be assumed that] the pungent food in the intestine was certainly cut with a knife [that had been used for] chametz.205 {Whenever a pungent food is cut with a knife [used for] chametz,} even when it was thoroughly wiped and cleaned and had not been used for a 24-hour period, it is forbidden to partake of [that food] even on the final festive day [of Pesach celebrated in the Diaspora. Moreover,] on Pesach, even a trace of [of this food] causes a mixture to be forbidden, as will be explained.206 ‫ ֲאָבל ִאם ֵישׁ בּוֹ‬,‫מ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ַבִּמּלּוּי ֶשְׁבּתוֹ ַהַכּ ְרָכּשׁוֹת ל ֹא שׁוּם ְול ֹא ָבָּצל ְול ֹא ְשָׁאר ָדָּבר ָח ִריף‬ ‫ ְוִאם ָנַפל ֵמֶהם ְלתוֹ‬202.‫ֶאָחד ֵמַהְדָּב ִרים ַהֲח ִריִפים – ָאסוּר ֶלֱאֹכל ַכּ ְרָכּשׁוֹת ֵאלּוּ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ ‫ ֶשֲׁהֵרי ַהָדָּבר ֶהָח ִריף ֶשְׁבּתוֹכוֹ ְבַּוַדּאי‬,‫ ִאם הוּא ְבּתוֹ ַהֶפַּסח – ֲהֵרי ֵהם אוְֹס ִרין ֶאת ַהַתְּבִשׁיל ְבַּמֶשּׁהוּ‬203,‫ַהַתְּבִשׁיל‬ ‫רפ ְוָכל ָדָּבר ָח ִריף ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל‬,‫ ]ֵכּיָון ֶשׁלּ ֹא ָה ְיָתה ַכָּוָּנתוֹ ֶלֱאֹכל ֵמֶהן ְבֶּפַסח‬205,‫ֶנְחַתּ ְבַּסִכּין ֶשׁל ָחֵמץרעט‬ ‫ ְואוֵֹסר ֶאת‬202,‫ ֲאִפלּוּ ָהָיה ְמֻקָנּח ְוָנִקי ְול ֹא ָהָיה ֶבּן יוֹמוֹ – ָאסוּר ְלָאְכלוֹ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬204[‫ָחֵמץרפא‬ 206,‫רפב‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ ְבּתוֹ ַהֶפַּסח‬ 41 When does the above apply? When the garlic and the onion are in the filling. When, by contrast, garlic is cut very finely and mixed with the salt used to salt meat to dry it out, so that the fragrance of the garlic would permeate the meat, it is permitted to eat the meat on Pesach after it is soaked and rinsed. [The rationale is that] even if the garlic was cut with a knife [used for] chametz, all of the actual substance of the garlic falls off the meat through the [process of] soaking and rinsing. [Thus,] only the fragrance [of the garlic] remains.207 This fragrance comes solely from the garlic, and does not contain any of the fragrance of the chametz absorbed in the knife with which the garlic was cut. ‫ ֲאָבל שׁוּם ֶשׁחוְֹתִכין אוֹתוֹ ַדּק ַדּק וְּמָﬠ ְרִבין אוֹתוֹ ַבֶּמַּלח‬,‫מא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּשׁוּם וָּבָצל ֶשְׁבּתוֹ ַהמּוְּלְיָתא‬ ‫ֶשׁמּוְֹלִחין בּוֹ ָבָּשׂר ְלַיֵבּשׁ ְכֵּדי ֶשִׁיְּהֶיה ֵריַח ַהשּׁוּם נוֵֹדף ְלתוֹ ַהָבָּשׂר – ֻמָתּר ֶלֱאֹכל ַהָבָּשׂר ְבֶּפַסח ַﬠל ְיֵדי ְשׁ ִרָיּה‬ ‫ ִמָכּל ָמקוֹם ַﬠל ְיֵדי ְשׁ ִרָיּה ַוֲהָדָחה נוֵֹפל ִﬠַקּר ָכּל ַמָמּשׁוּת ַהשּׁוּם ֵמַﬠל‬,‫ ֶשַׁאף ֶשַׁהשּׁוּם ֶנְחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ‬,‫רפג‬,‫ַוֲהָדָחה‬ 12/16/2020, 8:43 PM

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‫ ְוֵאין בּוֹ ְכּלוּם ֵמֵריַח ָחֵמץ ַהָבּלוַּﬠ‬,‫ ְוֵריַח ֶזה ֵאינוֹ ֶאָלּא ֵמַהשּׁוּם ִבְּלַבדּוֹ‬207,‫רפד‬,‫ ְול ֹא ִנְשַׁאר בּוֹ ֶאָלּא ֵריחוֹ‬,‫ַגֵּבּי ַהָבָּשׂר‬ ‫ַבַּסִּכּין ֶשֶׁנְּחַתּ בּוֹ ַהשּׁוּם‬: 42 In a pressing situation,208 when [a person] does not have meat for the festival, only salted fish or salted meat that was salted with salt that was not checked for crumbs of chametz, and [the fish or the meat] were not rinsed before Pesach, he is permitted to soak and rinse them on Pesach. [The person] may even [soak them] using a utensil [that was used for] chametz if he does not have a utensil that [is kosher for] Pesach.209 [This leniency applies] provided he does not soak [the fish or the meat] in the utensil for a 24-hour period. [The rationale is that as long as an object soaks] for less than 24 hours, cold water does not cause [any of the flavor absorbed] in a utensil to be released, as will be explained in sec. 467[:29].210 ‫ ֶשֵׁאין לוֹ ָבָּשׂר ְליוֹם טוֹברפה ַרק ָדִּגים ְמלוִּחים אוֹ ָבָּשׂר ָמלוַּח ֶשׁ ִנְּמְלחוּ ְבֶּמַלח ֶשׁלּ ֹא‬208‫מב ִאם הוּא ְשַׁﬠת ַהְדָּחק‬ ‫רפו ַוֲאִפלּוּ ְבּתוֹ ְכִּלי ֶשׁל‬,‫ִנְבְדּקוּ ִמֵפּרוֵּרי ָחֵמץ ְול ֹא ֱהִדיָחם ֹקֶדם ַהֶפַּסח – ֻמָתּר ִלְשׁרוָֹתם ְוַלֲהִדיָחם ְבּתוֹ ַהֶפַּסח‬ ‫רפח ֶשְׁבָּפחוֹת ִמֵמֵּﬠת ְלֵﬠת ֵאין ַמ ִים‬,‫ וִּבְלַבד ֶשׁלּ ֹא ַיְשֶׁרה ְבּתוֹכוֹ ֵמֵﬠת ְלֵﬠת‬209,‫ָחֵמץרפז ִאם ֵאין לוֹ ְכִּלי ֶשׁל ֶפַּסח‬ 210,‫רפט‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬,‫צוְֹנ ִנין ַמְפִליִטין ְכּלוּם ֵמַהְכִּלי‬ 43 On Pesach, until the final festive day [celebrated in the Diaspora],211 it is forbidden to partake of [kosher] fat that was [heated and] liquified before Pesach unless [the person] had the intent to partake of [the fat] on Pesach at the time he heated and liquified it. [Otherwise, one can be certain] that [the person] was not careful about [the fat coming into] contact with chametz at the time he heated and liquified it. There is reason for concern that perhaps the smallest crumb of chametz became mixed with [the fat] at that time and it still exists intact in the [kosher] fat. [The rationale is that] a crumb will not mix well and will not be dissolved thoroughly in the fat,212 so that it would be nullified before Pesach because of the presence of 60 [times its volume of a permitted substance].213 Nevertheless, if [this fat] became mixed with other foods during Pesach, it does not cause the mixture to become forbidden when only a trace [of the fat] becomes mixed with [a permitted food].214 Instead, it becomes nullified in sixty [times its volume of permitted substance.215 The rationale is that] there is only a concern that [the fat may possibly] contain a mere trace of chametz. In an instance where a severe [financial] loss is involved or it is a pressing situation, one may rule leniently even if [the fat] became mixed with less than 60 times [its volume of a permitted substance]. If [the person] reheated and reliquified this fat before Pesach, and [then] filtered it with a slightly thick cloth in order to eat it on Pesach, the fat is permitted as explained above.216 On Pesach [itself], however, filtering is ineffective, because [the fat] must be reheated and reliquified before filtering. Thus, if there were crumbs of chametz in [the fat] – even though [ultimately,] they will be filtered out of it – they will have been cooked in [the fat] and their flavor [will have been] released into it.217 [Therefore, the fat would be forbidden] because even the slightest trace of chametz on Pesach [causes food to become forbidden]. Also, there is reason for concern that perhaps there were crumbs of chametz in [the fat], and they dissolved through cooking.218 ‫ ֵמַהֻשָּׁמּן ֶשִׁהִתּיכוּהוּ ֹקֶדם ַהֶפַּסח ִאם ל ֹא ִנְתַכּ ְוּנוּ ְבַּהָתָּכתוֹרצא ְכֵּדי‬211,‫מג ָאסוּר ֶלֱאֹכל ְבֶּפַסח ַﬠד יוֹם טוֹב ָהַאֲחרוֹןרצ‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְתָﬠֵרב ָאז ְבּתוֹכוֹ ֵפּרוּר ָחֵמץ ַמֶשּׁהוּרצב‬,‫ ֶשְׁבַּוַדּאי ל ֹא ִנְזֲהרוּ בּוֹ ֵמִחמּוּץ ִבְּשַׁﬠת ַהָתָּכתוֹ‬,‫ְלָאְכלוֹ ְבֶּפַסח‬ ‫ ֶשִׁיְּתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם‬212‫ ֶשֲׁהֵרי ַהֵפּרוּר ֵאינוֹ ִמְתָﬠֵרב ְו ִנְבָלל ָיֶפה ְבּתוֹ ַהֻשָּׁמּן‬,‫ַוֲﬠַד ִין הוּא עוֵֹמד ְבֵּﬠינוֹ ְבּתוֹ ַהֻשָּׁמּן‬ 213,‫רצג‬.‫ַהֶפַּסח‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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‫ ֶאָלּא ִמְתַבֵּטּל הוּא‬214,‫רצד‬,‫ ִאם ִנְתָﬠֵרב ְבַּמֲאָכִלים ֲאֵח ִרים ְבּתוֹ ַהֶפַּסח – ֵאינוֹ אוֵֹסר ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ‬,‫וִּמָכּל ָמקוֹם‬ ‫ וִּבְמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּשַׁﬠת ַהְדָּחק – ֵישׁ ְלָהֵקל ֲאִפלּוּ‬.‫ ֵכּיָון ֶשֵׁאין בּוֹ ֶאָלּא ֲחַשׁשׁ ַמֶשּׁהוּ ָחֵמץ‬215,‫רצה‬,‫ְבִּשִׁשּׁים‬ ‫רצו‬.‫ִאם ִנְתָﬠֵרב ְבָּפחוֹת ִמִשִּׁשּׁים‬ ‫ ְכּמוֹ‬,‫ְוִאם ָחַזר ְוִהִתּי ֻשָׁמּן ֶזה ֹקֶדם ַהֶפַּסח ְוִסֵנּן אוֹתוֹרצז ְבֶּבֶגד ָﬠב ְקָצתרחצ ְכֵּדי ְלָאְכלוֹ ְבֶּפַסח – ֲהֵרי ֶזה ֻמָתּר‬ ‫ש ְוִנְמָצא ֶשִׁאם ָהיוּ‬,‫ ֶשֲׁהֵרי ָצ ִרי ְלַהִתּיכוֹ ֹקֶדם ַהִסּנּוּן‬,‫ ֲאָבל ְבֶּפַסח ֵאין ִסנּוּן מוִֹﬠיל לוֹ‬216,‫רצט‬.‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְוָחֵמץ ְבֶּפַסח‬217,‫ְבּתוֹכוֹ ֵפּרוֵּרי ָחֵמץ ַאף ַﬠל ִפּי ֶשִׁסּ ְנּנוֹ ִמתּוֹכוֹ ֲהֵרי ְכָּבר ִנְתַבְּשּׁלוּ ְבּתוֹכוֹ ְוִנְפַלט ַטְﬠָמן ְלתוֹכוֹשא‬ 218:‫ ְוַגם ֵישׁ ָלֹחשׁ ֶשָׁמּא ָהיוּ ְבּתוֹכוֹ ֵפּרוֵּרי ָחֵמץ ְוִנמּוֹחוּ ַﬠל ְיֵדי ַהִבּשּׁוּל‬,‫ְבַּמֶשּׁהוּ‬ 44 Even if one says, “I am certain that not [even] a crumb of chametz became mixed with [the fat] when it was heated and liquefied before Pesach,” [his statement] is of no consequence.219 [The rationale is that a person] will only remember something that he did intentionally and something that he focused his attention on doing.220 By contrast, [in] this [instance], when the person heated and liquefied the fat, he was not thinking of Pesach and did not intend to be careful that crumbs of chametz [did not fall in]. If so, even if a very small crumb [of chametz] became mixed with [the fat], he would not have been conscious of it and would not have paid attention to it. [Thus,] he would not recall it at a later time. ‫ "ָבּ ִרי ִלי ֶשׁלּ ֹא ִנְתָﬠֵרב ָבֶּזה שׁוּם ֵפּרוֵּרי ָחֵמץ ְבָּשָׁﬠה ֶשִׁהִתּיכוּהוּ ֹקֶדם ַהֶפַּסח" – ֵאין ֶזה‬:‫מד ַוֲאִפלּוּ הוּא אוֵֹמר‬ ‫ ֲאָבל ֶזה ֶשְׁבָּשָׁﬠה ֶשִׁהִתּי‬220,‫ ְוָדָבר ֶשִׁנְּתַכֵּוּן ִנְזָהר ַלֲﬠשׂוֹתוֹ‬,‫ ְלִפי ֶשֵׁאין זוֵֹכר ֶאָלּא ָדָּבר ֶשָׁﬠָשׂה ְבִּמְתַכֵּוּן‬219,‫ְכּלוּם‬ ‫ ִאם ֵכּן ַאף ִאם ִנְתָﬠֵרב בּוֹ ֵפּרוּר ַמֶשּׁהוּ ל ֹא ָהָיה‬,‫ֶאת ַהֻשָּׁמּן ל ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ַהֶפַּסח ְול ֹא ִנְתַכֵּוּן ְלִהָזֵּהר בּוֹ ִמֵפּרוֵּרי ָחֵמץ‬ 219,‫שב‬:‫ ְוֵאינוֹ ִנְזָכּר ִמֶזּה ְלַאַחר ְזַמן‬,‫ַדְּﬠתּוֹ ָﬠָליו ְול ֹא ִהְשִׁגּיַח בּוֹ‬ 45 [Different rules apply,] however, if, when preparing [the fat], one had in mind to partake of it on Pesach and was careful that [no] crumbs of chametz [fell into it]. Even though [the person] heated and liquified [the fat] in a pot [that had been used for] chametz within 24 hours, it is permitted to eat [the fat] on Pesach. [The rationale is that] all that is present in [the fat] is a secondary flavor (nosein taam bar nosein taam) and [that secondary flavor is] permitted. To explain: [Not even] the slightest flavor of the chametz itself was released into the fat. Instead, [the flavor of] chametz was released into the pot and from the pot, [a derivative of that flavor was released] into the fat. Thus, [the fat absorbs] merely a secondary flavor. [That secondary flavor] was entirely permitted [when it was released into the fat], since Pesach221 had not yet arrived and chametz had yet to become forbidden. Accordingly, it is permitted to partake of [this fat] during Pesach. [The rationale is that] any flavor that is not released from the actual substance of the food [but rather from a secondary source] is very weak. When [the secondary] flavor is absorbed in another food while the [original] flavor is still permitted to be eaten, it does not have the power to cause [the food that absorbs it] to become forbidden at a later time, [i.e., during Pesach itself,] when [the flavor of chametz] becomes forbidden.222 There are authorities who differ with [the above ruling], stating that [our Sages] did not permit [a mixture with] a secondary flavor that was permitted except when the permitted substance and the forbidden substance are of a different type, i.e., [the two substances] do not share the same identity, e.g., meat and milk. Meat itself is an entirely permitted substance and is called meat. The secondary flavor of meat [that is absorbed into another food] may be eaten together with milk223 because the flavor of meat [that is absorbed into the other food] becomes weak. [Thus, the flavor of the meat] is not substantial enough to take on a new identity, [the identity of] a forbidden substance, i.e., the identity of meat and milk. [These authorities 12/16/2020, 8:43 PM

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maintain that different laws apply,] by contrast, to the secondary flavor of chametz. True, before Pesach, it was still permitted. Nevertheless, when the time when [chametz] became forbidden arrived, it did not acquire a new identity. Originally, [i.e., before Pesach,] even though [the taste of the food] was very weak, it was identified as chametz, and now, [i.e., during Pesach,] it is [still] identified as chametz. It is just that until now [the Torah] did not forbid [this substance], and now it is [forbidden] like a piece of meat [that was not slaughtered. The rationale is that] since [the prohibition] does not involve [the chametz taking on] a new identity, but rather it comes about as a matter of course, [the prohibition] can even take effect for such a weak flavor, because [that flavor] becomes forbidden as a matter of course.224 Therefore, it is forbidden to partake of the fat [that absorbed the secondary flavor of chametz] even on the day before Pesach from the fifth hour onward,225 and even on the final festive day [celebrated in the Diaspora]. If, however, before Pesach, one poured this fat into another utensil while it was boiling,226 it is permitted to use that other utensil during Pesach without kashering it. [The rationale is that] since the flavor of the chametz absorbed in the fat is very weak,227 it does not have the power to impart the identity of chametz to the minute amount of fat that is absorbed into [the other] utensil so that [the utensil] would become forbidden228 when Pesach arrives.229 To what does the above apply? To fat and other similar entities that are not pungent. If, however, a pungent food was cooked in a utensil that had been used for chametz – even though it had not been used in 24 hours – and [the contents of the pot] were poured while [they were still] boiling into another utensil that was kosher for Pesach, it is forbidden to use that [other utensil] during Pesach without kashering it.230 [This ruling applies even] on the final festive day [of Pesach celebrated in the Diaspora. The rationale is that] the sharpness [of the pungent food] draws out the actual substance of the flavor [of chametz] absorbed [in the pot]. Thus, it is as if the pungent food absorbs the flavor of the chametz from the substance of the chametz itself and not from the [secondary] utensil. Hence, the pungent substance exudes a primary flavor of chametz, and the utensil that was [kosher] for Pesach into which [the pungent food] was poured will exude a secondary flavor. [Thus, the utensil into which the pungent food was poured] is still identified with the flavor of chametz and becomes forbidden when Pesach arrives. With regard to the halachah, as an initial preference one should follow the stringency of the second opinion.231 If, however, such fat becomes mixed together with other foods in the midst of Pesach, a mere trace of [the fat] does not cause [other foods] to become forbidden, as would be the case if it absorbed the flavor of the actual substance of chametz. Instead, [the trace of fat] can be nullified [if there] is 60 times [its volume. The rationale is that] according to the first opinion, it is permitted to partake of the mixture even when [the fat] is not nullified. Furthermore, there are authorities who maintain that even 60 [times the volume of the fat] is not required to nullify [the flavor of chametz], since after the fact, one may rely entirely on the first opinion. One may rely on their words in the instance of a severe [financial] loss or in a pressing situation. ‫ ַאף ַﬠל ִפּי ֶשִׁהִתּיכוֹ ְבּתוֹ ְקֵדָרה ֶשׁל ָחֵמץ‬,‫מה ֲאָבל ִאם ִנְתַכֵּוּן ְבַּהָתָּכתוֹ ְכֵּדי ֶלֱאֹכל ִמֶמּנּוּ ְבֶּפַסח ְוִנְזַהר בּוֹ ִמֵפּרוֵּרי ָחֵמץ‬ ‫ ְכּלוַֹמר ֶשׁלּ ֹא ִנְפַלט ְלתוֹ ַהֻשָּׁמּן‬,‫ ֶשֲׁהֵרי ֵאין בּוֹ ֶאָלּא נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר‬,‫ַבּת יוָֹמהּ – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬ ,‫ ַוֲהֵרי ֵישׁ ָכּאן ]נוֵֹתן ַטַﬠם[ ֶבּן נוֵֹתן ַטַﬠם‬,‫ ֶאָלּא ִמן ֶהָחֵמץ ִנְפַלט ַלְקֵּדָרה וִּמְקֵּדָרה ַלֻשָּׁמּן‬,‫שׁוּם ַטַﬠם ִמן ֶהָחֵמץ ַﬠְצמוֹ‬ ‫שג ְדָּכל‬,‫ וְּלִפיָכ ֻמָתּר ְלָאְכלוֹ ְבּתוֹ ַהֶפַּסח‬,‫ ְול ֹא ֶנֱאַסר ֶהָחֵמץ ְכָּלל‬221‫ַוֲﬠַד ִין ַהֹכּל ֶהֵתּר ֵכּיָון ֶשֲׁﬠַד ִין ל ֹא ִהִגּיַﬠ ַהֶפַּסח‬ ‫ וְּכֶשׁהוּא ִנְבָלע ְבּתוֹ ַמֲאָכל ַאֵחר ְבָּשָׁﬠה ֶשַׁטַּﬠם ֶזה ֻמָתּר‬,‫ַטַﬠם ֶשֵׁאינוֹ ִנְפָלט ַמָמּשׁוּת ַהַמֲּאָכל ַﬠְצמוֹ הוּא ָקלוּשׁ ְמֹאד‬

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222,‫שד‬.‫ֲﬠַד ִין ַבֲּאִכיָלה – ֵאין בּוֹ ֹכַּח ֶלֱאֹסר ַאַחר ָכּ ְכֶּשַׁיִּגּיַﬠ ְזַמן ִאסּוּרוֹ‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהשה ְואוְֹמ ִרים ֶשׁלּ ֹא ִהִתּירוּ נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר ֶאָלּא ְכֶּשַׁהֵהֶתּר ְוָהִאסּוּר ֵהן ֵשׁמוֹת‬ ‫ ְונוֵֹתן ַטַﬠם ֶבּן נוֵֹתן‬,‫ ֶשָׁבָּשׂר ְלַבדּוֹ הוּא ֶהֵתּר ָגּמוּר וְּשׁמוֹ ָבָּשׂר‬,‫ ְכּגוֹן ָבָּשׂר ְבָּחָלב‬,‫ ֶשֵׁאין ְשׁמוֵֹתיֶהן ָשׁ ִוין ֶזה ָלֶזה‬,‫ְמֻחָלִּקין‬ ‫ ְדֵּכיָון ֶשַׁטַּﬠם ַהָבָּשׂר ִנְקַלשׁ ָכּל ָכּ – ֵאין בּוֹ ַמָמּשׁוּת ָכּל ָכּ ֶשׁיּוַּכל ָלחוּל ָﬠָליו ֵשׁם‬223,‫ַטַﬠם ֶשׁלּוֹ ֻמָתּר ְלָאְכלוֹ ְבָּחָלב‬ ‫ הוּא‬221‫ ַאף ַﬠל ִפּי ֶשֹׁקֶּדם ַהֶפַּסח‬,‫ ֲאָבל נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ָחֵמץ‬,"‫ ְדַּה ְינוּ ֵשׁם "ָבָּשׂר ְבָּחָלב‬,‫ָחָדשׁ ֶשׁל ִאסּוּר‬ ‫ ֶשֲׁהֵרי ִמְתִּחָלּה ַאף ַﬠל ִפּי ֶשָׁהָיה ָקלוּשׁ ְמֹאד‬,‫ ִמָכּל ָמקוֹם ְכֶּשַׁמִּגּיַﬠ ְזַמן ִאסּוּרוֹ ל ֹא ָחל ָﬠָליו ֵשׁם ָחָדשׁ‬,‫ֲﬠַד ִין ֶשׁל ֶהֵתּר‬ ‫שו ְוֵכיָון ֶשֵׁאין ָכּאן‬,‫ ְוַﬠְכָשׁו הוּא ַכֲּחִתיַכת ְנֵבָלה‬,‫ ֶאָלּא ֶשַׁﬠד ַﬠְכָשׁו ל ֹא ֲאָסרוֹ ַהָכּתוּב‬,‫ָהָיה ְשׁמוֹ ָחֵמץ ְוַﬠְכָשׁו ְשׁמוֹ ָחֵמץ‬ ‫ וְּלִפיָכ‬224,‫ ֵכּיָון ֶשֵׁמֵּאָליו הוּא ֶנֱאָסר‬,‫ֵשׁם ָחָדשׁ ֶאָלּא ִאסּוּר ַהָבּא ֵמֵאָליו – ָיכוֹל הוּא ָלחוּל ֲאִפלּוּ ַﬠל ַטַﬠם ָקלוּשׁ ָכֶּזה‬ 202,‫שז‬.‫ ַוֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬225, ‫ָאסוּר ֶלֱאֹכל ִמֻשָּׁמּן ֶזה ֲאִפלּוּ ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ֲחִמיִשׁית ָוֵאיָל‬ ‫ – ֻמָתּר ְלִהְשַׁתֵּמּשׁ ְבּאוֹתוֹ ְכִּלי ְבֶּפַסח ְבּל ֹא‬226‫ֲאָבל ִאם ֹקֶדם ַהֶפַּסח ֵﬠָרה ֻשָׁמּן ֶזה ְכֶּשׁהוּא רוֵֹתַח ְלתוֹ ְכִּלי ַאֵחר‬ ‫ – ֵאין בּוֹ ֹכַּח ְלִהָקּרוֹת ֵשׁם ָחֵמץ ְלאוֹתוֹ ְמַﬠט ֻשָׁמּן ֶשׁ ִנְּבַלע‬227‫ ְדֵּכיָון ֶשַׁטַּﬠם ָחֵמץ ֶשַׁבֻּשָּׁמּן הוּא ָקלוּשׁ ְמֹאד‬,‫ֶהְכֵשׁר‬ 229,‫שח‬.‫ ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח‬228‫ְבּתוֹ ַהְכִּלי ְכֵּדי ֶשֵׁיָּאֵסר‬ ‫ ַאף ַﬠל ִפּי‬,‫ ֲאָבל ָדָּבר ָח ִריף ֶשׁ ִנְּתַבֵּשּׁל ִבְּכִלי ָחֵמץ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֻּשָׁמּן ְוַכיּוֵֹצא בּוֹ ִבְּדָב ִרים ֶשֵׁאיָנם ֲח ִריִפים‬ 230‫ֶשׁלּ ֹא ָהָיה ֶבּן יוֹמוֹ ְוֵﬠָרה אוֹתוֹ ְכֶּשׁהוּא רוֵֹתַח ְלתוֹ ְכִּלי ַאֵחר ֶשׁל ֶפַּסח – ָאסוּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ְבּל ֹא ֶהְכֵשׁר‬ ‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ָהָיה ְמַקֵבּל ַהָדָּבר‬,‫ ְלִפי ֶשַׁהֲח ִריפוּת מוִֹציא ֶאת ִﬠַקּר ְוגוּף ַהַטַּﬠם ַהָבּלוַּﬠ‬202,‫ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬ ‫שט ְו ִנְמָצא ֶשָׁדָּבר ֶהָח ִריף הוּא נוֵֹתן ַטַﬠם ִראשׁוֹן ֶשׁל‬,‫ָח ִריף ֶאת ַטַﬠם ֶהָחֵמץ ִמן ַמָמּשׁוּת ֶהָחֵמץ ַﬠְצמוֹ ְול ֹא ַﬠל ְיֵדי ַהְכִּלי‬ ‫ ְוֶנֱאַסר ְכֶּשַׁמִּגּיַﬠ ַהֶפַּסח‬,‫ ַוֲﬠַד ִין ֵישׁ ָﬠָליו ֵשׁם ַטַﬠם ָחֵמץ‬,‫ ְוַהְכִּלי ֶשׁל ֶפַּסח ֶשֵׁﬠרוּהוּ ְלתוֹכוֹ הוּא נוֵֹתן ַטַﬠם ֵשׁ ִני‬,‫ֶהָחֵמץ‬. ‫ ֲאָבל ִאם ְבּתוֹ ַהֶפַּסח ִנְתָﬠֵרב ַהֻשָּׁמּן ֶזה ְבַּמֲאָכִלים ֲאֵח ִרים‬231.‫ ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה ַכְּסָּבָרא ָהַאֲחרוָֹנה‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬ ‫ ֵכּיָון‬,‫ ֶאָלּא ִמְתַבֵּטּל הוּא ְבִּשִׁשּׁים‬,‫שיא ְכּמוֹ ֶשִׁאם ָהָיה ָבּלוַּﬠ ְבּתוֹכוֹ ַטַﬠם ַמָמּשׁוּת ֶהָחֵמץ ַﬠְצמוֹ‬,‫– ֵאינוֹ אוֵֹסרשי ְבַּמֶשּׁהוּ‬ ‫ ְלִפי‬,‫ ְוֵישׁ אוְֹמ ִריםשיב ֶשֲׁאִפלּוּ ִשִׁשּׁים ֵאין ָצ ִרי ְלַבְטּלוֹ‬.‫ֶשְׁלִּפי ְסָבָרא ָה ִראשׁוָֹנה ֻמָתּר ְלָאְכלוֹ ְבּל ֹא שׁוּם ִבּטּוּל‬ ‫שיג‬:‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק‬.‫ֶשְׁבִּדיֲﬠַבד סוְֹמִכין ְלַגְמֵרי ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 46 A similar law applies regarding boiled wine, mead, or the like that was boiled before Pesach in a utensil used for chametz within 24 hours [before boiling one of these beverages].232 It is forbidden to drink [such beverages] on Pesach even on the final festive day [of Pesach celebrated] in the Diaspora. [This stringency applies] even if one does not know whether [the beverages] were cooked in a utensil used [for chametz] within 24 hours or were [cooked in a utensil] that was not used [for chametz] within 24 hours. [Although the general rule is that it is assumed that] a utensil [that was used on a particular day] was not [previously] used within 24 hours,233 nevertheless, because of the severity of [the prohibition against eating] chametz, one should be stringent and show concern that the utensil may have been used within 24 hours. One should not drink any beverage that was cooked in a utensil of unknown status unless he knows that [the utensil] was not used [for chametz] within 24 hours. [Leniency is granted] only when [the beverage] is not a pungent [drink]. If, however, it is a pungent [drink], for example, a confection made from a substance that is acrid and sharp, should not be eaten [on Pesach], not even on the final festive day [of Pesach celebrated in the Diaspora. The rationale is that] the sharpness [of the beverage] nullifies the impairment of the flavor released by the utensil that was not used within 24 hours, and transforms it to a desirable flavor.234 Similarly, if mead was cooked in a large urn in which alcoholic beverages were [previously] cooked, even if several days pass between the two [events], it is forbidden to drink [the mead], even on the final festive day [of Pesach celebrated in the Diaspora. The rationale is that] the alcoholic beverage is very pungent and because of its sharpness, the flavor (that is absorbed in the large urn) does not become impaired even after several days have passed, and it [therefore] adds a desirable flavor to the mead.235 Therefore, on the final festive day [of Pesach

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celebrated in the Diaspora], one may not procure mead [made] throughout the year.236 Instead, [even on that day, one should only procure mead] from a Jew who is known not to cook [his mead] in a large pot in which alcoholic beverages were cooked,237 and who was also careful not to ferment [the mead] with beer dregs.238 * {[Based on the above logic, the following laws apply] if one [made] cheese before Pesach [using] (clear) milk239 that is found in [an animal’s] stomach, which is sharp and sour, and is used as a catalyst to [curdle milk to] make cheese. This milk was [stored] for a 24-hour period in a container that had been used for chametz.240 Even if [the container] had not been used [for chametz] within a 24-hour period, it is forbidden to eat this cheese on Pesach, even on the final festive day [of Pesach celebrated in the Diaspora], unless [the volume of] the milk [left to curdle] was 60 [times that] of the milk [taken from the animal’s stomach] in which it was left to curdle, or [the volume of the milk] is sixty times that of the container241 [used for] chametz in which the milk [taken from the animal’s] stomach had been kept for a 24-hour period. Thus, the flavor of chametz in the milk [from the animal] was nullified in the 60 [times greater volume] of the milk in the cheese before Pesach, and it does not become significant again on Pesach.242 The principle, “A davar hamaamid243never becomes insignificant, even [when mixed] with 1000 [times its volume],” is applied only when the davar hamaamid is inherently forbidden.244 If, however, [a davar hamaamid] is only forbidden because it absorbed a forbidden [flavor], for example, the flavor of chametz that is absorbed by the milk [from the animal’s] stomach, it may be nullified [when mixed with] 60 [times its volume], as stated in Yoreh Deah, sec. 87.245 The rationale is that] the forbidden [substance]246 absorbed [in the milk from the animal’s stomach] does not cause the curdling at all.247} ‫ ֶשָׁאסוּר ִלְשׁתּוָֹתן‬232,‫מו ְוֵכן ַהִדּין ְבַּיִין ְמֻבָשּׁל וֵּמי ְדַּבשׁ ְוַכיּוֵֹצא ָבֶּהן ֶשׁ ִנְּתַבְּשּׁלוּ ִבְּכִלי ָחֵמץ ֶבּן יוֹמוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ַוֲאִפלּוּ ִאם ֵאינוֹ יוֵֹדַﬠ ִאם ִנְתַבְּשּׁלוּ ִבְּכִלי ֶשׁהוּא ֶבּן יוֹמוֹ אוֹ‬202,‫שטו‬.‫ְבֶּפַסחשיד ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ ‫ ִמָכּל ָמקוֹם ִמשּׁוּם ֻחְמַרת ָחֵמץ ֵישׁ ְלַהֲחִמיר ְוָלֹחשׁ ֶשָׁמּא‬233,‫שטז‬,‫ וְּסָתם ֵכִּלים ֵאיָנן ְבֵּני יוָֹמן‬,‫ִבְּכִלי ֶשֵׁאינוֹ ֶבּן יוֹמוֹ‬ ‫שיז ְוֵאין ִלְשׁתּוֹת שׁוּם ַמְשֶׁקה ֶשׁ ִנְּתַבֵּשּׁל ִבְּסָתם ְכִּלי ֶאָלּא ִאם ֵכּן ְבָּידוַּﬠ ֶשֵׁאינוֹ ֶבּן יוֹמוֹ‬,‫ָהָיה ַהְכִּלי ֶבּן יוֹמוֹ‬. ‫ ְכּגוֹן ִמ ְרַקַחת ֶשַׁנֲּﬠָשׂה ִמָדָּבר ִקיּוָּהא ְוָח ִריף – ֵאין ְלָאְכלוֹ ֲאִפלּוּ‬,‫ ֲאָבל ִאם הוּא ָדָּבר ָח ִריף‬,‫ְוהוּא ֶשׁלּ ֹא ִיְהֶיה ָדָּבר ָח ִריף‬ ‫ ֶשַׁהֲח ִריפוּת ְמַבֵטּל ֶאת ְפִּגימוּת ַהַטַּﬠם ֶשׁ ִנְּפַלט ֵמַהְכִּלי ֶשֵׁאינוֹ ֶבּן יוֹמוֹ ְוַנֲﬠֶשׂה בּוֹ ַטַﬠם‬202,‫ְבּיוֹם טוֹב ָהַאֲחרוֹן‬ ‫ ֲאִפלּוּ ֵישׁ ַכָּמּה ָיִמים ֵבּין ב' ַהִבּשּׁוִּלים – ָאסוּר‬,‫ ְוֵכן ֵמי ְדַּבשׁ ֶשִׁנְּתַבֵּשּׁל ְבּיוָֹרה ֶשִׁבְּשּׁלוּ ָבּהּ ֵיין־ָשָׂרף‬234,‫שיח‬.‫ְלֶשַׁבח‬ ‫ ֶשַׁהֵיּין־ָשָׂרף הוּא ָח ִריף ְמֹאד וֵּמֲחַמת ֲח ִריפוּתוֹ ֵאין ַטְﬠמוֹ )ַהָבּלוַּﬠ ַבּיּוָֹרה( ִנְפָגּם‬,‫ִלְשׁתּוֹתוֹ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬ ‫ ְלִפיָכ ֵאין ִלַקּח ְבּיוֹם טוֹב ָהַאֲחרוֹן ֵמי ְדַּבשׁ ֶשׁל‬235,‫שיט ְוהוּא נוֵֹתן ַטַﬠם ְלֶשַׁבח ְבֵּמי ְדַּבשׁ‬,‫ֲאִפלּוּ ְלַאַחר ַכָּמּה ָיִמים‬ ‫ ְוַגם ִנְזַהר ִמְלַּהְחִמיצוֹ ִבְּשָׁמ ִרים ֶשׁל‬237,‫ ֶאָלּא ִמִיְּשָׂרֵאל ֶשׁיּוֵֹדַﬠ ֶשׁלּ ֹא ִבְּשּׁלוֹ ְבּיוָֹרה ֶשִׁבֵּשּׁל ָבּהּ ֵיין־ָשָׂרף‬236‫ָכּל ַהָשָּׁנה‬ 238,‫שכ‬:‫ֵשָׁכר‬ [* ‫ ַה ִנְּמָצא ְבּתוֹ ַהֵקָּבה ֶשׁהוּא‬239(‫ְלִפיָכ ִאם ֶהֱﬠִמיד ְגִּביָנה ֹקֶדם ַהֶפַּסחשכא ְבָּחָלב )ָצלוּלשכב‬ ‫ ֲאִפלּוּ‬240,‫ ְוֶזה ֶהָחָלב ָהָיה ֵמֵﬠת ְלֵﬠתשכד ְבּתוֹ ְכִּלי ֶשׁל ָחֵמץ‬,‫ָח ִריף ְוָחמוּץשכג וַּמֲﬠִמיִדין בּוֹ ְגִּבינוֹת‬ ‫ ֶאָלּא ִאם ֵכּן ֵישׁ ֶבָּחָלב‬,‫ל ֹא ָהָיה ֶבּן יוֹמוֹשכה – ָאסוּר ֶלֱאֹכל ְגִּביָנה זוֹ ְבֶּפַסח ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬ ‫שכו אוֹ ֶשֵׁיּשׁ בּוֹ ִשִׁשּׁים ְכֶּנֶגד‬,‫ֶשֶׁהֱﬠִמיד ִמֶמּנּוּ ַהְגִּביָנה ִשִׁשּׁים ְכֶּנֶגד ֶהָחָלב ֶשׁל ֵקיָבה ֶשֶׁהֱﬠִמיד בּוֹ‬ ‫ ְדִּנְמָצא ֶשַׁטַּﬠם ָחֵמץ ֶשַׁבֲּחֵלב ַהֵקָּבה ִנְתַבֵּטּל‬,‫ ֶשׁל ָחֵמץ ֶשֲׁחֵלב ַהֵקָּבה ָהָיה ְבּתוָֹכהּ ֵמֵﬠת ְלֵﬠת‬241‫ַהְכִּלי‬ ‫ ָדָּבר‬:‫ ְול ֹא ָאְמרוּ‬242 ,‫שכז‬.‫ ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬,‫ְבִּשִׁשּׁים ְבּתוֹ ֲחֵלב ַהְגִּביָנה ֹקֶדם ַהֶפַּסח‬ ‫ ֲאָבל‬244,‫שכח ֶאָלּא ְכֶּשַׁהָדָּבר ַהַמֲּﬠִמיד הוּא ָאסוּר ֵמֲחַמת ַﬠְצמוֹ‬,‫ ֲאִפלּוּ ְבֶּאֶלף ל ֹא ָבֵּטל‬243‫ַהַמֲּﬠִמיד‬ ‫ ְכּגוֹן ַטַﬠם ָחֵמץ ַהָבּלוַּﬠ ַבֲּחֵלב ַהֵקָּבה – ֲהֵרי הוּא ִמְתַבֵּטּל‬,‫ִאם ֵאינוֹ ָאסוּר ֶאָלּא ֵמֲחַמת ֶשׁ ִנְּבַלע בּוֹ ִאסּוּר‬ 12/16/2020, 8:43 PM

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‫ ַהָבּלוַּﬠ ֵאינוֹ ַמֲﬠִמיד‬246‫ ֶשֲׁהֵרי ִאסּוּר‬245 ,‫שכט‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן פ"ז‬,‫ְבִּשִׁשּׁים‬ 247‫]ְכָּלל‬: 47 When a substance that is not pungent was cooked in a utensil that had been used for chametz, [but] it is known that [the utensil] had not been used [for chametz] within 24 hours – for example, one cooked [a broth to be eaten on] Pesach [in a utensil that had been used for chametz more than 24 hours beforehand]248 and before Pesach, he poured [the broth] from the utensil that had been used for chametz into a utensil designated for Pesach – it is permitted for him to drink it on Pesach, as explained above.249 [The rationale is that] any food whose flavor is impaired before Pesach250 does not become significant again on Pesach. Nevertheless, as an initial preference, it is forbidden to cook for Pesach in a utensil that had been used for chametz more than 24 hours beforehand. [The rationale is that,] as an initial preference, it is forbidden to use a [forbidden] substance [even though] it imparts an impaired flavor [in the mixture], as will be explained in Yoreh Deah, sec. 103.251 If, however, [the person] did not cook [the broth] for the sake of Pesach, even though he says that he is certain that the utensil had not absorbed chametz within 24 hours at the time he cooked in it, his words are of no consequence and one should not drink this [broth] until the final festive day [of Pesach celebrated in the Diaspora.252 The rationale is that] at the time [the person] cooked [the broth], he was not thinking of Pesach and, [accordingly,] it was not necessary for him to be careful [regarding] whether or not the utensil had been used [for chametz] within 24 hours. Even according to his statements, that he is certain that the utensil had not been used [for chametz] within 24 hours, [it is evident that] he had not set his mind on [using] this [food for Pesach], and a person will not remember something that happened when he had not focused on it, as explained above.253 If, however, at the time [the person] was cooking [the broth], he was careful and paid attention not to cook it in a utensil that had absorbed chametz, even though his intent was not [to eat the broth] on Pesach, but rather he was careful for another reason, e.g., he cooked it in a new utensil for medicinal purposes or the like, he is permitted to drink [the broth] on Pesach. Nevertheless, because of concern that perhaps a very small crumb of chametz became mixed into [the broth, the person] must filter it before Pesach. If he did not filter [the broth] before Pesach, he must filter it during Pesach. If, [after filtering it, the person] did not find any crumb of chametz on the filter, it is permitted to drink [the broth]. There is no concern that there may be a fine crumb that is not visible, since it was never observed that chametz [actually] fell into [the broth].254 ‫ ְכּגוֹן ֶשִׁבְּשּׁלוֹ ְלֵשׁם ַהֶפַּסחשל ְוֹקֶדם ַהֶפַּסח‬248,‫מז ָדָּבר ֶשֵׁאינוֹ ָח ִריף ֶשׁ ִנְּתַבֵּשּׁל ִבְּכִלי ָחֵמץ ֶשָׁיּדוַּﬠ ֶשׁלּ ֹא ָהָיה ֶבּן יוֹמוֹ‬ 249,‫שלג‬,‫שלב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֵﬠָרה אוֹתוֹ ֵמַהְכִּלי ָחֵמץ ְלתוֹ ְכִּלי ֶשׁל ֶפַּסחשלא – ֻמָתּר לוֹ ִלְשׁתּוֹתוֹ ְבֶּפַסח‬ ‫ ֶשַׁנֲּﬠָשׂה ֹקֶדם ַהֶפַּסח – ֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬250‫ֶשָׁכּל נוֵֹתן ַטַﬠם ִלְפָגם‬. ‫ ֶשָׁאסוּר ַלֲﬠשׂוֹת נוֵֹתן ַטַﬠם ִלְפָגם‬,‫ ְלַכְתִּחָלּה ָאסוּר ְלַבֵשּׁל ְלֵשׁם ֶפַּסח ִבְּכִלי ֶשׁל ָחֵמץ ֶשֵׁאינוֹ ֶבּן יוֹמוֹ‬,‫וִּמָכּל ָמקוֹם‬ 251,‫שלד‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ג‬,‫ְלַכְתִּחָלּה‬ ‫ "ָבּ ִרי ִלי ֶשׁלּ ֹא ָהָיה ַהְכִּלי ֶבּן יוֹמוֹ ִמְבִּליַﬠת ֶהָחֵמץ ְבָּשָׁﬠה‬:‫ ַאף ַﬠל ִפּי ֶשׁהוּא אוֵֹמר‬,‫ֲאָבל ִאם ל ֹא ִבְּשּׁלוֹ ְלֵשׁם ַהֶפַּסח‬ ‫ ְדֵּכיָון ֶשְׁבָּשָׁﬠה ֶשִׁבְּשּׁלוֹ ל ֹא‬252,‫שלו‬,‫שלה ְוֵאין ִלְשׁתּוֹת ִמֶמּנּוּ ַﬠד יוֹם טוֹב ָהַאֲחרוֹן‬,‫ֶשׁ ִנְּתַבֵּשּׁל בּוֹ" – ֵאין ֶזה ְכּלוּם‬ ‫ ְוַאף ְלִפי ְדָּבָריו ֶשׁאוֵֹמר ֶשָׁבּ ִרי ִלי ֶשׁלּ ֹא ָהָיה ֶבּן‬.‫ ְול ֹא ָהָיה ָצ ִרי ְלַדְקֵדּק ִאם ַהְכִּלי ֵאינוֹ ֶבּן יוֹמוֹ‬,‫ָה ְיָתה ַדְּﬠתּוֹ ַﬠל ַהֶפַּסח‬ 253,‫שלז‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ְוֵאין ָאָדם זוֵֹכר ַמה ֶשַּׁנֲּﬠָשׂה ֶשׁלּ ֹא ְבִּמְתַכֵּוּן‬220, ‫ ֲהֵרי הוּא ל ֹא ִנְתַכֵּוּן ְלָכ‬,‫יוֹמוֹ‬ 12/16/2020, 8:43 PM

Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָה ְיָתה ַכָּוָּנתוֹ ְלֵשׁם ַהֶפַּסח‬,‫ֲאָבל ִאם ְבָּשָׁﬠה ֶשִׁבְּשּׁלוֹ ִדְּקֵדּק ְו ִנְזַהר ֶשׁלּ ֹא ְלַבְשּׁלוֹ ִבְּכִלי ֶשׁהוּא ָבּלוַּﬠ ֵמָחֵמץ‬ ‫שלח וִּמָכּל‬.‫ ְכּגוֹן ֶשִׁבְּשּׁלוֹ ִבְּכִלי ָחָדשׁ ִל ְרפוָּאה ְוַכיּוֵֹצא ָבֶּזה – ֻמָתּר ִלְשׁתּוֹתוֹ ְבֶּפַסח‬,‫ֶאָלּא ֵמֲחַמת ָדָּבר ַאֵחר ִנְזַהר ָבֶּזה‬ – ‫שלט ְוִאם ל ֹא ִסְנּנוֹ ֹקֶדם ַהֶפַּסח‬.‫ ֵמֲחַמת ֲחָשׁשׁ ֶשָׁמּא ִנְתָﬠֵרב בּוֹ ֵפּרוּר ָחֵמץ ַמֶשּׁהוּ – ָצ ִרי ְלַס ְנּנוֹ ֹקֶדם ַהֶפַּסח‬,‫ָמקוֹם‬ ‫ ְוֵאין ָאנוּ חוְֹשִׁשׁין ֶשָׁמּא ֵישׁ‬,‫ ְוִאם ל ֹא ָמָצא שׁוּם ֵפּרוּר ָחֵמץ ַﬠל ִפּי ַהְמַסֶנֶּנת – ֻמָתּר ִלְשׁתּוֹתוֹ‬.‫ָצ ִרי ְלַס ְנּנוֹ ְבּתוֹ ַהֶפַּסח‬ 254:‫שמ ֵכּיָון ֶשׁלּ ֹא ָרִאינוּ ֵמעוָֹלם ֶשָׁנַּפל ְלתוֹכוֹ ָחֵמץ‬,‫ֵפּרוּר ַדּק ֶשֵׁאינוֹ ִנ ְרֶאה‬ 48 When one cooks mead for Pesach and desires to ferment it, he should not pour it into a utensil designated for that purpose ([called] a kvasnik in Russian), which will ferment any mead poured into it. [The rationale is that] the power to ferment that is absorbed in that utensil results [from the fact that] mead is left to ferment in it throughout the entire year. [That mead] is chametz in a complete sense, for it ferments because of [previously fermented] dregs of beer255 and moreover, [that mead] was [previously] cooked in a large cauldron used for beer or whisky. ‫מח ַהְמַבֵשּׁל ֵמי ְדַּבשׁ ְלֹצֶר ַהֶפַּסח ְורוֶֹצה ְלַהְחִמיצוֹ – ל ֹא ִיְשְׁפֶּכנּוּ ְלתוֹ ְכִּלי ַהְמּיָֻחד ְלָכ )ֶשׁקּוֹ ִרין קוואסני"ק ִבְּלשׁוֹן‬ ‫ ְלִפי ֶשַׁהֹכַּח ַהְמַחֵמּץ ַהָבּלוַּﬠ ֵמאוֹתוֹ ְכִּלי הוּא ֵמֲחַמת ֶשַׁמְּחִמיִצין‬,‫רוְּסָיא( ֶשׁהוּא ְמַחֵמּץ ָכּל ֵמי ְדַּבשׁ ֶשׁשּׁוְֹפִכין ְלתוֹכוֹ‬ ‫ ְוַגם ִנְתַבְּשּׁלוּ ְבּיוָֹרה ֶשׁל ֵשָׁכר אוֹ ֶשׁל‬255,‫שמא‬,‫ ְוֵהן ָחֵמץ ָגּמוּר ֶשׁ ִנְּתַחְמּצוּ ְבִּשְׁמֵרי ֵשָׁכר‬,‫ְבּתוֹכוֹ ֵמי ְדַּבשׁ ָכּל ַהָשָּׁנה‬ ‫שמב‬:‫ֵיין־ָשָׂרף‬ 49 There are people who are accustomed to be stringent, and on Pesach refrain from using the wine vinegar that they use the entire year. Although [throughout the year], they are careful not to take out [vinegar] from [the vat] with a utensil that [has been used for] chametz, nevertheless, there is room for concern that perhaps vinegar that remained from a meal was returned to [the vat], and sometimes this vinegar contains breadcrumbs that fell [into it] during the meal. In these places,256 where wine vinegar is not so common, it is not customary to follow this stringency, for it is impossible to easily find other vinegar [that is kosher for Pesach].257 ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּזֲהרוּ ֶשׁלּ ֹא ִלְשֹׁאב‬.‫מט ֵישׁ נוֲֹהִגין ְלַהֲחִמיר ֶשׁלּ ֹא ְלִהְסַתֵּפּק ְבֶּפַסח ֵמֹחֶמץ ַי ִין ֶשִׁמְּסַתְּפִּקין ִמֶמּנּוּ ָכּל ַהָשָּׁנה‬ ‫ ְוִלְפָﬠִמים ֵישׁ ְבֹּחֶמץ ֶזה ִמֵפּרוֵּרי‬,‫ ִמָכּל ָמקוֹם חוְֹשִׁשׁין ֶשָׁמּא ֶהֱחִזירוּ ְלתוֹכוֹ ֹחֶמץ ֶשׁ ִנְּשַׁאר ִמְסּעוָּדה‬,‫ִמֶמּנּוּ ִבְּכִלי ָחֵמץ‬ ‫ ֵכּיָון ֶשִׁאי‬,‫ ֶשֵׁאין ֹחֶמץ ַי ִין ָמצוּי – ֵאין נוֲֹהִגין ְלַהֲחִמיר ָבֶּזה‬256‫שמג וִּבְמקוֹמוֹת ַהָלּלוּ‬.‫ֶלֶחם ֶשָׁנְּפלוּ ְבּתוֹ ַהְסּעוָּדה‬ 257,‫שדמ‬:‫ֶאְפָשׁר ִלְמצ ֹא ֹחֶמץ ַאֵחר ְבַּקל‬ 50 In places where [it is common to] mix sugar with wine vinegar, one should not use [wine vinegar] on Pesach unless it was filtered before Pesach.258 See sec. 467[:19-20].259 ‫ ַﬠֵיּן‬258,‫שמה ֶאָלּא ִאם ֵכּן ִס ְנּנוֹ ֹקֶדם ַהֶפַּסחשמו‬,‫נ ִבְּמקוֹמוֹת ֶשְׁמָּﬠ ְרִבין צוֶּקר ְבֹּחֶמץ ַי ִין – ֵאין ְלִהְסַתֵּפּק ִמֶמּנּוּ ְבֶּפַסח‬ 259,‫שמז‬:‫ִסיָמן תס"ז‬ 51 There are people who are careful throughout the 30 days before Pesach260 not to take from the wine and the vinegar set aside for Pesach using a utensil [that was used for] chametz, unless the utensil was washed and rinsed so that there is no residue of chametz on it.261 If one was not careful and took from [this wine and/or vinegar] using a utensil [that was used for] chametz that was not washed and rinsed, they [should be] careful not to drink from these [beverages] on Pesach. Nevertheless, according to the fundamentals of the law, there is no concern for a prohibition, for it can be assumed that [as a general rule,] utensils are clean and are not obviously filthy,262 as explained in Yoreh Deah, sec. 95.263 [The chametz] that is absorbed in the sides of the utensil is not released when [the utensil is used with] cold [liquids], unless [the liquid] soaks in [the utensil] for a 24-hour period, as will be explained in Yoreh Deah, sec. 105.264

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‫שמט ֶאָלּא‬,‫ ֶשׁלּ ֹא ִלְשֹׁאב ִבְּכִלי ָחֵמץ ִמן ַי ִין ְוֹחֶמץ ַהֻמְּצָנע ְלֶפַסח‬260,‫נא ֵישׁ ִנְזָה ִרין ָכּל ְשׁ ִשׁים יוֹם ִלְפֵני ַהֶפַּסחשמח‬ ‫ ְוִאם ל ֹא ִנְזֲהרוּ ְוָשֲׁאבוּ ִמֶמּנּוּ ִבְּכִלי ָחֵמץ ֶשֵׁאינוֹ‬261,‫שנ‬.‫ִאם ֵכּן ַהְכִּלי ָחֵמץ הוּא ֹמַרק ְוֻשַׁטּף ֶשֵׁאין בּוֹ שׁוּם ִלְכלוּ ָחֵמץ‬ ‫שנב ֶשֲׁהֵרי ְסָתם ֵכִּלים ֵהן‬,‫שנא ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ָכּאן ֲחַשׁשׁ ִאסּוּר‬.‫ֹמַרק ְוֻשַׁטּף – ִנְזָה ִרין ֶשׁלּ ֹא ִלְשׁתּוֹתוֹ ְבֶּפַסח‬ ‫ וַּמה ֶשָּׁבּלוַּﬠ ְבָּדְפֵני ַהְכִּלי ֵאינוֹ‬263,‫שנג‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ה‬262,‫ְנִק ִיּים ְוֵאין ָבֶּהם ִלְכלוּ ְבֵּﬠין‬ 264,‫שנד‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ה‬,‫ִנְפָלט ְבּצוֵֹנן ֶאָלּא ַﬠל ְיֵדי ְכִּביָשׁה ֵמֵﬠת ְלֵﬠת‬ 52 When white wine became [discolored and] darkened and one seeks to improve it by adding a little milk from an animal and a little wheat starch, one must be careful that the wine is at least 60 [times the volume of these substances. Otherwise, such a mixture is forbidden. This is] a decree, [imposed] lest one drink [the mixture] on Pesach or drink it with meat, since [the starch and] the milk are not evident. However, when there is more than 60 [times the volume of these substances], there is no concern regarding the prohibition [against partaking of the wine on Pesach265 or with meat]. True, it is forbidden to purposely nullify a forbidden food by [adding a permitted substance until it is] 60 times the volume [of the forbidden food]. Nevertheless, [in this instance, the person’s] intent is not to improve the wine so that he could drink it with meat – or that he could drink it on Pesach. Instead, his intent is to drink the wine alone266 before Pesach or afterwards. Since this is so, [the person] is not nullifying [the presence of] any prohibited substance at all.267 [However,] after [the presence of] the milk has been nullified [because it was mixed] with 60 [times its volume of] wine, it is permitted to drink [this mixture] together with meat. It is, however, forbidden to drink [the mixture] on Pesach (unless one filtered it before Pesach).268 [The reason for the prohibition is that] there is reason for concern that not all the wheat starch is mixed thoroughly in the wine. Instead, some of [some of the wheat starch may have] sunk in [the wine] and descended to the bottom [of the container. Hence the wheat starch] is present there, in the midst of the wine, on Pesach. [Thus,] some vestige of its flavor will be released into the wine. ‫נב ַי ִין ָלָבן ֶשֻׁהְכָהה ַמ ְרִאיתוֹ ְורוִֹצים ְלַתְקּנוֹ ַﬠל ְיֵדי ֶשְׁמִּשׂיִמין ְלתוֹכוֹ ְמַﬠט ֲחֵלב ְבֵּהָמה וְּמַﬠט ֵחֶלב ִחָטּהשנה – ְצ ִריִכין‬ ‫ ֵכּיָון ֶשֵׁאין‬,‫ אוֹ ֶשָׁמּא ִיְשֶׁתּה אוֹתוֹ ִﬠם ָבָּשׂר‬,‫ ְגֵּזָרה ֶשָׁמּא ִיְשֶׁתּה ִמֶמּנּוּ ְבֶּפַסח‬,‫ְלִהָזֵּהר ֶשׁ ִיְּהֶיה ְבַּהַיּ ִין ִשִׁשּׁיםשנו ְכֶּנְגָדּן‬ ‫ ִמָכּל‬,‫ ְוַאף ַﬠל ִפּי ֶשָׁאסוּר ְלַבֵטּל ִאסּוּר ַבָּיַּד ִים ְבִּשִׁשּׁים‬265.‫ ֲאָבל ְכֶּשֵׁיּשׁ בּוֹ ִשִׁשּׁים ֵאין ָכּאן ֲחַשׁשׁ ִאסּוּר‬,‫ֶהָחָלב ִנָכּר בּוֹ‬ ‫ ֶאָלּא ַכָּוָּנתוֹ ְלַתְקּנוֹ ְכֵּדי ִלְשׁתּוֹתוֹ‬,‫ָמקוֹם ֵכּיָון ֶשֵׁאין ַכָּוָּנתוֹ ְלַתְקּנוֹ ְכֵּדי ִלְשׁתּוֹתוֹ ִﬠם ָבָּשׂרשנז אוֹ ְכֵּדי ִלְשׁתּוֹתוֹ ְבֶּפַסח‬ 267,‫שנח‬.‫ ִאם ֵכּן ֵאינוֹ ְמַבֵטּל שׁוּם ִאסּוּר ְכָּלל‬,‫ ֹקֶדם ַהֶפַּסח אוֹ ְלַאֲחָריו‬266‫ְלַבדּוֹ‬ ‫שנט ֲאָבל ָאסוּר ִלְשׁתּוֹתוֹ ְבֶּפַסח )ֶאָלּא ִאם ֵכּן‬,‫ְוַאַחר ֶשִׁנְּתַבֵּטּל ֶהָחָלב ְבִּשִׁשּׁים ְבּתוֹ ַהַיּ ִין – ֻמָתּר ִלְשׁתּוֹתוֹ ִﬠם ָבָּשׂר‬ ‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ֵאין ָכּל ֵחֶלב ִחָטּה ָבּלוּל ָיֶפה ָיֶפה ְבּתוֹ ַהַיּ ִין ֶאָלּא ִנְצַלל ִמֶמּנּוּ ְמַﬠט‬268,(‫ִס ְנּנוֹ ֹקֶדם ַהֶפַּסחשס‬ ‫שסב‬:‫ְוָיַרד ְלַמָטּה ְוהוּא עוֵֹמד ְבֵּﬠינוֹ ְבּתוֹ ַהַיּ ִין ְבֶּפַסחשסא ְו ִנְפָלט ִמֶמּנּוּ ַטַﬠם ַמֶשּׁהוּ ְלתוֹ ַהַיִּין‬ 53 [The following laws apply when there is] a barrel of wine that has a slight amount of dough stuck to its slats. Even though this dough is chametz nukshah,269 it is forbidden to drink wine from this barrel on Pesach. [The rationale is that] a slight amount of the flavor of the chametz will be released into the wine on Pesach,270 and [that flavor] is not nullified in 60 [times its volume of wine. The rationale is that] since [the person] intentionally placed the wine in this barrel that has dough stuck to it, it is as if he intentionally sought to nullify the forbidden substance. Therefore, [this chametz] can never be nullified, as stated in Yoreh Deah, sec. 99.271 True, it was [still] permitted to partake of chametz at the time [the person] poured the wine into [the barrel]. Nevertheless, that factor is relevant only with regard to 12/16/2020, 8:43 PM

Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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the mixture that came about when [chametz] was permitted, i.e., the flavor [of chametz] released from the dough into the wine before Pesach. [This flavor] is nullified in 60 [times its volume], and does not become significant again on Pesach since it was already nullified when it was permitted.272 By contrast, the mixture that came about when [chametz] was forbidden, i.e., the flavor [of chametz] that was released from the dough during Pesach,273 never becomes nullified, not even [when mixed] with 1000 [times its volume. The rationale is that it is as if] this mixture was made intentionally by pouring the wine into this barrel [to which] dough [is stuck]. Even though [at the time the wine was originally poured into the barrel], it was permitted [to partake of chametz], nevertheless, as a result, a mixture [containing chametz] was also brought about at a time when [chametz] is forbidden.274 ‫ – ָאסוּר ִלְשׁתּוֹת‬269‫ ַאף ַﬠל ִפּי ֶשָׁבֵּצק ֶזה הוּא ָחֵמץ נְֻקֶשׁה‬,‫נג ָחִבית ֶשׁל ַי ִין ֶשֵׁיּשׁ ָבּהּ ַמֶשּׁהוּ ָבֵּצק ֶשָׁדְּבקוּ בּוֹ ְנָס ִרים‬ ‫שסד ֵכּיָון‬,‫ ְוֵאינוֹ ִמְתַבֵּטּל ְבִּשִׁשּׁים‬270,‫שסג‬,‫ ְלִפי ֶשִׁנְּפָלט ִמֶמּנּוּ ַטַﬠם ַמֶשּׁהוּ ְלתוֹ ַהַיִּין ְבֶּפַסח‬,‫ִמַיּ ִין ֶשׁל ָחִבית זוֹ ְבֶּפַסח‬ ‫שסה וְּלִפיָכ ֵאין לוֹ‬,‫ֶשׁהוּא ָנַתן ַהַיּ ִין ַבָּיַּד ִים ְלתוֹ ָחִבית זוֹ ֶשֵׁיּשׁ ָבּהּ ָבֵּצק ָדּבוּק – ֲהֵרי ֶזה ְכִּמְתַכֵּוּן ְלַבֵטּל ִאסּוּר ַבָּיַּד ִים‬ 271,‫שסו‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ט‬,‫ִבּטּוּל עוָֹלִמית‬ ‫ ִמָכּל ָמקוֹם ֵאין ֶזה מוִֹﬠיל ֶאָלּא ְלַהַתֲּﬠֹרֶבת ֶשַׁנֲּﬠָשׂה‬,‫ְוַאף ֶשָׁאז ְבָּשָׁﬠה ֶשָׁנַּתן ֶאת ַהַיּ ִין ָשׁם ָהְיָתה ְשַׁﬠת ֶהֵתּר ֲאִכיַלת ָחֵמץ‬ ‫ ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח ֵכּיָון‬,‫ ְדַּה ְינוּ ַהַטַּﬠם ֶשׁ ִנְּפַלט ֵמַהָבֵּצק ְלתוֹ ַהַיּ ִין ֹקֶדם ַהֶפַּסח הוּא ִמְתַבֵּטּל ְבִּשִׁשּׁים‬,‫ִבְּשַׁﬠת ֶהֵתּר‬ ‫ ְדַּה ְינוּ ַהַטַּﬠם ֶשׁ ִנְּפַלט ֵמַהָבֵּצק ְבּתוֹ ַהֶפַּסח‬,‫ ֲאָבל ַהַתֲּﬠֹרֶבת ֶשַׁנֲּﬠָשׂה ִבְּשַׁﬠת ִאסּוּר‬272,‫שסז‬,‫ֶשְׁכָּבר ִנְתַבֵּטּל ִבְּשַׁﬠת ֶהֵתּר‬ ‫ ְוַאף ֶשָׁאז‬.‫ ֵכּיָון ֶשַׁתֲּﬠֹרֶבת ֶזה ַנֲﬠָשׂה ַבָּיַּד ִים ַﬠל ְיֵדי ֶשָׁנַּתן ַהַיּ ִין ְבָּחִבית זוֹ ֶשֵׁיּשׁ ָבּהּ ָבֵּצק‬,‫– ֵאינוֹ ִמְתַבֵּטּל ֲאִפלּוּ ְבֶּאֶלף‬ 274:‫ ִמָכּל ָמקוֹם ַﬠל ְיֵדי ֵכן ַנֲﬠָשׂה ַתֲּﬠֹרֶבת ַגּם ִבְּשַׁﬠת ִאסּוּר‬,‫ָהְיָתה ְשַׁﬠת ֶהֵתּר‬ 54 If this dough was [already] stuck [to the slats of the barrel] two months before Pesach,275 it certainly already hardened by the time Pesach arrived, and no flavor will be released from it. Therefore, it is permitted to drink this wine on Pesach. Nevertheless, if there is an olive-sized portion of this dough in one place in the cracks of the barrel, it is necessary to obliterate it when Pesach arrives or to cover it with mortar, as stated in sec. 442[:27]. Consult that source with regard to all the particulars of this law. ‫ – ְבַּוַדּאי ְכָּבר ִנְתַקָשּׁה ְכֶּשִׁהִגּיַﬠ ַהֶפַּסח ְוֵאין ִנְפָלט ִמֶמּנּוּ שׁוּם‬275‫נד ְוִאם ָבֵּצק ֶזה ָדַּבק ב' ֳחָדִשׁיםשסח ֹקֶדם ַהֶפַּסח‬ ‫שסט‬.‫ וְּלָכ ֻמָתּר ִלְשׁתּוֹת ַי ִין ֶזה ְבֶּפַסח‬,‫ַטַﬠם‬ ‫שע אוֹ ֶשָׁיִּטיַח ָﬠָליו‬,‫ ִאם ֵישׁ ִמָבֵּצק ֶזה ְכַּז ִית ְבָּמקוֹם ֶאָחד ִמִסְּדֵקי ֶהָחִבית – ַחָיּב ְלַבֲﬠרוֹ ְכֶּשַׁמּ ִגּיַﬠ ַהֶפַּסח‬,‫וִּמָכּל ָמקוֹם‬ ‫שעב ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬,‫שעא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬,‫ִטיט‬: 55 Any pungent food – for example, salt, unripe fruit, or the like, [i.e.,] the pungent [substances] to be mentioned in Yoreh Deah, sec. 96276 – that was ground in a grinder that was used for chametz, even if [the grinder] was not used within 24 hours and [moreover,] was rinsed and clean, and did not have any trace [of chametz] visibly present, is [nevertheless] forbidden to be eaten on Pesach, even though it was ground before Pesach.277 [The rationale is that] because of its sharpness and because of the pressure [applied] while it is being ground, [a pungent food] will absorb the chametz absorbed in the grinder.278 Nevertheless, [there are no such concerns with regard to] our [ordinary] grinders, [because] it is not common to grind chametz with them [the entire year]279 and there is only a concern that there was a trace of chametz in the pungent spices that were ground in them throughout the year. If so, even if a slight trace of the flavor of chametz was released into the salt or the pungent spices that were ground in [the

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grinder], this [trace of] flavor was already nullified in 60 [times its volume] before Pesach. Therefore, it is permitted to partake of such salt and such spices during Pesach. ‫ ְכּגוֹן ֶמַלחשעג אוֹ ֹבֶּסרשעד ְוַכיּוֵֹצא ָבֶּהן ִמְדָּב ִרים ַהֲח ִריִפים ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫נה ָכּל ָדָּבר ֶשׁהוּא ָח ִריף‬ ‫ ֶשׁ ִנּדּוֹכוּ ִבְּמדוָֹכה ֶשׁל ָחֵמץ ֲאִפלּוּ ֵאיָנהּ ַבּת יוָֹמהּשעה ְוִהיא מוַּדַחת וּ ְנִקָיּה ֶשֵׁאין ָבּהּ ַמֶשּׁהוּ ְבֵּﬠין – ָאסוּר‬276,‫צ"ו‬ ‫ ְלִפי ֶשַׁﬠל ְיֵדי ֲח ִריפוָּתם ְוַﬠל ְיֵדי ֹדַּחק ַהִדּיָכה ֵהן בּוְֹלִﬠין‬277,‫שעו‬,‫ ַאף ַﬠל ִפּי ֶשׁ ִנּדּוֹכוּ ֹקֶדם ַהֶפַּסח‬,‫ְלָאְכָלם ְבֶּפַסח‬ 278.‫ֵמָחֵמץ ַהָבּלוַּﬠ ַבְּמּדוָֹכה‬ ‫ ְוֵאין ָבֶּהם ֲחָשׁשׁ ֶאָלּא ֶשָׁמּא ִנַדּ ָבֶּהן ַמֶשּׁהוּ ָחֵמץ‬279,‫שעז‬,‫ ַבְּמּדוָֹכה ֶשָׁלּנוּ ֶשֵׁאין ְרִגיִלין ָלדוּ ָבֶּהן ָחֵמץ‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוִאם ֵכּן ַאף ִאם ִנְפַלט ֵמֶהם ַטַﬠם ַמֶשּׁהוּ ָחֵמץ ְלתוֹ ַהֶמַּלח אוֹ ְתָּבִלין‬,‫ְבּתוֹ ַהְתָּבִלין ַהֲח ִריִפים ֶשִׁנּדּוֹכוּ ָבֶּהם ָכּל ַהָשָּׁנה‬ ‫ וְּלִפיָכ ֻמָתּר ֶלֱאֹכל ֶמַלח וְּתָבִלין ַהָלּלוּ ְבּתוֹ‬,‫ַהֲח ִריִפים ֶשִׁנּדּוֹכוּ ָבֶּהן ְכָּבר ִנְתַבֵּטּל ַטַﬠם ֶזה ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬ ‫שעח‬:‫ַהֶפַּסח‬ 56 According to [the letter of] the law, on Pesach, it is permitted to partake of salt that had been placed in a utensil that had been used for chametz provided the utensil was clean. [Indeed, this law applies] even if it is not known [whether the utensil] was clean, because utensils in general are assumed to be clean.280 [The rationale for this leniency is that] salt does not cause a utensil to release [the flavor] it absorbed unless the salt is ground in [the utensil]. Nevertheless, may blessings alight upon one who is stringent, and on Pesach does not use salt that had been placed in a utensil that absorbed chametz even if [the utensil] had not been used within 24 hours, and was rinsed and clean.281 [The rationale is that] there is an authority who maintains that salt has the power to cause [flavor] that is absorbed in a utensil to be released. Nevertheless, one should not apply this stringency to salt that is placed in a utensil that had not been used for chametz together with hot [water], for example, a grinder or the like. ‫ ַוֲאִפלּוּ ִאם ֵאינוֹ יוֵֹדַﬠ‬,‫שעט ִאם ַהְכִּלי ָהָיה ָנִקי‬,‫ ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬,‫נו ֶמַלח ַהָנּתוּן ִבְּכִלי ֶשׁל ָחֵמץ‬ ‫ ְוֵאין ַהֶמַּלח ַמְפִליט ַמה ֶשָּׁבּלוַּﬠ ְבּתוֹ ַהְכִּלישפא ֶאָלּא ִאם ֵכּן ִנדּוֹ‬280,‫שפ‬,‫ִאם ָהָיה ָנִקי – ֲהֵרי ְסָתם ֵכִּלים ְנִק ִיּים ֵהן‬ ‫שפב ִמָכּל ָמקוֹם ַהַמֲּחִמיר ]ֶשׁלּ ֹא[ ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבֶּמַלח ֶשָׁהָיה ֻמָנּח ִבְּכִלי ַהָבּלוַּﬠ ֵמָחֵמץ ֲאִפלּוּ ל ֹא ָהָיה ֶבּן‬.‫ְבּתוֹכוֹ‬ ‫ ְלִפישפד ֶשֵׁיּשׁ ִמי ֶשׁאוֵֹמרשפה ֶשַׁהֶמַּלח ֵישׁ לוֹ ֹכַּח ְלַהְפִליט ַמה‬281,‫שפג‬,‫יוֹמוֹ ְוָהָיה מוָּדח ְוָנִקי – ָתּבוֹא ָﬠָליו ְבָּרָכה‬ ‫ֶשָּׁבּלוַּﬠ ְבּתוֹ ַהְכִּלי‬. ‫ ְכּגוֹן ְמדוָֹכהשפו ְוַכיּוֵֹצא ָבּהּ – ֵאין‬,‫ ֶמַלח ַהָנּתוּן ִבְּכִלי ֶשֵׁאין ְרִגיִלין ְלִהְשַׁתֵּמּשׁ בּוֹ ָחֵמץ ְבַּחִמּין‬,‫וִּמָכּל ָמקוֹם‬ ‫שפז‬:‫ְלַהֲחִמיר‬: 57 Any [food] that is not pungent that was ground in a utensil that had absorbed chametz – even if [the utensil] had been used [for chametz] within 24 hours – is permitted to be eaten on Pesach. [This ruling applies] even if [the food] was ground during Pesach. [The rationale is that] grinding does not cause the [flavor] absorbed in the utensil to be released when the ground [food] is not pungent.282 When does the above apply? To an [ordinary] utensil, for it is assumed that [a utensil] is clean and does not have any residue of chametz present. If, however, [food] is ground in a utensil that has some residue of chametz, even if it was ground before Pesach, it is forbidden to partake of [this food] on Pesach. [This restriction applies] even if [the person] desires to wash [the food] very thoroughly. [The rationale is that] due to the pressure of the grinder some of the residue that was present on the surface of the utensil became absorbed in [the food that was ground],283 and it will not be released from [the food] through rinsing.

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‫ ֲאִפלּוּ ִנדּוֹ‬,‫נז ָכּל ָדָּבר ֶשֵׁאינוֹ ָח ִריףשפח ֶשִׁנּדּוֹ ִבְּכִלי ַהָבּלוַּﬠ ֵמָחֵמץשפט ֲאִפלּוּ הוּא ֶבּן יוֹמוֹשצ – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬ ‫ ְכֶּשַׁהִנָּדּ ֵאינוֹ ָדָּבר ָח ִריף‬282,‫שצא ְלִפי ֶשֵׁאין ַהִדּיָכה ַמְפֶלֶטת ַמה ֶשָּׁבּלוַּﬠ ְבּתוֹ ַהְכִּלישצב‬,‫ְבּתוֹ ַהֶפַּסח‬. ‫שצג ֲאָבל ִאם ִנַדּ ִבְּכִלי ֶשׁהוּא‬,‫ ֶשִׁמּן ַהְסָּתם הוּא ָנִקי ְוֵאין בּוֹ ִלְכלוּ ָחֵמץ ְבֵּﬠין‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּסָתם ְכִּלי‬ ‫ ְלִפי ֶשַׁﬠל ְיֵדי‬,‫ ֲאִפלּוּ ִאם רוֶֹצה ַלֲהִדיחוֹ ָיֶפה ָיֶפה‬,‫ ֲאִפלּוּ ִנדּוֹ ֹקֶדם ַהֶפַּסח – ָאסוּר ְלָאְכלוֹ ְבֶּפַסח‬,‫ְמֻלְכָל ְקָצת ֵמָחֵמץ‬ ‫שצד‬:‫ ְוֵאינוֹ ִנְפָלט ִמֶמּנּוּ ַﬠל ְיֵדי ֲהָדָחה‬283,‫ֹדַּחק ַהִדּיָכה ִנְבָלע ְבּתוֹכוֹ ְקָצת ִמן ַהִלְּכלוּ ֶשָׁהָיה ְבֵּﬠין ַﬠל ְפֵּני ַהְכִּלי‬ 58 Any [food] that is not pungent that was cut with a knife that had been used for chametz – even if it had been used [for chametz] within 24 hours – is permitted to be eaten on Pesach provided one washes it thoroughly in the place where it was cut.284 (See Yoreh Deah, sec. 96,285 [which rules] that washing is not effective for cucumbers, and one must remove the place [where they were] cut [with the knife that had been used for chametz]. Note the rationale mentioned in that source.)286 When does the above apply? When [the food] had been cut in a person’s home merely incidentally. By contrast, when [foods] are regularly cut by a non-Jew with a knife that was [used for] chametz, for example, slices of fish (that are called loksin)287 that non-Jews sell on Pesach [after] they cut it on Pesach [itself] with knives of theirs that they use for slicing bread, it is desirable – because of the severity of [the prohibition against] chametz on Pesach – to act stringently and not eat [such foods] on Pesach, even after they were [first] washed.288 If, however, [such foods] were cut before Pesach, it is not necessary to be stringent, and it is permitted to eat [such foods after] washing [them]. If [these foods] were not washed and they fell into a cooked dish on Pesach, the entire cooked dish is forbidden even though it contains more than 60 [times the volume of the food] that was cut with a knife that was [used for] chametz. [This stringency applies] even if [the food] was cut in a person’s home incidentally with a [chametz] knife that he knows was not used [for chametz] within 24 hours. Nevertheless, if [the person] did not clean the knife thoroughly before he cut [the food, he may not eat it, because] it can be assumed that there was a small amount of chametz stuck to [the knife], and when [that food was] cut, a trace of the chametz separated from the knife and attached [itself] to the cut [food]289 because of the pressure of the knife [on the food] while cutting.290 [Therefore,] when [the food] with the trace of chametz attached to it fell into the cooked dish, the entire cooked dish became forbidden because of that trace of chametz.291 There are authorities who differ with the above and maintain that the Sages’ statement that [it can be assumed that] a knife is not clean applies only to [knives used with] fat, because [fat] is something that sticks [to a knife] and adheres [to it]. Chametz, by contrast, is not an entity that sticks [to a knife] and adheres [to it]. With a slight cleaning, [the chametz] will be separated from the knife. Thus, [it can be assumed] that any knife is clean [and does not have any chametz on it]. Therefore, [stringency is not required regarding any food] that is not pungent that was cut with a knife [used for] chametz. Even if [the food] was [of the type that was] regularly cut by a non-Jew during Pesach, [if the food that was cut with the chametz knife] fell into a cooked dish before it was washed [off], that cooked dish is permitted to be eaten [on Pesach. According to these authorities, this leniency] even [applies when the cooked dish] does not contain 60 [times the volume of the food cut with the knife in question]. One may rely on their words when a severe [financial] loss is involved or in a pressing situation, e.g., [the food is] necessary for the joy of the festival, for [the person] does not have enough other foods, as

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explained above. ‫נח ָכּל ָדָּבר ֶשֵׁאינוֹ ָח ִריף ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ ֲאִפלּוּ הוּא ֶבּן יוֹמוֹ – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח ַﬠל ְיֵדי ֶשְׁיִּדיֶחנּוּ ָיֶפה‬ ‫ ְוָצ ִרי ִלְגֹרר‬,‫ ִדְּבִקשּׁוִּאים ֵאין ֲהָדָחה מוֶֹﬠֶלת ְכּלוּם‬285,‫ ) ְוַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ושצו‬284,‫ִבְּמקוֹם ַהֲחָת שצה‬ 286.(‫ ַﬠֵיּן ָשׁם ַהַטַּﬠם‬, ‫ְמקוֹם ַהֲחָת‬ ‫ ֲאָבל ָדָּבר ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ ִבְּקִביעוּת ְבַּיד‬,‫ ֶשׁהוּא ַאְקַראי ְבָּﬠְלָמא‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֶׁנְּחַתּ ְבֵּביתוֹ‬ ‫ ְוהוּא ֶנְחַתּ ְבֶּפַסח ַבַּסִּכּיִנים ֶשָׁלֶּהם‬,‫( ֶשׁמּוְֹכ ִרים ַהָנְּכ ִרים ְבֶּפַסח‬287,‫ ְכּגוֹן ֲחִתיַכת ָדּג )ֶשׁקּוֹ ִרין ַלאְקִסיןשצז‬,‫ַהָנְּכ ִרי‬ 288,‫שצח‬.‫ֶשׁחוְֹתִכין ָבֶּהן ַפּת – טוֹב ְלַהֲחִמיר ִמשּׁוּם ֻחְמַרת ָחֵמץ ֶשׁלּ ֹא ֶלֱאֹכל ְבֶּפַסח ֲאִפלּוּ ַﬠל ְיֵדי ֲהָדָחה‬ ‫שצט‬.‫ וֻּמָתּר ְלָאְכלוֹ ְבֶּפַסח ַﬠל ְיֵדי ֲהָדָחה‬,‫ֲאָבל ְכֶּשֲׁחָתכוּהוּ ֹקֶדם ַהֶפַּסח – ֵאין ָצ ִרי ְלַהֲחִמיר‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ִשִׁשּׁים ְכֶּנֶגד אוֹתוֹ ָדָּבר‬,‫ְוִאם ל ֹא ֱהִדיחוּהוּ ְוָנַפל ְלתוֹ ַהַתְּבִשׁיל ְבֶּפַסח – ֲהֵרי ָכּל ַהַתְּבִשׁיל ָאסוּר‬ ‫ ִמָכּל ָמקוֹם ִאם ל ֹא‬,‫ ַוֲאִפלּוּ ֶנְחַתּ ְבֵּביתוֹ ְבַּאְקַראי ְבָּﬠְלָמא ְבַּסִכּין ֶשָׁיּדוַּﬠ לוֹ ֶשׁלּ ֹא ָהָיה ֶבּן יוֹמוֹ‬,‫ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ‬ ‫ת וְּכֶשֶׁנְּחַתּ בּוֹ אוֹתוֹ ָדָּבר ַﬠל ְיֵדי ֹדַּחק‬,‫ ִמן ַהְסָּתם ָהָיה ְמַﬠט ָחֵמץ ָדּבוּק בּוֹ‬,‫ִקַנּח ֶאת ַהַסִּכּין ָיֶפה ֹקֶדם ֶשָׁחַת אוֹתוֹ ָדָּבר‬ ‫ וְּכֶשָׁנַּפל אוֹתוֹ ָדָּבר ִﬠם ַמֶשּׁהוּ ָחֵמץ‬289, ‫ ִנְפַרד ַמֶשּׁהוּ ָחֵמץתא ִמן ַהַסִּכּין ְוִנְדַבּק ַבָּדָּבר ֶשֶׁנְּחַתּ‬290‫ַהַסִּכּין ַבֲּחִתיָכתוֹ‬ 291.‫ַהָדּבוּק בּוֹ ְלתוֹ ַהַתְּבִשׁיל – ֶנֱאַסר ָכּל ַהַתְּבִשׁיל ֵמֲחַמת ַהַמֶּשּׁהוּ ָחֵמץ‬ ‫ ֶשׁהוּא ָדָּבר ַה ִנְּדָבּק‬,‫ ֶאָלּא ִמן ַשְׁמנוּ ִנית‬,‫ ְסָתם ַסִכּין ֵאינוֹ ָנִקי‬:‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהתב ְואוְֹמ ִרים ֶשׁלּ ֹא ָאְמרוּ ֲחָכִמים‬ ,‫תג ֲהֵרי ָכּל ְסָתם ַסִכּין ָנִקי הוּא ִמֶמּנּוּ‬,‫ ְבִּקנּוַּח ְמַﬠט הוּא ִנְפָרד ֵמַהַסִּכּין‬,‫ ֲאָבל ָחֵמץ ֶשֵׁאינוֹ ָדָּבר ִנְדָבּק ְו ִנְסָר לוֹ‬, ‫ְו ִנְסָר‬ ‫ ְוֹקֶדם ֶשֱׁהִדיחוֹ‬,‫ ֲאִפלּוּ ֶנְחַתּ ִבְּקִביעוּת ְבַּיד ַהָנְּכ ִרי ְבּתוֹ ַהֶפַּסח‬,‫וְּלִפיָכ ָכּל ָדָּבר ֶשֵׁאינוֹ ָח ִריף ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ‬ ‫תד ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם‬.‫ָנַפל ְלתוֹ ַהַתְּבִשׁיל – ֲהֵרי ַהַתְּבִשׁיל ֻמָתּר ַבֲּאִכיָלה ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ ִשִׁשּׁים ְכֶּנְגדּוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְכּגוֹן ְלֹצֶר ִשְׂמַחת יוֹם טוֹב ֶשֵׁאין לוֹ ַמֲאָכִלים ֲאֵח ִרים ָכּל ָצ ְרכּוֹ‬,‫ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּשַׁﬠת ַהְדָּחק‬ 289,‫תה‬:‫ְלַמְﬠָלה‬ 59 Any pungent substance that is cut with a knife that was [used for] chametz, even if it had not been used [for chametz] for 24 hours and it was clean and had been thoroughly washed – and even if [the substance] was cut before Pesach – is forbidden to be eaten on Pesach. [The rationale is that] because of its sharpness and because of the pressure of the knife applied while cutting, [it is assumed that] the flavor of the chametz absorbed in the knife was released and became absorbed [by the food in the [place it was] cut.292 The sharpness [of the food] nullifies the impairment of the flavor resulting from the fact that [the knife] had not been used [for chametz] within 24 hours, and makes [the impaired] flavor [of the chametz] palatable.293 – ‫ ַוֲאִפלּוּ ֶנְחַתּ ֹקֶדם ַהֶפַּסחתו‬,‫ ֲאִפלּוּ ֵאינוֹ ֶבּן יוֹמוֹ ְוהוּא ָנִקי וְּמֻקָנּח ָיֶפה‬,‫נט ָכּל ָדָּבר ָח ִריף ֶשֶׁנְּחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ‬ ‫ ִנְפָלט ַטַﬠם ֶהָחֵמץ ַהָבּלוַּﬠ ַבַּסִּכּין‬290‫ ְלִפי ֶשַׁﬠל ְיֵדי ֲח ִריפוּתוֹ ְוַﬠל ְיֵדי ֹדַּחק ַהַסִּכּין ַבֲּחִתיָכתוֹ‬,‫ָאסוּר ְלָאְכלוֹ ְבֶּפַסח‬ 293,‫תח‬:‫ ְוַﬠל ְיֵדי ֲח ִריפוּתוֹ ְמַבֵטּל ֶאת ְפִּגיַמת ַהַטַּﬠם ֵמֲחַמת ֶשֵׁאינוֹ ֶבּן יוֹמוֹ ְוַנֲﬠֶשׂה ַטַﬠם ְלֶשַׁבח‬292,‫תז‬, ‫ְו ִנְבָלע ַבֶּנְּחָתּ‬ 60 Because olives are bitter, they are considered a pungent food.294 [Nevertheless,] if [olives] were cut [before Pesach]with a knife that had been [used for] chametz – even if it was not clean and had been used [for chametz] within 24 hours – and, afterwards, the olives were left to soak with salt and water in a utensil that had been used for chametz within 24 hours,295 the liquid in which [the olives] were soaked is permitted to be used on Pesach. [The rationale is that any] chametz [released into the liquid] was already nullified in 60 times [its volume of liquid] before Pesach.296 In contrast, the olives themselves are forbidden because of their sharpness. [This ruling applies] even if the knife had not been used [for chametz] within 24 hours.297 Even if all the olives that were cut with this knife were to be combined and [considered as a single entity, and consequently] their volume would be 60 times

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[the amount of the flavor of chametz that] was released by the knife, and [thus the olives] would nullify [the flavor of chametz they absorbed], they are nevertheless all forbidden.298 [The rationale is that] there are grounds for concern that perhaps each individual olive absorbed a trace from [the flavor of chametz] released by the knife. That trace did not spread through the entire olive so that it could be nullified by 60 [times its volume]. Instead, the entire trace [of the flavor of chametz] was absorbed in the place [where the olive] was cut and its immediately adjoining [areas] in a manner that [enables] this slight amount [of chametz] to impart the actual flavor of chametz to the portion of the olive into which it was absorbed.299 Such a concern applies regarding each of the olives. Therefore, they are all forbidden, even on the final festive day [of Pesach celebrated in the Diaspora]. Even if [the person] is willing to remove the place where each olive was cut and the immediately adjoining portions, and eat only the remainder, that is not sufficient, for it is possible that [the flavor of chametz] released by the knife spread through the entire substance of some of the olives.300 Since we do not know which ones [were so affected], they are all forbidden. ([This stringency applies] even when 60 of the olives are [sufficiently large] to nullify all [the flavor of chametz] released by the knife [due to their volume being at least] 60 [times that of the flavor of the chametz released by the knife. In addition,] there are many more olives, so that [the presence of] these 60 olives would be nullified because they are [mixed with a] majority [of permitted olives. Nevertheless,] this is not significant, for [as] explained previously,301 whenever there is a dry mixture302 [in which the presence of a forbidden substance] has been nullified before Pesach due to a majority [of permitted substances, the forbidden substance] becomes significant again on Pesach.) If [the person] cooked all these olives together before Pesach, it is permitted to eat them on Pesach. [The rationale is that] due to the cooking process, the flavor of the chametz is released from the place where it was absorbed in each olive and spread throughout the substance of all the olives. [As such, the flavor of the chametz] was nullified because [of the presence] of 60 times [its volume] before Pesach, and it does not become significant again on Pesach.303 If, by contrast, the olives were not cooked – even though they were soaked in water for several days, and any [food that is] soaked [for 24 hours] is considered as if it was cooked304 – it is not, however, considered equivalent to actually having been cooked.305 [Accordingly,] soaking is not relied upon [to say] that, as a result, a forbidden [flavor that was absorbed] will be released [entirely] from the place where it was absorbed, as [is true] with regard to cooking. [Support for this concept can be derived from the fact that] utensils [that absorbed] forbidden [substances while hot enough that a hand would recoil from it]306 may [only] be kasheredthrough the process of hag’alah (submerging the utensils) in boiling water, but [cannot be kashered] by soaking them in cold water, even for several days. There are authorities who maintain that even if one cooked all the olives together before Pesach – and even if one cooked them together with other [foods] that comprised 60 [times the volume] of all the olives – the olives still remain forbidden on Pesach.307 [The rationale is that] the flavor of chametz was not entirely released from every olive in the cooking process. Instead, a trace [of the flavor of chametz] remained. True, this trace [of the flavor of chametz] spread through the entire substance of the olive and became nullified [because of the presence of] 60 [times its volume before Pesach]. Nevertheless, before [the olive] was cooked, the flavor of chametz was discernible in part of the olive, i.e., the place where it was cut and the

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area immediately adjoining [that area], and that flavor absorbed in that small [portion of the olive] was identified as chametz.308 [Therefore,] since the flavor of chametz was not released from that place entirely,309 that flavor is [still] identified as the flavor of chametz, as it was so deemed before [the olive] was cooked. [The rationale is that] there was sufficient [flavor] for [the chametz] to be discernible in that small [place]. Since the trace of the flavor that was absorbed in that small [portion of the olive that was cut]is identified as chametz, [that trace of the flavor of chametz] becomes significant again on Pesach, and causes this small [portion of the olive] in which it is absorbed to become forbidden. [Now,] chametz on Pesach is never nullified, [no matter how much more of another substance is present,] as long as it is identified as chametz. [Thus,] since we do not know the size of the portion of the olive in which the flavor of chametz was discernible before it was cooked, the entire olive is forbidden, for possibly [the flavor of chametz] was discernible in the entire [olive]. The same [logic applies with regard] to every olive [individually]; it is possible that the flavor of chametz was discernible in that entire [olive]. By contrast, [even if] actual chametz became mixed with less than 60 [times its volume] in a liquid mixture before Pesach, [and then more of the permitted substance became added to the mixture, it is permitted to partake of the mixture]. For example, beer was mixed with [a small amount of] mead, and then more mead fell into [this mixture] before Pesach so that there was in total 60 [times more mead] than beer in [the mixture], it is permitted to drink the entire mixture on Pesach.310 [The presence of] the beer does not become significant again on Pesach. Even though [the beer] was initially mixed with less than 60 times its volume and the flavor of the beer was discernible in the mixture, and [therefore the mixture] was identified as chametz, it is not said that since [the mixture] was [once] identified as chametz, that identity is never withdrawn from it. The rationale [for this ruling] is explained in Yoreh Deah, sec. 106.311 Consult that source. With regard to the halachah, since the prohibition against [partaking of a mixture containing even] the slightest trace of chametz is Rabbinic in origin, leniency may be taken, as prescribed by the first opinion. Nevertheless, may blessing alight upon one who is stringent and refrains from partaking [of such olives] until the final festive day [of Pesach celebrated in the Diaspora]. All the above applies when [the olives] were cut with a knife that [had been used for] chametz, even if it had been washed and cleaned and had not been used [for chametz] within 24 hours. If, however, one was careful to cut [the olives] with a new knife or [with one that] had never been used for hot chametz, it is permitted to eat [the olives] on Pesach according to the letter of the law. [This ruling applies] even if, before Pesach, [the olives] were left to soak with salt and water in a pot that [had been used for] chametz but had not been used [for chametz] within 24 hours. [The rationale is that the flavor of] the chametz released from the pot to the olives before Pesach was impaired. True, the concept of an impaired flavor does not apply with regard to a pungent substance.312 Nevertheless, since one mixed the olives with water, the power [of the olives] is reduced and their sharpness is nullified (by the water which [the olives] absorbed through this soaking). [The above applies] provided there is much more water than olives, as explained in Yoreh Deah, sec. 114.313 If [however, the olives] were left to soak in a utensil that [had been used for] chametz within 24 hours, the ruling is the same as that which applies to other salted and pickled foods for which a large amount of salt was not used, which were

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‫‪Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...‬‬

‫‪salted or left to soak in a utensil that [had been used for] chametz within 24 hours,‬‬ ‫‪as explained above.314‬‬ ‫ס ֵזיִתים ֵמֲחַמת ְמ ִרירוָּתןתט ֵהן ִנְקָרִאין ָדָּבר ָח ִריף‪ְ 294,‬וִאם ֲחָתָכן ְבַּסִכּין ֶשׁל ָחֵמץ ֲאִפלּוּ ֵאינוֹ ָנִקיתי ְוהוּא ֶבּן יוֹמוֹ‪,‬‬ ‫ְוַאַחר ָכּ ָכַּבשׁ אוָֹתם ְבֶּמַלח וַּמ ִים ִבְּכִלי ֶשׁל ָחֵמץ ֶבּן יוֹמוֹ‪ֲ – 295‬הֵרי ֵמי ַהְכִּביָשׁה ֻמָתּ ִרין ְבֶּפַסח‪ְ ,‬לִפי ֶשְׁכָּבר ִנְתַבֵּטּל‬ ‫ָבֶּהן ֶהָחֵמץ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‪.‬תיא‪296,‬‬ ‫ֲאָבל ַהֵזּיִתים ַﬠְצָמן ֲאסוּ ִרין ֲאִפלּוּ ל ֹא ָהָיה ַהַסִּכּין ֶבּן יוֹמוֹ‪ֵ ,‬כּיָון ֶשֵׁהן ֲח ִריִפים‪.‬תיב‪ְ 297,‬וַאף ַﬠל ִפּי ֶשִׁאם ְנָצֵרף ָכּל‬ ‫ַהֵזּיִתים ֶשֶׁנְּחְתּכוּ ְבַּסִכּין ֶזה ֵישׁ ָבֶּהן ִשִׁשּׁים ְלַבֵטּל ְפִּליַטת ַהַסִּכּין‪,‬תיג ַאף ַﬠל ִפּי ֵכן ֻכָּלּם ֲאסוּ ִרין‪ְ 298,‬לִפי ֶשֵׁיּשׁ ָלֹחשׁ‬ ‫ֶשָׁמּא ָכּל ַז ִית ְוַז ִית ִנְבַלע ַמֶשּׁהוּ ִמְפִּליַטת ַהַסִּכּיןתיד ְול ֹא ִנְתַפֵּשּׁט ַמֶשּׁהוּ ֶזה ְבָּכל גּוּף ַהַזּ ִית ֶשׁ ִיְּתַבֵּטּל ְבּתוֹכוֹ ְבִּשִׁשּׁים‪,‬‬ ‫ֶאָלּא ָכּל ַמֶשּׁהוּ ֶזה ִנְבַלע ִבְּמקוֹם ַהֲחָת ְוָסמוּ לוֹ ְמַﬠט‪,‬תטו ְבִּﬠ ְנָין ֶשֵׁיּשׁ ְבַּמֶשּׁהוּ ֶזה ְכֵּדי ִלֵתּן ַטַﬠם ָחֵמץ ָגּמוּר ְבּאוֹתוֹ‬ ‫ָמקוֹם ֵמַהַזּ ִית ֶשׁהוּא ָבּלוַּﬠ ְבּתוֹכוֹ‪ְ 299,‬וֵכן ֵישׁ ָלֹחשׁ ְבָּכל ַז ִית ְוַז ִית‪ ,‬וְּלָכ ֻכָּלּם ֲאסוּ ִרין‪ֲ ,‬אִפלּוּ ְבּיוֹם טוֹב‬ ‫ָהַאֲחרוֹן‪.‬תטז‪ַ 202,‬וֲאִפלּוּ ִאם רוֶֹצה ְלָהִסיר ִמָכּל ַז ִית ֶאת ְמקוֹם ַהֲחָת ְוָסמוּ לוֹ ְמַﬠט ְוֶלֱאֹכל ַהמּוָֹתר – ֵאין ֶזה מוִֹﬠיל‬ ‫ְכּלוּם‪ְ ,‬דֶּאְפָשׁר ֶשְׁבַּכָמּה ֵזיִתים ִנְתַפְּשָּׁטה ָבֶּהן ְפִּליַטת ַהַסִּכּין ְבָּכל גּוָּפן‪,‬תיז‪ 300,‬וְּלִפי ֶשֵׁאין ָאנוּ יוְֹדִﬠין אוֹתוֹ ְלִפיָכ‬ ‫‪ֻ.‬כָּלּם ֲאסוּ ִרין‬ ‫ַוֲאִפלּוּ ִאם ְבִּשִׁשּׁים ֵזיִתים ֵמֶהן ֵישׁ ְכֵּדי ְלַבֵטּל ְפִּליַטת ָכּל ַהַסִּכּין ְבִּשִׁשּׁים‪ְ ,‬וֵישׁ ָכּאן עוֹד ַה ְרֵבּה ֵזיִתים ְמֹאד ְכֵּדי ְלַבֵטּל(‬ ‫ַהִשִּׁשּׁים ֵזיִתים ְבֹּרבתיח – ֵאין ֶזה ְכּלוּם‪ֶ ,‬שְׁכָּבר ִנְתָבֵּארתיט‪ֶ 301,‬שָׁכּל ָיֵבשׁ ְבָּיֵבשׁ‪ֶ 302‬שׁ ִנְּתַבֵּטּל ְבֹּרב ֹקֶדם ַהֶפַּסח‬ ‫‪).‬הוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬ ‫ְוִאם ָחַזר וִּבֵשּׁל ָכּל ֵזיִתים ֵאלּוּ ַיַחד ֹקֶדם ַהֶפַּסח – ֻמָתּר ְלָאְכָלן ְבֶּפַסח‪ְ ,‬לִפי ֶשַׁﬠל ְיֵדי ַהִבּשּׁוּל ִנְפָלט ַטַﬠם ֶהָחֵמץ ִמָמּקוֹם‬ ‫ֶשָׁהָיה ָבּלוַּﬠ ְבָּכל ַז ִית ְוַז ִית ְוִנְתַפֵּשּׁט ְבָּכל גּוּף ַהֵזּיִתים ְו ִנְתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‪ְ ,‬וֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‪.‬תכ‪303,‬‬ ‫ֲאָבל ִאם ל ֹא ִבְּשָּׁלן‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁהן ְכּבוִּשׁין ַבַּמּ ִים ַכָּמּה ָיִמים‪ְ ,‬וָכל ָכּבוּשׁ הוּא ִכְּמֻבָשּׁל‪,‬תכא‪ִ 304,‬מָכּל ָמקוֹם ֵאינוֹ‬ ‫ִכְּמֻבָשּׁל ַמָמּשׁ‪ְ 305,‬וֵאין סוְֹמִכין ַﬠל ַהְכִּביָשׁה ֶשַׁﬠל ְיֵדי ֵכן ְיֵהא ִאסּוּר ִנְפָלט ִמָמּקוֹם ֶשִׁנְּבַלע בּוֹ ְכּמוֹ ֶשׁסּוְֹמִכין ַﬠל‬ ‫ַהִבּשּׁוּל‪,‬תכב ֶשֲׁהֵרי ֶהְכֵשׁר ֵכִּלים ָהֲאסוּ ִרין‪ 306‬הוּא ַﬠל ְיֵדי ַהְגָﬠָלה ְבַּחִמּין‪ְ ,‬ול ֹא ַﬠל ְיֵדי ְכִּביָשׁה ְבַּמ ִים צוֹ ְנ ִנין ֲאִפלּוּ‬ ‫ַכָּמּה ָיִמים‪.‬תכג‬ ‫ְוֵישׁ אוְֹמ ִריםתכד ֶשֲׁאִפלּוּ ִבֵּשּׁל ָכּל ַהֵזּיִתים ְבַּיַחד ֹקֶדם ַהֶפַּסח‪ַ ,‬וֲאִפלּוּ ִבֵּשּׁל ִﬠָמֶּהם עוֹד ְדָּב ִרים ֲאֵח ִרים ֶשֵׁיּשׁ ָבֶּהם ִשִׁשּׁים‬ ‫ְכֶּנֶגד ָכּל ַהֵזּיִתים‪ַ ,‬אף ַﬠל ִפּי ֵכן ַהֵזּיִתים עוְֹמִדין ְבִּאסּוָּרן ְבֶּפַסח‪ְ 307,‬לִפי ֶשָׁכּל ַז ִית ְוַז ִית ל ֹא ִנְפַלט ִמֶמּנּוּ ַטַﬠם ֶהָחֵמץ‬ ‫ְלַגְמֵרי ַﬠל ְיֵדי ַהִבּשּׁוּל‪ֶ ,‬אָלּא ִנְשַׁאר בּוֹ ַמֶשּׁהוּ‪ְ .‬וַאף ַﬠל ִפּי ֶשַׁמֶּשּׁהוּ ֶזה ִנְתַפֵּשּׁט ַﬠל ְיֵדי ַהִבּשּׁוּל ְבָּכל גּוּף ַהַזּ ִית ְו ִנְתַבֵּטּל‬ ‫ְבּתוֹכוֹ ְבִּשִׁשּׁים‪ִ ,‬מָכּל ָמקוֹם ֵכּיָון ֶשֹׁקֶּדם ֶשִׁבְּשּׁלוֹ ָהָיה ִנ ְרָגּשׁ ַטַﬠם ֶהָחֵמץ ְבִּמְקָצת ַהַזּ ִית‪ְ ,‬דַּה ְינוּ ִבְּמקוֹם ַהֲחָת ְוָסמוּ לוֹ‬ ‫ְמַﬠט‪ְ ,‬וָהָיה ִנְקָרא ֵשׁם ָחֵמץ ַﬠל אוֹתוֹ ַטַﬠם ַהָבּלוַּﬠ ְבּאוֹתוֹ ִמְקָצת‪ֵ 308‬כּיָון ֶשׁלּ ֹא ִנְפַלט ִמֶמּנּוּ ֶהָחֵמץ ְלַגְמֵרי‪ֲ – 309‬הֵרי‬ ‫ַטַﬠם ֶזה ִנְקָרא ַטַﬠם ָחֵמץ ְכּמוֹ ֶשָׁהָיה ִנְקָרא ֹקֶדם ֶשִׁבְּשּׁלוֹ‪ֶ ,‬שָׁהָיה בּוֹ ְכֵּדי ִלֵתּן ַטַﬠם ֻמ ְרָגּשׁ ְבּאוֹתוֹ ִמְקָצת‪.‬תכה ְוֵכיָון‬ ‫ֶשֵׁיּשׁ ֵשׁם ָחֵמץ ַﬠל ַטַﬠם ַמֶשּׁהוּ ֶזה ַהָבּלוַּﬠ ְבּאוֹתוֹ ִמְקָצת – ֲהֵרי הוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח ְואוֵֹסר ֶאת ַהִמְּקָצת ַהֶזּה ֶשׁהוּא‬ ‫ָבּלוַּﬠ ְבּתוֹכוֹ‪ְ ,‬וֶהָחֵמץ ְבֶּפַסח ֵאין לוֹ ִבּטּוּל ְלעוָֹלם ָכּל ְזַמן ֶשֵׁיּשׁ ֵשׁם ָחֵמץ ָﬠָליו‪ .‬וְּלִפי ֶשֵׁאין ָאנוּ יוְֹדִﬠים ַכָּמּה הוּא ִשׁעוּרוֹ‬ ‫ֶשׁל ַהִמְּקָצת ַהֶזּה ֶשָׁהָיה ִנ ְרָגּשׁ בּוֹ ַטַﬠם ָחֵמץ ֹקֶדם ֶשׁ ִנְּתַבֵּשּׁל‪ְ ,‬לִפיָכ ָכּל ַהַזּ ִית ָאסוּר‪ֶ ,‬שֶׁאְפָשׁר ֶשָׁהָיה ִנ ְרָגּשׁ ְבֻּכלּוֹ‪ְ ,‬וֵכן‬ ‫‪ָ.‬כּל ַז ִית ְוַז ִית ֵישׁ ְלִהְסַתֵּפּק בּוֹ ֶשָׁמּא ָהָיה ִנ ְרָגּשׁ ַטַﬠם ֶהָחֵמץ ְבֻּכלּוֹ‬ ‫ֲאָבל ָחֵמץ ָגּמוּר ֶשׁ ִנְּתָﬠֵרב ֹקֶדם ַהֶפַּסח ְבָּפחוֹת ִמִשִּׁשּׁים ַלח ְבַּלח‪ְ ,‬כּגוֹן ֵשָׁכר ְלתוֹ ֵמי ְדַּבשׁ‪ְ ,‬וַאַחר ָכּ ָנַפל ְלתוֹכוֹ עוֹד‬ ‫ֵמי ְדַּבשׁ ֹקֶדם ַהֶפַּסח ְבִּﬠ ְנָין ֶשֵׁיּשׁ ֵבּין ַהֹכּל ִשִׁשּׁים ְכֶּנֶגד ַהֵשָּׁכר ֶשְׁבּתוָֹכם – ֻמָתּר ִלְשׁתּוֹת ַהֹכּל ְבֶּפַסח‪ְ 310,‬וֵאין ַהֵשָּׁכר‬ ‫חוֵֹזר ְוֵנעוֹר‪ַ .‬אף ַﬠל ִפּי ֶשׁ ִנְּתָﬠֵרב ְתִּחָלּה ְבָּפחוֹת ִמִשִּׁשּׁים ְוָהָיה ַטַﬠם ֵשָׁכר ִנ ְרָגּשׁ ַבַּתֲּﬠרוֹבוֹת ְוִנְקָרא ָﬠָליו ֵשׁם ָחֵמץ –‬ ‫ֵאין אוְֹמ ִרים‪ֵ :‬כּיָון ֶשׁ ִנְּקָרא ָﬠָליו ֵשׁם ָחֵמץ שׁוּב ֵאינוֹ ִנְפָקע ִמֶמּנּוּ‪ִ ,‬מַטַּﬠם ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ותכו‪ַ 311,‬ﬠֵיּן‬ ‫‪ָ.‬שׁם‬ ‫וְּלִﬠ ְנַין ֲהָלָכה‪ֵ ,‬כּיָון ֶשִׁאסּוּר ַמֶשּׁהוּ ְבֶּפַסח ִמִדְּבֵרי סוְֹפ ִרים – ֵישׁ ְלָהֵקל ַכְּסָּבָרא ָה ִראשׁוָֹנה‪ .‬וִּמָכּל ָמקוֹם‪ַ ,‬הַמֲּחִמיר ֶשׁלּ ֹא‬ ‫‪ְ.‬לָאְכָלם ַﬠד יוֹם טוֹב ָהַאֲחרוֹן‪ָ – 252‬תּבוֹא ָﬠָליו ְבָּרָכה‬ ‫ְוָכל ֶזה ְכֶּשֶׁנְּחְתּכוּ ְבַּסִכּין ֶשׁל ָחֵמץ‪ֲ ,‬אִפלּוּ הוּא ְמֻקָנּח ְוָנִקי ְוֵאינוֹ ֶבּן יוֹמוֹ‪ֲ ,‬אָבל ִאם ִנְזַהר ְלָחְתָכם ְבַּסִכּין ֲחָדָשׁה‪ ,‬אוֹ ֶשׁלּ ֹא‬ ‫ִנְשַׁתֵּמּשׁ ָבּהּ ָחֵמץ ְבַּחִמּין ֵמעוָֹלם – ֻמָתּר ְלָאְכָלם ְבֶּפַסח ֵמִﬠַקּר ַהִדּין‪,‬תכז ֲאִפלּוּ ִנְכְבּשׁוּ ֹקֶדם ַהֶפַּסח ְבֶּמַלח וַּמ ִים ִבְּקֵדָרה‬ ‫ֶשׁל ָחֵמץ ֶשׁלּ ֹא ָהְיָתה ַבּת יוָֹמהּ‪,‬תכח ְלִפי ֶשֶׁהָחֵמץ ֶשׁ ִנְּפַלט ֵמַהְקֵּדָרה ַלֵזּיִתים ֹקֶדם ַהֶפַּסח הוּא נוֵֹתן ַטַﬠם ִלְפָגם‪ְ .‬וַאף ַﬠל‬ ‫ִפּי ֶשְׁבָּדָבר ָח ִריף ֵאין אוְֹמ ִרים נוֵֹתן ַטַﬠם ִלְפָגם‪ִ 312,‬מָכּל ָמקוֹם ֵכּיָון ֶשָׁנַּתן ַהַמּ ִים ַﬠל ַהֵזּיִתים – ְכָּבר ֻהְחַלשׁ ֹכָּחן‬ ‫ְו ִנְתַבֵּטּל ֲח ִריפוָּתןתכט )ַﬠל ְיֵדי ַהַמּ ִים ֶשׁ ִנְּבְלעוּ ָבֶּהם ַﬠל ְיֵדי ְכִּביָשׁה זוֹ(‪ְ .‬והוּא ֶשַׁהַמּ ִים ֵהן ַה ְרֵבּה ֵמַהֵזּיִתים‪,‬תל ְכּמוֹ‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

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313.‫ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קי"ד‬ ‫ ִדּינוֹ ִכְּשָׁאר ִמיֵני ְמלוִּחים וְּכבוִּשׁים ֶשֵׁאין ַמ ְרִבּים ָבֶּהם ֶמַלח ֶשׁ ִנְּמְלחוּ ְו ִנְכְבּשׁוּ ִבְּכִלי‬,‫ְוִאם ִנְכְבּשׁוּ ִבְּכִלי ָחֵמץ ֶבּן יוֹמוֹ‬ 314,‫תלא‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֶשׁל ָחֵמץ ֶבּן יוֹמוֹ‬ 61 Grain [or grain products] that are definitely chametz315 that remained [in a Jew’s] possession during Pesach, whether unintentionally or intentionally, and after Pesach unintentionally became mixed [with another substance] – whether of the same type or of a different type, whether in a liquid mixture or a dry mixture – are considered batel, insignificant, [if they mixed with] a majority [of permitted substances]. One is even permitted to partake of [the mixture].316 [The rationale is that] chametz that was possessed [by a Jew] during Pesach is only forbidden [after Pesach] as a penalty, i.e., the Sages penalized [the owner]317 for violating the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. Therefore, [the chametz] is forbidden only when it exists as an integral entity, in the form it existed when [the person] transgressed [due to its possession]. If, however, [the chametz] became mixed [after Pesach] with a majority of permitted [substances], the Sages did not penalize [the owner] since [the chametz] changed from the form in which it existed when possessed [by the Jew] during Pesach.318 Nevertheless, it is forbidden to intentionally mix [the forbidden chametz] with a majority of permitted [substances], because initially, it is forbidden to nullify a forbidden [substance]. If one transgressed and intentionally mixed [the chametz with the permitted substance],319 i.e., he knew that it is was forbidden to mix [the chametz with permitted substances], and nonetheless mixed [the chametz]with a majority of permitted [substances] in order to nullify it,320 he [is bound by] the same law as others who willfully nullify forbidden substances – [the mixture] is forbidden for him and the members of his household, but permitted to others, as explained in Yoreh Deah, sec. 99.321 Consult that source for all the particulars regarding this law. There are authorities who maintain that since chametz that remained [in a Jew’s possession] during Pesach is forbidden by Rabbinic Law, it is governed by the same laws as other substances forbidden by Rabbinic Law, i.e., they are not nullified in a liquid mixture [containing] less than 60 [times their volume of a permitted substance], whether they were mixed with [a substance of] the same type or they were mixed with [a substance of] a different type, whether the actual substance of the forbidden entity is present in the mixture or merely its flavor is present. For example, a piece of chametz that remained [in a Jew’s possession] during Pesach fell into a boiling hot cooked dish of chametz322 that became chametz after Pesach. When the cooked dish was not 60 [times the volume] of the [forbidden] piece [of chametz], it is forbidden to partake of or benefit from the cooked dish even after the [forbidden] piece [of chametz] was removed from it.323 Nevertheless, it is permitted to sell [the cooked dish] to a non-Jew.324 [The rationale is that] the non-Jew is not giving [the Jew] any additional money because of the flavor [of chametz] that was released into [the cooked dish]. Thus, [the Jew] is not benefiting from [the forbidden chametz] at all. If, however, the actual substance of the chametz that was possessed [by a Jew] during Pesach was present in the mixture, [the Jew] must be careful to only accept from the non-Jew what the mixture was worth before the chametz fell into it. Alternatively, [the person may] accept [payment for] the value of the entire mixture, including the chametz it

12/16/2020, 8:43 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284877/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...‬‬

‫‪contains, and then cast the value of the chametz into oblivion, e.g., into the sea or a‬‬ ‫‪deep river. Thus, he is not benefiting at all from this [forbidden] chametz.325‬‬ ‫‪[Moreover,] even [the person] himself is permitted to eat the entire mixture by‬‬ ‫‪“redeeming” the [value of the] chametz it contains, i.e., he should take the value of‬‬ ‫]‪the chametz from his money and cast [that money] into oblivion. Thus, [the person‬‬ ‫]‪is not benefiting at all from the fact that this chametz remained [in his possession‬‬ ‫‪during Pesach. [Therefore,] afterwards, there is no [further] reason to penalize him‬‬ ‫‪from partaking of [the chametz] since it already became mixed with permitted‬‬ ‫‪[substances].‬‬ ‫‪If, however, [the chametz became mixed] in a dry mixture, it is nullified when‬‬ ‫‪mixed with a majority of permitted substances, as is the law regarding other‬‬ ‫‪forbidden [substances],326 and he is permitted even to partake of it.‬‬ ‫]‪If the [dry] mixture does not contain a greater [volume of permitted substances‬‬ ‫‪than of the chametz – i.e., one [forbidden piece of chametz] was mixed with one‬‬ ‫‪[permitted piece,] or two [pieces] were mixed with two [other pieces] – it is‬‬ ‫‪necessary to “redeem”327 the chametz, and [only afterwards may the person] eat‬‬ ‫‪the entire mixture. Alternatively, [the Jewish owner] should sell the entire mixture‬‬ ‫‪to a non-Jew, but only take from him half its value, i.e., [he should only receive] the‬‬ ‫‪value of the permitted [substance].‬‬ ‫‪With regard to halachah, one should be stringent, [following] the second opinion.‬‬ ‫‪If, however, a severe [financial] loss is involved or the situation is pressing, one may‬‬ ‫‪rely on the first opinion, (for fundamentally, it [deserves prominence]).‬‬ ‫סא ָחֵמץ ָדָּגן ָגּמוּר‪ֶ 315‬שׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‪,‬תלב ֵבּין ְבּשׁוֵֹגג ֵבּין ְבֵּמִזיד‪,‬תלג ְו ִנְתָﬠֵרב ְלַאַחר ַהֶפַּסחתלד‬ ‫ְבּשׁוֵֹגג‪ֵ ,‬בּין ְבִּמינוֹ ֵבּין ְבֶּשֵׁאינוֹ ִמינוֹ‪ֵ ,‬בּין ַלח ְבַּלח ֵבּין ָיֵבשׁ ְבָּיֵבשׁ – ֲהֵרי הוּא ָבֵּטל ְבֹּרב‪,‬תלה וֻּמָתּר ֲאִפלּוּ‬ ‫ַבֲּאִכיָלה‪ְ 316,‬דֵּכיָון ֶשָׁחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֵאינוֹ ָאסוּר ֶאָלּא ִמשּׁוּם ְקָנס ֶשְׁקָּנסוּהוּ ֲחָכִמים‪ַ 317‬ﬠל ֶשָׁﬠַבר ָﬠָליו‬ ‫ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא"‪ְ ,‬לִפיָכ ֵאינוֹ ָאסוּר ֶאָלּא ְכֶּשׁהוּא עוֵֹמד ְבֵּﬠינוֹ ְכּמוֹ ֶשָׁהָיה ְבָּשָׁﬠה ֶשָׁﬠַבר ָﬠָליו‪ֲ ,‬אָבל ִאם‬ ‫ִנְתָﬠֵרב ַאַחר ָכּ ְבֹּרב ֶהֵתּר‪ֵ ,‬כּיָון ֶשׁ ִנְּשַׁתָּנּה ִמְכּמוֹ ֶשָׁהָיה ְבָּשָׁﬠה ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח – ל ֹא ְקָנסוּהוּ ֲחָכִמים‪318.‬‬ ‫וִּמָכּל ָמקוֹם‪ָ ,‬אסוּר ְלָﬠ ְרבוֹ ַבָּיַּד ִים ְבֹּרב ֶהֵתּר‪ֶ ,‬שֵׁאין ְמַבְטִּלין ִאסּוּר ְלַכְתִּחָלּה‪.‬תלו ְוִאם ָﬠַבר ְוֵﬠ ְרבוֹ ְבֵּמִזיד‪ְ 319,‬דַּה ְינוּ‬ ‫ֶשָׁיַּדע ֶשָׁאסוּר ְלָﬠ ְרבוֹתלז ְוַאף ַﬠל ִפּי ֵכן ֵﬠ ְרבוֹ ְבֹּרב ֶהֵתּר ְכֵּדי ְלַבְטּלוֹ‪ִ – 320‬דּינוֹ ִכְּשָׁאר ְמַבֵטּל ִאסּוּר ְבֵּמִזיד‪ֶ ,‬שָׁאסוּר‬ ‫‪.‬לוֹ וְּלַאְנֵשׁי ֵבּיתוֹתלח וֻּמָתּר ַלֲאֵח ִרים‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ט‪,‬תלט‪ַ 321,‬ﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬ ‫ְוֵישׁ אוְֹמ ִריםתמ ֶשָׁחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֵכּיָון ֶשׁהוּא ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים ֲהֵרי ִדּינוֹ ִכְּשָׁאר ִאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים‬ ‫ֶשֵׁאיָנן ְבֵּטִלין ְבָּפחוֹת ִמִשִּׁשּׁים ִאם ַהַתֲּﬠרוֹבוֹת הוּא ַלח ְבַּלח‪ֵ ,‬בּין ֶשׁ ִנְּתָﬠֵרב ְבִּמינוֹ ֵבּין ֶשׁלּ ֹא ְבִּמינוֹ‪ֵ ,‬בּין ֶשֵׁיּשׁ ַבַּתֲּﬠֹרֶבת‬ ‫ַמָמּשׁוֹ ֶשׁל ִאסּוּר ֵבּין ֶשֵׁאין ָשׁם ֶאָלּא ַטְﬠמוֹ ִבְּלַבד‪,‬תמא ְכּגוֹן ֲחִתיַכת ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֶשָׁנְּפָלה ְלַתְבִשׁיל רוֵֹתַח‬ ‫ֶשׁל ָחֵמץ‪ֶ 322‬שִׁנְּתַחֵמּץ ְלַאַחר ַהֶפַּסח ְוֵאין ַבַּתְּבִשׁיל ִשִׁשּׁים ְכֶּנֶגד ַהֲחִתיָכה – ֲהֵרי ַהַתְּבִשׁיל ָאסוּר ַבֲּאִכיָלה וַּבֲהָנָאה ַאף‬ ‫ְלַאַחר ֶשֵׁהִסיר ַהֲחִתיָכה ִמֶמּנּוּ‪323.‬‬ ‫וִּמָכּל ָמקוֹם‪ֻ ,‬מָתּר ְלָמְכרוֹ ְלָנְכ ִרי‪ֶ 324,‬שֲׁהֵרי ֵאין ַהָנְּכ ִרי מוִֹסיף לוֹ ָדִּמים ְבַּﬠד ַטַﬠם ַהֲחִתיָכה ֶשׁ ִנְּפַלט ְלָשׁם‪ְ ,‬וִנְמָצא‬ ‫ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל ִמֶמָּנּה‪.‬תמב ֲאָבל ִאם ֵישׁ ְבַּהַתֲּﬠֹרֶבת ַמָמּשׁוּת ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח – ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְיַקֵבּל‬ ‫ָדִּמים ֵמַהָנְּכ ִרי ַרק ַמה ֶשַּׁהַתֲּﬠֹרֶבת ָהָיה ָשֶׁוה ֹקֶדם ֶשָׁנַּפל ֶהָחֵמץ ְלתוֹכוֹ‪ ,‬אוֹ ֶשְׁיַּקֵבּל ִמֶמּנּוּ ָכּל ְדֵּמי ַהַתֲּﬠֹרֶבת ִﬠם ֶהָחֵמץ‬ ‫ֶשְׁבּתוֹכוֹ ְוַיְשִׁלי ְדֵּמי ֶהָחֵמץ ְלִאבּוּד‪ְ ,‬כּגוֹן ַלָיּם אוֹ ְלָנָהר ָﬠֹמק‪ְ ,‬דּ ִנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל ֵמָחֵמץ ֶזה‪.‬תמג‪ַ 325,‬וֲאִפלּוּ‬ ‫הוּא ַﬠְצמוֹ ֻמָתּר ֶלֱאֹכל ָכּל ַהַתֲּﬠֹרֶבת ַﬠל ְיֵדי ֶשִׁיְּפֶדּה ֶאת ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‪,‬תמד ְדַּה ְינוּ ֶשׁ ִיֹּטּל ִמָמּעוָֹתיו ְסכוּם ְדֵּמי ֶהָחֵמץ‬ ‫ֶזה ְוַיְשִׁליֵכם ְלִאבּוּד‪ְ ,‬דּ ִנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ְכָּלל ְבַּמה ֶשָּׁﬠַבר ַהֶפַּסח ַﬠל ָחֵמץ ֶזה‪ְ ,‬ושׁוּב ֵאין ָלנוּ ְלָק ְנסוֹתמה ֶשׁלּ ֹא י ֹאְכֶלנּוּ‪,‬‬ ‫‪ֵ.‬כּיָון ֶשְׁכָּבר ִנְתָﬠֵרב ְבֶּהֵתּר‬ ‫ְוִאם ַהַתֲּﬠֹרֶבת הוּא ָיֵבשׁ ְבָּיֵבשׁ – ֲהֵרי הוּא ָבֵּטל ְבֹּרב ְכּמוֹ ִבְּשָׁאר ִאסּוּ ִרין‪,‬תמו‪ 326,‬וֻּמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‪ְ .‬וִאם ֵאין‬ ‫ַבַּתֲּﬠֹרֶבת ֹרב ְכֶּנֶגד ָחֵמץ ֶזה‪,‬תמז ְכּגוֹן ֶשׁ ִנְּתָﬠֵרב ֶאָחד ְבֶּאָחד אוֹ ְשַׁנ ִים ִבְּשַׁנ ִים – ָצ ִרי ִלְפדּוֹת ֶאת ֶהָחֵמץ ְוַאַחר ָכּ י ֹאַכל‬

‫‪12/16/2020, 8:43 PM‬‬

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Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...

43 of 44

https://www.chabad.org/library/article_cdo/aid/4284877/jewish/Shulcha...

‫תמח‬.‫ ְדַּה ְינוּ ְדֵּמי ֶהֵתּר ִבְּלַבד‬,‫ אוֹ ֶשׁ ִיְּמֹכּר ַהֹכּל ְלָנְכ ִרי ְול ֹא ְיַקֵבּל ִמֶמּנּוּ ַרק ַמֲחִצית ַהָדִּמים‬,‫ֶאת ָכּל ַהַתֲּﬠֹרֶבת‬ ‫ ֲאָבל ִאם הוּא ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬.‫וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ (‫ָה ִראשׁוָֹנהתמט )ִכּי ֵכן ִﬠָקּר‬: 62 When a dough leavened after Pesach because of beer dregs that had remained [in a Jew’s possession] during Pesach, it is even forbidden to benefit from [the dough]328 even when the dough contains 60 [times the volume of the beer] dregs. [The rationale is that] since the [beer] dregs cause [the dough] to leaven, [they are considered a davar hamaamid,]329 and every davar hamaamid is considered as if it is actually present;330 it is as if the entire dough is [composed of] the [beer] dregs. Therefore, [even] if the person desires to sell [the dough] to a non-Jew and only accept payment from him for the value of the dough before he put the [beer] dregs into it, that is not effective, since the entire dough is considered as if it were [beer] dregs. Similarly, if [the person] desires to “redeem” the [beer] dregs,331 it is not effective, for “redemption” is not effective [when the forbidden substance is actually] intact.332 The same laws apply if one left cheese [to curdle] in vinegar made from beer that had remained [in a Jew’s possession] during Pesach, or left mead to ferment with beer dregs that had remained [in a Jew’s possession] during Pesach, or any other similar situation. There are authorities who differ with the above and maintain that one may “redeem” a davar hamaamid and similarly, that one may sell [the end-product] to a non-Jew and [merely] not accept payment for the davar hamaamid.333 When a severe [financial] loss is involved, one may rely on their words. ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבּהּ ִשִׁשּׁים ְכֶּנֶגד ַהְשָּׁמ ִרים – ֲהֵרי‬,‫סב ִﬠָסּה ֶשׁ ִנְּתַחְמָּצה ְלַאַחר ַהֶפַּסח ְבִּשְׁמֵרי ֵשָׁכר ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ֲהֵרי הוּא ְכִּאלּוּ הוּא עוֵֹמד‬329‫ ְוָכל ָדָּבר ַהַמֲּﬠִמיד‬,‫ ְדֵּכיָון ֶשַׁהְשָּׁמ ִרים ֶהֱﬠִמידוּ אוָֹתהּ‬328,‫ִהיא ֲאסוָּרהתנ ֲאִפלּוּ ַבֲּהָנָאה‬ ‫ – ֲהֵרי ְכִּאלּוּ ָכּל ָהִﬠָסּה ִהיא ְשָׁמ ִרים‬330,‫ְבֵּﬠיןתנא‬. ‫ ִאם הוּא רוֶֹצה ְלָמְכָרהּ ְלָנְכ ִרי ְול ֹא ְיַקֵבּל ִמֶמּנּוּ ַרק ְכּמוֹ ֶשָׁה ְיָתה ָהִﬠָסּה ָשָׁוה ֹקֶדם ֶשָׁנַּתן ְלתוָֹכהּ ַהְשָּׁמ ִרים – ֵאין‬, ‫ְלִפיָכ‬ ‫ – ֵאין‬331‫ ְוֵכן ִאם הוּא רוֶֹצה ִלְפדּוֹת ֶאת ַהְשָּׁמ ִרים‬.‫ ֵכּיָון ֶשָׁאנוּ רוִֹאים ָכּל ָהִﬠָסּה ְכִּאלּוּ ִהיא ְשָׁמ ִרים‬,‫ֶזה מוִֹﬠיל ְכּלוּם‬ 332.‫ ֶשֵׁאין ִפְּדיוֹן מוִֹﬠיל ְלָדָבר ֶשׁהוּא ְבֵּﬠין‬,‫מוִֹﬠיל ְכּלוּם‬ ‫ אוֹ ֶשֶׁהֱﬠִמיד ֵמי ְדַּבשׁ ְבִּשְׁמֵרי ֵשָׁכר ֶשָׁﬠַבר ָﬠָליו‬,‫ְוֵכן ַהִדּין ִאם ֶהֱﬠִמיד ְגִּבינוֹת ְבֹּחֶמץ ֶשׁל ֵשָׁכר ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫תנב‬.‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּזה‬,‫ַהֶפַּסח‬ ‫ ְוֵכן ָיכוֹל ְלָמְכרוֹ ְלָנְכ ִרי ְול ֹא ְיַקֵבּל ִמֶמּנּוּ ְדֵּמי ָדָּבר‬333.‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהתנג ְואוְֹמ ִרים ֶשִׁפְּדיוֹן מוִֹﬠיל ְלָדָבר ַהַמֲּﬠִמיד‬ ‫תנד‬:‫ וִּבְמקוֹם ֶהְפֵסד ְמֻרֶבּה ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם‬.‫ַהַמֲּﬠִמיד‬ 63 If one took yeast from a dough that leavened as a result of yeast that remained [in a Jew’s possession] during Pesach and [used it to cause another dough to leaven, then] took yeast from this second dough and caused a third dough to leaven, and [then] took yeast from this third dough and caused a fourth dough to leaven, this fourth dough is even permitted to be eaten, without [even the necessity of] redeeming it.334 The second and third doughs, however, [are governed by] the same laws as the first [dough].335 Similarly, if one took dregs from mead that was left to ferment in beer dregs that remained [in a Jew’s possession] during Pesach and used them to [cause other] mead to ferment, [then] took dregs from the second [batch of] mead and caused a third [batch of] mead to ferment, and [then] took dregs from the third [batch of] 12/16/2020, 8:43 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284877/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 447 - The Laws [Governing] Mixtures of Cha...‬‬

‫‪mead and caused a fourth [batch of] mead to ferment, all authorities agree that the‬‬ ‫‪fourth [batch of] mead is permitted even to be drunk. See sec. 442[:10]. Similar‬‬ ‫‪principles apply in all analogous situations.‬‬ ‫סג ִאם ָלַקח ְשׂאוֹר ֵמִﬠָסּה ֶשׁ ִנְּתַחְמָּצה ִבְּשׂאוֹר ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‪,‬תנה וֵּמִﬠָסּה זוֹ ַהְשִּׁנָיּה ָלַקח ְשׂאוֹר ְוִחֵמּץ בּוֹ ִﬠָסּה‬ ‫ְשִׁליִשׁית‪ ,‬וֵּמִﬠָסּה זוֹ ַהְשִּׁליִשׁית ָלַקח ְשׂאוֹר ְוִחֵמּץ בּוֹ ִﬠָסּה ְרִביִﬠית – ֲהֵרי ִﬠָסּה זוֹ ָה ְרִביִﬠית ֻמֶתֶּרת ֲאִפלּוּ ַבֲּאִכיָלהתנו‬ ‫ְבּל ֹא שׁוּם ִפְּדיוֹן‪ֲ 334.‬אָבל ִﬠָסּה ַהב' ְוַהג' ִדּיָנן ָכִּﬠָסּה ָה ִראשׁוָֹנה‪335.‬‬ ‫ְוֵכן ִאם ָלַקח ְשָׁמ ִרים ִמֵמּי ְדַּבשׁ ֶשֶׁהֱﬠִמידוּהוּ ְבִּשְׁמֵרי ֵשָׁכר ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ְוֶהֱﬠִמיד ָבֶּהם ֵמי ְדַּבשׁ ב'‪ ,‬וִּמֵמּי ְדַּבשׁ ַהב'‬ ‫ָלַקח ְשָׁמ ִרים ְוֶהֱﬠִמיד ָבֶּהם ֵמי ְדַּבשׁ ג'‪ ,‬וִּמֵמּי ְדַּבשׁ ַהג' ָלַקח ְשָׁמ ִרים ְוֶהֱﬠִמיד ָבֶּהם ֵמי ְדַּבשׁ ד' – ֲהֵרי ֵמי ְדַּבשׁ ַהד' ֻמָתּר‬ ‫‪ֲ:‬אִפלּוּ ִבְּשִׁתָיּה ְלִדְבֵרי ַהֹכּל‪ַ ,‬ﬠֵיּן ִסיָמן תמ"ב‪,‬תנז ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּזה‬

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Shulchan Aruch: Chapter 448 - The Laws Pertaining to Chametz that Existed [in a Jew’s Possession] During Pesach By Rabbi Schneur Zalman of Liadi

SECTION 448 The Laws Pertaining to Chametz that Existed [in a Jew’s Possession] During Pesach (1-31) ‫סימן תמח ִדּין ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח וּבוֹ ל"א ְסִﬠיִפים‬: 1 It is forbidden for all Jews to benefit from grain or grain products that are definitely chametz1 belonging to a Jew that existed [in his possession] during Pesach2 – whether throughout the entire Pesach or only during a portion of it – even [if the chametz existed in his possession for only] a portion of the final festive day [of Pesach celebrated] in the Diaspora. [The rationale is that] the Sages penalized the owner of the chametz for violating the prohibitions against having [chametz]seen [in his domain during Pesach] and possessing [chametz during Pesach].3 The Sages did not desire to make any distinctions with [regard to] their decrees and forbade [not only the owner, but] all Jews [from benefiting from this chametz].4 Moreover, even if the owner of the chametz [transgressed] due to forces beyond his control – [e.g.] he was not able to obliterate [the chametz] or he was not aware of its existence until after Pesach – [the Sages] nevertheless prohibited benefiting from [the chametz] so that a person would not leave his chametz [intact] until after Pesach and then [excuse himself], saying, “I was prevented [from obliterating it] by forces beyond my control.”5 ‫א ֵבּין ֶשָׁﬠַבר ָﬠָליו ָכּל ַהֶפַּסח וֵּבין ֶשׁלּ ֹא ָﬠַבר ָﬠָליו ֶאָלּא ִמְקָצת‬,‫ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬1‫א ָחֵמץ ָדָּגן ָגּמוּר‬ ‫ ְלִפי ֶשְׁקָּנסוּהוּ‬2,‫ ֲאִפלּוּ ִמְקָצת יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹתב – ֲהֵרי הוּא ָאסוּר ַבֲּהָנָאהג ְלָכל ָאָדם ִמִיְּשָׂרֵאל‬,‫ַהֶפַּסח‬ ‫ ַוֲאָסרוּהוּ ַﬠל ָכּל‬,‫ ְול ֹא ָרצוּ ֲחָכִמים ַלֲח ק ִבְּגֵזָרָתם‬3,‫ד‬."‫ֲחָכִמים ְלַבַﬠל ֶהָחֵמץ ַﬠל ֶשָׁﬠַבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫ אוֹ ֶשׁלּ ֹא ָהָיה יוֵֹדַﬠ ִמֶמּנּוּ ְכָּלל ַﬠד ְלַאַחר‬,‫ ֶאָלּא ֲאִפלּוּ ָהָיה ַבַּﬠל ֶהָחֵמץ ָאנוּס ֶשׁלּ ֹא ָהָיה ָיכוֹל ְלַבֲﬠרוֹ‬,‫ ְול ֹא עוֹד‬4,‫ה‬.‫ָאָדם‬ 5,‫ז‬:"‫ "ָאנוּס ָהִייִתי‬:‫ו ְכֵּדי ֶשׁלּ ֹא ַיִנּיַח ָכּל ָאָדם ֲחֵמצוֹ ַﬠד ְלַאַחר ַהֶפַּסח ְוי ֹאַמר‬,‫ ַאף ַﬠל ִפּי ֵכן ֲאָסרוּהוּ ַבֲּהָנָאה‬,‫ַהֶפַּסח‬ 2 By contrast, chametz that belonged to a non-Jew6 during Pesach is permitted, even to be eaten, if it is dough or bread in places where it is customary to permit bread baked by a non-Jew.7 [The rationale is that] since a transgression was not violated in maintaining [possession of the chametz] until after Pesach, the Sages did not prohibit it. ‫ אוֹ ַפּת ְבָּמקוֹם ֶשׁנּוֲֹהִגין ֶהֵתּר ְבַּפת‬,‫ ִאם הוּא ָבֵּצק‬6,‫ב ֲאָבל ֲחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֻמָתּרח ֲאִפלּוּ ַבֲּאִכיָלהט‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ַנֲﬠָשׂה בּוֹ ֲﬠֵבָרה ִבְּשִׁהָיּתוֹ ַﬠד ְלַאַחר ַהֶפַּסח – ל ֹא ֲאָסרוּהוּ ֲחָכִמים‬7,‫י‬,‫ֶשׁל ָנְכ ִרי‬: 3 [When] a non-Jew brings chametz as a present to a Jew8 – even if he brought it on the final festive day [of Pesach] close to nightfall – [the Jew] should not accept [the present] from him.9 [The rationale is that] by accepting the present, [the Jew]

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acquires [the chametz] through a formal act of acquisition. It [thus] becomes chametz that belonged to a Jew [during Pesach], and he violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] from the moment [he accepts it] until the night [following the final festive day].10 Similarly, the Jew should not tell [the non-Jew] to place the present in a private place, or make similar statements that indicate that he desires the present, for if [the Jew] desires [the present], he acquires it by virtue of its presence in his house or courtyard. [The rationale is that] every article that is deposited in a person’s domain is acquired by him; it is as if [the article] actually lies in his hand, for [a person’s] domain serves as his agent in all contexts.11 If, however, it is not apparent from [the Jew’s] words or actions that he desires the present, his domain does not acquire it on his behalf. [The rationale is that] it can be assumed that [a person] does not want to acquire something that he is forbidden to acquire.12 Since [the person] has no desire to acquire [this chametz], his domain does not become his agent to acquire something he is unwilling [to acquire], for a person may not become another person’s agent against [that person’s] will.13 ‫ ֲאִפלּוּ ֱהִביאוֹ ְבּיוֹם טוֹב ָהַאֲחרוֹן ָסמוּ ַלֲחֵשָׁכה – ל ֹא ְיַקְבֶּלנּוּ ַה ִיְּשָׂרֵאליא‬8,‫ג ָנְכ ִרי ֶשֵׁהִביא ְל ִיְשָׂרֵאל דּוֹרוֹן ֶשׁל ָחֵמץ‬ ‫ ְועוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬,‫ ֶשֲׁהֵרי ְבַּקָבָּלה זוֹ ִנְקֶנה לוֹ ַהדּוֹרוֹן ְבִּק ְנָין ָגּמוּר ְוַנֲﬠֶשׂה ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל‬9,‫יב‬,‫ִמָיּדוֹ‬ ‫ ְוֵכן ל ֹא י ֹאַמר לוֹ ַה ִיְּשָׂרֵאל ֶשַׁיִּנּיַח ַהדּוֹרוֹן ְבָּמקוֹם ָצנוַּﬠ ְוַכיּוֵֹצא ִבְּדָב ִרים ָכֵּאלּוּ ֶשׁ ִנָּכּר‬10.‫ִיָמֵּצא" ְבֶּרַגע זוֹ ֶשַׁﬠד ַהַלּ ְיָלה‬ ‫ ֶשָׁכּל ַהָדָּבר ַהֻמָּנּח‬,‫יג ֶשִׁאם הוּא ָחֵפץ בּוֹ הוּא ִנְקֶנה לוֹיד ַﬠל ְיֵדי ֶשׁהוּא ֻמָנּח ְבֵּביתוֹ אוֹ ַבֲּחֵצרוֹ‬,‫ֵמֶהן ֶשׁהוּא ָחֵפץ ַבּדּוֹרוֹן‬ 11,‫טו‬.‫ ֶשֲׁחֵצרוֹ הוּא ִכְּשׁלוּחוֹ ְלָכל ָדָּבר‬,‫ַבֲּחֵצרוֹ ֶשׁל ָאָדם ִנְקֶנה לוֹ ְכִּאלּוּ הוּא ֻמָנּח ְבָּידוֹ ַמָמּשׁ‬ ‫ ְלִפי ֶשִׁמּן ַהְסָּתם ֵאין נוַֹח ְלָאָדם‬,‫ֲאָבל ְכֶּשֵׁאין ִנָכּר ִמתּוֹ ְדָּבָריו אוֹ ַמֲﬠָשׂיוטז ֶשׁהוּא ָחֵפץ ְבַּהדּוֹרוֹן – ֵאין ֲחֵצרוֹ קוָֹנה לוֹ‬ ‫ ְוֵכיָון ֶשֵׁאין נוַֹח לוֹ ִלְקנוֹתוֹ ֵאין ֲחֵצרוֹ ַנֲﬠֶשׂה ִכְּשׁלוּחוֹ ִלְקנוֹת לוֹ ָדָּבר ֶשֵׁאין נוַֹח‬12,‫יז‬,‫ִלְקנוֹת לוֹ ָדָּבר ָהָאסוּר לוֹ ִלְקנוֹתוֹ‬ 13:‫יח ֶשֵׁאין ָאָדם ַנֲﬠֶשׂה ָשִׁליַח ַלֲחֵברוֹ ְבַּﬠל ָכּ ְרחוֹ‬,‫לוֹ‬ 4 [In the above instance,] it is nevertheless desirable [for one] to be stringent and to explicitly state that he does not desire that his property acquire on his behalf the present [brought by] the non-Jew. [If the non-Jew nonetheless leaves the chametz in the Jew’s property, the Jew] must be careful to cover it with a utensil until the evening if it is Shabbos or a festival [so that he does not forget and partake of it. This law] even [applies] if [the non-Jew left the chametz on] the final festive day, as explained in sec. 440[:5. An exception is made] only if [the non-Jew] brought it on the final festive day [of Pesach] close to nightfall, for during the brief time [remaining before chametz becomes permitted], there is no concern that [the Jew] will forget and partake of it. If [the non-Jew brings the gift of chametz] on Chol HaMoed, a barrier tenhandbreadths high must be erected in front of it,14 as stated in the above source. Consult that source for all the particular [relevant] laws. ‫יט‬.‫ טוֹב ְלַהֲחִמיר וְּלָפֵרשׁ ְבִּפיו ֶשֵׁאינוֹ רוֶֹצה ֶשִׁיְּקֶנה לוֹ ֲחֵצרוֹ ֶאת ַהדּוֹרוֹן ֶשׁל ַהָנְּכ ִרי‬,‫ד וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫כ ֲאִפלּוּ יוֹם טוֹב ָהַאֲחרוֹן‬,‫ְוָצ ִרי ִלָזֵּהר ִלְכפּוֹת ָﬠָליו ֶאת ַהְכִּלי ַﬠד ָהֶﬠֶרב ִאם הוּא ַשָׁבּת אוֹ יוֹם טוֹב‬ ‫כב ֶשְׁבָּשָׁﬠה מוֶּﬠֶטת ֵאין ָלֹחשׁ ֶשָׁמּא ִיְשַׁכּח‬,‫כא ֶאָלּא ִאם ֵכּן ֱהִביאוֹ ְבּיוֹם טוֹב ָהַאֲחרוֹן ָסמוּ ַלֲחֵשָׁכה‬,‫ְבִּסיָמן ת"מ‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬14,‫כג‬,‫ ְוִאם הוּא ֹחל ַהמּוֵֹﬠד ָצ ִרי ַלֲﬠשׂוֹת ְלָפָניו ְמִחָצּה ָגּבוַֹהּ י' ְטָפִחים‬.‫ְוי ֹאְכֶלנּוּ‬ ‫ִדּין ֶזה‬: 5 All the above applies with regard to a present or the like, in which instance, the

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Jew is not responsible if the chametz is stolen or lost. If, however, the non-Jew brings [chametz] to a Jew’s home to sell or for safe keeping, the Jew must explicitly tell the non-Jew that he does not desire to accept it. [In this way, the Jew] will not be liable at all for any responsibility for [the chametz], and the non-Jew will not be able to compel him to pay [for the chametz in the event the chametz is stolen or lost] even if [the non-Jew] is a man of force.15 If [the non-Jew] is not a man of force and the Jew is not at all compelled to accept his entrusted object, [the Jew] should not allow the non-Jew to deposit his chametz in [the Jew’s] domain under any circumstances.16 [The only exception is if] it is close to nightfall on the final festive day [of Pesach].17 See sec. 440[:3, 5, and 7].18 ‫ ֲאָבל ִאם ַהָנְּכ ִרי ֵמִביא ְלֵבית‬,‫ה ְוָכל ֶזה ְבּדוֹרוֹן ְוַכיּוֵֹצא בּוֹ ֶשֵׁאין ָהַאֲחָריוּת ַﬠל ַה ִיְּשָׂרֵאל ִאם ִיָגֵּנב ֶהָחֵמץ אוֹ י ֹאַבד‬ ‫ַה ִיְּשָׂרֵאל ִלְמֹכּר אוֹ ְלַהְפִקיד ֶאְצלוֹ – ָצ ִרי ַה ִיְּשָׂרֵאל לוַֹמר ְבֵּפרוּשׁ ְלַהָנְּכ ִרי ֶשֵׁאינוֹ רוֶֹצה ְלַקְבּלוֹ ְכֵּדי ֶשׁלּ ֹא ִיְתַחֵיּב‬ ‫ ְוִאם ֵאינוֹ ַאָלּם ְוֵאין ֶהְכֵרַח ְכָּלל ְל ִיְשָׂרֵאל‬15,‫כד‬.‫ ְול ֹא יוַּכל ַהָנְּכ ִרי ִלְכפּוֹתוֹ ְלַשֵׁלּם ַאף ִאם הוּא ַאָלּם‬,‫ְבַּאֲחָריוּתוֹ ְכָּלל‬ ‫ ֶאָלּא ִאם ֵכּן הוּא ָסמוּ ַלֲחֵשָׁכה ְבּיוֹם טוֹב‬16,‫כה‬,‫ֶשׁ ְיַּקֵבּל ִפְּקדוֹנוֹ – ל ֹא ַי ִנּיֶחנּוּ ֶשַׁיִּנּיַח ֶהָחֵמץ ִבּ ְרשׁוּתוֹ ְבָּכל ִﬠ ְנָין‬ 18,‫כז‬:‫ ַﬠֵיּן ִסיָמן ת"מ‬17,‫כו‬,‫ָהַאֲחרוֹן‬ 6 [The following laws apply when] a Jew owns a large amount of chametz on the day before Pesach, and desires to sell it or give it as a gift to a non-Jew whom he knows and with whom he is familiar, even though he knows that the non-Jew will not touch his chametz at all. Instead, [the non-Jew] will watch [the chametz] for [the Jew] until after Pesach and then [the non-Jew] will return it to him. [Such a sale or gift] is permitted.19 [The rationale is that] if the non-Jew did not desire to return [the chametz] to [the Jew, the Jew] could not sue [the non-Jew] in [a court of] law [and require the non-Jew] to return [the chametz] to him if [the non-Jew] already acquired [the chametz] through one of the [formal] means of acquisition that will be explained.20 Thus, throughout the days of Pesach, the chametz will be possessed by the non-Jew, [who] acquired it through an entirely valid transaction. When [the non-Jew] returns [the chametz] after Pesach, he is giving it to [the Jew] as a present.21 ‫ל ַאף ַﬠל ִפּי‬,‫ו ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ ָחֵמץ ַה ְרֵבּהכח ְבֶּﬠֶרב ֶפַּסח ְורוֶֹצה ְלָמְכרוֹ ְלָנְכ ִרי ַהַמִּכּירוֹ וְּמיָֻדּעוֹכט אוֹ ִלְתּנוֹ לוֹ ְבַּמָתָּנה‬ 19,‫לא‬,‫ֶשׁהוּא יוֵֹדַﬠ ְבַּהָנְּכ ִרי ֶשׁלּ ֹא ִיַגּע ַבֲּחֵמצוֹ ְכָּלל ֶאָלּא ִיְשְׁמֶרנּוּ לוֹ ַﬠד ְלַאַחר ַהֶפַּסח ְוָאז ַיֲחִזיֶרנּוּ לוֹ – ֲהֵרי ֶזה ֻמָתּר‬ ‫ְדֵּכיָון ֶשִׁאם ל ֹא ָהָיה ַהָנְּכ ִרי רוֶֹצה ְלַהֲחִזירוֹ לוֹ ל ֹא ָהָיה ָיכוֹל ִלְתֹבַּﬠ ִמֶמּנּוּ ְבִּדין ֶשַׁיֲּחִזיֶרנּוּ לוֹלב ִאם ְכָּבר ָקָנהוּ ַהָנְּכ ִרי‬ ‫ ְוַאַחר ַהֶפַּסח ֶשׁהוּא‬,‫ ִנְמָצא ֶשָׁכּל ְיֵמי ַהֶפַּסח ֶהָחֵמץ ָקנוּי ְלַהָנְּכ ִרי ְבִּקְנָין ָגּמוּר‬20,‫לג‬,‫ְבֶּאָחד ִמַדּ ְרֵכי ַהְקּ ִנָיּה ֶשׁ ִיְּתָבֵּאר‬ 21:‫ַמֲחִזירוֹ לוֹ – ַמָתָּנה הוּא ֶשׁהוּא נוֵֹתן לוֹ‬ 7 Nevertheless, the Jew must be careful not to sell or give [his chametz] to a servant whom he owns permanently [as his property].22 [This ruling applies] even if [the servant] lives outside the Jew’s domain and draws the chametz from the Jew’s domain into his own domain.23 However, the chametz is not acquired by [the servant] at all, since everything that a servant acquires is acquired by his master.24 If, however, the physical person of the servant is not owned [by the Jew] as his permanent property, but instead, the servant is a hired worker,25 [the Jew] is permitted to sell or give [his chametz] to [the non-Jewish servant] even if [that servant] lives in the Jew’s home.26 [The above applies] provided the non-Jew draws the chametz from the Jew’s domain into a domain belonging to him or into a domain that is ownerless, so that he will acquire the chametz by this act. Even if the non-Jew acquires the chametz through another one of the other formal contractual acts that will be explained, it is nevertheless desirable for the non-Jew 12/16/2020, 8:44 PM

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to remove the chametz from the Jew’s domain before Pesach if possible. [The rationale is that] if the chametz remains in the Jew’s domain, it will appear that the Jew received the chametz as an entrusted object from the non-Jew, and is responsible for the entrusted object.27 However, according to the letter of the law, there is no need to be concerned about this. Nonetheless, if the situation is such that if the non-Jew does not remove [the chametz] from the domain of the Jew, the Jew will become obligated and responsible for it, i.e., if the chametz was stolen or lost, [the Jew] would be obligated to repay the non-Jew for the money [the non-Jew] gave him at the time he purchased the chametz from [the Jew],28 the Jew must adjure the non-Jew to remove the chametz from his domain so that he will not become obligated to repay [the non-Jew’s] money if [the chametz] is stolen from him or lost.29 ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָדּר ִמחוּץ ְלֵבית‬22,‫לד‬,‫ ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיְמְכֶּרנּוּ ְו ִיְתֶּננּוּ ְלַﬠְבדּוֹ ַהָקּנוּי לוֹ ִלְצִמיתוּת‬,‫ז וִּמָכּל ָמקוֹם‬ ‫לה ֶשָׁכּל ַמה ֶשָּׁקָּנה‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ֶהָחֵמץ ָקנוּי לוֹ ְכָּלל‬23,‫ַה ִיְּשָׂרֵאל וּמוֵֹשׁ ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל ִל ְרשׁוּתוֹ‬ ‫ – ֻמָתּר ְלָמְכרוֹ לוֹ ְוִלְתּנוֹ‬25‫ ֲאָבל ִאם ֵאין גּוּף ָהֶﬠֶבד ָקנוּי לוֹ ִלְצִמיתוּת ֶאָלּא ֶשׁהוּא ָשִׂכיר ֶאְצלוֹ‬24,‫לו‬.‫ֶﬠֶבד ָקָנה ַרבּוֹ‬ ‫שׁ ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל ִל ְרשׁוּתוֹ אוֹ ִל ְרשׁוּת‬ ֹ ‫ וִּבְלַבד ֶשׁ ִיְּמ‬26,‫לז‬.‫לוֹ ַאף ַﬠל ִפּי ֶשׁהוּא ָדּר ְבֵּבית ַה ִיְּשָׂרֵאל‬ 23,‫לט‬.‫לח ְכֵּדי ֶשׁ ִיְּקֶנה ֶאת ֶהָחֵמץ ִבְּמִשׁיָכה זוֹ‬,‫ֶשׁל ֶהְפֵקר‬ ‫ ִאם ֶאְפָשׁר טוֹב הוּא ֶשׁיּוִֹציא‬,‫מ ַאף ַﬠל ִפּי ֵכן‬,‫ַוֲאִפלּוּ ִאם ָקָנה ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ְבֶּאָחד ִמְשָּׁאר ַדּ ְרֵכי ַהְקּ ִניּוֹת ֶשׁ ִיְּתָבֲּארוּ‬ ‫ ֶשִׁאם ִיָשֵּׁאר ֶהָחֵמץ ֻמָנּח ִבּ ְרשׁוּת ַה ִיְּשָׂרֵאל – ְיֵהא ִנ ְרֶאה ְכִּאלּוּ ִקֵבּל‬,‫ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַה ִיְּשָׂרֵאל ֹקֶדם ַהֶפַּסח‬ ‫מב‬.‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ָלֹחשׁ ָלֶזה‬27,‫מא‬.‫ ְוַאֲחָריוּת ַהִפָּקּדוֹן ַﬠל ִיְשָׂרֵאל‬,‫ַה ִיְּשָׂרֵאל ֶאת ֶהָחֵמץ ְבִּפָקּדוֹן ִמַיּד ַהָנְּכ ִרי‬ ‫ ְדַּה ְינוּ ֶשִׁאם ִיָגֵּנב‬,‫ ִאם הוּא ְבִּﬠ ְנָין ֶשִׁאם ל ֹא יוִֹציֶאנּוּ ַהָנְּכ ִרי ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל ִיְתַחֵיּב ַהִיְּשָׂרֵאל ְבַּאֲחָריוּתוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ – ָצ ִרי‬28,‫ִמֶמּנּוּ ֶהָחֵמץ אוֹ י ֹאַבד ִיְתַחֵיּב ְלַהֲחִזיר ְלַהָנְּכ ִרי ְדֵּמי ַהְמִּכיָרה ֶשָׁנַּתן לוֹ ְבֵּﬠת ְקִנָיּתוֹ ִמֶמּנּוּ ֶאת ֶהָחֵמץמג‬ ‫מד ְכֵּדי ֶשׁלּ ֹא ִיְתַחֵיּב ְלַהֲחִזיר לוֹ ָדָּמיו ִאם ִיָגֵּנב ִמֶמּנּוּ אוֹ‬,‫ַה ִיְּשָׂרֵאל ְלַהְזִהיר ֶאת ַהָנְּכ ִרי ֶשׁיּוִֹציא ֶאת ֶהָחֵמץ ֵמ ְרשׁוּתוֹ‬ 29,‫מה‬:‫י ֹאַבד‬ 8 Despite [the above guidelines],30 even though the non-Jew took the chametz out of the Jew’s domain and [brought it] to his domain or to an ownerless domain, nevertheless, as an initial preference,31 the Jew should [also] take from [the nonJew] money or objects of value32 equivalent to the entire worth of the chametz according to its full market value.33 Alternatively, [the Jew] should take from [the non-Jew] a minimal amount of money or objects of value, and have [the non-Jew] provide a guarantor ([i.e.] an areiv kablan)34 for the remainder of the sum, i.e., [the guarantor will agree to be responsible] to pay [the Jew that sum] at the date agreed upon, so that [the Jew] will have no claim whatsoever against the non-Jew, only against the guarantor.35 [The rationale for this requirement is that] there are authorities who maintain that a non-Jew may not acquire movable [property] by [merely performing] meshichah, drawing it into his domain. [Instead, a non-Jew may acquire moveable property] only through [both meshichah and the payment of] money. After the fact, however, if the non-Jew acquired the chametz only through meshichah or only through the payment of money36 and [the chametz] remained in [the non-Jew’s domain] during Pesach, [should the non-Jew return it to the Jew after Pesach, the Jew] is permitted even to partake of it. [Indeed,] a similar [law applies if the Jew sold his chametz and the non-Jew performed only one of the two actions; paying money or meshichah, and the Jew only] realized after the beginning of the sixth hour [on the fourteenth of Nissan] – from which time [onward, the Jew] is not able to transfer ownership [of the chametz] to the non-Jew, as stated in sec.

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443[:3. Even so the Jew] is not required to redeem [the chametz] from the non-Jew and obliterate it [before or during Pesach].37 True, there are authorities who maintain that a non-Jew does not acquire movable [property] through the payment of money alone; he must perform meshichah, as explained in Choshen Mishpat, sec. 194.38 Thus, [since the non-Jew] did not draw the chametz out of the domain of the Jew, [the non-Jew] did not [formally] acquire it at all. [Hence,] even though [the non-Jew] paid [the Jew] the entire value [of the chametz, the chametz] remains the chametz of a Jew.39 Nevertheless, (there are [other] authorities who maintain that a non-Jew can acquire movable [property] by either paying money alone or by performing meshichah alone, as explained in Yoreh Deah, sec. 132.40 One may rely on their words and rule leniently with regard to chametz that [would otherwise have been owned by a Jew] during Pesach. [The rationale is that after Pesach this chametz] is only forbidden by virtue of a Rabbinic decree, and with regard to [differences of opinion in matters of] Rabbinic Law, the more lenient ruling should be followed.41 Furthermore,)42 [there is additional room for leniency] since once the time when the chametz was to be obliterated arrives, even if the chametz were not to be sold to a non-Jew, the chametz would [in any event] not belong to the Jew and would not be called his at all, [as evidenced by the fact that] he is not allowed to benefit from it. It is only that the Torah determined that the chametz would be considered [the Jew’s] property, and it would be identified with him, so that he would violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] if he neither removed the chametz from his domain before the time for its obliteration arrived, nor obliterated it from existence after the time for its obliteration. Accordingly, merely making his intent known, i.e., before the time for the obliteration of chametz, [the owner] makes it known that he does not at all desire for the chametz to be his, suffices to free him [from liability for] the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].43 By making known his intent, [the owner] transfers ownership of [the chametz] to the non-Jew, even though [such an act] is not a totally valid transfer of ownership that would be effective according to Scriptural Law in preventing either party from reneging and nullifying the sale. ‫ ַאף ַﬠל ִפּי‬,‫ ַאף ַﬠל ִפּי ֶשׁהוִֹציא ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל ִל ְרשׁוּתוֹ אוֹ ִל ְרשׁוּת ֶשׁל ֶהְפֵקר‬30,‫ח וִּמָכּל ָמקוֹם‬ ‫ ְכִּפי ִשׁוּוּי ָכּל ַהִמָּקּח ֶשׁל ָכּל ֶהָחֵמץ ְבַּשַׁﬠר‬32,‫ ָצ ִרי ֶשׁ ִיֹּטּל ִמֶמּנּוּ ַה ִיְּשָׂרֵאל ֶכֶּסף אוֹ ְשֵׁוה ֶכֶּסףמז‬31,‫ֵכן ְלַכְתִּחָלּהמו‬ ‫ ְבַּﬠד ָכּל ַהָמּעוֹת ֶשׁ ְיַּשֵׁלּם לוֹ‬34‫ וְּבַﬠד ַהְשָּׁאר ַיֲﬠִמיד לוֹ ָﬠֵרב ַקְבָּלן‬,‫ אוֹ ֶשׁ ִיַּקּח ִמֶמּנּוּ ְמַﬠט ֶכֶּסף אוֹ ְשֵׁוה ֶכֶּסף‬33,‫ֶשַׁבּשּׁוּק‬ 35,‫מח‬,‫ִלְזַמן ֵפָּרעוֹן ֶשָׁקַּבע לוֹ ְבִּﬠ ְנָין ֶשׁלּ ֹא ִיְהֶיה לוֹ שׁוּם ַטֲﬠָנה וַּמֲﬠֶנה ַﬠל ַהָנְּכ ִרי ְבַּﬠד ַהָמּעוֹת ִכּי ִאם ַﬠל ֶהָﬠֵרב ַקְבָּלן‬ ‫ְלִפימט ֶשֵׁיּשׁ אוְֹמ ִריםנ ֶשַׁהָנְּכ ִרי ֵאינוֹ קוֶֹנה ִמַטְּלְטִלין ִבְּמִשׁיָכה ֶאָלּא ְבֶּכֶסף‬. ‫ ְוָﬠַבר ָﬠָליו ַהֶפַּסח – ֲהֵרי ֶזה‬36‫ֲאָבל ְבִּדיֲﬠַבד ֶשׁלּ ֹא ָקָנה ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֶאָלּא ִבְּמִשׁיָכה ִבְּלַבד אוֹ ְבֶּכֶסף ִבְּלַבד‬ ‫ ֶשָׁאז ֵאינוֹ ָיכוֹל ְלַהְקנוֹתוֹ ְלָנְכ ִרי ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוֵכן ִאם ִנְזַכּר ְלַאַחר ֶשִׁהִגּיָﬠה ָשָׁﬠה ִשִׁשּׁית‬.‫ֻמָתּרנא ֲאִפלּוּ ַבֲּאִכיָלה‬ 37.‫ְבִּסיָמן תמ"גנב – ֵאין ָצ ִרי ִלְפדּוֹתוֹ ֵמַהָנְּכ ִרי וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט‬,‫ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ אוְֹמ ִריםנג ֶשַׁהָנְּכ ִרי ֵאינוֹ קוֶֹנה ִמַטְּלְטִלין ְבֶּכֶסף ִבְּלַבד ֶאָלּא ִבְּמִשׁיָכה‬ ‫ ַוֲהֵרי הוּא‬,‫ ְוֶזה ֶשׁלּ ֹא ָמַשׁ ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל ל ֹא ָקָנהוּ ְכָּלל ַאף ַﬠל ִפּי ֶשָׁנַּתן לוֹ ָכּל ָדָּמיו‬38,‫ִסיָמן קצ"ד‬ ,‫ ִמָכּל ָמקוֹם )ֲהֵרי ֵישׁ אוְֹמ ִריםנד ֶשַׁהָנְּכ ִרי קוֶֹנה ִמַטְּלְטִלין ֲאִפלּוּ ְבֶּכֶסף ִבְּלַבד אוֹ ִבְּמִשׁיָכה ִבְּלַבד‬39,‫ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלָהֵקל ְבָּחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ֶשֵׁאינוֹ ָאסוּר‬40,‫נה‬,‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קל"ב‬ ‫ ֵכּיָון ֶשֶׁהָחֵמץ ְלַאַחר ֶשִׁה ִגּיַﬠ ְזַמן ִבּעוּרוֹ ַאף ִאם‬42(‫ ְועוֹד‬41,‫ ֶשְׁבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֶאָלּא‬,‫ ֶשֲׁהֵרי ֵאין ַרַשּׁאי ֵלָהנוֹת ִמֶמּנּוּ‬,‫ל ֹא ָהָיה מוְֹכרוֹ ְלָנְכ ִרי ל ֹא ָהָיה ִבּ ְרשׁוּתוֹ ֶשׁל ַהִיְּשָׂרֵאל ְול ֹא ִנְקָרא ֶשׁלּוֹ ְכָּלל‬ ‫ֶשַׁהתּוָֹרה ֶהֱﬠִמיָדה ֶאת ֶהָחֵמץ ִבּ ְרשׁוּתוֹ ִלְהיוֹת ְשׁמוֹ ִנְקָרא ָﬠָליו ֶשַׁיֲּﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִאם ל ֹא הוִֹציאוֹ‬ ‫ ְלִפיָכ ְבִּגלּוּי ַדַּﬠת ִבְּלַבד ֶשׁהוּא‬,‫ֵמ ְרשׁוּתוֹ ֹקֶדם ֶשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר ְול ֹא ִבֲּﬠרוֹ ִמן ָהעוָֹלם ְלַאַחר ֶשִׁהִגּיַﬠ ְזַמן ַהִבּעוּר‬

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"‫ְמַגֶלּה ַדְּﬠתּוֹ ֹקֶדם ֶשִׁה ִגּיַﬠ ְזַמן ַהִבּעוּר ֶשֵׁאין ְרצוֹנוֹ ְכָּלל ֶשׁ ִיְּהֶיה ֶהָחֵמץ ֶשׁלּוֹ ַדּי ָבֶּזה ְלַהְפִקיַﬠ ֵמָﬠָליו ִאסּוּר "ַבּל ֵיָרֶאה‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ִק ְנָין ָגּמוּר ַהמּוִֹﬠיל ִמִדּין תּוָֹרה ֶשׁלּ ֹא‬,‫ ְוִגלּוּי ַדַּﬠת ֶזה הוּא ַמה ֶשַּׁמְּקֶנה אוֹתוֹ ַלָנְּכ ִרי‬43,‫נו‬,"‫וּ"ַבל ִיָמֵּצא‬ ‫יוַּכל ֶאָחד ֵמֶהן ַלֲח ֹזר בּוֹ וְּלַבֵטּל ַהִמָּקּח‬: 9 All the above applies when [the Jew] sells his chametz [to a non-Jew]. If, however, he gives [his chametz] to the non-Jew as a gift, all authorities agree that only meshichah is necessary.44 The statement that a non-Jew’s acquisition of property is achieved by [the payment of] money applies only with regard to a sale, when the non-Jew must give the purchase price to the seller and in that way, finalizes the purchase. With regard to a gift, by contrast, there is no purchase price. [Hence,] meshichah alone is sufficient. ‫ ֶשׁלּ ֹא ָאְמרוּ‬44,‫ ֲאָבל ִאם נוְֹתנוֹ ְבַּמָתָּנה ְלָנְכ ִרי – ֵאין ָצ ִרי ֶאָלּא ְמִשׁיָכה ִבְּלַבד ְלִדְבֵרי ַהֹכּל‬,‫ט ְוָכל ֶזה ְכֶּשׁמּוֵֹכר ֲחֵמצוֹ‬ ‫ ֲאָבל ְבַּמָתָּנה‬,‫ ֶשַׁהָנְּכ ִרי ָצ ִרי ִלֵתּן ֶכֶּסף ִמְקָנתוֹ ְלַהמּוֵֹכר וָּבֶזה ִנְקֶנה לוֹ ַהֶמֶּכר‬,‫ֶשִׁקְּנָינוֹ ֶשׁל ָנְכ ִרי הוּא ְבֶּכֶסף ֶאָלּא ְבֶּמֶכר‬ ‫נז‬:‫ֶשֵׁאין ָשׁם ֶכֶּסף ִמְקֶנה ַדּי ִבְּמִשׁיָכה ִבְּלַבד‬ 10 If the non-Jew to whom [the Jew] transfers ownership of the chametz did not draw the chametz out of the Jew’s domain himself, but instead instructed another Jew or non-Jew to bring him the chametz from the domain of the Jew, [the other person’s act] is of no consequence.45 [The rationale is that] the principle, “[The actions of] a person’s agent are considered as [if they were performed by] the person himself,” applies only when a Jew becomes the agent of a Jew,46 as was explained in Choshen Mishpat, sec. 188.47 ‫ ֶאָלּא ִצָוּה ְל ִיְשָׂרֵאל ַאֵחר אוֹ‬,‫י ִאם אוֹתוֹ ַהָנְּכ ִרי ֶשׁהוּא ַמְקֶנה לוֹ ֲחֵמצוֹ ל ֹא ָמַשׁ ְבַּﬠְצמוֹ ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַה ִיְּשָׂרֵאל‬ ‫ ְשׁלוּחוֹ ֶשׁל ָאָדם ְכּמוֹתוֹ‬11‫ ִמְפֵּני ֶשֵׁאין אוְֹמ ִרים‬45,‫ְלָנְכ ִרי ַאֵחר ֶשָׁיִּביא לוֹ ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל – ֵאין ֶזה ְכּלוּם‬ 47,‫נט‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן קפ"ח‬46,‫נח‬,‫ֶאָלּא ְבּ ִיְשָׂרֵאל ֶשַׁנֲּﬠֶשׂה ָשִׁליַח ְלִיְשָׂרֵאל‬ 11 Accordingly, if [a)] there was such a large amount of chametz that it was impossible for the non-Jew himself to take all of it out of the Jew’s domain before Pesach, [b)] similarly, if the non-Jew did not desire to remove [the chametz] from the Jew’s domain, or [c)] the chametz was not located in [the same place] as the Jew [and the non-Jew were located, thus preventing] the non-Jew from [performing the act of] meshichah, e.g., [the Jew] was in another city or in midst of a journey, [the Jew] must transfer ownership [of the chametz] to the non-Jew through one of the other contractual acts [recognized] as an effective act of contract [that prevents] one of [the principals] from retracting, e.g., any contractual act that is customary among [local] merchants [to finalize] a transaction.48 For example, making a mark [on the merchandise] as is customary in some places, [i.e.,] the purchaser makes a mark on the merchandise he has purchased, so that mark will serve him as a recognizable sign that [the merchandise] has been acquired by him in a completely [binding] transaction.49 [Alternatively, a transaction may be finalized] by means of a handshake, or by giving a perutah50 – in those places where it is customary that the purchaser gives a perutah to the seller, or by [the principals] slapping their hands against each other’s. [Once such an act is performed,] neither of [the principals] may retract.51 Another [option] is that the Jew give the non-Jew the key to the room where the chametz is deposited, if in that locale it is customary to [recognize] transferring a key as a binding contractual act.52 Another [option to transfer the ownership of the chametz is to transfer] landed property, and by virtue [of its acquisition, the ownership of the chametz within the

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Shulchan Aruch: Chapter 448 - The Laws Pertaining to Chametz that Exi...

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property is also transferred], i.e., [the Jew] should also sell the non-Jew the room53 in which the chametz is located,54 telling [him]: “By virtue of [your acquisition of] the room, you will also acquire the chametz in it.” If, however, [the Jew] does not make a statement to [the non-Jew] using such wording, even though he first sells the room to the non-Jew and then sells him the chametz in it, the chametz is not acquired by the non-Jew by virtue of its presence in the room [now] owned by the non-Jew. [The rational is that our Sages’] statement that a person’s property acquires [objects] on his behalf [applies] only to [the property of] a Jew, for [a Jew’s] property serves as his agent55 and [actions associated with] a Jew’s agent are considered as [if performed by] the principal himself. However, [the actions associated with] a non-Jew’s agent [or his property] are not considered as [if performed by] the principal himself, as explained.56 ‫ס ְוֵכן ִאם‬,‫ ִאם ָהָיה ֶהָחֵמץ ַרב ֶשִׁאי ֶאְפָשׁר ְלַהָנְּכ ִרי ְבַּﬠְצמוֹ ְלהוִֹציא ֶאת ֻכּלּוֹ ֵמ ְרשׁוּת ַה ִיְּשָׂרֵאל ֹקֶדם ַהֶפַּסח‬, ‫יא ְלִפיָכ‬ ‫ ְכּגוֹן ֶשׁהוּא‬,‫ ְוֵכן ִאם ֵאין ֶהָחֵמץ ָכּאן ֵאֶצל ַה ִיְּשָׂרֵאל ֶשׁיּוַּכל ַהָנְּכ ִרי ְלָמְשׁכוֹ‬,‫ֵאין ַהָנְּכ ִרי רוֶֹצה ְלהוִֹציאוֹ ֵמ ְרשׁוּת ַהִיְּשָׂרֵאל‬ ‫ְבִּﬠיר ַאֶחֶרת אוֹ ַﬠל ַהֶדֶּר סא – ָצ ִרי ְלַהְקנוֹתוֹ ְלַהָנְּכ ִרי ְבֶּאָחד ִמְשָּׁאר ַדּ ְרֵכי ַהְקּ ִנָיּה ֶשֵׁהן ִקְנָין ָגּמוּר ַהמּוִֹﬠיל ֶשׁלּ ֹא יוַּכל‬ ‫ ְדַּה ְינוּ ַﬠל ְיֵדי ָהֹרֶשׁם ֶשָׁנֲּהגוּ ִבְּקָצת ְמקוֹמוֹת‬48,‫סב‬,‫ ְכּגוֹן ְבָּכל ָדָּבר ֶשָׁנֲּהגוּ ַהסּוֲֹח ִרים ִלְקנוֹת בּוֹ‬,‫ֶאָחד ֵמֶהן ַלֲח ֹזר בּוֹ‬ ‫ אוֹ ַﬠל‬,‫ אוֹ ַﬠל ְיֵדי ְתִּקיַﬠת ַכּף‬49,‫סג‬,‫ֶשְׁכֶּשַׁהלּוֵֹקַח רוֵֹשׁם ַﬠל ַהִמָּקּח ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ ִסיָמן ָידוַּﬠ ֶשׁהוּא ָקנוּי לוֹ ִק ְנָין ָגּמוּר‬ – ‫סד אוֹ ֶשַׁמִּכּין ְבַּכֵפּיֶהן ֶזה ַﬠל ַגֵּבּי ֶזהסה‬,‫ ִבְּמקוֹמוֹת ֶשׁנּוֲֹה ִגין ֶשְׁכֶּשַׁהלּוֵֹקַח נוֵֹתן ְפּרוָּטה ַלמּוֵֹכר‬50,‫ְיֵדי ְנִתיַנת ְפּרוָּטה‬ 51.‫ִנְגַמר ַהִמָּקּח ְוֵאין ֶאָחד ֵמֶהם ָיכוֹל ַלֲח ֹזר בּוֹ‬ ‫ ִאם הוּא ְבָּמקוֹם ֶשׁנּוֲֹהִגין ֶשְׁמִּסיַרת‬,‫אוֹ ַﬠל ְיֵדי ֶשׁ ִיְּמֹסר ַהִיְּשָׂרֵאל ְלַהָנְּכ ִרי ֶאת ַהַמְּפֵתַּח ִמן ַהֶחֶדר ֶשֶׁהָחֵמץ ֻמָנּח ְבּתוֹכוֹ‬ 52,‫סו‬.‫ַהַמְּפֵתַּח קוָֹנה ִקְנָין ָגּמוּר‬ ‫ "ַאַגּב ַהֶחֶדר ִתְּזֶכּה‬:‫ ְוי ֹאַמר‬54,‫סח‬,‫ ֶשֶׁהָחֵמץ ֻמָנּח ְבּתוֹכוֹ‬53‫סז ְדַּה ְינוּ ֶשׁ ִיְּמֹכּר ְלַהָנְּכ ִרי ַגּם ַהֶחֶדר‬,‫אוֹ ַﬠל ְיֵדי ַאַגּב ַק ְרַקע‬ ‫ ַאף ַﬠל ִפּי ֶשִׁמְּתִּחָלּה ָמַכר לוֹ ֶאת ַהֶחֶדר ְוַאַחר ָכּ ָמַכר לוֹ ֶאת‬,‫ ֲאָבל ִאם ֵאינוֹ אוֵֹמר ַכָּלּשׁוֹן ַהֶזּה‬,"‫ֶהָחֵמץ ֶשְׁבּתוֹכוֹ‬ ‫ ֲחֵצרוֹ ֶשׁל ָאָדם קוָֹנה‬11‫ ֶשׁלּ ֹא ָאְמרוּ‬,‫ֶהָחֵמץ ֶשְׁבּתוֹכוֹ – ֵאין ֶהָחֵמץ ִנְקֶנה ְלַהָנְּכ ִרי ַﬠל ְיֵדי ֶשׁהוּא ֻמָנּח ְבַּחְדרוֹ ֶשׁל ָנְכ ִרי‬ ‫ ְכּמוֹ‬,‫ ֲאָבל ֵאין ְשׁלוּחוֹ ֶשׁל ָנְכ ִרי ְכּמוֹתוֹ‬,‫ וְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ְכּמוֹתוֹ‬55,‫ ֶשֶׁהָחֵצר הוּא ִכְּשׁלוּחוֹסט‬,‫לוֹ ֶאָלּא ְבּ ִיְשָׂרֵאל‬ 56,‫ע‬:‫ֶשׁ ִנְּתָבֵּאר‬ 12 When [the Jew] sells the room [where the chametz is located] to the non-Jew, he must take from the non-Jew money or objects of value whose worth is equivalent to the entire price [agreed] for the sale [of the room]. Alternatively, he should take a small amount of money or objects of value [from the non-Jew] and have [the nonJew] provide a guarantor ([i.e.,] an areiv kablan)57 who [will agree to be responsible] to pay [the Jew that balance owed] on the date when it was [agreed] that the non-Jew [would pay the sum owed]. A deed of sale [for the room] should also be drawn up for [the non-Jew], for a nonJew does not acquire landed property by merely paying money, nor by chazakah ([i.e.] asserting his ownership over it) [alone].58 Instead, a deed of sale [must be transferred] together with [the payment of] the money, as explained in Choshen Mishpat, sec. 194.59 (See also op. cit., sec. 191,60 [which explains] the wording that should be used in the deed of sale.) However, anyone whose heart is touched by the fear of G-d who wishes to fulfill [his obligation to divest himself of chametz] according to all opinions regarding the sale of chametz, so that the sale of chametz will be totally valid according to all opinions, should compose a deed of sale for [his] chametz according to the text found in the Siddur.61 ‫ אוֹ ֶשׁ ִיַּקּח ְמַﬠט‬,‫יב ְכֶּשׁמּוֵֹכר ְלַהָנְּכ ִרי ֶאת ַהֶחֶדר – ָצ ִרי ֶשִׁיֹּטּל ֵמַהָנְּכ ִרי ֶכֶּסףעא אוֹ ְשֵׁוה ֶכֶּסף ְבַּﬠד ָכּל ְדֵּמי ַהְמִּכיָרה‬ ‫עב ְוַגם ִיְכֹתּב לוֹ ְשַׁטר‬.‫ ֶשׁ ְיַּשֵׁלּם לוֹ ִלְזַמן ֵפָּרעוֹן ֶשָׁקַּבע ְלַהָנְּכ ִרי‬57‫ֶכֶּסף אוֹ ְשֵׁוה ֶכֶּסף וְּבַﬠד ַהְשָּׁאר ַיֲﬠִמיד לוֹ ָﬠֵרב ַקְבָּלן‬ 12/16/2020, 8:44 PM

Shulchan Aruch: Chapter 448 - The Laws Pertaining to Chametz that Exi...

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‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן‬,‫ ֶאָלּא ִבְּשָׁטר ִﬠם ַהֶכֶּסף‬58,‫עג ֶשֵׁאין ַהָנְּכ ִרי קוֶֹנה ַק ְרַקע ל ֹא ְבֶּכֶסף ִבְּלַבד ְול ֹא ַבֲּחָזָקה‬,‫ְמִכיָרה‬ (‫ ַהֵאי ִיְכֹתּב ְלשׁוֹן ַהְמִּכיָרה ִבְּשָׁטרעה‬60‫ ) ְוַﬠֵיּן ָשׁם ְבִּסיָמן קצ"א‬59,‫ִמְשָׁפּט ִסיָמן קצ"דעד‬. ‫ַא ָכּל ִאישׁ ֲאֶשׁר ִי ְרַאת ה' ָנַגע ְבִּלבּוֹ ָלֵצאת ְיֵדי ָכּל ַהֵדּעוֹת ִבְּמִכיַרת ָחֵמץ ֶשִׁתְּהֶיה ְמִכיָרה ְגּמוָּרה ְלִדְבֵרי ַהֹכּל – ִיְכֹתּב‬ 61,‫עו‬:‫ַהְשַּׁטר ְמִכיָרה ַכּ ֹנַּסח ַהָכּתוּב ַבִּסּדּוּר‬ 13 Even if [the Jew] transferred ownership of the chametz to the non-Jew through one of the other means of finalizing a transaction and did not sell him the room [where the chametz is located,62 the Jew] must nevertheless give the non-Jew the key to the room where the chametz is located63 so that the non-Jew can enter the room and take his chametz any time he desires throughout the days of the Pesach [holiday].64 Similarly, it is necessary to be careful that the Jew not leave his seal on the chametz so that the non-Jew would fear taking any of the chametz without the Jew knowing of it. [Indeed,] if [the Jew] did not give [the non-Jew] the key [to the room where the chametz was located] before [the beginning of] the sixth hour [on the day before Pesach], or he placed a seal over the chametz before or at the time of the sale, even after the fact, it is forbidden to benefit from the chametz after Pesach.65 [The rationale is that] since the Jew revealed his intent to the non-Jew at the time of transaction – that he did not desire that the non-Jew take the chametz from the domain of the Jew without [the Jew’s] knowledge – [the Jew] did not [really] sell anything to [the non-Jew]. He is merely perpetrating a deception. If, however, [the Jew] sold [his] chametz to [the non-Jew] as required by law [and formalized the sale] by giving [him] the key [to the room where the chametz is located], should the Jew later place a seal on the chametz66 – even though he is forbidden to do so and it is necessary to admonish anyone who does so – nevertheless, after the fact, the chametz does not become forbidden after Pesach. [The rationale is that] since [the Jew] sold the chametz to the non-Jew as required by law, the chametz was immediately acquired by the non-Jew through an absolutely binding act of contract. Thus, [the chametz] actually belongs to [the nonJew]. Although the Jew later sealed the chametz with his seal, this [act] did not remove the chametz from [being considered] the property of the non-Jew. It is just as if [the Jew] placed a seal on chametz that actually belonged to the non-Jew, that the Jew never owned or had [any] right to. Such [an act] would not cause the chametz to become forbidden, because whenever the non-Jew desires, he may remove the seal and take as much of the chametz as he wants. ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ִלְמֹסר‬62,‫יג ֲאִפלּוּ ִאם ִהְקָנה ֶאת ֶהָחֵמץ ְלַהָנְּכ ִרי ְבֶּאָחד ִמְשָּׁאר ַדּ ְרֵכי ַהְקִּנָיּה ְול ֹא ָמַכר לוֹ ֶאת ַהֶחֶדר‬ ‫ ְכֵּדי ֶשׁיּוַּכל ַהָנְּכ ִרי ִלָכֵּנס ְלַהֶחֶדר ְוִלֹטּל ֶאת ֲחֵמצוֹעז ְבָּכל ֵﬠת‬63,‫ְלַהָנְּכ ִרי ֶאת ַהַמְּפֵתַּח ִמן ַהֶחֶדר ֶשֶׁהָחֵמץ ֻמָנּח ְבּתוֹכוֹ‬ ‫ ְוֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ַיִנּיַח ַה ִיְּשָׂרֵאל ֶאת חוָֹתמוֹ ַﬠל ֶהָחֵמץ ְכֵּדי ֶשׁ ִיּיָרא ַהָנְּכ ִרי ִלֹטּל ִמן‬64.‫ֶשׁ ִיּ ְרֶצה ִמָכּל ְיֵמי ַהֶפַּסח‬ ‫עח‬.‫ֶהָחֵמץ ְכּלוּם ֶשׁלּ ֹא ִמַדַּﬠת ַה ִיְּשָׂרֵאל‬ ‫ אוֹ ֶשִׁהִנּיַח חוָֹתמוֹ‬,‫ַוֲאִפלּוּ ְבִּדיֲﬠַבד ָאסוּר ֶהָחֵמץ ַבֲּהָנָאה ְלַאַחר ַהֶפַּסח ִאם ל ֹא ָמַסר לוֹ ֶאת ַהַמְּפֵתַּחעט ֹקֶדם ָשָׁﬠה ִשִׁשּׁית‬ ‫ ְדֵּכיָון ֶשִׁבְּשַׁﬠת ְמִכיָרה ִגָּלּה ַה ִיְּשָׂרֵאל ַדְּﬠתּוֹ ְלַהָנְּכ ִרי ֶשֵׁאין ְרצוֹנוֹ‬65,‫פ‬,‫ַﬠל ֶהָחֵמץ ֹקֶדם ְמִכיָרתוֹ אוֹ ִבְּשַׁﬠת ְמִכיָרתוֹ‬ ‫פא‬.‫ ְוֵאין ֶזה ֶאָלּא ַהֲﬠָרָמה ְבָּﬠְלָמא‬,‫ֶשׁ ִיֹּטּל ַהָנְּכ ִרי ֶאת ֶהָחֵמץ ֵמ ְרשׁוּת ַה ִיְּשָׂרֵאל ֶשׁלּ ֹא ִמַדְּﬠתּוֹ – ֲהֵרי ל ֹא ָמַכר לוֹ ְכּלוּם‬ ‫ ַאף ֶשָׁאסוּר ַלֲﬠשׂוֹת‬66,‫ֲאָבל ִאם ָמַכר לוֹ ֶהָחֵמץ ְכִּדינוֹ ִבְּמִסיַרת ַהַמְּפֵתַּח ְוַאַחר ָכּ ִה ִנּיַח ַה ִיְּשָׂרֵאל חוָֹתמוֹ ַﬠל ֶהָחֵמץ‬ ‫ ְדֵּכיָון ֶשָׁמַּכר ֶהָחֵמץ ְלַהָנְּכ ִרי‬,‫ ִמָכּל ָמקוֹם ְבִּדיֲﬠַבד ל ֹא ֶנֱאַסר ֶהָחֵמץ ְלַאַחר ַהֶפַּסח‬,‫ ְוָצ ִרי ִלְמחוֹת ְבַּיד ָהעוֶֹשׂה ֵכּן‬,‫ֵכּן‬ ‫ ְוַאף ֶשַׁאַחר ָכּ ֲחָתמוֹ ַה ִיְּשָׂרֵאל ְבּחוָֹתמוֹ ל ֹא ָיָצא‬,‫ ַוֲהֵרי הוּא ְכֶּשׁלּוֹ ַמָמּשׁ‬,‫ְכִּדינוֹ – ִמָיּד ִנְקָנה ֶהָחֵמץ ְלַהָנְּכ ִרי ִקְנָין ָגּמוּר‬ ‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ָחַתם ֶאת ֶהָחֵמץ ֶשׁהוּא ֶשׁל ָנְכ ִרי ַמָמּשׁ ְול ֹא ָהָיה ְלַה ִיְּשָׂרֵאל ֵחֶלק וְּזכוּת‬, ‫ֶהָחֵמץ ֵמ ְרשׁוּת ַהָנְּכ ִרי ַﬠל ְיֵדי ָכּ‬ ‫ ִכּי ָכּל ֵאיַמת וָּמַתי ֶשַׁהָנְּכ ִרי רוֶֹצה הוּא ֵמִסיר ֶאת ַהחוָֹתם ְונוֵֹטל ִמן‬, ‫ ֶשְׁבַּוַדּאי ל ֹא ֶנֱאַסר ֶהָחֵמץ ִבְּשִׁביל ָכּ‬,‫בּוֹ ֵמעוָֹלם‬

12/16/2020, 8:44 PM

Shulchan Aruch: Chapter 448 - The Laws Pertaining to Chametz that Exi...

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‫פב‬:‫ֶהָחֵמץ ָכּל ַמה ֶשּׁ ִיּ ְרֶצה‬ 14 (If, however, after giving the key to the non-Jew at the time of the sale, [the Jew] took [the key] back from [the non-Jew] against [the non-Jew’s] will so that the nonJew will not enter the room and take any of the chametz, it is forbidden for any Jewish person to benefit from this chametz after Pesach. [The rationale is that] since [the Jew] prevented the non-Jew from entering the room where the chametz is located, the non-Jew is freed from responsibility for the chametz, i.e., if the chametz is stolen from [the room], the Jew is responsible for the loss and the nonJew is not obligated to pay him the debt he accepted for the chametz the Jew sold him.67 Whenever a Jew will suffer a loss if chametz is stolen or lost, the Jew violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz because of that chametz. Accordingly,] after Pesach, it is forbidden to benefit from [that chametz] just like [it is forbidden to benefit from] chametz that actually belonged [to a Jew] during Pesach, as explained in sec. 440[:9 ff.])68 ‫יד )ֲאָבל ִאם ְלַאַחר ֶשָׁמַּסר ֶאת ַהַמְּפֵתַּח ַלָנְּכ ִרי ִבְּשַׁﬠת ְמִכיָרה ָחַזר וּ ְנָטלוֹ ִמֶמּנּוּ ְבַּﬠל ָכּ ְרחוֹ ְכֵּדי ֶשׁלּ ֹא ִיָכֵּנס ַהָנְּכ ִרי ְלתוֹ‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ִה ִנּיַח ֶאת ַהָנְּכ ִרי‬,‫ַהֶחֶדר ְו ִיֹטּל ְכּלוּם ֵמֶהָחֵמץ – ֲהֵרי ָחֵמץ ֶזה ְלַאַחר ַהֶפַּסח ָאסוּר ַבֲּהָנָאה ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל‬ ‫ ֶשִׁאם ִיָגֵּנב ִמָשּׁם ֶהָחֵמץ ָחל ַהֶהְפֵסד ַﬠל‬,‫ִלָכֵּנס ְלתוֹ ַהֶחֶדר ֶשֶׁהָחֵמץ ֻמָנּח ָשׁם – ֲהֵרי ִנְפָטר ַהָנְּכ ִרי ֵמַאֲחָריוּת ֶהָחֵמץ‬ ‫ ְוָכל ָחֵמץ ֶשַׁיִּגּיַﬠ ִמֶמּנּוּ‬67,‫פג‬,‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִיְצָטֵר ַהָנְּכ ִרי ְלַשֵׁלּם לוֹ חוֹבוֹ ֶשַׁחָיּב לוֹ ְבַּﬠד ֶהָחֵמץ ֶשָׁמַּכר לוֹ‬,‫ַהִיְּשָׂרֵאל‬ ‫ וְּלַאַחר ַהֶפַּסח הוּא ָאסוּר ַבֲּהָנָאה‬,"‫ֶהְפֵסד ְלִיְשָׂרֵאל ִאם ִיָגֵּנב אוֹ י ֹאַבד – עוֵֹבר ָﬠָליו ִיְשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ (68,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"מפד‬,‫ַכֲּחֵמצוֹ ַמָמּשׁ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬: 15 It is necessary to caution people at large to tell the non-Jew, “I am selling you all the chametz that I own.” They should not tell him, “I am selling you the key [to the room].” [Such a sale] is of no consequence. [Were the Jew to make such a statement, then] even after the fact it is forbidden to benefit from the chametz after Pesach, because [the Jew] did not sell [the chametz] at all.69 ‫ "ֲהֵרי ִני מוֵֹכר‬:‫ ְול ֹא י ֹאַמר לוֹ‬,"‫ "ֲהֵרי ִני מוֵֹכר ְל ֶאת ָכּל ֶהָחֵמץ ֶשֵׁיּשׁ ִלי‬:‫טו ָצ ִרי ְלַהְזִהיר ַלֲהמוֹן ַﬠם ֶשׁיּ ֹאְמרוּ ְלַהָנְּכ ִרי‬ 69,‫פה‬:‫ ֶשֲׁהֵרי ל ֹא ְמָכרוֹ ְכָּלל‬,‫ ַוֲאִפלּוּ ְבִּדיֲﬠַבד ָאסוּר ֶהָחֵמץ ַבֲּהָנָאה ְלַאַחר ַהֶפַּסח‬,‫ ֶשֶׁזּה ֵאינוֹ ְכּלוּם‬,"‫ְל ֶאת ַהַמְּפֵתַּח‬ 16 When the day before Pesach falls on Shabbos and [a Jew] forgot and did not sell his chametz to a non-Jew before Shabbos, he may not sell it to the non-Jew on Shabbos. This prohibition applies even if [the Jew] does not take money from [the non-Jew] at all, but merely establishes a price [for the chametz] with him or [agrees to] sell it to him at market value without establishing a fixed price, and formalizes [the non-Jew’s] acquisition of the chametz through a contractual act. [Indeed, it applies] even when a severe [financial] loss is involved. Even though this sale [is being carried out] for the sake of [observing] the mitzvah of obliterating chametz,70 the Sages did not permit [the sale] on Shabbos, [for] as explained in sec. 306[:15-17, the Sages] did not permit an actual commercial transaction on Shabbos, even for the sake of a mitzvah. Consult that source.71 What then should [the Jew] do? He should give [the chametz] as an outright gift to a non-Jew with whom he is familiar and well-acquainted, and whom he knows will return [the chametz] to him after Pesach.72 [The Jew] must be careful to transfer ownership to the non-Jew by having the non-Jew lift up [the chametz] or through performing meshichah,73 drawing it into his domain, if [the non-Jew] does not have to take [the chametz] through the public domain, as explained in sec. 444[:9-10]; consult that source.

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If [the Jew possesses] a large amount of chametz and it is impossible [for the nonJew] to draw it into his domain, [the Jew] should transfer ownership over it to [the non-Jew] by giving him the key [to the room where the chametz is located].74 Even though it is forbidden to give a present on Shabbos, [the Sages] nevertheless permitted [doing so] for the sake of a mitzvah, as explained in sec. 306:[loc. cit.]; consult that source.75 ‫ ֲאִפלּוּ ֵאינוֹ לוֵֹקַח‬,‫טז ֶﬠֶרב ֶפַּסח ֶשָׁחל ְבַּשָׁבּת ְוָשַׁכח ְול ֹא ָמַכר ֲחֵמצוֹ ְלָנְכ ִרי ְבֶּﬠֶרב ַשָׁבּת – ל ֹא ִיְמְכֶּרנּוּ ְלָנְכ ִרי ְבַּשָׁבּת‬ ‫ִמֶמּנּוּ ָמעוֹת ְכָּלל ֶאָלּא קוֵֹצץ ִﬠמּוֹ ְסכוּם ַהִמָּקּח אוֹ מוְֹכרוֹ לוֹ ְכַּשַׁﬠר ֶשַׁבּשּׁוּק ְבּל ֹא ְקִציַצת ְסכוּם ִמָקּח וַּמְקֶנה לוֹ ֶהָחֵמץ‬ ‫ ַאף ַﬠל ִפּי ֶשְׁמִּכיָרה זוֹ ִהיא ְלֹצֶר ִמְצַות ִבּעוּר‬.‫ְבֶּאָחד ִמַדּ ְרֵכי ַהְקִּנָיּה – ֲהֵרי ֶזה ָאסוּר ֲאִפלּוּ ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ ‫פו ֶשִׁמָּקּח וִּמְמָכּר ָגּמוּר ל ֹא ִהִתּירוּ ֲאִפלּוּ ְלֹצֶר‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ש"ו‬,‫ – ל ֹא ִהִתּירוָּה ֲחָכִמים ְבַּשָׁבּת‬70‫ָחֵמץ‬ 71.‫ ַﬠֵיּן ָשׁם‬,‫ִמְצָוה‬ ‫ ְו ִיָזֵּהר‬72,‫ ֶשׁהוּא יוֵֹדַﬠ בּוֹ ֶשַׁיֲּחִזיֶרנּוּ לוֹ ְלַאַחר ַהֶפַּסח‬,‫ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ִיְתֶּננּוּ ְבַּמָתָּנה ְגּמוָּרה ְלָנְכ ִרי ַהַמִּכּירוֹ וְּמיָֻדּעוֹ‬ ,‫ ֶשׁ ִיְּמְשֶׁכנּוּ ַהָנְּכ ִרי ִל ְרשׁוּתוֹ ִאם ֵאין ָצ ִרי ְלַהֲﬠִבירוֹ ֶדֶּר ְרשׁוּת ָהַרִבּים‬73,‫ְלַהְקנוֹת לוֹ ֶהָחֵמץ ְבַּהְגָבָּהה אוֹ ִבְּמִשׁיָכהפז‬ ‫ ְוִאם ֶהָחֵמץ ַרב ֶשִׁאי ֶאְפָשׁר ְלָמְשׁכוֹ – ִיָזֵּהר ְלַהְקנוֹת לוֹ ִבְּמִסיַרת‬.‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"דפח ַﬠֵיּן ָשׁם‬ ‫צא‬,‫צ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ש"ו‬,‫ ִמָכּל ָמקוֹם ְלֹצֶר ִמְצָוה ִהִתּירוּ‬,‫ ְוַאף ַﬠל ִפּי ֶשָׁאסוּר ִלֵתּן ַמָתָּנה ְבַּשָׁבּת‬74,‫פט‬.‫ַהַמְּפֵתַּח‬ 75:‫ַﬠֵיּן ָשׁם‬ 17 A Jew is permitted to tell a non-Jew at [the onset of] the fifth hour on the day before Pesach or before [that time], “Instead of purchasing chametz for a maneh76from a non-Jew or another Jew, buy it for 200 [silver pieces] from me, and I will purchase it [back] from you after Pesach. [Not only] will I return your money, I will [also] give you [an] additional profit.”77 True, the non-Jew is obligated to return the chametz to [the Jew] after Pesach since he purchased it from [the Jew] for more than its value. Nevertheless, since [the Jew] sold the chametz to [the non-Jew] in a completely valid sale and formalized it with a contractual act, it belongs to [the non-Jew] throughout the time that the Jew does not buy it back from him.78 ‫צב "ַﬠד ֶשַׁאָתּה לוֵֹקַח ָחֵמץ ִמָנְּכ ִרי אוֹ ִמ ִיְּשָׂרֵאל ַאֵחר‬:‫יז ַרַשּׁאי ִיְשָׂרֵאל לוַֹמר ְלָנְכ ִרי ְבָּשָׁﬠה ה' ְבֶּﬠֶרב ֶפַּסח אוֹ ֹקֶדם‬ ‫ ְואוִֹסיף ְל עוֹד ֶרַוח ַﬠל‬, ‫צג ְוֶאָקֶּחנּוּ ִמְמּ צד ְלַאַחר ַהֶפַּסח ְוַאֲחִזיר ְל ָמעוֶֹתי‬,‫ ַקח ִמֶמּ ִנּי ְבָּמאַת ִים‬76,‫ְבָּמֶנה‬ ‫צו‬,‫ ֶשֲׁהֵרי ָלַקח ִמֶמּנּוּ ְבּיוֵֹתר ִמְכֵּדי ָשׁ ְויוֹ‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי הוּא ֻמְכָרח ְלַהֲחִזיר לוֹ ֶהָחֵמץ ְלַאַחר ַהֶפַּסח‬77,‫צה‬."‫ֶזה‬ ‫ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁכָּבר ָמַכר לוֹ ֶאת ֶהָחֵמץ ִבְּמִכיָרה ְגּמוָּרהצז ְוִהְקָנה לוֹ ְבִּקְנָין ָגּמוּר – ֲהֵרי הוּא ְכֶּשׁלּוֹ ַמָמּשׁ ָכּל ְזַמן‬ 78:‫ֶשׁלּ ֹא ָחַזר ַה ִיְּשָׂרֵאל וְּלָקחוֹ ִמֶמּנּוּ‬ 18 Even though with regard to all matters of Torah [Law], when a person gives a gift with a stipulation that it be returned to him afterwards, the gift is entirely valid and it belongs [to the recipient] in the interim,79 nevertheless, with regard to chametz on Pesach, the Sages ruled stringently and forbade giving [one’s] chametz to a nonJew with the stipulation that he return it after Pesach.80 [The Sages ruled stringently] even when [the Jew] does not [explicitly] stipulate to the non-Jew [that he is giving him the chametz as a gift] “on the condition that you return it to me,” but he gives it to [the non-Jew] and tells him, “See that you return it to me after Pesach, but even if you do not return it to me, it is yours as an outright gift during all the days of Pesach.”81 Even [in this instance], since [the Jew] explicitly told the non-Jew to return [the chametz] to him, the Sages ruled stringently because of the severity of [the prohibition against possessing] chametz. One should [therefore] not derive conclusions from [this ruling regarding Pesach] to other situations82 [involving a conditional gift].

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‫יח ַאף ַﬠל ִפּי ֶשְׁבָּכל ַהתּוָֹרה ֻכָּלּהּ ַהנּוֵֹתן ַמָתָּנה ַﬠל ְמָנת ֶשַׁיֲּחִזיֶרָנּה לוֹ ְלַאַחר ְזַמן ֲהֵרי ִהיא ַמָתָּנה ְגּמוָּרהצח ַוֲהֵרי ִהיא‬ ‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ָחֵמץ ְבֶּפַסח ֶהֱחִמירוּ ֲחָכִמים ְוָאְסרוּ ִלֵתּן ֶהָחֵמץ ְבַּמָתָּנה ְלָנְכ ִרי ַﬠל ְמָנת‬79,‫ְכֶּשׁלּוֹ ַמָמּשׁ ְבּתוֹ ַהְזַּמן‬ :‫ ֶאָלּא נוְֹתנוֹ לוֹ ְואוֵֹמר לוֹ‬,"‫ "ַﬠל ְמָנת ֶשַׁתֲּחִזירוֹ ִלי‬:‫ ַוֲאִפלּוּ ִאם ֵאינוֹ אוֵֹמר ַלָנְּכ ִרי‬80,‫צט‬.‫ֶשַׁיֲּחִזירוֹ לוֹ ְלַאַחר ַהֶפַּסח‬ ‫ ַאף‬81,‫קא‬,"‫ק ְוַאף ִאם ל ֹא ַתֲּחִזירוֹ ִלי ֲהֵרי הוּא ֶשְׁלּ ְבַּמָתָּנה ְגּמוָּרה ָכּל ְיֵמי ַהֶפַּסח‬,‫" ְרֵאה ֶשַׁתֲּחִזירוֹ ִלי ְלַאַחר ַהֶפַּסח‬ ‫ ְוֵאין ִלְלֹמד ִמָכּאן‬,‫ ֶהֱחִמירוּ בּוֹ ֲחָכִמים ֵמֲחַמת ֻחְמַרת ָחֵמץ‬,‫ַﬠל ִפּי ֵכן ֵכּיָון ֶשׁהוּא אוֵֹמר ְלַהָנְּכ ִרי ְבֵּפרוּשׁ ֶשַׁיֲּחִזירוֹ לוֹ‬ 82,‫קב‬:‫ִלְמקוֹמוֹת ֲאֵח ִרים‬ 19 Initially, it is even forbidden to give or sell [chametz] conditionally, for example, for [a Jew] to tell [a non-Jew]: “I am selling to you…” – or “giving you as a gift…” – “…outright [my chametz] from the present time83 on the condition that you do such-and-such during Pesach” or “…after Pesach.” [This prohibition applies] even though when the non-Jew performs the said act at the time specified, the chametz will retroactively be considered as having become his before Pesach. [Making such a conditional arrangement] involves the possibility of [the violation of] a Scriptural prohibition, [for] perhaps the non-Jew will not perform the specified act at the time that was stipulated and thus post factum, the chametz will never have been acquired by the non-Jew.84 [Its status during Pesach] will thus have been chametz belonging to a Jew that was entrusted to a non-Jew, for which the Jew violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz], as explained in sec. 440[:1]. ‫ ַﬠל ְמָנת‬83‫ "ֲהֵריִני מוְֹכרוֹ אוֹ נוְֹתנוֹ ְל ְבַּמָתָּנה ַלֲחלוִּטין ֵמַﬠְכָשׁו‬:‫ ְכּגוֹן ֶשָׁאַמר לוֹ‬,‫יט ַוֲאִפלּוּ ִלֵתּן אוֹ ִלְמֹכּר ַﬠל ְתַּנאי‬ ‫ ַאף ַﬠל ִפּי ֶשְׁכֶּשַׁיֲּﬠֶשׂה ַהָנְּכ ִרי אוֹתוֹ ָדָּבר ַבְּזַּמן ֶשָׁקַּבע לוֹ ִנְמָצא‬,"‫ֶשַׁתֲּﬠֶשׂה ָדָּבר ְפּלוִֹני ְבּתוֹ ַהֶפַּסח אוֹ ְלַאַחר ַהֶפַּסח‬ ,‫קג ְוֵישׁ ָכּאן ְסֵפק ִאסּוּר ֶשׁל תּוָֹרה‬,‫ ִמָכּל ָמקוֹם ְלַכְתִּחָלּה ָאסוּר ַלֲﬠשׂוֹת ֵכּן‬,‫ֶשְׁלַּמְפֵרַﬠ ָהָיה ֶהָחֵמץ ֶשׁלּוֹ ִמֹקֶּדם ַהֶפַּסח‬ ‫ ַוֲהֵרי ֶזה‬84,‫קד‬,‫ ְוִנְמָצא ֶשְׁלַּמְפֵרַﬠ ל ֹא ִנְקָנה ֶהָחֵמץ ַלָנְּכ ִרי ֵמעוָֹלם‬,‫ֶשָׁמּא ל ֹא ַיֲﬠֶשׂה ַהָנְּכ ִרי אוֹתוֹ ָדָּבר ַבְּזַּמן ֶשָׁקַּבע‬ ‫קה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,"‫ַכֲּחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ַהֻמְּפָקד ְבַּיד ָנְכ ִרי ֶשׁעוֵֹבר ָﬠָליו ַהִיְּשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫קו‬:‫ת"מ‬ 20 [A more stringent ruling applies,]85 however, if [the Jew] does not specify [that the gift or the sale will take effect retroactively] “from the present time,” but rather gives [the chametz] to [the non-Jew] without making such a statement, saying [merely], “If you do such-and-such during Pesach” – or “after Pesach” – “the chametz will be yours.” Even though the non-Jew performs the act specified at the said time, the chametz is only acquired by him from the time [he performed that act] and onward. Before that time, [however,] the chametz [belonged to the Jew, and] its status was that of an article entrusted to a non-Jew for safekeeping. [Hence,] the Jew violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] because of it. As a result, after Pesach, it is forbidden to benefit from this chametz, and all Jews are forbidden to purchase it from the non-Jew.86 ‫ "ִאם ַתֲּﬠֶשׂה ָדָּבר ְפּלוֹ ִני ְבּתוֹ ַהֶפַּסח אוֹ ְלַאַחר‬:‫ ְוָאַמר לוֹ‬,‫ ֶאָלּא ְנָתנוֹ לוֹ ִבְּסָתם‬,"‫ ִאם ל ֹא ָאַמר לוֹ "ֵמַﬠְכָשׁו‬85‫כ ֲאָבל‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִנְקָנה לוֹ ֶהָחֵמץ ֶאָלּא‬,‫ ַאף ַﬠל ִפּי ֶשָׁﬠָשׂה ַהָנְּכ ִרי אוֹתוֹ ָדָּבר ַבְּזַּמן ֶשָׁקַּבע לוֹ‬," ‫ַהֶפַּסח ִיְהֶיה ֶהָחֵמץ ֶשְׁלּ‬ ‫קז‬."‫ ְוָﬠַבר ָﬠָליו ַה ִיְּשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ ְוֹקֶדם אוֹתוֹ ְזַמן ָהָיה ֶהָחֵמץ ְכֻּמְפָקד ְבַּיד ַהָנְּכ ִרי‬, ‫ֵמאוֹתוֹ ְזַמן ָוֵאיָל‬ 86,‫קח‬:‫ ְוָאסוּר ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל ִלְקנוֹתוֹ ִמן ַהָנְּכ ִרי‬,‫וְּלִפיָכ ָחֵמץ ֶזה ְלַאַחר ַהֶפַּסח ָאסוּר ַבֲּהָנָאה‬ 21 Similarly, if [the Jew] tells [the non-Jew], “Behold, I am selling you [the chametz] on the condition that you return it to me when I have the money to redeem it from you,” this is not a sale at all. [This ruling applies] even if the nonJew gave [the Jew] the entire monetary value of the chametz. [The rationale is that] if the Jew will come to redeem his chametz on any of the days of Pesach, the nonJew could not prevent him from doing so. Thus, the chametz has not been acquired 12/16/2020, 8:44 PM

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by the non-Jew [in a binding manner] at all and it is not truly his.87 Therefore, after Pesach, it is forbidden to benefit from this chametz, for the Jew violated [the prohibitions] against having [chametz]seen [in his domain] and possessing [chametz] because of it. ,‫ "ֲהֵרי ִני מוְֹכרוֹ ְל ַﬠל ְמָנת ֶשַׁתֲּחִזיֵרהוּ ִלי ְכֶּשׁ ִיְּהֶיה ִלי ָדִּמים ִלְפדּוֹתוֹ ִמְמּ " – ֵאין זוֹ ְמִכיָרה ְכָּלל‬:‫כא ְוֵכן ִאם ָאַמר לוֹ‬ ‫ ֶשֲׁהֵרי ְבָּכל יוֹם ָויוֹם ִמיֵמי ַהֶפַּסח ִאם ָיב ֹא ַהִיְּשָׂרֵאל ִלְפדּוֹת ֲחֵמצוֹ ֵאין ַהָנְּכ ִרי ָיכוֹל‬,‫ַאף ִאם ָנַתן לוֹ ַהָנְּכ ִרי ָכּל ְדֵּמי ֶהָחֵמץ‬ ‫ וְּלִפיָכ ָחֵמץ ֶזה ְלַאַחר ַהֶפַּסח ָאסוּר‬87,‫ ִנְמָצא ֶשֵׁאין ֶהָחֵמץ ָקנוּי ְלַהָנְּכ ִרי ְכָּלל ְוֵאינוֹ ְכֶּשׁלּוֹ ַמָמּשׁ‬,‫ְלַﬠֵכּב ַﬠל ָידוֹ‬ ‫קט‬:"‫ ֶשֲׁהֵרי ָﬠַבר ָﬠָליו ַהִיְּשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ַבֲּהָנָאה‬ 22 By contrast, if [the Jew] tells [the non-Jew], “[I am giving the chametz to you] on the condition that you return it to me after Pesach,” [the gift is valid. The rationale is that] since throughout the days of Pesach, [the non-Jew] was not obligated to return [the chametz] to the Jew, it belonged to the non-Jew throughout those days. Therefore, after Pesach, it is permitted even to partake of [this chametz] since the Jew did not violate [the prohibitions] against having [chametz]seen [in his domain] and possessing [chametz] because of it. It is only that, as an initial preference, it is forbidden to do so, as explained [above].88 ‫ ֵכּיָון ֶשָׁכּל ְיֵמי ַהֶפַּסח ל ֹא ָהָיה ְמֻחָיּב ְלַהֲחִזירוֹ ְלַה ִיְּשָׂרֵאל‬,"‫ "ַﬠל ְמָנת ֶשַׁתֲּחִזיֵרהוּ ִלי ְלַאַחר ַהֶפַּסח‬:‫כב ֲאָבל ִאם ָאַמר לוֹ‬ ‫ ֵכּיָון ֶשׁלּ ֹא ָﬠַבר ָﬠָליו‬,‫ וְּלִפיָכ ְלַאַחר ַהֶפַּסח הוּא ֻמָתּרקי ֲאִפלּוּ ַבֲּאִכיָלה‬,‫– ֲהֵרי הוּא ְכֶּשׁלּוֹ ַמָמּשׁ ָכּל ְיֵמי ַהֶפַּסח‬ 88,‫קיא‬:‫ ֶאָלּא ֶשְׁלַּכְתִּחָלּה ָאסוּר ַלֲﬠשׂוֹת ֵכּן ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,"‫ַהִיְּשָׂרֵאל ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ 23 It is, however, permitted for [the Jew] to tell [the non-Jew] initially, “I am selling you [the chametz] outright, as a completely binding transaction, but I reserve the right that if you desire to sell it, you do not sell it to anyone other than me.” [Indeed,] it is desirable that every person who sells his chametz to a non-Jew explicitly make such a statement to [the non-Jew. This statement] will be effective in preventing any person other than [the former owner] from buying the chametz from the non-Jew after Pesach.89 Nevertheless, even if [the Jew] did not explicitly make such a statement to [the nonJew], no other person may purchase the chametz from the non-Jew. [The rationale is that] it was certainly [the Jew’s] intent when selling [his chametz] to the non-Jew to reserve this right concerning his chametz – that no one else be able to purchase it from the non-Jew. ‫ ֲאָבל ְזכוּת ֶזה ִשַׁיּ ְרִתּי ִלי בּוֹ ֶשִׁאם ִתּ ְרֶצה‬,‫ "ֲהֵריִני מוְֹכרוֹ ְל ִבְּמִכיָרה ְגּמוָּרה ַלֲחלוִּטין‬:‫כג ֲאָבל ֻמָתּר לוַֹמר לוֹ ְלַכְתִּחָלּה‬ ‫ ְויוִֹﬠיל ָבֶּזה‬,‫ ְוטוֹב ֶשָׁכּל ָאָדם ַהמּוֵֹכר ֲחֵמצוֹ ְלָנְכ ִרי י ֹאַמר לוֹ ֵכּן ְבֵּפרוּשׁ‬."‫ְלָמְכרוֹ ל ֹא ִתְּמְכֶּרנּוּ ְלשׁוּם ָאָדם חוּץ ִמֶמּ ִנּי‬ 89.‫ֶשׁשּׁוּם ָאָדם חוּץ ִמֶמּנּוּ ל ֹא יוַּכל ִלְקנוֹת ֲחֵמצוֹ ִמן ַהָנְּכ ִרי ְלַאַחר ַהֶפַּסח‬ ‫ ֶשְׁבַּוַדּאי ָה ְיָתה ַדְּﬠתּוֹ ֵכּן ְכֶּשָׁמַּכר‬,‫ ַאף ִאם ל ֹא ָאַמר לוֹ ֵכּן ְבֵּפרוּשׁ – ֵאין שׁוּם ָאָדם ָיכוֹל ִלְקנוֹתוֹ ִמן ַהָנְּכ ִרי‬,‫וִּמָכּל ָמקוֹם‬ ‫קיב‬:‫ַלָנְּכ ִרי ֶשׁ ִיָּשֵּׁאר לוֹ ְזכוּת ֶזה ַבֲּחֵמצוֹ ֶשׁשּׁוּם ָאָדם ל ֹא יוַּכל ִלְקנוֹתוֹ ִמן ַהָנְּכ ִרי‬ 24 At the time of the sale, however, [the Jew] should not stipulate to the non-Jew that he is selling [the chametz] to him, “on the condition that you do not sell it to anyone other than me.” [That is undesirable] lest the non-Jew violate this stipulation and sell it to another person. [Were that to occur,] the chametz would retroactively never have been acquired by the non-Jew and the Jew would have violated [the prohibitions] against having [chametz]seen [in his domain] and possessing [chametz].90 [As a result,] it would be forbidden [for anyone] to benefit from the chametz. ‫ ֶשָׁמּא‬,"‫כד ֲאָבל ל ֹא ַיְתֶנה ִﬠם ַהָנְּכ ִרי ִבְּשַׁﬠת ְמִכיָרה ֶשׁ"ַﬠל ְמָנת ֵכּן ֲא ִני מוֵֹכר ְל ֶשׁלּ ֹא ִתְּמְכֶּרנּוּ ְלשׁוּם ָאָדם חוּץ ִמֶמִּנּי‬ 12/16/2020, 8:44 PM

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‫קיג ְוָﬠַבר ָﬠָליו‬,‫ ְו ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ל ֹא ָהָיה ֶהָחֵמץ ָקנוּי ְלַהָנְּכ ִרי ֵמעוָֹלם‬,‫ַיֲﬠֹבר ַהָנְּכ ִרי ַﬠל ְתַּנאי ֶזה ְוִיְמְכֶּרנּוּ ְלָאָדם ַאֵחר‬ ‫ ְוֶיֱאֹסר ֶהָחֵמץ ַבֲּהָנָאה‬90,"‫ַהִיְּשָׂרֵאלקיד ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬: 25 If the non-Jew does not desire to return the chametz to [the Jew] after Pesach, but instead desires to maintain possession of it and pay the Jew its value, it is forbidden [for the Jew] to sue him in the secular court91 or use any other means of coercion [so that] he returns [the chametz] to [the Jew], for [the chametz] was already sold to [the non-Jew] outright. ‫כה ִאם ֵאין ַהָנְּכ ִרי רוֶֹצה ְלַהֲחִזיר לוֹ ֶהָחֵמץ ְלַאַחר ַהֶפַּסח ֶאָלּא רוֶֹצה ְלַהֲחִזיקוֹ ְלַﬠְצמוֹ וְּלַשֵׁלּם ָדָּמיו ְל ִיְשָׂרֵאל – ָאסוּר‬ ‫קטו‬:‫ ֶשֲׁהֵרי ְכָּבר ִנְמַכּר לוֹ ַלֲחלוִּטין‬,‫ אוֹ ְלֻכפּוֹ ִבְּשָׁאר ְכִּפיּוֹת ַﬠד ֶשַׁיֲּחִזיֶרנּוּ לוֹ‬91‫ִלְתֹבַּﬠ אוֹתוֹ ְבִּדיֵניֶהם‬ 26 [A Jew] should not sell [his] chametz to an apostate Jew. Even though [the apostate] has sinned, he is [still] a Jew.92 [Hence,] it is forbidden to benefit from [any] chametz that remained in his possession during Pesach, as [is the law regarding] the chametz of any [other] Jew. If [a Jew] transgressed and sold his chametz to [an apostate Jew] for a minimal amount because he is familiar with [the apostate] and knows that he will return it after Pesach, but [the Jew] did not know that it would be forbidden to benefit from the chametz, [the following leniency] is permitted if a severe [financial] loss is involved: [The original owner of the chametz] may tell the apostate to exchange the chametz with a non-Jew for other chametz or for another object.93 Alternatively, [the apostate] may sell [the chametz] to a non-Jew. [An article] or the money given in exchange [for the chametz] is permitted to [be used] by the Jew, as explained in sec. 443[:9-10];94 consult that source. ‫ ַוֲחֵמצוֹ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ָאסוּר ַבֲּהָנָאה‬92,‫קיז‬,‫קטז ֶשַׁאף ַﬠל ִפּי ֶשָׁחָטא ִיְשָׂרֵאל הוּא‬,‫כו ֵאין ִלְמֹכּר ֶאת ֶהָחֵמץ ְלמוָּמר‬ ,‫ ְוִאם ָﬠַבר וָּמַכר לוֹ ֲחֵמצוֹ ְבָּדָבר מוָּﬠט ִמְפֵּני ֶשׁהוּא ַמִכּירוֹ ְויוֵֹדַﬠ בּוֹ ֶשַׁיֲּחִזיֶרנּוּ לוֹ ְלַאַחר ַהֶפַּסח‬.‫ַכֲּחֵמצוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ ִאם ֵישׁ ֶהְפֵסד ְמֻרֶבּה ַבָּדָּבר – ֵישׁ ְלַהִתּיר לוֹ ֶשׁיּ ֹאַמר ְלַהמּוָּמר ֶשַׁיֲּחִליף ֶאת‬,‫ֶשׁלּ ֹא ָהָיה יוֵֹדַﬠ ֶשֶׁהָחֵמץ ְיֵהא ָאסוּר ַבֲּהָנָאה‬ ‫קיח‬,‫ ְוַהֲחִליִפין אוֹ ַהָמּעוֹת ֻמָתּ ִרין ְל ִיְשָׂרֵאל‬,‫ אוֹ ֶשׁ ִיְּמְכֶּרנּוּ ְלָנְכ ִרי‬93,‫ֶהָחֵמץ ִﬠם ָנְכ ִרי ַﬠל ָחֵמץ ַאֵחר אוֹ ַﬠל ָדָּבר ַאֵחר‬ ‫ ַﬠֵיּן ָשׁם‬94,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"גקיט‬: 27 [The following laws apply when] a Jew and a non-Jew operated a partnership that possessed chametz [and] that [chametz] remained [in the possession of the partnership] during Pesach: Even though it is forbidden to benefit from the half [of the chametz] that is owned by the Jew, and that half is mixed together with the [other] half belonging to the non-Jew, when they divide [the assets of the partnership] after Pesach, it is nevertheless even permitted to eat from [the chametz] in the portion belonging to the non-Jew. [By contrast,] it is even forbidden to benefit from [the chametz] in the portion belonging to the Jew.95 ‫ ַאף ַﬠל ִפּי ֶשַׁהֵחִצי ֶשׁל ִיְשָׂרֵאל ֶנֱאָסר ַבֲּהָנָאה ְוהוּא‬,‫כז ִיְשָׂרֵאל ְוָנְכ ִרי ֶשָׁהָיה ָלֶהם ֻשָׁתּפוּת ְבָּחֵמץ ְוָﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ַאף ַﬠל ִפּי ֵכן ְכֶּשַׁיֲּח קוּ ַאַחר ַהֶפַּסח ֲהֵרי ַהֵחִצי ֶשׁל ָנְכ ִרי ֻמָתּרקכ ֲאִפלּוּ ַבֲּאִכיָלהקכא ְוֵחִצי‬,‫ְמֹעָרב ִﬠם ַהֵחִצי ֶשׁל ַהָנְּכ ִרי‬ 95:‫ֶשׁל ִיְשָׂרֵאל ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה‬ 28 [The following ruling applies when] a Jew owned grain that was not chametz [that he had deposited] before Pesach in a mill [belonging to a non-Jew with the intent that the non-Jew] grind [it into flour. The non-Jew] did not grind it before Pesach; he did so only after the commencement [of the holiday] and, [at that time, the non-Jew] baked bread with [the Jew’s flour]. After Pesach, [the non-Jew] brought the bread to the Jew to show him its quality. The Jew is permitted to take money from the non-Jew in exchange for his grain. He is not deemed as one who is benefiting from chametz that belonged [to a Jew] during Pesach. [The rationale is

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that] when the non-Jew made a dough from [the Jew’s grain] and allowed it to leaven, it is as if he burned [the dough], for from that time onward it is no longer fit to be used by a Jew.96 [Since the grain] was still permitted for a Jew before [the non-Jew] caused it to leaven, [the Jew] is receiving payment for a permitted substance from the non-Jew. The Jew is not required to purchase the bread from the non-Jew and obliterate it from existence in order to prevent the non-Jew from selling it to another Jew who will not know that it is chametz that belonged to a Jew during Pesach and [the purchaser] will eat it [in error].97 [The rationale is that] the Jewish [owner of the grain] is not obligated to suffer a financial loss because of a stumbling block [that might be created for] others.98 For [the Jew] is not placing the stumbling block before them; he is not selling the chametz to the non-Jew. The non-Jew is merely paying him for damages [the nonJew caused by leavening the dough] and as a result, the chametz remained in the non-Jew’s possession. See sec. 440[:17].99 ‫כח ִיְשָׂרֵאל ֶשָׁהָיה לוֹ ְבֵּבית ָהֵרַח ִים ְתּבוָּאה ֶשֵׁאיָנהּ ְמֻחֶמֶּצת ְלָטֲחָנהּ ֹקֶדם ַהֶפַּסח ְול ֹא ִנְטֲחָנה ַﬠד ֶשִׁהִגּיַﬠ ַהֶפַּסח ֶשָׁאז‬ ‫ְטָחָנהּ ַהָנְּכ ִרי ַבַּﬠל ָהֵרַח ִים ְוָאָפה ִמֶמָּנּה ַפּת וְּלַאַחר ַהֶפַּסח ֵהִביא ֶאת ַהַפּת ְל ִיְשָׂרֵאל ְלַה ְראוֹת לוֹ טוָֹבתוֹ – ֻמָתּר ְל ִיְשָׂרֵאל‬ ‫ ְלִפי ֶשַׁהָנְּכ ִרי ְבָּשָׁﬠה ֶשָׁﬠָשׂה ִמֶמָּנּה ִﬠָסּה‬,‫ ְוֵאין ֶזה ֶנֱהֶנה ֵמָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ִלַקּח ָדִּמים ִמן ַהָנְּכ ִרי ְבַּﬠד ַהְתּבוָּאה‬ ‫ ִאם‬,‫ ְוֹקֶדם ֶשִׁחְמָּצהּ ָה ְיָתה ֲﬠַד ִין ֻמֶתֶּרת ַל ִיְּשָׂרֵאל‬96,‫ ֶשֲׁהֵרי ֵאיָנהּ ְראוָּיה עוֹד ְלַה ִיְּשָׂרֵאל‬,‫ְוִחְמָּצהּ ֲהֵרי ֶזה ְכִּאלּוּ ְשָׂרָפהּ‬ ‫קכב‬.‫ֵכּן ְדֵּמי ֶהֵתּר הוּא ְמַקֵבּל ִמן ַהָנְּכ ִרי‬ ‫ְוֵאין ְמַח ְיִּבין ֶאת ַה ִיְּשָׂרֵאל ִלַקּח ַהַפּת ִמן ַהָנְּכ ִרי וְּלַבֲﬠרוֹ ִמן ָהעוָֹלם ְכֵּדי ֶשׁלּ ֹא ִיְמְכֶּרנּוּ ַהָנְּכ ִרי ְלִיְשָׂרֵאל ַאֵחר ֶשֵׁאינוֹ יוֵֹדַﬠ‬ ‫ ְלִפי ֶשֵׁאין ַה ִיְּשָׂרֵאל ְמֻחָיּב ְלַהְפִסיד ָממוֹנוֹ ִמְפֵּני ַתָּקַּלת‬97,‫ֶשׁהוּא ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ְוי ֹאְכֶלנּוּ‬ ,‫ ֶאָלּא ַהָנְּכ ִרי ְמַשֵׁלּם לוֹ ִנְזקוֹ‬,‫ ֶשֲׁהֵרי ֵאינוֹ מוֵֹכר ֶהָחֵמץ ְלַהָנְּכ ִרי‬,‫ ֵכּיָון ֶשׁהוּא ֵאינוֹ נוֵֹתן ִלְפֵניֶהם ַתָּקָּלה‬98,‫ֲאֵח ִרים‬ 99,‫קכד‬:‫קכג ַﬠֵיּן ִסיָמן ת"מ‬,‫וִּמֵמּיָלא ִנְשָׁאר ֶהָחֵמץ ְלַהָנְּכ ִרי‬ 29 When chametz is discovered in a Jew’s domain immediately after Pesach and it is known that it existed there during Pesach, it is nevertheless forbidden to benefit from it. [This stringency applies] even though [the Jewish owner] searched [for chametz] on the night of the fourteenth [of Nissan] as ordained by the Sages and nullified [his possession of] all the chametz that remained in his domain that he did not find in his search. [Although the owner nullified his chametz, and,] thus, he did not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] even according to Rabbinic Law, [it is nonetheless forbidden to benefit from it,] for this chametz was discovered in his domain [immediately] after Pesach.100 [This stringency applies] even if [the owner] has witnesses that he nullified [his possession of] all his chametz or declared it ownerless in their presence, [not merely nullifying his possession of it, but] stating [explicitly] that he declared it ownerless. [The rationale for this severe ruling is that] were it to be permitted to benefit from [the chametz], there is concern that every person will leave his chametz until after Pesach and say that he declared it ownerless before Pesach so that he will be allowed to benefit from it.101 Even when chametz is found cast away in an ownerless place, having been cast there by a Jew before the sixth hour on the day before Pesach so that he will not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] – something that is permitted to be done even as an initial preference,102 as explained in sec. 445[:1] – nevertheless, after Pesach, it is forbidden for all Jews to benefit from [this chametz].103

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‫קכה ַאף ַﬠל ִפּי ֶשָׁבַּדק ְבֵּליל י"ד ְכַּתָקַּנת‬,‫כט ָחֵמץ ַהִנְּמָצא ִבּ ְרשׁוּת ִיְשָׂרֵאל ְלַאַחר ַהֶפַּסח ִמָיּד ְוָידוַּﬠ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ "‫ ְו ִנְמָצא ֶשׁלּ ֹא ָﬠַבר ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ֲחָכִמיםקכו וִּבֵטּל ָכּל ֲחֵמצוֹקכז ֶשׁ ִנְּשַׁאר ִבּ ְרשׁוּתוֹ ֶשׁלּ ֹא ְמָצאוֹ ַבְּבִּדיָקה‬ ‫ ֲאִפלּוּ ֵישׁ לוֹ‬,‫ ַאף ַﬠל ִפּי ֵכן הוּא ָאסוּר ַבֲּהָנָאה‬100,‫ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים ַﬠל ָחֵמץ ֶזה ֶשׁ ִנְּמָצא ִבּ ְרשׁוּתוֹ ְלַאַחר ַהֶפַּסח‬ ‫ ֶשִׁאם ְיֵהא ֻמָתּר ַבֲּהָנָאה ֵישׁ ָלֹחשׁקכט ֶשָׁמּא ַי ִנּיַח‬,‫ֵﬠִדים ֶשִׁבֵּטּל ָכּל ֲחֵמצוֹ אוֹ ֶשִׁהְפִקירוֹ ִבְּפֵניֶהםקכח ִבְּלשׁוֹן ֶהְפֵקר ַמָמּשׁ‬ ‫ ַוֲאִפלּוּ ָחֵמץ ֶשִׁנְּמָצא‬101.‫ָכּל ָאָדם ֲחֵמצוֹ ַﬠד ְלַאַחר ַהֶפַּסח ְוי ֹאַמר ֶשִׁהְפִקירוֹקל ֹקֶדם ַהֶפַּסח ְכֵּדי ֶשַׁנִּתּיר לוֹ ֵלָהנוֹת ִמֶמּנּוּ‬ ‫ ֶשִׁהְשִׁליכוֹ ָשׁם ִיְשָׂרֵאל ֹקֶדם ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל‬,‫ֻמְשָׁל ִבְּמקוֹם ֶהְפֵקר‬ ‫ ִמָכּל ָמקוֹם ְלַאַחר ַהֶפַּסח ָאסוּר ְלָכל‬102,‫קלא ֶשֻׁמָּתּר ַלֲﬠשׂוֹת ֵכּן ְלַכְתִּחָלּה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ה‬,‫ִיָמֵּצא" ְבֶּפַסח‬ 103,‫קלב‬:‫ָאָדם ִמ ִיְּשָׂרֵאל ֵלָהנוֹת ִמֶמּנּוּ‬ 30 When does the above apply? When one knows that [the chametz] belonged to a Jew or the majority of the passersby in that place are Jewish104 [and thus] it can be assumed that [the chametz that] fell there [belonged to and] fell from [one of] the majority [of the local population].105 If, however, the majority of the passersby in that place are non-Jews or even if [the number of Jews and non-Jews are] equal,106 we operate under a presumption that leads to leniency and say that [the chametz that] fell there [belonged to and] fell from a non-Jew.107 [Therefore, a Jew] is permitted even to partake of [this chametz. The rationale is that] whenever a doubt [arises regarding a question of] Rabbinic Law,108 leniency is granted. All the above [stringencies] apply when [the chametz] was found immediately after Pesach and [thus] it is impossible to postulate that [the chametz] fell there after Pesach. If, however, it is possible to presume that [the chametz] fell there after Pesach, it is permitted to partake of it in all contexts. [This leniency applies] even if [the chametz] was found in a Jew’s home. [The rationale is that] whenever a doubt [arises regarding a question of] Rabbinic Law,109 leniency is granted. Therefore, there are grounds to permit purchasing beer, alcoholic beverages, and other chametz from an apostate Jew after Pesach if it can be presumed that [the substances] became [chametz] after Pesach and they did not exist in the Jew’s domain for even a portion of the holiday.110 There are authorities who [advise acting] stringently with regard to any doubt that arises with regard to chametz that existed [in a Jew’s domain] during Pesach, and forbid partaking of it. One should give weight to their words in an instance where a severe [financial] loss is not involved. However, all authorities agree that it is permitted to benefit from [such chametz].111 ‫ ֶשִׁמּן ַהְסָּתם ָנַפל‬104,‫ אוֹ ֶשֹׁרב עוְֹבֵרי ָמקוֹם ַההוּא ֵהן ִיְשָׂרֵאל‬,‫ל ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיּדוַּﬠ ֶשׁהוּא ֶשׁל ִיְשָׂרֵאל‬ ‫ – תּוִֹלין ְלָהֵקל‬106‫קלג אוֹ ֲאִפלּוּ ֶמֱחָצה ַﬠל ֶמֱחָצה‬,‫ ֲאָבל ִאם ֹרב עוְֹבֵרי ָמקוֹם ַההוּא ֵהן ָנְכ ִרים‬105,‫ָשָׁמּה ִמן ָהֹרב‬ ‫קלה‬.‫ ְלָהֵקל‬108‫קלד ֶשָׁכּל ְסֵפק ִדְּבֵרי סוְֹפ ִרים‬,‫ וֻּמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬107,‫לוַֹמר ֶשִׁמּן ָנְכ ִרי ָנַפל ָשָׁמּה‬ ‫ ֲאָבל ִאם ֶאְפָשׁר ִלְתלוֹת ֶשָׁנַּפל ָשָׁמּה‬,‫ ֶשִׁאי ֶאְפָשׁר ִלְתלוֹת ֶשָׁנַּפל ָשָׁמּה ְלַאַחר ַהֶפַּסח‬,‫ְוָכל ֶזה ְכֶּשִׁנְּמָצא ִמָיּד ְלַאַחר ַהֶפַּסח‬ ‫קלז ֶשָׁכּל ְסֵפק ִדְּבֵרי סוְֹפ ִרים‬,‫קלו ֲאִפלּוּ ִנְמָצא ְבּתוֹ ֵבּיתוֹ ֶשׁל ִיְשָׂרֵאל‬,‫ְלַאַחר ַהֶפַּסח – ֻמָתּר ַבֲּאִכיָלה ְבָּכל ִﬠְנָין‬ 109.‫ְלָהֵקל‬ ‫ ֵישׁ ְלַהִתּיר ִלְקנוֹת ִמן ַהמּוָּמר ַאַחר ַהֶפַּסח ֵשָׁכר ְוֵיין־ָשָׂרף וְּשָׁאר ָחֵמץ ִאם ֵישׁ ִלְתלוֹתקלח ֶשַׁנֲּﬠָשׂה ַאַחר ַהֶפַּסח‬, ‫ְלִפיָכ‬ 110,‫קלט‬.‫ְול ֹא ָﬠַבר ָﬠָליו ֲאִפלּוּ ִמְקָצת ַהֶפַּסח‬ ‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְבָּמקוֹם ֶשֵׁאין ָשׁם ֶהְפֵסד‬.‫ְוֵישׁ ַמֲחִמי ִריןקמ ְבָּכל ְסֵפק ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח ְלָאְסרוֹ ַבֲּאִכיָלה‬ 111:‫ ֲאָבל ַבֲּהָנָאה ֻמָתּר ְלִדְבֵרי ַהֹכּל‬.‫ְמֻרֶבּה‬ 31 When chametz remained in a Jew’s possession during Pesach, [after Pesach,] it is even forbidden to feed it to animals belonging to non-Jews or [to animals] which are ownerless, as stated in sec. 443[:3] with regard to chametz on Pesach; consult

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that source. ‫קמא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫לא ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח – ָאסוּר ְלַהֲאִכילוֹ ֲאִפלּוּ ִלְבֵהמוֹת ָנְכ ִרים אוֹ ֶשׁל ֶהְפֵקר‬ ‫ ַﬠֵיּן ָשׁם‬,‫ְבִּסיָמן תמ"גקמב ְלִﬠ ְנַין ָחֵמץ ְבֶּפַסח‬:

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Shulchan Aruch: Chapter 449 - The Laws Pertaining to Chametz Found in a Store Belonging to a Jew when the Workers are Non-Jewish or the Converse By Rabbi Schneur Zalman of Liadi

SECTION 449 The Laws Pertaining to Chametz Found in a Store Belonging to a Jew when the Workers are Non-Jewish or the Converse (1-3) ‫סימן תמט ִדּין ָחֵמץ ֶשׁ ִנְּמָצא ַבֲּחנוּת ִיְשָׂרֵאל ְוַהפּוֲֹﬠִלים ָנְכ ִרים אוֹ ְבֵּהֶפ וּבוֹ ג' ְסִﬠיִפים‬: 1 When a store and its inventory (i.e., its merchandise, for example, the bread or wine that is sold there) belong to a Jew and the employees who work in the sale of the inventory are non-Jews, it is forbidden to even benefit from the chametz that is found in this store after Pesach.1 [The presumption is that the chametz] certainly came from the inventory that belongs to the Jew. We do not make an assumption that [would] lead to a lenient [ruling,] and say that [the chametz] fell there from the non-Jewish workers. [The rationale is that] the inventory is continually in the store at all times. The workers, by contrast, are not continually there at all times. Instead, they come and go. ‫ב ְכּגוֹן ַפּת ְוַי ִין ַהִנְּמָכּר ְבּתוָֹכהּג( ֶשְׁבּתוָֹכהּ ֶשׁל ִיְשָׂרֵאל וּפוֲֹﬠִלים ַהִמְּשַׁתְּדִּלים ָבּהּד‬,‫ ְסחוָֹרה‬:‫א ֲחנוּת וְּמַלאיא )ֵפּרוּשׁ‬ ‫ ֶשְׁבַּוַדּאי הוּא ִמן ַהְמַּלאיה ֶשׁל‬1,‫ִבְּמִכיַרת ַהְמַלאי ֵהן ָנְכ ִרים – ָחֵמץ ַה ִנְּמָצא ַבֲּחנוּת זוֹ ְלַאַחר ַהֶפַּסח ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה‬ ‫ ְוַהפּוֲֹﬠִלים ֵאיָנן‬,‫ ֵכּיָון ֶשַׁהְמַּלאי ָקבוַּﬠ ַבֲּחנוּת ָתִּמיד‬,‫ ְוֵאין תּוִֹלין ְלָהֵקל לוַֹמר ֶשִׁמּן ָנְכ ִרים ַהפּוֲֹﬠִלים ָנַפל ָשָׁמּה‬,‫ִיְשָׂרֵאל‬ ‫ו‬:‫ְקבוִּﬠים ָתִּמיד ֶאָלּא ִנְכָנִסין ְויוְֹצִאין‬ 2 [Conversely,] if the store and the inventory belong to a non-Jew and the workers are Jewish, the chametz discovered there after Pesach is permitted even to be eaten,2 for it certainly came from the inventory that belongs to the non-Jew. ‫ ֶשְׁבַּוַדּאי הוּא‬2,‫ב ֲחנוּת וְּמַלאי ֶשׁל ָנְכ ִרי ְוַהפּוֲֹﬠִלים ֵהם ִיְשָׂרֵאל – ָחֵמץ ַה ִנְּמָצא ָשׁם ְלַאַחר ַהֶפַּסח ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ז‬:‫ִמן ַהְמַּלאי ֶשׁל ָנְכ ִרי‬ 3 All the above applies when there is chametz in the inventory sold in the store, for then it can be assumed that the chametz found [after Pesach] came from the [store’s] inventory. If, however, [the situation] is such that it is impossible to assume that the chametz came from the inventory, [the decision whether to permit the chametz after Pesach] depends entirely on [the identity of] the workers. If they are Jewish, even if the store and its inventory belong to a non-Jew, it is forbidden even to benefit from the chametz, because it certainly fell there from the workers. True, when the workers left the store before Pesach, they certainly despaired [of recovering] any chametz that had fallen from them in the store belonging to the non-Jew, for [they assumed that] the non-Jew would find it and partake of it.3 If so, that chametz was entirely ownerless during all the days of Pesach,4 and the workers did not violate the prohibitions against having [chametz]seen [in their domain] and possessing [chametz]. Nevertheless, it was already explained in sec. 448[:29], that

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after Pesach, it is forbidden to benefit from chametz that had belonged to a Jew, even when he had declared it ownerless before Pesach. If the workers are not Jewish, even if the store and its inventory belong to a Jew, the chametz is permitted even to be eaten. True, when the workers left the store before Pesach, they certainly despaired [of recovering] any chametz that had fallen from them. [If so,] that chametz was entirely ownerless, and any ownerless object that is present in the domain of a Jew is acquired for [the Jewish owner] by [virtue of its presence in] his domain. Thus, [ordinarily,] the ownerless object would be acquired by [the Jewish owner] and would actually become his property.5 Even so, [this is not the case in this instance, for] the chametz that was in the Jew’s store during all the days of Pesach is not acquired by him, for the reason explained in sec. 448[:3]. Consult that source.6 ‫ ֲאָבל ִאם הוּא‬,‫ ֶשֶׁאְפָשׁר ִלְתלוֹת ֶשָׁחֵמץ ֶזה ַה ִנְּמָצא הוּא ִמן ַהְמַּלאי‬,‫ג ְוָכל ֶזה ְכֶּשֵׁיּשׁ ָחֵמץ ַבְּמַּלאי ַה ִנְּמָכּר ְבּתוֹ ַהֲחנוּת‬ ‫ ַאף ַﬠל ִפּי‬,‫ ִאם ֵהן ִיְשָׂרֵאל‬:‫ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר ִלְתלוֹת ֶשָׁחֵמץ ֶזה הוּא ִמן ַהְמַּלאי – ֲהֵרי ַהֹכּל הוֵֹל ַאַחר ַהפּוֲֹﬠִלים‬ ‫ח ְוַאף ַﬠל ִפּי ֶשְׁכֶּשָׁיְּצאוּ‬.‫ ֶשְׁבַּוַדּאי ִמן ַהפּוֲֹﬠִלים ָנַפל ָשָׁמּה‬,‫ֶשַׁהֲחנוּת וְּמַלאי ֶשׁל ָנְכ ִרי – ֲהֵרי ֶהָחֵמץ ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה‬ ‫ַהפּוֲֹﬠִלים ִמן ַהֲחנוּת ֹקֶדם ַהֶפַּסח ְבַּוַדּאי ְכָּבר ִנְתָיֲאשׁוּ ִמן ֶהָחֵמץ ֶשָׁנַּפל ֵמֶהם ְבּתוֹ ַהֲחנוּת ֶשׁל ָנְכ ִרי ֶשַׁהָנְּכ ִרי ִיְמָצֵאהוּ‬ ,"‫ ְול ֹא ָﬠְברוּ ָﬠָליו ַהפּוֲֹﬠִלים ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬4‫ ְוִאם ֵכּן ָהָיה ָחֵמץ ֶזה ָכּל ְיֵמי ַהֶפַּסח ֶהְפֵקר ָגּמוּר‬3,‫ט‬,‫ְוי ֹאְכֵלהוּ‬ ‫ִמָכּל ָמקוֹם ֲהֵרי ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תמ"חי ֶשַׁאף ָחֵמץ ֶשׁל ִיְשָׂרֵאל ֶשִׁהְפִקירוֹ ֹקֶדם ַהֶפַּסח ָאסוּר ַבֲּהָנָאה ְלַאַחר ַהֶפַּסח‬. ‫ ְוַאף ַﬠל ִפּי‬.‫ ַאף ַﬠל ִפּי ֶשַׁהֲחנוּת וְּמַלאי ֶשׁל ִיְשָׂרֵאל – ֲהֵרי ֶהָחֵמץ ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬,‫ְוִאם ַהפּוֲֹﬠִלים ֵהן ָנְכ ִרים‬ ‫ ְוָכל ְדַּבר‬,‫ֶשְׁכֶּשָׁיְּצאוּ ַהפּוֲֹﬠִלים ִמן ַהֲחנוּת ֹקֶדם ַהֶפַּסח ְבַּוַדּאי ִנְתָיֲאשׁוּ ִמן ֶהָחֵמץ ֶשָׁנַּפל ֵמֶהן ְוַנֲﬠָשׂה ֶהָחֵמץ ֶהְפֵקר ָגּמוּר‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא‬5,‫ֶהְפֵקר ַהֻמָּנּח ִבּ ְרשׁוּתוֹ ֶשׁל ָאָדם ִמ ִיְּשָׂרֵאל ָזְכָתה לוֹ ְרשׁוּתוֹיא ְו ִנְקָנה לוֹ ַהֶהְפֵקר ְוַנֲﬠָשׂה ְכֶּשׁלּוֹ ַמָמּשׁ‬ 6:‫יב ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"חיג ַﬠֵיּן ָשׁם‬,‫ִנְקָנה ְלַה ִיְּשָׂרֵאל ָחֵמץ ֶזה ֶשָׁהָיה ַבֲּחנוּתוֹ ָכּל ְיֵמי ַהֶפַּסח‬

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owned by] a Jew and a Non-Jew in Partnership By Rabbi Schneur Zalman of Liadi

SECTION 450 The Laws Pertaining to [Chametz Owned by] a Jew and a Non-Jew in Partnership (1-27) ‫סימן תנ ִדּין ִיְשָׂרֵאל ְוָנְכ ִרי ֶשֵׁיּשׁ ָלֶהם ֻשָׁתּפוּת וּבוֹ כ"ז ְסִﬠיִפים‬: 1 [When] a Jew borrowed a loaf of chametz from [a fellow Jew] and did not pay him before Pesach arrived, [the borrower] is obligated to repay [the lender] after Pesach. [Indeed,] it is considered as theft if [the borrower] does not repay [the lender. The debt is binding] because he borrowed [the chametz] from [the lender] at a time when it was permitted to do so. If [the borrower] comes to repay [the lender] during Pesach with money or with other objects, the lender is permitted to receive [the payment] and benefit from it even during Pesach. True, [the borrower] borrowed a loaf of chametz [with the intent that he] repay [the lender] with a loaf of chametz. Hence, the money [the borrower] is paying [the lender] is in exchange for the loaf of chametz that he is obligated to pay [the lender], and it is forbidden to benefit from anything given in exchange for chametz during Pesach. [Indeed, this prohibition applies] even after Pesach, as explained in sec. 443[:10]. Nevertheless, [this instance does not fall into the scope of that prohibition. The rationale is that] at the time the borrower is paying the money to the lender, [i.e., during Pesach,] the borrower does not possess a loaf of chametz that he could give [the lender] in payment of his debt. Therefore, this money is not considered as having been given in exchange [for the actual chametz], for the term “exchange” applies only when one gives an entity in exchange for another [entity that is] at hand.1 ‫ ְוֵישׁ בּוֹ ִמשּׁוּם‬,‫א ִיְשָׂרֵאל ֶשָׁלָּוה ִכָּכּר ֶשׁל ָחֵמץ ֵמֲחֵברוֹ ְול ֹא ָפַּרע לוֹ ַﬠד ֶשִׁהִגּיַﬠ ַהֶפַּסח – ַחָיּב ִלְפֹרַﬠ לוֹ ְלַאַחר ַהֶפַּסח‬ – ‫ב ְוִאם ָבּא ִלְפֹרַﬠ לוֹ ְבּתוֹ ַהֶפַּסח ְבָּמעוֹת אוֹ ִבְּשָׁאר ְדָּב ִרים‬.‫א ֵכּיָון ֶשִׁהְלָוה לוֹ ִבְּשַׁﬠת ֶהֵתּר‬,‫ָגֵּזל ִאם ֵאינוֹ פּוֵֹרַﬠ לוֹ‬ ‫ג ְוַאף ַﬠל ִפּי ֶשׁהוּא ָלָוה ִמֶמּנּוּ ִכָּכּר ֶשׁל ָחֵמץ ֶשׁ ִיְּפַרע לוֹ ִכָּכּר ֶשׁל‬.‫ַרַשּׁאי ַהַמְּלֶוה ְלַקְבָּלם ִמֶמּנּוּ ְוֵלָהנוֹת ֵמֶהם ֲאִפלּוּ ְבֶּפַסח‬ ‫ ְוָאסוּר ֵלָהנוֹת ֵמֲחִליֵפי ָחֵמץ ְבֶּפַסח ֲאִפלּוּ‬,‫ ְו ִנְמָצא ֶשָׁמּעוֹת ֵאלּוּ ֵהן ֲחִליֵפי ַהִכָּכּר ֶשׁל ָחֵמץ ֶשׁהוּא ַחָיּב ִלְפֹרַﬠ לוֹ‬,‫ָחֵמץ‬ ‫ד ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשַׁה ֶוה פּוֵֹרַﬠ ַהָמּעוֹת ְלַהַמְּלֶוה ֵאין ִבּ ְרשׁוּת ַה ֶוה‬,‫ְלַאַחר ַהֶפַּסח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ג‬ ‫ ֶשָׁלּשׁוֹן ֲחִליִפין‬,‫ה ְלָכ ֵאין ֵשׁם ֲחִליִפין ִנְקָרא ַﬠל ָמעוֹת ַהָלּלוּ‬,‫שׁוּם ִכָּכּר ֶשׁל ָחֵמץ ֶשׁיּוַּכל ִלְתּנוֹ ְלַהַמְּלֶוה ְבִּפ ְרעוֹן חוֹבוֹ‬ 1,‫ו‬:‫ֵאינוֹ נוֵֹפל ֶאָלּא ְכֶּשַׁמֲּחִליף ָדָּבר ַﬠל ָדָּבר ֶשׁהוּא ְבֵּﬠין‬ 2 [The Jewish lender is permitted to receive payment for the loaf of chametz that he lent even] when the borrower is a non-Jew. Even if the [non-Jewish] borrower has loaves of chametz at hand, in his possession, at the time he pays money to the lender during Pesach, it is nevertheless permitted for the lender to take money from [the non-Jew] for the loaf [of chametz] that [the non-Jew] owes him.2 True, several days of Pesach had already passed while this loaf which [the non-Jewish borrower] owes [the Jew] was in existence [during Pesach], and it would have been forbidden to benefit from [this loaf] had it been possessed by a Jew. [Moreover,] anything 12/16/2020, 8:45 PM

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given in exchange for [this loaf] would also have been forbidden, as is the law with regard to chametz that existed in a Jew’s possession during Pesach.3 Nevertheless, [since] at this time, the chametz is the possession of the non-Jew, it is governed by the laws applying to chametz that existed in a non-Jew’s possession during Pesach [from which one is permitted to benefit].4 True, the Jew has a lien [on the non-Jew’s property], for [the non-Jew] borrowed a loaf from [the Jew on the condition] that he repay a loaf to [the Jew]. Nevertheless, the lien did not specifically apply to those loaves that are owned by the non-Jew on Pesach, for the non-Jew could purchase a loaf in the market-place and repay his debt [to the Jewish lender with it], and eat the loaves he has in his possession during Pesach or use them for whatever purpose he desires without the consent of the Jewish [lender]. Thus, the Jewish [lender] has no claim to the loaves in the nonJew’s possession during Pesach, which would [cause them to] be prohibited as chametz that was owned by a Jew during Pesach.5 [The Jewish lender’s] claim against the non-Jew is only a debt for chametz. And a debt for chametz is not forbidden [although] it existed during Pesach, since the chametz itself belonged to the non-Jew and the Jewish [lender] had no claim to it.6 ‫ ְכּגוֹן ֶשַׁה ֶוה‬2,‫ב ַוֲאִפלּוּ ִאם ֵישׁ ִכָּכּרוֹת ֶשׁל ָחֵמץ ְבֵּﬠין ִבּ ְרשׁוּת ַה ֶוה ְבָּשָׁﬠה ֶשׁהוּא פּוֵֹרַﬠ ַהָמּעוֹת ְלַהַמְּלֶוה ְבּתוֹ ַהֶפַּסח‬ ‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ָﬠַבר ִמְקָצת‬.‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלַהַמְּלֶוה ְלַקֵבּל ִמֶמּנּוּ ַהָמּעוֹת ְבַּﬠד ַהִכָּכּר ֶשׁהוּא ַחָיּב לוֹ‬,‫הוּא ָנְכ ִרי‬ ‫ ְוֶנֱאַסר ַבֲּהָנָאה ִאם ָהָיה ִבּ ְרשׁוּת ַה ִיְּשָׂרֵאל ְוַגם ֲחִליָפיו ָהיוּ ֲאסוּ ִרין ְכִּדין ֲחֵמצוֹ ֶשׁל‬,‫ַהֶפַּסח ַﬠל ִכָּכּר ֶזה ֶשׁהוּא ַחָיּב‬ 4,‫ז‬.‫ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשׁהוּא ִבּ ְרשׁוּת ַהָנְּכ ִרי ִדּינוֹ ַכֲּחֵמצוֹ ֶשׁל ָנְכ ִרי ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬3,‫ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁלּ ֹא ִנְתַיֵחד ִשְׁﬠבּוּדוֹ ַﬠל‬,‫ ֶשֲׁהֵרי ָלָוה ִמֶמּנּוּ ִכָּכּר ֶשׁ ִיְּפַרע לוֹ ִכָּכּר‬,‫ְוַאף ַﬠל ִפּי ֶשׁהוּא ְמֻשְׁﬠָבּד ְלִיְשָׂרֵאל‬ ‫ט ְוִכָכּרוֹת ֵאלּוּ‬,‫ח ֶשֲׁהֵרי ַהָנְּכ ִרי ָיכוֹל ִלְקנוֹת ִכָּכּר ִמן ַהשּׁוּק ְוִלְפֹרַﬠ לוֹ חוֹבוֹ‬,‫ִכָּכּרוֹת ֵאלּוּ ֶשֻׁמָּנִּחים ִבּ ְרשׁוּת ַהָנְּכ ִרי ְבֶּפַסח‬ ‫ ִנְמָצא ֶשֵׁאין ְל ִיְשָׂרֵאל‬,‫ֶשֻׁמָּנִּחים ִבּ ְרשׁוּתוֹ ְבֶּפַסח ָיכוֹל הוּא ְלָאְכָלם וְּלהוִֹציָאם ְלָכל ַמה ֶשּׁ ִיּ ְרֶצה ֶשׁלּ ֹא ִמַדַּﬠת ַה ִיְּשָׂרֵאל‬ 5,‫יא‬,‫שׁוּם ְזִכָיּה ַבִּכָּכּרוֹת ַהֻמָּנִּחים ִבּ ְרשׁוּת ַהָנְּכ ִרי ְבֶּפַסחי ֶשׁ ִיְּהיוּ ֶנֱאָס ִרין ִמשּׁוּם ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ֵכּיָון ֶשׁגּוּף ֶהָחֵמץ‬,‫ ְוַהחוֹב ֶשׁל ָחֵמץ ֵאינוֹ ֶנֱאָסר ֵמֲחַמת ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ְוֵאין לוֹ ַﬠל ַהָנְּכ ִרי ֶאָלּא חוֹב ֶשׁל ָחֵמץ ִבְּלַבד‬ 6:‫ ְוֵאין ְלַה ִיְּשָׂרֵאל שׁוּם ְזִכָיּה בּוֹ‬,‫הוּא ֶשׁל ָנְכ ִרי‬ 3 For this reason,7 when a Jew lent money to a non-Jew [on the condition that he pay him] chametz as interest – i.e., as long as [the non-Jew] has not repaid the money [the Jew lent him, the non-Jew] will give him several loaves of chametz each week – after Pesach, [the Jewish lender] is permitted to receive the loaves he is due for the week of Pesach. [This license applies] even if the non-Jew gives [the Jewish lender] loaves that became chametz on Pesach or before Pesach, and thus they are considered chametz that existed during Pesach. Nevertheless, since throughout Pesach [these loaves] existed in the domain of the non-Jew and the Jew did not have any [specific] claim to them,8 they are governed by the laws applying to chametz that was owned by a non-Jew during Pesach. There are authorities who differ with the above rationale. Therefore, as an initial preference, before Pesach, [the Jewish lender] must stipulate with the non-Jew that after Pesach, [the non-Jew] should not give him loaves that became chametz during Pesach or before Pesach [as payment] for the week of Pesach. Instead, [the nonJew] should give him money, flour, or loaves that became chametz after Pesach. In this way, [the Jewish lender] will not have any lien at all on the chametz of the nonJew throughout the days of Pesach. Once [the Jewish lender] made such a stipulation, even if after Pesach the non-Jew gives him loaves that became chametz on Pesach or before Pesach, it is permitted for [the Jewish lender] to accept them from [the non-Jew] and to partake of them.9

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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[The rationale is that] these loaves were given in exchange for the money [the nonJew agreed] to give [the Jewish lender as interest] for the week of Pesach. Nevertheless, after the fact, if [the Jewish lender] did not make such a stipulation before Pesach, and after Pesach the non-Jew brought him loaves that became chametz on Pesach [as payment] for the week of Pesach, it is permitted for [the Jew] to accept [these loaves] and to partake of them, for fundamentally, [the halachah follows] the first opinion. ‫ ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ִיְפַרע לוֹ ָמעוָֹתיו ִיֵתּן לוֹ ְבָּכל ָשׁבוַּﬠ‬,‫ ִיְשָׂרֵאל ֶשִׁהְלָוה ָמעוֹת ְלָנְכ ִרי ְבּ ִרִבּית ֶשׁל ָחֵמץ‬7‫ג וִּמַטַּﬠם ֶזה‬ ‫ְוָשׁבוַּﬠ ַכָּמּה ִכָּכּרוֹת ֶשׁל ָחֵמץיב – ֻמָתּר לוֹ ְלַקֵבּל ִמן ַהָנְּכ ִרי ְלַאַחר ַהֶפַּסח ֶאת ַהִכָּכּרוֹת ֶשַׁמִּגּיַﬠ לוֹ ְבַּﬠד ָשׁבוַּﬠ ֶשׁל‬ ‫ ִמָכּל‬,‫יג ַוֲאִפלּוּ נוֵֹתן לוֹ ִכָּכּרוֹת ֶשׁ ִנְּתַחְמּצוּ ְבֶּפַסח אוֹ ֶשִׁנְּתַחְמּצוּ ֹקֶדם ַהֶפַּסח ַוֲהֵרי ֵהן ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬.‫ֶפַּסח‬ ‫ – ֲהֵרי ִדּיָנם ַכֲּחֵמצוֹ ֶשׁל ָנְכ ִרי‬8‫ָמקוֹם ֵכּיָון ֶשָׁכּל ְיֵמי ַהֶפַּסח ָהיוּ ִבּ ְרשׁוּת ַהָנְּכ ִרי ְול ֹא ָהָיה ְלַה ִיְּשָׂרֵאל שׁוּם ְזִכָיּה ָבֶּהן‬ ‫יד‬.‫ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ ‫ ְלִפיָכ ְלַכְתִּחָלּה ָצ ִרי ְלַהְתנוֹתטז ִﬠם ַהָנְּכ ִרי ֹקֶדם ַהֶפַּסחיז ֶשׁלּ ֹא ִיֵתּן לוֹ ְלַאַחר ַהֶפַּסח‬,‫וְּלִפי ֶשֵׁיּשׁ חוְֹלִקיןטו ַﬠל ַטַﬠם ֶזה‬ ‫יח ֶאָלּא ִיֵתּן לוֹ ָמעוֹת אוֹ ֶקַמח אוֹ ִכָּכּרוֹת ֶשׁ ִנְּתַחְמּצוּ‬,‫ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח ִכָּכּרוֹת ֶשׁ ִנְּתַחְמּצוּ ְבֶּפַסח אוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ֲאִפלּוּ‬,‫ ְוֵכיָון ֶשִׁהְתָנה ִﬠמּוֹ ְתַּנאי ֶזה‬,‫ ְכֵּדי ֶשָׁכּל ְיֵמי ַהֶפַּסח ל ֹא ִיְהֶיה לוֹ שׁוּם ִשְׁﬠבּוּד ַﬠל ֲחֵמצוֹ ֶשׁל ַהָנְּכ ִרי‬,‫ְלַאַחר ַהֶפַּסח‬ ‫ ְלִפי‬9,‫כ‬,‫ִאם ְלַאַחר ַהֶפַּסח נוֵֹתן לוֹ ַהָנְּכ ִרי ִכָּכּרוֹת ֶשׁ ִנְּתַחְמּצוּ ְבֶּפַסח אוֹ ֹקֶדם ַהֶפַּסח – ֻמָתּר לוֹ ְלַקְבָּלם ִמֶמּנּוּיט וְּלָאְכָלם‬ ‫כא ֲאָבל ְבִּדיֲﬠַבד ֶשׁלּ ֹא ִהְתָנה ִﬠמּוֹ ְתַּנאי זוֹ‬.‫ֶשִׁכָּכּרוֹת ַהָלּלוּ ֵהן ֲחִליֵפי ַהָמּעוֹת ֶשִׁהְתָנה ִﬠמּוֹ ָלֵתת לוֹ ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח‬ ,‫ֹקֶדם ַהֶפַּסח וְּלַאַחר ַהֶפַּסח ֵהִביא לוֹ ַהָנְּכ ִרי ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח ִכָּכּרוֹת ֶשׁ ִנְּתַחְמּצוּ ְבֶּפַסח – ֻמָתּר לוֹ ְלַקְבָּלם וְּלָאְכָלם‬ ‫כב‬:‫ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ 4 The same law applies to a Jew who purchased the allotment [of bread] given to [non-Jewish] priests (i.e., the king grants an allotment of bread to the [non-Jewish] priests every week; at the beginning of the year, [the priests] sold a Jew all the bread that would be given to them week after week for the entire year). As an initial preference, [the Jewish purchaser of these rights] must be careful to stipulate before Pesach that [the non-Jewish priests] should not give him bread that became chametz during Pesach [as recompense] for the week of Pesach. Instead, [they should give him] money, other objects that are not chametz, or chametz that became leavened after Pesach. When [the Jew] makes such a stipulation with [the non-Jewish priests], even if after Pesach the [non-Jewish] priests would give him leavened bread that became chametz during Pesach [as recompense] for the week of Pesach, it is permitted for him to accept [this bread] and to partake of it. After the fact, if [the Jewish purchaser] did not make such a stipulation with [the nonJewish priests], and after Pesach the [non-Jewish priests] gave him leavened bread that became chametz during Pesach [as recompense] for the week of Pesach, it is permitted for [the Jew] to accept [the bread] and to partake of it for the reason explained [above].10 ‫כד ְוֵהן ָמְכרוּ‬,‫ד ְוֵכן ַהִדּין ְבּ ִיְשָׂרֵאל ֶשָׁקָּנה ֹחק ַהֹכָּמ ִריםכג )ֵפּרוּשׁ ֶשַׁהֶמֶּל נוֵֹתן ַלֹכָּמ ִרים ֶלֶחם ֻחָקּם ְבָּכל ָשׁבוַּﬠ ְוָשׁבוַּﬠ‬ ‫ ֶשְׁלַּכְתִּחָלּה ָצ ִרי ִלָזֵּהר ֶשַׁיְּתֶנה ִﬠָמֶּהם‬,(‫ְל ִיְשָׂרֵאל ִבְּתִחַלּת ַהָשָּׁנה ָכּל ַהֶלֶּחם ֶשׁ ִיָּנֵּתן ָלֶהם ְבָּכל ָשׁבוַּﬠ ְוָשׁבוַּﬠ ָכּל ַהָשָּׁנה‬ ‫ ֶאָלּא ָמעוֹת אוֹ ְשָׁאר‬,‫ֹקֶדם ַהֶפַּסחכה ֶשְׁלַּאַחר ַהֶפַּסח ל ֹא ִיְתּנוּ לוֹ ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח ֶלֶחם ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְבּתוֹ ַהֶפַּסח‬ ‫ ַאף ִאם ְלַאַחר ַהֶפַּסח ִיְתּנוּ לוֹ ַהֹכָּמ ִרים ְבַּﬠד‬, ‫ וְּכֶשַׁמְּתֶנה ִﬠָמֶּהם ָכּ‬,‫ָדָּבר ֶשֵׁאינוֹ ָחֵמץ אוֹ ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְלַאַחר ַהֶפַּסח‬ ,‫ וְּבִדיֲﬠַבד ֶשׁלּ ֹא ִהְתָנה ִﬠָמֶּהם ְכּלוּם‬.‫ָשׁבוַּﬠ ֶשׁל ֶפַּסח ֶלֶחם ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְבּתוֹ ַהֶפַּסח – ִיְהֶיה ֻמָתּר לוֹ ְלַקְבּלוֹ וְּלָאְכלוֹ‬ ‫וְּלַאַחר ַהֶפַּסח ָנְתנוּ לוֹ ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח ֶלֶחם ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְבּתוֹ ַהֶפַּסח – ֻמָתּר לוֹ ְלַקְבּלוֹ וְּלָאְכלוֹכו ִמַטַּﬠם‬ 10:‫ֶשׁ ִנְּתָבֵּאר‬ 5 When a Jew owns an oven and a non-Jew baked chametz in it on Pesach without the knowledge [or consent] of the Jewish [owner],11 it is forbidden for [the Jewish owner] to accept money from the non-Jew as payment for [the use of] the oven.12 [This ruling applies] even [to accepting money from the non-Jew for his use of the oven] after Pesach.

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If [the Jewish owner] transgressed and accepted money from the non-Jew [for the use of the oven], even [if he accepted it] during Pesach, he may [still] benefit from [the money]. True, the non-Jew gave [the Jew] the money for baking chametz in his oven on Pesach, when it is forbidden to benefit from chametz.13 Thus, [the Jewish owner of the oven] is benefiting from a substance from which it is forbidden to benefit. Nevertheless, the money [the non-Jew gave the Jew] is not payment for chametz, nor an exchange for chametz;14it is merely that chametz causes the money to come into the Jew’s possession. Therefore, a Scriptural prohibition is not involved, only a Rabbinic [prohibition], for as an initial preference, it is forbidden to derive [even indirect] profit from objects from which it is forbidden to benefit. Accordingly, initially [the Jewish owner of the oven] is forbidden to accept the money [from the non-Jew]. Nevertheless, [after the fact,] if [the Jew] already accepted the money, [the Sages] did not penalize him and cause him to forfeit his money. [Such a penalty was imposed] only [when profiting from] yayin nesech, [wine used as a libation,15] as explained in Yoreh Deah, sec. 133.16 If, however, after Pesach, the non-Jew brought [the Jewish owner of the oven] loaves of chametz that he baked on Pesach in the Jew’s oven as payment for [the use of] the oven, even [after the fact, i.e.,] if the Jew transgressed and accepted [the loaves], he and all other Jews are forbidden to benefit from them. [The rationale is that] the practice of all those who rent ovens is to give the owner of the oven a loaf from the loaves baked in the oven as remuneration. Thus, at the time the non-Jew baked [the loaves] in the Jew’s oven, the Jew [had] already acquired one of the loaves that the non-Jew baked in [his] oven. Accordingly, the loaf is considered as] chametz that belonged to a Jew during Pesach, which all Jews are forbidden [to benefit from]. ‫ – ָאסוּר לוֹ ְלַקֵבּל ָמעוֹת ִמן ַהָנְּכ ִרי ְבַּﬠד‬11‫ה ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ ַתּנּוּר ְוָאָפה בּוֹ ָנְכ ִרי ָחֵמץ ְבֶּפַסח ֶשׁלּ ֹא ִמַדַּﬠת ַה ִיְּשָׂרֵאל‬ ‫כח‬.‫ ֲאִפלּוּ ְלַאַחר ַהֶפַּסח‬12,‫ְשַׂכר ַהַתּנּוּרכז‬ ‫כט ַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי נוֵֹתן לוֹ ָמעוֹת ֵאלּוּ‬.‫ְוִאם ָﬠַבר ְוִקֵבּל ָמעוֹת ִמן ַהָנְּכ ִרי ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח – ֻמָתּר לוֹ ֵלָהנוֹת ֵמֶהם‬ ‫ל ִמָכּל‬,‫ ְו ִנְמָצא ֶשׁהוּא ֶנֱהֶנה ֵמִאסּוֵּרי ֲהָנָאה‬13,‫ְבַּﬠד ֲאִפַיּת ֶהָחֵמץ ֶשָׁאָפה ְבַּתנּוּרוֹ ְבֶּפַסח ְבָּשָׁﬠה ֶשֶׁהָחֵמץ ָאסוּר ַבֲּהָנָאה‬ ,‫ ֶאָלּא ֶשָׁחֵמץ גּוֵֹרם ַלָמּעוֹת ֶשָׁיֹּבאוּ ְלַיד ַה ִיְּשָׂרֵאל‬14,‫ָמקוֹם ֵכּיָון ֶשָׁמּעוֹת ֵאלּוּ ֵאיָנן ל ֹא ְדֵּמי ֶהָחֵמץ ְול ֹא ֲחִליֵפי ֶהָחֵמץ‬ ‫ וְּלָכ ָאְסרוּ‬,‫ ֶשָׁאסוּר ְלִהְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאהלא ְלַכְתִּחָלּה‬,‫ְלִפיָכ ֵאין ָכּאן ִאסּוּר ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫לב ְכּמוֹ‬,‫ ִבְּלַבד‬15 ‫ ֶאָלּא ִבְּשַׂכר ֵיין ֶנֶס‬,‫ ֲאָבל ִאם ְכָּבר ִקְבָּלם – ל ֹא ְקָנסוּהוּ ְלַהְפִסיד ָמעוָֹתיו‬,‫ְלַקֵבּל ַהָמּעוֹת ְלַכְתִּחָלּה‬ 16,‫לג‬.‫ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קל"ג‬ ‫ ֲאִפלּוּ‬,‫ֲאָבל ִאם ֵהִביא ַהָנְּכ ִרי ְלַאַחר ַהֶפַּסח ְבַּﬠד ְשַׂכר ַהַתּנּוּר ִכָּכּרוֹת ֶשׁל ָחֵמץ ֶשָׁאָפה אוָֹתם ְבֶּפַסח ְבַּתנּוּרוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫לד ְדֵּכיָון ֶשֶׁדֶּר ָכּל שׂוְֹכֵרי ַתּנּוּר ִלֵתּן ְלַבַﬠל ַהַתּנּוּר‬,‫ָﬠַבר ַה ִיְּשָׂרֵאל ְוִקְבָּלם – ָאסוּר לוֹ וְּלָכל ִיְשָׂרֵאל ֵלָהנוֹת ֵמֶהם‬ ‫לו ִנְמָצא ֶשְׁבָּשָׁﬠה ֶשָׁאָפה ַהָנְּכ ִרי ְבַּתנּוּר ֶשׁל ִיְשָׂרֵאל ְכָּבר ָזָכה ַה ִיְּשָׂרֵאל‬,‫ִבְּשָׂכרוֹ ִכָּכּרלה ִמן ַהִכָּכּרוֹת ֶשׁאוִֹפין ְבַּתנּוּרוֹ‬ ‫לז ֶשָׁאסוּר ַבֲּהָנָאה‬,‫ ַוֲהֵרי ֶזה ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ְבִּכָכּר ִמן ַהִכָּכּרוֹת ֶשׁל ָנְכ ִרי ֶשָׁאָפה אוָֹתן ַבַּתּנּוּר‬ ‫לח‬:‫ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל‬ 6 Therefore, when a Jew and a non-Jew own an oven in partnership, [the Jewish partner] should not tell the non-Jew, “Take for yourself alone the earnings of [the use of the] oven from what the non-Jews will bake [in our oven] during the week of Pesach and I will take for myself alone the earnings from the week after Pesach [in compensation.” The rationale is that] since the Jewish [partner] owns a portion of the oven himself, thus, from the very beginning of the partnership, [he has already] acquired [a right to] half the chametz the non-Jewish [partner] will receive for [the use of] the oven on Pesach.17 [Hence,] when [the Jewish partner] later tells the non-Jewish [partner] that he alone should take [the profits of] the week of Pesach and [the Jewish partner] will receive the profits of the week after Pesach, [the

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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Jewish partner] is exchanging the chametz that he acquired on Pesach for other chametz.18 License [to profit from the week of Pesach] is granted only when, at the beginning of [the establishment of] the partnership, [the Jewish partner] stipulates to the non-Jewish [partner] that [the non-Jewish partner] alone should take [the profits earned during] the week of Pesach and [the Jewish partner] should take [the profits earned during] the week after Pesach. Thus, the Jewish [partner] never acquired the half [share] of the chametz [earned on] Pesach because he already divested himself of [his right to that chametz] from the beginning of the partnership.19 ‫ "ֹטל ַאָתּה ִבְּלַבְדּ ְשַׂכר ַהַתּנּוּר ִמַמּה‬:‫לט ִיְשָׂרֵאל ְוָנְכ ִרי ֶשֵׁיּשׁ ָלֶהם ַתּנּוּר ְבֻּשָׁתּפוּת – ל ֹא י ֹאַמר ְלַהָנְּכ ִרי‬, ‫ו ְלִפיָכ‬ ‫מ ְדֵּכיָון ֶשֵׁיּשׁ ְל ִיְשָׂרֵאל‬,"‫ֶשּׁיּ ֹאפוּ בּוֹ ַהָנְּכ ִרים ָחֵמץ ַבָּשּׁבוַּﬠ ֶשׁל ֶפַּסח ַוֲא ִני ֶאֹטּל ִבְּלַב ִדּי ְכֶּנֶגד ֶזה ָשׁבוַּﬠ ֶשְׁלַּאַחר ַהֶפַּסח‬ 17,‫ ִאם ֵכּן ִמְתִּחַלּת ַהֻשָּׁתּפוּת ָזָכה ַה ִיְּשָׂרֵאל ְבַּמֲחִצית ֶהָחֵמץ ֶשְׁיַּקֵבּל ַהָנְּכ ִרי ְבַּﬠד ְשַׂכר ַהַתּנּוּר ְבֶּפַסח‬,‫ֵחֶלק ְבּגוּף ַהַתּנּוּר‬ ‫וַּמה ֶשּׁאוֵֹמר ְלַהָנְּכ ִרי ַאַחר ָכּ ֶשׁ ִיֹּטּל הוּא ִבְּלַבדּוֹ ַבָּשּׁבוַּﬠ ֶשׁל ֶפַּסח ְוהוּא ִיֹטּל ְכֶּנְגדּוֹ ַבָּשּׁבוַּﬠ ֶשְׁלַּאַחר ַהֶפַּסח – ֲהֵרי ֶזה‬ 18,‫מא‬.‫ְכַּמֲחִליף ֲחֵמצוֹ ֶשָׁזָּכה בּוֹ ְבֶּפַסח ַﬠל ָחֵמץ ַאֵחר‬ ‫ְוֵאין ֶהֵתּר ֶאָלּא ֶשִׁבְּתִחַלּת ַהֻשָּׁתּפוּת ַיְתֶנה ִﬠם ַהָנְּכ ִרי ֶשׁ ִיֹּטּל הוּא ִבְּלַבדּוֹ ַבָּשּׁבוַּﬠ ֶשׁל ֶפַּסח ְוהוּא ִיֹטּל ְכֶּנ ְגדּוֹ ַבָּשּׁבוַּﬠ‬ ‫ ֵכּיָון ֶשְׁכָּבר ִסֵלּק ֶאת ַﬠְצמוֹ ִמֶמּנּוּ ִבְּתִחַלּת‬,‫ ְדּ ִנְמָצא ֶשׁלּ ֹא ָזָכה ַה ִיְּשָׂרֵאל ֵמעוָֹלם ְבַּמֲחִצית ֶהָחֵמץ ֶשׁל ֶפַּסח‬,‫ֶשְׁלַּאַחר ַהֶפַּסח‬ 19,‫מב‬:‫ַהֻשָּׁתּפוּת‬ 7 If [the Jewish partner] did not make such a stipulation at the beginning [of] the partnership, he has [the following] means of correcting [the situation]; (see [also] sec. 245[:15] which suggests another option to correct the matter):20 He should sell his half-[share] of the oven to the non-Jewish [partner] for all the days of Pesach, i.e., throughout the days of Pesach, the oven will belong entirely to the non-Jewish [partner. The Jewish partner] should receive the money for his half–[share] in the oven before Pesach.21 Alternatively, [the Jew] should transfer to the non-Jewish [partner] his half–[share] in the oven through one of the means of formalizing a transaction22 to be explained in Choshen Mishpat, Hilchos Mekach U’Memkar.23[The Jewish partner should] stipulate that after Pesach, [the nonJewish partner] will pay him money, other objects [of value] that are not chametz, or chametz that became leavened after Pesach for his half–[share in the oven]. When [the Jewish partner] makes such a stipulation, even if after Pesach the nonJew will give him bread that is chametz that was baked in his oven on Pesach [as payment for his share in the oven], it is permitted for [the Jew] to accept it and partake of it. [The rationale is that] the Jewish [partner] did not acquire [a share in] this bread before the non-Jew gave it to him, since he stipulated that [the non-Jew pay] him [with] money or other objects [of value].24 ‫( – ֵישׁ לוֹ ַתָּקָּנה ֶשֹׁקֶּדם‬20‫ז ְוִאם ל ֹא ִהְתָנה ִﬠמּוֹ ָכּ ִבְּתִחַלּת ַהֻשָּׁתּפוּת ) ְוַﬠֵיּן ְבִּסיָמן רמ"המג ֶשֵׁיּשׁ עוֹד ַתָּקָּנה ָלֶזה‬ ‫מד ְדַּה ְינוּ ֶשָׁכּל ְיֵמי ַהֶפַּסח ִיְהֶיה ָכּל גּוּף ַהַתּנּוּר ֶשׁל‬,‫ַהֶפַּסח ִיְמֹכּר ֶאת ַמֲחִצית ַהַתּנּוּר ֶשׁלּוֹ ְלַהָנְּכ ִרי ַﬠל ָכּל ְיֵמי ַהֶפַּסח‬ ‫ אוֹ ַיְקֶנה ְלַהָנְּכ ִרי ֶאת ַמֲחִצית ַתּנּוּרוֹ ְבֶּאָחד ִמַדּ ְרֵכי‬21,‫מה‬,‫ַהָנְּכ ִרי ִויַקֵבּל ָדִּמים ִמן ַהָנְּכ ִרי ְבַּﬠד ַמֲחִצית ַתּנּוּרוֹ ֹקֶדם ַהֶפַּסח‬ ‫ ְוַיְתֶנה ִﬠמּוֹ ֶשְׁלַּאַחר ַהֶפַּסח ִיֵתּן לוֹ ְבַּﬠד ַמֲחִציתוֹ‬23,‫מו‬,‫ ֶשִׁיְּתָבֲּארוּ ְבֹּחֶשׁן ִמְשָׁפּט ִהְלכוֹת ִמָקּח וִּמְמָכּר‬22‫ַהְקּ ִנָיּה‬ ‫מח וְּכֶשִׁהְתָנה ִﬠמּוֹ ָכּ ַאף ִאם ְלַאַחר ַהֶפַּסח‬,‫ָמעוֹתמז אוֹ ְשָׁאֵרי ְדָּב ִרים ֶשֵׁאיָנן ָחֵמץ אוֹ ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְלַאַחר ַהֶפַּסח‬ ‫ ֶשֲׁהֵרי ל ֹא ָזָכה ַה ִיְּשָׂרֵאל ְבֶּלֶחם ֶזה ֹקֶדם‬,‫נוֵֹתן לוֹ ַהָנְּכ ִרי ֶלֶחם ָחֵמץ ֶשֶׁנֱּאָפה ְבֶּפַסח ְבַּתנּוּרוֹ – ֻמָתּר לוֹ ְלַקְבּלוֹ וְּלָאְכלוֹ‬ 24:‫ ֵכּיָון ֶשִׁהְתָנה ִﬠמּוֹ ֶשׁ ִיֵּתּן לוֹ ָמעוֹת אוֹ ְשָׁאֵרי ְדָּב ִרים‬,‫ֶשׁ ְנָּתנוֹ ַהָנְּכ ִרי ְלָידוֹ‬ 8 It is forbidden to hire a donkey to a non-Jew [for him to use] to carry chametz on Pesach or [to rent] a room [to a non-Jew] so that [he can] place chametz in it on Pesach.25 [The rationale is that] it is forbidden to derive [even indirect] profit from entities from which it is forbidden to benefit.26

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It is, however, permitted to rent a donkey to [a non-Jew] for the week of Pesach when no specification is made, i.e., the non-Jew does not explicitly [say that] he will use [the donkey] to transport chametz on Pesach. Even though [the Jew] knows that the non-Jew will use [the donkey] to carry chametz, that is not of consequence. [The rationale is that] even if [the non-Jew] will not use [the donkey] to carry anything, he is [nevertheless] obligated to pay the Jew the entire fee [for the donkey] because he hired [the donkey] to him for the week, whether he uses it to carry [burdens] all the days of the week (with the exception of Shabbos and festivals, as stated in sec. 246[:7])27 or whether he does not use it to carry [burdens] at all. Accordingly, the Jew is not benefiting at all from the fact that the non-Jew is using [the donkey] to carry chametz on Pesach.28 ‫ ִמְפֵּני ֶשָׁאסוּר‬25,‫מט‬,‫ אוֹ ֶחֶדר ָלשׂוּם ְבּתוֹכוֹ ָחֵמץ ְבֶּפַסח‬,‫ח ָאסוּר ְלַהְשִׂכּיר ְלָנְכ ִרי ֲחמוֹר ְלהוִֹלי ָﬠָליו ָחֵמץ ְבֶּפַסח‬ ‫ ֶשֵׁאין ַהָנְּכ ִרי ְמָפֵרשׁ לוֹ ֶשׁיּוִֹלי‬,‫ ֲאָבל ֻמָתּר ְלַהְשִׂכּיר לוֹ ֲחמוֹר ַﬠל ָשׁבוַּﬠ ֶשׁל ֶפַּסח ִבְּסָתם‬26,‫נ‬.‫ְלִהְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬ ‫ ְדֵּכיָון ֶשַׁאף ִאם ל ֹא יוִֹלי ָﬠָליו‬,‫נא ַאף ַﬠל ִפּי ֶשׁהוּא יוֵֹדַﬠ ֶשַׁהָנְּכ ִרי יוִֹלי ָﬠָליו ָחֵמץ – ֵאין ְבָּכ ְכּלוּם‬.‫ָﬠָליו ָחֵמץ ְבֶּפַסח‬ ‫ ֵבּין ֶשׁיּוִֹלי ָﬠָליו ָכּל ְיֵמי ַהָשּׁבוַּﬠ )חוּץ‬,‫ ֵכּיָון ֶשִׁהְשִׂכּירוֹ לוֹ ְלָשׁבוַּﬠ‬,‫ְכּלוּם ִיְצָטֵר ִלְפֹרַﬠ ְל ִיְשָׂרֵאל ָכּל ְשָׂכרוֹ ִמָשֵּׁלם‬ ‫ ִאם ֵכּן ֵאין ַה ִיְּשָׂרֵאל ִמְשַׂתֵּכּר ְכּלוּם‬,‫ ֵבּין ֶשׁלּ ֹא יוִֹלי ָﬠָליו ְכָּלל‬,(27,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רמ"ונב‬,‫ִמַשָּׁבּת ְויוֹם טוֹב‬ 28,‫נג‬:‫ְבַּמה ֶשַּׁהָנְּכ ִרי מוִֹלי ָﬠָליו ָחֵמץ ְבֶּפַסח‬ 9 Similarly, one may rent a room to a non-Jew to dwell in during Pesach even though [the Jewish landlord] knows that [the non-Jew] will bring chametz into it. Nevertheless, the Jewish [owner] is not receiving a wage for [allowing the non-Jew to] bring chametz in; he is receiving rent for [the use of] a dwelling. Even if the nonJew would not bring chametz into [the room] during all the days of Pesach, he would not pay any less rent. ‫נד ִמָכּל ָמקוֹם ַהִיְּשָׂרֵאל ֵאינוֹ‬,‫ ַאף ַﬠל ִפּי ֶשָׁיּדוַּﬠ ֶשַׁיְּכ ִניס ְלתוֹכוֹ ָחֵמץ‬,‫ט ְוֵכן ֻמָתּר ְלַהְשִׂכּיר לוֹ ֶחֶדר ֶשָׁיּדוּר בּוֹ ְבֶּפַסח‬ ‫ ֶשַׁאף ִאם ל ֹא ַיְכִניס ָחֵמץ ְלתוֹכוֹ ָכּל ְיֵמי ַהֶפַּסח ל ֹא ְיַנֶכּה לוֹ ְכּלוּם‬,‫נוֵֹטל ִמֶמּנּוּ ְשַׂכר ַהְכָנַסת ֶהָחֵמץ ֶאָלּא ְשַׂכר ַהִדּיָרה‬ ‫נה‬:‫ִמְשָּׂכרוֹ‬ 10 [A Jew] may not, by contrast, rent [a non-Jew] an oven to use for baking on Pesach. Even though the non-Jew does not explicitly say that he will use [the oven] to bake chametz, it can nevertheless be assumed that a non-Jew will bake chametz [in it]. Accordingly, it is as if [the non-Jew] explicitly said that he would bake chametz in [the oven], and it appears29 that [the Jew] is benefiting from entities from which it is forbidden to benefit.30 For this reason, at the time he rents [the oven] to [the non-Jew], the Jew must stipulate that the non-Jew not bake chametz in [the oven] on Pesach. Instead, [the non-Jew] may only cook his meals [that are not chametz] in [the oven] and bake matzah in [the oven]. Once [the Jewish owner] makes such a stipulation with [the non-Jew], even if the non-Jew bakes chametz in [the oven] on Pesach, [the Jewish owner] need not admonish him.31 [Furthermore, the Jew] is even permitted to accept the fee for the oven from [the non-Jew] during Pesach. [The Jewish owner] is not [considered to be] profiting from entities from which it is forbidden to benefit, since even if the non-Jew would not bake anything in the [oven], he would [still] be obligated to pay the Jew the entire fee [for the oven. The rationale is that the Jewish owner] rented [the oven] to him for a week whether he would bake many [baked goods] in it or whether he would not bake anything in it at all. If so, the Jew is not benefiting at all from [the fact that] the non-Jew baked chametz in [his oven]. Nevertheless, initially, [the Jewish owner] must stipulate with [the non-Jew not to bake chametz in the oven over Pesach] so that it will not appear that [the Jew] is profiting from an entity from which it is forbidden to benefit, since it is known that 12/16/2020, 8:45 PM

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the non-Jew would not rent an oven unless he [could use it] to bake chametz. ‫ ִמָכּל ָמקוֹם‬,‫נו ַאף ַﬠל ִפּי ֶשֵׁאין ַהָנְּכ ִרי ְמָפֵרשׁ לוֹ ֶשׁיּ ֹאֶפה בּוֹ ָחֵמץ‬,‫י ֲאָבל ָאסוּר ְלַהְשִׂכּיר לוֹ ַתּנּוּר ֶלֱאפוֹת בּוֹ ְבֶּפַסח‬ , ‫ ְלִפיָכ‬30,‫נז‬.‫ ְכִּמְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬29‫ ְו ִנ ְרֶאה‬,‫ ַוֲהֵרי ֶזה ִכְּמָפֵרשׁ לוֹ ֶשׁיּ ֹאֶפה בּוֹ ָחֵמץ‬,‫ְסָתם ֲאִפַיּת ַהָנְּכ ִרי הוּא ָחֵמץ‬ ‫ ֶאָלּא ְיַבֵשּׁל בּוֹ ַתְּבִשׁילוֹ ְוי ֹאֶפה בּוֹ‬,‫ָצ ִרי ַה ִיְּשָׂרֵאל ְלַהְתנוֹת ִﬠם ַהָנְּכ ִרי ְבָּשָׁﬠה ֶשַׁמְּשִׂכּיר לוֹ ֶשׁלּ ֹא י ֹאֶפה בּוֹ ָחֵמץ ְבֶּפַסח‬ ‫ וֻּמָתּר ְלַקֵבּל ִמֶמּנּוּ‬31,‫נח‬.‫ וְּכֶשַׁמְּתֶנה ִﬠמּוֹ ָכּ ַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי אוֶֹפה בּוֹ ָחֵמץ ְבֶּפַסח – ֵאין ָצ ִרי ִלְמחוֹת ְבָּידוֹ‬,‫ַמָצּה‬ ‫ ֵכּיָון ֶשַׁאף ִאם ל ֹא ָהָיה ַהָנְּכ ִרי אוֶֹפה בּוֹ ְכּלוּם ָהָיה‬,‫ ְוֵאין ֶזה ִמְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬,‫ְשַׂכר ַהַתּנּוּר ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬ ‫ ִאם ֵכּן‬,‫ ֵבּין י ֹאֶפה בּוֹ ַה ְרֵבּה ֵבּין ל ֹא י ֹאֶפה בּוֹ ְכּלוּם‬,‫ ֶשֲׁהֵרי ִהְשִׂכּירוֹ לוֹ ְלָשׁבוַּﬠ‬,‫ָצ ִרי ִלְפֹרַﬠ ְלִיְשָׂרֵאל ָכּל ְשָׂכרוֹ ִמָשֵּׁלם‬ ‫ ְכֵּדי ֶשׁלּ ֹא ְיֵהא‬, ‫ ֶאָלּא ֶשְׁלַּכְתִּחָלּה ָצ ִרי ְלַהְתנוֹת ִﬠמּוֹ ָכּ‬.‫ֵאין ַהִיְּשָׂרֵאל ִמְשַׂתֵּכּר ְכּלוּם ְבַּמה ֶשַּׁהָנְּכ ִרי אוֶֹפה בּוֹ ָחֵמץ‬ ‫ס‬:‫נט ֵכּיָון ֶשַׁהָדָּבר ָידוַּﬠ ֶשֵׁאין ַהָנְּכ ִרי שׂוֵֹכר ַהַתּנּוּר ֶאָלּא ְכֵּדי ֶלֱאפוֹת בּוֹ ָחֵמץ‬,‫ִנ ְרֶאה ְכִּמְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬ 11 All [the restrictions mentioned above]32 apply when one rents to [the non-Jew] during Pesach or on the day preceding Pesach, even before the fifth hour.33 However, prior to the day preceding Pesach, it is permitted to rent [anything] – a donkey, an oven, or a room – to a non-Jew even though the non-Jew explicitly tells [the Jewish owner] that he is going to use them for chametz on Pesach, and it is for that reason that he is renting [the items] from [the Jew].34 [The reason for the leniency is that] since the non-Jew could use these entities for chametz for [at least] a day while [chametz] is permitted – i.e., from the time of the rental until the beginning of the sixth hour on the day preceding Pesach,35 if so, the fee that the Jew takes from [the non-Jew] is not obviously and apparently for [the use of the entity during] a forbidden time, namely, the week of Pesach. [It could be said that the non-Jew is paying to use the entity] during a permitted time, [i.e., during] the time when the non-Jew could use [the entity he is renting] for chametz, from the time that [the Jew] rented [the entity] to him until the sixth hour on the day preceding Pesach.36 ‫ ֲאָבל ֹקֶדם ֶﬠֶרב ֶפַּסח ֻמָתּר‬33,‫ ְכֶּשַׁמְּשִׂכּיר לוֹ ְבּתוֹ ַהֶפַּסח אוֹ ְבֶּﬠֶרב ֶפַּסח ֲאִפלּוּ ֹקֶדם ָשָׁﬠה ֲחִמיִשׁית‬32‫יא ְוָכל ֶזה‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי ְמָפֵרשׁ לוֹ ֶשׁ ִיְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְבֶּפַסח ְוַﬠל ְמָנת ֵכּן‬,‫ְלַהְשִׂכּיר ְלָנְכ ִרי ֵבּין ֲחמוֹר ֵבּין ַתּנּוּר ֵבּין ֶחֶדר‬ ‫סב ְדַּה ְינוּ ִמָשָּׁﬠה‬,‫ ְדֵּכיָון ֶשַׁהָנְּכ ִרי ָיכוֹל ְלִהְשַׁתֵּמּשׁ יוֹם ֶאָחד ָבֶּהם ָחֵמץ ִבְּשַׁﬠת ֶהֵתּר‬34,‫סא‬,‫הוּא שׂוְֹכָרם ִמֶמּנּוּ‬ ‫ ִאם ֵכּן ַהָשָּׂכר ֶשׁנּוֵֹטל ִמֶמּנּוּ ַה ִיְּשָׂרֵאל ֵאינוֹ ִנָכּר ְו ִנ ְרֶאה ֶשׁהוּא ְבַּﬠד ְשַׁﬠת‬35,‫ֶשַׁמְּשִׂכּיָרם לוֹ ַﬠד ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬ ‫ ְדַּה ְינוּ ְבַּﬠד ַמה ֶשַּׁהָנְּכ ִרי ָיכוֹל ְלִהְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ִמָשָּׁﬠה‬,‫ ֶאָלּא ְבַּﬠד ְשַׁﬠת ֶהֵתּר‬,‫ ְדַּה ְינוּ ְבַּﬠד ָשׁבוַּﬠ ֶשׁל ֶפַּסח‬,‫ִאסּוּר‬ 36:‫ֶשַׁמְּשִׂכּיָרם לוֹ ַﬠד ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬ 12 In which instances does [the leniency mentioned above] apply? With regard to a donkey, a room, an oven, or the like, in which instance, the Jewish [owner] does not derive any benefit from the non-Jew’s use [of the entity] for chametz on Pesach. It is, however, forbidden to rent to a non-Jew a utensil in which [food] is cooked over a fire, for example, a pot or a kettle, or the like, – even several days before Pesach, if [the lender] knows that [the non-Jew] will cook chametz in [the utensil] on Pesach.37 [The prohibition applies] even though the non-Jew does not explicitly say that he will cook chametz in [the utensil. Indeed,] it is even forbidden to lend [the non-Jew one’s utensil for such a purpose] without charge.38 [The reason for the stringency is that] if [the non-Jew] would cook chametz [in the utensil] on Pesach, the Jew would derive benefit from the chametz in the following manner: Were the non-Jew to pour out the chametz cooking in the utensil and leave the empty utensil over the fire, the utensil would crack because of the fire’s [heat]. When, [by contrast,] the chametz is being cooked [and remains] in [the utensil] while [the utensil is] on the fire, the utensil will not crack. Thus, the Jew receives some [measure of] benefit from the chametz on Pesach.39

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If, however, it is not known whether the non-Jew will cook chametz in [the utensil, the Jew] is permitted to rent it to [the non-Jew] even during Pesach. [This leniency applies] even to a utensil that was not koshered for Pesach and [which before Pesach] had absorbed much chametz from which it is forbidden to benefit. Nevertheless, [the fact that chametz is absorbed in the utensil does not cause] benefiting from the actual substance of the utensil to be forbidden. [The rationale is that] the non-Jew is not renting and paying for the chametz absorbed in the utensil, but rather for the substance of the utensil itself [– and] it is permitted to benefit from [the utensil itself]. ‫ ֶשֵׁאין שׁוּם ֲהָנָאה ַמַגַּﬠת ְלִיְשָׂרֵאל ִמַמּה ֶשַּׁהָנְּכ ִרי ִיְשַׁתֵּמּשׁ‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַבֲּחמוֹר ְוֶחֶדר ְוַתנּוּר ְוַכיּוֵֹצא ָבֶּהן‬ ‫ ֲאִפלּוּ‬,‫ ְכּגוֹן ְקֵדָרה ְויוָֹרה ְוַכיּוֵֹצא ָבֶּהן‬,‫ ֲאָבל ָאסוּר ְלַהְשִׂכּיר ְלָנְכ ִרי ְכִּלי ֶשְׁמַּבְשִּׁלין בּוֹ ַﬠל ַגֵּבּי ָהאוּר‬,‫ָבֶּהן ָחֵמץ ְבֶּפַסח‬ .‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַהָנְּכ ִרי ְמָפֵרשׁ לוֹ ֶשׁ ְיַּבֵשּׁל בּוֹ ָחֵמץ‬37,‫סג‬,‫ ִאם ָידוַּﬠ לוֹ ֶשׁ ְיַּבֵשּׁל בּוֹ ָחֵמץ ְבֶּפַסח‬,‫ַכָּמּה ָיִמים ֹקֶדם ַהֶפַּסח‬ ‫ ֶשֲׁהֵרי ִאם‬,‫ ְלִפי ֶשִׁאם ְיַבֵשּׁל בּוֹ ָחֵמץ ְבֶּפַסח ַי ִגּיַﬠ ְלַה ִיְּשָׂרֵאל ֲהָנָאה ֵמֶהָחֵמץ‬38,‫סד‬,‫ַוֲאִפלּוּ ְלַהְשִׁאיל לוֹ ְבִּחָנּם ָאסוּר‬ ‫ַהָנְּכ ִרי ָהָיה ְמָﬠֶרה ִמן ַהְכִּלי ֶאת ֶהָחֵמץ ֶשִׁמְּתַבֵּשּׁל ְבּתוֹכוֹ ַﬠל ַגֵּבּי ָהאוּר ְוָהָיה ַהְכִּלי ִנְשָׁאר ֵריָקן ַﬠל ַגֵּבּי ָהאוּר ָהָיה ַהְכִּלי‬ ‫ ִנְמָצא ֶשַׁמִּגּיַﬠ ְלִיְשָׂרֵאל ְקָצת‬,‫ ְוַﬠְכָשׁו ֶשֶׁהָחֵמץ ִמְתַבֵּשּׁל ְבּתוֹכוֹ ַﬠל ַגֵּבּי ָהאוּר ֵאין ַהְכִּלי ִמְתַבֵּקַּﬠ‬,‫ִמְתַבֵּקַּﬠ ֵמֲחַמת ָהאוּר‬ 39,‫סה‬.‫ֲהָנָאה ֵמֶהָחֵמץ ְבֶּפַסח‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהְכִּלי ל ֹא ֻהְכַשׁר‬.‫ֲאָבל ִאם ֵאין ָידוַּﬠ ָלנוּ ֶשַׁהָנְּכ ִרי ְיַבֵשּׁל בּוֹ ָחֵמץ – ֻמָתּר ְלַהְשִׂכּיר לוֹ ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬ ‫ ְוֵאין ַהָנְּכ ִרי שׂוֵֹכר‬,‫ ִמָכּל ָמקוֹם גּוּף ַהְכִּלי ל ֹא ֶנֱאַסר ַבֲּהָנָאה‬,‫ ַוֲהֵרי הוּא ָבּלוַּﬠ ֵמָחֵמץ ַה ְרֵבּה ֶשָׁאסוּר ַבֲּהָנָאה‬,‫ְלֵשׁם ֶפַּסח‬ ‫סו‬:‫ִמֶמּנּוּ ְונוֵֹתן לוֹ ָדִּמים ְבַּﬠד ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי ֶאָלּא ְבַּﬠד גּוּף ַהְכִּלי ַהֻמָּתּר ַבֲּהָנָאה‬ 13 For this reason, it is permitted on Pesach to heat water in a cooking utensil that absorbed chametz in order to use this water for bathing, laundry, or for cleansing one’s head. [As mentioned in the previous subsection, this is permitted, since] one is only deriving benefit from the utensil and not from the chametz it absorbed. True, [the chametz] will be released from the utensil into this hot water and [the water] will have [a trace of] the flavor of chametz. Nevertheless, since [the water] is not intended to be drunk, but rather to be used for bathing and for laundry, the person is not deriving any benefit at all from the flavor of the chametz released into it. When does the above apply? When the utensil [in which the water is heated] is designated to be used exclusively for bathing and/or for laundry, and it is not commonly used for eating or drinking. By contrast, a utensil that is [even only] occasionally used for eating and drinking should be hidden away in a concealed place where the person does not usually go throughout the days of Pesach, as will be explained in sec. 551[:1. Such a utensil] should not even be used for bathing and/or for laundry, even [when bathing and laundering] only with cold water. [This is] a decree [instituted as a safeguard] lest one forget and use [the utensil] for eating and drinking. When does the above [restriction] apply? When one desires to use [the utensil that absorbed chametz] in an ongoing manner during Pesach. It is, however, permitted to temporarily use [such a utensil] with cold water, even for the purpose of eating and drinking, provided it is not an earthenware utensil.40 [Similarly, it is permitted to temporarily use the utensil] with hot water for the purpose of bathing and laundry, even if it is an earthenware utensil,41 as explained in sec. 551[:2, 43, 72]. Consult that source for all the relevant particulars regarding this law. ‫יג וִּמַטַּﬠם ֶזה ֻמָתּר ְלָהֵחם ַחִמּין ְבֶּפַסח ִבְּכִלי ַהָבּלוַּﬠ ֵמָחֵמץ ְכֵּדי ְלִהְשַׁתֵּמּשׁ ְבַּחִמּין ֵאלּוּ ִל ְרִחיָצה ְוִלְכִביָסהסז ְוָלֹחף ָבֶּהן‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ִנְפָלט ִמן ַהְכִּלי ְלתוֹ‬,‫סח ֶשֲׁהֵרי ֵאינוֹ ֶנֱהֶנה ֶאָלּא ִמן ַהְכִּלי ְול ֹא ִמן ָחֵמץ ַהָבּלוַּﬠ ְבּתוֹכוֹ‬,‫ֶאת ָהר ֹאשׁ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ עוֵֹמד ִלְשִׁתָיּה ֶאָלּא ִל ְרִחיָצה וְּכִביָסה ֲהֵרי ֵאינוֹ ֶנֱהֶנה ְכּלוּם ִמן‬,‫ַחִמּין ַהָלּלוּ ְוֵישׁ ָבֶּהן ַטַﬠם ֶהָחֵמץ‬

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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‫ַטַﬠם ֶהָחֵמץ ֶשִׁנְּפָלט ְלתוָֹכן‬. ‫סט ֲאָבל ְכִּלי ֶשֶׁדֶּר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּכִלי ַהְמיָֻחד ִל ְרִחיָצה ְוִלְכִביָסה ֶשֵׁאין ֶדֶּר ְלִהְשַׁתֵּמּשׁ בּוֹ ַלֲאִכיָלה ְוִלְשִׁתָיּה‬ ‫ ְכּמוֹ‬,‫ְלִהְשַׁתֵּמּשׁ בּוֹ ִלְפָﬠִמים ַלֲאִכיָלה וְּשִׁתָיּה – ָצ ִרי ְלַהְצ ִניעוֹ ְבָּמקוֹם ָצנוַּﬠ ֶשֵׁאינוֹ ָרִגיל ֵליֵל ְלָשׁם ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוִיְשַׁתֵּמּשׁ‬,‫ ַוֲאִפלּוּ ַﬠל ְיֵדי צוֵֹנן‬,‫ע ְוֵאין ְלִהְשַׁתֵּמּשׁ בּוֹעא ֲאִפלּוּ ִל ְרִחיָצה וְּכִביָסה‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"א‬ ‫עב‬.‫בּוֹ ַלֲאִכיָלה וְּשִׁתָיּה‬ – ‫ ֲאָבל ְלִהְשַׁתֵּמּשׁ בּוֹ ֶדֶּר ֲﬠַראי ְבִּמְקֶרה ַﬠל ְיֵדי צוֵֹנן‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁרוֶֹצה ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ִבְּקִביעוּת‬ ‫ אוֹ ֲאִפלּוּ ַﬠל ְיֵדי ַחִמּין ְלֹצֶר ְרִחיָצה וְּכִביָסהעו ֲאִפלּוּ‬40,‫עה‬,‫ֻמָתּרעג ֲאִפלּוּ ְלֹצֶר ֲאִכיָלה וְּשִׁתָיּהעד ִאם ֵאינוֹ ְכִּלי ֶחֶרס‬ ‫עז ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"א‬41,‫הוּא ְכִּלי ֶחֶרס‬: 14 [The following laws apply to a person] who maintains possession of large kettles owned by the ruler of the city, and the ruler has a standing rule that applies to all the inhabitants of the city that anyone who cooks in these kettles must give [the proprietor] a fixed measure of [the food that] is cooked [in them]. If the [agreement between the Jew who serves as the proprietor of the kettles and the ruler of the city] is such that if the kettles become dilapidated or damaged, the Jew who receives the fee [for their use] must fix them or fashion new ones, the utensils are considered as if they actually [belong to the Jewish proprietor. Hence,] he is forbidden to allow non-Jews to cook chametz in [these kettles] on Pesach for the reason explained above.42 If [the Jewish proprietor] does not have the power to prevent [the non-Jews from cooking chametz in the kettles], and they will cook chametz [in them] against his will, [the proprietor] is forbidden after Pesach to take the portions of the cooked chametz food that the non-Jews set aside [for him] as payment for [the use of] the kettles in which chametz was cooked on Pesach. Even if the person transgressed or forgot, and took these portions [after Pesach], he is forbidden to benefit from them. [The rationale is that] since it is the practice of [the people using the kettles] to give a portion of the food cooked [in them] as payment for [their] use, the Jewish [proprietor] acquired this portion during Pesach, at the time [the food] was cooked.43 Thus, [the portion] is considered chametz that existed in a Jew’s possession during Pesach. [Moreover,] it is even forbidden for [the Jewish proprietor] to accept money after Pesach as payment for [the use of] the kettles in which chametz was cooked on Pesach, so that he will not be profiting from substances from which it is forbidden to benefit. Nevertheless, if [the proprietor] transgressed and accepted [money for these portions], it is permitted for him to benefit from it, as explained above.44 What should such a Jewish [proprietor] do? When Pesach arrives, he should sell to a non-Jew, for all the days of Pesach, all the kettles and [the rights to] all the portions [of food to be given him, employing] one of the means of finalizing a transaction that are explained in Choshen Mishpat, Hilchos Mekach U’Memkar,45 stipulating with [the non-Jew] that after Pesach, [the non-Jew] should give him money or other objects [of value] in exchange [for the rights received]. When [the Jewish proprietor] makes such a stipulation with [the non-Jew], even if after Pesach the non-Jew gives [the Jewish proprietor] the portions of chametz that he received on Pesach as payment for [the use of] the kettles, [the Jewish proprietor] is permitted to accept them and partake of them, as explained above.46 ‫יד ִמי ֶשַׁמֲּחִזיק יוֹרוֹת ִממּוֵֹשׁל ָהִﬠיר ְוֵישׁ לוֹ ֹחק ָקבוַּﬠ ֵמַהמּוֵֹשׁל ַﬠל ָכּל ְבֵּני ָהִﬠיר ֶשָׁכּל ִמי ֶשְׁמַּבֵשּׁל ְבּיוֹרוֹת ֵאלּוּ ָצ ִרי‬ ‫ ִאם הוּא ְבִּﬠ ְנָין ֶשְׁכֶּשִׁמְּתַיְשּׁ ִנים ַהיּוֹרוֹת אוֹ ֶשִׁמְּתַקְלְקִלין ָצ ִרי ִיְשָׂרֵאל ֶזה ַהנּוֵֹטל ְשָׂכָרן‬,‫ִלֵתּן לוֹ ִמָדּה ַאַחת ִמָכּל ִבּשּׁוּל‬ ‫ ְוָאסוּר לוֹ ְלַה ִנּיַח ְלַהָנְּכ ִרים ֶשׁ ְיַּבְשּׁלוּ ָבֶּהן ָחֵמץ ְבֶּפַסחעח‬,‫ְלַתְקָּנם אוֹ ַלֲﬠשׂוֹת ֲחָדִשׁים – ֲהֵרי יוֹרוֹת ֵאלּוּ ֵהן ְכֶּשׁלּוֹ ַמָמּשׁ‬

12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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https://www.chabad.org/library/article_cdo/aid/4284908/jewish/Shulcha...

42,‫עט‬.‫ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ְוִאם ֵאין לוֹ ֹכַּח ִלְמ ֹנַﬠ אוָֹתן ְוֵהן ְמַבְשִּׁלין ָחֵמץ ְבַּﬠל ָכּ ְרחוֹ – ַﬠל ָכּל ָפּ ִנים ָאסוּר לוֹ ִלֹטּל ְלַאַחר ַהֶפַּסח ֶאת ַהִמּדּוֹת ֶשׁל‬ ‫ ַוֲאִפלּוּ ִאם ָﬠַבר אוֹ ָשַׁכח ְוָנַטל ִמדּוֹת ֵאלּוּ‬.‫ִבּשּׁוֵּלי ָחֵמץ ֶשִׁהְפ ִרישׁוּ ַהָנְּכ ִרים ְבַּﬠד ְשַׂכר ַהיּוֹרוֹת ֶשִׁבְּשּׁלוּ ָבֶּהן ָחֵמץ ְבֶּפַסח‬ ‫ ְדֵּכיָון ֶשַׁדּ ְרָכּן ְלעוָֹלם ָלֵתת ִמָדּה ִמן ַהִבּשּׁוּל ְבַּﬠד ְשַׂכר ַהיּוֹרוֹת – ֲהֵרי ָזָכה ַה ִיְּשָׂרֵאל ְבִּמָדּה זוֹ‬,‫– ָאסוּר ֵלָהנוֹת ֵמֶהן‬ ‫ ַוֲאִפלּוּ ָמעוֹת ָאסוּר לוֹ ְלַקֵבּל ְלַאַחר‬.‫ ְוַנֲﬠָשׂה ֲחֵמצוֹ ֶשׁל ִיְשָׂרֵאל ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬43,‫ִבְּשַׁﬠת ַהִבּשּׁוּל ְבּתוֹ ַהֶפַּסח‬ ‫פ ֶאָלּא ֶשִׁאם ָﬠַבר ְוִקְבָּלם – ֻמָתּר‬.‫ ְכֵּדי ֶשׁלּ ֹא ִיְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬,‫ַהֶפַּסח ְבַּﬠד ְשַׂכר ַהיּוֹרוֹת ֶשִׁבְּשּׁלוּ ָבֶּהן ָחֵמץ ְבֶּפַסח‬ 44,‫פא‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫לוֹ ֵלָהנוֹת ֵמֶהם‬ ‫ְוֵכיַצד ַיֲﬠֶשׂה ִיְשָׂרֵאל ֶזה? ְכֶּשַׁיִּגּיַﬠ ַהֶפַּסח? ִיְמֹכּר ְלָנְכ ִרי ַﬠל ָכּל ְיֵמי ַהֶפַּסח ֶאת ָכּל ַהיּוֹרוֹת ִﬠם ָכּל ַהִמּדּוֹתפב ְבֶּאָחד‬ ‫ ְוַיְתֶנה ִﬠמּוֹ ֶשְׁלַּאַחר ַהֶפַּסח ִיֵתּן לוֹ ְבַּﬠד ֶזה ָמעוֹת אוֹ‬45,‫ִמַדּ ְרֵכי ַהְקִּנָיּה ֶשׁ ִנְּתָבֲּארוּ ְבֹּחֶשׁן ִמְשָׁפּט ִהְלכוֹת ִמָקּח וִּמְמָכּר‬ ‫ ַאף ִאם ְלַאַחר ַהֶפַּסח נוֵֹתן לוֹ ַהָנְּכ ִרי ֶאת ַהִמּדּוֹת ֶשׁל ָחֵמץ ֶשִׁקֵּבּל ְבֶּפַסח ִבְּשַׂכר‬, ‫ וְּכֶשַׁמְּתֶנה ִﬠמּוֹ ָכּ‬.‫ְשָׁאֵרי ְדָּב ִרים‬ 46,‫פד‬:‫פג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ַהיּוֹרוֹת – ֻמָתּר לוֹ ְלַקְבָּלם וְּלָאְכָלם‬ 15 If, however, the Jewish [proprietor] is not required to fix the kettles if they become dilapidated or damaged, they are considered to be [entirely] the property of the [non-Jewish] ruler, and the Jewish [proprietor] is not adjured [to prevent] the non-Jews [from] cooking chametz in them on Pesach. [The rationale is that the Jewish proprietor] is not deriving any benefit from the chametz cooked in [the kettles], for even if the chametz would be removed from them and they would remain empty on the fire and break, the Jewish [proprietor] would not be required to fix them. If [the Jewish proprietor] is familiar with the non-Jews who will cook chametz on Pesach, he should stipulate with them before Pesach that after Pesach they should give him money, other objects that are not chametz, or chametz that became leavened after Pesach as payment for [the use of] the kettles. [In this way, the nonJews] will not owe the Jew any chametz as a debt.47 When [the Jewish proprietor] makes such a stipulation with [the non-Jews], even if after Pesach the non-Jews give him portions of the chametz food that they cooked on Pesach, it is permitted for him to accept them.48 [The Jewish proprietor] is not considered to be benefiting from substances from which it is forbidden to benefit, since the actual substance of the kettles belongs entirely to the [non-Jewish] ruler. The Jewish [proprietor] does not have any right to them, for he did not rent the actual physical substance of the kettles, only [the right to collect] the standard fee. The non-Jews who cook [in these kettles] are paying only the fee for the rental of the kettles in which they cooked the chametz. Since the kettles belong to the ruler, the ruler acquired [the food that is] the rental fee immediately when [the non-Jews] cooked in them. [The non-Jewish ruler] alone is [the one] profiting from an object from which it is forbidden to benefit. The Jewish [proprietor,] in turn, is acquiring [the fee the non-Jews paid] the ruler. [However, the Jew] is not profiting from an object from which it is forbidden to benefit at all, but rather [is receiving his fee from the ruler in return] for the money which he gave or will give to the ruler [to purchase the right to administer the use of these kettles]. ‫פה ְוֵאין‬,‫טו ֲאָבל ִאם ֵאינוֹ ֻמָטּל ַﬠל ַה ִיְּשָׂרֵאל ְלַתֵקּן ַהיּוֹרוֹת ְכֶּשִׁמְּתַקְלְקִלין אוֹ ְכֶּשִׁמְּתַיְשִּׁנין – ֲהֵרי ֵהן ִבּ ְרשׁוּת ַהמּוֵֹשׁל‬ ‫ ֶשַׁאף ִאם‬,‫ ֶשֲׁהֵרי ֵאין לוֹ שׁוּם ֲהָנָאה ִמן ֶהָחֵמץ ַהִמְּתַבֵּשּׁל ְבּתוָֹכן‬,‫ַה ִיְּשָׂרֵאל ֻמְזָהר ֶשׁלּ ֹא ְיַבְשּׁלוּ ָבֶּהן ָנְכ ִרים ָחֵמץ ְבֶּפַסח‬ ‫ ִיָנֵּטל ֶהָחֵמץ ִמתּוָֹכן ְו ִיָשֲּׁארוּ ֵריָק ִנין ַﬠל ַגֵּבּי ָהאוּר ְו ִיְתַבְּקּעוּ ל ֹא ִיְצָטֵר ַהִיְּשָׂרֵאל ְלַתְקָּנן‬. ‫ְוִאם הוּא יוֵֹדַﬠ וַּמִכּיר ֶאת ַהָנְּכ ִרים ֶשׁ ְיַּבְשּׁלוּ ָחֵמץ ְבֶּפַסח – ַיְתֶנה ִﬠָמֶּהם ֹקֶדם ַהֶפַּסח ֶשְׁלַּאַחר ַהֶפַּסח ִיְתּנוּ לוֹ ְבַּﬠד ְשַׂכר‬ ‫ ְכֵּדי ֶשָׁכּל ְיֵמי ַהֶפַּסח ל ֹא ִיְהֶיה ְלַה ִיְּשָׂרֵאל‬,‫ אוֹ ָחֵמץ ֶשׁ ִנְּתַחֵמּץ ְלַאַחר ַהֶפַּסח‬,‫ַהיּוֹרוֹת ָמעוֹת אוֹ ְשָׁאֵרי ְדָּב ִרים ֶשֵׁאינוֹ ָחֵמץ‬

12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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https://www.chabad.org/library/article_cdo/aid/4284908/jewish/Shulcha...

‫ ַאף ִאם ְלַאַחר ַהֶפַּסח נוְֹת ִנים לוֹ ַהָנְּכ ִרים ַהִמּדּוֹת ִמן ַהִבּשּׁוִּלים‬,‫ וְּכֶשִׁהְתָנה ִﬠָמֶּהם ְתַּנאי ֶזה‬47,‫פו‬.‫שׁוּם חוֹב ֶשׁל ָחֵמץ‬ 48,‫פז‬.‫ֶשׁל ָחֵמץ ֶשִׁבְּשּׁלוּ ְבֶּפַסח – ֻמָתּר לוֹ ְלַקְבָּלם‬ ‫ ֶשׁלּ ֹא‬,‫ ְוֵאין ְלַה ִיְּשָׂרֵאל שׁוּם ְזִכָיּה ָבֶּהן‬,‫פח ֵכּיָון ֶשׁגּוּף ַהיּוֹרוֹת ֵהן ֶשׁל ַהמּוֵֹשׁל ְלַגְמֵרי‬,‫ְוֵאין ֶזה ִמְשַׂתֵּכּר ְבִּאסּוֵּרי ֲהָנָאה‬ ‫פט ְוַהָנְּכ ִרים ַהְמַבְשִּׁלים ֵאיָנן נוְֹתִנין ַמה ֶשּׁנּוְֹתִנין ֶאָלּא ְבַּﬠד ְשַׂכר ַהיּוֹרוֹת‬,‫ָשַׂכר גּוּף ַהיּוֹרוֹת ֶאָלּא ֹחק ַהַמִּגּיַﬠ ִבְּלַבד‬ ‫ ְוהוּא ַהִמְּשַׂתֵּכּר‬,‫ ְוֵכיָון ֶשַׁהיּוֹרוֹת ֵהן ֶשׁל ַהמּוֵֹשׁל ִנְמָצא ֶשַׁהמּוֵֹשׁל ָזָכה ִבְּשָׂכָרן ִמָיּד ֶשִׁבְּשּׁלוּ ָבֶּהן‬,‫ֶשִׁבְּשּׁלוּ ָבֶּהן ֶאת ֶהָחֵמץ‬ ‫ ֶאָלּא ְבַּﬠד ַהָמּעוֹת ֶשָׁנַּתן אוֹ‬,‫ ְוֵאינוֹ ִמְשַׂתֵּכּר ְכָּלל ְבַּﬠד ִאסּוֵּרי ֲהָנָאה‬,‫ ְוַה ִיְּשָׂרֵאל חוֵֹזר ְוזוֶֹכה ִמן ַהמּוֵֹשׁל‬,‫ְבִּאסּוֵּרי ֲהָנָאה‬ ‫ֶשׁ ִיֵּתּן ְלַהמּוֵֹשׁל‬: 16 After the fact, however, if [the Jewish proprietor] transgressed or forgot, and did not make such a stipulation with [the non-Jews] before Pesach, and after Pesach the non-Jews gave him portions of the chametz that they cooked on Pesach, it is permitted for him to accept them.49 Similarly, if [the Jewish proprietor] does not know which non-Jew will cook chametz [in these kettles] on Pesach so that he can make this stipulation with [the non-Jew] before Pesach, [the situation] is considered as after the fact.50 Nevertheless, if possible, before Pesach, it is desirable for [the Jewish proprietor] to sell to a non-Jew all the portions [of food] that the [non-Jews] who cook [in the kettles] on Pesach will set aside, [following the guidelines] described above.51 Alternatively, he should direct all the non-Jews working in [the cooking establishment] where the kettles are found and [who are] charged with separating the portions of the cooked foods, not to separate anything from chametz cooked on Pesach. Instead, they should write down the names of the people who cooked [chametz on Pesach] and collect the portions from them after Pesach. [Collecting these portions after Pesach is permitted, because] as long as [the portions of food] were not separated, the Jewish [proprietor] did not acquire them. [The rationale is that] the Jewish [proprietor] only purchased from the ruler the portions that [the non-Jews] will separate from the food cooked in the kettles of the ruler.52 ‫ וְּלַאַחר ַהֶפַּסח נוְֹת ִנין לוֹ ַהָנְּכ ִרים ַהִמּדּוֹת ִמן‬,‫טז ֲאָבל ְבִּדיֲﬠַבד ֶשָׁﬠַבר אוֹ ָשַׁכח ְול ֹא ִהְתָנה ִﬠָמֶּהם ְתַּנאי ֶזה ֹקֶדם ַהֶפַּסח‬ ‫ ְוֵכן ִאם ֵאינוֹ יוֵֹדַﬠ ֵאיֶזה ָנְכ ִרי ְיַבֵשּׁל ָחֵמץ ְבֶּפַסח ֶשַׁיְּתֶנה‬49,‫צ‬.‫ַהִבּשּׁוִּלים ֶשׁל ָחֵמץ ֶשִׁבְּשּׁלוּ ְבֶּפַסח – ֻמָתּר לוֹ ְלַקְבָּלם‬ 50,‫צא‬.‫ִﬠמּוֹ ְתַּנאי ֶזה ֹקֶדם ַהֶפַּסח – ֲהֵרי ֶזה ְכִּדיֲﬠַבד‬ ‫ טוֹב ִלְמֹכּר ְלָנְכ ִרי ֹקֶדם ַהֶפַּסח ָכּל ַהִמּדּוֹת ֶשׁל ֶפַּסח ֶשַׁיְּפ ִרישׁוּ ַהְמַבְשִּׁלים ְבֶּפַסח ַﬠל ֶדֶּר‬,‫ ִאם ֶאְפָשׁר‬,‫וִּמָכּל ָמקוֹם‬ ‫ אוֹ ְיַצֶוּה ַלָנְּכ ִרים ַהְמָשׁ ְרִתים ְבֵּבית ַהיּוֹרוֹת וְּמֻמ ִנּים ְלַהְפ ִרישׁ ַהִמּדּוֹת ִמן ַהִבּשּׁוִּלים ֶשׁלּ ֹא ַיְפ ִרישׁוּ‬51,‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ֶשָׁכּל ְזַמן ֶשׁלּ ֹא‬,‫ ֶאָלּא ִיְכְתּבוּ ֵשׁם ַהְמַבְשִּׁלים ְו ִי ְגבּוּ ֵמֶהן ַהִמּדּוֹת ְלַאַחר ַהֶפַּסח‬,‫ְכּלוּם ִמִבּשּׁוּל ָחֵמץ ֶשׁ ְיַּבְשּׁלוּ ְבֶּפַסח‬ ‫ ֶשֲׁהֵרי ל ֹא ָקָנה ֵמַהמּוֵֹשׁל ֶאָלּא ַהִמּדּוֹת ֶשַׁיְּפ ִרישׁוּ ִמן ַהִבּשּׁוִּלים ֶשְׁיַּבְשּׁלוּ ַבּיּוֹרוֹת‬,‫ִהְפ ִרישׁוּ ַהִמּדּוֹת ל ֹא ָזָכה ָבֶּהן ַה ִיְּשָׂרֵאל‬ 52,‫צב‬:‫ֶשׁל ַהמּוֵֹשׁל‬ 17 [Similar concepts apply with regard to a Jew] who serves as the proprietor of [the city’s] mills53 on behalf of the ruler of the city, when there is a fixed rule incumbent on all the inhabitants of the city that anyone who grinds grain in these mills must give [the proprietor] a designated allotment of the flour ground [there]. The laws that apply on Pesach with regard to grinding ground grain that has fermented, which is called malt,54 are the same as the laws pertaining to one who serves as the proprietor of kettles with regard to chametz cooked [in them], as explained [in the previous subsections]. ‫ ִממּוֵֹשׁל ָהִﬠיר ְוֵישׁ לוֹ ֹחק ָקבוַּﬠ ֵמַהמּוֵֹשׁל ַﬠל ָכּל ְבֵּני ָהִﬠיר ֶשָׁכּל ִמי ֶשׁ ִיְּטֹחן ְתּבוָּאה ְבֵּרַח ִים‬53‫יז ִמי ֶשַׁמֲּחִזיק ֵרַח ִים‬ ‫ ְכִּדין ִמי‬54(‫ֵאלּוּ ִיֵתּן לוֹ ִמָדּה ַאַחת ֶקַמח ִמֶקַּמח ַה ִנְּטָחן – ִדּינוֹ ְבֶּפַסח ְלִﬠ ְנַין ְטִחיַנת ְתּבוָּאה ְמֻחֶמֶּצת ֶשׁקּוֹ ִרין )מאל"ץ‬ ‫צג וְּכמוֹ ֶשִׁנְּתָבֵּאר‬,‫ֶשַׁמֲּחִזיק יוֹרוֹת ְלִﬠְנַין ִבּשּׁוֵּלי ָחֵמץ‬:

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Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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18 [A Jew] is forbidden to give his animal to a non-Jew to feed during Pesach55 if he knows that the non-Jew will feed it barley dregs that are chametz.56 [The rationale is that having his] animal eat is of benefit to a person because as a result [the animal] progressively improves and its value increases. True, [the animal] would also have progressively improved [and its value would have increased] if it had eaten other foods that were not chametz. Nevertheless, since [the animal’s] improvement and increase in value came about because of chametz on Pesach, it is forbidden, even though the chametz belonged to a non-Jew.57 ([After the fact, however, even] if a Jew transgressed and fed his animal chametz himself on Pesach, it is permitted to slaughter [the animal] and partake of it on Pesach. It is not necessary to cast the financial value of the benefit [the person] derived from the chametz58 to oblivion. See Yoreh Deah, sec. 60 and sec. 142.59 Consult those sources for the rationale.)60 Nevertheless, if [the Jewish owner of the animal] does not know with certainty that [the non-Jew] will feed his animal chametz, he is permitted to give [his animal] to [the non-Jew to feed]. There is no concern that perhaps he will feed it chametz.61 ‫ ִאם ָידוַּﬠ לוֹ ֶשַׁהָנְּכ ִרי ַיֲאִכיֶלָנּה ְפֹּסֶלת ֶשׁל ְשׂעוֹ ִרים ֶשׁהוּא‬55‫יח ָאסוּר ִלֵתּן ְבֶּהְמתּוֹ ְלָנְכ ִרי ְלַהֲאִכיָלהּ ִבּיֵמי ַהֶפַּסח‬ ‫צה ְוַאף‬.‫ ֶשַׁﬠל ְיֵדי ֵכן ִהיא ִמְתַﬠָלּה וַּמְשַׁבַּחת וִּמְתַוֶסֶּפת ְבָּדִמים‬,‫ ְלִפי ֶשֲׁאִכיַלת ַהְבֵּהָמה ִהיא ֲהָנַאת ָהָאָדם‬56,‫צד‬,‫ָחֵמץ‬ ‫ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשֶׁשַּׁבח ְוִﬠלּוּי‬,‫ַﬠל ִפּי ֶשִׁאם ָה ְיָתה אוֶֹכֶלת ְדָּב ִרים ֲאֵח ִרים ֶשֵׁאיָנן ָחֵמץ ָה ְיָתה ַגּם ֵכּן ִמְתַﬠָלּה וַּמְשַׁבַּחת‬ 57,‫צז‬.‫צו ַאף ַﬠל ִפּי ֶשֶׁהָחֵמץ הוּא ֶשׁל ָנְכ ִרי‬,‫ֶזה ָבּא ָלהּ ַﬠל ְיֵדי ָחֵמץ ְבֶּפַסח – ֲהֵרי ֶזה ָאסוּר‬ (‫ ֶשֻׁמָּתּר ְלָשֲׁחָטהּ‬,‫ ֶשִׁאם ָﬠַבר ַהִיְּשָׂרֵאל ְוֶהֱאִכיָלהּ ְבַּﬠְצמוֹ ָחֵמץ ְבֶּפַסח‬59,‫ְוַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ס'צח ְוִסיָמן קמ"בצט‬ 60,‫ק ַﬠֵיּן ָשׁם ַהַטַּﬠםקא‬,‫ ְלִאבּוּד‬58‫ ְוֵאין ָצ ִרי ְלַהְשִׁלי ְדֵּמי ֲהָנַאת ֶהָחֵמץ‬,‫)וְּלָאְכָלהּ ְבֶּפַסח‬. 61,‫קב‬:‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ַיֲאִכיֶלָנּה ָחֵמץ‬,‫ ִאם ֵאין ָידוַּﬠ לוֹ ְבַּוַדּאי ֶשַׁיֲּאִכיֶלָנּה ָחֵמץ – ֻמָתּר ִלְתָּנהּ לוֹ‬,‫וִּמָכּל ָמקוֹם‬ 19 One may, however, tell his non-Jewish servant on Pesach,62 “Here is this dinar;63buy [food] and eat,” even though he knows that the servant will buy chametz and eat it. [The rationale is that] a servant’s partaking [of food] is not considered [as] a benefit to his master [to the same degree] as his animal eating,64 for the reason explained in Yoreh Deah, sec. 221.65 ‫ ַאף ַﬠל ִפּי ֶשׁהוּא יוֵֹדַﬠ ֶשָׁהֶﬠֶבד ֵיֵל‬,"‫ ֶזה וְּקֵנה ֶוֱאֹכל‬63‫ "ֵהיָל ִדּיָנר‬62,‫קג‬:‫יט ֲאָבל ֻמָתּר לוַֹמר ְבֶּפַסח ְלַﬠְבדּוֹ ָנְכ ִרי‬ ‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬64,‫קו‬,‫קד ְלִפי ֶשֲׁאִכיַלת ָהֶﬠֶבד ֵאיָנהּ ֲחשׁוָּבה ֲהָנָאה ְלַרבּוֹקה ְכּמוֹ ֲאִכיַלת ַהְבֵּהָמה‬,‫ְו ִיְקֶנה ָחֵמץ ְוי ֹאַכל‬ 65,‫קז‬:‫ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רכ"א‬ 20 However, a person should not tell a non-Jew – whether or not [the non-Jew] is his servant66 – “Here is this dinar; buy chametz from a storekeeper and eat.”67 Since the Jew himself is forbidden to purchase chametz on Pesach, he is forbidden to tell a non-Jew to purchase it. Even though the non-Jew is purchasing [the chametz] for himself and not for the Jew, nevertheless, since the Jew is giving the non-Jew a dinar and telling him to buy chametz, and the non-Jew does so [in response to] the Jew’s words, he appears to be [the Jew’s] agent, for the reason explained in sec. 307[:35. The Jew] may, however tell [the non-Jew]: “Buy chametz with your own dinar and eat.” ‫ "ֵהיָל ִדּיָנר ֶזה וְּקֵנה ְל ָחֵמץ ִמן ַהֶח ְנָוִני‬:‫ ֵבּין ֶשֵׁאינוֹ ַﬠְבדּוֹ‬66‫ ֵבּין ֶשׁהוּא ַﬠְבדּוֹ‬,‫כ ֲאָבל ל ֹא י ֹאַמר ָאָדם ְבֶּפַסח ְלָנְכ ִרי‬ ‫ ְוַאף ַﬠל ִפּי‬.‫ ְדֵּכיָון ֶשַׁה ִיְּשָׂרֵאל ְבַּﬠְצמוֹ ָאסוּר לוֹ ִלְקנוֹת ָחֵמץ ְבֶּפַסח – ָאסוּר לוֹ לוַֹמר ְלָנְכ ִרי ִלְקנוֹתוֹ‬67,‫קח‬,"‫ֶוֱאֹכל‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁה ִיְּשָׂרֵאל נוֵֹתן ִדּיָנר ְלַהָנְּכ ִרי ְואוֵֹמר לוֹ ֶשִׁיְּקֶנה בּוֹ‬,‫ֶשַׁהָנְּכ ִרי קוֶֹנה אוֹתוֹ ְלַﬠְצמוֹ ְול ֹא ִבְּשִׁביל ַה ִיְּשָׂרֵאל‬

12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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‫קיא ֲאָבל‬.‫קי ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ז‬,‫ָחֵמץ ְוַהָנְּכ ִרי קוֶֹנה אוֹתוֹ ְבִּדבּוּרוֹ ֶשׁל ִיְשָׂרֵאלקט – ֲהֵרי ֶזה ִנ ְרֶאה ִכְּשׁלוּחוֹ‬ ‫קיב‬:"‫ "ְקֵנה ְל ָחֵמץ ְבִּדיָנר ֶשְׁלּ ֶוֱאֹכל‬:‫ֻמָתּר לוַֹמר לוֹ‬ 21 Similarly, it is permitted on Pesach [for a Jew] to tell a non-Jew – even one who is his servant whom he is obligated to provide with meals – “Go and purchase chametz on my account from the storekeeper.68 Eat it and I will pay him.”69 [The Jewish employer] is permitted to pay the storekeeper even while the chametz still exists, before the servant eats it. The Jew does not acquire the chametz by paying for it, since the chametz is not in [his] possession at this time, but rather is in the servant’s possession. (Even though the servant places the chametz in the Jew’s domain, nevertheless, [the Jew does not acquire the chametz by virtue of its presence in his domain since] a person’s domain does not acquire an object for him that he does not desire to acquire, for example, chametz on Pesach, as explained in sec. 448[:3].) Moreover, at the time the servant drew the chametz [out of the domain of] the storekeeper,70 he intended through drawing it out solely to acquire it for himself, not for the Jewish [employer]. Similarly, the storekeeper intended to transfer ownership of the chametz to the non-Jew through [the servant’s] drawing it out; [the storekeeper did] not [intend that] the Jew [acquire this chametz]. He merely [intended] to seek payment from the Jew for [what the Jew’s] servant [took]. Thus, the servant is eating chametz that belonged to the storekeeper, not chametz that belongs to the Jew. ‫ ֶוֱאֹכל‬68‫קיד "ֵל ְוַקח ָﬠַלי ָחֵמץקטו ִמן ַהֶח ְנָו ִני‬:‫קיג ֲאִפלּוּ הוּא ַﬠְבדּוֹ ֶשְׁמּזוֹנוָֹתיו ָﬠָליו‬,‫כא ְוֵכן ֻמָתּר לוַֹמר ְבֶּפַסח ְלָנְכ ִרי‬ ‫קטז ְוֵאין ֶהָחֵמץ ִנְקֶנה‬,‫ וֻּמָתּר לוֹ ִלְפֹרַﬠ ַלֶח ְנָוִני ֲאִפלּוּ ְבּעוֹד ֶשֶׁהָחֵמץ ָבּעוָֹלם ֶשֲׁﬠַד ִין ל ֹא ֲאָכלוֹ ָהֶﬠֶבד‬69."‫ַוֲאִני ֶאְפַרע לוֹ‬ ‫קיז‬.‫ ֵכּיָון ֶשְׁבָּשָׁﬠה זוֹ ֵאין ֶהָחֵמץ ְבַּיד ַהִיְּשָׂרֵאל ֶאָלּא ְבַּיד ָהֶﬠֶבד‬,‫ְלִיְשָׂרֵאל ְבֵּפָרעוֹן ֶזה‬ (,‫ ִמָכּל ָמקוֹם ֵאין ֲחֵצרוֹ ֶשׁל ָאָדם קוָֹנה לוֹ ָדָּבר ֶשֵׁאין נוַֹח לוֹ‬,‫ְוַאף ַﬠל ִפּי ֶשָׁהֶﬠֶבד ִה ִנּיַח ֶהָחֵמץ ַבֲּחֵצרוֹ ֶשׁל ַה ִיְּשָׂרֵאל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"חקיח‬,‫)ְכּגוֹן ָחֵמץ ְבֶּפַסח‬. .‫ ל ֹא ִנְתַכֵּוּן ִבְּמִשׁיָכתוֹ ֶאָלּא ִלְזכּוֹת בּוֹ ְלַﬠְצמוֹ ְול ֹא ִבְּשִׁביל ַה ִיְּשָׂרֵאל‬70‫ְוַגם ְבָּשָׁﬠה ֶשָׁמַּשׁ ָהֶﬠֶבד ֶאת ֶהָחֵמץ ִמן ַהֶח ְנָו ִני‬ ‫ ַרק ֶשַׁיֲּח ֹזר ַﬠל ַהִיְּשָׂרֵאל ֶשִׁיְּפַרע לוֹ ְבַּﬠד‬,‫ְוַגם ַהֶח ְנָו ִני ִנְתַכֵּוּן ְלַהְקנוֹת ֶהָחֵמץ ְלָהֶﬠֶבד ִבְּמִשׁיָכתוֹ ְול ֹא ְלַה ִיְּשָׂרֵאל‬ ‫קיט ִנְמָצא ֶשֲׁחֵמצוֹ ֶשׁל ֶח ְנָו ִני הוּא ֶשׁאוֵֹכל ָהֶﬠֶבדקכ ְול ֹא ֲחֵמצוֹ ֶשׁל ַהִיְּשָׂרֵאל ַרבּוֹ‬,‫ַﬠְבדּוֹ‬: 22 However, it is forbidden for a Jew to give a dinar to a non-Jewish storekeeper in advance and tell him to give food to his servant on Pesach, [promising] to make a reckoning with him after Pesach, for perhaps [the storekeeper] will give [the servant] chametz. [The rationale is that[ since the Jew already gave a dinar to the storekeeper for [the non-Jew’s food], this chametz belongs to the Jew. ([This ruling applies] even according to those authorities who maintain that a Jew does not acquire movable property from a non-Jew merely by paying money.71 Nevertheless, [in this instance,] since the storekeeper already received the dinar from the Jew,72 his intent is to transfer possession of food equal to [the value of] the dinar to the Jew. Thus, afterwards when the storekeeper gives chametz to the [non-Jewish] servant, it is not that he is selling his [chametz] to the non-Jew. Instead, [the storekeeper] is, [as it were,] giving the Jew’s chametz to [the Jew’s non-Jewish servant], and [the storekeeper] is [merely] acting as the agent of the Jew who instructed him to give food to [the Jew’s] servant.) ‫כב ֲאָבל ָאסוּר ְלִיְשָׂרֵאל ְלַהְקִדּים ִדּיָנר ְלֶחְנָו ִני ָנְכ ִרי ְולוַֹמר לוֹ ֶשִׁיֵּתּן ְמזוֹנוֹת ְלַﬠְבדּוֹ ְבֶּפַסחקכא ְוַאַחר ַהֶפַּסח ַיֲﬠֶשׂה ִﬠמּוֹ‬ ‫קכד ֵכּיָון ֶשְׁכָּבר ָנַתן ָﬠָליו ִדּיָנר ְלַהֶח ְנָוִני‬,‫קכג ְוָחֵמץ ֶזה הוּא ֶשׁל ִיְשָׂרֵאל‬,‫קכב ֶשָׁמּא ִיֵתּן לוֹ ָחֵמץ‬,‫ֶחְשׁבּוֹן‬. 12/16/2020, 8:45 PM

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(‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהֶח ְנָו ִני ְכָּבר‬71,‫ַוֲאִפלּוּ ְלִדְבֵרי ָהאוְֹמ ִריםקכה ֶשׁ ִיְּשָׂרֵאל ֵאינוֹ קוֶֹנה ִמַטְּלְטִלין ִמָנְּכ ִרי ְבֶּכֶסף ִבְּלַבד‬ ‫ וְּכֶשַׁהֶח ְנָו ִני נוֵֹתן ַאַחר ָכּ ָחֵמץ ְלָהֶﬠֶבד‬,‫ ֲהֵרי ַדְּﬠתּוֹ ְלַהְקנוֹת ְלַה ִיְּשָׂרֵאל ְמזוֹנוֹת ְכֶּנֶגד ִדּיָנרוֹ‬72‫ִקֵבּל ַהִדּיָנר ִמן ַה ִיְּשָׂרֵאל‬ ‫ ְוהוּא עוֶֹשׂה ְשִׁליחוּת ַהִיְּשָׂרֵאל ֶשִׁצָּוּה לוֹ‬,‫ֵאינוֹ נוֵֹתן לוֹ ְבּתוַֹרת ְמִכיַרת ָחֵמץ ֶשׁלּוֹ ֶאָלּא ְבּתוַֹרת ְנִתיַנת ָחֵמץ ֶשׁל ִיְשָׂרֵאל‬ ‫)ִלֵתּן ְמזוֹנוֹת ְלַﬠְבדּוֹ‬: 23 If, however, [the Jew] does not give [the non-Jewish storekeeper] a dinar in advance, he is permitted to tell [the storekeeper]: “Give chametz to my servant and I will pay you.”73 [The rationale is that] as long as the Jew did not pay [the storekeeper] before he gave chametz to [the Jew’s] servant, [the storekeeper] is giving [the chametz] to [the servant] as a sale, selling his chametz74 [to the servant], and the Jew is paying [the storekeeper] on behalf of [the servant]. (See Yoreh Deah, sec. 132,75 [which states] that if [a Jewish employer] is obligated to give his [non-Jewish] servant food that is chametz, and he cannot absolve himself from [that obligation] by giving [the non-Jewish servant] food that is not chametz against [the servant’s] will, he is forbidden to tell a non-Jewish storekeeper, “Free me [from my obligation to provide] food to my servant. Give him chametz on Pesach and I will pay you after Pesach.”)76 All [the leniencies mentioned above] apply according to the letter of the law. Nevertheless, there are authorities who maintain that because of the severity of [the prohibition against] chametz,77 one should be stringent and not tell a non-Jew on Pesach, “Purchase chametz from a storekeeper and I will pay him.” Needless to say, one should not tell the storekeeper, “Give chametz to this non-Jew and I will pay you.” It is desirable to give weight to their words.78 ‫ ֶשָׁכּל ֶשׁלּ ֹא ָפַּרע לוֹ‬73,‫קכו‬," ‫ "ֵתּן ָחֵמץ ְלַﬠְבִדּי ַוֲא ִני ֶאְפַרע ְל‬:‫כג ֲאָבל ִאם ֵאינוֹ ַמְקִדּים לוֹ ִדּיָנר – ֻמָתּר לוַֹמר לוֹ‬ ‫ ְוַה ִיְּשָׂרֵאל ִיְפַרע לוֹ ַבֲּﬠדוֹ‬74‫ַה ִיְּשָׂרֵאל ֹקֶדם ֶשׁנּוֵֹתן ֶהָחֵמץ ְלַﬠְבדּוֹ ֲהֵרי הוּא נוְֹתנוֹ לוֹ ְבּתוַֹרת ְמִכיַרת ָחֵמץ ֶשׁלּוֹ‬. (‫ ֶשִׁאם הוּא ַחָיּב ִלֵתּן ְלַﬠְבדּוֹ ְמזוֹנוֹת ֶשׁל ָחֵמץ ְוֵאינוֹ ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבַּמה‬75,‫ְוַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קל"בקכז‬ ‫ "ָפְּטֵר ִני ִמְמּזוֹנוֹת ַﬠְבִדּי ְוֵתן‬:‫ֶשּׁ ִיֵּתּן לוֹ ְמזוֹנוֹת ֲאֵח ִרים ֶשֵׁאיָנן ָחֵמץ ְבַּﬠל ָכּ ְרחוֹ ֶשׁל ָהֶﬠֶבד – ָאסוּר לוֹ לוַֹמר ְלֶח ְנָו ִני ָנְכ ִרי‬ ‫)"לוֹ ָחֵמץ ְבֶּפַסח ַוֲא ִני ֶאְפַרע ְל ְלַאַחר ַהֶפַּסח‬.76 ‫ "ְקֵנה‬:‫ ֵישׁ ְלַהֲחִמירקכט ֶשׁלּ ֹא לוַֹמר ְלָנְכ ִרי ְבֶּפַסח‬77‫ ֲאָבל ֵישׁ אוְֹמ ִריםקכח ֶשֵׁמֲּחַמת ֻחְמרוֹת ָחֵמץ‬,‫ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ ." ‫ "ֵתּן ָחֵמץ ְלָנְכ ִרי ֶזה ַוֲא ִני ֶאְפַרע ְל‬:‫ ְוֵאין ָצ ִרי לוַֹמר ֶשׁלּ ֹא י ֹאַמר ַלֶח ְנָו ִני‬."[‫ְל ָחֵמץ ִמן ַהֶחְנָו ִני ַוֲאִני ֶאְפַרע ל]וֹ‬ 78:‫ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬ 24 Therefore,79 if someone has a child who is slightly ill80 and must [therefore] eat or drink chametz, he should be careful not to tell the non-Jew, “Give chametz to this child and I will pay you.” Instead, [the parent] should ask [the non-Jew] to give the chametz to the child as a present. If, however, [the parent] cannot easily81 find anyone who will give [the chametz] to the child as a present, one may rely on the first opinion.82 It is permitted to repay [the non-Jew] after he gives the child the chametz or after he leaves the chametz in the home of the Jew. [The rationale for the leniency is that] the chametz left the domain of the non-Jew before [the Jew] paid for it and it had yet to enter the domain of the Jew. Although [physically, the non-Jew] left [the chametz] in [the Jew’s] home, a person’s domain does not acquire property for him against his will [and the Jew has no desire to acquire the chametz].83 Moreover, the non-Jewish [owner of the chametz] did not sell [the parent] the chametz; [he sold it] to the child.84 It is, however, forbidden [for the Jew] to accept the chametz from the non-Jew85 even before [the Jew] paid him, unless the child already acquired [the chametz] by

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lifting it up.86 For as long as the child does not acquire [the chametz] – even if the non-Jew left it in the Jew’s house – if [the non-Jew] picks it up again, it still remains his, as it was before. [Consequently,] when the Jew takes [the chametz] from [the non-Jew], this resembles acquiring chametz on Pesach. ‫ "ֵתּן‬:‫ ֶשׁהוּא ָצ ִרי ֶלֱאֹכל אוֹ ִלְשׁתּוֹת ָחֵמץ – ִיָזֵּהר ֶשׁלּ ֹא י ֹאַמר ְלָנְכ ִרי‬80‫ ִמי ֶשֵׁיּשׁ לוֹ ִתּינוֹק חוֶֹלה ְקָצת‬79, ‫כד ְלִפיָכ‬ 81‫קל ְוִאם ִאי ֶאְפָשׁר ִלְמצ ֹא ְבַּקל‬.‫ ֶאָלּא ְיַבֵקּשׁ ִמֶמּנּוּ ֶשׁ ִיֵּתּן ֶהָחֵמץ ְבַּמָתָּנה ְלַהִתּינוֹק‬," ‫ָחֵמץ ְלִתינוֹק ֶזה ַוֲא ִני ֶאְפַרע ְל‬ ‫ אוֹ‬,‫ וֻּמָתּר ִלְפֹרַﬠ לוֹקלב ַאַחר ֶשָׁנַּתן ֶהָחֵמץ ְלַיד ַהִתּינוֹק‬82,‫קלא‬,‫ִמי ֶשׁ ִיֵּתּן ְבַּמָתָּנה – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ֶשְׁכָּבר ָיָצא ֶהָחֵמץ ֵמ ְרשׁוּת ַהָנְּכ ִרי ֹקֶדם ַהֵפָּרעוֹן ְוִל ְרשׁוּת ַהִיְּשָׂרֵאל ֲﬠַד ִין ל ֹא ָבּא ַאף‬,‫ַאַחר ֶשִׁה ִנּיַח ָחֵמץ ְבֵּבית ַה ִיְּשָׂרֵאל‬ ‫ ְוַגם ַהָנְּכ ִרי ל ֹא ָמַכר ֶאת ֶהָחֵמץ לוֹ ֶאָלּא‬83,‫קלג‬,‫ ֶשֵׁאין ֲחֵצרוֹ ֶשׁל ָאָדם קוָֹנה לוֹ ְבַּﬠל ָכּ ְרחוֹ‬,‫ַﬠל ִפּי ֶשִׁה ִנּיחוֹ ְבֵּביתוֹ‬ 84.‫ְלַהִתּינוֹק‬ ‫ ֶאָלּא ִאם ֵכּן ָזָכה בּוֹ ְכָּבר ַהִתּינוֹק‬,‫ ֲאִפלּוּ ֹקֶדם ַהֵפָּרעוֹן‬85,‫ֲאָבל ָאסוּר ְלַקֵבּל ֶהָחֵמץ ַבָּיּד ִמן ַהָנְּכ ִריקלד‬ ‫ ֲאִפלּוּ ִה ִנּיחוֹ ַהָנְּכ ִרי ְבֵּבית ַה ִיְּשָׂרֵאל ְוָחַזר וּ ְנָטלוֹ – ֲהֵרי הוּא ֶשׁלּוֹ‬,‫ ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ָזָכה בּוֹ ַהִתּינוֹק‬86,‫קלה‬,‫ְבַּה ְגָבָּהה‬ ‫ וְּכֶשׁנּוְֹטלוֹ ַה ִיְּשָׂרֵאל ִמָיּדוֹ – ֲהֵרי ֶזה ְכּקוֶֹנה ָחֵמץ ְבֶּפַסח‬,‫ְכֶּשָׁהָיה‬: 25 Even after the child acquired the chametz, it is forbidden for an adult Jew to feed him the chametz or give it to him to drink. [This is] a decree, [instituted as a safeguard] lest the adult forget the prohibition against chametz and partake of it. [There are grounds for this decree,] for even touching chametz is forbidden because of such a decree, as stated in sec. 446[:7].87 Instead, [the parent] should tell a nonJew88 or even a Jewish child to feed the chametz to the child [who is ill] or give it to him to drink. [In this instance, the child’s father or guardian] is, however, permitted to allow chametz to remain in [his] house even though there is reason for concern that one will forget and partake of it. Nevertheless, [leniency is granted] since the child is sick, it is impossible to remove [the child] from the house,89 and it can be assumed that it is impossible to find a non-Jew who will bring a small amount of chametz every time the child will desire to eat or drink. Therefore, [the Sages] permitted [the child’s father or guardian] to have chametz remain in his house during Pesach. Nevertheless, if it is possible, it is desirable [for the father or guardian] to erect a partition ten handbreadths high in front of the chametz, or to cover it with a utensil if it is Shabbos or a festival.90 All the above applies when it is impossible to find a non-Jew who will bring a small amount of chametz every time the child will desire to eat or drink. Similarly, if it is impossible to have a non-Jew or a [Jewish] minor feed [the chametz to the child] or give it to him to drink, it is permitted to have an adult Jew feed [the chametz] to [the child] or give it to him to drink.91 If, however, it is possible [to find] a non-Jew who will bring a small amount of chametz every time the child will desire to eat or drink, a large amount [of chametz] should not be brought to [the Jew’s] home at one time. If, however, the child is not so sick that it is impossible to take him out of his own home, he should be taken from his home [and brought] to the house of the non-Jew [to enable the non-Jew] to feed [the chametz to the child] or give it to him to drink there, and thus not bring chametz into [the Jew’s] home at all. ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח‬,‫כה ַוֲאִפלּוּ ְלַאַחר ֶשָׁזָּכה ַהִתּינוֹק ֶבָּחֵמץ – ָאסוּר ְל ִיְשָׂרֵאל ָגּדוֹל ְלַהֲאִכילוֹ וְּלַהְשׁקוֹתוֹ ֶאת ֶהָחֵמץ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֶשֲׁהֵרי ֲאִפלּוּ ִלַגּע ְבָּחֵמץ ָאסוּר ֵמֲחַמת ְגֵּזָרה זוֹ‬,‫ַהָגּדוֹל ַﬠל ִאסּוּר ָחֵמץ ְוִיְסַתֵּפּק ִמֶמּנּוּ‬ ‫קלז‬.‫ ֶשַׁיֲּאִכיל ְוַיְשֶׁקה ֶאת ֶהָחֵמץ ְלַהִתּינוֹק‬88‫ ֶאָלּא י ֹאַמר ְלָנְכ ִרי אוֹ ְלָקָטן ֲאִפלּוּ ִיְשָׂרֵאל‬87,‫קלו‬,‫תמ"ו‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהִתּינוֹק‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִיְשְׁכּחוּ ְוִיְסַתְּפּקוּ ִמֶמּנּוּ‬.‫ֲאָבל ֻמָתּר ְלַהְשׁהוֹת ָחֵמץ ֶזה ְבּתוֹ ַהַבּ ִית‬ ‫ ְוַגם ִמן ַהְסָּתם ִאי ֶאְפָשׁר ִלְמצ ֹא ָנְכ ִרי ֶשָׁיִּביא ְמַﬠט ָחֵמץ ְבָּכל ַפַּﬠם‬89,‫קלח‬,‫הוּא חוֶֹלה ְוִאי ֶאְפָשׁר ְלהוִֹציאוֹ ִמן ַהַבּ ִית‬ 12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 450 - The Laws Pertaining to [Chametz Owne...

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https://www.chabad.org/library/article_cdo/aid/4284908/jewish/Shulcha...

‫ ִאם ֶאְפָשׁר טוֹב‬,‫ וִּמָכּל ָמקוֹם‬.‫ ְלִפיָכ ִהִתּירוּ לוֹ ְלַהְשׁהוֹת ָחֵמץ ְבֵּביתוֹ ְבֶּפַסח‬,‫וַּפַﬠם ֶשׁ ִיּ ְרֶצה ַהִתּינוֹק ֶלֱאֹכל אוֹ ִלְשׁתּוֹת‬ 90,‫קמ‬.‫קלט אוֹ ִלְכפּוֹת ָﬠָליו ְכִּלי ִאם הוּא ַשָׁבּת אוֹ יוֹם טוֹב‬,‫ַלֲﬠשׂוֹת ִבְּפֵני ֶהָחֵמץ ְמִחָצּה ָגּבוַֹהּ ֲﬠָשָׂרה ְטָפִחים‬ ‫ ְוֵכן ִאם ִאי ֶאְפָשׁר‬.‫ְוָכל ֶזה ְכֶּשִׁאי ֶאְפָשׁר ִלְמצ ֹא ָנְכ ִרי ֶשָׁיִּביא ְמַﬠט ְמַﬠט ְבָּכל ַפַּﬠם וַּפַﬠם ֶשִׁיּ ְרֶצה ַהִתּינוֹק ֶלֱאֹכל ְוִלְשׁתּוֹת‬ ‫ ֲאָבל ִאם ֶאְפָשׁר‬91,‫קמא‬.‫ְלַהֲאִכילוֹ וְּלַהְשׁקוֹתוֹ ַﬠל ְיֵדי ָנְכ ִרי אוֹ ָקָטן – ֻמָתּר ְלַהֲאִכילוֹ וְּלַהְשׁקוֹתוֹ ַﬠל ְיֵדי ִיְשָׂרֵאל ָגּדוֹל‬ ‫ְלָהִביא לוֹ ָחֵמץ ַﬠל ְיֵדי ָנְכ ִרי ְמַﬠט ְמַﬠט ְבָּכל ַפַּﬠם וַּפַﬠם ֶשׁ ִיּ ְרֶצה ֶלֱאֹכל ְוִלְשׁתּוֹת – ֵאין ְלָהִביא ַה ְרֵבּה ְבַּבת ַאַחת‬. ‫ְוִאם ֵאין ַהִתּינוֹק חוֶֹלה ָכּל ָכּ ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר ְלהוִֹציאוֹ ִמן ַהַבּ ִית – יוִֹציֶאנּוּ ִמֵבּיתוֹ ְלֵבית ַהָנְּכ ִרי ְוָשׁם ַיֲאִכילוּהוּ‬ ‫קמב‬:‫ ְוַאל ַיְכִניס ָחֵמץ ְלֵביתוֹ ְכָּלל‬,‫ְוַיְשׁקוּהוּ ָחֵמץ‬ 26 All the above [restrictions] apply regarding a [child] whose illness does not present a threat [to life].92 If, however, [the child’s] illness presents a threat to life, there is no need to be careful about the above. It is even permitted to purchase chametz from the market place in order to provide [the child] with food as quickly [as possible] if he must eat chametz. There is no concern regarding the prohibitions against having [chametz]seen [in one’s domain] and possessing [chametz] that a person who purchases chametz would [otherwise] violate, for there is no prohibition that supersedes a threat to [a Jew’s] life,93 as explained in sec. 328[:2] and Yoreh Deah, sec. 155.94 Consult those sources. ‫קמג ַוֲאִפלּוּ ִלְקנוֹת ָחֵמץ ִמן‬.‫ ֲאָבל ְבּחוֶֹלה ֶשֵׁיּשׁ בּוֹ ַסָכָּנה – ֵאין ְלַדְקֵדּק ְבָּכל ֶזה‬92,‫כו ְוָכל ֶזה ְבּחוֶֹלה ֶשֵׁאין בּוֹ ַסָכָּנה‬ "‫ ְוֵאין חוְֹשִׁשׁין ְלָלאו ֶשׁל "ַבּל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ַהשּׁוּק ֻמָתּר ְכֵּדי ְלַמֵהר ַבֲּאִכיָלתוֹ ִאם הוּא ָצ ִרי ַלֲאִכיַלת ָחֵמץ‬ ‫ ְוַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר ְבִּסיָמן שכ"חקמה‬93,‫קמד ֶשֵׁאין ְל ָדָּבר ֶשׁעוֵֹמד ִבְּפֵני ִפּקּוַּח ֶנֶפשׁ‬,‫ֶשַׁהקּוֶֹנה ֶאת ֶהָחֵמץ עוֵֹבר ָﬠָליו‬ ‫ ַﬠֵיּן ָשׁם‬94‫וְּביוֶֹרה ֵדָּﬠה ִסיָמן קנ"ה‬: 27 It is forbidden to act as an agent for a non-Jew to purchase chametz for him on Pesach even when using the non-Jew’s money. [This prohibition applies] even when [the Jew] does not draw the chametz out of the seller’s domain;95 rather, he only pays [the seller] the money on Pesach. [The rationale is that] there are authorities who maintain that a Jew acquires movable property from a non-Jew merely by paying money.96 Thus, [according to these authorities] the chametz is acquired by the Jew on Pesach, and [hence] he violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. Even though [the Jew] explicitly tells the seller that he is not purchasing the chametz for himself but for the non-Jew who charged him [with purchasing it], nevertheless, the chametz is acquired by the Jew who actually gave the money to the seller. It is not said that since the money belonged to the non-Jew and the Jew paid it as his agent, it is as if the non-Jew paid [the money. The rationale is that the principle, “The actions performed by] a person’s agent are considered as if he [performed them himself],”97 applies only when a Jew acts as an agent for his fellow Jew, as explained in Choshen Mishpat, sec. 188.98 ‫קמו ַוֲאִפלּוּ ֵאינוֹ מוֵֹשׁ ֶאת ֶהָחֵמץ‬,‫כז ָאסוּר ִלְהיוֹת ָשִׁליַח ְלָנְכ ִרי ִלְקנוֹת לוֹ ָחֵמץ ְבֶּפַסח ֲאִפלּוּ ְבָּמעוָֹתיו ֶשׁל ָנְכ ִרי‬ ‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקמז ֶשׁ ִיְּשָׂרֵאל קוֶֹנה ִמַטְּלְטִלין ִמָנְּכ ִרי ְבֶּכֶסף‬,‫ ֶאָלּא נוֵֹתן לוֹ ָדִּמים ִבְּלַבד ְבֶּפַסח‬95‫ֵמ ְרשׁוּת ַהמּוֵֹכר‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁהוּא ְמָפֵרשׁ‬."‫ ְועוֵֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ ְוִנְמָצא ֶשֶׁהָחֵמץ ִנְקֶנה ְלַהִיְּשָׂרֵאל ְבֶּפַסח‬96,‫ִבְּלַבד‬ ‫ ַאף ַﬠל ִפּי ֵכן ִנְקֶנה ֶהָחֵמץ ְל ִיְשָׂרֵאל ֶשָׁנַּתן ַהָמּעוֹת‬,‫ְלַהמּוֵֹכר ֶשֵׁאינוֹ קוֶֹנה ֶאת ֶהָחֵמץ ְלַﬠְצמוֹ ֶאָלּא ִבְּשִׁביל ַהָנְּכ ִרי ֶשְׁשָּׁלחוֹ‬ ‫ ְוֵאין אוְֹמ ִרים ֵכּיָון ֶשַׁהָמּעוֹת ֵהן ֶשׁל ָנְכ ִרי ְוַה ִיְּשָׂרֵאל ְנָתָנם ִבְּשִׁליחוּתוֹ ֲהֵרי ֶזה ְכִּאלּוּ ְנָתָנם ַהָנְּכ ִרי‬.‫ִמָיּדוֹ ְלַיד ַהמּוֵֹכר‬ ‫ ְכּמוֹ‬97,‫קמח‬,‫ ֶאָלּא ְבּ ִיְשָׂרֵאל ֶשַׁנֲּﬠֶשׂה ָשִׁליַח ְל ִיְשָׂרֵאל ֲחֵברוֹ‬97"‫ ֶשֵׁאין אוְֹמ ִרים "ְשׁלוּחוֹ ֶשׁל ָאָדם ְכּמוֹתוֹ‬,‫ְבַּﬠְצמוֹ‬ 98,‫קמט‬:‫ֶשׁ ִנְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן קפ"ח‬

12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [Chametz from] Utensils By Rabbi Schneur Zalman of Liadi

SECTION 451 The Laws [Applying] to the Purging of [Chametz from] Utensils (1-78) ‫סימן תנא ִדּיֵני ַהְגָﬠַלת ֵכִּלים וּבוֹ ע"ח ְסִﬠיִפים‬: 1 [The following rule applies to] all utensils that a person does not desire to kasher for Pesach use through hag’alah (purging in boiling water) or libbun (subjecting to heat until they become glowing hot)1 and to all earthenware utensils, [for earthenware utensils] cannot be kashered for Pesach use through [either] hag’alah or libbun:2 If [the person] desires to retain possession of [these utensils] until after Pesach, he must scrub them thoroughly [clean]3 (see sec. 444[:8-9])4 before [the beginning of] the sixth hour on the day before Pesach and wash them lightly,5 so that chametz will not be recognizable on their [surface. The utensils] should be stored in a concealed place6 that [the owner] does not frequent throughout all the days of Pesach, so that he will not forget and use them during Pesach. True, it is permissible to keep utensils that absorbed [all] other forbidden [substances] in one’s home [without hiding them] and there is no concern that one will forget [and use them]. Nevertheless, there is more reason to show concern that one may forget [and use utensils for] chametz, since one is accustomed to [using chametz on an ongoing basis] throughout the year.7 It is desirable [for a person] to lock [the utensils used for chametz] in a special room and hide the key, so that he will not go [in] there [throughout] all the days of Pesach. ‫ ְוֵכן ָכּל ְכֵּלי ֶחֶרס ֶשֵׁאין ָלֶהם ֶהְכֵשׁר ַﬠל ְיֵדי‬1,‫א‬,‫א ָכּל ַהֵכִּלים ֶשֵׁאינוֹ רוֶֹצה ְלַהְכִשׁיָרן ְלֶפַסח ַﬠל ְיֵדי ַהְגָﬠָלה אוֹ ִלבּוּן‬ ‫ ֹקֶדם‬3,‫( ֵהיֵטבד‬4,‫ ִאם הוּא רוֶֹצה ְלַהְשׁהוָֹתן ַﬠד ְלַאַחר ַהֶפַּסחב – ָצ ִרי ְלַשְׁפְשָׁפן )ַﬠֵיּן ִסיָמן תמ"ד‬2,‫ַהְגָﬠָלה ְוִלבּוּן‬ ‫ ֶשֵׁאינוֹ ָרִגיל ֵליֵל‬6‫ ְוַיְצ ִניֵﬠם ְבָּמקוֹם ָצנוַּﬠ‬,‫ ְבִּﬠ ְנָין ֶשׁלּ ֹא ְיֵהא ָחֵמץ ִנָכּר ָבֶּהן‬5,‫ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח ְוַלֲהִדיָחן ְמַﬠט‬ ‫ו ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהֵכִּלים ַהְבּלוִּﬠים ִמְשָּׁאר ִאסּוּ ִרין ֻמָתּר‬.‫ ְכֵּדי ֶשׁלּ ֹא ִיְשַׁכּח ְו ִיְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח‬,‫ְלָשׁם ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ִמָכּל ָמקוֹם ָחֵמץ ֵכּיָון ֶשׁהוּא ָרִגיל בּוֹ ָכּל ַהָשָּׁנה ֵישׁ ָלֹחשׁ בּוֹ יוֵֹתר‬,‫ְלַהְשׁהוָֹתן ִﬠמּוֹ ַבַּבּ ִית ְוֵאין חוְֹשִׁשׁין ְלִשְׁכָחה‬ ‫ח‬:‫ ְוטוֹב ְלָסְגָרם ְבֶּחֶדר ְמיָֻחד וְּלַהְצ ִניַﬠ ַהַמְּפֵתַּח ֶשׁלּ ֹא ֵיֵל ְלָשׁם ָכּל ְיֵמי ַהֶפַּסח‬7,.‫ְלִשְׁכָחה‬ 2 Nevertheless, it is permitted [for the person] to remove [the utensils used for chametz] from the place he concealed them and to use them temporarily and incidentally for cold [food], whether moist8 or dry.9 It is only that one must be careful to wash the utensil thoroughly10 before using it so that there will not even be a trace of actual chametz stuck to it. (See sec. 447[:51] with regard to the ruling after the fact.)11 According to the fundamental principles of the law, [mere] rinsing is sufficient [to permit] even an earthenware pot in which chametz was cooked throughout the year to be used during Pesach with cold [food]. (Nevertheless, it is

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customary not to use any earthenware utensils [that were used throughout the year]12 during Pesach, not even for cold food, as will be explained.)13 A knife [that was used during the year for chametz] should be inserted ten times in firm ground before one uses it [to cut] cold [food] on Pesach.14 It is, however, forbidden to use [such utensils] in an ongoing manner – even for cold foods – from [the beginning of] the fifth hour on the day before Pesach onward15 unless one renders them kosher for Pesach through hag’alah or libbun in the manner to be described. [This is] a decree, [instituted as a safeguard] lest one forget and use [these utensils] for hot food. 9,‫י‬.‫ וֵּבין ָיֵבשׁ‬8‫ ֵבּין ַלח‬,‫ ֶדֶּר ֲﬠַראי וִּמְקֶרה ֻמָתּר ְלהוִֹציָאן ִמָמּקוֹם ֶשִׁהְצ ִניָﬠן וְּלִהְשַׁתֵּמּשׁ ָבֶּהן ָדָּבר צוֵֹנן‬,‫ב וִּמָכּל ָמקוֹם‬ ‫ ֶשׁלּ ֹא ִיְהֶיה שׁוּם ַמֶשּׁהוּ ָחֵמץ ָדּבוּק בּוֹ ְבֵּﬠין )וְּלִﬠְנַין ִדּיֲﬠַבד‬,‫ ֹקֶדם ֶשִׁמְּשַׁתֵּמּשׁ בּוֹ‬10‫ַרק ֶשׁ ִיָּזֵּהר ְלָהִדיַח ֶאת ַהְכִּלי ֵהיֵטב‬ (11,‫– ַﬠֵיּן ִסיָמן תמ"זיב‬. ‫ַוֲאִפלּוּ ִהיא ְקֵדָרה ֶשׁל ֶחֶרס ֶשׁ ִנְּתַבֵּשּׁל ָבּהּ ָחֵמץ ָכּל ַהָשָּׁנה – ַדּי ָלהּ ַבֲּהָדָחה ְלִהְשַׁתֵּמּשׁ ָבּהּ צוֵֹנן ְבֶּפַסח ֵמִﬠַקּר ַהִדּין‬ (13,‫יד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ ֲאִפלּוּ ְבּצוֵֹנן‬12‫)ֲאָבל ַהִמְּנָהג הוּא ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְכָּלל ְבֶּפַסח ִבְּכֵלי ֶחֶרס ְיָשׁ ִנים‬. 14,‫טז‬.‫ְוִאם הוּא ַסִכּין – ָצ ִרי ְלָנֲﬠצוֹ ֶﬠֶשׂר ְפָּﬠִמים ְבַּק ְרַקע ָקָשׁה ֹקֶדם ֶשִׁמְּשַׁתֵּמּשׁ בּוֹ צוֵֹנן ְבֶּפַסח‬ ‫ ֲאִפלּוּ ְבּצוֵֹנן ַﬠד ֶשַׁיְּכִשׁיֵרם ְלֶפַסח ַﬠל ְיֵדי‬15 ‫ֲאָבל ָאסוּר ְלִהְשַׁתֵּמּשׁ ָבֶּהן ִבְּקִביעוּתיח ִמָשָּׁﬠה ה' ְבֶּﬠֶרב ֶפַּסח ָוֵאיָל‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְו ִיְשַׁתֵּמּשׁ ָבֶּהן ְבַּחִמּין‬,‫ ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר‬,‫ַהְגָﬠָלה אוֹ ִלבּוּן‬: 3 [The following rules apply] if on the day before Pesach, one forgot and did not scrub his utensils clean from the chametz stuck to them and remembered during Pesach:16 If [one remembers] on Chol HaMoed, he must scrub off [the chametz] as soon as he remembers. (However, on Shabbos and festivals [one should not do so because] it is forbidden to touch chametz [on these days], even in order to obliterate it, as explained in sec. 446[:5]; consult that source.) There is no concern that [the person] will forget and partake of the chametz while touching it when scrubbing it off, for the reason explained in sec. 435[:2].17 If Pesach passed and [the person] did not scrub [the chametz off his utensils], he must scrub them after Pesach to remove the chametz attached to them. [The rationale is that] it is forbidden to benefit from [that chametz] since it [existed in a Jew’s possession] during Pesach.18 ‫ ִאם הוּא ֹחל ַהמּוֵֹﬠד )ֲאָבל‬16,‫ג ִאם ָשַׁכח ְבֶּﬠֶרב ֶפַּסח ְול ֹא ִשְׁפֵשׁף ֶאת ַהֵכִּלים ֵמָחֵמץ ַהָדּבוּק ָבֶּהן ְו ִנְזַכּר ְבּתוֹ ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"וכ ַﬠֵיּן ָשׁם( – ָצ ִרי ְלַשְׁפְשָׁפן ִמָיּד‬,‫ְבַּשָׁבּת ְויוֹם טוֹב ָאסוּר ִלַגּע ְבֶּהָחֵמץ ֲאִפלּוּ ְכֵּדי ְלַבֲﬠרוֹ‬ 17,‫כב‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ה‬,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ֵמֶהָחֵמץ ְבָּשָׁﬠה ֶשׁנּוֵֹגַﬠ בּוֹ ְכֶּשְׁמַּשְׁפְשׁפוֹ‬.‫ֶשׁ ִנְּזָכּר‬ ‫ ֶשׁהוּא ָאסוּר ַבֲּהָנָאה‬,‫ְוִאם ָﬠַבר ַהֶפַּסח ְול ֹא ִשְׁפְשָׁפן – ָצ ִרי ְלַשְׁפְשָׁפן ְלַאַחר ַהֶפַּסח ְלַהֲﬠִביר ֵמֶהן ֶהָחֵמץ ַהָדּבוּק ָבֶּהן‬ 18:‫ִמְפֵּני ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬ 4 There are some who customarily hang tin utensils used for chametz high on the walls of [their] homes, in a place where a person’s hand cannot reach them, [leaving the utensils] there throughout all the days of Pesach for decorative purposes.19 [These people] should not be admonished [for doing so]. True, whenever our Sages ordained a decree [as a safeguard] lest one forget and use [the object], they did not make any distinctions and forbade [using the object] even if it was elevated ten stories high, as explained in sec. 275[:2]20 and sec. 307[:22].21 Nevertheless, since the prohibition against allowing utensils used for chametz to remain in one’s home during Pesach was not decreed by the Sages of the Gemara, but rather is a stringency adopted by the sages of the later generations, it is therefore not

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necessary to be so strict [when observing this stringency]. In particular, [this is true in this instance], since by and large [these] utensils did not absorb chametz within 24 hours22 at the time they are arranged high on the wall on the day before Pesach. This is the rationale for the custom. Nevertheless, may blessings alight upon one who is stringent and stores [these utensils] in a concealed place. ‫ ְוֵהם ְסדוּ ִרין ָשׁם‬,‫ד ֵישׁ נוֲֹהִגין ְלַסֵדּר ְכֵּלי ְבִּדיל ֶשׁל ָחֵמץ ְבּתוֹ ַהַבִּית ְבֹּגַבהּ ַהֹכֶּתל ְבָּמקוֹם ֶשֵׁאין ַיד ָאָדם ַמַגַּﬠת ְלָשׁם‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁכּל ָדָּבר ֶשָׁגְּזרוּ ָﬠָליו ֲחָכִמים ֵמֲחַמת ֲחָשׁשׁ ֶשָׁמּא ִיְשַׁכּח‬.‫ ְוֵאין ִלְמחוֹת ְבָּיָדם‬19,‫כד‬,‫ָכּל ְיֵמי ַהֶפַּסח ְלנוֹי‬ ‫ ְוִסיָמן‬20,‫כו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רע"ה‬,‫ְו ִיְשַׁתֵּמּשׁ בּוֹ ל ֹא ִחְלּקוּ ִבְּגֵזָרָתם ְוָאְסרוּ ֲאִפלּוּ ִהְגִבּיַהּ אוֹתוֹ ָדָּבר ֶﬠֶשׂר קוֹמוֹת‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁאסּוּר ֶזה ֶשָׁאסוּר ְלַהְשׁהוֹת ְכֵּלי ָחֵמץ ְבּתוֹ ַהַבּ ִית ְבֶּפַסח ל ֹא ָגְּזרוּ ָﬠָליו ַחְכֵמי ַהְגָּמָרא‬21,‫כח‬,‫ש"ז‬ ‫ וִּבְפָרט ֶשַׁﬠל ִפּי ָהֹרב ֵאין ַהֵכִּלים ְבֵּני‬. ‫ ְלִפיָכ ֵאין ְלַהֲחִמיר בּוֹ ָכּל ָכּ‬,‫ֶאָלּא ַחְכֵמי ַהדּוֹרוֹת ָהַאֲחרוֹ ִנים הוּא ֶשֶׁהֱחִמירוּ ֵכּן‬ ‫ ַהַמֲּחִמיר‬,‫ וִּמָכּל ָמקוֹם‬.‫ ֶזהוּ ַטַﬠם ַהִמּ ְנָהג‬.‫ ְבָּשָׁﬠה ֶשְׁמַּסְדּ ִרין אוָֹתם ְבֶּﬠֶרב ֶפַּסח ְבֹּגַבהּ ַהֹכֶּתל‬22‫יוָֹמן ִמְבִּליַﬠת ֶהָחֵמץ‬ ‫ל‬:‫ְלַהְצִניָﬠן ְבָּמקוֹם ָצנוַּﬠ – ָתּבוֹא ָﬠָליו ְבָּרָכה‬ 5 When a non-Jew sells new utensils in the marketplace – whether of earthenware, metal, or glass – one may purchase from him any utensil that appears new. There is no concern that perhaps the non-Jew used [the utensil] once. [The rationale is that generally] no use is ever made of a utensil that is made to be sold.23 By contrast, if one enters the home24 of a non-Jew to purchase new utensils from him, one should only purchase a new utensil that he can definitively recognize as never having been used. If, however, there are grounds to [believe] that perhaps [the utensil] was used once, even though it looks new, one should not purchase it unless the non-Jew states as a matter of course25 that it was never used, or [the Jew] selects one utensil out of many,26 as explained in Yoreh Deah, sec. 122;27 consult that source. [Otherwise,] there is reason for concern that perhaps the nonJew made [the utensil] for his own purposes, already used it [at least] once, and then changed his mind and decided to sell it to the Jew who came to him. Nevertheless, license may be granted to purchase clear glass utensils28 even if the non-Jew does not state as a matter of course [that they were never used] and [the Jew] did not select one utensil from among many others. Since they are clear, [one may be] certain that [the non-Jew] had not yet used them.29 ‫ ֵבּין ֶשׁל ֶחֶרס ֵבּין ֶשׁל ַמָתּכוֹת ֵבּין ֶשׁל ְזכוִּכית – לוְֹקִחין ִמֶמּנּוּ ָכּל ְכִּלי ֶשׁהוּא‬,‫ה ָנְכ ִרי ַהמּוֵֹכר ֵכִּלים ֲחָדִשׁים ַבּשּׁוּק‬ 23,.‫ ֶשָׁכּל ְכִּלי ֶהָﬠשׂוּי ִלְמֹכּר ֵאין ִמְשַׁתְּמִּשׁין בּוֹ ְכָּלל‬,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִנְשַׁתֵּמּשׁ בּוֹ ַהָנְּכ ִרי ַפַּﬠם ַאַחת‬,‫ִנ ְרֶאה ָחָדשׁ‬ ‫ֲאָבל ִאם ִנְכַנס ְלֵבית ַהָנְּכ ִרי ִלַקּח ִמֶמּנּוּ ֵכִּלים ֲחָדִשׁים – ל ֹא ִיַקּח ֶאָלּא ְכִּלי ָחָדשׁ ֶשַׁמִּכּיר בּוֹ ֵהיֵטב ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ בּוֹ‬ ‫לב ֶאָלּא ִאם ֵכּן‬,‫ ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא ִנְשַׁתֵּמּשׁ בּוֹ ַפַּﬠם ַאַחת ַאף ֶשׁהוּא ִנ ְרֶאה ָחָדשׁ – ֵאין ְלָלְקחוֹ‬24.‫ֲﬠַד ִין‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬26,‫לד‬,‫ אוֹ ֶשׁהוּא לוֵֹקַח ְכִּלי ֶאָחד ִמתּוֹ ַה ְרֵבּה ֵכִּלים‬,‫ ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ בּוֹ ֲﬠַד ִין‬25‫ַהָנְּכ ִרי ֵמִסיַח ְלִפי ֻתּמּוֹ‬ ‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ֲﬠָשׂאוֹ ַהָנְּכ ִרי ְלֹצֶר ַﬠְצמוֹ וְּכָבר ִנְשַׁתֵּמּשׁ בּוֹ ַפַּﬠם ַאַחת‬27,‫ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קכ"ב ַﬠֵיּן ָשׁם‬ ‫ ְוַאַחר ָכּ ִנְמַל ְלָמְכרוֹ ְל ִיְשָׂרֵאל ַהָבּא ֵאָליו‬. ‫ ֵישׁ ְלַהִתּיר ִלְקנוֹת ַהְצּלוִּלים ֲאִפלּוּ ֵאין ַהָנְּכ ִרי ֵמִסיַח ְלִפי ֻתּמּוֹ ְוֵאינוֹ לוֵֹקַח ְכִּלי ִמתּוֹ‬28,‫ ִבְּכֵלי ְזכוִּכית‬,‫וִּמָכּל ָמקוֹם‬ 29,‫לו‬:‫ ְדֵּכיָון ֶשֵׁהם ְצלוִּלים ְבַּוַדּאי ל ֹא ִנְשַׁתֵּמּשׁ ָבֶּהם ֲﬠַד ִין‬,‫ַהֵכִּלים‬ 6 [The following laws apply regarding] all earthenware utensils that were used with chametz together with liquid30 that was yad soledes bo, i.e., so hot that a hand would recoil from it,31 and thus, a utensil [made from] other [substances used] in such a manner would require hag’alah. Nevertheless, [the status of] earthenware utensils [in which forbidden substances were cooked]32 cannot be rectified through hag’alah, for the Torah attested that an earthenware utensil can never be purged of its disqualifying factor33 (i.e., [the discharge of the] repulsive substance34 it 12/16/2020, 8:45 PM

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absorbed) even if one would purge it numerous times. Instead, [the earthenware utensil] will discharge a slight amount [of the forbidden substance] every time it is purged, but the primary [deposit of] the repulsive substance absorbed in it is never entirely purged. [Therefore, when] permitted [substances] are cooked in [the utensil], even though hag’alah was performed upon it numerous times, [the utensil] will [continue to] release some of [the forbidden substances] absorbed in it into the [permitted] food. Where did the Torah attest to the above? With regard to cooking utensils that absorbed nosar.35 The Torah states:36 “An earthenware utensil in which it37 was cooked shall be broken.” From this, it can be derived38 that hag’alah is not effective for an earthenware utensil. ‫לח‬,‫ ְבִּﬠְנָין ֶשַׁכּיּוֵֹצא בּוֹ ִבְּשָׁאר ֵכִּלים ְצ ִריִכין ַה ְגָﬠָלה‬31,‫ ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬30‫ו ָכּל ְכִּלי ֶחֶרס ֶשִׁנְּשַׁתֵּמּשׁ בּוֹ ָחֵמץ ְבַּחִמּין‬ ‫ )ֵפּרוּשׁ‬33,‫ ֶשַׁהתּוָֹרה ֵהִﬠיָדה ַﬠל ְכִּלי ֶחֶרס ֶשֵׁאינוֹ יוֵֹצא ִמיֵדי ָדְּפיוֹ‬,‫ ֵאין לוֹ ַתָּקָּנה ַﬠל ְיֵדי ַהְגָﬠָלה‬32‫ֲאָבל ְכִּלי ֶחֶרס‬ ‫ ְוִﬠַקּר ִגּעוּל‬,‫ ֶאָלּא ְלעוָֹלם פּוֵֹלט הוּא ְמַﬠט ְמַﬠט ְבָּכל ַהְגָﬠָלה‬,‫ ֲאִפלּוּ ַיְגִﬠיֶלנּוּ ַכָּמּה ְפָּﬠִמים‬,‫ ַהִנְּבָלע בּוֹ( ְלעוָֹלם‬34,‫ִגּעוּלמ‬ ‫ וְּכֶשׁ ְיַּבְשּׁלוּ בּוֹ ֶהֵתּר ֲאִפלּוּ ַאַחר ַכָּמּה ַהְגָﬠלוֹת – ִיְפ ט ְמַﬠט ֵמַהָבּלוַּﬠ ֶשְׁבּתוֹכוֹ‬,‫ַהָבּלוַּﬠ ְבּתוֹכוֹ ֵאינוֹ ִנְפָלט ִמֶמּנּוּ ְלַגְמֵרי‬ ‫ "וְּכִלי ֶחֶר]שׂ[ ֲאֶשׁר‬36,‫מב‬:‫ ֶשָׁאְמָרה תּוָֹרה‬35,‫ ְוֵהיָכן ֵהִﬠיָדה תּוָֹרה ָכּ ? ַגֵּבּי ֵכִּלים ַהְבּלוִּﬠים ִמנּוָֹתר‬.‫ְלתוֹ ַהַתְּבִשׁיל‬ ‫ ֶשֵׁאין ַה ְגָﬠָלה מוֶֹﬠֶלת ִלְכִלי ֶחֶרס‬38‫ ָלַמְדנוּ ִמָכּאן‬,"‫ בּוֹ ִיָשֵּׁבר‬37‫ְתֻּבַשּׁל‬: 7 Nevertheless, the Sages received the tradition39 that an earthenware utensil can be made kosher by subjecting it to fire until it becomes glowing-hot,40 i.e., that it be so intensely heated that sparks are emitted from it.41 Then, [one can be certain that] the forbidden substance absorbed [in the utensil] was burned and destroyed in its entirety.42 ‫ ְדַּה ְינוּ ֶשַׁיִּסּיֶקנּוּ ָכּל ָכּ ַﬠד ֶשִׁיְּהיוּ‬40,‫ ֶשֵׁיּשׁ ִלְכִלי ֶחֶרס ֶהְכֵשׁר ַﬠל ְיֵדי ִלבּוּן ָבּאוּר‬39,‫ ִקְבּלוּ ֲחָכִמיםמד‬,‫ז וִּמָכּל ָמקוֹם‬ 42,‫מו‬:‫ ֶשָׁאז ִנְשָׂרף ְו ִנְכֶלה ָכּל ָהִאסּוּר ַהָבּלוַּﬠ ְבּתוֹכוֹ‬41,,‫ִניצוֹצוֹת ִנָתִּזים ִמֶמָּנּה‬ 8 When does the above43 apply? When one subjects [the earthenware utensil] to fire from its inside (i.e., [placing the source of heat] within the inner space of the utensil) and that is the manner in which one heats [the utensil] throughout the year, for example, an earthenware oven44 or the like. [Different laws apply,] by contrast, when throughout the year an earthenware utensil is heated from the outside, like an earthenware pot, frying pan, and heating tile, i.e., an earthenware utensil which is heated from below, with its top used as a cooking surface. Even if a person desires to kasher[such a utensil] by heating it from the inside, e.g., filling it with fiery coals, it would not be effective at all.45 [This is] a decree,46 lest the person show restraint47 out of fear that [the utensil] would break because of the [hot] coals, since this is not the manner [in which it is heated] throughout the year.48 [Therefore, there is concern that the person] would not fill [the utensil] with fiery coals, but instead subject it to external heat. Subjecting [the utensil] to external heat would not be at all effective according to Scriptural Law. [The reason why this is not effective is that] the forbidden substance was used on – and [thus] absorbed in – the inner [surface of] the utensil and [consequently] it must [also] be released from the inner [surface of] the utensil. [The rationale is that, “a utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance],”49 as will be explained. [Accordingly,] when one subjects [the utensil] to external heat, the forbidden substance will not be released from the inner surface of the utensil through this external heating. ,‫ ְוַגם ֶדֶּר ֶהֵסּקוֹ ָכּל ַהָשָּׁנה הוּא ִמִבְּפ ִנים‬,(‫ ְכֶּשַׁמִּסּיקוֹ ִמִבְּפ ִנים )ֵפּרוּשׁ ְבּתוֹ ֲחַלל ַהְכִּלי‬43?‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬

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‫ ְכּגוֹן ְקֵדָרה וַּמֲחַבת ְוַטְפָּקא‬,‫ ֲאָבל ְכִּלי ֶחֶרס ֶשֶׁדֶּר ֶהֵסּקוֹ ָכּל ַהָשָּׁנה הוּא ִמַבּחוּץ‬.‫ ְוַכיּוֵֹצא בּוֹ‬44,‫ְכּגוֹן ַתּנּוּר ֶשׁל ֶחֶרסמח‬ ‫ ַאף ִאם הוּא רוֶֹצה ְלַהְכִשׁירוֹ‬,‫ ְדַּה ְינוּ ְכִּלי ֶחֶרס ֶשַׁמִּסּיִקין אוֹתוֹ ַתְּחָתּיו ִמְלַּמָטּה ְואוִֹפין ַﬠל ַגָּבּיו ִמְלַּמְﬠָלה‬44,,‫ֶשׁל ֶחֶרס‬ ‫ ֶשָׁמּא ָיחוּס ָﬠָליו ֶשׁלּ ֹא‬46‫ ְגֵּזָרה‬45,‫נ ְכּגוֹן ֶשׁ ְיַּמְלֶּאנּוּ ֶגָּחִלים בּוֲֹﬠרוֹת – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ַﬠל ְיֵדי ֶהֵסּק ִמִבְּפ ִנים‬ ‫ ְוֶהֵסּק‬,‫ ְול ֹא ְיַמְלֶּאנּוּ ֶגָּחִלים בּוֲֹﬠרוֹת ְוַיִסּיֶקנּוּ ִמַבּחוּץ‬48,‫נב ֵכּיָון ֶשֵׁאין ֶזה ַדּ ְרכּוֹ ְבָּכל ַהָשָּׁנה‬,‫ ֵמֲחַמת ַהֶגָּחִלים‬47‫ִיְתַבֵּקַּﬠ‬ ‫ ֶשֲׁהֵרי ָהִאסּוּר ִנְשַׁתֵּמּשׁ ְו ִנְבַלע ִבְּפִניִמית ַהְכִּלי ְוָצ ִרי ְלַהְפִליטוֹ ַגּם ֵכּן ֶדֶּר ְפּ ִניִמית‬,‫ִחיצוֹן ֵאינוֹ מוִֹﬠיל ְכּלוּם ִמן ַהתּוָֹרה‬ ‫ וְּכֶשַׁמִּסּיקוֹ ִמַבּחוּץ ֵאין ָהִאסּוּר ִנְפָלט ֶדֶּר ְפּ ִניִמית ַהְכִּלי ַﬠל ְיֵדי‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬49,‫ ִדּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ"נד‬,‫ַהְכִּלי‬ ‫נו‬:‫ֶהֵסּק ִחיצוֹן ֶזה‬ 9 Even if one desires to heat [such a utensil] from both the inside and the outside – for example, by inserting it, while empty, into an oven that is filled with fire whose flames ascend from every side of the utensil and make it thoroughly glowing-hot both from inside and outside – it is not effective. [This is] a decree, lest the person show restraint so that [the utensil] not break and remove it from the oven before it becomes thoroughly glowing-hot to the extent that sparks are emitted from it.50 If, however, [the person] returns [the utensil] to a kiln filled with fire where new earthenware utensils are fashioned, it is permitted to use [the utensil] on Pesach.51 [The rationale is that] since [the person] subjects it to [the intense heat of] a fire [where new earthenware utensils are being fashioned], he is certainly not concerned that perhaps [the utensil] will break. ‫ ֶשַׁשְּׁלֶהֶבת עוָֹלה ִמָכּל ְצָדֵדי‬,‫ ְכּגוֹן ֶשַׁמְּכ ִניסוֹ ֵריָקן ְלתוֹ ַהַתּנּוּר ָמֵלא ֵאשׁ‬,‫ט ַוֲאִפלּוּ ִאם רוֶֹצה ְלַהִסּיקוֹ ִמִבְּפ ִנים וִּמַבּחוּץ‬ ‫ ְויוִֹציֶאנּוּ ִמן‬47‫ ְגֵּזָרה ֶשָׁמּא ָיחוּס ָﬠָליו ֶשׁלּ ֹא ִיְתַבֵּקַּﬠ‬,‫ וְּמַלְבּנוֹ ָיֶפה ִמִבְּפ ִנים וִּמַבּחוּץ – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ַהְכִּלי‬ ‫ ֲאָבל ִאם ַמֲחִזירוֹ ְלתוֹ ִכְּבָשׁן ָמֵלא ֵאשׁ‬50,‫נח‬.‫ַהַתּנּוּר ֶטֶרם ֶשׁ ִיְּתַלֵבּן ָיֶפה ָיֶפה ַﬠד ֶשׁ ִיְּהיוּ ִניצוֹצוֹת ִנָתִּזים ִמֶמּנּוּ‬ ‫ ְדֵּכיָון ֶשַׁמְּכ ִניָסן ְלֶהֵסּק ָגּדוֹל ָכֶּזה ְבַּוַדּאי ֵאינוֹ‬51,,‫ֶשְׁמָּצ ְרִפין בּוֹ ְכֵּלי ֶחֶרס ֲחָדִשׁים – ֲהֵרי ֶזה ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח‬ ‫חוֵֹשׁשׁ ֲﬠֵליֶהם ִאם ִיְתַבְּקּעוּ‬: 10 All the above applies to earthenware utensils. Metal utensils, by contrast, will not burst because of the heat of fire. Therefore, one may [kasher them by] filling them with coals from the inside,52 and leaving [the coals] there until the outer surface of the utensil [becomes so hot] that were a person to touch the outer side of the utensil, his hand would recoil because the utensil became glowing-hot from the coals. In such an instance, all the chametz absorbed in [the utensil] certainly will be burnt even though [the utensil] did not become so glowing-hot that sparks were emitted from it. [The rationale is that] metal utensils may be kashered through hag’alah, and libbun kal, i.e. [making the utensil] glowing-hot in this lesser manner, is no less effective than hag’alah. 52,‫ ֲאָבל ִבְּכִלי ַמָתּכוֹת ֶשֵׁאינוֹ ִנְפָקע ֵמֲחַמת ֹחם ָהֵאשׁ – ֲהֵרי הוּא ָיכוֹל ְלַמלּ ֹאתוֹ ֶגָּחִלים ִמִבְּפ ִניםס‬,‫י ְוָכל ֶזה ִבְּכִלי ֶחֶרס‬ ‫ ֵמֲחַמת ֶשׁ ִנְּתַלֵבּן ַהְכִּלי ִמן‬31‫ ַﬠד ֶשִׁאם ִיַגּע ָאָדם ַבַּצּד ַהִחיצוֹן ֶשׁל ַהְכִּלי ִיְהֶיה ַהָיּד סוֶֹלֶדת בּוֹ‬,‫ְוַיְשֶׁהה אוָֹתם ְבּתוֹכוֹ‬ ‫סב ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַלֵבּן ָכּל ָכּ ַﬠד ֶשִׁיְּהיוּ ִניצוֹצוֹת ִנָתִּזים‬,‫ ֶשָׁאז ְבַּוַדּאי ִנְשָׂרף ָכּל ֶהָחֵמץ ַהָבּלוַּﬠ ְבּתוֹכוֹ‬,‫ַהֶגָּחִלים‬ ‫ ְוִלבּוּן ַקל ַהֶזּה ֵאינוֹ ָגּרוַּﬠ ֵמַהְגָﬠָלה‬,‫ ֶשֲׁהֵרי ְכֵּלי ַמָתּכוֹת ֵהן ִנְכָשׁ ִרין ַﬠל ְיֵדי ַהְגָﬠָלה‬,‫ִמֶמּנּוּ‬: 11 If a buchia (i.e., a utensil made from bricks and earth that is heated from the outside and [food] is baked and fried in it) is heated externally, it cannot be kashered for Pesach by heating it [externally],53 as explained.54 If, however, [the buchia] was filled with coals from the inside, or heated from the inside to the extent that it became glowing-hot as required by law,55 in the manner to be explained in sec. 461[:1], it is permitted to use [the buchia] on Pesach. There is no concern that [the person] will not make [the buchia] thoroughly glowing-hot out of restraint lest it break apart. [The rationale is that] since [a buchia] is made of bricks and earth, there is no concern that it may break apart.56

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– ‫ ִאם ִהִסּיקוֹ ִמַבּחוּץ‬,(‫יא בּוְּכָיא ) ְוהוּא ְכִּלי ֶהָﬠשׂוּי ִמְלֵּבִנים ְוָﬠָפרסד וַּמִסּיִקין אוֹתוֹ ִמַבּחוּץ ְואוִֹפין וְּמַטְגִּנין ְבּתוֹכוֹ‬ ‫ אוֹ ֶשִׁהִסּיקוֹ‬52,,‫ ֲאָבל ִאם ִמְלּאוּהוּ ֶגָּחִלים ִמִבְּפִנים‬54,‫סו‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬53,‫ֵאינוֹ ִנְכָשׁר ְלֶפַסח ַﬠל ְיֵדי ֶהֵסּק ֶזה‬ ‫ ְוֵאין ָלֹחשׁ ֶשָׁמּא ל ֹא‬.‫ ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"א – ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח‬55‫ִמִבְּפ ִניםסח ַﬠד ֶשׁ ִנְּתַלֵבּן ְכִּדינוֹ‬ 56,‫ע‬:‫ ְדֵּכיָון ֶשׁהוּא ָﬠשׂוּי ִמְלֵּב ִנים ְוָﬠָפר – ֵאין ָלֹחשׁ בּוֹ ֶשָׁמּא ִיְתַבֵּקַּﬠ‬,‫ְיַלְבּנוֹ ָיֶפה ָיֶפה ֵמֲחַמת ֶשָׁיּחוּס ָﬠָליו ֶשׁלּ ֹא ִיְתַבֵּקַּﬠ‬ 12 Therefore, it is permitted [to make] bricks that were used for [baking or cooking] chametz throughout the year glowing hot by [subjecting them to] libbun57 and use them on Pesach. In which instance [is the above effective]? With regard to bricks that were fired in a kiln. If, however, bricks were left to dry in the sun and were not used for chametz that was placed directly over a fire, e.g., through roasting or baking, rather boiling food that was chametz was poured over them,58 they do not require libbun. Hag’alah is sufficient for [these bricks], as [it is sufficient] for other utensils made of earth, as will be explained.59 [Once hag’alah was performed,] it is permitted to bake and roast upon [such bricks] on Pesach. ‫ ַבֶּמּה ְדָּב ִרים‬.‫ וְּלִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח‬57‫ ְלֵב ִנים ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה – ֻמָתּר ְלַלְבָּנם ָבּאוּר‬, ‫יב ְלִפיָכ‬ ‫ ִאם ל ֹא ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ַﬠל ְיֵדי ָהאוּר ְכּמוֹ ְצִלָיּה‬,‫ ֲאָבל ְלֵב ִנים ֶשׁ ִנְּתַיְבּשׁוּ ַבַּחָמּה‬,‫ֲאמוּ ִרים? ִבְּלֵב ִנים ֶשׁ ִנְּצ ְרפוּ ְבִּכְבָשׁן‬ ‫ ְוַדי ָלֶהם ְבַּהְגָﬠָלה ִכְּשָׁאר ְכֵּלי ֲאָדָמה ְכּמוֹ‬,‫ – ֵאין ְצ ִריִכים ִלבּוּן‬58‫ַוֲאִפָיּה ֶאָלּא ֶשׁ ִנְּשַׁפּ ֲﬠֵליֶהם ַתְּבִשׁיל רוֵֹתַח ֶשׁל ָחֵמץ‬ ‫ וֻּמָתּר ֶלֱאפוֹת ְוִלְצלוֹת ֲﬠֵליֶהם ְבֶּפַסח‬59,‫עב‬,‫ֶשִׁיְּתָבֵּאר‬: 13 [Different rules apply,] however, if [earthenware utensils] were used for chametz with fire [directly],60 and, similarly, [if] all other utensils, even those [made of different] types of metal, were used for chametz and [chametz] was absorbed in them through fire alone without liquid, for example, spits and grills on which [meat] stuffed with chametz is roasted. [In such an instance,] the actual chametz [itself] touches [the utensil] at the time [the food] is roasting, and there is no ([significant amount of])61 liquid intervening between them that would convey the flavor of the chametz into the spit or the grill. Instead, the flavor of chametz is absorbed in them [directly] solely through the heat of the fire. Therefore, [the chametz] will not be released through hag’alah in boiling water,62 for [the purging of forbidden substances is governed by the principle,] “[A utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance].” [Hence,] when a utensil absorbed chametz via a liquid, it releases [the chametz absorbed] through hag’alah in boiling water. When, however, a utensil absorbed chametz solely through the heat of fire without any liquid, [that chametz] is only purged from it through the heat of fire alone,63 i.e., [the utensil] must be [subjected to] fire [until] it is thoroughly glowing hot, to the extent that sparks emerge from it,64 or until [the utensil’s] outer surface is shed.65 At that stage, certainly any forbidden substance absorbed [in the utensil] has been consumed by fire.* * This same law applies to utensils that absorbed other [substances] forbidden by Scriptural or Rabbinic Law only through [the heat of] fire. They must be made thoroughly glowing hot, to the extent explained [above. There is,] however, [a leniency with regard to] forbidden [substances] other [than chametz]. Libbun is necessary only when a forbidden [substance] was absorbed [through fire alone. A different ruling], however, [applies] if a permitted [substance] was absorbed through fire [alone] and became forbidden [only] afterwards.66 For example, meat which was permitted was roasted alone on [a utensil] and [only] afterwards, [did the utensil] absorb milk.67 [In such an instance,] [the utensil] may be kasheredthrough hag’alah.68True, the flavor of the

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meat absorbed in [the utensil] through fire will not be entirely released through hag’alah. Nevertheless, the small amount of the flavor of meat that it absorbed so deeply that it can only be purged by fire is very faint; it is not significant [enough] to be categorized as a new entity, i.e., [that it be] categorized as meat [cooked] with milk. Therefore, hag’alah is sufficient to purge the fundamental flavor of meat and the fundamental flavor of milk from [these utensils], which are forbidden because they are significant enough to be categorized as meat [cooked] with milk. [These fundamental flavors] are purged through hag’alah, because they are not absorbed [that deeply]. The remainder of the flavor of the meat and the remainder of the flavor of the milk that are absorbed [deeply] are very weak, and are not significant enough to be categorized as meat [cooked with] milk. [The rationale is that] the flavor of the meat was very weak before the milk was absorbed.69 Such a weak flavor cannot be placed in a new category.70 In contrast, when chametz was roasted on [a utensil] before Pesach, hag’alah is not effective in kasheringit for Pesach. True, when the chametz was absorbed in the utensil, it was permitted to be eaten.71 Nevertheless, since it was already categorized as chametz, that description does not depart from the weak flavor that is deeply absorbed due to the fire. When Pesach arrives, this weak flavor [that is absorbed] in [the utensil] will become forbidden [as a matter of course], since it was already categorized as chametz at the time it was [initially] released and separated from the substance of chametz that was roasted on [the utensil]. There are authorities who differ with the above and maintain that all utensils that absorbed chametz before Pesach, even [when they absorbed the chametz] only through fire,72 may be kashered through hag’alah. [The rationale is that] at the time [these utensils] absorbed [the chametz], they absorbed a permitted substance.73 Afterwards, when the time of the prohibition [against chametz] arrived, the forbidden [substance] itself was not actually present. [Rather, the forbidden substance] was merely absorbed in [the utensils].74 Therefore, [these authorities] ruled leniently and [allowed such utensils] to be kashered merely through hag’alah. Fundamentally, the halachah follows the first opinion. [This applies] even after the fact; [for example,] hot food was [baked or broiled] in a utensil that absorbed chametz through fire alone. Hag’alah was performed on [the utensil] before Pesach, but [the utensil] was not subjected to fire until it became thoroughly glowing hot to the extent explained above. This hot food is prohibited on Pesach75 unless a severe [financial] loss is involved or [not eating it] will prevent celebrating the festival with [appropriate] joy. In those situations, one may rely on the latter opinion. Similarly, if there is another reason to rule leniently, one may also combine the second opinion and rely on it as an initial preference to use hag’alah to kasher utensils that absorbed chametz through fire, as will be explained.76 ‫ ְוֵכן ְשָׁאר ָכּל ַהֵכִּלים ֲאִפלּוּ ֶשׁל ִמיֵני ַמָתּכוֹת ֶשׁ ִנְּשַׁתֵּמּשׁ ְו ִנְבַלע ָבֶּהן‬60,‫יג ֲאָבל ִאם ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ַﬠל ְיֵדי ָהאוּר‬ ‫עו‬,‫עד ְכּגוֹן ַהַשּׁפּוִּדים ְוָהַאְסְכָּלאוֹת ֶשָׁצּלוּ ֲﬠֵליֶהם מוְּל ְיָתא ֶשׁל ָחֵמץ‬,‫ָחֵמץ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד ֶשׁלּ ֹא ַﬠל ְיֵדי ַמְשֶׁקה‬ ‫ ֶשׁיּוִֹלי ַטַﬠם ֶהָחֵמץ ְלתוֹ ַהַשּׁפּוּד‬61(‫ ְוֵאין ֵבּיֵניֶהם שׁוּם ַמְשֶׁקה )טוֵֹפַח‬,‫ֶשׁגּוּף ֶהָחֵמץ נוֵֹגַﬠ ָבֶּהן ִבְּשַׁﬠת ְצִלָיּתוֹ‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4284910/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...‬‬

‫ְוָהַאְסְכָּלה‪ֶ ,‬אָלּא ַﬠל ְיֵדי ֹחם ָהֵאשׁ ִבְּלַבד ִנְבַלע ָבֶּהם ַטַﬠם ֶהָחֵמץ‪ְ ,‬לִפיָכ ֵאינוֹ ִנְפָלט ֵמֶהם ַﬠל ְיֵדי ַהְגָﬠָלה ְבַּמ ִים‬ ‫רוְֹתִחים‪ִ 62,‬דּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ"‪,‬עח‪ 49,‬וְּכִלי ֶשׁ ִנְּבַלע בּוֹ ָחֵמץ ַﬠל ְיֵדי ַמְשֶׁקה – ִנְפָלט ִמֶמּנּוּ ַﬠל ְיֵדי ַהְגָﬠָלה ְבַּמ ִים‬ ‫רוְֹתִחים‪ֲ ,‬אָבל ָכּל ְכִּלי ֶשׁ ִנְּבַלע בּוֹ ֶהָחֵמץ ַﬠל ְיֵדי ֹחם ָהֵאשׁ ִבְּלַבד ֶשׁלּ ֹא ַﬠל ְיֵדי ַמְשֶׁקה – ֵאינוֹ ִנְפָלט ִמֶמּנּוּ ֶאָלּא ַﬠל ְיֵדי‬ ‫ֹחם ָהֵאשׁ ִבְּלַבד‪ְ 63,,‬דַּה ְינוּ ֶשׁ ְיַּלְבּנוֹ ָבּאוּר ָיֶפה ָיֶפה ַﬠד ֶשׁ ִיְּהיוּ ִניצוֹצוֹת ְמַנְתִּזין ִמֶמּנּוּ‪,‬פ‪ 64,‬אוֹ ַﬠד ֶשַׁתִּשּׁיר ְקִלָפּתוֹ‬ ‫*‪ָ,‬הֶﬠְליוָֹנה‪ֶ 65,,‬שָׁאז ְבַּוַדּאי ִנְשָׂרף ָכּל ָהִאסּוּר ַהָבּלוַּﬠ ְבּתוֹכוֹ‪.‬פב‬ ‫ְוֵכן ַהִדּין ְבֵּכִלים ֶשׁ ִנְּבַלע ָבֶּהן ְשָׁאר ִאסּוֵּרי תּוָֹרה אוֹ ִאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‪* [,‬‬ ‫ֶשָׁצּ ִרי ְלַלְבָּנם ָיֶפה ָיֶפה ַכִּשּׁעוּר ֶשׁ ִנְּתָבֵּאר‪ֶ .‬אָלּא ֶשִׁבְּשָׁאר ִאסּוּ ִרין ֵאין ָצ ִרי ִלבּוּן ֶאָלּא ְכֶּשִׁנְּבַלע ָבֶּהם‬ ‫ְדַּבר ִאסּוּר‪ֲ ,‬אָבל ִאם ִנְבַלע ָבֶּהם ַﬠל ְיֵדי ָהאוּר ְדַּבר ֶהֵתּר ְוַאַחר ָכּ ַנֲﬠָשׂה ִאסּוּר‪ְ 66,‬כּגוֹן ֶשׁ ִנְּצָלה‬ ‫ֲﬠֵליֶהם ָבָּשׂר ְלַבדּוֹ ֶשׁהוּא ֶהֵתּרפד ְוַאַחר ָכּ ִנְבַלע ָבֶּהן ָחָלב‪ֲ – 67 ,‬הֵרי ֵהן ִנְכָשׁ ִרין ַﬠל ְיֵדי ַהְגָﬠָלה‪68.‬‬ ‫ְוַאף ַﬠל ִפּי ֶשַׁטַּﬠם ָבָּשׂר ַה ִנְּבָלע ָבֶּהן ַﬠל ְיֵדי ָהאוּר ֵאינוֹ ִנְפָלט ֵמֶהם ְלַגְמֵרי ַﬠל ְיֵדי ַה ְגָﬠָלה‪ִ ,‬מָכּל ָמקוֹם‬ ‫אוֹתוֹ מוָּﬠט ַטַﬠם ָבָּשׂר ַהָבּלוַּﬠ ְמֹאד ְבּתוָֹכם ַﬠד ֶשֵׁאינוֹ ִנְפָלט ֵמֶהם ַרק ַﬠל ְיֵדי ָהאוּר ָקלוּשׁ הוּאפו ְמֹאד‪,‬‬ ‫ְוֵאינוֹ ְכַּדאי ֶשָׁיּחוּל ָﬠָליו ֵשׁם ָחָדשׁ‪ְ ,‬דַּה ְינוּ ֵשׁם "ָבָּשׂר ְבָּחָלב"‪ְ ,‬לִפיָכ ַדּי ָלֶהם ְבַּה ְגָﬠָלה ְכֵּדי ְלַהְפִליט‬ ‫ֵמֶהם ִﬠַקּר ַטַﬠם ַהָבָּשׂר ִﬠם ִﬠַקּר ַטַﬠם ֶהָחָלב‪ֶ ,‬שֵׁהן ֲאסוּ ִרין ֵמֲחַמת ֶשֵׁהן ְכַּדאי ְלִהָקֵּרא ֲﬠֵליֶהם ֵשׁם‬ ‫"ָבָּשׂר ְבָּחָלב"‪ְ ,‬וֵהן ִנְפָלִטין ַﬠל ְיֵדי ַהְגָﬠָלה‪ְ ,‬לִפי ֶשֵׁאיָנן ְבּלוִּﬠין ְמֹאד‪ ,‬וּמוַֹתר ַטַﬠם ַהָבָּשׂר ִﬠם מוַֹתר‬ ‫ַטַﬠם ֶהָחָלב ֶשֵׁהן ְבּלוִּﬠין ְמֹאד ֲהֵרי ֵהן ְקלוִּשׁין ְמֹאד‪ְ ,‬וֵאיָנן ְכַּדאי ִלְהיוֹת ִנְקָרא ֲﬠֵליֶהן ֵשׁם "ָבָּשׂר‬ ‫ְבָּחָלב"‪ֵ ,‬כּיָון ֶשַׁטַּﬠם ַהָבָּשׂר ָהָיה ָקלוּשׁ ְמֹאד ֹקֶדם ֶשִׁנְּבַלע בּוֹ ֶהָחָלב‪ֵ – 69‬אין ֵשׁם ָחָדשׁ ָיכוֹל ָלחוּל ַﬠל‬ ‫ַטַﬠם ָקלוּשׁ ַהֶזּה‪ַ 70.‬מה ֶשֵּׁאין ֵכּן ְכֶּשׁ ִנְּצָלה ֲﬠֵליֶהם ָחֵמץ ֹקֶדם ַהֶפַּסח – ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ָלֶהם‬ ‫ְלַהְכִשׁיָרן ְלֶפַסח‪ַ .‬אף ַﬠל ִפּי ֶשֶׁהָחֵמץ ְבָּשָׁﬠה ֶשׁ ִנְּבַלע ָבֶּהם ָהָיה ֻמָתּר ַבֲּאִכיָלה‪ִ 71,‬מָכּל ָמקוֹם ֵכּיָון ֶשָׁהָיה‬ ‫ָﬠָליו ֵשׁם ָחֵמץ – ל ֹא ִנְפַקע ֵשׁם ֶזה ַגּם ִמַטַּﬠם ַהָקּלוּשׁ ֶשׁ ִנְּבַלע ְמֹאד ְבּתוָֹכם ַﬠל ְיֵדי ָהאוּר‪ ,‬וְּכֶשַׁמִּגּיַﬠ‬ ‫ַהֶפַּסח ִמֵמּיָלא ֶנֱאָסר ַטַﬠם ָקלוּשׁ ַהֶזּה ֶשְׁבּתוָֹכם‪ֵ ,‬כּיָון ֶשְׁכָּבר ִנְקָרא ָﬠָליו ֵשׁם ָחֵמץ ִמָשָּׁﬠה ֶשׁ ִנְּפַלט‬ ‫‪ְ ].‬ו ִנְתָפֵּרשׁ ַמָמּשׁוּת ֶהָחֵמץ ֶשׁ ִנְּצָלה ֲﬠֵליֶהם‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהפח ְואוְֹמ ִרים ֶשָׁכּל ַהֵכִּלים ֶשָׁבְּלעוּ ָחֵמץ ֹקֶדם ַהֶפַּסח ֲאִפלּוּ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‪ֲ – 72‬הֵרי ֵהן ִנְכָשׁ ִרין‬ ‫ַﬠל ְיֵדי ַהְגָﬠָלה‪ְ ,‬דֵּכיָון ֶשִׁבְּשַׁﬠת ְבִּליָﬠָתן ָבְּלעוּ ְדַּבר ֶהֵתּר‪ְ 73,‬וַאַחר ָכּ ְכֶּשַׁמּ ִגּיַﬠ ְזַמן ִאסּוָּרן ְכָּבר ֵאין ָהִאסּוּר ְבֵּﬠין ֶאָלּא‬ ‫‪.‬הוּא ָבּלוַּﬠ ְבּתוָֹכן‪,‬צ‪ְ 74,‬לִפיָכ ֵהֵקלּוּ ְלַהְכִשׁיָרן ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּלַבד‬ ‫ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‪ַ .‬וֲאִפלּוּ ְבִּדיֲﬠַבד ֶשׁ ִנְּשַׁתֵּמּשׁ ְבַּחִמּין ְבּאוָֹתן ֵכִּלים ַהְבּלוִּﬠים ֵמָחֵמץ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‪72‬‬ ‫ְוֻהְגֲﬠלוּ ֹקֶדם ַהֶפַּסח ְול ֹא ִלְבָּנם ָבּאוּר ָיֶפה ָיֶפה ַכִּשּׁעוּר ֶשִׁנְּתָבֵּאר – ֲהֵרי ַחִמּין ַהָלּלוּ ֲאסוּ ִרין ְבֶּפַסח‪.‬צב‪ֶ 75,‬אָלּא ִאם ֵכּן‬ ‫ֵישׁ ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‪ֶ ,‬שָׁאז ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‪ְ .‬וֵכן ְבָּמקוֹם ֶשֵׁיּשׁ עוֹד ַצד ַאֵחר ְלָהֵקל‬ ‫– ֵישׁ ְלָצֵרף ַגּם ְסָבָרא ָהַאֲחרוָֹנה ְוִלְסֹמ ֲﬠֵליֶהם ְלַכְתִּחָלּה ְלַהְכִשׁיר ְבַּהְגָﬠָלה ֶאת ַהֵכִּלים ַהְבּלוִּﬠים ֵמָחֵמץ ַﬠל ְיֵדי‬ ‫ָהאוּר‪ ,‬וְּכמוֹ ֶשׁ ִיְּתָבֵּאר‪76,:‬‬ ‫‪14 The optimum manner [to safeguard against eating chametz] for a person who‬‬ ‫‪has the capacity to do so is to purchase new knives for Pesach.77 However,‬‬ ‫‪according to the fundamental principles of the law, it is sufficient to perform‬‬ ‫‪hag’alah on the knives that are used throughout the year, even [knives used] for hot‬‬ ‫‪chametz,78 [to enable them to be used on] Pesach.79‬‬ ‫‪True, there are authorities who maintain that when knives absorb other forbidden‬‬ ‫‪[substances] they [must be kashered] by libbun in fire80 in order that they may be‬‬ ‫‪used with hot food,81 as explained in Yoreh Deah, sec. 121. Nevertheless, since‬‬ ‫‪there are authorities who maintain that hag’alah is sufficient [to kasher] even‬‬ ‫‪utensils that absorbed chametz through fire alone [to enable their use on] Pesach82‬‬ ‫‪and there are authorities who maintain that knives are not governed by the laws‬‬ ‫‪that apply to utensils that absorbed [substances] from fire alone,83 as explained in‬‬ ‫‪Yoreh Deah, loc. cit., therefore,84 there are grounds to [permit] kashering both‬‬ ‫‪large and small knives85 through hag’alah alone, [even] as an initial option.‬‬ ‫‪The above applies when one performs hag’alah on [the knives] in the boiling water‬‬ ‫‪of a k’li rishon. [The term] k’li rishon [refers to] a utensilin which water was boiled‬‬ ‫‪over fire. [Moreover,] even though at the time hag’alah is being performed [on‬‬

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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https://www.chabad.org/library/article_cdo/aid/4284910/jewish/Shulcha...

utensils immersed] in it, [the utensil] is not positioned over fire, it is [still] called a k’li rishon. Hag’alah may be performed in it on all utensils for which hag’alah in a k’li rishon is required,86 as long as the water in it is still boiling, i.e., bubbles are rising from [the water], as will be explained in sec. 452[:3]. ‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֲאִפלּוּ אוָֹתן ַסִכּי ִנים‬77,‫צד‬.‫יד ִמְצָוה ִמן ַהֻמְּבָחר ְלָכל ִמי ֶשֶׁאְפָשׁר לוֹ ֶשׁ ִיְּקֶנה לוֹ ַסִכּי ִנים ֲחָדִשׁים ְלֶפַסח‬ ‫ ְוַאף ַﬠל ִפּי ֶשַׁסִּכּיִנים ַהְבּלוִּﬠים ִמְשָּׁאר‬79,.‫ ְלֶפַסח‬78‫ֶשִׁמְּשַׁתְּמִּשׁין ָבֶּהם ָחֵמץ ְבַּחִמּין ָכּל ַהָשָּׁנה – ַדּי ָלֶהם ְבַּה ְגָﬠָלה‬ ,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קכ"א‬81‫ ְכֵּדי ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבַּחִמּין‬80‫ִאסּוּ ִרין ֵישׁ אוְֹמ ִריםצו ֶשָׁצּ ִרי ְלַלְבָּנם ָבּאוּר‬ 82,‫ ַדּי ָלֶהם ְבַּהְגָﬠָלה ְלֶפַסח‬72‫ִמָכּל ָמקוֹם ֵכּיָוןצח ֶשֵׁיּשׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ֵכִּלים ַהְבּלוִּﬠים ֵמָחֵמץ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‬ ,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁם‬83‫ְוַגם ֵישׁ אוְֹמ ִריםק ֶשַׁסִּכּיִנים ֵאין ָלֶהם ִדּין ֵכִּלים ַהְבּלוִּﬠים ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‬ ‫ ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּלַבד‬85,‫ ֵישׁ ְלַהִתּיר ְלַכְתִּחָלּה ְלַהְכִשׁיר ַסִכּיִנים ֵבּין ְגּדוִֹלים וֵּבין ְקַט ִנּים‬84 ‫ְלִפיָכ‬. ‫ ֲאִפלּוּ ִאם ַﬠְכָשׁו‬.‫קב וְּכִלי ִראשׁוֹן ִנְקָרא ַהְכִּלי ֶשִׁה ְרִתּיחוּ בּוֹ ַהַמּ ִים ֵאֶצל ָהֵאשׁ‬,‫ְוהוּא ֶשַׁיְּגִﬠיֵלם ְבּרוְֹתִחין ִבְּכִלי ִראשׁוֹן‬ ‫ וַּמְגִﬠיִלין ְבּתוֹכוֹ ָכּל ְכִּלי ַהָצּ ִרי ַהְגָﬠָלה‬,‫ְבָּשָׁﬠה ֶשַׁמּ ְגִﬠיִלין ְבּתוֹכוֹ ֵאינוֹ עוֵֹמד ֵאֶצל ָהֵאשׁ – ֲהֵרי ֶזה ִנְקָרא ְכִּלי ִראשׁוֹן‬ ‫ ְדַּה ְינוּ ֶשַׁמֲּﬠִלין ְרִתיָחה ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"ב‬,‫ ִאם ַהַמּ ִים ֶשְׁבּתוֹכוֹ ֵהן ֲﬠַד ִין רוְֹתִחין‬86,‫ִבְּכִלי ִראשׁוֹןקד‬: 15 Before performing hag’alah, one must whet the knives [using] a grinder, mill, or other tool that removes all their rust.87 Similarly with regard to other utensils – all rust and other filth must be removed from them before hag’alah is performed on them.88 [This requirement is derived from] the passage describing [the command to perform] hag’alah on the utensils [taken from] Midian, which states:89 “Only the gold….” [The Hebrew word] ach [used in the verse] is understood90 to be synonymous with the word rak, [meaning] “only,” i.e., that hag’alah is effective in purging [the forbidden substances] absorbed [in the utensil when] “onlythe gold” is found, [and] there is no rust [on the utensil]. When, by contrast, there is rust or other filth, there is reason for concern that some of the actual forbidden substance remains intact under the rust or filth. [And] hag’alah is not effective [in ridding a utensil of] a forbidden substance that remains intact and is not absorbed in the sides of the utensil. 87,‫טו ְוֹקֶדם ַהְגָﬠָלה ָצ ִרי ָלשׁוּף ֶאת ַהַסִּכּי ִניםקו ְבַּמְשֶׁחֶזת אוֹ ְבֵּרַח ִים אוֹ ְבָּדָבר ַאֵחרקח ַהֵמִּסיר ֶאת ָכּל ַהֲחֻלָדּה ֶשָׁבֶּהן‬ ‫ ֶשֶׁנֱּאַמרקי ְבָּפָרַשׁת ַהְגָﬠַלת ְכֵּלי‬88,‫ְוֵכן ְשָׁאר ָכּל ַהֵכִּלים ָצ ִרי ְלָהִסיר ָכּל ַהֲחֻלָדּה ְוַהִטּנּוֶֹפת ֶשָׁבֶּהן ֹקֶדם ֶשַׁמְּגִﬠיָלן‬ ‫ ְדַּה ְינוּ ְכֶּשֵׁאין ָשׁם ֲחֻלָדּה ַרק ָזָהב ִבְּלַבד – מוֶֹﬠֶלת‬,"'‫ "ַרק ֶאת ַהָזָּהב ְוגוֹ‬90‫ ְכּלוַֹמר‬,"'‫ "ַא ֶאת ַהָזָּהב ְוכוּ‬89‫ִמְדָין‬ ‫ ֲאָבל ְכֶּשֵׁיּשׁ ָשׁם ֲחֻלָדּה אוֹ ְשָׁאר ִטנּוֶֹפת – ֵישׁ ָלֹחשׁ ֶשָׁמּא ֵישׁ ָשׁם ַמֶשּׁהוּ ִמַמָּמּשׁוּת ָהִאסּוּר‬,‫ַהְגָﬠָלה ְלַהְפִליט ַהָבּלוַּﬠ‬ ‫ ְוֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ְלַמה ֶשּׁהוּא עוֵֹמד ְבֵּﬠינוֹ ְוֵאינוֹ ָבּלוַּﬠ ְבּתוֹ ָדְּפֵני ַהְכִּלי‬,‫ְבֵּﬠין ַתַּחת ַהֲחֻלָדּה ְוַהִטּנּוֶֹפת‬: 16 If one cannot remove the rust or does not want to take the trouble of doing so, he should place flaming coals on the rusted place and leave them there until the other side of the utensil [in the place] opposite the rust [will become so hot] that were a person to touch that portion [of the utensil], his hand would recoil [from it], since the utensil will have become glowing hot due to the coals. At that point, any forbidden substance that is under the rust will certainly have been burnt. People at large have accepted the custom of leaving the coals over the rust to the extent that a piece of straw or a strand would be burned on the other side [of the utensil where the coals were placed], (i.e., a piece of straw or a strand is tied on the side of the utensil opposite the coals [placed] above the rust.91 One leaves the coals there until the straw or the strand on the other side is burned.) Afterwards, one performs hag’alah on the utensil. If one did not [place flaming coals on the rusted area] before performing hag’alah, he should do so after performing hag’alah.

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‫ אוֹ ֶשֵׁאינוֹ רוֶֹצה ִלְטֹרַחקיב וְּלַהֲﬠִביָרהּ – ָיִשׂים ֶגָּחִלים בּוֲֹﬠרוֹת ַﬠל ְמקוֹם ַהֲחֻלָדּה‬,‫טז ְוִאם ֵאינוֹ ָיכוֹל ְלַהֲﬠִביר ַהֲחֻלָדּה‬ ‫ְוַיְשֶׁהה אוָֹתם ָשׁם ַﬠד ֶשִׁאם ִיַגּע ָאָדם ַבַּצּד ַהֵשּׁ ִני ֶשׁל ַהְכִּלי ַבָּמּקוֹם ֶשְׁכֶּנֶגד ַהֲחֻלָדּה ִיְהֶיה ַהָיּד סוֶֹלֶדת בּוֹקיד ֵמֲחַמת‬ ‫ ֶשָׁאז ְבַּוַדּאי ִנְשָׂרף ָכּל ַמָמּשׁוּת ִאסּוּר ֶשַׁתַּחת ַהֲחֻלָדּה‬,‫ֶשׁ ִנְּתַלֵבּן ַהְכִּלי ִמן ַהֶגָּחִלים‬. ‫ְוָהעוָֹלם ָנֲהגוּ ְלַהֲחִמיר ְלַהְשׁהוֹת ַהֶגָּחִלים ָכּל ָכּ ַﬠל ַהֲחֻלָדּה ַﬠד ֶשִׁיְּהֶיה ַקשׁ אוֹ חוּט ִנְשָׂרף ִמַצּד ַהֵשּׁ ִניקטז )ְדַּה ְינוּ‬ ‫ וַּמְשֶׁהה ֶאת ַהֶגָּחִלים ָכּל ָכּ ַﬠד‬91‫ֶשׁקּוְֹשׁ ִרין ַקשׁ אוֹ חוּט ְסִביב ַהְכִּלי ִמַצּד ַהֵשּׁ ִני ֶנֶגד ַהֶגָּחִלים ֶשַׁﬠל ַגֵּבּי ַהֲחֻלָדּה‬ ‫קיח ְוִאם ל ֹא ָﬠָשׂה ֵכּן ֹקֶדם ַה ְגָﬠָלה – ַיֲﬠֶשׂה‬.‫ ְוַאַחר ָכּ ַמְגִﬠיִלין ֶאת ַהְכִּלי‬,(‫ֶשִׁיְּשֹׂרף ַהַקּשׁ אוֹ ַהחוּט ֶשְׁכֶּנ ְגָדּן ַבַּצּד ַהֵשִּׁני‬ ‫ֵכּן ַאַחר ַהַהְגָﬠָלה‬: 17 All the above applies when the rust is on the inner side of the utensil, in a place where the utensil is used on an ongoing basis. [Different rules apply,] if, by contrast, [the rust] is on the outer side of the utensil, [i.e., the side] which is not used for chametz. Although at times the chametz used also reaches this outer side, nevertheless, since by and large the chametz used does not reach [the outer portion of the utensil], there is no concern that perhaps the actual substance of chametz is present [and] intact under the rust [on the outer side], and there is no need to remove [the rust] at all. ‫ ֲאָבל ִאם הוּא ַבַּצּד ַהִחיצוֹן ֶשׁל‬,‫יז ְוָכל ֶזה ְכֶּשַׁהֲחֻלָדּה הוּא ַבַּצּד ַהְפּ ִניִמי ֶשׁל ַהְכִּלי ְבָּמקוֹם ֶשִׁמְּשַׁתְּמִּשׁין בּוֹ ְבֶּקַבע‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֹׁרב‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁלְּפָﬠִמים ַמִגּיַﬠ ַתְּשִׁמישׁ ֶהָחֵמץ ַגּם ִמַבּחוּץ‬,‫ַהְכִּליקכ ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ ָשׁם ָחֵמץ‬ ‫ ְוֵאין‬,‫ ְלִפיָכ ֵאין חוְֹשִׁשׁין ֶשָׁמּא ֵישׁ ָשׁם ַמָמּשׁוּת ֶהָחֵמץ ְבֵּﬠין ַתַּחת ַהֲחֻלָדּה‬,‫ַהְפָּﬠִמים ֵאין ַמ ִגּיַﬠ ַתְּשִׁמישׁ ֶהָחֵמץ ַﬠד ְלָשׁם‬ 91:‫ָצ ִרי ְלַהֲﬠִביָרהּ ְכָּלל‬ 18 All the above92 applies when the rust has some substance, so that it will produce some granules when it is scraped off. In such an instance, there is reason for concern that if [the rust] is not scraped off, a trace of the actual forbidden substance may be present; it is [merely] not seen because the rust is covering it. [A different ruling applies,] if, however, there is no actual substance to the rust, [it] merely [caused] discoloration; [i.e.,] sometimes, there are black or red blotches on the inside of a utensil, but even if they were scraped off, no granules would be produced. [In such an instance,] there is absolutely no need for concern that there might be a trace of chametz there that is not visible. A similar law applies to those stains that appear on tin utensils (called earth stains). They do not impede hag’alah,since they do not have any substance; they are mere [external] discolorations. ‫ ֶשָׁאז‬,‫ ֶשְׁכֶּשׁגּוֹ ְרִדין אוָֹתהּ ִמָשּׁם ֵישׁ ָבּהּ ַכָּמּה ַﬠְפרוּ ִרית‬,(‫ ַבֲּחֻלָדּה ֶשֵׁיּשׁ ָבּהּ ְקָצת ַמָמּשׁוּת )ֶשׁקּוֹ ִרין ראש"ט‬92‫יח ְוָכל ֶזה‬ ‫ֵישׁ ָלֹחשׁ ִאם ל ֹא ְיָג ְרדוּ אוָֹתהּ ִמָשּׁם ֶשָׁמּא ֵישׁ ַתְּחֶתּיָה ַמֶשּׁהוּ ַמָמּשׁוּת ָהִאסּוּר ְבֵּﬠין ְוֵאינוֹ ִנ ְרֶאה ָלַﬠ ִין ֵמֲחַמת ֶשַׁהֲחֻלָדּה‬ ‫ ְכּמוֹ ֶשִׁנְּמָצא ִלְפָﬠִמים ֶשֵׁיּשׁ ַשֲׁחרוּת אוֹ ַאְדִמימוּת ַבַּצּד‬,‫ ֲאָבל ִאם ֵאין ַבֲּחֻלָדּה ַמָמּשׁוּת ְכָּלל ַרק ַמ ְרֶאה ִבְּלַבד‬.‫ְמַכֵסּהוּ‬ ‫ ֶשַׁאף ִאם ְיָג ְרדוּ אוָֹתם ל ֹא ִיְהֶיה ָשׁם שׁוּם ַﬠְפרוּ ִרית – ֵאין ָלֹחשׁ ְכָּלל ֶשָׁמּא ֵישׁ ָשׁם ַמֶשּׁהוּ ָחֵמץ‬,‫ַהְפִּניִמי ֶשׁל ַהְכִּלי‬ ‫ ֵכּיָון‬,‫ ְוֵכן ַהִדּין ְבּאוָֹתן ְכָּתִמים ַהַנֲּﬠִשׂים ִבְּכֵלי ְבִּדיל )ֶשׁקּוֹ ִרין ערד פלעקי"ן( ֶשֵׁאין ְמַﬠְכִּבין ֶאת ַהַהְגָﬠָלה‬.‫ֶשֵׁאינוֹ ִנ ְרֶאה‬ ‫קכב‬:‫ֶשֵׁאין ָבֶּהם ַמָמּשׁוּת ַרק ַמ ְרֶאה ִבְּלַבד‬ 19 Hag’alah is not effective for a knife or any other utensil that requires hag’alah that possesses a crevice, a crack, or a hole,93 which prevents one from scraping there and cleaning it thoroughly.94 [The above applies] when [the impediment preventing a thorough hag’alah] is found in a place that is used on an ongoing basis, i.e., on the inner side of the utensil. [The rationale is that] there are grounds for concern that some actual substance of chametz might be present, and hag’alah is not effective when [the forbidden substance itself] is present. Therefore, it is necessary to [first] place fiery coals on the crack or crevice and leave them there until the utensil [becomes so hot] that were a person to touch its outer 12/16/2020, 8:45 PM

Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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side, his hand would recoil. At that point, any forbidden substance that is in the crack or hole will certainly have been burned. People at large have accepted the custom of being stringent and leaving the coals [in place] until a piece of straw or a strand on the other side [of the coals] would be burnt. Afterwards, hag’alah is performed. If [fiery coals were not placed on the crevice or crack] before hag’alah, it should be done afterwards. ‫ אוֹ ֶנֶקב ֶשֵׁאינוֹ ָיכוֹל ְלַחֵטּט ְבּתוָֹכן ְלַנְקָּרן‬94‫יט ַסִכּין אוֹ ֶאָחד ִמְשָּׁאר ֵכִּלים ַהְצּ ִריִכין ַהְגָﬠָלה ֶשֵׁיּשׁ בּוֹ ֻגָּמּא אוֹ ֶסֶדק‬ ‫ ְדַּה ְינוּ ִמַצּד ַהְפּ ִניִמי ֶשׁל‬,‫ ִאם ֵהן ְבָּמקוֹם ֶשִׁמְּשַׁתְּמִּשׁין בּוֹ ְבֶּקַבע‬93,‫וְּלַנקּוָֹתן ֵהיֵטב – ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ָלֶהם‬ ‫ ְוֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ְלַמה ֶשּׁהוּא ְבֵּﬠין‬,‫קכד ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ֵישׁ ָשׁם ַמֶשּׁהוּ ַמָמּשׁוּת ֶהָחֵמץ ְבֵּﬠין‬,‫ַהְכִּלי‬, ‫ְלִפיָכ ָצ ִרי ְלַה ִנּיַח ֶגָּחִלים בּוֲֹﬠרוֹת ַﬠל ַהֶסֶּדקקכו ְוַהֻגָּמּא ְוַיְשֶׁהה אוָֹתם ָשׁם ַﬠד ֶשִׁאם ִיַגּע ָאָדם ְכֶּנְגָדּן ַבַּצּד ַהִחיצוֹן ֶשׁל‬ ‫ ֶשָׁאז ְבַּוַדּאי ִנְשָׂרף ָכּל ַמָמּשׁוּת ִאסּוּר ֶשְׁבּתוֹ ַהֶסֶּדק אוֹ ַהֻגָּמּא‬,‫ַהְכִּלי ִיְהֶיה ַהָיּד סוֶֹלֶדת בּוֹ‬. .‫ ְוַאַחר ָכּ ַמְגִﬠיָלן‬,‫ְוָהעוָֹלם ָנֲהגוּ ְלַהֲחִמיר ְלַהְשׁהוֹת ָשׁם ָכּל ָכּ ֶאת ַהֶגָּחִלים ַﬠד ֶשׁ ִיְּהֶיה ַקשׁ אוֹ חוּט ִנְשָׂרף ַבַּצּד ַהִחיצוֹן‬ ‫קכח‬:‫ְוִאם ל ֹא ָﬠָשׂה ֵכּן ֹקֶדם ַהַהְגָﬠָלה – ַיֲﬠֶשׂה ֵכּן ַאַחר ַהַהְגָﬠָלה‬ 20 Accordingly, hag’alah is not effective for knives whose ends are inserted into handles95 and affixed there with small pins. [The rationale is that] there are [very small] holes (surrounding [the space]) where the pins are inserted. Needless to say, [the above applies] if the handle itself is made of two pieces [that are] attached together, and there is a small empty space between [the two pieces that the handle is composed of] into which [the end of] the knife is inserted. [The reason hag’alah is not effective in this instance is] because by and large, it is impossible to thoroughly scrape clean [that area] so that there will be no filth stuck there. [It is therefore unacceptable to perform hag’alah upon it,] because hag’alah is effective only when a utensil is spotless and [completely] clean, as explained.96 Similarly, if the end of the knife is attached to the handle with glue, hag’alah is not effective. [The rationale is that] since glue becomes ruined in boiling water, there is reason for concern that one will show restraint and not boil the water properly. The same concept applies if the handle was made of animal horn.97 [Indeed,] hag’alah is not effective for all utensils made from an animal’s horn because animal horn becomes ruined in boiling water98 and there are grounds for concern that one will show restraint [and not boil the water properly when performing hag’alah on] such [a utensil]. ‫כ ְלִפיָכ אוָֹתם ַסִכּי ִנים ֶשְׁיּדוֵֹתיֶהן ְתּחוִּבין תּוֹ ֵבּית ָיד ְוֵהן ְקבוִּﬠין ָשׁם ְבַּמְסְמ ִרים ְקַטִנּים – ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם גּוּף ַהֵבּית ָיד ַנֲﬠָשׂה ִמב' ֲחָלִקים‬.‫ ִכּי ֵישׁ ֻגּמּוֹת ַדּקּוֹת ַה ְרֵבּה ִבְּמקוֹם )ְסִביב( ַהַמְּסְמ ִרים‬95,‫ָלֶהם‬ ‫ ֶשַׁﬠל ִפּי ָהֹרב ִאי ֶאְפָשׁר ְלַנֵקּר ָשׁם ֵהיֵטב ֶשׁלּ ֹא ִיְהֶיה שׁוּם‬,‫ְמֻדָבִּקין ְוֵישׁ ֶרַוח ְמַﬠט ֵבּיֵניֶהם ְלַהְכ ִניס ְלָשׁם ֶאת ַהַסִּכּין‬ 96.‫קל ְוֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ֶאָלּא ִלְכִלי ַז ְוָנִקי ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ִטנּוֶֹפת ָדּבוּק ָשׁם‬ ‫ ְדֵּכיָון ֶשַׁהֶדֶּבק ִמְתַקְלֵקל ְבַּמ ִים רוְֹתִחין – ֵישׁ‬,‫ְוֵכן ִאם ַיד ַהַסִּכּין ְדּבוָּקה ְבֵּבית ָיד ַﬠל ְיֵדי ֶדֶּבק – ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ָלהּ‬ ‫ ְול ֹא ַי ְרִתּיַח ֶאת ַהַמּ ִים ָיֶפה ָיֶפה‬47‫ָלֹחשׁ ֶשָׁמּא ָיחוּס ַﬠל ַהֶדֶּבק‬. ‫ ֶשַׁהֶקֶּרן‬,‫ ְוֵכן ְשָׁאר ָכּל ַהֵכִּלים ָהֲﬠשׂוּ ִיין ִמֶקֶּרן – ֵאין ַה ְגָﬠָלה מוֶֹﬠֶלת ָלֶהן‬97,‫קלב‬,‫ְוֵכן ִאם ַהֵבּית ָיד ִהיא ֲﬠשׂוָּיה ִמֶקֶּרן‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ָיחוּס ָﬠָליו‬98,‫ִמְתַקְלֵקל ְבַּמ ִים רוְֹתִחין‬: 21 All [of the above concerns] apply with regard to the handle of a knife, because the body of the knife is used for chametz and most of the time, the use of the chametz also reaches the knife’s handle. In contrast, when there are crevices, cracks, and rust on the handles of other utensils, there is no need to scrape them clean at all. [Moreover,] even if one did not subject the handles [of utensils used for 12/16/2020, 8:45 PM

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chametz] to hag’alah at all99 and inserted them into food on Pesach, [the food] is permitted to be eaten, since it is not common to use chametz on the handles of utensils.100 Nevertheless, as an initial preference, one should at least perform hag’alah on the handles by pouring boiling water from a k’li rishon [over them. The rationale is that] at times, when the filth from chametz is being washed off the utensils in hot water,101 a small amount of that filth may be absorbed in the handles.102 ‫כא ְוָכל ֶזה ְבֵּבית ָיד ֶשׁל ַסִכּין ֶשִׁמְּשַׁתְּמִּשׁין ָחֵמץ ְבּגוּף ַהַסִּכּין ְוֹרב ַהְפָּﬠִמים ַמִגּיַﬠ ַתְּשִׁמישׁ ֶהָחֵמץ ַגּם ְבַּהֵבּית ָיד ֶשׁל‬ ‫ ַוֲאִפלּוּ ִאם ל ֹא ִהְגִﬠיל‬.‫קלד ֲאָבל ְשָׁאר ָכּל ַהֵכִּלים ֶשֵׁיּשׁ ִבּידוֵֹתיֶהן ֻגּמּוֹת וְּסָדִקים ַוֲחֻלָדּה – ֵאין ָצ ִרי ְלַנְקָּרן ְכָּלל‬,‫ַסִכּין‬ ‫קלו ֵכּיָון ֶשֵׁאין ֶדֶּר ְלִהְשַׁתֵּמּשׁ ָחֵמץ ִבּידוֹת‬,‫ וְּתָחָבן ְבֶּפַסח ְלתוֹ ַהַתְּבִשׁיל – ֲהֵרי ֶזה ֻמָתּר ַבֲּאִכיָלה‬99,‫ְכָּלל ֶאת ַהָיּדוֹת‬ 100.‫ַהֵכִּלים‬ ‫קלח ְלִפי ֶשִׁלְּפָﬠִמים‬,‫ ְלָכל ַהָפּחוֹת‬86‫ ְלַכְתִּחָלּה ָצ ִרי ְלַהְגִﬠיל ַגּם ֶאת ַהָיּדוֹת ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‬,‫וִּמָכּל ָמקוֹם‬ 102,:‫ ִנְבָלע ְקָצת ִמִלְּכלוּ ֶהָחֵמץ ְלתוֹ ַהָיּדוֹת‬101‫ְכֶּשְׁמִּדיִחין ֶאת ַהֵכִּלים ִמִלְּכלוּ ָחֵמץ ֶשָׁבֶּהן ְבּתוֹ ַמ ִים ַחִמּין‬ 22 If one did not perform hag’alah even on the body of the utensil and inserted the handle of the utensil into a [hot] cooked dish, there are authorities who rule that the cooked dish is forbidden if the utensil and its handle are made of metal.103 [The rationale is that] when hot chametz was used within the body of the utensil, chametz was also absorbed in the utensil’s handle, for whenever part of a metal [object] is hot, the entire [object] becomes hot.104 [Thus, when hag’alah is performed on the body of the utensil, it is effective in purging the chametz from the entire utensil.105 The rationale is that] just as chametz was absorbed in the utensil’s handle via the body of the utensil, so too, [the chametz] is released from [the entire utensil] via [the hag’alah performed on] the body of the utensil.106 When, however, hag’alah was not even performed on the body of the utensil, the chametz that was absorbed [in the handle] remains in the handle, and is released from it into the food [when the handle is inserted into it]. There are authorities who differ with [this ruling] and maintain that even though whenever part of a metal object is hot, the entire [object] becomes hot, nevertheless, the flavor that is absorbed in a portion [of the utensil] does not spread throughout the entire utensil as a result of this heat.107 One may rely on the words [of these authorities] when a severe [financial] loss is involved or [when ruling stringently] would prevent celebrating the festival [with appropriate joy]. ‫כב ְוִאם ל ֹא ִהְגִﬠיל ְכָּלל ֲאִפלּוּ ֶאת גּוּף ַהְכִּלי ְוָתַחב ֶאת ַיד ַהְכִּלי ְלתוֹ ַהַתְּבִשׁיל – ֵישׁ אוְֹס ִרין ֶאת ַהַתְּבִשׁיל ִאם ַהְכִּלי‬ ‫ ֶשָׁכּל ַמֶתֶּכת ֶשַׁחם‬,‫ ְלִפי ֶשְׁכֶּשִׁנְּשַׁתֵּמּשׁ ָחֵמץ ְבַּחִמּין ְבּגוּף ַהְכִּלי ִנְבַלע ֶהָחֵמץ ַגּם ְבַּיד ַהְכִּלי‬103,‫ְוָידוֹ ֵהן ֶשׁל ַמָתּכוֹת‬ ‫ ַﬠל ְיֵדי גּוּף‬105‫ וְּכמוֹ ֶשׁ ִנְּבָלע ֶהָחֵמץ ְבַּהָיּד ַﬠל ְיֵדי גּוּף ַהְכִּלי ָכּ הוּא ִנְפָלט ִמֶמּנּוּ‬104,‫קמ‬,‫ִמְקָצתוֹ ַחם ֻכּלּוֹ‬ ‫ ְו ִנְפָלט ִמֶמּנּוּ ְלתוֹ‬,‫ ֲאָבל ְכֶּשׁלּ ֹא ִהְגִﬠיל ֲאִפלּוּ ֶאת גּוּף ַהְכִּלי – ֲהֵרי ִנְשֲׁאָרה ְבִּליַﬠת ֶהָחֵמץ ְבּתוֹ ַהָיּד‬106,,‫ַהְכִּלי‬ ‫קמב‬.‫ַהַתְּבִשׁיל‬ ‫ ַאף ַﬠל ִפּי ֵכן ַהָבּלוַּﬠ ֶשְׁבִּמְקָצתוֹ ֵאינוֹ‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִרים ֶשַׁאף ַﬠל ִפּי ֶשָׁכּל ַמֶתֶּכת ֶשַׁחם ִמְקָצתוֹ ַחם ֻכּלּוֹ‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּמקוֹם ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬107.‫ִמְתַפֵּשּׁט ְבֻּכלּוֹ ַﬠל ְיֵדי ֹחם ֶזה‬: 23 Hag’alah is not effective in kasheringa sheath into which a knife used for chametz is inserted throughout the year, so that it be fit to [act as a sheath] for a knife [designated for] Pesach use. [The rationale is that] it is impossible to scrape and clean [the sheath] thoroughly from the actual substance of chametz that is stuck inside of it, because [the chametz] is stuck very deeply inside of it.108 [The only option is] to open the stitches [that sew the sheath closed] and [then] thoroughly scrape out [the chametz]. ([Once this is done,] even hag’alah is not

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necessary.)109 ‫כג ַהָנָּדן ֶשׁל ַסִכּי ִנים ֶשַׁמְּכ ִניִסין ְלתוֹכוֹ ַסִכּין ֶשׁל ָחֵמץ ָכּל ַהָשָּׁנה – ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת לוֹ ְלַהְכִשׁירוֹ ְלַהְכִניס ְלתוֹכוֹ‬ ‫ ִכּי ָﬠֹמק ָﬠֹמק הוּא ִמי‬,‫קמד ְלִפי ֶשִׁאי ֶאְפָשׁר ְלַנְקּרוֹ וְּלַנקּוֹתוֹ ֵהיֵטב ִמן ֶהָחֵמץ ְבֵּﬠין ֶשׁ ִנְּדַבּק בּוֹ‬,‫ַסִכּין ֶשׁל ֶפַּסח‬ 109:( ‫ ֶאָלּא ִאם ֵכּן פּוֵֹתַח ֶאת ַהְתִּפירוֹת וְּמָג ְרדוֹ ָיֶפה ָיֶפהקמו )ֶשָׁאז ֲאִפלּוּ ַהְגָﬠָלה ֵאין ָצ ִרי‬108,,‫ִיְמָצֶאנּוּ‬ 24 If one desires to use a tripod on Pesach, [i.e.,] a utensil with three supports on which a pot or a frying pan is placed over a fire in an oven,110 that was used throughout the year, it must be subjected to libbun in fire. [The rationale is that] at times dough [accidentally] spills over [the tripod], and the flavor of chametz is absorbed in it via fire without a liquid [intermediary]. ‫ ַﬠל ָהאוּר ָכּל‬110‫כד ֲחצוָּבה )ֶשׁקּוֹ ִרין דרייפוס( ְוהוּא ְכִּלי ֶשֵׁיּשׁ לוֹ ג' ַר ְגַל ִים וַּמֲﬠִמיִדין ָﬠֶליָה ְקֵדָרה אוֹ ַמֲחַבת ַבַּתּנּוּר‬ ‫ ְלִפי ֶשִׁלְּפָﬠִמים ִנְשָׁפּ ָﬠֶליָה ִﬠָסּהקמח ְוִנְבָלע ָבּהּ ַטַﬠם‬,‫ ִאם רוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבֶּפַסח – ָצ ִרי ְלַלְבָּנהּ ָבּאוּר‬,‫ַהָשָּׁנה‬ ‫ָחֵמץ ַﬠל ְיֵדי ָהאוּר ֶשׁלּ ֹא ַﬠל ְיֵדי ַמְשֶׁקה‬: 25 [Utensils made from the following substances] that were used with chametz and hot liquids must be kashered through hag’alah in the same manner they were used.111[This rule applies to] utensils [made from]: metal, wood, animal turds,112 stone, earth (i.e., utensils made of earth that were not fired in a kiln, but rather dried in the sun), bone (with the exception of [utensils made from] animal horn, as explained above),113 and mother of pearl. What is implied? Hag’alah in boiling [water114 in a] k’li rishon, following the directives to be mentioned in sec. 452[:3ff.] is required for utensils that were used for and absorbed chametz throughout the year via the heat of a k’li rishon,115 for example, pots, stew pots, large urns, and similarly, a spoon specifically used to stir a pot while it is on the fire or even after it was removed from the fire, as long as the food in it is so hot that a hand would recoil from it, a ladle used to transfer food from a pot to a dish,116 and any similar [utensil] that is commonly used for chametz throughout the year via the heat of a k’li rishon. A [utensil]remains in the category of a k’li rishon even after it has been removed from the fire, as explained above.117 There are authorities who maintain that all utensils that were used with forbidden [substances] via the heat of a k’li rishon while the k’li rishon was over the fire must [have the forbidden substance purged from them through] hag’alah inside a k’li rishon that is over a fire, [following the principle,] “[A utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance].” As an initial and preferred option, one should be stringent and give weight to their words with regard to other forbidden substances. However, with regard to chametz, one may rely on the first, [more lenient] opinion even initially. [The rationale is that] there are authorities who maintain that hag’alah in a k’li rishon that had already been removed from the fire is effective even for utensils that were used with chametz [over] fire alone.118 Needless to say, all authorities agree that when one performs hag’alah with a utensil that absorbed meat and milk, hag’alah in a k’li rishon that had already been removed from the fire is effective, even though the flavor of the meat and [that of] the milk were absorbed through fire [directly], provided that they were not absorbed at the same time, but one after the other, for the reason explained above.119 12/16/2020, 8:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284910/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...‬‬

‫כה ֶאָחד ְכֵּלי ַמֶתֶּכת ְוֶאָחד ְכֵּלי ֵﬠץ ְוֶאָחד ְכֵּלי ְגָּלִלים‪ 112‬וְּכֵלי ֲאָב ִנים וְּכֵלי ֲאָדָמהקנ )ֵפּרוּשׁ ְכֵּלי ֶחֶרס ֶשׁלּ ֹא ִנְצ ְרפוּ‬ ‫ְבִּכְבָשׁן ֶאָלּא ִנְתַיְבּשׁוּ ַבַּחָמּה(‪ְ ,‬וֶאָחד ְכֵּלי ֶﬠֶצםקנב )חוּץ ִמֶקֶּרן‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪ ,(113,‬וַּמה ֶשּׁקּוֹ ִרין פערי"ל‬ ‫מוט"רקנד ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ַﬠל ְיֵדי ַמְשִׁקין ַחִמּין‪ְ ,‬כֶּדֶר ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָכּ ָצ ִרי ְלַהְכִשׁיָרן ַﬠל ְיֵדי ַהְגָﬠָלה‪111,.‬‬ ‫ֵכּיַצד? ֵכִּלים ֶשׁ ִנְּשַׁתֵּמּשׁ ְו ִנְבַלע ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן‪ְ ,‬כּגוֹן ְקֵדרוֹת ְוִאְלָפִּסין ְויוֹרוֹת‪,‬קנו ְוֵכן ַכּף‬ ‫ֶשׁהוּא ְמיָֻחד ְלָהִגיס בּוֹ ַהְקֵּדָרה ְכֶּשִׁהיא ֵאֶצל ָהֵאשׁ‪ ,‬אוֹ ֲאִפלּוּ ְלַאַחר ֶשֶׁהֱﬠִביָרהּ ִמן ָהֵאשׁקנח ֶאָלּא ֶשַׁהַתְּבִשׁיל ְבּתוָֹכהּ ַחם‬ ‫ִבְּכֵדי ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‪ְ ,‬וֵכן ַכּף ֶשׁהוּא ְמיָֻחד ְלהוִֹציא בּוֹ ַהַתְּבִשׁיל ֵמַהְקֵּדָרה ְלתוֹ ַהְקָּﬠָרה‪ָ 116,‬כּל ֵאלּוּ ְוַכיּוֵֹצא ָבֶּהן‬ ‫ֶשֶׁדֶּר ְלִהְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן – ָצ ִרי ְלַהְגִﬠיָלן ְבּתוֹ ְכִּלי ִראשׁוֹן‪ 115‬רוֵֹתַח‪ְ 114,‬וַﬠל‬ ‫‪ֶ.‬דֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"ב‬ ‫ְו ִנְקָרא ְכִּלי ִראשׁוֹן ֲאִפלּוּ ְלַאַחר ֶשֶׁהֱﬠִבירוּהוּ ִמן ָהֵאשׁ‪,‬קס ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‪117,.‬‬ ‫ְוֵישׁ אוְֹמ ִריםקסב ֶשָׁכּל ְכִּלי ֶשִׁנְּשַׁתֵּמּשׁ בּוֹ ִאסּוּר ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן ְכֶּשָׁהָיה ַהְכִּלי ִראשׁוֹן ֵאֶצל ָהֵאשׁ – ָצ ִרי‬ ‫ְלַהְגִﬠילוֹ ַגּם ֵכּן ְבּתוֹ ְכִּלי ִראשׁוֹן ָהעוֵֹמד ֵאֶצל ָהֵאשׁ‪ִ ,‬דּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ"‪ 49.‬וְּלַכְתִּחָלּה ֵישׁ ְלַהֲחִמיר ְוָלֹחשׁ‬ ‫ְלִדְבֵריֶהם ִבְּשָׁאר ִאסּוּ ִרים‪ֲ ,‬אָבל ְבָּחֵמץ ֲאִפלּוּ ְלַכְתִּחָלּה ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‪ֶ ,‬שֲׁהֵרי ֵישׁ אוְֹמ ִריםקסד ֶשֲׁאִפלּוּ‬ ‫ֵכִּלים ֶשִׁנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד מוֶֹﬠֶלת ָלֶהם ַהְגָﬠָלה ִבְּכִלי ִראשׁוֹן ְלַאַחר ֶשֶׁהֱﬠִבירוּהוּ ִמן ָהֵאשׁ‪118.‬‬ ‫ְוֵאין ָצ ִרי לוַֹמר ְכֶּשַׁמְּגִﬠיל ְכִּלי ַהָבּלוַּﬠ ִמָבָּשׂר ְוָחָלב‪ֶ ,‬שְׁלִּדְבֵרי ַהֹכּל ָיכוֹל ְלַהְגִﬠילוֹ ִבְּכִלי ִראשׁוֹן ְלַאַחר ֶשֶׁהֱﬠִבירוּהוּ ִמן‬ ‫ָהֵאשׁ‪ַ ,‬אף ַﬠל ִפּי ֶשַׁטַּﬠם ַהָבָּשׂר ְוֶהָחָלב ִנְבְלעוּ בּוֹ ַﬠל ְיֵדי ָהאוּר‪ִ ,‬אם ל ֹא ִנְבְלעוּ בּוֹ ְבַּבת ַאַחת ֶאָלּא ָבֶּזה ַאַחר ֶזה‪ִ ,‬מַטַּﬠם‬ ‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪:‬קסו‪119,‬‬ ‫‪26 When chametz was used in utensils by pouring [hot food] into them from a k’li‬‬ ‫‪rishon, for example, [chametz was poured into] bowls,120 it is not necessary to‬‬ ‫‪perform hag’alah on them in a k’li rishon. Instead, it is sufficient to pour boiling‬‬ ‫‪water from a k’li rishon over them, [paralleling] the manner in which they were‬‬ ‫‪used.121 (True, at times, a bowl is turned upside down [and placed] over a stew pot‬‬ ‫‪that is [cooking] on a fire. The vapor from the cooked food in the stew pot rises and‬‬ ‫‪is absorbed in the bowl. Thus, at times, chametz will be absorbed in [the bowl] via‬‬ ‫‪the heat of a k’li rishon.122 Nevertheless, since bowls are predominantly used by‬‬ ‫‪pouring food into them from a k’li rishon, they may be kasheredby pouring [hot‬‬ ‫‪water into them] from a k’li rishon. [The rationale is that] the manner in which‬‬ ‫‪every utensil [is kashered] is determined by how it is primarily used.)123‬‬ ‫‪There are authorities who differ with this [principle] and maintain that since at‬‬ ‫‪times chametz will be used in a bowl via the heat of a k’li rishon, [the bowl] must‬‬ ‫‪also be kasheredby hag’alah in a k’li rishon. [To explain their rationale via a‬‬ ‫‪rhetorical question:] How can [merely] pouring [hot water] from a k’li rishon be‬‬ ‫‪effective in purging [the flavor] the bowl absorbed at times via the heat of a k’li‬‬ ‫?‪rishon itself‬‬ ‫כו ְוֵכִלים ֶשִׁנְּשַׁתְּמּשׁוּ ָבֶּהם ָחֵמץ ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‪ְ ,‬כּגוֹן ְקָﬠרוֹת‪ֵ ,‬אין ָצ ִרי ְלַה ְגִﬠיָלן ְבּתוֹ ְכִּלי ִראשׁוֹן‪120,‬‬ ‫ֶאָלּא ַדּי ָלֶהם ֶשׁ ְיָּﬠרוּ ֲﬠֵליֶהם רוְֹתִחין ִמְכִּלי ִראשׁוֹן ְכֶּדֶר ַתְּשִׁמיָשׁן‪121,.‬‬ ‫ְוַאף ַﬠל ִפּי ֶשִׁלְּפָﬠִמים כּוִֹפין ְקָﬠָרה ַﬠל ַגֵּבּי ִאְלָפּס ֶשֵׁאֶצל ָהֵאשׁקסח ְועוֶֹלה ַהֶהֶבל ֵמַהַתְּבִשׁיל ֶשָׁבִּאְלָפּס ְוִנְבָלע(‬ ‫ְבַּהְקָּﬠָרה‪ְ ,‬ו ִנְמָצא ֶשִׁנְּבָלע ָבּהּ ָחֵמץ ִלְפָﬠִמים ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן‪ִ 122,‬מָכּל ָמקוֹם ֵכּיָון ֶשֹׁרב ַתְּשִׁמישׁ ַהְקָּﬠרוֹת הוּא‬ ‫ְלָﬠרוֹת ְלתוָֹכן ִמְכִּלי ִראשׁוֹן – ֲהֵרי ִנְכָשׁ ִרין ַגּם ֵכּן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‪ֶ ,‬שָׁאנוּ הוְֹלִכים ְבָּכל ְכִּלי ַאַחר ֹרב‬ ‫‪ַ).123‬תְּשִׁמישׁוֹקע‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִרים‪ֵ :‬כּיָון ֶשִׁלְּפָﬠִמים ִמְשַׁתְּמִּשׁין ָחֵמץ ִבְּקָﬠרוֹת ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן – ָצ ִרי ְלַהְגִﬠיָלן ַגּם ֵכּן‬ ‫ְבּתוֹ ְכִּלי ִראשׁוֹן‪ִ ,‬כּי ֵאי תּוִֹﬠיל ַהְגָﬠַלת ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ְלַהְפִליט ִמן ַהְקָּﬠָרה ַמה ֶשָּׁבּלוַּﬠ ָבּהּ ִלְפָﬠִמים ַﬠל ְיֵדי ֹחם‬ ‫‪ְ:‬כִּלי ִראשׁוֹן ַﬠְצמוֹ‬ ‫‪27 With regard to actual practice, as an initial and preferred option, one should‬‬ ‫‪follow the stringency of the second opinion. This is the accepted practice; one‬‬

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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should not deviate [from it].124 If the bowl is so large that it is impossible to carry out hag’alah with it in a k’li rishon,125 one should place a glowing-hot rock on it. [Then the person] should pour boiling water over [the bowl] from a k’li rishon126and pass the stone127 over the surface of the [entire] bowl so that [the heat from the stone] will cause the water poured over [the bowl] to boil. [Thus, the water poured over the bowl] will be as hot as [water in] a k’li rishon. One should do this with all [large utensils] that must undergo hag’alah in a k’li rishon.128 Nevertheless, hag’alah by means of pouring [hot water] and [passing a] glowing hot stone [over the utensil] should not be performed on a small utensil that can be [placed] into a k’li rishon and similarly, on small bowls, because there are authorities who differ with the above and maintain that performing hag’alah in such a manner is not equivalent to performing hag’alah [by immersing the utensil] in a k’li rishon. [Moreover,] even a large bowl,129 if it has ridges and bulges similar to buttons and flowers, cannot be [kashered through performing hag’alah] by pouring [hot water over the bowl] and [passing a] glowing hot stone [over the bowl’s surface], because it is impossible to pass the stone over [the bowl’s] entire surface.130 124.‫קעב ְוֵאין ְלַשׁנּוֹת‬,‫ ְוֵכן נוֲֹהִגין‬.‫כז וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ – ִיֵתּן ָﬠֶליָה ֶאֶבן ְמֻלָבּן ִויָﬠֶרה ָﬠֶליָה ַמ ִים‬125‫ְוִאם ַהְקָּﬠָרה ִהיא ְגּדוָֹלה ֶשִׁאי ֶאְפָשׁר לוֹ ְלַהְגִﬠיָלהּ ְבּתוֹ ְכִּלי ִראשׁוֹן‬ ‫ ְכֵּדי ֶשַׁיּ ְרִתּיַח ֶאת ָכּל ַהַמּ ִים ֶשֵׁﬠָרה ָﬠֶליָה ְו ִיְהֶיה‬,‫ ַﬠל ְפֵּני ַהְקָּﬠָרה‬127‫ ְוַיֲﬠִביר ָﬠֶליָה ָהֶאֶבן‬126,,‫רוְֹתִחין ִמן ְכִּלי ִראשׁוֹן‬ 128.‫קעד ְוֵכן ַיֲﬠֶשׂה ְבָּכל ַהָצּ ִרי ַהְגָﬠָלה ִבְּכִלי ִראשׁוֹן‬.‫ֻחָמּם ָכּל ָכּ ָגּדוֹל ְכֹּחם ְכִּלי ִראשׁוֹן‬ ‫ ְלִפי‬,‫ ְוֵכן ְקָﬠרוֹת ְקַטנּוֹת – ֵאין ְלַהְגִﬠיָלן ַﬠל ְיֵדי ֵﬠרוּי ְוֶאֶבן ְמֻלָבּן‬,‫ֲאָבל ְכִּלי ָקָטן ֶשָׁיּכוֹל ְלַהְכ ִניסוֹ ְבּתוֹ ְכִּלי ִראשׁוֹן‬ ‫ֶשֵׁיּשׁ חוְֹלִקיןקעו ַﬠל ֶזה ְואוְֹמ ִרים ֶשַׁהְגָﬠָלה ָכּזוֹ ֵאיָנהּ ֲחשׁוָּבה ְכַּהְגָﬠָלה ְבּתוֹ ְכִּלי ִראשׁוֹן‬. ‫ ִאם ֵישׁ ָלהּ ֳאָג ִנין וְּבִליטוֹת ְכֵּﬠין ַכְּפתּוֹ ִרים וְּפָרִחים – ֵאין ָלהּ ַתָּקָּנה ַﬠל ְיֵדי ֵﬠרוּי ְוֶאֶבן‬129,‫ַוֲאִפלּוּ ְקָﬠָרה ְגּדוָֹלה‬ 130,:‫ ֶשִׁאי ֶאְפָשׁר ְלַהֲﬠִביר ָהֶאֶבן ַﬠל ְפֵּני ֻכָּלּהּ‬,‫ְמֻלָבּן‬ 28 All the above applies as an initial [and preferred] option.131 After the fact, when one already performed hag’alah on bowls [or] the like by merely pouring water from a k’li rishon over them without [passing] a glowing-hot stone [over them], and used [the utensils] on Pesach for hot food, one may rely on the first opinion. It is permitted to eat this hot food on Pesach.132 [The above leniency applies] provided [the person] performed hag’alah by pouring [hot water] from the k’li rishon itself or [alternatively,] he inserted an empty utensil into a k’li rishon that was boiling and after the water entered the empty utensil, he left the utensil in the k’li rishon for a short time until the water that entered [that utensil] boiled while in [the utensil]. Afterwards, [the person] took [that utensil] from the k’li rishon and poured [the water] from it onto the bowls. Pouring this water is governed by the same laws as pouring from a k’li rishon itself. ([The rationale is that] since this utensil remained in the k’li rishon until the water inside it boiled, the sides of the utensil certainly became extremely hot. Thus, even after the utensil was removed from the k’li rishon with the water in it, its sides will preserve [the water’s] heat.133 Therefore, this utensil is governed by the laws of a k’li rishon itself.) If, [however, the utensil] was not kept in the k’li rishon for that long, there is an unresolved doubt whether or not it is governed by the laws of a k’li 12/16/2020, 8:45 PM

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rishon, and a stringent perspective is taken, as explained in Yoreh Deah, sec. 107.134 Therefore, if boiling [water] was poured from [such a utensil] over bowls that were used by having [hot food or liquid] poured into them from a k’li rishon, they are not considered as having undergone hag’alah,and the hot food for which they were used on Pesach becomes forbidden. ‫ ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ִהְגִﬠיל ֶאת ַהְקָּﬠרוֹת ְוַכיּוֵֹצא ָבֶּהן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ִבְּלַבד ְבִּלי‬131,‫כח ְוָכל ֶזה ְלַכְתִּחָלּה‬ ‫ וֻּמָתּר ֶלֱאֹכל ַחִמּין ַהָלּלוּ ְבּתוֹ‬,‫ֶאֶבן ְמֻלָבּן ְוִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח ְבַּחִמּין – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 132,‫קעח‬.‫ַהֶפַּסח‬ ‫ אוֹ ֶשִׁהְכ ִניס ְכִּלי ֵריָקן ְלתוֹ ְכִּלי ִראשׁוֹן רוֵֹתַח ְוַאַחר ֶשׁ ִנְּשֲׁאבוּ ַהַמּ ִים‬,‫ְוהוּא ֶשִׁהְגִﬠיָלן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ַﬠְצמוֹ‬ ‫ְלתוֹ ַהְכִּלי ֵריָקן ִהְשָׁהה ְמַﬠט ֶאת ַהְכִּלי ֵריָקן ְבּתוֹ ַהְכִּלי ִראשׁוֹן ַﬠד ֶשַׁהַמּ ִים ֶשׁ ִנְּשֲׁאבוּ ְלתוֹכוֹ ֶהֱﬠלוּ ְרִתיָחה ְבּתוֹכוֹ‬ ‫קפ‬.‫ ֶשׁ ִדּין ֵﬠרוּי ֶזה ְכֵּﬠרוּי ְכִּלי ִראשׁוֹן ַﬠְצמוֹ‬,‫ְוַאַחר ָכּ הוִֹציאוֹ ִמתּוֹ ַהְכִּלי ִראשׁוֹן ְוֵﬠָרה ִמֶמּנּוּ ַﬠל ַהְקָּﬠרוֹת‬ (‫ ְבַּוַדּאי ִנְתַחְמּמוּ ָדְּפֵני ְכִּלי ֶזה ֹחם‬,‫ְדֵּכיָון ֶשְׁכִּלי ֶזה ָשָׁהה ְבּתוֹ ַהְכִּלי ִראשׁוֹן ַﬠד ֶשַׁהַמּ ִים ֶשׁ ִנְּשֲׁאבוּ ְלתוֹכוֹ ֶהֱﬠלוּ ְרִתיָחה‬ ‫ ְוַאף ְלַאַחר ֶשׁהוִֹציאוֹ ִﬠם ַהַמּ ִים ֶשְׁבּתוֹכוֹ ִמתּוֹ ַהְכִּלי ִראשׁוֹן – ֲהֵרי ַדְּפנוָֹתיו ַמֲﬠִמיִדין ֶאת ֹחם ַהַמּ ִים‬,‫ָגּדוֹל‬ ‫ וְּלִפיָכ ִדּין ְכִּלי ֶזה ְכִּדין ְכִּלי ִראשׁוֹן ַﬠְצמוֹקפב‬133,,‫)ֶשְׁבּתוֹכוֹ‬. ‫ ְוהוְֹלִכין בּוֹ‬,‫ֲאָבל ִאם ל ֹא ָשָׁהה ְבּתוֹ ַהְכִּלי ִראשׁוֹן ַכִּשּׁעוּר ַהֶזּה – ֵישׁ ְלִהְסַתֵּפּק בּוֹ ִאם ִדּינוֹ ִכְּכִלי ִראשׁוֹן ַﬠְצמוֹ אוֹ ָלאו‬ ‫ ְלִפיָכ ִאם ֵﬠרוּ ֵמָהרוְֹתִחין ֶשְׁבּתוֹכוֹ ַﬠל ְקָﬠרוֹת ֶשִׁנְּשַׁתֵּמּשׁ‬134,‫קפד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ז‬,‫ְלַהֲחִמיר‬ ‫ ְואוְֹס ִרין ֶאת ַהַחִמּין ֶשִׁנְּשַׁתְּמּשׁוּ ָבֶּהן ְבֶּפַסח‬,‫ָבֶּהן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ַﬠְצמוֹ – ל ֹא ָﬠְלָתה ָלֶהם ַה ְגָﬠָלה‬: 29 Even if one poured [boiling water] over a bowl from a k’li rishon, the hag’alah is not effective unless one is careful that the flow [of water] from the k’li rishon is not interrupted135 before [it] comes in contact with the body of the bowl. [The rationale is that] whenever the flow [of water] is interrupted and [the water] is not connected to the k’li rishon, [the water] cools [somewhat] and its temperature is reduced from that of the heat of a flow [of water] that is connected to a k’li rishon.136 Therefore, this flow [of water] will not cause a bowl to release [the flavor] it [previously] absorbed via a flow [of chametz] that was connected to the k’li rishon from which it was poured.137 ‫ ֶאָלּא ִאם ֵכּן ִנְזָהר ֶשׁלּ ֹא ִיְפֹסק ַהִקּלּוַּח ִמן‬,‫כט ַוֲאִפלּוּ ִאם ֵﬠָרה ַﬠל ַהְקָּﬠָרה ִמְכִּלי ִראשׁוֹן ַﬠְצמוֹ ל ֹא ָﬠְלָתה ָלֶהם ַהְגָﬠָלה‬ ‫ ֶשָׁכּל ִקלּוַּח ֶשׁ ִנְּפָסק ְוֵאינוֹ ְמֻחָבּר ִלְכִלי ִראשׁוֹןקפו – ֲהֵרי ִנְתָקֵרר‬,‫ ֹקֶדם ֶשָׁנַּגע ַהִקּלּוַּח ְבּגוּף ַהְקָּﬠָרה‬135‫ַהְכִּלי ִראשׁוֹן‬ ‫ ְלִפיָכ ֵאין ִקלּוַּח ֶזה ַמְפִליט ִמן ַהְקָּﬠָרהקפח ַמה ֶשּׁ ִנְּבַלע ָבּהּ‬136,,‫ְו ִנְתַמֵﬠט ֻחמּוֹ ֵמֹחם ִקלּוַּח ֶשׁהוּא ְמֻחָבּר ִלְכִלי ִראשׁוֹן‬ 137:‫ַﬠל ְיֵדי ִקלּוַּח ַהְמֻחָבּר ְלַהְכִּלי ִראשׁוֹן ֶשׁהוּא ְמַקֵלַּח ִמֶמּנּוּ‬ 30 When, by contrast, hag’alah is performed using a glowing-hot stone, it is not customary to be careful about any of the above [measures. The rationale is that] even if the flow of water [from the k’li rishon] was interrupted before it reached the bowl and [the water] cooled slightly, it will boil again because of the glowing-hot stone. A similar [leniency applies] even if one does not pour [boiling water] over the bowl from the k’li rishon itself, but [rather] pours [water] from the k’li rishon to another utensil and then [pours the water] from that utensil to the bowl. [In that instance as well, hag’alah is effective if one uses a glowing-hot stone. The rationale is that] the glowing-hot stone boils the water and brings it to a high temperature, as high a temperature as that of a k’li rishon. Nevertheless, as an initial preference, it is desirable to be stringent and to be careful regarding all [the above measures] even when performing hag’alah by [using] a glowing-hot stone, for there are authorities who maintain that a glowing-hot stone

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does not have the power to boil water and bring it to as high a temperature as that of a k’li rishon.138 ‫ ֶשַׁאף ֶשׁ ִנְּפָסק ַהִקּלּוַּח ֹקֶדם ֶשַׁמִּגּיַﬠ ְלַהְקָּﬠָרה ְו ִנְתָקֵרר‬,‫ל ֲאָבל ְכֶּשַׁמְּגִﬠיל ַﬠל ְיֵדי ֶאֶבן ְמֻלָבּן – ֵאין נוֲֹה ִגין ִלָזֵּהר ְבָּכל ֶזה‬ ‫ ֶאָלּא‬,‫ ְוֵכן ִאם ֲאִפלּוּ ֵאינוֹ ְמָﬠֶרה ַﬠל ַהְקָּﬠָרה ֵמַהְכִּלי ִראשׁוֹן ַﬠְצמוֹ‬.‫ְמַﬠט ֲהֵרי הוּא חוֵֹזר וַּמ ְרִתּיַח ַﬠל ְיֵדי ֶאֶבן ַהְמֻלָבּן‬ ‫קצ ֶשֶׁאֶבן ַהְמֻלָבּן הוּא ַמ ְרִתּיַח ֶאת‬,‫ְמָﬠֶרה ֵמַהְכִּלי ִראשׁוֹן ִלְכִלי ַאֵחר וֵּמאוֹתוֹ ְכִּלי ְמָﬠֶרה ַﬠל ַהְקָּﬠָרה – ֲהֵרי ֶזה ֻמָתּר‬ ‫ַהַמּ ִים וְּמַחֵמּם אוָֹתם ֹחם ָגּדוֹל ְכֹּחם ְכִּלי ִראשׁוֹן‬. ‫ ֶשֲׁהֵרי ֵישׁ אוְֹמ ִריםקצב ֶשֶׁאֶבן‬,‫ ְלַכְתִּחָלּה טוֹב ְלַהֲחִמיר ְוִלָזֵּהר ְבָּכל ֶזה ַאף ְכֶּשַׁמְּגִﬠיל ַﬠל ְיֵדי ֶאֶבן ְמֻלָבּן‬,‫וִּמָכּל ָמקוֹם‬ 138:‫ַהְמֻלָבּן ֵאין לוֹ ֹכַּח ְלַה ְרִתּיַח ֶאת ַהַמּ ִים וְּלַחֵמּם אוָֹתם ֹחם ָגּדוֹל ְכֹּחם ְכִּלי ִראשׁוֹן‬ 31 All the above139 applies when the bowl had not been used with a k’li rishon within 24 hours, e.g., it had not been turned upside down over a stew pot within 24 hours of the time hag’alah was performed. [The rationale is that] any [flavor] that was absorbed in [the bowl] from a k’li rishon [at least] 24 hours before hag’alah was performed has become impaired, and hag’alah [to] release what [was absorbed by] the bowl is not required according to Scriptural Law, only according to Rabbinic Law. According to the first opinion [mentioned above],140 the Sages showed leniency and [allowed hag’alah to be performed] according to the primary manner in which the utensil was used.141 If, by contrast, [the bowl] had been used with a k’li rishon within 24 hours, all authorities agree that it is necessary [to purge whatever flavor has been absorbed] through hag’alah [i.e. by immersing the bowl]in a k’li rishon. [Accordingly,] even after the fact, if one performed hag’alah by [merely] pouring [boiling water from a k’li rishon over the bowl] without using a glowing stone,142 [the bowl] causes the hot food [poured] in it within 24 hours of it being used with a k’li rishon to become forbidden. ‫ ְדַּה ְינוּ ֶשׁלּ ֹא ָכּפוָּה ַﬠל ִאְלָפּס רוֵֹתַח ְבּתוֹ ֵמֵﬠת ְלֵﬠת‬,‫ ְכֶּשַׁהְקָּﬠָרה ֵאיָנהּ ַבּת יוָֹמהּ ִמַתְּשִׁמישׁ ְכִּלי ִראשׁוֹן‬139‫לא ְוָכל ֶזה‬ ‫ ְוֵאין ָצ ִרי‬,‫ ֶשָׁכּל ַמה ֶשּׁ ִנְּבַלע ָבּהּ ַﬠל ְיֵדי ְכִּלי ִראשׁוֹן ֹקֶדם ֵמֵﬠת ְלֵﬠת ְלַה ְגָﬠָלה זוֹ הוּא נוֵֹתן ַטַﬠם ִלְפָגם‬,‫ְלַה ְגָﬠָלה זוֹ‬ ‫קצד ַוֲחָכִמים ֵהֵקלּוּ ֵליֵל ַאַחר ֹרב ַתְּשִׁמישׁ‬,‫ְלַה ְגִﬠיָלהּ וְּלַהְפִליָטהּ ְכָּלל ִמן ַהְקָּﬠָרה ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֲאָבל ִאם ִהיא ַבּת יוָֹמהּ ִמַתְּשִׁמישׁ ְכִּלי ִראשׁוֹן – ָצ ִרי ְלַה ְגִﬠיָלהּ ְבּתוֹ ְכִּלי‬140,.‫ ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬141,‫ַהְכִּלי‬ ,‫ ַוֲאִפלּוּ ְבִּדיֲﬠַבד אוֶֹסֶרתקצו ַהַחִמּין ֶשׁ ִנְּשַׁתְּמּשׁוּ ָבּהּ ְבּתוֹ ֵמֵﬠת ְלֵﬠת ְלַתְשִׁמישׁ ְכִּלי ִראשׁוֹן‬.‫ִראשׁוֹן ַמָמּשׁ ְלִדְבֵרי ַהֹכּל‬ 142:‫ִאם ִהְגִﬠיָלהּ ַﬠל ְיֵדי ֵﬠרוּי ְבּל ֹא ֶאֶבן ְמֻלָבּן‬ 32 [The following laws apply regarding] utensils that were used with – and thus chametz was absorbed in them through – the heat of a k’li sheni143throughout the year. For example, spoons that are not designated to stir [food cooking] in a pot or to take cooked food from a pot, but instead, they are designated primarily to be used to eat with from a bowl (after the flow from the k’li rishon has been interrupted).144 [The bowl] is classified a k’li sheini [and thus,]such [utensils]145 may be kashered through hag’alah in a k’li sheni, i.e., one should pour boiling water from a k’li rishon into a k’li sheni and immerse the spoons in the boiling water of the k’li sheni.146 According to those authorities who maintain that the primary manner in which a utensil is used does not determine [how hag’alah should be performed to kasher it],147 it is necessary to immerse each spoon in a k’li rishon. [The rationale is that] at times, spoons are used to stir a pot or to take food from a pot.148 It is customary [to follow this stringency]. One should not deviate from it.149 ‫ ְכּגוֹן ַכּפּוֹת ֶשֵׁאיָנן ְמיָֻחִדין ְלָהִגיס ַהְקֵּדָרה אוֹ‬143,‫לב ְוֵכִלים ֶשׁ ִנְּשַׁתֵּמּשׁ ְוִנְבַלע ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ַﬠל ְיֵדי ֹחם ְכִּלי ֵשִׁני‬ ‫ ֶשִׁהיא ִנְקֵראת ְכִּלי ֵשִׁני‬,‫ ֶאָלּא ֹרב ַתְּשִׁמישׁ ַהְמיָֻחד ָלֶהם הוּא ֶלֱאֹכל ָבֶּהם ֵמַהְקָּﬠָרה‬,‫ְלהוִֹציא ָבֶּהן ַתְּבִשׁיל ֵמַהְקֵּדָרה‬ 12/16/2020, 8:45 PM

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‫ ְדַּה ְינוּ ֶשׁ ְיָּﬠֶרה‬,‫ ִנְכָשׁ ִרין ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּכִלי ֵשׁ ִני‬145‫ – ֲהֵרי ֵהן‬144(‫)ְלַאַחר ֶשׁ ִנְּפַסק ַהִקּלּוַּח ֵמַהְכִּלי ִראשׁוֹןקצח‬ 146,.‫ ְוָיִשׂים ַהַכּפּוֹת ְבּתוֹ ָהרוְֹתִחין ֶשִׁבְּכִלי ֵשׁ ִני‬,‫רוְֹתִחין ִמְכִּלי ִראשׁוֹן ְלתוֹ ְכִּלי ֵשִׁני‬ ‫ ֶשִׁלְּפָﬠִמים‬,‫ – ָצ ִרי ְלַהְגִﬠיל ָכּל ַכּף ְוַכף ְבּתוֹ ְכִּלי ִראשׁוֹן‬147‫וְּלָהאוְֹמ ִריםר ֶשֵׁאין הוְֹלִכים ְבֵּכִלים ַאַחר ֹרב ַתְּשִׁמיָשׁן‬ 149:‫ ְוֵאין ְלַשׁנּוֹת‬,‫ ְוֵכן נוֲֹה ִגין‬148.‫ְמִגיִסין בּוֹ ַהְקֵּדָרה אוֹ מוִֹציִאין בּוֹ ַתְּבִשׁיל ֵמַהְקֵּדָרה‬ 33 All the above150 applies as an initial and preferred option. After the fact, by contrast, even if one did not perform hag’alah on the spoons at all, and inserted them into a k’li rishon on Pesach, [the food in the k’li rishon] may be permitted to be eaten if [forbidding it] would lead to a severe [financial] loss or would prevent celebrating the festival [joyously. The rationale is that] it is possible to rely on [the cumulative strength of the combination of two approaches that lead to leniency: a) the ruling of the proponents of] the first opinion [mentioned in subsections 26 and 32] who maintain that the primary manner in which a utensil is used determines [how hag’alah should be performed to kasher it],151 and b) the ruling of those authorities who maintain that whenever a forbidden substance was absorbed in a utensil through the heat of a k’li sheni, [the utensil] does not require hag’alah at all, because the heat of a k’li sheni is not powerful [enough] to cause [flavor] to be absorbed at all.152 Nevertheless, leniency may not be granted unless the spoons were not used within 24 hours [in food that was boiling hot],153 in which instance, one may rely on the authorities who maintain that an impaired flavor is also permitted on Pesach,154 because fundamentally, [the halachah]follows that view. If, however, [the spoons] were used within 24 hours of absorbing chametz, leniency may not be taken. ‫ ֲאָבל ְבִּדיֲﬠַבד ֲאִפלּוּ ל ֹא ִהְגִﬠיל ְכָּלל ֶאת ַהַכּפּוֹת וְּתָחָבן ְבֶּפַסח ְלתוֹ ְכִּלי ִראשׁוֹן – ֵישׁ‬,‫ ְלַכְתִּחָלּה‬150‫לג ְוָכל ֶזה‬ ‫רב ְלִפי ֶשֵׁיּשׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ֶשׁהוְֹלִכין‬,‫ְלַהִתּירוֹ ַבֲּאִכיָלה ִאם ֵישׁ ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬ ‫ ְוַﬠל ִדְּבֵרירד ָהאוְֹמ ִרים ֶשָׁכּל ַהֵכִּלים ֶשׁ ִנְּבַלע ָבֶּהם ִאסּוּר ַﬠל ְיֵדי ֹחם ְכִּלי ֵשׁ ִני – ֵאין‬151,‫ְבָּכל ְכִּלי ַאַחר ֹרב ַתְּשִׁמישׁוֹ‬ 152.‫ ְלִפי ֶשֹׁחם ְכִּלי ֵשׁ ִני ֵאין בּוֹ ֹכַּח ְלַהְבִליַﬠ ְכָּלל‬,‫ָצ ִרי ַהְגָﬠָלה ְכָּלל‬ ‫ ֶשָׁאז ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִרים ֶשׁנּוֵֹתן ַטַﬠם ִלְפָגם ֻמָתּר ַאף‬153,‫רו‬,‫ ֵאין ְלָהֵקל ֶאָלּא ְכֶּשֵׁאין ַהַכּפּוֹת ְבֵּני יוָֹמן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֲאָבל ִאם ֵהן ְבֵּני יוָֹמן ִמְבִּליַﬠת ָחֵמץ – ֵאין ְלָהֵקל‬.‫ ִכּי ֵכן ִﬠָקּר‬154,‫ְבֶּפַסח‬: 34 To what does the above apply? [To utensils that absorbed chametz due to] the heat of a k’li sheni itself, i.e., spoons that absorbed chametz due to the heat of a k’li sheni, [for they were used] in a bowl that was a k’li sheni. By contrast, stringency is not required when [liquid] was poured from a k’li sheni,155 for example, sauce that was chametz and was so hot that a hand would recoil from it was poured [from] a bowl [that was a k’li sheni] on [to] a permitted [substance] during Pesach.156 Washing [the forbidden liquid] off is sufficient, even though [the poured sauce] does not impair the flavor [of the permitted substance]. Needless to say, the heat of a tertiary or a quaternary utensil157 does not bring about a prohibition even if [the liquid in it] is so hot that a hand would recoil from it. [Even when all the factors mentioned in the previous subsection are present,] leniency should only be granted when a severe [financial] loss is involved or [when not using the food] will prevent celebrating the festival [joyously. The rationale is that] there are authorities who rule stringently even with regard to other forbidden substances,158 [maintaining that] whenever [a liquid] is so hot that a hand would recoil from it, even when it is in a tertiary or a quaternary utensil – although it does not have the power to cook – it has the power to [cause a substance to be] absorbed and released.159 If so, their [stringency] should be followed at least with regard to

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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chametz on Pesach, since there are authorities who rule stringently with regard to chametz on Pesach even when [it was used with] cold liquids, as will be explained in sec. 467[:12, 29]. ‫ ְדַּה ְינוּ ְבּתוֹ ַהְקָּﬠָרה‬,‫ ְדַּה ְינוּ ַהַכּפּוֹת ֶשָׁבְּלעוּ ָחֵמץ ַﬠל ְיֵדי ֹחם ְכִּלי ֵשִׁני‬,‫לד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֹּחם ְכִּלי ֵשִׁני ַﬠְצמוֹ‬ ‫ ְכּגוֹן ֹרֶטברח ַחם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ֶשׁל ָחֵמץ ֶשְׁבּתוֹ ַהְקָּﬠָרה ֶשׁ ִנְּשַׁפּ ַﬠל‬155,‫ ֲאָבל ֵﬠרוּי ִמְכִּלי ֵשִׁני‬,‫ֶשׁהוּא ְכִּלי ֵשִׁני‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשֹׁחם‬.‫ ְוַדי לוֹ ַבֲּהָדָחה ַאף ַﬠל ִפּי ֶשֵׁאין ָכּאן נוֵֹתן ַטַﬠם ִלְפָגם‬,‫ – ֵאין ְלַהֲחִמיר בּוֹ‬156‫ְדַּבר ֶהֵתּר ְבֶּפַסח‬ ‫ ֵאינוֹ אוֵֹסר ְבֶּפַסח ַאף ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬157‫ְכִּלי ְשִׁליִשׁי וּ ְרִביִﬠי‬. ‫ ֵכּיָון ֶשֵׁיּשׁ ַמֲחִמי ִריןרי ַאף ִבְּשָׁאר‬,‫ ֵאין ְלָהֵקל ָבֶּזה ֶאָלּא ִאם ֵכּן ֵישׁ ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשַׁאף ֶשֵׁאין לוֹ ֹכַּח ְלַבֵשּׁל ִמָכּל ָמקוֹם ֵישׁ לוֹ ֹכַּח‬,‫ ְבָּכל ֹחם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ַאף ֶשׁהוּא ְכִּלי ְשִׁליִשׁי וּ ְרִביִﬠי‬158‫ִאסּוּ ִרים‬ ‫ ֶשֲׁהֵרי ֵישׁ ַמֲחִמי ִרין ְבָּחֵמץ ְבֶּפַסח ֲאִפלּוּ‬,‫ ִאם ֵכּן ַﬠל ָכּל ָפּ ִנים ְבָּחֵמץ ְבֶּפַסח ֵישׁ ִל ְנֹהג ְכּמוָֹתם‬159,‫ְלַהְבִליַﬠ וְּלַהְפִליט‬ ‫ריב‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬,‫ְבּצוֵֹנן‬ 35 [The following laws apply regarding] baskets in which meat is salted throughout the year with salt that was not checked [to make sure it did not contain] chametz. ([These laws apply] both regarding baskets that have holes [that enable] meat to be salted [to prepare it] for cooking, to kasher it from its blood,160 as well as to baskets which do not have holes in which meat is salted after it has been kashered from its blood.)161 [In both instances,] if a person desires to salt meat for Pesach in [such baskets], it is desirable to be stringent and perform hag’alah on [the baskets] by pouring [boiling water] on them from a k’li rishon so that they release the flavor of [any] tiny crumb of chametz162 [that existed] between the [granules of] salt that was absorbed when salting the meat in them throughout the year.163 [The rationale for this stringency is:] The flavor of this tiny bit [of chametz] absorbed in the substance of the basket is not nullified [despite the fact that the basket is more than] 60 times its volume, for the reason explained in Yoreh Deah, sec. 99.164 Nevertheless, if one did not perform hag’alah [on the baskets] at all and salted meat in them during Pesach, it is permitted to eat this meat on Pesach. Even if [the person] knows that chametz was absorbed in the baskets many times through salting or through [water] heated by fire,165 it is nevertheless permitted to eat this meat on Pesach. [The rationale is that] salt does not release flavor that is absorbed in a utensil, as explained in sec. 447[:26].166 Consult that source for all the [relevant] particulars of this law. ‫לה ַסִלּים ֶשׁמּוְֹלִחים ָבֶּהם ָבָּשׂר ָכּל ַהָשָּׁנה ְבֶּמַלח ֶשׁלּ ֹא ִנְבַדּק ֵמָחֵמץ )ֵבּין ַסִלּים ְמנָֻקִּבים ֶשׁמּוְֹלִחין ָבֶּהן ָבָּשׂר ִלְקֵדָרה‬ ‫ ִאם רוֶֹצה‬,(161‫ וֵּבין ַסִלּים ֶשֵׁאיָנן ְמנָֻקִּבין ֶשׁמּוְֹלִחין ָבֶּהם ַהָבָּשׂר ְלַאַחר ֶשִׁהְכִשׁירוּהוּ ִמָדּמוֹ‬160,‫ְלַהְכִשׁירוֹ ִמָדּמוֹ‬ ‫ִלְמ ַח ָבֶּהן ָבָּשׂר ְלֶפַסח – טוֹב ְלַהֲחִמיר וְּלַהְגִﬠיָלןריד ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ְלַהְפִליט ֵמֶהם ַטַﬠם ֵפּרוּר ָחֵמץ‬ ‫ ֶשַׁטַּﬠם ַמֶשּׁהוּ ֶזה ַהָבּלוַּﬠ ְבּתוֹ גּוּף‬163,‫ ֶשֵׁבּין ַהֶמַּלח ֶשִׁנְּבַלע ָבֶּהן ַﬠל ְיֵדי ְמִליַחת ַהָבָּשׂר ְבּתוָֹכם ָכּל ַהָשָּׁנה‬162‫ַמֶשּׁהוּ‬ 164,.‫רטז ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ט‬,‫ַהַסּל ֵאינוֹ ִמְתַבֵּטּל ְבּתוָֹכם ְבִּשִׁשּׁים‬ ‫ריח ֲאִפלּוּ ִאם ָידוַּﬠ לוֹ ֶשׁ ִנְּבַלע‬,‫ ִאם ל ֹא ִה ְגִﬠיָלן ְכָּלל וָּמַלח ָבֶּהן ָבָּשׂר ְבֶּפַסח – ֻמָתּר ֶלֱאֹכל ָבָּשׂר ֶזה ְבֶּפַסח‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשֵׁאין‬,‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר ֶלֱאֹכל ָבָּשׂר ֶזה ְבֶּפַסח‬165,‫ָבֶּהן ָחֵמץ ַה ְרֵבּה ְפָּﬠִמים ַﬠל ְיֵדי ְמִליָחה אוֹ ַﬠל ְיֵדי ַחֵמּי ָהאוּר‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬166,,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ַהֶמַּלח ַמְפִליט ַמה ֶשָּׁבּלוַּﬠ ְבּתוֹ ֵכִּלים‬: 36 [There is a difference of opinion among the halachic authorities regarding how to kasher] a frying pan in which a dough that is chametz is fried throughout the year with oil or with fat.167 There are authorities who maintain that libbun gamur as required by law168 is necessary in order to use [such a frying pan] on Pesach. [The rationale is that] at times all the oil or fat under the entire dough – or [at least

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under] part of it – is entirely consumed, and [thus,] the flavor of the dough is absorbed into the frying pan by fire alone without any [intervening] liquid. Such flavor will not be released from [the frying pan] by hag’alah, only by libbun, [based on the principle,] “a utensil releases [a forbidden substance] in the same manner as it absorbs [that substance].” There are authorities who differ with the above. They maintain that if concern would be shown for such [a possibility], then hag’alah would not be effective for any metal utensil in which chametz was cooked the entire year, for at times the sauce of a cooked food is overcooked and greatly reduced to the extent that the cooked food is burnt and becomes stuck to the sides of the utensil. The reason this [possibility] does not arouse concern is that even though the cooked food becomes burnt and sticks to the sides of the utensil, the moisture of the liquid [it is cooked in] still remains inside [the food]. It is only its external surface that is next to the side of the utensil that dried out. [Moreover,] even in such an instance, there is still some moistness due to the liquid, [it is just that the actual liquid] has dried out. This is not a sufficient reason to consider a pot as a utensil that is used with fire [alone] and to require it to undergo libbun to kasher it. This same law and this same rationale apply with regard to a frying pan in which food is fried. By contrast, [different rules apply to] a frying pan in which a dough was baked, even though the frying pan was glazed with oil or fat under the dough so that it will not burn. This is called “baking,” not frying, since the dough is not bathing in the oil or fat.169 Thus, the chametz is absorbed into [the frying pan] by fire alone. Hence,] libbun gamur as required by law is needed [to kasher it]. This law also applies to baking pans in which cakes are baked. 168‫ – ֵישׁ אוְֹמ ִריםרכ ֶשְׁצּ ִריָכה ִלבּוּן ָגּמוּר ְכִּדינוֹ‬167‫לו ַמֲחַבת ֶשְׁמַּטְגִּנין ָבּהּ ִﬠַסּת ָחֵמץ ָכּל ַהָשָּׁנה ְבֶּשֶׁמן אוֹ ְבֻּשָׁמּן‬ ‫ ְלִפי ֶשִׁלְּפָﬠִמים ִנְשָׂרף ְוִנְכֶלה ַהֶשֶּׁמן אוֹ ַהֻשָּׁמּן ֶשַׁתַּחת ָכּל ָהִﬠָסּה אוֹ ֶשַׁתַּחת ִמְקָצָתהּ ְו ִנְבָלע ָבּהּ‬,‫ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבֶּפַסח‬ ‫ ְוַטַﬠם ֶזה ֵאינוֹ ִנְפָלט ִמֶמָּנּה ַﬠל ְיֵדי ַהְגָﬠָלה ֶאָלּא ַﬠל ְיֵדי‬,‫ַטַﬠם ָהִﬠָסּה ַבַּמֲּחַבת ַﬠל ְיֵדי ָהאוּר ִבְּלַבד ֶשׁלּ ֹא ַﬠל ְיֵדי ַמְשֶׁקה‬ 49,‫רכב‬."‫ ִדּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬,‫ִלבּוּן‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִרים ֶשִׁאם ָבּאנוּ ָלֹחשׁ ָלֶזה ִאם ֵכּן ָכּל ְקֵדרוֹת ֶשׁל ַמָתּכוֹת ֶשְׁמַּבֵשּׁל ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ל ֹא‬ ‫ ְוַהַטַּﬠם ֶשֵׁאין‬,‫ ִכּי ִלְפָﬠִמים ַמְקִדּיַח ָהֹרֶטב ְוֶנְחָסר ַה ְרֵבּה ַﬠד ֶשַׁהַתְּבִשׁיל ִנְשָׂרף ְוִנְדָבּק ְלָדְפֵני ַהְכִּלי‬,‫תּוִֹﬠיל ָלֶהן ַהְגָﬠָלה‬ ‫ ִמָכּל ָמקוֹם ַלְחלוִּחית ַמְשֶׁקה ֵישׁ ְבּתוֹכוֹ‬,‫ָאנוּ חוְֹשִׁשׁים ָלֶזה ְלִפי ֶשַׁאף ַﬠל ִפּי ֶשַׁהַתְּבִשׁיל ִנְשָׂרף ְוִנְדָבּק ְלָדְפֵני ַהְכִּלי‬ ,‫ ְוַגם ָשׁם ֵישׁ ְקָצת ַלְחלוִּחית ַמְשֶׁקה ֶאָלּא ֶשׁהוּא ָיֵבשׁ‬,‫ ְול ֹא ִנְתַיֵבּשׁ ֶאָלּא ַצד ַהִחיצוֹן ֶשֵׁאֶצל ֹדֶּפן ַהְקֵּדָרה‬,‫וִּבְפִניִמיּוּתוֹ‬ ‫ ְוהוּא ַהִדּין ְוהוּא ַהַטַּﬠם ְלַמֲחַבת ֶשְׁמַּטְגּ ִנין‬,‫ְוֵאין ַהְקֵּדָרה ִנְקֵראת ִבְּשִׁביל ָכּ "ַתְּשִׁמיָשׁהּ ַﬠל ְיֵדי ָהאוּר" ְלַהְצ ִריָכהּ ִלבּוּן‬ ‫רכד‬.‫ָבּהּ‬ ‫שָׁמּן ַתַּחת ָהִﬠָסּה ְכֵּדי ֶשׁלּ ֹא ִתָּשֵּׂרף – ֵאין ֶזה‬ ֻ ‫ ַאף ַﬠל ִפּי ֶשָׁמַּשׁח ֶאת ַהַמֲּחַבת ְבֶּשֶׁמן אוֹ ְבּ‬,‫ֲאָבל ַמֲחַבת ֶשָׁאפוּ ָבּהּ ִﬠָסּה‬ ,‫ ַוֲהֵרי ִנְבָלע ָבּהּ ֶהָחֵמץ ַﬠל ְיֵדי ָהאוּר ִבְּלַבד‬169,,‫ ֵכּיָון ֶשֵׁאין ָהִﬠָסּה רוֶֹחֶשׁת ְבֶּשֶׁמן אוֹ ְבֻּשָׁמּן‬,‫ִנְקָרא ִטגּוּן ֶאָלּא ֲאִפָיּה‬ ‫רכו‬:‫ ְוֵכן ַהִדּין ְבַּאָגּנוֹת ֶשׁאוִֹפין ָבֶּהן עוּגוֹת‬,‫וְּצ ִריָכה ִלבּוּן ָגּמוּר ְכִּדינוֹ‬ 37 With regard to the halachah: Regarding a frying pan that absorbed other forbidden substances, one should rule stringently as an initial preference, as prescribed by the first opinion. However, regarding a frying pan that absorbed chametz, one may rule leniently, following the latter opinion, for there are authorities who maintain that all utensils [that absorbed chametz before Pesach], even those that are used with fire alone, may be kashered for Pesach through hag’alah.170 If the frying pan is [so] long [that] it is impossible to insert it into a k’li rishon all at once, [first one] half of it should be inserted and then it should be turned around

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and the other half [should be] inserted.171 If [the frying pan] is so long that even when one half is inserted after the other there will still remain a place in its center which did not undergo hag’alah, that portion should be subjected to fire until it becomes glowing hot.172 Alternatively, coals should be placed on [that part of the frying pan and left in place] until a person’s hand would recoil if he touched the other side [of the utensil] at that place. This process should also be employed [to kasher] all other utensils that are very long. ‫ ֲאָבל ַמֲחַבת ַהָבּלוַּﬠ‬.‫ ְבַּמֲחַבת ַהָבּלוַּﬠ ִמְשָּׁאר ִאסּוּ ִרין – ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה ַכְּסָּבָרא ָה ִראשׁוָֹנה‬,‫לז וְּלִﬠ ְנַין ֲהָלָכה‬ ‫רכח ֶשֲׁהֵרי ֵישׁ אוְֹמ ִרים ֶשָׁכּל ַהֵכִּלים ֲאִפלּוּ ַתְּשִׁמיָשׁן ַﬠל ְיֵדי ָהאוּר ִבְּלַבד ַדּי‬,‫ֵמָחֵמץ – ֵישׁ ְלָהֵקל ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ 170,.‫ָלֶהם ְבַּהְגָﬠָלה ְלֶפַסח‬ ‫ְוִאם ַהַמֲּחַבת ִהיא ֲאֻרָכּה ְוִאי ֶאְפָשׁר ְלַהְכ ִניָסהּ ֻכָּלּהּ ְכַּאַחת ְבּתוֹ ְכִּלי ִראשׁוֹן – ַיְכ ִניס ֶחְצָיהּ ְוהוְֹפָכהּ וַּמְכ ִניס ֶחְצָיהּ‬ ‫ ְוִאם ִהיא ֲאֻרָכּה ְבּיוֵֹתר ֶשַׁאף ִאם ַיְכִניֶסָנּה ֲחָצִאין ִיָשֵּׁאר ְבֶּאְמָצִﬠיָתהּ ָמקוֹם ֶשׁלּ ֹא ִנְגַﬠל – ְיַלֵבּן אוֹתוֹ‬171,‫רל‬.‫ָהַאֶחֶרת‬ ‫ אוֹ ָיִשׂים ָﬠָליו ֶגָּחִלים ַﬠד ֶשִׁאם ִיַגּע ָאָדם ַבַּצּד ַהִחיצוֹן ְכֶּנֶגד אוֹתוֹ ָמקוֹם ִיְהֶיה ַהָיּד סוֶֹלֶדת‬172,,‫ָמקוֹם ָבּאוּר‬ 172,‫רלב‬,‫בּוֹ‬ ‫ ְוֵכן ַיֲﬠֶשׂה ִבְּשָׁאר ָכּל ַהֵכִּלים ֶשֵׁהן ֲאֻרִכּין ְבּיוֵֹתר‬: 38 Any utensil that is patched173 (when the patch is on the inner side of the utensil)174may not be kashered through hag’alah, unless the patch is removed before hag’alah is performed. [The rationale is that] the absorbed substance in the thickness of the sides [of the utensil] under the patch will not be released entirely from the utensil via hag’alah because the patch will hinder the boiling water in the utensil, and [therefore, the water] will not have the power to purge the absorbed substances on the other side of the patch. ([This applies] even if one immerses the entire utensil into boiling water175 and thus, the boiling water also reaches the outer side of the utensil where there is no patch. Even so, [the water] does not have the power to release [the flavor] absorbed [under the patch], because “[a utensil] releases [a forbidden substance] in the same way as it absorbs [the forbidden substance].” The forbidden substance was absorbed from the inside of the utensil, for that is the manner in which it is used. [Hence,] the forbidden substance must also be purged from the inside of the utensil via the boiling [water] in the utensil. Since there is a patch there, the boiling [water] in the utensil does not have the power to release all the forbidden [flavor absorbed in the inside of the utensil] under the patch) at one time. Instead, [that forbidden flavor] is released little by little. [Only] some [of the forbidden flavor] will be released through this hag’alah, and when [the utensil] is used on Pesach, a little [more of the flavor of chametz] will be released. Therefore, there is no way of rectifying the matter except by subjecting the patched portion [of the utensil] to libbun gamur as required by law, for the fire will burn all the [forbidden substance that was] absorbed,176 even [whatever is] on the other side of the patch inside the utensil. If the utensil is made of wood, there is no way [the situation] can be rectified except by removing the patch before [performing] hag’alah.177 When does the above apply? When the utensil absorbed the forbidden substance before it was patched, i.e., the utensil was used before the patch was attached to the utensil and [thus,] the utensil absorbed the forbidden substance in the place where the patch [was later attached. Consequently, once] the patch was attached there, the

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absorbed substance will not be released entirely from the utensil via hag’alah. [Different rules apply,] by contrast, if the utensil was patched before it absorbed the forbidden [substance], i.e., the patch was placed on the utensil when it was “new,” [i.e.,] a forbidden [substance] had yet to be absorbed by it,178 or even if [the utensil] absorbed a forbidden [substance], but it was kashered through hag’alah before it was patched and then it was used for a forbidden [substance] again. Similarly, [it is governed by different laws] even when hag’alah was not performed until after the patch was placed there, but when hag’alah was performed, the place of the patch had [already] been subjected to libbun as required and then the utensil was used again and absorbed a forbidden [substance]. All of these instances are included in the description of the utensil being patched before it absorbed the forbidden [substance]. [In such instances, the utensil] may be kashered through hag’alah; even the absorbed [forbidden substance] under the patch is released by this hag’alah. [The rationale is that] since [the forbidden substance] was absorbed there when the patch was already attached to the utensil in that place, it is also released when the patch is attached to the utensil, for “[a utensil] releases [a forbidden substance] in the same way as it absorbs [that substance].” Nevertheless, [more stringent rules may apply] if the patch is not tightly attached to the utensil; instead, there is a small crack and [/or] crevice [below it, generating] concern that perhaps a small trace of the actual forbidden [substance] entered under the patch.179 [Therefore, in that instance] it is necessary to place burning coals on the patch (and leave them [there] until [the utensil becomes so hot that] a person’s hand would recoil if he touched the other side of that area [of the utensil], or if he placed straw or a strand there, it would be burnt, as is the custom described above),180 so that if there is any of the actual forbidden [substance] beneath [the patch], it would be burnt. Alternatively, [the person] should widen the crack to the extent that he could scrape it out thoroughly and remove everything that is there. There are authorities who maintain that even if [the utensil] absorbed the forbidden [substance] before it was patched, it could be kashered through hag’alah, for hag’alah even purges any [flavor] absorbed on the inside of the patch. Instead, [the difficulty is as follows]: If [the utensil] was used for a forbidden [substance] before [it was] patched, and the patch was [attached] in a place where [the utensil] is used in an ongoing manner, i.e., the inner side of the utensil, there is concern that some of the actual substance of the chametz remained in the utensil under the patch. Therefore, even if the patch is attached tightly to the utensil, [burning] coals must be placed [upon the patch] to burn [any of] the actual forbidden [substance that might be] under it. Alternatively, [the person] could lift the patch slightly so that he would be able to scrape thoroughly under it. If, however, the utensil was patched before it absorbed the forbidden [substance], it is not necessary to place [burning] coals upon [the patch] unless it is not attached tightly to the utensil. With regard to the actual halachic ruling, one should rule leniently, following the second opinion. Nevertheless, where possible, it is desirable to give weight to the first opinion. ‫ )ִאם ַהְטַּלאי הוּא ְבַּצד ְפּ ִניִמי ֶשׁל ַהְכִּלי( – ֵאינוֹ ִנְכָשׁר ְבַּהְגָﬠָלה ַﬠד ֶשָׁיִּסיר ֶאת ַהְטַּלאי‬173‫לח ָכּל ְכִּלי ֶשֵׁיּשׁ בּוֹ ְטַלאי‬ ‫רלד ֶשַׁהְטַּלאי‬,‫ ְלִפי ֶשַׁהָבּלוַּﬠ ֶשָׁבֳּﬠִבי ַהֹכֶּתל ַתַּחת ַהְטַּלאי ֵאינוֹ ִנְפָלט ְלַגְמֵרי ִמן ַהְכִּלי ַﬠל ְיֵדי ַה ְגָﬠָלה‬174,‫ֹקֶדם ַהַה ְגָﬠָלה‬ ‫ְמַﬠֵכּב ַﬠל ָהרוְֹתִחים ֶשְׁבּתוֹ ַהְכִּלי ְוֵאין ָבֶּהם ֹכַּח ְלַהְפִליט ַהָבּלוַּﬠ ֶשֵׁמֵּﬠֶבר ַלְטַּלאי )ַוֲאִפלּוּ ִאם ַמְכ ִניס ָכּל ַהְכִּלי ְלתוֹ‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָבֶּהן ֹכַּח ְלַהְפִליט‬,‫רוְֹתִחין ְו ִנְמָצא ֶשָׁהרוְֹתִחין ַמ ִגּיִﬠין ַגּם ַבַּצּד ַהִחיצוֹן ֶשׁל ַהְכִּלי ֶשֵׁאין ָשׁם ְטַלאי‬ 12/16/2020, 8:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284910/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...‬‬

‫ַהָבּלוַּﬠ ִמָשּׁם‪ְ ,‬לִפי ֶשׁ"ְכּבוְֹלעוֹ ָכּ פּוְֹלטוֹ"‪ְ 49,‬וָהִאסּוּר ִנְבָלע ְבַּצד ַהְכִּלי ִמַצּד ַהְפּ ִניִמי ֶשׁלּוֹ ֶשָׁשּׁם הוּא ֶדֶּר ַתְּשִׁמישׁוֹ‪,‬‬ ‫ְוָצ ִרי ְלַהְפִליט ָהִאסּוּר ַגּם ֵכּן ִמַצּד ַהְפִּניִמירלו ֶשׁל ַהְכִּלי ַﬠל ְיֵדי ָהרוְֹתִחין ֶשְׁבּתוֹ ַהְכִּלי‪ְ ,‬וֵכיָון ֶשֵׁיּשׁ ָשׁם ְטַלאי ֵאין ֹכַּח‬ ‫ָבּרוְֹתִחין ֶשְׁבּתוֹ ַהְכִּלי ְלַהְפִליט ָכּל ָהִאסּוּר ֶשֵׁמֵּﬠֶבר ַלְטַּלאי( ְבַּפַﬠם ַאַחת‪ֶ ,‬אָלּא ִנְפָלט הוּא ְמַﬠט ְמַﬠט‪ְ ,‬וַﬠל ְיֵדי ַהְגָﬠָלה‬ ‫‪.‬זוֹ ִנְפָלט ְמַﬠט‪ ,‬וְּכֶשׁ ִיְּשַׁתְּמּשׁוּ בּוֹ ְבֶּפַסח ִיְהֶיה חוֵֹזר ְוִנְפָלט ְמַﬠט‬ ‫וְּלִפיָכ ֵאין לוֹ ַתָּקָּנה ֶאָלּא ֶשׁ ְיַּלֵבּן ְמקוֹם ַהְטַּלאי ִלבּוּן ָגּמוּר ְכִּדינוֹ‪,‬רלח‪ֶ 168,‬שָׁהֵאשׁ שׂוֵֹרף ֶאת ָכּל ַהָבּלוַּﬠ‪ַ 176,‬אף‬ ‫ֶשֵׁמֵּﬠֶבר ַלְטַּלאי ֶשְׁבּתוֹ ַהְכִּלי‪ְ .‬וִאם הוּא ְכִּלי ֶשׁל ֵﬠץרמ – ֵאין לוֹ ַתָּקָּנה ַﬠד ֶשָׁיִּסיר ַהְטַּלאי ֹקֶדם ַהַהְגָﬠָלה‪177.‬‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁקְּדָמה ְבִּליַﬠת ָהִאסּוּר ַבְּכִּלי ְלַהְטַּלאי‪ְ ,‬דַּה ְינוּ ֶשֹׁקֶּדם ֶשָׁשּׂמוּ ַהְטַּלאי ַבְּכִּלי ְכָּבר ִנְשַׁתֵּמּשׁ ְו ִנְבַלע‬ ‫ִאסּוּר ַבְּכִּלי ִבְּמקוֹם ַהְטַּלאי‪ְ ,‬ואוֹתוֹ ָבּלוַּﬠ ְכֶּשְׁמִּשׂיִמין ָﬠָליו ְטַלאי ֵאינוֹ ִנְפָלט ְלַגְמֵרי ִמן ַהְכִּלי ַﬠל ְיֵדי ַה ְגָﬠָלה‪,‬רמב ֲאָבל‬ ‫ִאם ָקַדם ַהְטַּלאי ִלְבִליַﬠת ָהִאסּוּר ַבְּכִּלי‪ְ ,‬דַּה ְינוּ ֶשָׁשּׂמוּ ַהְטַּלאי ַבְּכִּלי ְכֶּשָׁהָיה ַהְכִּלי ָחָדשׁ ֶשׁלּ ֹא ִנְבַלע בּוֹ ִאסּוּר ֲﬠַד ִין‪178,‬‬ ‫אוֹ ֲאִפלּוּ ִנְבַלע בּוֹ ִאסּוּר ֶאָלּא ֶשִׁה ְגִﬠילוֹ ְוִהְכִשׁירוֹ ֹקֶדם ֶשָׁשּׂמוּ בּוֹ ֶאת ַהְטַּלאי ְוַאַחר ָכּ ָחַזר ְו ִנְשַׁתֵּמּשׁ בּוֹ ִאסּוּר‪ְ ,‬וֵכן‬ ‫ֲאִפלּוּ ִאם ל ֹא ִהְגִﬠילוֹ ַﬠד ְלַאַחר ִשׂיַמת ַהְטַּלאי ֶאָלּא ֶשְׁבָּשָׁﬠה ֶשִׁה ְגִﬠילוֹ ִלֵבּן ֶאת ְמקוֹם ַהְטַּלאי ְכִּדינוֹ ְוַאַחר ָכּ ָחַזר‬ ‫ְוִנְשַׁתֵּמּשׁ ְו ִנְבַלע בּוֹ ִאסּוּר – ָכּל ֶזה ִנְקָרא "ָקַדם ַהְטַּלאי ִלְבִליַﬠת ָהִאסּוּר ַבְּכִּלי"‪,‬רמד ַוֲהֵרי הוּא ִנְכָשׁר ַﬠל ְיֵדי ַהְגָﬠָלה‪.‬‬ ‫ְוַאף ַהָבּלוַּﬠ ֶשַׁתַּחת ַהְטַּלאי ִנְפָלט ַﬠל ְיֵדי ַהְגָﬠָלה זוֹ‪ֵ ,‬כּיָון ֶשׁהוּא ִנְבַלע ָשׁם ְכֶּשָׁהָיה ַהְטַּלאי ְכָּבר ָשׁם ֻמְדָבּק ַבְּכִּלי – ֲהֵרי‬ ‫הוּא ִנְפָלט ַגּם ֵכּן ְכֶּשַׁהְטַּלאי ֻמְדָבּק ַבְּכִּלי‪ִ ,‬דּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ"‪49.‬‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ֵאין ַהְטַּלאי ֻמְדָבּק ַלְכִּלי ָיֶפה ֶאָלּא ֵישׁ ָשׁם ְקָצת ֶסֶדק ְוֻגָמּא ְבִּﬠְנָין ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִנְכַנס ָשׁם ַתַּחת‬ ‫ַהְטַּלאי ְקָצת ַמֶשּׁהוּ ִמַמָּמּשׁוּת ָהִאסּוּר‪ָ – 179,‬צ ִרי ְלַהִנּיַח ֶגָּחִלים בּוֲֹﬠרוֹת ַﬠל ַהְטַּלאירמו ) ְוַיְשֶׁהה אוָֹתם ַﬠד ֶשִׁאם ִיַגּע‬ ‫ָאָדם ַבַּצּד ַהִחיצוֹן ְכֶּנֶגד אוֹתוֹ ָמקוֹם ִיְהֶיה ַהָיּד סוֶֹלֶדת בּוֹ‪ ,‬אוֹ ַﬠד ֶשִׁאם ַיִנּיַח ָשׁם ַקשׁ אוֹ חוּט ִיְהיוּ ִנְשָׂרִפין ְלִפי ַהִמְּנָהג‬ ‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהרמח‪ְ (180,‬כֵּדי ֶשׁ ִיְּשֹׂרף ַמָמּשׁוּת ָהִאסּוּר ֶשַׁתְּחָתּיו ִאם ֶיְשׁנוֹ ָשׁם‪ .‬אוֹ ַי ְרִחיב ַהֶסֶּדק ַה ְרֵבּה ָכּל ָכּ ַﬠד‬ ‫‪ֶ.‬שׁיּוַּכל ְלַנֵקּר ְבּתוֹכוֹ ָיֶפה וְּלהוִֹציא ָכּל ַמה ֶשְּׁבּתוֹכוֹ‬ ‫ְוֵישׁ אוְֹמ ִריםרנ ֶשֲׁאִפלּוּ ִאם ָקְדָמה ְבִּליַﬠת ִאסּוּר ְלַהְטַּלאי ֲהֵרי הוּא ִנְכָשׁר ְבַּהְגָﬠָלה‪ֶ ,‬שַׁהַהְגָﬠָלה ַמְפֶלֶטת ַאף ַהָבּלוַּﬠ‬ ‫ֶשֵׁמֵּﬠֶבר ַלְטַּלאי‪ֶ ,‬אָלּא ֶשִׁאם ָקַדם ַתְּשִׁמישׁ ָהִאסּוּר ַבְּכִּלי ְלַהְטַּלאי‪ְ ,‬וַהְטַּלאי הוּא ְבָּמקוֹם ֶשִׁמְּשַׁתְּמִּשׁין בּוֹ ְבֶּקַבע‪ְ ,‬דַּה ְינוּ‬ ‫ִמַצּד ַהְפִּניִמי ֶשׁל ַהְכִּלירנב – ָאנוּ חוְֹשִׁשׁין ֶשָׁמּא ִנְשָׁאר ַמֶשּׁהוּ ַמָמּשׁוּת ֶהָחֵמץ ַבְּכִּלי ַתַּחת ַהְטַּלאי‪ ,‬וְּלִפיָכ ַאף ִאם הוּא‬ ‫ֻמְדָבּק ָיֶפה ְלַהְכִּלי ָצ ִרי ְלַה ִנּיַח ֶגָּחִלים ַﬠל ַהְטַּלאי ְכֵּדי ֶשׁ ִיְּשֹׂרף ַמָמּשׁוּת ָהִאסּוּר ֶשַׁתְּחָתּיו‪ ,‬אוֹ ַיְגִבּיֶהנּוּ ְמַﬠט ְבִּﬠ ְנָין‬ ‫ֶשׁיּוַּכל ְלַנֵקּר ַתְּחָתּיו ָיֶפה‪ֲ .‬אָבל ִאם ָקַדם ַהְטַּלאי ִלְבִליַﬠת ָהִאסּוּר ַבְּכִּלי – ֵאין ָצ ִרי ְלַה ִנּיַח ָﬠָליו ֶגָּחִלים‪ֶ ,‬אָלּא ִאם ֵכּן‬ ‫ֵאינוֹ ֻמְדָבּק ָיֶפה ְלַהְכִּלי‪.‬רנד‬ ‫וְּלִﬠ ְנַין ְפַּסק ֲהָלָכה – ֵישׁ ְלָהֵקל ַכְּסָּבָרא ָהַאֲחרוָֹנה‪ .‬וִּמָכּל ָמקוֹם‪ְ ,‬בָּמקוֹם ֶשֶׁאְפָשׁר טוֹב ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה‪:‬רנו‬ ‫‪39 All the above181 applies to a patch that is a metal plate attached to the utensil via‬‬ ‫]‪rivets, as is common in large urns and stewpots. In contrast, [different laws apply‬‬ ‫‪to patches that are not attached to utensils via rivets, but are [soldered to them] via‬‬ ‫‪fire, [i.e.,] molten tin is dripped over the hole [and then solidifies], as is common‬‬ ‫‪[when repairing] tin utensils that have perforated. [Such utensils] may be kashered‬‬ ‫‪through hag’alah. It is unnecessary to place [burning] coals on the patch, even‬‬ ‫‪when the utensil absorbed the forbidden substance before [being patched. The‬‬ ‫‪rationale is that when the patch was soldered to the utensil], the heat of the‬‬ ‫‪[molten] tin [already] burnt away any actual forbidden substance that might be‬‬ ‫‪below the patch. [Moreover,] even [the flavor] absorbed on the other side of the‬‬ ‫‪patch will be purged when hag’alah [is performed].182 The patch does not hinder‬‬ ‫‪[the purging process] at all. [The rationale is that] since [the patch] is not attached‬‬ ‫]‪to the utensil via rivets, but through the heat of the fire, [the patch and the utensil‬‬ ‫‪become a single entity; it is one [unified] utensil.183‬‬ ‫‪Needless to say, [the above applies] if libbun with fire was performed on the place‬‬ ‫‪where the patch was [attached] while the patch was being attached,184 as is‬‬ ‫‪common when [patching] a perforated metal utensil by placing a metal plate over‬‬ ‫‪the hole. The metal plate is [then] attached to the body of the utensil by [soldering‬‬ ‫‪it with] fire. Thus, it all becomes a single entity. In this instance, it is not necessary‬‬ ‫‪to perform hag’alah on the place that became glowing hot through fire if [the‬‬

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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utensil] was not used with a forbidden [substance] afterwards. ‫ ֲאָבל‬,‫ ִבְּטַלאי ֶשׁהוּא ְכֵּﬠין ַטס וְּמֻדָבּק ַלְכִּלי ַﬠל ְיֵדי ַמְסְמ ִרים ְכּמוֹ ֶשׁהוּא ֶדֶּר ְלִהָמֵּצא ְבּיוֹרוֹת וְּבִאְלָפִּסין‬181‫לט ְוָכל ֶזה‬ ‫ְטַלאי ֶשׁלּ ֹא ִנְדַבּק ַבְּכִּלי ַﬠל ְיֵדי ַמְסְמ ִרים ֶאָלּא ַﬠל ְיֵדי ָהֵאשׁ ְכּמוֹ ֶשׁהוּא ֶדֶּר ַלֲﬠשׂוֹת ִבְּכֵלי ְבּ ִדיל ֶשׁ ִנְּקּבוּ ֶשַׁמִּטּיִפין‬ ‫ ְוֵאין ָצ ִרי ְלַה ִנּיַח ֶגָּחִלים ַﬠל ַהְטַּלאי ַאף ִאם ָקְדָמה ְבִּליַﬠת‬,‫ֲﬠֵליֶהם ְבִּדיל ֶשׁ ִנַּתּ ָבֵּאשׁ – ֲהֵרי ֵהם ִנְכָשׁ ִרים ְבַּהְגָﬠָלה‬ ‫ ְוַגם ַהָבּלוַּﬠ ֶשֵׁמֵּﬠֶבר‬,‫ ְלִפי ֶשַׁﬠל ְיֵדי ֹחם ַהְבִּדיל ִנְשָׂרף ָכּל ַמָמּשׁוּת ָהִאסּוּר ֶשַׁתְּחָתּיו ִאם ֶיְשׁנוֹ ָשׁם‬,‫ָהִאסּוּר ַבְּכִּלי‬ ‫ ֵכּיָון ֶשֵׁאינוֹ ֻמְדָבּק ַלְכִּלי ַﬠל ְיֵדי ַמְסְמ ִרים ֶאָלּא ַﬠל ְיֵדי ֹחם‬,‫ ְוֵאין ַהְטַּלאי ְמַﬠֵכּב ְכָּלל‬182,,‫ַלְטַּלאירנח ִנְפָלט ְבַּהְגָﬠָלה‬ 183.‫ָהֵאשׁ – ֲהֵרי ַנֲﬠָשׂה ַהֹכּל גּוּף ֶאָחדרס וְּכִלי ֶאָחד ַמָמּשׁ‬ ‫ ְכּמוֹ ֶשׁהוּא ֶדֶּר ַלֲﬠשׂוֹת ִבְּכֵלי ַבּ ְרֶזל ֶשׁ ִנְּקּבוּ‬184‫ְוֵאין ָצ ִרי לוַֹמר ִאם ְבֵּﬠת ִשׂיַמת ַהְטַּלאי ִלֵבּן ֶאת ְמקוֹם ַהְטַּלאי ָבּאוּר‬ ‫ ֶשָׁאז ֵאין ָצ ִרי‬,‫ֶשְׁמִּשׂיִמין ֲחִתיַכת ַבּ ְרֶזל ַﬠל ַהֶנֶּקב ְוַﬠל ְיֵדי ָהֵאשׁ ִמְתַחֶבֶּרת ֲחִתיָכה זוֹ ְלגוּף ַהְכִּלי ְוַנֲﬠָשׂה ַהֹכּל גּוּף ֶאָחד‬ ‫ְלַהְגִﬠיל ְכָּלל ֶאת ַהָמּקוֹם ֶשׁ ִנְּתַלֵבּן ָבּאוּר ִאם ל ֹא ִנְשַׁתֵּמּשׁ בּוֹ ִאסּוּר ַאַחר ָכּ‬: 40 A mark that craftsmen make in a utensil so that their handiwork will be recognized185 may be kashered through hag’alah, since it was made when the utensil was new. Thus it existed before the forbidden substance was absorbed, and [any forbidden substance will be released through hag’alah since “a utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance],” provided [the mark] is scraped clean thoroughly or coals are placed upon it.186 ‫ ֵמַאַחר ֶשַׁנֲּﬠָשׂה ְכֶּשַׁהְכִּלי‬,‫ – ֲהֵרי הוּא ִנְכָשׁר ְבַּהְגָﬠָלה‬185‫מ ֹרֶשׁם ֶשָׁהֻאָמּ ִנים עוִֹשׂים ְבּתוֹ ַהְכִּלי ְלַהִכּיר ַמֲﬠֵשׂה ְיֵדיֶהם‬ ‫ וִּבְלַבד ֶשׁ ְיַּנֵקּר אוֹתוֹ ֵהיֵטברסד אוֹ ַי ִנּיַח‬."‫ָהָיה ָחָדשׁ – ֲהֵרי ָקַדם הוּא ִלְבִליַﬠת ָהִאסּוּר ַבְּכִּלירסב וּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬ 186,:‫ָﬠָליו ֶגָּחִלים‬ 41 An iron pot-cover used throughout the year to cover pots [which contain chametz] must [be kashered] through hag’alah in a k’li rishon. Since liquid collects on it [from the steam that comes] from the heat of the cooked food in the pot, and thus, [the pot cover] absorbed chametz via the heat of a k’li rishon, [it also must be purged by the heat of a k’li rishon, since “a utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance].” [The following laws apply] if [a person] did not perform hag’alah [on the cover] and [nevertheless,] placed it on a pot containing boiling food during Pesach. If he recalled immediately [that the pot cover was previously used for chametz], removed the cover from the pot, and saw [that the cover] was still dry – i.e., liquid had yet to begin collecting on it because of the heat of the food in the pot – it is permitted even to eat the food, as long as [the food] did not touch the cover.187 Similarly, the pot is permitted even though it[s edge] touched the cover, because a forbidden substance is not transferred from utensil to utensil without liquid, as explained in Yoreh Deah, section 105.188 [Different rules apply,] however, if the cover remained on the pot for a brief time, [i.e., long enough to generate] concern that condensation began to collect on the inner side of the cover and a hand would recoil from this liquid, [even if] later, [the liquid] dried because of the heat.189 Needless to say, if, when one removed the cover, he saw some moisture that [is so hot] that a hand would recoil from it [on the cover], because the moisture collected on [the cover] due to [the steam that comes from] the heat of the cooked food in the pot, [both] the food and the pot are forbidden. [In such instances, both the food and the pot are forbidden] (if the cover had been used within 24 hours, or even if it had not been used within 24 hours according to the custom in these countries where a flavor that is impaired is forbidden on Pesach.190 [This ruling also applies] according to the custom followed

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in some places that rule stringently regarding the cover of a pot even with regard to other forbidden [substances], and forbid [the use of the food and the pot] even if the cover had not been used within 24 hours, as explained in Yoreh Deah, sec. 93;191 consult that text.) [The rationale is that] the vapor that ascends from the food to the cover connects the condensation that collects on the cover to the food. Thus, it is as if the liquid that collects on the cover is mixed with the food.192 Now, this condensation contains the flavor of chametz that is released from the cover as it emits liquid. [Therefore, since it is considered as if this liquid has mixed with the food, the food – and as a result, the pot – are forbidden.]193 ‫ ְדֵּכיָון ֶשׁהוּא ַמִזּיַﬠ ֵמֹחם ַהַתְּבִשׁיל‬,‫מא ִכּסּוּי ֶשׁל ַבּ ְרֶזל ֶשְׁמַּכִסּים בּוֹ ַהְקֵּדָרה ָכּל ַהָשָּׁנה – ָצ ִרי ַהְגָﬠָלהרסו ִבְּכִלי ִראשׁוֹן‬ ‫ וּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬,‫"ֶשַׁבְּקֵּדָרהרסח – ֲהֵרי ִנְבָלע בּוֹ ֶהָחֵמץ ַﬠל ְיֵדי ֹחם ְכִּלי ִראשׁוֹן‬. ‫ ִאם ִנְזַכּר ִמָיּד ֶוֱהִסירוֹ ִמן ַהְקֵּדָרה ְוָרָאה ֶשׁהוּא‬,‫ְוִאם ל ֹא ִהְגִﬠילוֹ ְוָשַׁכח ְוָשׂמוֹ ְבֶּפַסח ַﬠל ַהְקֵּדָרה ֶשֵׁיּשׁ ָבּהּ ַתְּבִשׁיל רוֵֹתַח‬ ‫ָיֵבשׁ ֲﬠַד ִין ֶשׁלּ ֹא ִהְתִחיל ְלַהִזּיַﬠ ֵמֹחם ַהַתְּבִשׁיל ֶשַׁבְּקֵּדָרה – ֲהֵרי ַהַתְּבִשׁיל ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה ִאם ל ֹא ָנַגע בּוֹ‬ ‫ ֶשֵׁאין ִאסּוּר יוֵֹצא ִמְכִּלי ִלְכִלי ְבּל ֹא ֹרֶטב ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוַגם ַהְקֵּדָרה ֻמֶתֶּרת ַאף ַﬠל ִפּי ֶשָׁנַּגע ָבּהּ ַהִכּסּוּי‬187,‫ַהִכּסּוּי‬ ‫ ֲאָבל ִאם ָשָׁהה ַהִכּסּוּי ְמַﬠט ַﬠל ַהְקֵּדָרה ְבִּﬠ ְנָין ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ְכָּבר ִהְתִחיל ַצד ַהְפּ ִניִמי‬188,‫ער‬.‫ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ה‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ְכֶּשֵׁמִּסיר‬189,‫ֶשׁל ַהִכּסּוּי ְלַהִזּיַﬠ ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹערב ְבֵּזָﬠה זוֹ ְוָחַזר ְו ִנְתַיֵבּשׁ ֵמֲחַמת ֹחם‬ ‫ַהִכּסּוּי ֵמַהְקֵּדָרה רוֶֹאה בּוֹ ְקָצת ַלְחלוִּחית ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ֶשִׁהִזּיַﬠ ֵמֹחם ַהַתְּבִשׁיל ֶשַׁבְּקֵּדָרה – ֲהֵרי ַהַתְּבִשׁיל ְוַהְקֵּדָרה‬ ‫ אוֹ ֲאִפלּוּ ֵאינוֹ ֶבּן יוֹמוֹ ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֶשׁאוְֹס ִרין נוֵֹתן ַטַﬠם ִלְפָגם‬,‫ֲאסוּ ִריןעדר )ִאם ַהִכּסּוּי הוּא ֶבּן יוֹמוֹ‬ ‫ אוֹ ְלִפי ִמ ְנַהג ְקָצת ְמקוֹמוֹת ֶשַׁמֲּחִמי ִרים ְבִּכסּוּי ְקֵדָרה ֲאִפלּוּ ִבְּשָׁאר ִאסּוּ ִרין ְואוְֹס ִרין ַאף ֶשֵׁאינוֹ ֶבּן יוֹמוֹ‬190,‫ְבֶּפַסח‬ ‫ ְלִפי ֶשַׁהֶהֶבל ָהעוֶֹלה ֵמַהַתְּבִשׁיל ְלַהִכּסּוּי הוּא ְמַחֵבּר ֶאת ֵזַﬠת‬,(‫ ַﬠֵיּן ָשׁם‬191,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"גרעו‬ ‫ ְוֵזָﬠה זוֹ ֵישׁ ָבּהּ ַטַﬠם ָחֵמץ ֶשׁהוּא ִנְפָלט ִמן ַהִכּסּוּי‬192,,‫ ְוַנֲﬠָשׂה ְכִּאלּוּ ִנְתָﬠ ְרָבה ַהֵזָּﬠה ַבַּתְּבִשׁיל‬,‫ַהִכּסּוּי ִﬠם ַהַתְּבִשׁיל‬ 193:‫ְכֶּשׁהוּא ַמִזּיַﬠ‬ 42 An iron cover that [throughout the year] is placed over a cake that is baked on a range may [be kashered only] by subjecting it to libbun gamur, as required by law.194 [The rationale is that,] by and large, [the cover] will touch the body of the cake under it and will [thus] absorb the flavor of chametz [directly], without [the medium of] liquid, but rather because of the heat of the fire alone. ‫ ְלִפי ֶשְׁבֹּרב‬194,‫מב ִכּסּוּי ֶשׁל ַבּ ְרֶזל ֶשְׁמִּשׂיִמין ַﬠל ֲחָרָרה ְכֶּשֶׁנֱּאֵפת ַﬠל ַהִכּיָרה – ָצ ִרי ְלַלְבּנוֹרעח ִלבּוּן ָגּמוּר ְכִּדינוֹ‬ ‫ַהְפָּﬠִמים הוּא נוֵֹגַﬠ ְבּגוּף ַהֲחָרָרה ֶשַׁתְּחָתּיו וּבוֵֹלַﬠ ִמֶמָּנּה ַטַﬠם ֶהָחֵמץ ֶשׁלּ ֹא ַﬠל ְיֵדי ַמְשֶׁקה ֶאָלּא ַﬠל ְיֵדי ֹחם ָהֵאשׁ‬ ‫רפ‬:‫ִבְּלַבד‬ 43 All utensils, even those of earthenware, that were used throughout the year [only] with cold chametz may be used with matzah on Pesach even when [the matzah] is hot.195 [The rationale is that] since [these utensils] were used only with cold [food], they did not absorb anything. Washing them thoroughly is sufficient to remove [any] actual [chametz] that is stuck to the sides of the utensil. The [only] exception is a beis s’or, [i.e.,] a container in which a woman leaves yeast to be placed in dough. At times, the yeast remains in that container for a long time, and because of its sharpness, its flavor will be absorbed in that container even though [the yeast] is cold.196 Therefore, it is forbidden to use [that container] for matzah when [the matzah] is hot. It is, however, permitted [to use such a container on Pesach] for cold [foods]. One may temporarily and incidentally even place in it a baked matzah that is cold or other cold [foods] even when they are moist.197 (One should not, however, use [such a container] in an ongoing manner [on Pesach] except for laundry and for washing, as explained in sec. 450[:13].) [The above leniency is granted because] cold [food], even when moist, will not cause [the flavor] absorbed in a utensil to be

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released unless it remains in [the utensil] for 24 hours, as explained above.198 Nevertheless, it is forbidden to knead matzah in [such a container. The rationale is that] even though [the container] is being used [only when its contents are] cold,199 the fragrance of chametz that is absorbed in the container hastens the leavening process of a dough kneaded in it, unless hag’alah [is first performed on the container]. After hag’alah [is performed], however, it is permitted to use the container even for hot food. [The rationale is that] hag’alah purges all the flavor and fragrance of chametz absorbed in a utensil unless it is made of earthenware. [In that instance,] hag’alah is not effective in allowing it to be used for hot [foods] or [for dough to be] kneaded in it.200 In these later generations, it has become universal Jewish custom not to use earthenware utensils on Pesach unless they are new. Earthenware utensils that have been used,201 even if they were never used for chametz except for cold [food], are not used on Pesach, even for cold [food].202 ‫מג ָכּל ַהֵכִּלים ֲאִפלּוּ ֶשׁל ֶחֶרסרפב ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ָכּל ַהָשָּׁנה ְבּצוֵֹנן – ֻמָתּר ְלִהְשַׁתֵּמּשׁ ]ָבֶּהן[ ַמָצּה ְבֶּפַסח ֲאִפלּוּ‬ ‫רפד ְוַדי ָלֶהם ַבֲּהָדָחה ְלַהֲﬠִביר ַמה ֶשָּׁדּבוּק ְבֵּﬠין‬,‫ ְדֵּכיָון ֶשׁלּ ֹא ִנְשַׁתְּמּשׁוּ ָבֶּהם ֶאָלּא ְבּצוֵֹנן – ל ֹא ָבְּלעוּ ְכּלוּם‬195,,‫ְבַּחִמּין‬ ‫ וְּפָﬠִמים‬,‫רפו ְדַּה ְינוּ ְכִּלי ֶשָׁהִאָשּׁה שׁוָֹרה )וַּמַנַּחת( בּוֹ ֶאת ַהְשּׂאוֹר ִלְתּנוֹ ָבִּﬠָסּה‬,‫ חוּץ ִמֵבּית ְשׂאוֹר‬.‫ְלָדְפֵני ַהְכִּלי‬ ‫ וְּלִפיָכ ָאסוּר‬196,‫רפח‬,‫ֶשַׁהְשּׂאוֹר שׁוֶֹהה ַה ְרֵבּה ְבּאוֹתוֹ ְכִּלי וֵּמֲחַמת ֲח ִריפוּתוֹ ִנְבָלע ַטְﬠמוֹ ְבּאוֹתוֹ ְכִּלי ֲאִפלּוּ ְבּצוֵֹנן‬ ‫ְלִהְשַׁתֵּמּשׁ בּוֹ ַמָצּה ְבַּחִמּין‬. ‫ )ֲאָבל‬197,‫רצ אוֹ ְשָׁאר ָדָּבר צוֵֹנן ֲאִפלּוּ ַלח ֶדֶּר ֲﬠַראי וִּמְקֶרה‬,‫ ְכּגוֹן ִלֵתּן ְבּתוָֹכהּ ַמָצּה ֲאפוָּיה צוֶֹנֶנת‬,‫ֲאָבל ְבּצוֵֹנן ֻמָתּר‬ ‫ ֶשַׁהצּוֵֹנן ֲאִפלּוּ הוּא ַלח ֵאינוֹ‬,(‫ֵאין ְלִהְשַׁתֵּמּשׁ בּוֹ ִבְּקִביעוּתרצב ִכּי ִאם ִלְכִביָסה ְוִל ְרִחיָצה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"נ‬ ‫ ֲאָבל ָאסוּר ָללוּשׁ ְבּתוֹכוֹ‬198,‫רצד‬.‫ ֶאָלּא ִאם ֵכּן שׁוֶֹהה ְבּתוֹכוֹ ֵמֵﬠת ְלֵﬠת ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ַמְפִליט ַמה ֶשָּׁבּלוַּﬠ ְבּתוֹ ַהְכִּלי‬ ‫ ִמָכּל ָמקוֹם ֵריַח ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי גּוֵֹרם ְלַמֵהר ִחמּוּץ ָהִﬠָסּה ַה ִנּלּוָֹשׁה‬199,‫ַמָצּה ַאף ַﬠל ִפּי ֶשַׁתְּשִׁמישׁ ְבּצוֵֹנן הוּא‬ ‫ְבּתוֹכוֹרצו ֹקֶדם ַהְגָﬠָלה‬. ‫ ֶאָלּא ִאם‬,‫ ֶשַׁהַהְגָﬠָלה ַמְפֶלֶטת ָכּל ַטַﬠם ְוֵריַח ֶהָחֵמץ ַהָבּלוַּﬠ ַבְּכִּלי‬,‫ֲאָבל ְלַאַחר ַהְגָﬠָלה ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ֲאִפלּוּ ְבַּחִמּין‬ 200.‫ ֶשֵׁאין ַהְגָﬠָלה מוֶֹﬠֶלת לוֹרחצ ְלִהְשַׁתֵּמּשׁ בּוֹ ְבַּחִמּין אוֹ ָללוּשׁ ְבּתוֹכוֹ‬,‫ֵכּן הוּא ֶשׁל ֶחֶרס‬ ‫ ֲאָבל ְכֵּלי ֶחֶרס‬,‫ְוַﬠְכָשׁו ַבּדּוֹרוֹת ָהַאֲחרוֹ ִנים ָנֲהגוּ ָכּל ִיְשָׂרֵאל ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְכָּלל ְבֶּפַסח ִבְּכֵלי ֶחֶרס ִכּי ִאם ַבֲּחָדִשׁים‬ 202,:‫ַה ְיָשׁ ִנים ֲאִפלּוּ ל ֹא ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ֵמעוָֹלם ִכּי ִאם ְבּצוֵֹנןש – ֵאין ִמְשַׁתְּמִּשׁין ָבֶּהם ְבֶּפַסח ֲאִפלּוּ ְבּצוֵֹנן‬ 44 [The following laws apply regarding] a beis charoses, i.e., a container in which vinegar or other sharp and pungent substances are placed [and] in which flour is also regularly placed. [This flour] would leaven because of the pungency [of the other substances that were placed there] and would [then] be used to season meat. Because of the sharpness of the charoses, ([i.e.,] any pungent substance is called charoses,)203 the flavor of the chametz is also absorbed in the container. Therefore, [the container] is governed by the same laws as a beis s’or, [and as such] may not be used for hot food, nor may [dough] be kneaded in it except after hag’alah. [The latter are permitted after hag’alah] when [the utensil] is not made from earthenware. There are authorities who maintain that hag’alah is not effective at all for a beis s’or or a beis charoses,204because the chametz in them is very powerful since it was absorbed due to the sharpness of the pungent substanceor the yeast. Therefore, there is no way of rectifying the matter.

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Fundamentally, the halachah follows the first opinion. [The rationale is that the extent of] the absorption [of chametz] due to the sharpness [of these substances] is no greater or more powerful than [the extent of] its absorption resulting from the heat of fire. [The chametz absorbed through fire] is purged through hag’alah in boiling water; how much more so [should this apply to chametz that was only] absorbed due to a sharp [flavor] while [the chametz] was cold. Nevertheless, the custom in these countries is to rule stringently, following the latter opinion, where possible. For example, if the container is made of iron, copper, or the like, which can be subjected to libbun with fire, stringency is followed and they are subjected to libbun kal, i.e., [the utensil is heated] until a piece of straw or a strand would be burned on the other side [of the utensil].205 However, it is sufficient to perform hag’alah in a k’li rishon on a k’li charoses made of tin or wood, since [such substances] cannot be subjected to libbun.206 A beis s’or, however, [is governed by the same laws] as other utensils used for kneading, [i.e.,] it is customary to be stringent and not to use [such a utensil] on Pesach [at all], even when hag’alah [was performed on it], as will be explained.207 ‫ וּ ְר ִגיִלין ִלֵתּן ְבּתוָֹכהּ ֶקַמח ְוהוּא‬,‫שב ְדַּה ְינוּ ְכִּלי ֶשׁנּוְֹת ִנין בּוֹ ֹחֶמץ וְּשָׁאר ָדָּבר ֶשֵׁיּשׁ בּוֹ ִקיּוָּהא ַוֲח ִריפוּת‬,‫מד וֵּבית ֲחֹרֶסת‬ ‫ וֵּמֲחַמת ֲח ִריפוּת ַהֲחֹרֶסת )ֵפּרוּשׁ ָכּל ְדַּבר ִקיּוָּהא ִנְקָרא‬,‫ ְוָﬠשׂוּי ְלַטֵבּל בּוֹ ָבָּשׂר‬,‫ִמְתַחֵמּץ ֵמֲחַמת ַהִקּיּוָּהא‬ ‫ ֶשֵׁאין ִמְשַׁתְּמִּשׁין בּוֹ ְבַּחִמּין ְול ֹא‬,‫ וְּלִפיָכ ִדּינוֹ ְכִּדין ֵבּית ְשׂאוֹר‬,‫( ִנְבָלע ַגּם ַטַﬠם ֶהָחֵמץ ְבּתוֹ ַהְכִּלי‬203,‫ֲחֹרֶסתדש‬ ‫ָלִשׁין ְבּתוֹכוֹ ֶאָלּא ְלַאַחר ַה ְגָﬠָלה ִאם ֵאינוֹ ְכִּלי ֶחֶרס‬. ‫ ֶשׁ ִנְּבָלע ָבֶּהן ַﬠל ְיֵדי‬,‫ הוִֹאיל ְוִחמּוָּצן ָקֶשׁה‬204,‫ְוֵישׁ אוְֹמ ִריםשו ֶשֵׁאין ַהְגָﬠָלה מוֶֹﬠֶלת ְכּלוּם ְלֵבית ְשׂאוֹר וֵּבית ֲחֹרֶסת‬ ‫ ְלִפיָכ ֵאין לוֹ ַתָּקָּנה‬,‫ֲח ִריפוּת ַהֲחֹרֶסת אוֹ ַהְשּׂאוֹר‬. ‫ ֶשִׁהיא‬,‫ ֶשַׁהְבִּליָﬠה ֶשֵׁמֲּחַמת ַהֲח ִריפוּת ֵאיָנהּ ְגּדוָֹלה ַוֲחָזָקה ֵמַהָבּלוַּﬠ ֶשֵׁמֲּחַמת ַחֵמּי ָהאוּר‬,‫ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ְוָכל ֶשֵׁכּן ַהְבִּליָﬠה ְבּצוֵֹנןשח ֶשֵׁמֲּחַמת ַהֲח ִריפוּת‬,‫ִנְפֶלֶטת ַﬠל ְיֵדי ַהְגָﬠָלה ְבּרוְֹתִחין‬. ‫ ְכּגוֹן ֶשׁהוּא ְכִּלי ֶשׁל ַבּ ְרֶזל אוֹ ְנֹחֶשׁת‬,‫ ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה ְבָּמקוֹם ֶשֶׁאְפָשׁר‬,‫וִּמָכּל ָמקוֹם‬ 205,.‫ ְדַּה ְינוּ ֶשׁ ְיֵּהא ַקשׁ אוֹ חוּט ִנְשָׂרף ָﬠָליו ִמַבּחוּץ‬,‫ְוַכיּוֵֹצא ָבֶּהם ֶשֶׁאְפָשׁרשי ְלַלְבּנוֹ ָבּאוּר – ַמֲחִמי ִרין ְלַלְבּנוֹ ִלבּוּן ַקל‬ ‫ ֲאָבל ֵבּית ְשׂאוֹר ִדּינוֹ‬.‫ – ַדּי לוֹ ְבַּה ְגָﬠָלה ִבְּכִלי ִראשׁוֹן‬206‫ֲאָבל ְכִּלי ֲחֹרֶסת ֶשׁל ְבִּדיל אוֹ ֶשׁל ֵﬠץ ֶשִׁאי ֶאְפָשׁר ְלַלְבּנוֹ‬ 207,:‫שיב ֶשׁנּוֲֹה ִגין ְלַהֲחִמיר ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבֶּפַסח ֲאִפלּוּ ַﬠל ְיֵדי ַהְגָﬠָלה ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ִכְּשָׁאר ָכּל ְכֵּלי ַהִלּיָשׁה‬ 45 A mortar that is customarily used to crush garlic and other pungent substances with crumbs of leavened bread, is governed by the same laws as a beis charoses.208If it is made of tin or wood, it is sufficient to perform hag’alah in a k’li rishon.209If, however, [the mortar] is made of wood, [an additional step should first be taken] – its outer surface should be removed with a carpenter’s plane, so as to smooth it before hag’alah. [The rationale is that wooden utensils] frequently have crevices and cracks.210 If [the mortar] is so large that it cannot be inserted into a k’li rishon for hag’alah to be performed, the person should fill [the mortar] with boiling water and then place a glowing-hot stone in it so that the water will rise up, boil, ascend, and cover the entire edge [of the mortar]. Since the water boiled because of the glowing-hot stone placed in it, [the water’s] heat is great, comparable to that of a k’li rishon. (By contrast, it is desirable to boil water in all other large utensils [made from substances] other than wood or tin, following the guidelines that will be explained in the end of sec. 452.211 One should not pour boiling water into them from another k’li rishon and [then insert] a glowing-hot stone. [The rationale is that] there are authorities who maintain that a glowing-hot stone does not have the power to heat water [to a temperature] equivalent to [that of] the heat of a k’li rishon. Therefore, hag’alah in this manner is not considered equivalent to hag’alah

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in a k’li rishon.) If [the mortar] is [made of] iron, it is customary to subject it to [fire,212 performing] libbun kal.213 ‫מה ְמדוָֹכה ֶשׁ ְרִגיִלין ָלדוּ ְבּתוָֹכהּ שׁוִּמים וְּשָׁאר ְדָּב ִרים ֲח ִריִפיםשיד ִﬠם ֵפּרוֵּרי ֶלֶחם ָחֵמץ – ֲהֵרי ִדּינוֹ ְכֵּבית‬ ‫ ֶאָלּא ֶשִׁאם ִהיא ֶשׁל ֵﬠץ – ֵישׁ‬209.‫ ְוִאם הוּא ֶשׁל ְבִּדיל אוֹ ֶשׁל ֵﬠץ – ַדּי ָלֶהם ְבַּהְגָﬠָלהשטז ִבְּכִלי ִראשׁוֹן‬208.‫ֲחֹרֶסת‬ ‫ ְוִאם ִהיא ְגּדוָֹלה ְמֹאד ֶשֵׁאינוֹ ָיכוֹל‬210,.‫ ְלִפי ֶשְׁמּצוּ ִיין ָבּהּ ֻגּמּוֹת וְּבָקִﬠים‬,‫ְלַקְלָּפהּ ִבְּכִלי ֻאָמּנוּת ְלַהֲחִליָקהּ ֹקֶדם ַה ְגָﬠָלה‬ ‫ְלַהְכ ִניָסהּ ְלתוֹ ְכִּלי ִראשׁוֹן ְלַהְגִﬠיָלהּ – ְיַמְלֶּאָנּה ַמ ִים רוְֹתִחין ְוַיְכ ִניס ְבּתוָֹכהּ ֶאֶבן ְמֻלָבּן ַﬠד ֶשׁ ִיּ ְגְבּרוּ ַהַמּ ִים ְוַי ְרִתּיחוּ‬ ‫ ְדֵּכיָון ֶשִׁה ְרִתּיחוּ ַהַמּ ִים ֵמֲחַמת ָהֶאֶבן ַהְמֻלָבּן ֶשְׁבּתוָֹכם – ֲהֵרי ֻחָמּן ָגּדוֹל ְכֹּחם ְכִּלי‬,‫ְוַיֲﬠלוּ ִויַכסּוּ ַﬠל ָכּל ְשָׂפָתהּ‬ ‫שיח‬.‫ִראשׁוֹן‬ (‫ ְוַיֲﬠֶשׂה ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּסוֹף‬,‫ֲאָבל ְשָׁאר ָכּל ַהֵכִּלים ַהְגּדוִֹלים ֶשֵׁאיָנן ֶשׁל ֵﬠץ וְּבִדיל – טוֹב ֶשַׁיּ ְרִתּיַח ַמ ִים ָבֶּהן ַﬠְצָמן‬ ‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםשכ ֶשָׁהֶאֶבן ַהְמֻלָבּן ֵאין‬,‫ ְוַאל ְיָﬠֶרה ְלתוֹכוֹ רוְֹתִחין ִמְכִּלי ִראשׁוֹן ַאֵחר ְוֶאֶבן ְמֻלָבּן‬211,,‫ִסיָמן תנ"ב‬ ‫ וְּלִפיָכ ֵאין זוֹ ַה ְגָﬠָלה ֲחשׁוָּבה ְכַּהְגָﬠַלת ְכִּלי ִראשׁוֹן‬,‫)לוֹ ֹכַּח ְלַחֵמּם ַהַמּ ִים ֹחם ָגּדוֹל ְכֹּחם ְכִּלי ִראשׁוֹן‬. 213,:‫ ִלבּוּן ַקל‬212‫ְוִאם ִהיא ֶשׁל ַבּ ְרֶזל – נוֲֹהִגין ְלַלְבָּנהּ‬ 46 By contrast, our mortars in which bread crumbs or other types of chametz are never crushed214 need not be subjected to libbun at all, even if they are made of iron or copper. [Indeed,] according to the fundamental principles of the law, they do not even require hag’alah. Nevertheless, there is concern that perhaps once a crumb of chametz fell into [a mortar] and afterwards, pungent spices were crushed in it and the crumb of chametz was then crushed with them. [Accordingly,] as a result of the sharpness [of the spices, the flavor of] chametz was also absorbed into the mortar. Therefore, it is desirable to be stringent and to perform hag’alah [on the mortar] in a k’li rishon.215 If one crushed spices in [such a mortar] during Pesach without first performing hag’alah on it, and used [the spices] in cooked food, it is permitted to eat the cooked food on Pesach with the spices in it. [The rationale is that] since there is only a suspicion that perhaps a crumb of chametz fell into our mortars, after the fact, [the food] should not be forbidden because of such a suspicion, for according to the fundamental principles of the law, one should not be concerned about [such a factor]. It is not presumed that a forbidden [factor is present only because] there is but a [mere] possibility [that such a factor exists], as explained in Yoreh Deah, sec. 39.216 (Nevertheless, if one has yet to put [these spices] into a cooked food, it is preferable not to put them into a cooked food until after Pesach. [The rationale is that] since it is possible to store [the spices] away until after Pesach, [using them on Pesach is not considered as an ex post facto situation where leniency could be granted. Instead,] it is considered as if one is acting initially. If, however, before Pesach, spices were crushed in [a mortar that] was not [kashered through] hag’alah, it is permitted to partake of them on Pesach for the reason explained in sec. 447[:55]; consult that source.)217 – ‫ ֲאִפלּוּ ִהיא ֶשׁל ַבּ ְרֶזל וּ ְנֹחֶשׁת‬214,‫שכב‬,‫מו ֲאָבל ְמדוֹכוֹת ֶשָׁלּנוּ ֶשְׁלּעוָֹלם ֵאין ָדִּכין ָבֶּהם ֵפּרוֵּרי ֶלֶחם ְול ֹא ְשָׁאר ָחֵמץ‬ ‫ ֶאָלּא ֶשְׁלִּפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ָנַפל ְלתוָֹכהּ ֵפּרוּר ָחֵמץ ַפַּﬠם‬,‫ ְוַאף ְלַהְגִﬠיָלהּ ֵאין ָצ ִרי ֵמִﬠַקּר ַהִדּין‬.‫ֵאין ָצ ִרי ְלַלְבָּנהּ ְכָּלל‬ ‫ַאַחת ְוַאַחר ָכּ ָדּכוּ ָבּהּ ְתָּבִלין ֲח ִריִפים ְו ִנַדּ ַגּם ַהֵפּרוּר ָחֵמץ ִﬠָמֶּהם וֵּמֲחַמת ֲח ִריפוָּתם ִנְבַלע ַגּם הוּא ִﬠָמֶּהם ְבּתוֹ‬ 215.‫ ְלִפיָכ טוֹב ְלַהֲחִמיר וְּלַהְגִﬠיָלהּשכד ְבּתוֹ ְכִּלי ִראשׁוֹן‬,‫ַהְמּדוָֹכה‬ ‫ ְדֵּכיָון‬,‫ְוִאם ָדּכוּ ָבּהּ ְתָּבִלין ְבֶּפַסח ְבּל ֹא ַה ְגָﬠָלה וּ ְנָתָנם ַבַּתְּבִשׁיל – ֻמָתּר ֶלֱאֹכל ַהַתְּבִשׁיל ְבֶּפַסח ִﬠם ַהְתָּבִלין ֶשְׁבּתוָֹכהּ‬

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‫ ֶשֵׁמִּﬠַקּר‬,‫ וִּבְשִׁביל ֲחָשׁשׁ ֶזה ֵאין ֶלֱאֹסר ְבִּדיֲﬠַבד‬,‫ֶשַׁבְּמּדוֹכוֹת ֶשָׁלּנוּ ֵאין ָבֶּהן ֶאָלּא ֲחָשׁשׁ ֶשָׁמּא ָנַפל ְלתוָֹכהּ ֵפּרוּר ָחֵמץ‬ 216,.‫ ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפקשכו ַכְּמֹּבָאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ל"ט‬,‫ַהִדּין ֵאין ָלֹחשׁ ְכָּלל ָלֶזה‬ (‫שכח ְדֵּכיָון ֶשֶׁאְפָשׁר‬,‫ ִאם ֲﬠַד ִין ל ֹא ְנָתָנם ַבַּתְּבִשׁיל – טוֹב ֶשׁלּ ֹא ִיְתֵּנם ַבַּתְּבִשׁיל ַﬠד ְלַאַחר ַהֶפַּסח‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֲאָבל ִאם ֹקֶדם ַהֶפַּסח ָדּכוּ ָבּהּ ְתָּבִלין ְבּל ֹא ַהְגָﬠָלה – ֻמָתּר ְלָאְכָלם‬.‫ְלַהְצִניָﬠם ַﬠד ְלַאַחר ַהֶפַּסח – ֲהֵרי ֶזה ְלַכְתִּחָלּה‬ 217‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"זשל ַﬠֵיּן ָשׁם‬,‫)ְבֶּפַסח‬: 47 A kneading trough in which dough is kneaded and left until it leavens218 is considered like a beis s’or,219which absorbs [chametz] even when it is cold.220 Therefore, one may not knead matzah in [such a kneading trough] without [first] performing hag’alah on it in a k’li rishon. Similarly, a board on which [bread that is] chametz is shaped and/or arranged in an ongoing manner throughout the year is governed by the same laws as a beis s’or. Matzah should not be arranged on [such a board] unless one performs hag’alah on it in a k’li rishon. (In contrast, tabletops on which chametz is not regularly arranged, [but on which chametz is] only occasionally [arranged], are not governed by the laws of a beis s’or, as will be explained.)221 Even if [a person] desires to remove the surface of [a bread board] with a carpenter’s plane, [doing so] is not effective for it or for any wooden utensil that requires hag’alah.222[The rationale is that] hag’alah purges all the absorbed flavor from the entire thickness of the utensil, from one side to the other. This is not the case when one [merely] removes the surface of [the utensil] with a carpenter’s plane. ‫ ֶשׁבּוֵֹלַﬠ ֲאִפלּוּ‬219‫ – ֲהֵרי ִהיא ְכֵּבית ְשׂאוֹר‬218,‫מז ֲﬠֵרָבה ֶשָׁלִּשׁין ָבּהּ וַּמְשִׁהין ָבּהּ ָהִﬠָסּה ַﬠד ֶשַׁתְּחִמיץשלב‬ ‫ ְוֵכן ַהַדּף ֶשׁעוֹ ְרִכין ָﬠָליו ֶהָחֵמץ ָכּל ַהָשָּׁנה‬.‫ וְּלִפיָכ ֵאין ָלִשׁין ָבּהּ ַמָצּה ַﬠד ֶשַׁיּ ְגִﬠיֶלָנּה ִבְּכִלי ִראשׁוֹן‬220.‫ְבּצוֵֹנן‬ ‫ ְוֵאין עוֹ ְרִכין ָﬠָליו ַמָצּה ַﬠד ֶשַׁיְּגִﬠיֶלנּוּ ִבְּכִלי ִראשׁוֹן‬,‫ִבְּתִדירוּת – ִדּינוֹ ְכֵּבית ְשׂאוֹר‬. (‫שלד ְכּמוֹ‬,‫ֲאָבל ַהֻשְּׁלָחנוֹת ֶשֵׁאין עוֹ ְרִכין ֲﬠֵליֶהם ָחֵמץ ִבְּתִדירוּת ֶאָלּא ִלְפָרִקים – ֵאין ִדּיָנם ְכֵּבית ְשׂאוֹר‬ 221,‫)ֶשִׁיְּתָבֵּאר‬. ‫ ְלִפי ֶשַׁהַהְגָﬠָלה‬222,‫שלו‬,‫ַוֲאִפלּוּ ִאם רוֶֹצה ְלַקְלּפוֹ ִבְּכִלי ֻאָמּנוּת – ֵאין מוִֹﬠיל לוֹ ְול ֹא ִלְשָׁאר ְכֵּלי ֵﬠץ ַהָצּ ִרי ַהְגָﬠָלה‬ ‫ ַמה ֶשֵּׁאין ֵכּן ִקלּוּף ִבְּכִלי ֻאָמּנוּת‬,‫ַמְפֶלֶטת ִמֶמּנּוּ ָכּל ַהִגּעוּל ַהָבּלוַּﬠ ְבָּכל ָﬠְביוֹ ֵמֵﬠֶבר ְלֵﬠֶבר‬: 48 In these countries, it is customary not to knead [dough for Pesach matzah] or shape or arrange it on the bread boards and kneading troughs used throughout the year, even after hag’alah was performed on them. [The rationale is that] weight is given to the words of those authorities who maintain that hag’alah is not effective for a beis s’or.223 Moreover, it can be assumed that it is impossible to scrape [these utensils clean to the extent that] there will not be any trace of actual chametz stuck to them. Even if one desires to plane off their surface, smooth them with a carpenter’s plane, and perform hag’alah on them afterwards, this is not effective for [such utensils] or for all other [similar ones], such as wooden rolling pins and the like that were used [directly] with dough.224 One should not deviate from this custom. (If one did not remove their outer surface and they have cracks and [/or] grooves, it is desirable to cover [the cracks and grooves] with mortar or sell [these utensils] to a non-Jew before Pesach, as explained in sec. 442[:31].)225 If one places a sheet226 in the kneading trough or on the [bread] board after they were subjected to hag’alah, it is permitted to place hot matzah on the sheet – whether the surfaces [of these utensils] were planed or not – because the sheet intervenes between the matzos and the crumbs of chametz that might be in the

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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crevices and cracks. And a cold matzah may be placed on a sheet [covering such a utensil] in a temporary and incidental manner227 even before performing hag’alah [on the utensil]. By contrast, [dough] should not be kneaded or arranged on a sheet [covering such a utensil. The rationale is that] because of its weight, [it is as if the dough being] kneaded or arranged reaches the very substance of the kneading trough or bread board. Thus, it is as if one is kneading or arranging [the dough] on [the utensils] themselves.228 This is forbidden according to the fundamental principles of the law if one did not perform hag’alah on them. [Moreover,] even if one did perform hag’alah, leniency should not be taken in this matter in light of the custom mentioned above.229 ‫שלח ְלִפי ֶשׁחוְֹשִׁשׁים‬,‫מח וִּבְמִדינוֹת ֵאלּוּ נוֲֹהִגין ֶשׁלּ ֹא ָללוּשׁ ְוַלֲﬠֹר ְבַּדִפּים ַוֲﬠֵרבוֹת ֶשׁל ָכּל ַהָשָּׁנה ֲאִפלּוּ ַﬠל ְיֵדי ַהְגָﬠָלה‬ ‫ ְועוֹד ֶשִׁמּן ַהְסָּתם ִאי ֶאְפָשׁר ְלַנְקָּרם ֵהיֵטב ֶשׁלּ ֹא ִיְהֶיה‬223,‫ְלִדְבֵרי ָהאוְֹמ ִריםשמ ֶשֵׁאין ַה ְגָﬠָלה מוֶֹﬠֶלת ְלֵבית ְשׂאוֹר‬ ‫ ַוֲאִפלּוּ ִאם רוֶֹצה ְלַקְלָּפן וְּלַהֲחִליָקן ִבְּכִלי ֻאָמּנוּת וְּלַהְגִﬠיָלן ַאַחר ָכּ שמב – ֵאין‬.‫שׁוּם ַמֶשּׁהוּ ָחֵמץ ָדּבוּק ָבֶּהן ְבֵּﬠין‬ ‫ ְוֵאין ְלַשׁנּוֹת ַהִמְּנָהג‬,‫ ְכּגוֹן ֲﬠֵצי ְמַגְל ְגִּלין ְוַכיּוֵֹצא ָבֶּהן‬224,‫מוִֹﬠיל ָלֶהם ְול ֹא ִלְשָׁאר ָכּל ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ָבִּﬠָסּה‬. (‫שמד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְוִאם ל ֹא ִקְלָּפן ְוֵישׁ ָבֶּהן ְבִּקיִﬠים ַוֲח ִריִצים – טוֹב ְלטוָּחם ְבִּטיט אוֹ ְלָמְכָרם ְלָנְכ ִרי ֹקֶדם ַהֶפַּסח‬ 225,‫)ְבִּסיָמן תמ"ב‬. ‫ ַבֲּﬠֵרָבה אוֹ ַﬠל ַהַדּף ְלַאַחר ֶשִׁהְגִﬠיל – ֻמָתּרשמו ְלַה ִנּיַח ַמצּוֹת ַחמּוֹת ַﬠל ַהָסִּדין ֵבּין ֶשִׁקְּלָּפן ֵבּין‬226‫ְוִאם ֵמִשׂים ָסִדין‬ ‫ ֲאָבל ַמָצּה צוֶֹנֶנת ֻמָתּר ְלַה ִנּיַח‬.‫ ְלִפי ֶשַׁהָסִּדין ַמְפִסיק ֵבּין ַהַמּצּוֹת וֵּבין ֵפּרוֵּרי ֶהָחֵמץ ֶשְׁבּתוֹ ַהֻגּמּוֹת וְּבָקִﬠים‬,‫ֶשׁלּ ֹא ִקְלָּפן‬ ‫ ֵכּיָון ֶשֹׁכֶּבד ַהִלּיָשׁה‬,‫ ֲאָבל ֵאין ָללוּשׁ ְוַלֲﬠֹר ַﬠל ַהָסִּדין‬.‫ ֲאִפלּוּ ֹקֶדם ֶשִׁהְגִﬠיָלן‬227,‫ַﬠל ַהָסִּדין ֶדֶּר ֲﬠַראי וִּמְקֶרהשמח‬ ‫ ֶשֵׁיּשׁ ָכּאן ִאסּוּר ֵמִﬠַקּר‬228,‫ְוָהֲﬠ ִריָכה ַמִגּיַﬠ ֶאל גּוּף ָהֲﬠֵרָבה ְוַהַדּף – ֲהֵרי ֶזה ְכָּלשׁ ְועוֵֹר ַﬠל ָהֲﬠֵרָבה ְוַהַדּף ַﬠְצָמם‬ 229:‫ ְוַאף ִאם ִהְגִﬠיָלן – ֵאין ְלָהֵקל ַבָּדָּבר ְלִפי ַהִמּ ְנָהג ֶשׁ ִנְּתָבֵּאר‬.‫ַהִדּיןשנ ִאם ל ֹא ִהְגִﬠיָלן‬ 49 According to the fundamental principles of the law, it is not necessary even to perform hag’alah on all the utensils used for flour throughout the year, as is the law regarding utensils used for chametz while [the chametz was] cold. It is permitted to use such utensils on Pesach even for hot foods without hag’alah.230Needless to say, it is permitted to knead [dough] in [these utensils] or perform other tasks that do not involve heat; one must only be careful to wash them thoroughly and rub them with water very well before one uses them.231 Even a sifter with which flour that is chametz was sifted throughout the year is permitted to be used to sift flour on Pesach without hag’alah being performed upon it232 despite being made up entirely of holes and grooves. It is only that one must be very precise in cleaning [the sifter] from the flour that is chametz that is attached and clinging to the holes of [its] mesh and [that is] stuck to the piece of wood that surrounds the mesh. [These parts] must be washed thoroughly and rubbed with water very well. This law applies to all utensils used for flour and for kneading;233 rubbing them [clean] is of fundamental importance. ‫ ְכּ ִדין ֵכִּלים ֶשׁ ִנְּשַׁתֵּמּשׁ ָבֶּהם ָחֵמץ‬,‫מט ָכּל ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ְבֶּקַמח ָכּל ַהָשָּׁנה – ֲאִפלּוּ ְלַהְגִﬠיָלן ֵאין ָצ ִרי ֵמִﬠַקּר ַהִדּין‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשֻׁמָּתּר ָללוּשׁ ָבֶּהם אוֹ‬230,‫שנב‬.‫ְבּצוֵֹנן ֶשֻׁמָּתּר ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבֶּפַסח ֲאִפלּוּ ְבַּחִמּין ְבּל ֹא ַהְגָﬠָלה‬ ‫ ַוֲאִפלּוּ‬231.‫ ַרק ֶשׁ ִיָּזֵּהר ַלֲהִדיָחם וְּלַשְׁפְשָׁפם ְבַּמ ִים ָיֶפה ָיֶפה ֹקֶדם ֶשׁ ִיְּשַׁתֵּמּשׁ ָבֶּהם‬,‫ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְשָׁאר ַתְּשִׁמיֵשׁי צוֵֹנן‬ ‫ ֶשַׁאף ֶשִׁהיא ֻכָּלּהּ ְמֵלָאה ְנָקִבים ַוֲח ִריִצים – ַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלַרֵקּד ָבּהּ‬,‫ַהָנָּפה ֶשׁ ִרְקּדוּ ָבּהּ ֶקַמח ֶשׁל ָחֵמץ ָכּל ַהָשָּׁנה‬ ‫ ֶאָלּא ֶשָׁצּ ִרי ְלַדְקֵדּק ָבּהּ ְמֹאד ְלַנקּוָֹתהּ ִמן ַהֶקַּמח ֶשׁל ָחֵמץ ַהָדּבוּק ְוִנְסָר ְבּ ִנְקֵבי ֲא ִריַגת‬232,.‫ֶקַמח ְבֶּפַסח ְבּל ֹא ַה ְגָﬠָלה‬ ‫שנד ְוהוּא ַהִדּין ִלְשָׁאר ָכּל ְכֵּלי ַהֶקַּמח‬.‫ ְוָיִדיַח ִויַשְׁפֵשׁף אוָֹתם ְבַּמ ִים ָיֶפה ָיֶפה‬,‫ַהָנָּפה ְוַהָדּבוּק ָבֵּﬠץ ַהְמַסֵבּב ֶאת ָהֲא ִריָגה‬ ‫ ֶשַׁהִשְּׁפשׁוּף ָבֶּהם ִﬠָקּר ָגּדוֹל‬233,‫וְּכֵלי ַהִלּיָשׁה‬: 50 All the above applies according to the fundamental principles of the law. Nevertheless, it has already become accepted custom in these countries not to use any wooden utensil that contained flour on an ongoing basis even if it was [first]

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washed thoroughly, rubbed [clean], and subjected to hag’alah. [The stringency is imposed because] there is concern that a trace of chametz may have remained stuck to the utensil.234 If, however, one left water in the utensil for a time before Pesach, the custom is to use the utensil after subjecting it to hag’alah. [The rationale is that] the water left in [the utensil] cleansed and washed away all the chametz attached to it. Similarly, any wooden container that held the beverage made from barley soaked in water (which is called borscht235 in Russian) should not be used [on Pesach] even it was washed thoroughly, rubbed [clean with water], and subjected to hag’alah, unless water was left in it for a time. By contrast, it is customary to use utensils made from copper, tin, and other metals after hag’alah was performed on them even though water was not left in them, since one can remove chametz from [these utensils] by washing them thoroughly and rubbing them [clean with water]. ‫ ֲאָבל ְכָּבר ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁשנו ִבְּכִלי ֵﬠץ ֶשָׁהָיה בּוֹ ֶקַמח ָתִּמידשנח ֲאִפלּוּ ַﬠל‬,‫נ ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ 234.‫שס ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ִנְשָׁאר ַמֶשּׁהוּ ֶקַמח ָדּבוּק ַבְּכִּלי‬,‫ְיֵדי ֲהָדָחה ְוִשְׁפשׁוּף ְוַה ְגָﬠָלה‬ ‫ ֶשַׁהַמּ ִים ֶשָׁשּׁהוּ ְבּתוֹכוֹ ֵהִדיחוּ‬,‫ֲאָבל ִאם ֹקֶדם ַהֶפַּסח ֶהֱחִזיק בּוֹ ַמ ִים ֵאיֶזה ְזַמן – נוֲֹהִגין ְלִהְשַׁתֵּמּשׁ בּוֹ ַﬠל ְיֵדי ַהְגָﬠָלה‬ ‫ ִבְּמִדינוֹת‬235‫ ְוֵכן ְכִּלי ֵﬠץ ֶשָׁהָיה בּוֹ ַמְשֶׁקה ֶהָﬠשׂוּי ִמֵמּי ֻסִבּין )ֶשׁקּוֹ ִרין ָבּא ְרְשׁ"ט‬.‫ְוֶהֱﬠִבירוּ ָכּל ֶהָחֵמץ ַהָדּבוּק בּוֹ‬ ‫ ֶאָלּא ִאם ֵכּן ֶהֱחִזיקוּ בּוֹ ַמ ִים ֵאיֶזה ְזַמן‬,‫רוְּסָיא( – ֵאין ִמְשַׁתְּמִּשׁין בּוֹ ֲאִפלּוּ ַﬠל ְיֵדי ֲהָדָחה ְוִשְׁפשׁוּף ְוַהְגָﬠָלה‬. ‫ֲאָבל ִאם הוּא ְכִּלי ְנֹחֶשׁת אוֹ ְבִּדיל אוֹ ְשָׁאר ִמיֵני ַמָתּכוֹת – נוֲֹה ִגין ְלִהְשַׁתֵּמּשׁ ָבֶּהם ַﬠל ְיֵדי ַהְגָﬠָלה ַאף ֶשׁלּ ֹא ֶהֱחִזיקוּ בּוֹ‬ ‫שסב‬:‫ ְלִפי ֶשׁהוּא ָיכוֹל ְלַהֲﬠִביר ֶהָחֵמץ ֵמֶהם ַﬠל ְיֵדי ֲהָדָחה ְוִשְׁפשׁוּף‬,‫ַמ ִים‬ 51 Similarly, it has become customary not to use woven baskets236 in which bread or other substances that are definitely chametz had been placed. (If, however, they were used for substances that were merely suspected [to contain] chametz, for example, [baskets] in which meat was salted with salt that was not checked for chametz, hag’alah is effective for them, as explained above.)237 [The stringency regarding bread baskets applies] even if they were soaked in water for many days, because there is concern that a crumb of chametz remained between the holes of the weave.238 Therefore, even hag’alah is not effective in allowing [these baskets] to be used for hot [matzah], or even for cold [matzah], without [first] spreading out a sheet in them. (If, however, one spread out a sheet in [a bread basket], it is permitted to place cold matzah on the sheet before Pesach.239 During Pesach, however, it is preferable not to use [these baskets] at all. Instead, [the baskets] should be sold to a non-Jew240 or covered with mortar before Pesach, as explained in sec. 442[:31]; consult that source.) ‫ ֶשָׁהָיה ֻמָנּח ָבֶּהם ַפּת אוֹ ְשָׁאר ָחֵמץ ַוַדּאי )ֲאָבל ִאם ִנְשַׁתֵּמּשׁ ָבֶּהם‬236‫נא ְוֵכן נוֲֹהִגין ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבַּסִלּים ֲארוִּגים‬ ‫ ְכּגוֹן ֶשָׁמַּלח ָבֶּהם ָבָּשׂר ְבֶּמַלח ֶשׁלּ ֹא ִנְבַדּק ֵמָחֵמץ – מוֶֹﬠֶלת ָלֶהם ַהְגָﬠָלה ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ָדָּבר ֶשֵׁאין בּוֹ ֶאָלּא ֲחַשׁשׁ ָחֵמץ‬ 238,,‫ ְלִפי ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ִנְשַׁאר ֵפּרוּר ָחֵמץ ֵבּין ִנְקֵבי ָהֲא ִריָגה‬,‫ ֲאִפלּוּ ִנְשׁרוּ ְבַּמ ִים ָיִמים ַרִבּים‬,(237,‫ְלַמְﬠָלהשסד‬ ‫וְּלָכ ֲאִפלּוּ ַהְגָﬠָלה ֵאיָנהּ מוֶֹﬠֶלת ָלֶהם ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבַּחִמּיןשסו אוֹ ֲאִפלּוּ ְבּצוֵֹנן ְבּל ֹא ְפּ ִריַסת ָסִדין ְבּתוָֹכם‬. (‫ ֲאָבל ְבּתוֹ ַהֶפַּסח טוֹב ֶשׁלּ ֹא‬239.‫ֲאָבל ִאם ָפַּרס ָסִדין ְבּתוָֹכם – ֻמָתּר ְלַה ִנּיַח ַמָצּה צוֶֹנֶנת ַﬠל ַהָסִּדין ֹקֶדם ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"בשסח ַﬠֵיּן‬,‫ אוֹ ְיטוֵּחם ְבִּטיט ֹקֶדם ַהֶפַּסח‬240‫ ֶאָלּא ִיְמְכֵּרם ְלָנְכ ִרי‬,‫ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְכָּלל‬ ‫)ָשׁם‬:

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52 Similar practices are followed with regard to other utensils that have holes, for example, the receptacle of a mill or a sifter. The custom is not to use [such utensils] even if they were [first] washed thoroughly, rubbed [clean], and subjected to hag’alah.241 Even when water fell on merely a portion of a new sifter242 that had begun to be used for sifting flour for Pesach,243 there is no way – even through hag’alah – to correct the situation and use it further [for Pesach]. Instead, a new sifter must be purchased. ‫ נוֲֹהִגין ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ָבֶּהם ֲאִפלּוּ ַﬠל‬,‫ ְכּגוֹן ַהִכּיס ֶשׁל ֵרַח ִים אוֹ ַהָנָּפה‬,‫נב ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּזה ִמְשָּׁאר ֵכִּלים ַה ְנּקוִּבים‬ 241,.‫ְיֵדי ֲהָדָחה ְוִשְׁפשׁוּף ְוַה ְגָﬠָלה‬ ‫ – ֵאין ָלהּ ַתָּקָּנה‬243‫ ֶשִׁהְתִחילוּ ְלַנפּוֹת ָבּהּ ֶקַמח ְלֶפַסח ְוָנַפל ָﬠֶליָה ַמ ִים ֲאִפלּוּ ַﬠל ִמְקָצָתהּ‬242‫ַוֲאִפלּוּ ָנָפה ֲחָדָשׁה‬ ‫שע‬:‫ ֶאָלּא ָצ ִרי ִלְקנוֹת ָנָפה ַאֶחֶרת ֲחָדָשׁה‬,‫ְלִהְשַׁתֵּמּשׁ ָבּהּ עוֹד ֲאִפלּוּ ַﬠל ְיֵדי ַהְגָﬠָלה‬ 53 If one violated [the above instructions]244 and sifted flour for Pesach with a sifter that was used for chametz [after] washing it thoroughly and rubbing [it clean], but without performing hag’alah – even if [the flour] was sifted during Pesach – [the flour] is permitted even to be eaten. [The rationale is that] after the fact, the matter is judged according to the fundamental principles of the law.245 Similarly, in a pressing situation, for example, [when] it is impossible to find a new sifter and it is also impossible to knead [the dough] without [first] sifting the flour [because] the mill did not grind it thoroughly, and if the flour is not sifted, cracked kernels of wheat will be found in the dough,246 the situation is considered as after the fact, and the matter is judged according to the fundamental principles of the law. [Thus, in this situation] it is permitted to sift [flour for Pesach] using an old sifter after it has been rubbed clean and subjected to hag’alah.247 – ‫ ֲאִפלּוּ ִרְקּדוֹ ְבּתוֹ ַהֶפַּסח‬,‫ ַﬠל ְיֵדי ֲהָדָחה ְוִשְׁפשׁוּף ְבּל ֹא ַהְגָﬠָלה‬244‫נג ְוִאם ָﬠַבר ְו ִרֵקּד ֶקַמח ְלֶפַסח ְבָּנָפה ֶשׁל ָחֵמץ‬ 245.‫ ֶשְׁבִּדיֲﬠַבד ַמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין‬,‫ֲהֵרי ֶזה ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ ְכּגוֹן ֶשֵׁאין‬,‫ ְוַגם ִאי ֶאְפָשׁר ָללוּשׁ ְבּל ֹא ִרקּוּד ַהֶקַּמח‬,‫ְוֵכן ִאם הוּא ְשַׁﬠת ַהְדָּחק ְכּגוֹן ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ָנָפה ֲחָדָשׁה‬ ‫ וַּמֲﬠִמיִדין ַﬠל ִﬠַקּר‬,‫ – ֲהֵרי ֶזה ְכִּדיֲﬠַבד‬246‫ָהֵרַח ִים טוֲֹחנוֹת ָיֶפה ְוִאם ל ֹא ְיַרְקּדוּ ַהֶקַּמח ִיָמְּצאוּ ְבָּהִﬠָסּה ִחִטּים ְשׁבוּרוֹת‬ 247,:‫ וֻּמָתּר ְלַנפּוֹת ְבָּנָפה ְיָשָׁנה ַﬠל ְיֵדי ִשְׁפשׁוּף ְוַהְגָﬠָלה‬,‫ַה ִדּין‬ 54 Similarly, it is customary not to use a grater (referred to as a rib izen [in Yiddish]) – even if it was washed [clean] and hag’alah was performed upon it – unless it was subjected to libbun with fire.248 Even after the fact, if hag’alah was performed on [the grater] and it was used on Pesach, [the food] with which it was used should be prohibited to be eaten.249 [The rationale is that] at times, [a grater] is used to grate bread which is chametz, and it is impossible that a small crumb [of chametz] did not remain [stuck] in its holes. Furthermore, [it is likely that] the horseradish (referred to as a chrain [in Yiddish]) that was grated in [the grater] throughout the year was cut with a knife used for chametz, andhorseradish is a sharp substance. See sec. 447[:59].250 However, [foods grated in the grater] before Pesach (are permitted to be eaten on the day before Pesach until nightfall). Even if [one is certain that] a crumb of chametz251 became mixed with [the food that was grated], the presence [of the chametz] becomes nullified because there is 60 [times more permitted food].252 (After nightfall, however, the crumb becomes significant again.253 [Even though it is a mere] trace, [the crumb causes all the food to become] forbidden, as will be 12/16/2020, 8:45 PM

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explained in sec. 466[:9].) The laws that apply to sacks [used for] flour will be explained in sec. 453[:23-25]; consult that source. ‫שעב ֶאָלּא ִאם ֵכּן ִלְבּנוֹ‬,‫נד ְוֵכן נוֲֹהִגין ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבּמוַֹרג ָחרוּץ )ֶשׁקּוֹ ִרין ריב אייזן( ֲאִפלּוּ ַﬠל ְיֵדי ֲהָדָחה ְוַהְגָﬠָלה‬ ‫ ְלִפי‬249,‫ ַוֲאִפלּוּ ְבִּדיֲﬠַבד ֶשִׁה ְגִﬠילוֹ ְוִהְשַׁתֵּמּשׁ בּוֹ ְבּתוֹ ַהֶפַּסח – ֵישׁ ֶלֱאֹסר ַבֲּאִכיָלה ַמה ֶשּׁ ִנְּשַׁתֵּמּשׁ בּוֹ‬248.‫ָבּאוּר‬ (‫ ְוַגם ַהַתְּמָכא )ֶשׁקּוֹ ִרין קרי"ן‬.‫ ְוִאי ֶאְפָשׁר ֶשׁלּ ֹא ִנְשַׁתֵּיּר ֵפּרוּר ַמֶשּׁהוּ ְבּתוֹ ְנָקָביו‬,‫ֶשִׁלְּפָﬠִמים ְמָג ְר ִרין ָﬠָליו ֶלֶחם ָחֵמץ‬ 250,.‫ ַﬠֵיּן ִסיָמן תמ"ז‬,‫ ְוַהַתְּמָכא הוּא ָדָּבר ָח ִריף‬,‫ֶשָׁגּ ְררוּ ָﬠָליו ָכּל ַהָשָּׁנה ֶנְחַתּ ְבַּסִכּין ֶשׁל ָחֵמץ‬ ‫ – ֲהֵרי הוּא ִמְתַבֵּטּל ְבּתוֹכוֹ‬251‫ ַאף ִאם ִנְתָﬠֵרב ְבּתוֹכוֹ ֵפּרוּר ָחֵמץ‬,‫ֲאָבל ַמה ֶשּׁ ִנְּשַׁתֵּמּשׁ בּוֹ ֹקֶדם ַהֶפַּסח‬ 253,‫ ֲאָבל ְכֶּשִׁה ִגּיַﬠ ַהַלּ ְיָלה – ֲהֵרי ַהֵפּרוּר חוֵֹזר ְוֵנעוֹר‬,‫ )וֻּמָתּר ְלָאְכלוֹ ְבֶּﬠֶרב ֶפַּסח ַﬠד ַהַלּ ְיָלה‬252,‫ְבִּשִׁשּׁיםשעד‬ (‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"]ו[שעו‬,‫ ְואוֵֹסר ְבַּמֶשּׁהוּ‬. ‫ִדּין ַהַשִּׂקּים ֶשׁל ֶקַמח – ִיְתָבֵּאר ְבִּסיָמן תנ"ג ַﬠֵיּן ָשׁם‬: 55 A baker’s peel254 (referred to as a [baker’s] shovel [in German]) with which [loaves of] bread are put into and removed from an oven may not be kashered through hag’alah. [The rationale is that the peel] absorbs chametz from the heat of fire alone, without any liquid.255 Therefore, it is necessary to subject the peel to fire, performing libbun gamur as required by law, [for “A utensil] releases [a forbidden substance] in the same way as it absorbs [that substance].” If [the baker’s peel] is made of wood, it cannot be kashered [for Pesach use]. Instead, a new one must be purchased. Even if one desires to remove the outer surface of a [peel that was used with chametz] with a carpenter’s plane and subject it to hag’alah, [those actions] are not effective [in kashering it].256 If, however, one desires to use the baker’s peel from the previous Pesach, there is no need to even subject it to hag’alah, provided: [a) the one who desires to use] the peel knows that it was not used throughout the year for chametz, [i.e.,] it was stored away in a designated place and he was careful to keep it [free of any contact with chametz, so as to be able to use it] for the following Pesach, [and b)] when he finished using [the peel] the previous Pesach, he was careful to scrape it thoroughly [clean], so that no dough was sticking to it and at this time, when he desires to use it, he sees that it is clean. [Indeed,] one who desires to act stringently and subjects [the peel] to hag’alah is not acting desirably, because [of the false impression that he creates]. The observers who see [the person] subjecting [the peel] to hag’alah will not know that it is from last Pesach; they will think that hag’alah is effective [in kashering] a baker’s peel used for chametz. Instead, if a person desires to act stringently, he should purchase a new [peel. Indeed,] it is proper to do so, for there are authorities who rule stringently.257 A person who cannot [purchase a new one] should perform hag’alah in private. ‫ )ֶשׁקּוֹ ִרין שובי"לשעח( ֶשַׁמְּכ ִניִסין ָבּהּ ַהֶלֶּחם ַלַתּנּוּר וּמוִֹציִאין ָבּהּ ִמן ַהַתּנּוּר – ֵאיָנהּ ִנְכֶשֶׁרת ַﬠל ְיֵדי‬254‫נה ָהַרַחת‬ ‫ וְּלִפיָכ ָצ ִרי ְלַלְבָּנהּ ָבּאוּר‬255,‫ ְלִפי ֶשִׁהיא בּוַֹלַﬠת ִמן ֶהָחֵמץ ַﬠל ְיֵדי ֹחם ָהאוּר ִבְּלַבדשפ ְבִּלי שׁוּם ַמְשֶׁקה‬,‫ַה ְגָﬠָלה‬ ‫שפב ַוֲאִפלּוּ‬.‫ ְוָצ ִרי ִלְקנוֹת ֲחָדָשׁה‬,‫ ְוִאם ִהיא ֶשׁל ֵﬠץ – ֵאין ָלהּ ַתָּקָּנה‬."‫ ְכִּדינוֹ – "ְכּבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬194‫ִלבּוּן ָגּמוּר‬ 256,.‫ִאם רוֶֹצה ִלְק ף ַהְיָשָׁנה ִבְּכִלי ֻאָמּנוּת וְּלַהְגִﬠיָלהּ ַאַחר ָכּ – ֵאין מוִֹﬠיל ְכּלוּם‬ ‫ ֶשִׁהְצ ִניַﬠ אוָֹתהּ‬,‫ ִאם ָידוַּﬠ לוֹ ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ ָבּהּ ָחֵמץ ָכּל ַהָשָּׁנה‬,‫ֲאָבל ִאם רוֶֹצה ְלִהְשַׁתֵּמּשׁ ְבַּרַחת ֶשׁל ֶפַּסח ֶהָﬠָבר‬ 12/16/2020, 8:45 PM

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‫ְבָּמקוֹם ְמיָֻחד ְו ִנְזַהר ְלָשְׁמָרהּ ַלֶפַּסח ַהָבּא – ֵאין ָצ ִרי ֲאִפלּוּ ְלַה ְגִﬠיָלהּשפד ִאם ְבָּשָׁﬠה ֶשָׁגַּמר ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבֶּפַסח‬ ‫ ְוַגם ַﬠְכָשׁו ְבָּשָׁﬠה ֶשׁרוֶֹצה ְלִהְשַׁתֵּמּשׁ ָבּהּ רוֶֹאה אוָֹתהּ‬,‫ֶהָﬠָבר ִנְזַהר ְלַנְקָּרהּ ֵהיֵטב ֶשׁלּ ֹא ִיְהֶיה ַמֶשּׁהוּ ָבֵּצק ָדּבוּק ָבּהּ‬ ‫ ִמְפֵּני ָהרוִֹאים ֶשִׁיּ ְראוּ אוֹתוֹ ְכֶּשׁהוּא‬,‫ וִּמי ֶשׁרוֶֹצה ְלַהֲחִמיר ַﬠל ַﬠְצמוֹ וְּלַהְגִﬠיָלהּ – ל ֹא טוֹב הוּא עוֶֹשׂה‬.‫ֶשִׁהיא ְנִקָיּה‬ ‫ ֶאָלּא ִאם רוֶֹצה ְלַהֲחִמיר ַﬠל‬.‫ ְוי ֹאְמרוּ ֶשַׁהְגָﬠָלה מוֶֹﬠֶלת ְלַרַחת ֶשׁל ָחֵמץ‬,‫ַמְגִﬠיָלהּ ְוֵאיָנן יוְֹדִﬠין ֶשִׁהיא ֶשׁל ֶפַּסח ֶהָﬠָבר‬ ‫שפו וִּמי ֶשִׁאי ֶאְפָשׁר לוֹ – ַיְגִﬠיֶלָנּה‬.‫ ִכּי ֵישׁ ַמֲחִמי ִרין‬,‫ ְוָנכוֹן ַלֲﬠשׂוֹת ֵכּן ְלִמי ֶשֶׁאְפָשׁר לוֹ‬.‫ַﬠְצמוֹ – ִיְקֶנה לוֹ ֲחָדָשׁה‬ ‫ְבִּצ ְנָﬠה‬: 56 Even during Pesach, if one removed a warm matzah from an oven with a peel used for chametz, it is sufficient to remove [the outer surface of the matzah,258 i.e.,] he should remove the bottom of the matzah, [the part] that touched the peel.259 True, when a loaf of chametz touches hot matzah, a thumbbreadth’s [thickness] must be removed [from the matzah] at the point of contact. Nevertheless, in this instance, when there is no chametz actually present – [the concern is only with regard to the chametz] absorbed in the peel – [removing] the outer surface is sufficient. Therefore, if the peel was not clean and thoroughly washed, but there was [some] actual [residue] of chametz present, it is necessary to remove a thumbbreadth’s [thickness from] the entire bottom of the matzah. If one removed other matzos from the oven using this peel, it is not necessary to remove a thumbbreadth’s [thickness] from them; [removing] the outer surface is sufficient. [The rationale is that the residue] on the peel was already wiped off by the first matzah. If there is concern that this [residue] was fatty, e.g., cakes that were chametz that contained fat were baked [and put into and taken out of the oven] with this peel, the first matzah is entirely forbidden, even if it is much thicker than a thumbbreadth, for the reason explained in sec. 447[:6].260 [However,] it is sufficient [to merely remove] the outer surface [of the matzos that were subsequently removed with this peel]. If [matzos that were removed from the oven with such a peel] became mixed with many kosher-[for-Pesach] matzos on the day before Pesach or before then, they become batel [if mixed with] a majority [of kosher-for-Pesach matzos].261 If one desires, [he may] eat [these matzos] before the commencement of the night of the fifteenth [of Nissan],262 (i.e., he desires to cook [these matzos] before eating them [so that he may be allowed] to eat them, for it is forbidden to eat uncooked matzah on the day preceding Pesach).263 All this is explained in sec. 447[:21-22]. ‫ ֶשׁ ִיְּק ף ַתְּחתּוִֹנית ַהַמָּצּה‬258‫נו ִאם הוִֹציא ַמָצּה ַחָמּה ֵמַהַתּנּוּר ְבַּרַחת ֶשׁל ָחֵמץ ֲאִפלּוּ הוּא תּוֹ ַהֶפַּסח – ַדּי ִבְּקִליָפה‬ ‫ ְוַאף ַﬠל ִפּי ֶשִׁאם ָנַגע ִכָּכּר ֶשׁל ָחֵמץ ְבִּכָכּר ֶשׁל ַמָצּה ַחם ָצ ִרי ִלֹטּל ְמקוֹם ַמָגּעוֹ ְבֹּעִבי ְכֹּרַחב‬259,.‫ֶשָׁנַּגע ָבַּרַחת‬ ‫שפח ִמָכּל ָמקוֹם ָכּאן ֶשֵׁאין ֶהָחֵמץ ְבֵּﬠין ֶאָלּא ָבּלוַּﬠ ְבּתוֹ ָהַרַחת – ַדּי ִבְּקִליָפה‬,‫גּוָּדל‬. ‫ ִאם ל ֹא ָה ְיָתה ָהַרַחת ְנִקָיּה וּמוַּדַחת ָיֶפה ֶאָלּא ָהָיה ָבּהּ ִלְכלוּ ָחֵמץ ְבֵּﬠין – ָצ ִרי ִלֹטּל ְבָּכל ַתְּחתּוִֹנית ַהַמָּצּה‬, ‫ְלִפיָכ‬ ‫ ֶאָלּא ַדּי ָלֶהם‬,‫ ְוִאם הוִֹציא ְבַּרַחת זוֹ עוֹד ַמצּוֹת ִמן ַהַתּנּוּר – ֵאין ָצ ִרי ִלֹטּל ֵמֶהן ְכֹּרַחב גּוָּדל‬.‫ְבֹּעִבי ְכֹּרַחב גּוָּדל‬ ‫ ְלִפי ֶשַׁהִלְּכלוּ ֶשַׁﬠל ְפֵּני ָהַרַחת ְכָּבר ִנְתַקֵנַּח ַבַּמָּצּה ָה ִראשׁוָֹנה‬,‫ִבְּקִליָפה‬. ‫ ְכּגוֹן ֶשָׁאפוּ ְבַּרַחת זוֹ עוּגוֹת ֶשׁל ָחֵמץ ִﬠם ֻשָׁמּןשצ – ֲהֵרי ַמָצּה ָה ִראשׁוָֹנה ֻכָּלּהּ‬,‫ְוִאם ֵישׁ ְבִּלְכלוּ ֶזה ֲחַשׁשׁ ַשְׁמנוּ ִנית‬ ‫ ְוָהַאֲחרוֹ ִנים ַדּי ָלֶהם‬260,,‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ֲאסוָּרה ַאף ִאם ֵישׁ ְבָּﬠְבָיהּ ַה ְרֵבּה יוֵֹתר ֵמֹרַחב גּוָּדל‬ ‫שצב‬.‫ִבְּקִליָפה‬ ‫ ִאם ִנְתָﬠ ְרבוּ ְבֶּﬠֶרב ֶפַּסחשצד אוֹ ֹקֶדם ְורוֶֹצה‬261,‫ְוִאם ִנְתָﬠ ְרבוּ ְבַּה ְרֵבּה ַמצּוֹת ֲאֵחרוֹת ְכֵּשׁרוֹת – ֲהֵרי ֵהן ְבֵּטלוֹת ְבֹּרב‬ ‫ ֶשָׁאסוּר ֶלֱאֹכל ְבֶּﬠֶרב ֶפַּסח ַמָצּה ֶשֵׁאין‬,‫ )ֵפּרוּשׁ ֶשׁרוֶֹצה ְלַבְשָּׁלם ֹקֶדם ֶשׁיּ ֹאְכֵלם‬262‫ְלָאְכָלם ֹקֶדם ְכּ ִניַסת ֵליל ט"ו‬ ‫שצו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָכּל ֶזה ְבִּסיָמן תמ"ז‬263,(‫ְמֻבֶשֶּׁלת‬

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57 When a matzah became chametz in an absolute sense and one removed it from the oven with a peel designated for Pesach, the peel is deemed chametz.264 It is forbidden to remove other matzos with [this peel]. If one violated [these instructions] and [used it to] remove [other matzos], their outer surface must be removed, as explained.265 [Different rules apply,] however, if the matzah did not become chametz in an absolute sense, [i.e.,] it was only forbidden as a stringency, for example, a matzah in which a bubble formed, or a matzah whose edge folded over in the oven, as will be explained in sec. 461[:16, 23].266 Although as an initial preference, one should not use this [peel] any longer, nevertheless, after the fact, when one violated [this instruction] and used [the peel] to remove other matzos from the oven, there is no need to remove [their outer surface]. Similarly, in a pressing situation when another new peel cannot easily be found, it is considered as after the fact, and it is permitted to remove other matzos even as an initial preference. ‫ ְוָאסוּר ְלהוִֹציא ָבּהּ‬264,‫נז ַמָצּה ֶשׁ ִנְּתַחְמָּצה ִחמּוּץ ָגּמוּר ְוהוִֹציָאהּ ִמן ַהַתּנּוּר ְבַּרַחת ֶשׁל ֶפַּסח – ֲהֵרי ִנְתַחְמָּצה ָהַרַחת‬ 265.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוִאם ָﬠַבר ְוהוִֹציָאם – ָצ ִרי ְלַקְלָּפם‬.‫עוֹד ַמצּוֹת ֲאֵחרוֹת‬ ,‫ ְכּגוֹן ַמָצּה ְנפוָּחה אוֹ ֶשׁ ִנְּתַכְּפָּלה ַבַּתּנּוּר‬,‫ ֶאָלּא ֶשַׁמֲּחִמי ִרין ְלָאְסָרהּ‬,‫ֲאָבל ִאם ַהַמָּצּה ל ֹא ָה ְיָתה ֲחמוָּצה ִחמּוּץ ָגּמוּר‬ ‫ ְבִּדיֲﬠַבד ֶשָׁﬠַבר ְוהוִֹציא ָבּהּ עוֹד‬,‫ ִמָכּל ָמקוֹם‬,‫ ַאף ֶשְׁלַּכְתִּחָלּה ֵאין ְלִהְשַׁתֵּמּשׁ ָבּהּ עוֹד‬266,‫שצח‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"א‬ ‫ ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ְבַּקל ַרַחת ַאֶחֶרת ֲחָדָשׁה – ֲהֵרי ֶזה‬,‫ ְוֵכן ִאם הוּא ְשַׁﬠת ַהְדָּחק‬.‫ַמצּוֹת ֵמַהַתּנּוּר – ֵאין ָצ ִרי ְלַקְלָּפם‬ ‫ת‬:‫ וֻּמָתּר ְלהוִֹציא ָבּהּ עוֹד ַמצּוֹת ֲאֵחרוֹת ְלַכְתִּחָלּה‬,‫ְכִּדיֲﬠַבד‬ 58 The entire Jewish people have adopted the custom of kashering [the following items] by hag’alah, [i.e.,] pouring [boiling water] from a k’li rishon upon them: Tables on which [food] is eaten throughout the year and cabinets in which food is stored [prior to its being served] throughout the year. [The rationale is that] sometimes soup from a pot is spilled upon them, and [we follow the principle: “A utensil] releases [a forbidden substance] in the same way as it absorbs [that substance].” It is necessary to be careful [and follow] all the guidelines for [kashering through] pouring [hot water] mentioned above.267 At present, it is customary in these countries to perform hag’alah [on these surfaces]by pouring [boiling water over them] and [passing] a glowing hot stone268 [on these tables and counters afterwards] because at times a hot pie269 ([or] hot bread) is placed upon them. However, ordinary cabinets where hot foods are not stored need not be [kashered by] hag’alah.270 ‫נח ַהֻשְּׁלָחנוֹת ֶשׁאוְֹכִלים ֲﬠֵליֶהם ָכּל ַהָשָּׁנהתב ְוַהֵתּבוֹת ֶשֶׁדֶּר ְלַהְצִניַﬠ ָבֶּהן ֳאָכִלים ָכּל ַהָשָּׁנהתד – ָנֲהגוּ ָכּל ִיְשָׂרֵאל‬ 49."‫תו וּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬,‫ ְלִפי ֶשִׁלְּפָﬠִמים ִנְשָׁפּ ֲﬠֵליֶהם ָמָרק ִמן ַהְקֵּדָרה‬,‫ְלַהְגִﬠיָלן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‬ 267,.‫ְוָצ ִרי ִלָזֵּהר ְבָּכל ִמְשְׁפֵּטי ָהֵﬠרוּי ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ְלִפי ֶשִׁלְּפָﬠִמים ַמִנּיִחים ֲﬠֵליֶהם ַפְּשִׁטיָד"א‬268,‫ְוַﬠְכָשׁו נוֲֹהִגיןתח ִבְּמִדינוֹת ֵאלּוּ ְלַהְגִﬠיָלן ַﬠל ְיֵדי ֵﬠרוּי ִﬠם ֶאֶבן ְמֻלָבּן‬ 269.(‫ַחָמּה )ַפּת ַחָמּה‬ 270,‫תי‬:‫ֲאָבל ְסָתם ֵתּבוֹת ֶשֵׁאין ֶדֶּר ְלַהְצ ִניַﬠ ָבֶּהן ַמֲאָכִלין ַחִמּין – ֵאין ָצ ִרי ְלַה ְגִﬠיָלן‬ 59 Women follow the custom of refraining on Pesach from using the pot from which the boiling [water] was poured under the [glowing] stone.271 There are authorities who offer a rationale for the custom272 based on the explanation in Yoreh Deah, sec. 105,273 [where it is stated that] initially, one should not pour [molten] kosher fat from a kosher utensil that contains kosher fat into a burning lamp [that

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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contains] non-kosher fat. [The rationale is that] vapor ascends from the lower [utensil]274 to the upper one275 via the column [of liquid being] poured that joins them. The same law applies here; the vapor of chametz that emerges from the utensil below that is undergoing hag’alah ascends to the upper [utensil] via the column [of liquid] that connects them. (According to this rationale, one should only forbid [the upper utensil] when one pours [hot water] from the pot itself on the utensil that is being [kashered through] hag’alah and the column of water being poured is not interrupted.) If one violated [these instructions] and used that pot on Pesach, the food [cooked in it] is permitted even to be eaten.276 ‫ ְוֵישׁ ֶשָׁנְּתנוּ ַטַﬠם ְלִמְנָהג‬271,.‫נט נוֲֹהגוֹת ַהָנִּשׁים ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ִבְּקֵדָרה ֶשֵׁﬠרוּ ִמֶמָּנּה רוְֹתִחין ַתַּחת ָהֶאֶבן‬ ‫ ֶשְׁלַּכְתִּחָלּה ָאסוּר ְלָﬠרוֹת ִמְכִּלי ָכֵּשׁר ֶשֵׁיּשׁ בּוֹ ֻשָׁמּן ָכֵּשׁר‬273,‫ ְלִפי ַמה ֶשִּׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ה‬272,‫ֶזהתיב‬ ‫ ְוהוּא‬,‫ ֶדֶּר ַﬠמּוּד ַה ִנּצּוֹק ַהְמַחְבָּרם‬275,‫ ָלֶﬠְליוֹןתיד‬274‫ ְלִפי ֶשַׁהֶהֶבל עוֶֹלה ֵמַהַתְּחתּוֹן‬,‫ְלתוֹ ֵנר דּוֵֹלק ִמֻשַּׁמּן ְטֵרָפה‬ ‫ )וְּלִפי ַטַﬠם ֶזה ֵאין‬.‫ ֶהֶבל ֶהָחֵמץ ַהִנְּפָלט ִמְכִּלי ַהַתְּחתּוֹן ַה ִנְּגָﬠל עוֶֹלה ְלָהֶﬠְליוֹן ֶדֶּר ַﬠמּוּד ַהִנּצּוֹק ַהְמַחְבָּרם‬,‫ַהִדּין ָכּאן‬ (‫ֶלֱאֹסר ֶאָלּא ְכֶּשְׁמָּﬠֶרה ַﬠל ְכִּלי ַהִנְּגָﬠל ִמתּוֹ ַהְקֵּדָרה ַﬠְצָמהּ ְול ֹא ִנְפַסק ַהִקּלּוַּחתטז‬. 276,:‫ְוִאם ָﬠַבר ְוִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבּאוָֹתהּ ְקֵדָרה – ֲהֵרי ַהַתְּבִשׁיל ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ 60 Whenever chametz was soaked or pickled in a utensil for 24 hours straight277 – even if [the chametz] was soaked in cold liquid, for example, one soaked pieces of bread in cold water and [the pieces of bread] remained in that utensil for 24 hours – it is considered as if [the chametz] was cooked in that [utensil],278 for any [food] that soaks [for this long] is considered as cooked.279 [For the utensil to be kashered for Pesach, it] must undergo hag’alah in a k’li rishon. ([This is required by] the fundamental principles of the law280 [if the utensil] absorbed the forbidden [substance] within [the previous] 24 hours, as explained. [Moreover,] there are authorities who [differ and] maintain that [this ruling applies] even if more than 24 hours passed.) Needless to say, if the utensil contained a liquid that is chametz, e.g., beer made from wheat or barley, or the like, the utensil must undergo hag’alah in a k’li rishon if [the beverage] remained in the utensil continuously for 24 hours (provided [the utensil] was used within 24 hours. [The same rule applies] even if [the utensil] was not used within 24 hours, but the primary use of this utensil throughout the year was to hold beverages that are chametz for 24 hours or longer. There are authorities who [differ and] maintain that [the utensil] is governed by these laws even if it is not primarily used for this purpose and it was not used within 24 hours, as stated [above].)281 Even if the inside of the utensil is covered with pitch,282 hag’alah is effective. If one is concerned that the pitch will loosen because of the boiling [water used in the hag’alah process], and wants to kasher [the utensil] using [an alternative method], he should kasher it by filling it [with water] and pouring it out three times,283 i.e., [the person] should fill [the utensil] with water, even cold [water], until it overflows on all sides, and leave [the water] inside [the utensil] continuously for 24 hours or longer. Afterwards, [the person] should pour out the water, fill [the utensil] with different water, and leave [that water in the utensil] continuously for 24 hours or longer. He should then pour out [that water], fill [the utensil] with other water, and leave it inside [the utensil] continuously for 24 hours or longer. These three 24hour periods need not be consecutive. Even when they are interrupted, [it is acceptable,] as explained in Yoreh Deah, sec. 135.284 Consult that source for all the

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underlying principles [upon which] this law [is based]. ‫ ְכּגוֹן ֶשָׁשָּׁרה ְפִּתיֵתי‬,‫ ֲאִפלּוּ ִנְכַבּשׁ ְבַּמְשֶׁקה צוֵֹנן‬277,‫תיח‬,‫ס ָכּל ַהֵכִּלים ֶשׁ ִנְּשָׁרה ְו ִנְכַבּשׁ ָבֶּהן ָחֵמץ כ"ד ָשׁעוֹת ְרצוִּפים‬ ‫ ֶשָׁכּל ַהָכּבוּשׁ הוּא‬278,‫ֶלֶחם ְבַּמ ִים צוֹ ְנִנים ְוָשׁהוּ ֵמֵﬠת ְלֵﬠת ְבּתוֹ ַהְכִּלי – ֲהֵרי ֶזה ְכִּאלּוּ ִנְתַבְּשּׁלוּ ְבּתוֹכוֹ‬ ‫ ְכּמוֹ‬,‫ ִאם הוּא ֶבּן יוֹמוֹ ִמְבִּליַﬠת ָהִאסּוּר‬280‫ ְוָצ ִרי ְלַהְגִﬠילוֹ ְבּתוֹ ְכִּלי ִראשׁוֹן )ֵמִﬠַקּר ַהִדּין‬279,‫תכ‬,‫ִכְּמֻבָשּׁל‬ (‫תכב ְוֵישׁ אוְֹמ ִרים ֲאִפלּוּ ֵאינוֹ ֶבּן יוֹמוֹ‬.‫ֶשׁ] ִנּ[ְתָבֵּאר‬. ‫ ֶשָׁצּ ִרי ְלַהְגִﬠילוֹ‬,‫תכד ְכּגוֹן ֵשָׁכר ֶשׁל ִחִטּים וְּשׂעוֹ ִרים ְוַכיּוֵֹצא בּוֹ‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ָﬠַמד ְבּתוֹכוֹ ַמְשֶׁקה ֶשׁל ָחֵמץ‬ ‫ ֶאָלּא ֶשֹׁרב ַתְּשִׁמישׁ ְכִּלי ֶזה ָכּל‬,‫ אוֹ ֲאִפלּוּ ֵאינוֹ ֶבּן יוֹמוֹ‬,‫ִבְּכִלי ִראשׁוֹן ִאם ָﬠַמד ְבּתוֹכוֹ כ"ד ָשׁעוֹת ְרצוִּפים ) ְוהוּא ֶבּן יוֹמוֹ‬ ‫ ְוֵישׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ֹרב ַתְּשִׁמישׁוֹ ֵאינוֹ ֵכּן ְוֵאינוֹ ֶבּן יוֹמוֹ‬.‫ַהָשָּׁנה הוּא ְלַהְשׁהוֹת ַמְשֶׁקה ָחֵמץ ְבּתוֹכוֹ ֵמֵﬠת ְלֵﬠת אוֹ יוֵֹתר‬ (281,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ַהִדּין ֵכּן‬. ‫תכו ְוִאם חוֵֹשׁשׁ ֶשׁלּ ֹא ִיְתַרֶפּה ַהֶזֶּפת ַﬠל ְיֵדי ָהרוְֹתִחין ְורוֶֹצה‬.‫ – מוֶֹﬠֶלת לוֹ ַהְגָﬠָלה‬282‫ַוֲאִפלּוּ הוּא ְכִּלי ְמז ָֻפּף ִמתּוֹכוֹ‬ ‫ ְדַּה ְינוּ ֶשְׁיַּמְלֶּאנּוּ ַמ ִים ֲאִפלּוּ צוֹ ְנִנין ַﬠל‬283,‫תכח‬,‫ְלַהְכִשׁירוֹ ְבּל ֹא ַה ְגָﬠָלה – ַיְכִשׁיֶרנּוּ ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי ָשׁ שׁ ְפָּﬠִמים‬ ‫ ְוַאַחר ָכּ ְיָﬠֶרה ִמֶמּנּוּ ֶאת ַהַמּ ִים ִויַמְלֶּאנּוּ ַמ ִים ֲאֵח ִרים ְו ִיְשׁהוּ‬,‫ָכּל ְגּדוָֹתיו ְוִיְשׁהוּ ְבּתוֹכוֹ כ"ד ָשׁעוֹת ְרצוִּפין אוֹ יוֵֹתר‬ ‫ ְוַאַחר ָכּ ְיָﬠֶרה אוָֹתם ִמֶמּנּוּ ְוַיֲח ֹזר ִויַמְלֶּאנּוּ ַמ ִים ֲאֵח ִרים ְוִיְשׁהוּ ְבּתוֹכוֹ כ"ד ָשׁעוֹת‬,‫ְבּתוֹכוֹ כ"ד ָשׁעוֹת ְרצוִּפין אוֹ יוֵֹתר‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫ ֶאָלּא ֲאִפלּוּ ְמֻפָזּ ִרין‬,‫ ְוג' ֵמֵﬠת ְלֵﬠת ַהָלּלוּ ֵאיָנם ְצ ִריִכים ִלְהיוֹת ְרצוִּפין‬,‫ְרצוִּפין אוֹ יוֵֹתר‬ ‫ ַﬠֵיּן ָשׁם ָכּל ַטֲﬠֵמי ִדּין ֶזה‬284,,‫ִסיָמן קל"ה‬: 61 [When chametz was absorbed because it soaked in a utensil], filling [the utensil with water] and pouring it out285or [performing] hag’alah is effective [in kashering] even an earthenware utensil.286 [Our Sages’ statement287 that] an earthenware utensil will never be purged of its disqualifying factor applies only when the forbidden [substance] was absorbed due to heat or due to [a substance’s] sharpness, i.e., through salting288 or because the utensil was a beis s’or289or a beis charoses.290[The rationale is that] the sharpness of salt, s’or, and of charoses [produce an effect similar to that of] heat. Similarly, only hag’alah and libbun are effective [in purging] all other utensils that absorbed forbidden substances through heat or through pungency. However, when the forbidden substance is absorbed [in a utensil] while cold, [i.e., due to soaking in cold water] for 24 hours, it is also released through [a process involving] cold [water, i.e.,] by filling [it with cold water for 24 hours] and [then] pouring out [the water. Moreover,] even if it is an earthenware utensil, hag’alah is effective [in purging the chametz that it absorbed] while cold, even if the chametz remained in it for days and for years, for example, a barrel that held beer [over an extended period]. How can one perform hag’alah on a barrel, since [a barrel] cannot be placed in a k’li rishon?291 [The person] should heat stones until they are glowing hot and insert them into the barrel. He should [then] pour boiling water over the stones, as explained above,292 and [close] the barrel and roll it to ensure that [the boiling] water reaches every part of it. Before performing hag’alah, [the person] should wash [the barrel] thoroughly.293 If [the barrel] is made from wood, he should open one of its ends so that he can scrape clean and remove all the filth present between one slat and another.294 In the present era, it has become customary to act stringently and on Pesach not to use a barrel [used for] beer, even [if one were to purge whatever chametz it absorbed] through filling [it with water] and pouring out [the water] or through hag’alah. [The rationale is that] it is impossible to scrape thoroughly between the slats so that no residue will remain, and [this residue] is chametz in an absolute

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sense. In contrast, one may kasher a barrel [that contained] mead that had been cooked in a kettle in which beer had been cooked – even if beer had been cooked in [the kettle] less than 24 hours [before the mead was cooked] – through hag’alah or by filling [it with water] and pouring out [the water. The rationale is that] there are authorities who permit drinking the mead itself on Pesach, because [the flavor of the chametz absorbed] in it is a secondary flavor, as explained in sec. 447[:45]. Consult that text.295 (According to the explanations in that source, the barrel would be permitted without kashering it at all. All that would be necessary is to scrape it thoroughly [to clean any traces of residue], for what is absorbed [in the barrel] is merely a secondary flavor, and that is permitted according to all authorities, as will be explained in sec. 452[:13].296 Nevertheless, [additional stringency is required] since there is room for concern that perhaps this barrel once contained beer,297 or that the mead was fermented with dregs of [a previous batch of] mead that were fermented with dregs of beer,298 or that [the mead] was cooked in a kettle [used for] strong alcoholic beverages;299 see sec. 442[:10] and sec. 447[:45-46]. Therefore, [the barrel] must be kashered.) ‫ ֶשְׁכִּלי ֶחֶרס ֵאינוֹ יוֵֹצא‬287,‫ ְול ֹא ָאְמרוּתלב‬286,.‫ אוֹ ַהְגָﬠָלה‬285,‫סא ַוֲאִפלּוּ הוּא ְכִּלי ֶחֶרס מוִֹﬠיל לוֹ ִמלּוּי ְוֵﬠרוּיתל‬ ‫ אוֹ ֶשׁהוּא‬288,‫ ְדַּה ְינוּ ַﬠל ְיֵדי ְמִליָחה‬,‫ אוֹ ַﬠל ְיֵדי ֲח ִריפוּת‬,‫ ֶאָלּא ְכֶּשִׁנְּבַלע בּוֹ ָהִאסּוּר ַﬠל ְיֵדי ַחִמּין‬,‫ִמיֵדי ָדְּפיוֹ ְלעוָֹלם‬ ‫ ְוֵכן ְשָׁאר ָכּל ַהֵכִּלים‬.‫ ֶשֲׁח ִריפוּת ַהֶמַּלח אוֹ ַהְשּׂאוֹר ַוֲחֹרֶסת דּוֶֹמה ְלרוֵֹתַח‬290,‫תלד‬,‫ וֵּבית ֲחֹרֶסת‬289‫ֵבּית ְשׂאוֹר‬ ‫תלו‬.‫ֶשׁ ִנְּבַלע ָבֶּהן ִאסּוּר ַﬠל ְיֵדי ַחִמּין אוֹ ַﬠל ְיֵדי ֲח ִריפוּת – ֵאין מוִֹﬠיל ָלֶהם ֶאָלּא ַהְגָﬠָלה ְוִלבּוּן‬ ‫ ַוֲאִפלּוּ הוּא‬.‫ הוּא ִנְפָלט ַגּם ֵכּן ְבּצוֵֹנן ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי‬,‫ֲאָבל ְכֶּשִׁנְּבַלע ָבֶּהן ָהִאסּוּר ְבּצוֵֹנן ַﬠל ְיֵדי ְכִּביָשׁה ֵמֵﬠת ְלֵﬠת‬ ‫ ְכּגוֹן ָחִבית ֶשׁל ֵשָׁכר‬,‫ְכִּלי ֶחֶרס מוֶֹﬠֶלת לוֹ ַהְגָﬠָלה ַאף ִאם ָשָׁהה ֶהָחֵמץ ְבּתוֹכוֹ ְבּצוֵֹנן ָיִמים ְוָשׁ ִנים‬. ‫ ְו ִיְשֹׁפּ‬,‫ ְיַלֵבּן ֲאָב ִנים ְוַיְכ ִניֵסם ְלתוֹ ֶהָחִבית‬291?‫ְוֵכיַצד ַיְגִﬠיל ֶאת ֶהָחִבית ֶשֵׁאינוֹ ָיכוֹל ְלַהְכִניָסהּ ְבּתוֹ ְכִּלי ִראשׁוֹן‬ ‫ ִויַגְלֵגּל ֶהָחִבית ְכֵּדי ֶשַׁיִּגּיעוּ ַהַמּ ִים ַﬠל ֻכָּלּהּ‬292,.‫תלח ְוַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְלתוָֹכהּ ַﬠל ָהֲאָב ִנים ַמ ִים רוְֹתִחין‬. ‫ ְוִאם ִהיא ֶשׁל ֵﬠץ – ִיְפַתּח ֶאָחד ִמשּׁוֶּליָה ְכֵּדי ְלַנֵקּר וְּלָהִסיר ָכּל‬293,‫תמ‬.‫ְוֹקֶדם ַהַהְגָﬠָלה ְיִדיֶחָנּה ְבַּמ ִים ָיֶפה ָיֶפה‬ 294,.‫ַהזֲֻּהָמא ֶשֵׁבּין ֶנֶסר ְלֶנֶסר‬ ‫ ְלִפי ֶשִׁאי ֶאְפָשׁר‬,‫ְוַﬠְכָשׁו ָנֲהגוּ ְלַהֲחִמיר ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבָּחִבית ֶשׁל ֵשָׁכר ֲאִפלּוּ ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי ְוַהְגָﬠָלה‬ ‫תמב‬.‫ְלַנֵקּר ֵהיֵטב ֵבּין ַה ְנָּס ִרים ֶשׁלּ ֹא ִיָשֵּׁאר ָשׁם ַמֶשּׁהוּ ז ֲֻהָמא ְבֵּﬠין ְוהוּא ָחֵמץ ָגּמוּר‬ ‫ ֲאִפלּוּ ָה ְיָתה ַבּת יוָֹמהּ ִמִבּשּׁוּל ַהֵשָּׁכר – ַמְכִשׁי ִרין ֶהָחִבית‬,‫ֲאָבל ָחִבית ֶשׁל ֵמי ְדַּבשׁ ֶשׁ ִנְּתַבֵּשּׁל ְבּיוָֹרה ֶשִׁבְּשּׁלוּ ָבּהּ ֵשָׁכר‬ ‫ ְלִפי ֶשׁהוּא נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן‬,‫ ֶשֲׁהֵרי ֵישׁ ַמִתּי ִרין ִלְשׁתּוֹת ַהֵמּי ְדַּבשׁ ַﬠְצמוֹ ְבֶּפַסח‬,‫ְלֶפַסח ַﬠל ְיֵדי ַהְגָﬠָלה אוֹ ִמלּוּי ְוֵﬠרוּי‬ 295.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"זתמד ַﬠֵיּן ָשׁם‬,‫ַטַﬠם‬ (‫ ֶשֲׁהֵרי ַמה ֶשָּׁבּלוַּﬠ ָבּהּ הוּא נוֵֹתן‬,‫ ַרק ֶשׁ ְיַּנְקָּרהּ ֵהיֵטב‬,‫וְּלִפי ַמה ֶשּׁ ִנְּתָבֵּאר ָשׁם ָהְיָתה ֶהָחִבית ֻמֶתֶּרת ְבּל ֹא שׁוּם ֶהְכֵשׁר‬ ‫ ֶאָלּא ֶשְׁלִּפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ַפַּﬠם‬296,‫תמו‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ב‬,‫ ְוהוּא ֻמָתּר ְלִדְבֵרי ַהֹכּל‬,‫ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם‬ ‫ אוֹ‬298,‫ אוֹ ֶשָׁמּא ִנְתַחֵמּץ ֵמי ְדַּבשׁ ֶזה ִבְּשָׁמ ִרים ֶשׁל ֵמי ְדַּבשׁ ֶשִׁנְּתַחֵמּץ ְבִּשְׁמֵרי ֵשָׁכר‬297,‫ַאַחת ָהָיה ֵשָׁכר ְבָּחִבית זוֹ‬ ‫ ְלָכ ָצ ִרי ְלַהְכִשׁיָרהּ‬,‫ ַﬠֵיּן ִסיָמן תמ"בתמח ותמ"ז‬299,,‫)ֶשׁ ִנְּתַבֵּשּׁל ְבּיוָֹרה ֶשׁל ֵיין־ָשָׂרף‬: 62 On Pesach, it is customary not to use containers that held strong alcoholic beverages300 on an ongoing basis, e.g., barrels and pouches in which such alcoholic beverages were held over a lengthy period. [In such an instance,] the flavor and the fragrance of these alcoholic beverages are not released from [their containers] even via hag’alah in a k’li rishon. [Their status] is worse than [that of] a beis s’or and a [beis] charoses.301Nevertheless, if one cooked [these containers] 12/16/2020, 8:45 PM

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thoroughly in water [mixed] with ashes to the extent that the fragrance of [the alcoholic beverage] is expunged from them entirely, hag’alah is effective in kashering them afterwards.302 ‫ ְכּגוֹן ָחִביּוֹת ְונוֹדוֹת ֶשֶׁדֶּר ְלַהְכ ִניס ָבֶּהן‬,‫ ָתִּמיד‬300‫סב ְוָנֲהגוּ ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבֵּכִלים ֶשָׁהָיה ָבֶּהן ֵיין־ָשָׂרף‬ ‫תנ וְּגרוִּﬠים ֵהם ִמֵבּית ְשׂאוֹר‬,‫ ְוֵאין ַטַﬠם ְוֵריַח ֵיין־ָשָׂרף ִנְפָלט ֵמֶהן ֲאִפלּוּ ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּכִלי ִראשׁוֹן‬,‫ֵיין־ָשָׂרף ְלִקיּוּם‬ 301,.‫ַוֲחֹרֶסת‬ ‫ ִאם ִבֵּשּׁל אוָֹתם ֵהיֵטב ְבַּמ ִים ִﬠם ֵאֶפר ַﬠד ֶשׁ ִנְּסַתֵּלּק ֵמֶהם ָהֵריַח ְלַגְמֵרי – מוֶֹﬠֶלת ָלֶהם ַה ְגָﬠָלה ַאַחר‬,‫וִּמָכּל ָמקוֹם‬ 302,‫תנב‬: ‫ָכּ‬ 63 All the above applies as an initial preference. After the fact, however, when one forgot and [poured] mead [made] for Pesach into a barrel [that had been used] for a strong alcoholic beverage that had been kashered with hag’alah as required by law – even if [the person poured the mead] into [the barrel] during Pesach, and [the mead] remained in it for several days, it is permitted to drink [the mead] on Pesach (if the fragrance of the alcoholic beverage is not detectable;303 see sec. 443[:3]). Nevertheless, immediately after remembering [that the barrel had been used for such alcoholic beverages, the person] should pour [the mead] from this barrel into another barrel that is [kosher] for Pesach.304 If, however, one poured [mead] into a barrel [that had been used] for a strong alcoholic beverage, that had not undergone hag’alah as required by law, and [the mead] remained in [the barrel] for 24 hours, even [if he did so] before Pesach, it is forbidden to drink [the mead] even on the final day of the holiday [celebrated] in the Diaspora.305 [This prohibition applies] even when [the mead was poured into the barrel] more than 24 hours after the barrel had absorbed [the flavor and fragrance of] the strong alcoholic beverage. [The rationale is that] the flavor of the [strong] alcoholic beverage is not impaired even after the passage of several days, and [the alcoholic beverage therefore] imparts a desirable flavor to the mead. If, however, one poured [mead] into a barrel where beer306 had been kept – [even] if it had not been [kashered by] hag’alah at all, but, before [the mead was poured there, the person] only washed it out thoroughly from the dregs clinging to its sides and base – it is permitted to drink [the mead] on Pesach although [the mead] remained in [the barrel] for several days. [This ruling applies] (even when the barrel) absorbed the beer within 24 hours [of when the mead was poured into it. The rationale is that] at the time the mead absorbed the flavor of the beer from the barrel – i.e., 24 hours after [the mead] was poured into it – it is then more than 24 hours after the barrel absorbed the flavor of the beer, and [hence] the flavor [of the beer] has already been impaired.307 Needless to say, if one [poured] wine into a barrel where beer had been kept – [even] if [the barrel] had not been [kashered by] hag’alah and even if it [had absorbed the flavor of beer] within 24 hours – it is permitted to drink [the wine] on Pesach, even if the wine remained in [the barrel] for several days. [The rationale is that] all beer impairs the flavor of wine. When does the above308 apply? When one poured the wine or the mead from the barrel [that had absorbed the beer] into another barrel before Pesach, for whenever [chametz] impairs flavor before Pesach, [the flavor of chametz] does not become significant again on Pesach. If, however, one did not pour these [beverages from the barrel that had absorbed the beer into another barrel] before Pesach commenced, it

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is forbidden to drink [these beverages on Pesach], even on the final day of the holiday [celebrated] in the Diaspora, according to our custom that forbids an impaired flavor [of chametz] on Pesach, as explained in sec. 447[:8]. ,‫ ֶשִׁהְגִﬠיָלהּ ְכִּדינוֹ‬300‫ ֲאָבל ְבִּדיֲﬠַבד ֶשָׁשַּׁכח ְוִהְכ ִניס ֵמי ְדַּבשׁ ֶשׁל ֶפַּסח ְלתוֹ ָחִבית ֶשׁל ֵיין־ָשָׂרף‬,‫סג ְוָכל ֶזה ְלַכְתִּחָלּה‬ ‫ֲאִפלּוּ ִהְכִניסוֹ ְלתוָֹכהּ ְבּתוֹ ַהֶפַּסח ְוָשָׁהה ָבּהּ ַכָּמּה ָיִמים – ֻמָתּר ִלְשׁתּוֹתוֹ ְבֶּפַסח )ִאם ֵאין ַמ ְרִגּיִשׁין בּוֹ ֵריַח‬ 304.‫ ִמָיּד ֶשׁ ִנְּזָכּר ְיָﬠֶרה אוֹתוֹ ֵמָחִבית זוֹ ְלָחִבית ַאֶחֶרת ֶשׁל ֶפַּסח‬,‫ וִּמָכּל ָמקוֹם‬.(303,‫ֵיין־ָשָׂרףתנד ַﬠֵיּן ִסיָמן תמ"ג‬ ‫ ֲאִפלּוּ ִהְכִניסוֹ ְלתוָֹכהּ ֹקֶדם ַהֶפַּסח ְוָשָׁהה ְבּתוָֹכהּ ֵמֵﬠת‬,‫ֲאָבל ִאם ִהְכ ִניָסהּ ְלתוֹ ָחִבית ֶשׁל ֵיין־ָשָׂרף ֶשׁלּ ֹא ֻהְגֲﬠָלה ְכִּדיָנהּ‬ ‫ ַאף ִאם ל ֹא ָהְיָתה ֶהָחִבית ַבּת יוָֹמהּ ִמְבִּליַﬠת‬305,‫ְלֵﬠת – ָאסוּר ִלְשׁתּוֹתוֹ ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ ‫תנו‬.‫ ְוהוּא נוֵֹתן ַטַﬠם ְלֶשַׁבח ְבֵּמי ְדַּבשׁ‬,‫ ֶשַׁטַּﬠם ַהֵיּין־ָשָׂרף ֵאינוֹ ִנְפָגּם ֲאִפלּוּ ְלַאַחר ַכָּמּה ָיִמים‬,‫ַהֵיּין־ָשָׂרף‬ ‫ ַרק ֶשֱׁהִדיָחהּ ֵהיֵטב ְתִּחָלּה ִמן ַהְשָּׁמ ִרים ַהְדּבוִּקים‬,‫ ֶשׁלּ ֹא ֻהְגֲﬠָלה ְכָּלל‬306‫ֲאָבל ִאם ִהְכִניסוֹ ְלתוֹ ָחִבית ֶשׁל ֵשָׁכר‬ ‫תנח ֲאִפלּוּ ָשָׁהה ְבּתוָֹכהּ ַכָּמּה ָיִמים – ֻמָתּר ִלְשׁתּוֹתוֹ ְבֶּפַסח )ֲאִפלּוּ ָה ְיָתה ֶהָחִבית( ַבּת יוָֹמהּ ִמְבִּליַﬠת‬,‫ְבָּדְפנוֶֹתיָה ְושׁוֶּליָה‬ ‫ ֲאַזי‬,‫ ְדַּה ְינוּ ְבּסוֹף ֵמֵﬠת ְלֵﬠת ַאַחר ְכּ ִניָסתוֹ ְלתוָֹכהּ‬,‫ ֶשֲׁהֵרי ְבָּשָׁﬠה זוֹ ֶשַׁהֵמּי ְדַּבשׁ בּוֵֹלַﬠ ַטַﬠם ַהֵשָּׁכר ִמן ֶהָחִבית‬,‫ַהֵשָּׁכר‬ 307,‫תס‬.‫ וְּכָבר ִנְפַגּם ָבּלוַּﬠ ֶזה‬,‫ָבֶּרַגע ַההוּא ֵישׁ יוֵֹתר ִמֵמֵּﬠת ְלֵﬠת ִלְבִליַﬠת ַהֵשָּׁכר ְבּתוֹ ֶהָחִבית‬ ‫ ֶשֻׁמָּתּר ִלְשׁתּוֹתוֹ ְבֶּפַסח ֲאִפלּוּ ָשָׁהה‬,‫ ֲאִפלּוּ ִהיא ַבּת יוָֹמהּ‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ִהְכִניס ַי ִין ְלָחִבית ֶשׁל ֵשָׁכר ֶשׁלּ ֹא ֻהְגֲﬠָלה‬ ‫ ֶשָׁכּל ֵשָׁכר הוּא נוֵֹתן ַטַﬠם ִלְפָגם ְבַּי ִין‬,‫ְבּתוָֹכהּ ַכָּמּה ָיִמים‬. ‫תסב ֶשָׁכּל נוֵֹתן ַטַﬠם‬,‫ ְכֶּשֵׁﬠָרה ַהַיּ ִין אוֹ ַהֵמּי ְדַּבשׁ ֵמָחִבית זוֹ ְלָחִבית ַאֶחֶרת ֹקֶדם ַהֶפַּסח‬308?‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ֲאָבל ִאם ל ֹא ֵﬠָרה אוָֹתם ַﬠד ְכּ ִניַסת ַהֶפַּסח – ָאסוּר ִלְשׁתּוֹתוֹ ֲאִפלּוּ‬.‫ִלְפָגם ֶשַׁנֲּﬠָשׂה ֹקֶדם ַהֶפַּסח ֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ ְלִפי ִמ ְנָהֵגנוּ ֶשָׁאנוּ אוְֹס ִרין נוֵֹתן ַטַﬠם ִלְפָגם ְבֶּפַסח‬,‫ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬: 64 When does the above apply?309 When the barrel had not been [kashered] by hag’alah at all. When, however, it was washed out thoroughly before hag’alah and [then kashered] by hag’alah, even though [the person] did not open one of its bases to scrape [clean] and remove the filth between the slats, after the fact, this is not significant enough to cause the wine or the mead kept in [the barrel] to be forbidden. [Moreover,] even when one did not [kasher the barrel by] performing hag’alah in a k’li rishon, but only through pouring [boiling water] from a k’li rishon without using glowing hot stones, one may permit the use [of the wine or mead] after the fact (in the event of a severe [financial] loss or in a pressing situation). [The rationale is that] one many rely on the authorities who maintain that pouring [boiling water] from a k’li rishon is sufficient even as an initial option, since [the barrel] absorbed [the chametz] when [the beer] was cold. See Yoreh Deah, sec. 135.310 ‫ ַאף ַﬠל ִפּי‬,‫ ֲאָבל ִאם ִהְגִﬠיָלהּ ֶוֱהִדיָחהּ ֵהיֵטב ֹקֶדם ַהַהְגָﬠָלה‬,‫ ְכֶּשׁלּ ֹא ֻהְגֲﬠָלה ֶהָחִבית ְכָּלל‬309?‫סד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ֶשׁלּ ֹא ָפַּתח ֶאָחד ִמשּׁוֶּליָה ְלַנֵקּר וְּלָהִסיר ַהזֲֻּהָמא ֶשֵׁבּין ַה ְנָּס ִרים – ֵאין ֶזה ְמַﬠֵכּב ְבִּדיֲﬠַבד ֶלֱאֹסר ִבְּשִׁביל ָכּ ֶאת ַהַיִּין אוֹ‬ ‫תסד‬.‫ֵמי ְדַּבשׁ ֲאֶשׁר ְבּתוָֹכהּ‬ ‫ַוֲאִפלּוּ ל ֹא ִה ְגִﬠיָלהּ ְבּתוֹ ְכִּלי ִראשׁוֹן ֶאָלּא ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן ְבּל ֹא ֲאָב ִנים ְמֻלָבּנוֹת – ֵישׁ ְלַהִתּיר ְבּ ִדיֲﬠַבד‬ ‫תסח‬,‫ ֶשֵׁיּשׁ ִלְסֹמ תסו ַﬠל ָהאוְֹמ ִרים ֶשַׁאף ְלַכְתִּחָלּה ַדּי ָלהּ ְבֵּﬠרוּי ִמְכִּלי ִראשׁוֹן‬,(‫)ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק‬ 310:‫תסט ַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קל"ה‬,‫ֵכּיָון ֶשְׁבִּליָﬠָתהּ ָה ְיָתה ְבּצוֵֹנן‬ 65 It is forbidden on Pesach to place any [food or pots] on top of an oven [that heats] a winter home (i.e., a large oven surrounded by ceramic [tiles] that heat the winter home). [Similarly, food and pots may not be placed] inside the small oven [that exists] inside [the large one]. (To explain: In some of the ovens [that heat] winter homes, an empty space is left within the tiles. This [empty space] is surrounded by tiles on three sides and a covering from above is fashioned for that space; thus, something like a small oven is produced. [See fig. 1.]) [The cover of the 12/16/2020, 8:45 PM

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large oven and this small oven are governed by] the laws that apply to an earthenware utensil that was used for hot chametz explained above.311 [The rationale is that meat] pies and other chametz are placed [in both places] throughout the year while the oven is warming [the home].312 Thus, the chametz will have been absorbed [in the ceramic tiles] through the heat of fire, and it will never be [possible to] purge [the tiles] of [their] disqualifying factor. Even if one would desire to heat the oven to extreme temperatures, the chametz absorbed [on the upper surface and in the small oven] will not be purged as a result of [the heat from the fire] kindled inside the [large] oven. [The rationale is that] the chametz was not absorbed from the inside of the [large] oven, but rather on its upper surface [or inside the small oven. Hence, heating it from inside the large oven is not effective, based on the principle] explained above,313 “[A utensil] releases [a forbidden substance] in the same way as it absorbs [that substance].” A person who desires to use the top of such an oven during Pesach should place a sheet of iron or another article that is not used [throughout the year] over it314 on Pesach.315 It is even permitted to place hot foods on this intervening substance while the oven is heating on Pesach. If, however, one placed a sheet [of cloth] over [the upper surface of the oven], he may only place cold foods on [that surface] while the oven is cold, as explained above.316 One may not, however, place a cooked dish (that is boiling [hot]) inside the small oven that is inside [the larger one], even if [the cooked dish is placed] on a sheet of iron, and even when the oven is cold.317 [The rationale is that] even the roof of this small oven has absorbed chametz, since throughout the year boiling [hot] pots are placed inside of it, and the vapors from the food in the pots ascend and are absorbed in the roof of [the small oven]. Even though condensation that is so hot that a hand will recoil from it did not collect on this roof – and therefore, after the fact, if a boiling [hot] pot was placed318 under [this roof] on Pesach, [the food in the pot] is not forbidden319 – nevertheless, initially, [hot food] should not be placed there.320 [An exception is made only] when one covered the entire small oven – its roof, all its surrounding walls, and its floor – with mortar that is a thumbbreadth321 thick, as will be explained in sec. 461[:2].

Fig. 1: A small oven inside an oven that heats a winter home ‫סה ַתּנּוּר ֶשׁל ֵבּית ַהֹחֶרף )ֵפּרוּשׁ ַתּנּוּר ָגּדוֹל ַהֻמָּקּף קכלי"ן ָסִביב ֶשְׁמַּחְמִּמין בּוֹ ֵבּית ַהֹחֶרף( – ָאסוּר ְלַה ִנּיַח ְבֶּפַסח‬ ‫שׁוּם ָדָּבר ַﬠל ַגָּבּיו ִמְלַמְﬠָלה אוֹ ְבּתוֹ ַהַתּנּוּר ָקָטן ֶשְׁבּתוֹכוֹתעא )ֵפּרוּשׁ ְכּמוֹ ֶשׁעוִֹשׂין ְבִּמְקָצת ַתּנּוֵּרי ֵבּית ַהֹחֶרף‬ ‫ֶשַׁמּ ִנּיִחין ָחָלל ֵבּין ַהקכלי"ן וַּמִקּיִפין אוֹתוֹ ְבּקכלי"ן ִמג' רוּחוָֹתיו ְועוִֹשׂין ִכּסּוּי ִמְלַּמְﬠָלה ַﬠל אוֹתוֹ ָחָלל ְוַנֲﬠָשׂה ְכַּתנּוּר‬ ‫ ֶשֲׁהֵרי ָכּל ַהָשָּׁנה ְרִגילוּת ְלַה ִנּיַח ָשׁם‬311,‫תעג‬,‫ ְכִּדין ְכִּלי ֶחֶרס ֶשׁ ִנְּשַׁתֵּמּשׁ בּוֹ ָחֵמץ ְבַּחִמּין ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,(‫ָקָטן‬ ‫ ְוֵאינוֹ יוֵֹצא ִמיֵדי ָדְּפיוֹ‬,‫ ְו ִנְבָלע ָשׁם ַטַﬠם ָחֵמץ ַﬠל ְיֵדי ֹחם ָהאוּר‬312,‫ַפְּשִׁטיָד"א וְּשָׁאר ָחֵמץ ְבָּשָׁﬠה ֶשַׁהַתּנּוּר ִמְתַחֵמּם‬ ‫תעה‬.‫ְלעוָֹלם‬

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‫ַוֲאִפלּוּ ִאם רוֶֹצה ְלַהִסּיק ֶאת ַהַתּנּוּר ֶהֵסּק ָגּדוֹל – ַאף ַﬠל ִפּי ֵכן ֵאין ֶהָחֵמץ ִנְפָלט ִמָשּׁם ַﬠל ְיֵדי ֶהֵסּק ֶזה ֶשׁהוּא ְבּתוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬49,,"‫ וּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬,‫ ֶשֲׁהֵרי ֵאין ֶהָחֵמץ ִנְבָלע ָשׁם ֶדֶּר ֲחַלל ַהַתּנּוּר ֶאָלּא ֶדֶּר ַגָּבּיו‬,‫ֲחַלל ַהַתּנּוּר‬ 313,‫תעז‬.‫ְלַמְﬠָלה‬ ‫ ֲחִתיַכת ַבּ ְרֶזל אוֹ ְשָׁאר ָדָּבר ֶשֵׁאין ִמְשַׁתְּמִּשׁין בּוֹ‬315‫וִּמי ֶשׁרוֶֹצה ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ַﬠל ַגֵּבּי ַהַתּנּוּר – ַמ ִנּיַח ָﬠָליו‬ ‫ ֲאָבל‬.‫ ְוַﬠל ַגֵּבּי ֶזה ַהָדָּבר ַהַמְּפִסיק ֻמָתּר ְלַהִנּיַח ֲאִפלּוּ ַמֲאָכִלים ַחִמּים ְבָּשָׁﬠה ֶשַׁהַתּנּוּר ִמְתַחֵמּם ְבֶּפַסח‬314,‫תעט‬,‫ְבֶּפַסח‬ 316,.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ִאם ִה ִנּיַח ָסִדין ָﬠָליו – ֵאין ְלַה ִנּיַח ַﬠל ַהָסִּדין ֶאָלּא ַמֲאָכל צוֵֹנן ְבָּשָׁﬠה ֶשַׁהַתּנּוּר צוֵֹנן‬ ‫ ַוֲאִפלּוּ ַהַתּנּוּר הוּא‬,‫ֲאָבל ְבּתוֹ ַהַתּנּוּר ָקָטן ֶשְׁבּתוֹכוֹ ֵאין ְלַה ִנּיַח ַתְּבִשׁיל )רוֵֹתַחתפא( ֲאִפלּוּ ַﬠל ַגֵּבּי ֲחִתיַכת ַבּ ְרֶזל‬ ‫ ְועוֶֹלה‬,‫ ֶשֲׁהֵרי ָכּל ַהָשָּׁנה ַמִנּיִחין ְבּתוֹכוֹ ְקֵדרוֹת רוְֹתחוֹת‬,‫ ְלִפי ֶשַׁאף ַגּגּוֹ ֶשׁל ַתּנּוּר ָקָטן ֶזה הוּא ָבּלוַּﬠ ֵמָחֵמץ‬317,‫צוֵֹנן‬ ‫ וְּלִפיָכ ֵאינוֹ אוֵֹסר‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁגּג ֶזה ל ֹא ִהִזּיַﬠ ֵזָﬠה ַחָמּה ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬.‫ַהֶהֶבל ֵמַהַתְּבִשׁיל ֶשַׁבְּקֵּדרוֹת ְו ִנְבָלע ְבַּגגּוֹ‬ ‫ ִמָכּל ָמקוֹם ְלַכְתִּחָלּה ֵאין ְלַהֲﬠִמיָדהּ‬319,‫ ְבֶּפַסח‬318,‫ְבִּדיֲﬠַבדתפג ִאם ֶהֱﬠִמיד ַתְּחָתּיו ְקֵדָרה רוַֹתַחת ֶשֶׁהֱﬠִמידוּ ַתְּחָתּיו‬ ‫תפה ִויֵהא‬,‫ ֶאָלּא ִאם ֵכּן ֵהִטיַח ְבִּטיט ֶאת ָכּל ַהַתּנּוּר ָקָטן ֶזה ִמתּוֹכוֹ ְוֶאת ַגּגּוֹ ְוֶאת ִקירוָֹתיו ָסִביב ְוֶאת ַק ְרָקִﬠיתוֹ‬320‫ָשׁם‬ ‫תפז‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"א‬321,,‫ֳﬠִבי ַהִטּיט ְכֹּרַחב גּוָּדל‬ 66 If one forgot and placed a hot matzah322 inside this small oven or on top of the oven that heats the winter home without there being an intervening substance between them, the lower surface of the matzah that came in contact with the oven’s surface must be removed, even when the oven was cold. (Since the forbidden [substance, i.e., the chametz,] is absorbed in the oven, it does not cause anything other than the [outer] surface323 [of the matzah] to become forbidden, even during Pesach, as explained above.)324 If the oven was hot, even when the food placed on it was cold, the [lower] surface [of the food placed on it] must be removed. If the food is fatty, [the food] is forbidden entirely.325 According to the custom in these regions not to make distinctions between [foods that are] lean and [those that are] fatty, [the food] is forbidden entirely regardless. [The only exception to this rule is if] it is a food that is not at all fatty, like matzah or the like, as explained in sec. 447[:7]. – ‫סו ְוִאם ָשַׁכח ְוִה ִנּיַח ַמָצּה ַחָמּה ְבּתוֹ ַתּנּוּר ָקָטן ֶזה אוֹ ַﬠל ַגֵּבּי ַתּנּוּר ֵבּית ַהֹחֶרף ְבִּלי שׁוּם ָדָּבר ַהַמְּפִסיק ֵבּי ְנַת ִים‬ ‫ָצ ִרי ִלְק ף ַתְּחתּוֹ ִניּוּת ַהַמָּצּה ֶשָׁנַּגע ְבּגוּף ַהַתּנּוּר )ְדֵּכיָון ֶשָׁהִאסּוּר הוּא ָבּלוַּﬠ ַבַּתּנּוּר ֵאינוֹ אוֵֹסר יוֵֹתר ִמְכֵּדי‬ ,‫תצא ְוִאם ָהָיה ַהַתּנּוּר ַחם‬.‫ ֲאִפלּוּ ָהָיה ַהַתּנּוּר צוֵֹנן‬,(324,‫ ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬323,‫ְקִליָפהתפט‬ 323.‫ַאף ַﬠל ִפּי ֶשַׁהַמֲּאָכל ֶשִׁה ִנּיַח ָﬠָליו ָהָיה צוֵֹנן – ָצ ִרי ִלֹטּל ִמֶמּנּוּ ְכֵּדי ְקִליָפה‬ 325,.‫ְוִאם הוּא ַמֲאָכל ָשֵׁמן – ֻכּלּוֹ ָאסוּר‬ ‫ ֶאָלּא ִאם ֵכּן הוּא ַמֲאָכל ֶשֵׁאין ַשָׁיּ בּוֹ‬,‫וְּלִמְנַהג ְמ ִדינוֹת ֵאלּוּ ֶשֵׁאין ְמַחְלִּקין ֵבּין ָכּחוּשׁ ְלָשֵׁמן – ְבָּכל ִﬠ ְנָין ֻכּלּוֹ ָאסוּר‬ ‫תצג‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ ְכּגוֹן ַמָצּה ְוַכיּוֵֹצא בּוֹ‬,‫ַשְׁמנוִּנית‬ 67 If, however, one placed food there in a pot, the food is permitted, even if the oven is hot. [This ruling applies] even if the place where the pot rested was soiled with actual chametz. [The rationale is that as long as] there is no concern that [the residue was] fatty,326 it only causes the surface [of the food or utensil with which it comes in contact] to become forbidden, and the thickness of the pot is greater than that of the surface [of the food or utensil that would otherwise have to be removed]. [Moreover,] if one is certain that the place where the pot rested was clean, i.e., there was no trace of actual substance of chametz present, the pot is also permitted [to be used on Pesach. The rationale is that] the forbidden [substance] absorbed in the oven is not released to the pot above it, for as explained in Yoreh Deah, sec. 92,327 a forbidden [substance] absorbed [in a utensil] is not transferred from the sides of one utensil to [those of] another [utensil] without liquid. Consult that source. 12/16/2020, 8:45 PM

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‫ ֲאִפלּוּ ִאם ְמקוֹם מוַֹשׁב ַהְקֵּדָרה ָהָיה‬.‫ ֲאִפלּוּ ָהָיה ַהַתּנּוּר ַחם – ַהַתְּבִשׁיל ֻמָתּר‬,‫סז ֲאָבל ִאם ִהִנּיַח ָשׁם ַתְּבִשׁיל ִבְּקֵדָרה‬ ‫ וָּבֳﬠִבי שׁוֵּלי‬323,‫ – ֵאינוֹ אוֵֹסר יוֵֹתר ִמְכֵּדי ְקִליָפה‬326‫ ַאף ַﬠל ִפּי ֵכן ִאם ֵאין בּוֹ ֲחַשׁשׁ ַשְׁמנוִּנית‬,‫ְמֻלְכָל ֵמָחֵמץ ְבֵּﬠין‬ ‫תצד‬.‫ַהְקֵּדָרה ֵישׁ יוֵֹתר ִמְכֵּדי ְקִליָפה‬ ‫ ֶשָׁהִאסּוּר ַהָבּלוַּﬠ ַבַּתּנּוּר‬,‫ ֶשׁלּ ֹא ָהָיה ָשׁם ַמֶשּׁהוּ ָחֵמץ ְבֵּﬠין‬,‫ְוַגם ַהְקֵּדָרה ֵישׁ ְלַהִתּיר ִאם ָבּ ִרי לוֹ ֶשְׁמּקוֹם מוָֹשָׁבהּ ָהָיה ָנִקי‬ ‫ ֶשֵׁאין ִאסּוּר ָבּלוַּﬠ יוֵֹצא ִמֹדֶּפן ְלֹדֶפן‬327,‫תצו‬,‫תצה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ב‬,‫ֵאינוֹ ִנְפָלט ַלְקֵּדָרה ֶשָׁﬠָליו‬ ‫ ַﬠֵיּן ָשׁם‬,‫ְבּל ֹא ֹרֶטב‬: 68 Similarly, if on Pesach one left a boiling pot in the oven of a winter house328 after [the oven] was already heated, the food [inside the pot] is permitted even to be eaten, although there are times when a pot of chametz was left in that place. [Moreover,] the pot is also permitted if the place where it was resting was clean, [without any] actual chametz [being there]. True, condensation collected on the inner surface of the roof of the oven because of the heat of the food [in the oven] below it, and this liquid contains the flavor of chametzthat was released into it from the roof of the oven in which the flavor of chametz had been absorbed when liquid collected on it when boiling pots [of food containing chametz] were below it. Nevertheless, since the oven was already heated, the roof [of the oven] became glowing hot because of the flames [of the oven], and all the chametz absorbed in it was consumed by fire.329 Even though the person did not intend to kasher the roof [of the oven]when he heated the oven, this [lack of] intent is of no consequence after the fact.330 See sec. 461[:1]. ‫ ַאף ַﬠל ִפּי ֶשִׁלְּפָﬠִמים‬,‫ ְלַאַחר ֶשֻׁהַסּק ְכָּבר‬328‫סח ְוֵכן ִאם ִה ִנּיַח ְקֵדרוֹת רוְֹתחוֹת ְבֶּפַסח ְבּתוֹ ַהַתּנּוּר ֶשׁל ֵבּית ַהֹחֶרף‬ ‫ ְוַגם ַהְקֵּדָרה ֻמֶתֶּרת ִאם ָהָיה ְמקוֹם מוָֹשָׁבהּ ָנִקי‬,‫ַמִנּיִחין ָשׁם ְקֵדָרה ֶשׁל ָחֵמץ – ֲהֵרי ַהַתְּבִשׁיל ֻמָתּר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ וְּבֵזָﬠה זוֹ ֵישׁ ַטַﬠם ָחֵמץ‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁגּג ַהַתּנּוּר ִהִזּיַﬠ ַתְּחָתּיו ִמִבְּפ ִנים ֵמֲחַמת ֹחם ַהַתְּבִשׁיל ֶשַׁתְּחָתּיו‬.‫ֵמָחֵמץ ְבֵּﬠין‬ ‫תצז ִמָכּל ָמקוֹם‬,‫ֶשִׁנְּפַלט ְלתוָֹכהּ ִמַגּג ַהַתּנּוּר ֶשׁ ִנְּבַלע בּוֹ ַטַﬠם ָחֵמץ ַﬠל ְיֵדי ַהֵזָּﬠה ֶשִׁהִזּיַﬠ ְכֶּשָׁהיוּ ַתְּחָתּיו ְקֵדרוֹת רוְֹתחוֹת‬ ‫ ְוַאף ַﬠל ִפּי‬329,‫תצח‬.‫ֵכּיָון ֶשְׁכָּבר ֻהַסּק ַהַתּנּוּר – ֲהֵרי ִנְתַלֵבּן ַגּגּוֹ ַﬠל ְיֵדי ַהַשְּׁלֶהֶבת ְו ִנְשַׂרף ָכּל ֶהָחֵמץ ַהָבּלוַּﬠ בּוֹ‬ ‫ ַﬠֵיּן‬330,‫תצט‬,‫ֶשְׁכֶּשִׁהִסּיק ֶאת ַהַתּנּוּר ל ֹא ִנְתַכֵּוּן ְלַהְכִשׁיר ַגּגּוֹ ְלֶפַסח ַﬠל ְיֵדי ֶהֵסּק ֶזה – ֵאין ַכָּוָּנה זוֹ ְמַﬠֶכֶּבת ְבִּדיֲﬠַבד‬ ‫תק‬:‫ִסיָמן תס"א‬ 69 Earthenware utensils that are glazed with molten glass331 are not governed by the laws applying to glass utensils,332 which – according to some authorities – may be kashered without hag’alah because they do not absorb [any substances].333 Instead, [glazed earthenware] is considered like [other] earthenware, [and thus] even hag’alah is not effective for it if it was used for hot chametz. [The rationale is that] since the glass covers the earthenware and was fired together with it in a kiln, [the glass] absorbs [food] like [the earthenware]. There are places where it is customary not to use earthenware utensils glazed with glass on Pesach even when they are new [and they] were never used with chametz. [The rationale is that] some artisans perform the glazing process with bran. Thus, there is chametz absorbed within the glaze. By contrast, when earthenware utensils that are not glazed – but some glass from the glazing of another utensil dripped on them – are new, it is permitted to use them on Pesach.334 [The rationale is that] after [the glass drips on these utensils, they] are placed into a kiln or an oven filled with fire, and any bran in [the glass] will be consumed by fire, because the artisan will not be concerned [and refrain] from subjecting them to fire; he will thoroughly expose them to heat, because they will not be ruined by the fire since they are not glazed. By contrast, [the artisan] will be concerned regarding [exposing] earthenware utensils that are glazed with glass [to extreme heat], lest the glass in [the glaze] be ruined by the heat of the fire. Therefore, he will hurry to remove them from the fire.335 Therefore, [the custom is to] be stringent and not use them on

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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Pesach. ‫ ֶשֵׁיּשׁ‬332‫ – ֵאין ִדּיָנם ִכְּכֵלי ְזכוִּכית‬331(‫סט ְכֵּלי ֶחֶרס ַהְמֻצִפּים ִמתּוָֹכם ְבִּהתּוּ ְזכוִּכית ֶשׁקּוֹ ִרין )גיגלייזר"ט‬ ‫תקב ֶשֲׁאִפלּוּ ַהְגָﬠָלה ֵאיָנהּ‬,‫ ֶאָלּא ֲהֵרי ֵהם ִכְּכֵלי ֶחֶרס‬333,‫ַמְכִשׁי ִרין אוָֹתם ְבּל ֹא ַהְגָﬠָלהתקא ְלִפי ֶשֵׁאיָנם בּוְֹלִﬠים ְכּלוּם‬ ‫ ְדֵּכיָון ֶשַׁהְזּכוִּכית הוּא ְמֻחֶפּה ַﬠל ַהֶחֶרס ְוִנְצָרף ִﬠמּוֹ ַבִּכְּבָשׁן – ֲהֵרי הוּא‬,‫מוֶֹﬠֶלת ָלֶהם ִאם ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְבַּחִמּין‬ ‫תקג‬.‫בּוֵֹלַﬠ ָכּמוֹהוּ‬ ‫ ֲאִפלּוּ ֵהם ֲחָדִשׁים ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ ָבֶּהן‬,‫ְוֵישׁ ְמקוֹמוֹת ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ִבְּכֵלי ֶחֶרס ַהְמֻצִפּים ְבּתוָֹכם ִבְּזכוִּכית‬ ‫תקה ַוֲהֵרי ֵישׁ ָכּאן ָחֵמץ ָבּלוַּﬠ ְבּתוֹ ַהִצּפּוּי‬,‫תקד ְלִפי ֶשִׁמְּקָצת ָהֻאָמּ ִנים עוִֹשׂים ְפֻּﬠַלּת ַהִצּפּוּי ַﬠל ְיֵדי ֻסִבּין‬,‫ָחֵמץ ֵמעוָֹלם‬. 334,‫ֲאָבל ְכֵּלי ֶחֶרס ֶשֵׁאיָנן ְמֻצִפּים ֶאָלּא ֶשׁ ִנַּטּף ָﬠָליו ְמַﬠט ְזכוִּכית ִמִצּפּוּי ְכִּלי ַאֵחר – ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ִאם הוּא ָחָדשׁ‬ ‫ ֶשֵׁאין ָהֻאָמּן ָחס ָﬠָליו ְלָשׂ ְרפוֹ וְּלָצ ְרפוֹ‬,‫ְלִפי ֶשַׁאַחר ָכּ ַמְכ ִניִסין אוֹתוֹ ְלִכְבָשׁן אוֹ ְלַתנּוּר ָמֵלא ֵאשׁ ְו ִנְשָׂרף ַהֻסִּבּין ֶשׁבּוֹ‬ ‫ ֲאָבל אוֹתוֹ ְכִּלי ֶחֶרס ֶשׁהוּא ְמֻצֶפּה ִבְּזכוִּכית ָחס ָﬠָליו‬.‫ ֵכּיָון ֶשֵׁאינוֹ ְמֻצֶפּה ִבְּזכוִּכית ֵאינוֹ ִמְתַקְלֵקל ְכּלוּם ָבֵּאשׁ‬,‫ֵהיֵטב‬ ‫ וְּלִפיָכ ַמֲחִמי ִרין ֶשׁלּ ֹא‬335,‫ וְּלָכ ְמַמֵהר הוּא ְלהוִֹציאוֹ ִמן ָהֵאשׁ‬,‫ֶשׁלּ ֹא ִיְתַקְלֵקל ַהְזּכוִּכית ֶשׁבּוֹ ֵמֲחַמת ֹחם ָהֵאשׁ‬ ‫תקו‬:‫ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבֶּפַסח‬ 70 Nevertheless, stringency is required only in those places where there is an established custom to that effect. [Moreover,] even in those places, if one is certain that the artisan did not mix bran in the glazing for a particular earthenware utensil, there is room for leniency and [the utensil] may be used on Pesach, unless there is a widely known custom to also rule stringently regarding such a situation. For this reason, it is customary in some places not to use [such utensils] on Pesach even though they are new, unless a Jew observed the artisan to ensure that he did not affix a coating of tin and coloring [to the utensil] using bran.336 [Nevertheless,] one [need] not [have any qualms about not] following this stringency, except in a place where this is the custom, because according to the fundamentals of the law, there is no need to be concerned about this. [The rationale is that] the tin and the coloring become attached to the utensil only as a result of heating [the utensil] until it becomes glowing hot with fire, and [it can be assumed that, in that process,] the substance of the bran will be consumed.337 Moreover, even a used metal utensil in which chametz had been cooked the entire year, but which was coated with tin afterwards, may be permitted to be used on Pesach without hag’alah [being performed on it] according to the fundamentals of the law. [The rationale is that] while the utensil is being coated [with tin], it is heated [to the extent that it becomes] glowing hot. [This heating process] purges the prohibited [substance, i.e., the chametz,] from it just as hag’alah would. For the fire heats [the utensil] from the outside to the extent that the tin is melted within it on the inside.338 Subjecting it to such heat is no less effective than hag’alah, for the entire area of both sides of the utensil – the inside and the outside – will become so hot that a hand would recoil from touching them.339 Nevertheless, sometimes this coating is done quickly and it does not cover the entire area of the utensil because [the utensil] was not heated thoroughly. [Indeed,] this is a very common occurrence. Therefore, it is proper to rule that hag’alah be performed on the utensils after they were coated. (If the artisan who coated them was a non-Jew, [the utensils] must be immersed in a mikveh without a blessing after [they were] coated, [but]340 before performing hag’alah, as stated in Yoreh Deah, sec. 120.)341 By contrast, even hag’alah and libbun are not effective in kashering used earthenware utensils that are coated with tin or lead, as is the law regarding [all other] earthenware utensils that cannot be kashered [in this manner.342 This 12/16/2020, 8:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284910/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...‬‬

‫‪applies even when the utensil] was coated while it was still new, before it had been‬‬ ‫‪used, and [thus,] nothing had been absorbed by the earthenware until after it was‬‬ ‫‪coated with lead. As such, the lead [coating] intervened between the earthenware‬‬ ‫‪and the chametz that was used in [the utensil. Nevertheless, this factor] is not‬‬ ‫‪[sufficient] to cause [the utensil] to be considered a metal utensil that can be‬‬ ‫‪kashered through hag’alah. [The rationale is that] when chametz is used in [the‬‬ ‫‪utensil] while hot, the chametz is absorbed within the entire thickness of the utensil‬‬ ‫‪[including] also the earthenware that is below the lead [coating]. Afterwards, [the‬‬ ‫‪chametz that has been absorbed] will never be [fully] released.343‬‬ ‫ע וִּמָכּל ָמקוֹם‪ֵ ,‬אין ְלַהֲחִמיר ֶאָלּא ִבְּמקוֹמוֹת ֶשָׁנֲּהגוּ ְלַהֲחִמיר‪.‬תקז ְוַגם ְבּאוָֹתן ְמקוֹמוֹת‪ִ ,‬אם ָבּ ִרי לוֹ ֶשְׁכִּלי ֶחֶרס ֶזה ל ֹא‬ ‫‪ֵ.‬ﬠַרב ָהֻאָמּן ֻסִבּין ַבִּצּפּוּי – ֵישׁ ְלָהֵקל ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסחתקח ִאם ֵאין ָשׁם ִמְנָהג ָידוַּﬠ ְלַהֲחִמיר ַגּם ָבֶּזה‬ ‫וְּלִפיָכ נוֲֹה ִגים ִבְּקָצת ְמקוֹמוֹת ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח ֲאִפלּוּ ֵהם ֲחָדִשׁים‪ֶ ,‬אָלּא ִאם ֵכּן ָﬠַמד ַה ִיְּשָׂרֵאל ַﬠל ַגֵּבּי ָהֻאָמּן‬ ‫ִל ְראוֹת ֶשׁלּ ֹא ְיַתֵקּן ִצפּוּיתקט ַהְבּ ִדילתקי ְוַהֶצַּבעתקיא ַﬠל ְיֵדי ֻסִבּין‪336.‬‬ ‫ְוֵאין ְלַהֲחִמיר ָבֶּזה ֶאָלּא ִבְּמקוֹם ַהִמְּנָהג‪,‬תקיב ֶשֵׁמִּﬠַקּר ַהִדּין ֵאין ָלֹחשׁ ָלֶזה‪ֶ ,‬שֲׁהֵרי ֵאין ַהְבּ ִדיל אוֹ ַהֶצַּבע ִמְתַדְּבִּקין ַבְּכִּלי‬ ‫ֶאָלּא ַﬠל ְיֵדי ִלבּוּן ַהְכִּלי ָבֵּאשׁ‪ַ ,‬וֲאַזי ִנְשָׂרף ָכּל ַמָמּשׁוּת ַהֻסִּבּין‪.‬תקיג‪337,‬‬ ‫ְול ֹא עוֹד‪ֶ ,‬אָלּא ֲאִפלּוּ ְכִּלי ַמֶתֶּכת ָיָשׁן ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ָחֵמץ ָכּל ַהָשָּׁנה ְוַאַחר ָכּ ִחָפּהוּ ִבְּבִדיל – ֵישׁ ְלַהִתּיר ֵמִﬠַקּר ַהִדּין‬ ‫ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ְבּל ֹא ַהְגָﬠָלה‪ְ ,‬לִפי ֶשַׁהִלּבּוּן ֶשְׁמַּלְבּ ִנים אוֹתוֹ ִבְּשַׁﬠת ִצפּוּי ַמְפִליט ָהִאסּוּר ִמֶמּנּוּ ְכּמוֹ ֶשִׁאם ָהָיה‬ ‫ַמְגִﬠילוֹ‪ֶ ,‬שֲׁהֵרי ָהֵאשׁ ְמַחְמּמוֹ ָכּל ָכּ ִמַבּחוּץ ַﬠד ֶשַׁהְבִּדיל ִנָתּ ְבּתוֹכוֹ ִמִבְּפ ִנים‪ְ 338,‬וִלבּוּן ָכֶּזה ֵאינוֹ ָגּרוַּﬠ ֵמַהְגָﬠָלה‪,‬‬ ‫ֵכּיָון ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ִמְשֵּׁני ֲﬠָבָריו ִמַבּ ִית וִּמחוּץ ְבָּכל ֶשַׁטח ַהְכִּלי‪.‬תקיד‪ֶ 339,‬אָלּא ְלִפי ֶשִׁלְּפָﬠִמים עוִֹשׂים ֶזה ַהִצּפּוּי‬ ‫ִבְּמִהירוּת ְוֵאינוֹ עוֶֹלה ְבָּכל ֶשַׁטח ַהְכִּלי ְלִפי ֶשׁלּ ֹא ִה ְרִתּיחוּ אוֹתוֹ ָיֶפה‪ְ ,‬וֶזה ָמצוּי ְמֹאד‪,‬תקטו ְלִפיָכ ָנכוֹן ְלהוֹרוֹת‬ ‫ֶשַׁיּ ְגִﬠילוּ אוָֹתם ַאַחר ַהִצּפּוּי‪.‬תקטז‬ ‫ְוִאם ָהֻאָמּן ֶשִׁצָּפּהוּ הוּא ָנְכ ִרי – ָצ ִרי ְלַהְטִבּילוֹתקיז ְבּל ֹא ְבָּרָכהתקיח ַאַחר ַהִצּפּוּי‪ֹ 340‬קֶדםתקיט ַהַהְגָﬠָלה‪ְ ,‬כּמוֹ(‬ ‫‪ֶ).‬שׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"כתקכ‪341,‬‬ ‫ֲאָבל ְכִּלי ֶחֶרס ָיָשׁן ַהְמֻחֶפּה ִבְּבִדיל אוֹ עוֶֹפֶרת – ֲאִפלּוּ ַהְגָﬠָלה ְוִלבּוּן ֵאין מוִֹﬠיִלין לוֹ ְלַהְכִשׁירוֹ‪ְ ,‬כִּדין ְכִּלי ֶחֶרסתקכא‬ ‫ֶשֵׁאינוֹ ִנְכָשׁר ַﬠל ְיֵדי ַהְגָﬠָלה ְוִלבּוּן‪ְ 342.‬וַאף ַﬠל ִפּי ֶשִׁחָפּהוּ ְכֶּשָׁהָיה ָחָדשׁ ֶשֲׁﬠַד ִין ל ֹא ִנְשַׁתֵּמּשׁ בּוֹ ְול ֹא ִנְבַלע ְכּלוּם‬ ‫ְבַּהֶחֶרס ַﬠד ְלַאַחר ֶשִׁחָפּהוּ ְבּעוֶֹפֶרת ְוָאז עוֶֹפֶרת הוּא ַמְפִסיק ֵבּין ַהֶחֶרס וֵּבין ֶהָחֵמץ ֶשׁ ִנְּשַׁתֵּמּשׁ ְבּתוֹכוֹ – ֵאין ֶזה מוִֹﬠיל‬ ‫ְכּלוּם ִלְהיוֹת ִנדּוֹן ִכְּכֵלי ַמָתּכוֹת ַה ִנְּכָשׁ ִרים ַﬠל ְיֵדי ַהְגָﬠָלה‪ְ ,‬לִפי ְכֶּשׁ ִנְּשַׁתֵּמּשׁ בּוֹ ָחֵמץ ְבַּחִמּין ִנְבַלע ֶהָחֵמץ ְבָּכל ֳﬠִבי‬ ‫ַהְכִּלי‪ְ ,‬וִנְבַלע ַגּם ַבֶּחֶרס ֶשַׁתַּחת ָהעוֶֹפֶרת‪,‬תקכב ְושׁוּב ֵאינוֹ ִנְפָלט ִמֶמּנּוּ ְלעוָֹלם‪343:‬‬ ‫‪71 Wooden utensils coated with [a coating made from] herbs are governed by the‬‬ ‫]‪same laws as earthenware utensils, [i.e.,] hag’alah is not effective [in kashering‬‬ ‫]‪them if they were used for hot chametz. [The rationale is that] the herbal [coating‬‬ ‫‪prevents the water used for hag’alah from purging [the chametz] absorbed in the‬‬ ‫‪wood below it. (If, however, [these utensils] were not used for chametz, they are not‬‬ ‫‪forbidden on Pesach344 unless the local custom is to be stringent, as explained‬‬ ‫‪above.)345‬‬ ‫עא ְכֵּלי ֵﬠץ ַהְמֻצִפּים ְבַּסְמָמ ִנים ִדּיָנם ִכְּכֵלי ֶחֶרס‪ֶ ,‬שֵׁאין ַהְגָﬠָלה מוֶֹﬠֶלת ָלֶהם ִאם ִנְשַׁתֵּמּשׁ ָבֶּהם ָחֵמץתקכג ְבַּחִמּין‪,‬תקכד‬ ‫ֶשַׁהַסְּמָמִנים ְמַﬠְכִּבים ַﬠל ֵמי ַהַהְגָﬠָלה ֶשׁלּ ֹא ַיְפִליטוּ ַמה ֶשָּׁבּלוַּﬠ ְבּתוֹ ָהֵﬠץ ֶשַׁתְּחֵתּיֶהם‪.‬תקכה‬ ‫ֲאָבל ִאם ל ֹא ִנְשַׁתֵּמּשׁ ָבֶּהם ָחֵמץ – ֵאיָנם ֲאסוּ ִרים ְבֶּפַסח‪ֶ 344‬אָלּא ְבָּמקוֹם ֶשָׁנֲּהגוּ ְלַהֲחִמיר‪,‬תקכו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר(‬ ‫‪ְ):‬לַמְﬠָלהתקכז‪345,‬‬ ‫‪72 Since all utensils used for drinking – [i.e.,] cups, flasks, containers, even those‬‬ ‫‪made of earthenware346 – were used for cold [liquids] throughout the year, they‬‬ ‫‪have not absorbed any [chametz].347 Therefore, it is not necessary to perform‬‬ ‫‪hag’alah upon them. Instead, washing them [thoroughly] is sufficient according to‬‬

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Shulchan Aruch: Chapter 451 - The Laws [Applying] to the Purging of [...

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the fundamentals of the law. (Nevertheless, as explained above,348 it is customary on Pesach to refrain from using earthenware utensils that had been used previously.) [The procedure of kashering these utensils according to the fundamentals of the law is as follows:] they should be washed and rubbed thoroughly in water to remove and wash away any forbidden substance whose [traces may] remain. Afterwards, one should wash them again in water without rubbing [them[, as will be explained in Yoreh Deah, sec. 121.349 Afterwards, it is permitted to use [these earthenware utensils], even with hot liquids. True, there are times when [these drinking utensils] are placed near a fire to warm wine in them, and small pieces of leavened bread are dipped in the warm wine in [the utensils].350 Also, hot beer is sometimes poured into wooden mugs together with cold beer. [Moreover,] sometimes [beverages that are chametz] remain in these utensils for 24 hours, and soaking [for this long] is equivalent to cooking, as explained above.351 Nevertheless, since throughout the year, [the utensils] are primarily used for cold [liquids, and the liquids generally remain in the utensils] for less than 24 hours, the Sages did not rule stringently and require hag’alah, provided that, within 24 hours, [the utensils] had not absorbed chametz via heat or through [chametz] soaking in them for 24 hours. In contrast, [a different rule applies to] utensils that are primarily used throughout the year to store liquids that are chametz in them for 24 hours or more, like barrels or pitchers of beer. [These utensils] must be kashered by filling them with water, [leaving the water in them for 24 hours and then] pouring it out,352 or by performing hag’alah [on them] in a k’li rishon. [This ruling applies] even when [these utensils] have not been used within 24 hours. According to those authorities who maintain that [the purpose for which a utensil] is primarily used does not determine its status vis-à-vis the method it is kashered,353 even cups or flasks must be kashered by filling them with water, [leaving the water in them for 24 hours and then] pouring it out, or by performing hag’alah in a k’li rishon. This is the overwhelmingly accepted custom in these countries and one should not deviate [from it].354 Nevertheless, if one violated [these instructions] and did not kasher [drinking utensils] at all, but merely washed them and rubbed them thoroughly [until clean] and [then] used them on Pesach even for hot [liquids], these hot [liquids] are permitted, because after the fact, the first opinion is relied upon.355 ‫ ֵכּיָון ֶשַׁתְּשִׁמיָשׁן‬346,‫תקכט‬,‫תקכח ֲאִפלּוּ ֵהם ֶשׁל ֶחֶרס‬,‫ ֵבּין כּוֹסוֹת ֵבּין ְצלוִֹחיּוֹת ֵבּין ַק ְנַק ִנּים‬,‫עב ָכּל ְכֵּלי ַהְשִּׁתָיּה‬ ‫ ֶאָלּא ַדּי ָלֶהם ִבְּשִׁטיָפה ֵמִﬠַקּר‬,‫ וְּלִפיָכ ֵאין ָצ ִרי ְלַהְגִﬠיָלן ְכָּלל‬347,‫ְבּצוֵֹנן ָכּל ַהָשָּׁנה – ֲהֵרי ל ֹא ִנְבַלע ָבֶּהם ְכּלוּם‬ ‫ ְדַּה ְינוּ‬,(348,‫ַהִדּין )ֲאָבל ַהִמּ ְנָהג הוּא ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְכָּלל ִבְּכֵלי ֶחֶרס ְיָשׁ ִנים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהתקל‬ ‫ ְוַאַחר ָכּ חוֵֹזר ְושׁוְֹטָפן ְבַּמ ִים ְבִּלי‬,‫ֶשׁ ְיִּדיֵחם ִויַשְׁפְשֵׁפם ֵהיֵטב ְבַּמ ִים ְכֵּדי ְלָהִסיר וְּלָמֵרק ָהִאסּוּר ַהָדּבוּק ָבֶּהם ְבֵּﬠין‬ ‫ וֻּמָתּר ְלִהְשַׁתֵּמּשׁ ָבֶּהן ַאַחר ָכּ ֲאִפלּוּ ְבַּחִמּין‬349,‫תקלא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קכ"א‬,‫ִשְׁפשׁוּף‬. ‫ְוַאף ַﬠל ִפּי ֶשִׁלְּפָﬠִמים ַמ ִנּיִחין אוָֹתם ֵאֶצל ָהֵאשׁ ְלַחֵמּם ָבֶּהן ַי ִין ְונוְֹת ִנים ְפִּתיֵתי ֶלֶחם ָחֵמץ ַבַּיּ ִין ַהַחם‬ ‫תקלג ְוִלְפָﬠִמים שׁוֶֹהה‬,‫ ְוַגם כּוֹסוֹת ֶשׁל ֵﬠץ ִלְפָﬠִמים ְמָﬠ ִרין ְלתוָֹכם ֵשָׁכר ַחם ִﬠם ֵשָׁכר צוֵֹנן‬350,‫תקלב‬,‫ֶשְׁבּתוָֹכן‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֹׁרב ַתְּשִׁמיָשׁן ָכּל‬351,‫תקלה‬,‫ְבּתוָֹכם ֵמֵﬠת ְלֵﬠת ְוַנֲﬠֶשׂה ָכּבוּשׁ ִכְּמֻבָשּׁלתקלד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ַהָשָּׁנה הוּא ְבּצוֵֹנן ָפּחוֹת ִמֵמֵּﬠת ְלֵﬠת – ל ֹא ֶהֱחִמירוּ ָבֶּהן ֲחָכִמים ְלַה ְגִﬠיָלםתקלו ִאם ֵאינוֹ ֶבּן יוֹמוֹ ִמְבִּליַﬠת ֶהָחֵמץתקלז‬ ‫ֶשִׁנְּבַלע ָבֶּהן ַﬠל ְיֵדי ַחִמּין אוֹ ַﬠל ְיֵדי ְכִּביָשׁה ֵמֵﬠת ְלֵﬠת‬. ‫ ְכּגוֹן ָחִבית ְוַכִדּים ֶשׁל‬,‫ֲאָבל ֵכִּלים ֶשֹׁרב ַתְּשִׁמיָשׁן ָכּל ַהָשָּׁנה הוּא ְלַהְשׁהוֹת ַמְשֶׁקה ָחֵמץ ְבּתוָֹכם ֵמֵﬠת ְלֵﬠת אוֹ יוֵֹתר‬ ‫תקלח‬.‫ אוֹ ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּכִלי ִראשׁוֹן ַאף ִאם ֵאיָנם ְבֵּני יוָֹמן‬352‫ֵשָׁכר – ָצ ִרי ְלַהְכִשׁיָרם ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי‬

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‫ – ַאף כּוֹסוֹת וְּצלוִֹחית ָצ ִרי ְלַהְכִשׁיר‬353‫וְּלִדְבֵרי ָהאוְֹמ ִריםתקלט ֶשֵׁאין הוְֹלִכים ְבַּהְגָﬠַלת ֵכִּלים ַאַחר ֹרב ַתְּשִׁמיָשׁן‬ ‫ ֲאָבל ִאם‬354.‫תקמ ְוֵאין ְלַשׁנּוֹת‬,‫ ְוֵכן ַהִמּ ְנָהג ָפּשׁוּט ִבְּמִדינוֹת ֵאלּוּ‬.‫ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי אוֹ ַﬠל ְיֵדי ַהְגָﬠָלה ִבְּכִלי ִראשׁוֹן‬ ,‫ָﬠַבר ְול ֹא ִהְכִשׁיָרם ְכָּלל ַרק ֶשֱׁהִדיָחם ְוִשְׁפְשָׁפם ֵהיֵטב ְוִהְשַׁתֵּמּשׁ ָבֶּהן ְבֶּפַסח ֲאִפלּוּ ְבַּחִמּין – ֲהֵרי ַחִמּין ַהָלּלוּ ֻמָתּ ִרין‬ 355,‫תקמא‬:‫ְלִפי ֶשְׁבִּדיֲﬠַבד סוְֹמִכין ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 73 All glass utensils356 – even those which were used for hot chametz throughout the entire year and even those in which beverages that are chametz remained for several days or years, for example, flasks with narrow openings in which beer is kept for long periods – need not be kashered at all for Pesach. It is sufficient to wash them, as required by law.357 [The rationale is that] they are smooth and firm and do not absorb any [substances].358 Other authorities maintain that even hag’alah is not effective in kashering glass utensils that were used for chametz while [the chametz was] hot or in which liquids stood for [at least] 24 hours. [These authorities maintain that] since the raw materials [from which glass is made] is sand, they are deemed to be earthenware utensils. This is the overwhelmingly accepted custom in these countries.359 Therefore, it is customary on Pesach not to use any glass utensil into which one might suspect that a hot beverage that is chametz was poured, or in which a beverage that was chametz was kept for 24 hours.360 Nevertheless, if [a person] violated [this directive] and on Pesach used [a glass utensil that might have been used with hot chametz liquids, or which may have held chametz liquids for at least 24 hours] – even [if he used the utensil on Pesach] with hot [food] without kashering it, this hot [food] is permitted, provided that this utensil was primarily used throughout the year for cold [food and] for less than 24 hours.361 If, however, the utensil was primarily used for hot [food], or even [if it was used] for cold [beverages], but generally, a beverage that is chametz was kept in [the utensil] for 24 hours or longer – for example, flasks with narrow openings in which strong alcoholic beverages are kept for long periods362 – the hot [food] with which [the utensil] was used or the beverages that were kept in it for [at least] 24 hours are forbidden even after the fact. [The only exception is if] the utensil was kashered before it was used, either by hag’alah or by filling it with water, [leaving the water in it for 24 hours and then] pouring it out.363 ‫ ַוֲאִפלּוּ אוָֹתם ֶשָׁשָּׁהה ַמְשֶׁקה ָחֵמץ ְבּתוָֹכם ַכָּמּה‬,‫ ֲאִפלּוּ ִנְשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְבַּחִמּין ָכּל ַהָשָּׁנה‬356,‫עג ָכּל ְכֵּלי ְזכוִּכית‬ ‫ ֶאָלּא ַדּי‬,‫ ְכּגוֹן ְצלוִֹחיּוֹת ֶשִׁפּיֶהם ַצר ֶשֶׁדֶּר ְלַהְכ ִניס ָבֶּהם ֵשָׁכר ְלִקיּוּם – ֵאין ְצ ִריִכים שׁוּם ֶהְכֵשׁר ְלֶפַסח‬,‫ָיִמים ְוָשׁ ִנים‬ 358,‫תקמב‬.‫ ְלִפי ֶשֵׁהם ֲחָלִקים ְוָקִשׁים ְוֵאיָנן בּוְֹלִﬠים ְכּלוּם‬357,‫ָלֶהם ִבְּשִׁטיָפה ְכִּדיָנהּ‬ ‫ְוֵישׁ אוְֹמ ִריםתקמג ֶשֲׁאִפלּוּ ַהְגָﬠָלה ֵאיָנהּ מוֶֹﬠֶלת ִלְכֵלי ְזכוִּכית ֶשִׁנְּשַׁתֵּמּשׁ ָבֶּהן ָחֵמץ ְבַּחִמּין אוֹ ַﬠל ְיֵדי ְכִּביָשׁה ֵמֵﬠת‬ 359,‫תקמה‬.‫ ְוֵכן ַהִמּ ְנָהג ָפּשׁוּט ִבְּמִדינוֹת ֵאלּוּ‬.‫תקמד ְדֵּכיָון ֶשְׁתִּחַלּת ְבּ ִרָיָּתן הוּא ִמן ַהחוֹל – ֲהֵרי ֵהן ִכְּכֵלי ֶחֶרס‬,‫ְלֵﬠת‬ ‫ְלִפיָכ נוֲֹהִגין ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבּשׁוּם ְכִּלי ְזכוִּכית ֶשֵׁיּשׁ ָלֹחשׁ בּוֹ ֶשָׁמּא ֵﬠרוּ ְלתוֹכוֹ ַמְשֶׁקה ָחֵמץ ַחם אוֹ ֶשָׁמּא‬ – ‫ ֲאָבל ִאם ָﬠַבר ְוִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסחתקמו ֲאִפלּוּ ְבַּחִמּין ְבּל ֹא שׁוּם ֶהְכֵשׁר‬360.‫ִנְשַׁתָּהה ְבּתוֹכוֹ ַמְשֶׁקה ָחֵמץ ֵמֵﬠת ְלֵﬠת‬ 361,‫תקמז‬.‫ֲהֵרי ַחִמּין ַהָלּלוּ ֻמָתּ ִרין ִאם ֹרב ַתְּשִׁמישׁ ְכִּלי ֶזה ָכּל ַהָשָּׁנה הוּא ְבּצוֵֹנן ָפּחוֹת ֵמֵﬠת ְלֵﬠת‬ ‫ אוֹ ֲאִפלּוּ ְבּצוֵֹנן ֶאָלּא ֶשֹׁרב ַהְפָּﬠִמים ֶדֶּר ְלַהְשׁהוֹת ַמְשֶׁקה ָחֵמץ ְבּתוֹכוֹ‬,‫ֲאָבל ִאם ֹרב ַתְּשִׁמישׁוֹ ָכּל ַהָשָּׁנה הוּא ְבַּחִמּין‬ ‫ – ַאף ְבּ ִדיֲﬠַבד‬362‫ ְכּגוֹן ְצלוִֹחיּוֹת ֶשִׁפּיֶהם ַצר ֶשֶׁדֶּר ְלַהְכִניס ָבֶּהן ֵיין־ָשָׂרףתקמט ְלִקיּוּם‬,‫ֵמֵﬠת ְלֵﬠתתקמח אוֹ יוֵֹתר‬ ‫ ֶאָלּא ִאם ֵכּן ִהְכִשׁירוֹ ֹקֶדם ֶשׁ ִנְּשַׁתֵּמּשׁ בּוֹ ַﬠל ְיֵדי‬,‫ֲאסוּ ִרין ַהַחִמּין ֶשִׁנְּשַׁתְּמּשׁוּ בּוֹ אוֹ ַהַמְּשֶׁקה ֶשָׁﬠַמד בּוֹ ֵמֵﬠת ְלֵﬠת‬ 363,‫תקנא‬:‫ַהְגָﬠָלהתקנ אוֹ ַﬠל ְיֵדי ִמלּוּי ְוֵﬠרוּי‬ 75 364 According to the custom in our region, as an initial preference, one should

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refrain from using silver utensils on which designs were glazed with molten glass (referred to in Yiddish as geshmeltzt) on their inside, even when hag’alah was performed [upon them].365 [The rationale is that our custom] follows the stringency of the authorities who maintain that hag’alah is not effective for glass [utensils].366 Nevertheless, if [the glazing] is [only] on the outside of the utensil, it is permitted to make use of [the utensil] on Pesach [after purging the chametz from it] by hag’alah, or by filling [the utensil] with water, [leaving the water in it for 24 hours and then] pouring it out.367 [The rationale is that] the molten glass on the outside [of the utensil] did not absorb any of the chametz that was used inside [the utensil].368 True, at times, boiling [hot] chametz may have been poured into this [utensil], and a metal utensil [is governed by the principle],369 “When a portion [of it] is hot, the entire [utensil] is hot.” Thus, the outer side of the utensil will also have become hot and chametz will have been absorbed in the glass that is attached to it. (As mentioned above,370 there are authorities who follow this understanding.) Nevertheless, if one uses [the utensil] on Pesach, none [of the substances absorbed in the glass] will be released into the liquid in [the utensil], even if the liquid is boiling [hot] and as a result, the outer surface of the utensil will also be heated since a metal utensil [is governed by the principle], “When a portion [of it] is hot, the entire [utensil] is hot.” [The rationale for this is that] the heat of [the outer surface of the utensil] comes about only because of the heat of [the inner portion. Hence, that heat] does not have the power to release the substances absorbed there and cause them to be transmitted to the other side, as explained in Yoreh Deah, sec. 94.371 (There is no concern that one will boil a liquid in [this utensil] over fire during Pesach and [thus] the outer side of the utensil will [also] become very hot because of the fire and release the flavor of the chametz that is absorbed in the molten glass attached to it, because ordinary practice is not to heat valuable ornamental silver utensils over fire at all.)372 ‫ ְכֵּלי ֶכֶּסף ַהְמֻצָיּ ִרים ַבַּצּד ַהְפִּניִמית ֶשָׁלֶּהם ְבִּהתּוּ ְזכוִּכיתתקנג )ֶשׁקּוֹ ִרין גישמעלצ"ט( – ֵאין‬364,‫עה תקנב‬ ‫ ֶשַׁמֲּחִמי ִרין ְכָּהאוְֹמ ִריםתקנד ֶשֵׁאין ַהְגָﬠָלה‬365‫ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ְלַכְתִּחָלּה ֲאִפלּוּ ַﬠל ְיֵדי ַהְגָﬠָלה ְלִפי ִמ ְנַהג ְמִדיָנֵתנוּ‬ ‫ ֲאָבל ִאם הוּא ַבַּצּד ַהִחיצוֹן ֶשׁל ַהְכִּלי – ֻמָתּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ַﬠל ְיֵדי ַהְגָﬠָלהתקנה אוֹ ַﬠל‬366.‫מוֶֹﬠֶלת ִלְזכוִּכית‬ 368,‫תקנז‬.‫ ֶשֲׁהֵרי ַהִהתּוּ ְזכוִּכית ֶשִׁמַּבּחוּץ ל ֹא ָבַּלע ְכּלוּם ֵמֶהָחֵמץ ֶשׁ ִנְּשַׁתֵּמּשׁ בּוֹ ִמִבְּפ ִנים‬367,‫תקנו‬,‫ְיֵדי ִמלּוּי ְוֵﬠרוּי‬ ‫ ְו ִנְתַחֵמּם ַגּם ַצד ַהִחיצוֹן ֶשׁל ַהְכִּלי‬369,‫ וְּכִלי ַמָתּכוֹת ֶשַׁחם ִמְקָצתוֹ ַחם ֻכּלּוֹ‬,‫ְוַאף ֶשִׁלְּפָﬠִמים ֵﬠרוּ ְלתוֹכוֹ ָחֵמץ רוֵֹתַח‬ ‫ ִמָכּל ָמקוֹם‬,(‫ ֶשֵׁיּשׁ סוְֹב ִרין ֵכּן‬370,‫ְוִנְבַלע ָשׁם ַטַﬠם ֶהָחֵמץ ַבְּזּכוִּכית ַהָקּבוַּﬠ ָשׁם )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהתקנח‬ ‫ ַאף ִאם ִיְהֶיה ַמְשֶׁקה רוֵֹתַח ְוַﬠל ְיֵדי ֵכּן ִיְתַחֵמּם‬,‫ְכֶּשׁ ִיְּשַׁתֵּמּשׁ בּוֹ ְבֶּפַסח ל ֹא ִיְהֶיה ִנְפָלט ְכּלוּם ֵמַהְזּכוִּכית ַלַמְּשֶׁקה ֶשְׁבּתוֹכוֹ‬ ‫ ִמָכּל ָמקוֹם ִמְקָצת ֹחם ֶזה ֶשֵׁאינוֹ ַחם ֶאָלּא ֵמֲחַמת ֹחם‬,‫ ֶשְׁכִּלי ַמָתּכוֹת ֶשַׁחם ִמְקָצתוֹ ַחם ֻכּלּוֹ‬,‫ַגּם ַצד ַהִחיצוֹן ֶשׁל ַהְכִּלי‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫ִמְקָצת ַהֵשּׁ ִני – ֵאין לוֹ ֹכַּח ְלַהְפִליט ִגּעוּל ַהָבּלוַּﬠ ָשׁם וְּלהוִֹליכוֹ ַלִמְּקָצת ַהֵשּׁ ִני‬ 371,‫תקנט‬.‫צ"ד‬ (‫ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ַי ְרִתּיַח בּוֹ ַמְשֶׁקה ֵאֶצל ָהֵאשׁ ְבּתוֹ ַהֶפַּסח ְוִיְתַחֵמּם ַצד ַהִחיצוֹן ֶשׁל ַהְכִּלי ֹחם ָגּדוֹל ֵמֲחַמת ָהֵאשׁ‬ ‫ ְלִפי ֶשֵׁאין ֶדֶּר ְכָּלל ְלַה ְרִתּיַח ֵאֶצל ָהֵאשׁ ְכֵּלי ֶכֶּסף ֲחשׁוִּבים‬,‫ְוִיְפ ט ַטַﬠם ֶהָחֵמץ ַהָבּלוַּﬠ ְבִּהתּוּ ְזכוִּכית ַהְקּבוָּﬠה בּוֹ‬ 372,‫)ַהְמֻצָיּ ִריםתקס‬: 76 [The following law applies when] fowl were roasted on Pesach using a spit that had been used previously, i.e., throughout the year it was used for roasting meat that had been salted with salt that was not checked for crumbs of chametz that are commonly found between [the grains of] salt. [Nevertheless,] the fowl are 12/16/2020, 8:45 PM

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permitted, because it is not certain that there is chametz [absorbed] in the spit; there is only a concern that perhaps there were crumbs of chametz between [the grains of] salt. After the fact, [the fowl] should not be forbidden, for a forbidden factor should not be presumed to exist [merely] because of the possibility [of its existence].373 If, however, this spit was once used to roast fowl stuffed [with chametz], or other chametz – even [if] only the slightest amount [of chametz] – and on Pesach meat was roasted on [the spit] without it being kashered374 in the interim, it is forbidden even to benefit from this meat. ([According to the fundamentals of the law, this ruling applies only when the spit] was used [for chametz] within 24 hours [of the time it was used on Pesach].375 And according to the prevailing custom [in our region, this ruling applies even when the spit] was used [for chametz] more than 24 hours [before its use on Pesach].)376 [The rationale is that] the trace of chametz that was absorbed in the spit before Pesach was not nullified because of the presence of 60 [times its volume of permitted substances absorbed] in [the utensil], for the reason explained in Yoreh Deah, sec. 99;377 consult that source. ‫עו עוֹפוֹת ֶשׁ ִנְּצלוּ ְבֶּפַסח ְבַּשׁפּוּד ָיָשׁן ֶשָׁכּל ַהָשָּׁנה ָצלוּ בּוֹתקסא ָבָּשׂר ָמלוַּח ְבֶּמַלח ֶשׁלּ ֹא ִנְבַדּק ִמֵפּרוֵּרי ָחֵמץ ֶשַׁדּ ְרָכּם‬ ‫תקסב ֵכּיָון ֶשֵׁאין ַבַּשּׁפּוּד ָחֵמץ ַוַדּאי ֶאָלּא ֲחַשׁשׁ ְסֵפק ֵפּרוֵּרי ָחֵמץ ֶשֵׁבּין‬,‫ְלִהָמֵּצא ֵבּין ַהֶמַּלח – ֲהֵרי עוֹפוֹת ַהָלּלוּ ֻמָתּ ִרין‬ 373,‫תקסד‬.‫תקסג ִכּי ֵאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפק‬,‫ וִּמָסֵּפק ֵאין ֶלֱאֹסר ְבִּדיֲﬠַבד‬,‫ַהֶמַּלח‬ 374,‫ֲאָבל ִאם ַפַּﬠם ַאַחת ָצלוּ ְבַּשׁפּוּד ֶזה מוְּל ְיָתא אוֹ ְשָׁאר ָחֵמץ ֲאִפלּוּ ַמֶשּׁהוּ וְּבֶפַסח ָצלוּ בּוֹ ָבָּשׂר ְבּל ֹא ֶהְכֵשׁרתקסה‬ ‫ וְּלִמְנָהֵגנוּתקסח ֲאִפלּוּ ֵאינוֹ ֶבּן‬375,‫תקסז‬,‫ֵבּיְנַת ִים – ֲהֵרי ָבָּשׂר ֶזה ָאסוּר ֲאִפלּוּ ַבֲּהָנָאהתקסו )ִאם ַהַשּׁפּוּד הוּא ֶבּן יוֹמוֹ‬ ‫תקסט ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫ ֶשַׁמֶּשּׁהוּ ָחֵמץ ֶשִׁנְּבַלע ַבַּשּׁפּוּד ֹקֶדם ַהֶפַּסח ל ֹא ִנְתַבֵּטּל ְבּתוֹכוֹ ְבִּשִׁשּׁים‬376,(‫יוֹמוֹ‬ ‫ ַﬠֵיּן ָשׁם‬377,‫ִסיָמן צ"טתקע‬: 77 It is customary to thoroughly wash the bungs in the barrels of wine through which wine is drawn the entire year and which one seeks to use on Pesach.378 [The rationale is that] throughout the year, these bungs are used with hands that are soiled from chametz. ‫ ְלִפי‬378,‫עז נוֲֹה ִגין ְלָהִדיַח ַהְבָּרזוֹת ֶשְׁבָּחִביּוֹת ֶשׁל ַי ִיןתקעא ֶשִׁמְּסַתְּפִּקין ֵמֶהן ָכּל ַהָשָּׁנה ְורוֶֹצה ְלִהְסַתֵּפּק ֵמֶהן ְבֶּפַסח‬ ‫תקעב‬:‫ֶשָׁכּל ַהָשָּׁנה ִמְשַׁתְּמִּשׁין ַבְּבָּרזוֹת ְבָּיַד ִים ַהְמֻלְכָלכוֹת ֵמָחֵמץ‬ 78 Wooden pegs over which are hung cups for beer have certainly become soiled from the moisture of the beer in the cups, because the wooden [pegs] are inserted into the inside of the cups.379 Therefore, utensils should not be inserted in them during Pesach unless they are washed out thoroughly.380 ‫ ֵכּיָון‬,‫עח ָהֵﬠִצים ֶשׁתּוֲֹחִבים ָבֶּהם ְכֵּלי ְשִׁתָיּהתקעג ֶשׁל ֵשָׁכרתקעד ְבַּוַדּאי ִנְתַלְכֵל ָהֵﬠץ ִמִלְּכלוִּכית ַהֵשָּׁכר ֶשְׁבּתוֹ ַהְכִּלי‬ 380:‫ ֶאָלּא ִאם ֵכּן ֱהִדיחוֹ ָיֶפה‬379‫תקעה וְּלִפיָכ ֵאין ִלְתֹחב בּוֹ ֵכִּלים ְבֶּפַסח‬,‫ֶשָׁהֵﬠץ ִנְתָחב ְלתוֹ ֲחַלל ַהְכִּלי‬

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Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropriate] Time to [Perform] Hag’alah on Utensils By Rabbi Schneur Zalman of Liadi

SECTION 452 The [Required] Process and the [Appropriate] Time to [Perform] Hag’alah on Utensils (1-30) ‫סימן תנב ֵסֶדר וְּזַמן ַהְגָﬠַלת ֵכִּלים וּבוֹ ל' ְסִﬠיִפים‬: 1 The process through which hag’alah is [performed is as follows]: One should take a kettle and boil water in it. [Afterwards,] he should immerse in it all the utensils that require hag’alah1 in a k’li rishon.2 When a utensil is [too] large to immerse in [a kettle], one should make a border of mortar around [the utensil’s] rim so that it will [be able to] hold a large amount of water, enabling water to cover its entire rim.3 He should then fill [the utensil] with water and boil [the water] over fire. In this manner, even the rim of the utensil will have been subjected to hag’alah by the boiling water that passed over it.4 True, the boiling water will not remain on the rim of the utensil for an extended time, for [the water] will immediately flow [down] from [the rim] and descend from there through the mortar. Nevertheless, throughout the year as well, chametz did not remain on the rim of the utensil [for an extended time]. Chametz is only absorbed there because of [small] discharges that are sprayed from the food onto the rim of the utensil. [This border is necessary,] for if one does not make a border around the rim [of the utensil] so that the boiling [water] will pass over its rim, [and he will only rely on] the [ordinary] discharges sprayed from the boiling water in [the utensil], the hag’alah will not be effective for [kashering] its rim. [The rationale is that] there is reason for concern that [the water] discharged will not ascend over the (entire) rim during the hag’alah. By contrast, the forbidden [substance]5 was cooked in the utensil many times. [Thus,] it is impossible that discharges [of the forbidden substance] did not ascend over (every [portion]) of its rim [at least] once. If a person does not want to make a border [around the edge of the utensil], he should fill it copiously with water, and boil it over fire. He should then take a glowing hot stone or a flaming torch and cast it into the boiling water. As a result, the water will [come to a more] furious boil, ascending higher and flowing over the entire rim. 2,‫ב‬.‫ ִבְּכִלי ִראשׁוֹן‬1‫ לוֵֹקַח יוָֹרה וַּמ ְרִתּיַח ָבּהּ ַמ ִים וַּמְכ ִניס ְלתוָֹכהּ ָכּל ֵכִּליםא ַהְצּ ִריִכים ַהְגָﬠָלה‬:‫א ֵסֶדר ַהְגָﬠָלה‬ ‫וְּכִלי ָגּדוֹל ֶשֵׁאינוֹ ִנְכָנס ְכָּלל ְלתוָֹכהּ – ַיֲﬠֶשׂה ָשָׂפהג ֶשׁל ִטיטד ָסִביב ְלִפיו ְכֵּדי ֶשׁ ְיַּקֵבּל ַמ ִים ַרִבּים ְוַיַﬠְברוּ ַהַמּ ִים ַﬠל ָכּל‬ ‫ ְו ִנְמָצא ֶשַׁגּם ְשַׂפת ַהְכִּלי ֻהְגַﬠל ַﬠל ְיֵדי‬,‫ ְוַאַחר ָכּ ְיַמְלֶּאנּוּ ַמ ִים ַﬠל ָכּל ְשָׂפתוֹ ְוַי ְרִתּיֵחם ְבּתוֹכוֹ ֵאֶצל ָהֵאשׁ‬3,‫ְשָׂפתוֹ‬ ‫ה ֶשִׁמָּיּד ֵהן ָזִבין ְויוֹ ְרִדים‬,‫ ְוַאף ַﬠל ִפּי ֶשָׁהרוְֹתִחין ֵאיָנן ִמְתַﬠְכִּבין ַה ְרֵבּה ַﬠל ְשַׂפת ַהְכִּלי‬4.‫ָהרוְֹתִחים ֶשָׁﬠְברוּ ַﬠל ַגָּבּיו‬

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Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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‫ ְול ֹא ִנְבַלע בּוֹ ֶהָחֵמץ ֶאָלּא ַﬠל‬,‫ו ִמָכּל ָמקוֹם ֲהֵרי ַגּם ָכּל ַהָשָּׁנה ל ֹא ִנְתַﬠֵכּב ֶהָחֵמץ ַﬠל ַגֵּבּי ְשַׂפת ַהְכִּלי‬,‫ִמָשּׁם ֶדֶּר ַהִטּיט‬ ‫ח‬.‫ְיֵדי ִניצוֹצוֹתז ַהִנָּתִּזים ֵמַהַתְּבִשׁיל ִלְשַׂפת ַהְכִּלי‬ ‫ ִאם ל ֹא ַיֲﬠֶשׂה ָשָׂפה ְלִפיו ְכֵּדי ֶשַׁיַּﬠְברוּ ָהרוְֹתִחין ַﬠל ְשָׂפתוֹ – ֵאין ַהְגָﬠָלה עוָֹלה ִלְשָׂפתוֹ ַﬠל ְיֵדי ִניצוֹצוֹת‬,‫וִּמָכּל ָמקוֹם‬ ,‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ַﬠְכָשׁו ִבְּשַׁﬠת ַהְגָﬠָלה זוֹ ל ֹא ַיֲﬠֶלה ִניצוֹצוֹת ַﬠל )ָכּל( ְשָׂפתוֹ‬,‫ַה ִנָּתִּזין ַﬠל ַגָּבּיו ֵמָהרוְֹתִחין ֶשְׁבּתוֹכוֹ‬ ‫ט‬.‫ ֶשׁ ִנְּתַבֵּשּׁל ְבּתוֹכוֹ ְפָּﬠִמים ַה ְרֵבּה – ִאי ֶאְפָשׁר ֶשׁלּ ֹא ֶהֱﬠָלה ִניצוֹצוֹת ַﬠל )ָכּל( ְשָׂפתוֹ ַפַּﬠם ַאַחת‬5‫ַמה ֶשֵּׁאין ֵכּן ָהִאסּוּר‬ ‫ְוִאם ֵאינוֹ רוֶֹצה ַלֲﬠשׂוֹת לוֹ ָשָׂפה – ְיַמְלֶּאנּוּ ַמ ִים ֵהיֵטב ְוַי ְרִתּיֵחם ְבּתוֹכוֹ ֵאֶצל ָהֵאשׁ ְו ִיַקּח ֶאֶבן רוֵֹתַח אוֹ ַלִפּיד ֵאשׁ‬ ‫י‬:‫ וִּמתּוֹ ָכּ ַי ְרִתּיחוּ יוֵֹתר ְו ִיְגְבּרוּ ְוַיֲﬠלוּ ַﬠל ָכּל ְשָׂפתוֹ‬,‫ְוַיְשִׁליֶכנּוּ ְלתוֹ ָהרוְֹתִחין‬ 2 (After performing hag’alah either by [making a] rim or by [casting] a stone or a torch into [the utensil, the person] should pour the boiling water out from [the utensil]6 and then rinse [the utensil] with cold water.7 [Afterwards, the person] should fill [the utensil] with water [a second time]8 and boil it, performing hag’alah as he did the first time by [making a] rim or by [casting] a stone or a flaming torch into [the utensil. This second hag’alah is required] when one is performing the hag’alah on the day before Pesach from the fifth hour and onward9 and the utensil had been used within 24 hours, as will be explained.)10 All the above applies when only the inner portion of the utensil was used for chametz, as is the [ordinary] practice with regard to all utensils. Therefore, [the utensil] may be kashered through hag’alah with boiling water on its inside, for “[A utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance].”11 When, however, a utensil also absorbs chametz on its outside, for example, a ladle with which boiling [liquids] are taken from a k’li rishon12 and similarly, a bowl [where the] outer side [of its base] is used to cover a stewpot, it may not be kashered [merely] by boiling [water] inside of it.13 Instead, [such utensils] must be immersed entirely in a large kettle so that the boiling water will [also] cover their outer side.14 ‫ ְוַיֲח ֹזר‬7,‫ ְוִיְשְׁטֶפנּוּ ְבַּמ ִים ָק ִרים‬6‫ב )וְּלַאַחר ֶשִׁהְגִﬠילוֹ ַﬠל ְיֵדי ָשָׂפה אוֹ ַﬠל ְיֵדי ֶאֶבן ְוַלִפּיד – ִיְשֹׁפּ ָהרוְֹתִחין ִמתּוֹכוֹ‬ ‫ ִאם הוּא ַמְגִﬠיל ְבֶּﬠֶרב‬,‫ ְוַי ְרִתּיֵחם ְבּתוֹכוֹ ְוַיְגִﬠיֶלנּוּ ַכִּמְּשָׁפּט ָה ִראשׁוֹן ַﬠל ְיֵדי ָשָׂפה אוֹ ֶאֶבן ְוַלִפּיד ֵאשׁ‬8‫ִויַמְלֶּאנּוּ ַמ ִים‬ (10,‫יא ְכּמוֹ ֶשׁ ִיְּתָבֵּאריב‬,‫ ְוַהְכִּלי הוּא ֶבּן יוֹמוֹ‬9 ‫ֶפַּסח ִמָשָּׁﬠה ֲחִמיִשׁית ָוֵאיָל‬. ‫ וְּלָכ הוּא ִנְכָשׁר ַﬠל ְיֵדי ַה ְגָﬠַלת ָהרוְֹתִחין‬,‫ְוָכל ֶזה ִבְּכִלי ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ בּוֹ ָחֵמץ ֶאָלּא ִמתּוֹכוֹ ְכֶּדֶר ַתְּשִׁמישׁ ָכּל ַהֵכִּלים‬ ‫ ְכּגוֹן ְכִּלי ֶשׁשּׁוֲֹאִבין בּוֹ רוְֹתִחין‬,‫ ֲאָבל ְכִּלי ֶשׁ ִנְּשַׁתֵּמּשׁ ָחֵמץ ַגּם ַבַּצּד ַהִחיצוֹן ֶשׁלּוֹ‬11."‫ ִדּ"ְכבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬,‫ֶשְׁבּתוֹכוֹ‬ ‫ ְוֵכן ְקָﬠָרה ֶשְׁמַּכִסּין ָהִאְלָפּס ַבַּצּד ַהִחיצוֹן ֶשָׁלּהּיד – ֵאיָנן ִנְכָשׁ ִרין ַﬠל ְיֵדי ַה ְגָﬠַלת ָהרוְֹתִחין‬12,‫יג‬,‫ִמְכִּלי ִראשׁוֹן‬ 14:‫ ְכֵּדי ֶשַׁיֲּﬠֶלה ָהרוְֹתִחים ַﬠל ַצד ַהִחיצוֹן ֶשָׁלֶּהם‬,‫ ֶאָלּא ָצ ִרי ְלַהְכ ִניָסן ֻכָּלּם ְלתוֹ יוָֹרה ְגּדוָֹלה‬13,‫טו‬,‫ֶשִׁמּתּוָֹכן‬ 3 When one immerses utensils in a large kettle, he must be careful that the water is boiling, i.e., that bubbles [are rising from the boiling water], at the time he immerses the utensils in it. [The rationale is that] hag’alah may only be performed with boiling [water] from which bubbles rise,15 but not in [merely] hot water, even though [it is so hot] that a hand will recoil from it. It is common that when one immerses a utensil into boiling [water, the water temporarily] ceases to boil. [Therefore,] if one immerses many utensils into a kettle one after the other, he must wait and not immerse a second utensil until the water returns [to its previous state] and begins to bubble [again. The person] should wait in such a manner before immersing each individual utensil. One must be very conscientious concerning this, because if one is not careful concerning this, he [will] invalidate the hag’alah entirely. Nevertheless, people at

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large are not careful about this factor. There are [some] authorities who found justification for their conduct, [explaining that] the general practice is to only perform hag’alah [by immersion] for spoons,16 which are primarily used in a k’li sheni,17[for] bowls that are primarily used by pouring [hot food into them] from a k’li rishon,18 and [for] cups that are primarily used for cold [drinks].19 Such utensils and the like need not [be kashered by] hag’alah in boiling [water].20 Instead, it is sufficient [to immerse such utensils] in hot water from which a hand would recoil. In contrast, [hag’alah in hot water that is not boiling is not effective] for utensils that are primarily used with the heat of a k’li rishon.21[Indeed,] if the water is not boiling, the [utensils even] cause the hot water in which they were immersed to become forbidden, even after the fact. ‫יז ִבְּשַׁﬠת ְכּ ִניַסת ַהֵכִּלים‬,‫טז ְדַּה ְינוּ ֲאַבְﬠבּוּעוֹת‬,‫ג וְּכֶשַׁמְּכ ִניס ַהֵכִּלים ַליּוָֹרה – ָצ ִרי ִלָזֵּהר ֶשִׁיְּהיוּ ַהַמּ ִים ַמֲﬠִלין ְרִתיָחה‬ ‫יח‬.‫ ֲאָבל ל ֹא ְבַּחִמּין ַאף ַﬠל ִפּי ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬15,‫ ֶשַׁהַהְגָﬠָלה ֵאיָנהּ ֶאָלּא ְבּרוְֹתִחין ֶשַׁמֲּﬠִלין ֲאַבְﬠבּוּעוֹת‬,‫ְלתוָֹכם‬ – ‫ וּ ְרִגילוּת ְכֶּשַׁמְּכִניִסין ְכִּלי ֶאָחד ְלתוֹ ָהרוְֹתִחין ִמָיּד ָנִחים ֵמ ְרִתיָחָתם‬,‫ְוִאם ַמְכ ִניס ַליּוָֹרה ֵכִּלים ַה ְרֵבּה ֶזה ַאַחר ֶזה‬ ‫יט‬.‫ ְוֵכן ַיְמִתּין ְבַּהְכָנַסת ָכּל ְכִּלי וְּכִלי‬,‫ָצ ִרי ְלַהְמִתּין ֶשׁלּ ֹא ַיְכ ִניס ְכִּלי ַהְשּׁ ִנָיּה ַﬠד ָישׁוּבוּ ַהַמּ ִים ְוַיֲﬠלוּ ֲאַבְﬠבּוּעוֹת‬ ‫ ְוֵישׁ‬,‫ ֲאָבל ָהעוָֹלם ֵאיָנן ִנְזָה ִרין ָבֶּזה‬.‫ ֶשִׁאם ל ֹא ִנְזַהר ָבֶּזה – ֲהֵרי ִהְפִסיד ַהַה ְגָﬠָלה ְלַגְמֵרי‬,‫וְּמֹאד ָצ ִרי ְלִהָזֵּהר ָבֶּזה‬ ‫ וְּקָﬠרוֹת ֶשֹׁרב‬17,‫כא‬,‫ ֶשֹׁרב ַתְּשִׁמיָשׁן הוּא ִבְּכִלי ֵשׁ ִני‬16‫כ ְלִפי ֶשֵׁאין ֶדֶּר ְלַהְגִﬠיל ַרק ַכּפּוֹת‬,‫ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּת‬ ‫ ְוֵכִלים ַהָלּלוּ ְוַכיּוֵֹצא ָבֶּהם‬19,‫כג‬,‫ ְוכוֹסוֹת ֶשֹׁרב ַתְּשִׁמיָשׁן הוּא ְבּצוֵֹנן‬18,‫כב‬,‫ַתְּשִׁמיָשׁן הוּא ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‬ ‫כד ֲאָבל ֵכִּלים ֶשֹׁרב ַתְּשִׁמיָשׁן הוּא ַﬠל ְיֵדי ֹחם‬.‫ ֶאָלּא ַדּי ָלֶהם ְבַּחִמּין ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬20,‫ֵאין ָצ ִרי ְלַהְגִﬠיָלן ְבּרוְֹתִחין‬ ‫כה‬:‫ ִאם ִהְגִﬠיָלן ְבַּחִמּין ֶשׁלּ ֹא ֶהֱﬠלוּ ְרִתיָחה‬,‫ – ֲאִפלּוּ ְבִּדיֲﬠַבד אוְֹס ִרין ֶאת ַהַחִמּין ֶשִׁנְּשַׁתְּמּשׁוּ ָבֶּהם‬21‫ְכִּלי ִראשׁוֹן‬ 4 There are authorities who require [the person performing the hag’alah] to leave the utensils in the boiling [water] for the time he assumes it would take them to release all the [forbidden] substances they absorbed. [Nevertheless,] this is not the customary practice,22 and a practice customarilyobserved by the Jewish people [has the strength of] Torah Law.23 [Moreover, there is logic to this practice:] Who can know how to estimate when a utensil will release all the substances it absorbed? Were it to be required that [the utensil] be left in boiling water for the same amount of time that the forbidden [substance] remained in it when it was absorbed, performing hag’alah once would never be effective. [After all, the utensil] was used for the forbidden [substance] on [several occasions]. How could it release all [that it absorbed] through one hag’alah?! Instead, our Sages received the tradition that [a utensil] releases everything [that it absorbed] through one hag’alah. If so, there is no difference whether one leaves the utensil in the boiling water for an extended time or he removes it immediately. Nevertheless, it is desirable to leave [the utensil in the boiling water] for a brief time, so that the boiling [water] will have time to enter the entire thickness of the utensil and release the absorbed substances from there. Even though the release [of the absorbed substances] is instantaneous, nevertheless, it is necessary that [the utensil] remain [in the boiling water] for some time so that the boiling [water] can enter the thickness of the utensil and the absorbed substances [can] emerge from it. 22,‫כח‬,‫ ְול ֹא ָנֲהגוּ ֵכּן‬.‫כז ִבְּכֵדי ֶשַׁיְּפִליטוּ ָכּל ִגּעוָּלם‬,‫ד ֵישׁ ַמְצ ִריִכין ְלַהְשׁהוֹת ַהֵכִּלים ְבּתוֹ ָהרוְֹתִחיןכו ְבֹּאֶמד ַהַדַּﬠת‬ ‫ ֶשִׁאם ָבּאנוּ לוַֹמר ֶשַׁיְּשֶׁהה אוֹתוֹ‬,‫ ִכּי ִמי יוֵֹדַﬠ ְלַשֵׁﬠר ָמַתי ַיְפִליט ַהְכִּלי ָכּל ִגּעוּלוֹ‬23,‫כט‬,‫וִּמ ְנָהָגן ֶשׁל ִיְשָׂרֵאל תּוָֹרה הוּא‬ ‫ ֶשֲׁהֵרי ִנְשַׁתֵּמּשׁ בּוֹ‬,‫ָכּל ָכּ ְבּרוְֹתִחין ְכֶּדֶר ֶשָׁשָּׁהה בּוֹ ָהִאסּוּר ְכֶּשִׁנְּבַלע בּוֹ – ל ֹא ָה ְיָתה ַה ְגָﬠָלה ַאַחת מוֶֹﬠֶלת לוֹ ְכָּלל‬ ‫ ְוַהֵאי ִיְפ ט ֻכּלּוֹ ְבַּהְגָﬠָלה ַאַחת? ֶאָלּא ַוַדּאי ָכּ ִקְבּלוּ ֲחָכִמים ֶשְׁבַּהְגָﬠָלה ַאַחת הוּא פּוֵֹלט ֶאת‬,‫ִאסּוּר ֶזה ַכָּמּה ָיִמים‬ ‫ל‬.‫ ְוִאם ֵכּן ֵאין ִחלּוּק ֵבּין ִאם ִיְשֶׁהה ַה ְרֵבּה ְבּרוְֹתִחין אוֹ ִאם יוִֹציֶאנּוּ ִמָיּד‬,‫ַהֹכּל‬ ,‫ ִבְּכֵדי ֶשׁ ִיְּהֶיה ְפַּנאי ְלָהרוְֹתִחין ִלָכֵּנס ְלתוֹ ֳﬠִבי ַהְכִּלי וְּלַהְפִליט ַהִגּעוּל ִמָשּׁם‬,‫ טוֹב ְלַהְשׁהוֹתוֹ ְמַﬠט ִמְזֵּﬠיר‬,‫וִּמָכּל ָמקוֹם‬

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‫ ִמָכּל ָמקוֹם ָצ ִרי ְקָצת ְשִׁהָיּה ְכֵּדי ְכּ ִניַסת ָהרוְֹתִחין ְלתוֹ ֳﬠִבי ַהְכִּלי וְּכֵדי ְיִציַאת ַה ִגּעוּל‬,‫ֶשַׁאף ֶשַׁהְפִּליָטה ַנֲﬠֵשׂית ְכֶּרַגע‬ ‫לא‬:‫ַלחוּץ‬ 5 It has become universal Jewish custom to rinse each individual utensil in cold water immediately after hag’alah was performed on it.24 [This prevents the utensils] from absorbing the residue from the boiling water on its surface. [The rationale is that] the substances that were [absorbed in and] released from the utensil have become mixed with the boiling [water]. True, [the absorbed substance that was released] already became batel [because it was mixed] with 60 times [its volume of water].25 Nevertheless, as an initial preference, it is customary to remove [any trace of the water from the hag’alah] from the surface of the utensil by rinsing [the utensil] with cold [water]. ‫ ְכֵּדי ֶשׁלּ ֹא ִיְבַלע ִמִלְּכלוּ ַמ ִים‬24,‫ה וְּלַאַחר ַהְגָﬠַלת ָכּל ְכִּלי וְּכִלי ָנֲהגוּלב ָכּל ִיְשָׂרֵאל ְלָשְׁטפוֹ ֵתֶּכף וִּמָיּד ְבַּמ ִים ָק ִרים‬ ‫ ַאף ַﬠל ִפּי ֵכן‬25,‫לד‬,‫לג ְוַאף ֶשְׁכָּבר ִנְתַבֵּטּל ְבּתוָֹכם ְבִּשִׁשּׁים‬.‫ ֶשִׁגּעוּל ְפִּליַטת ַהְכִּלי ִנְתָﬠֵרב ָבּרוְֹתִחין‬,‫רוְֹתִחים ֶשַׁﬠל ַגָּבּיו‬ ‫נוֲֹהִגין ְלַכְתִּחָלּהלה ְלַהֲﬠִבירוֹ ֵמַﬠל ַגֵּבּי ַהְכִּלי ַﬠל ְיֵדי ְשִׁטיָפה ְבּצוֵֹנן‬: 6 After the hag’alah of the utensilshas been completed, the boiling [water] in the kettle should be poured out. [The rationale is that] as an initial preference, it is forbidden to benefit from [this water],26 because the [forbidden] substances that had been [absorbed in and] released from the utensils are mixed in with [the water]. True, [those substances] have already become batel [because they were mixed] with [at least] 60 times [their volume of water].27 Nevertheless, since the person performing the hag’alah intentionally immerses the utensil into the boiling [water] in order to release the forbidden [substance28] from the utensil into the boiling [water], were he to benefit from the boiling [water] in which the forbidden substance was nullified, this would resemble intentionally nullifying a forbidden [substance] in a permitted [substance, i.e., in the boiling water].29 If, however, [the person performing hag’alah] does not benefit from the water, he is not considered as intentionally nullifying a forbidden substance, since his intent is solely to release the forbidden substance from the utensil, and not to benefit from the water into which the forbidden substance was released.30 (Even if the utensils upon which hag’alah was performed had not been used within 24 hours – in which instance, the flavor of the substance being released from them is impaired – benefitting from the water in the kettle should not be permitted as an initial preference. [The rationale is that] license to use a substance whose flavor was impaired was granted only when a person transgressed and cooked in a pot that had not been used for 24 hours. [In that instance,] it is permitted to eat the food [cooked in that pot at that time]. However, as an initial preference, it is forbidden to cook in a pot [that had been used for a forbidden substance], even if [the pot] had not been used [for the forbidden substance] within 24 hours.31 Thus, when [the person] intentionally [places] the [forbidden] utensil into the water to release the impaired forbidden [substance] from the utensil into the water, were he to benefit from the water into which the impaired forbidden [substance] was released, it would be comparable to [initially] cooking in a pot [used for a forbidden substance] that had not been used within 24 hours.) ‫לו ְלִפי ֶשִׁגּעוּל ְפִּליַטת‬,‫ ֶשָׁאסוּר ֵלָהנוֹת ֵמֶהם ְלַכְתִּחָלּה‬,‫ו וְּלַאַחר ְגַּמר ַה ְגָﬠַלת ַהֵכִּלים – ִיְשֹׁפּ ָהרוְֹתִחין ֶשַׁבּיּוָֹרה ַהחוָּצה‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהַמְּגִﬠיל ַמְכ ִניס ַהְכִּלי ַבָּיַּד ִים ְלתוֹ‬27,‫ ְוַאף ַﬠל ִפּי ֶשִׁנְּתַבֵּטּל ְבּתוָֹכם ְבִּשִׁשּׁים‬26.‫ַהֵכִּלים ְמֹעָרב ָבֶּהם‬ ‫ ִמן ַהְכִּלי ְלתוֹ ָהרוְֹתִחין – ֲהֵרי ֶזה ִכְּמַבֵטּל ִאסּוּר ְבּתוֹ ַהֶהֵתּר ְבָּיַד ִיםלז ִאם ֵיָהֶנה‬28‫ָהרוְֹתִחים ְכֵּדי ְלַהְפִליט ָהִאסּוּר‬ ‫ ֵכּיָון ֶשֵׁאין ַכָּוָּנתוֹ ַרק‬,‫ ֲאָבל ִאם ל ֹא ֵיָהֶנה ֵמֶהם – ֵאינוֹ ִכְּמַבֵטּל ִאסּוּר ְבָּיַדִים‬29,‫לח‬.‫ֵמָהרוְֹתִחין ֶשָׁהִאסּוּר ִנְתַבֵּטּל ָבֶּהם‬ 30,‫לט‬.‫ ְול ֹא ֵלָהנוֹת ֵמַהַמּ ִים ֶשָׁהִאסּוּר ִנְפַלט ְלתוָֹכם‬,‫ְלַהְפִליט ָהִאסּוּר ִמן ַהְכִּלי‬

12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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https://www.chabad.org/library/article_cdo/aid/4284915/jewish/Shulcha...

(‫מ ֶשַׁהִגּעוּל ַהִנְּפָלט ֵמֶהם הוּא נוֵֹתן ַטַﬠם ִלְפָגם – ַאף ַﬠל ִפּי ֵכן ֵאין‬,‫ַוֲאִפלּוּ ִאם ַהֵכִּלים ַה ִנְּגָﬠִלים ל ֹא ָהיוּ ְבֵּני יוָֹמן‬ ‫ ֶשׁלּ ֹא ִהִתּירוּ נוֵֹתן ַטַﬠם ִלְפָגם ֶאָלּא ְכֶּשָׁﬠַבר וִּבֵשּׁל ִבְּקֵדָרה ֶשֵׁאיָנהּ ַבּת‬,‫ְלַהִתּיר ֵלָהנוֹת ְלַכְתִּחָלּה ִמן ַהַמּ ִים ֶשַׁבּיּוָֹרה‬ ‫ ְוֶזה ֶשַׁמְּכ ִניס ַהְכִּלי‬31,‫מב‬,‫מא ֲאָבל ְלַכְתִּחָלּה ָאסוּר ְלַבֵשּׁל ִבְּקֵדָרה ֶשֵׁאיָנהּ ַבּת יוָֹמהּ‬,‫ ֶשַׁהַתְּבִשׁיל ֻמָתּר ַבֲּאִכיָלה‬,‫יוָֹמהּ‬ ‫ַבָּיַּד ִים ְלתוֹ ַהַמּ ִים ְכֵּדי ְלַהְפִליט ָהִאסּוּר ַהָפּגוּם ִמן ַהְכִּלי ְלתוֹ ַהַמּ ִים – ֲהֵרי ֶזה ִכְּמַבֵשּׁל ִבְּקֵדָרה ֶשֵׁאיָנהּ ַבּת יוָֹמהּ ִאם‬ ‫)ֵיָהֶנה ִמן ַהַמּ ִים ֶשָׁהִאסּוּר ַהָפּגוּם ִנְפַלט ְלתוָֹכם‬: 7 One should be careful to thoroughly wash and scrub [clean] all utensils – even tables and cabinets32 – that require hag’alah, before hag’alah is performed on them, so that no forbidden [substance] will actually be present.33 ([This is merely a precautionary measure,] for according to the fundaments of the law, it can be assumed that utensils are clean,34 as stated in Yoreh Deah, sec. 95.)35 Afterwards, [the person] should dry [the utensils] from the water with which they were washed, since this [water] is cold. [Drying the utensil] will prevent [the cold water] from slightly cooling off the water used for hag’alah.36 ‫ ְכֵּדי‬,‫ – ֵישׁ ִלָזֵּהר ַלֲהִדיָחם וְּלַשְׁפְשָׁפם ָיֶפה ֹקֶדם ַהַהְגָﬠָלה‬32‫ז ְוָכל ַהֵכִּלים ֲאִפלּוּ ֻשְׁלָחנוֹת ְוֵתבוֹת ַהְצּ ִריִכין ַהְגָﬠָלה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬34,‫ )ֲאָבל ֵמִﬠַקּר ַהִדּין ְסָתם ֵכִּלים ְנִק ִיּים ֵהם‬33,‫ֶשׁלּ ֹא ִיְהֶיה ָדּבוּק ָבֶּהם שׁוּם ַמֶשּׁהוּ ִאסּוּר ְבֵּﬠיןמג‬ ‫ ֶשׁלּ ֹא ְיַצ ְנּנוּ ְמַﬠט ֶאת ֵמי‬,‫ ְוַאַחר ָכּ ְיַנְגֵּבם ָיֶפה ִמֵמּי ַהֲהָדָחה ֶשַׁﬠל ַגֵּבּיֶהם ֶשֵׁהם צוְֹנ ִנים‬.(35,‫ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"המד‬ 36,‫מה‬:‫ַהַהְגָﬠָלה‬ 8 When [a person] performs hag’alah on utensils that had absorbed chametz after the time when its prohibition takes effect, i.e., on the day before Pesach from the fifth hour onward,37 he must first perform hag’alah on the kettle38 in which he will perform hag’alah on the utensils. He should then pour out the water with which he performed that hag’alah and rinse [the kettle] with cold water.39 [Afterwards, the person] should boil different water, and then immerse [the utensils he seeks to kasher] in it. [This preliminary hag’alah is necessary.40] Were [the person] not to [perform this preliminary hag’alah], the water in the kettle would be forbidden because of [the chametz absorbed in] the kettle. [The rationale is that] the water is less than 60 times [the volume of] the thickness of all the sides of the kettle and its base.41 The water that became forbidden will then cause the utensils on which hag’alah is being performed in it to become forbidden, because [the chametz] released by the kettle into the water will be absorbed by these utensils. – 37 ‫ ְדַּה ְינוּ ְבֶּﬠֶרב ֶפַּסח ִמְתִּחַלּת ָשָׁﬠה ה'מו ָוֵאיָל‬,‫ח ַהַמְּגִﬠיל ֵכִּלים ַהְבּלוִּﬠים ֵמָחֵמץ ְלַאַחר ֶשִׁה ִגּיַﬠ ְזַמן ִאסּוּר ֲאִכיָלתוֹ‬ ‫ ְו ִיְשְׁטֶפָנּה‬40‫מז ְו ִיְשֹׁפּ ֶאת ֵמי ַהַהְגָﬠָלה ַלחוּץ‬,‫ ֶשַׁמְּגִﬠיל ָבּהּ ֶאת ַהֵכִּלים‬38‫ָצ ִרי ְלַהְגִﬠיל ִמְתִּחָלּה ֶאת ַהיּוָֹרה‬ ‫ ֶשִׁאם ל ֹא ַיְגִﬠיל ַהיּוָֹרה ִמְתִּחָלּה – ֲהֵרי ַהַמּ ִים‬,‫ ְוַי ְרִתּיַח ָבּהּ ַמ ִים ֲאֵח ִרים ְוַיְכ ִניס ְבּתוָֹכהּ ֶאת ַהֵכִּלים‬39,‫מח‬,‫ְבּצוֵֹנן‬ ‫ ְוחוְֹז ִרין ַהַמּ ִים ַהֶנֱּאָס ִרים‬41,‫מט‬,‫ ֶשֵׁאין ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ָכּל ֳﬠִבי ָדְּפֵני ַהיּוָֹרה ְושׁוֶּליָה‬,‫ֶשַׁבּיּוָֹרה ֶנֱאָס ִרין ֵמֲחַמת ַהיּוָֹרה‬ ‫נ‬:‫ ֶשְׁפִּליַטת ַהיּוָֹרה ֶשְׁבּתוֹ ַהַמּ ִים ִנְבָלע ַבֵּכִּלים‬,‫ְואוְֹס ִרין ֶאת ַהֵכִּלים ַה ִנְּגָﬠִלין ְבּתוֹכוֹ‬ 9 It is necessary that [the volume of] the water in the kettle be [at least] 60 times [the volume of] all the utensils on which hag’alah is being performed in it.42 [The rationale is that] if [the volume of] the water is not 60 [times the volume of] the utensils, the water will become forbidden because of [the chametz] released by the utensils. [The water] will then cause all the utensils to become forbidden. [The rationale is that the chametz] released by the utensils into the water will be reabsorbed by them, and cause them to be forbidden, since [the chametz] was not nullified, [due to the lack of the presence of] 60 times [its volume] in water. ‫ ֶשִׁאם ֵאין ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים‬42,‫ט ְוָצ ִרי ֶשׁ ִיְּהֶיה ַבַּמּ ִים ֶשַׁבּיּוָֹרה ִשִׁשּׁיםנא ְכֶּנֶגד ָכּל ַהֵכִּליםנב ַה ִנְּגָﬠִלים ְבּתוָֹכם‬ ‫ ֶשְׁפִּליַטת ַהֵכִּלים ֶשְׁבּתוֹ ַהַמּ ִים חוֶֹזֶרת‬,‫ ְוחוְֹז ִרין ְואוְֹס ִרין ֶאת ַהֵכִּלים‬,‫– ֲהֵרי ַהַמּ ִים ֶנֱאָס ִרין ֵמֲחַמת ְפִּליַטת ַהֵכִּלים‬ 12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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‫נג‬:‫ ֵכּיָון ֶשׁלּ ֹא ִנְתַבְּטָּלה ְבִּשִׁשּׁים ְבּתוֹ ַהַמּ ִים‬,‫ְוִנְבַלַﬠת ָבֶּהם ְואוַֹס ְרָתּן‬ 10 [The above applies] even if one does not perform hag’alah on all the utensils at the same time, but rather does so one after the other. It is not sufficient that [the volume of] the water be merely 60 [times the volume of] each individual utensil, [rather,] it must be 60 times [the volume of] all of [the utensils] together. [The rationale is that when] the absorbed substance is released from the second or third utensil, the absorbed substance from the first [utensil] becomes significant again and is combined with the absorbed substance from the second or third [utensil. The combined substances that have been released into the water] cause the water to be forbidden if it does not contain 60 [times the volume of all the utensils], as explained in Yoreh Deah, sec. 99;43 consult that source. ‫י ַוֲאִפלּוּ ִאם ֵאינוֹ ַמְגִﬠיל ָכּל ַהֵכִּלים ְבַּבת ַאַחת ֶאָלּא ַמְגִﬠיָלן ֶזה ַאַחר ֶזה – ל ֹא ַדּי ֶשְׁיֵּהא ְבַּמ ִים ִשִׁשּׁים ְכֶּנֶגד ָכּל ְכִּלי‬ ‫ ְלִפי ֶשׁ ִגּעוּל ַה ִנְּפָלט ִמְכִּלי ַהב' אוֹ ַהג' – ֲהֵרי ַגּם ִגּעוּל‬,‫ ֶאָלּא ָצ ִרי ֶשׁ ְיֵּהא ָבֶּהם ִשִׁשּׁים ְכֶּנֶגד ֻכָּלּם ְבַּיַחד‬,‫וְּכִלי ִבְּלַבדּוֹ‬ ‫נד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה‬,‫ָה ִראשׁוֹן חוֵֹזר ְוֵנֹער וִּמְצָטֵרף ִﬠם ִגּעוּל ַהב' ְוג' ְואוְֹס ִרין ֶאת ַהַמּ ִים ֶשֵׁאין ָבֶּהם ִשִׁשּׁים ְכֶּנְגָדּן‬ ‫ ַﬠֵיּן ָשׁם‬43,‫ֵדָּﬠה ִסיָמן צ"טנה‬: 11 When does the above44 apply? When the utensils upon which hag’alah is being performed absorbed the forbidden [substance] within 24 hours. If, however, [the forbidden substance was absorbed] more than 24 hours earlier, it is not necessary that [the volume of] the water be 60 [times the volume of] even one of the utensils. [The rationale is that the flavor of] the absorbed substance that the utensils released has been impaired. Even if [this substance] will be reabsorbed in [the utensils, since] its flavor is impaired, it is permitted [to use the utensils] as long as [they absorbed this impaired flavor] before Pesach,45 as explained in sec. 447[:18]. True, even before the absorbed substances were released from the utensils, [their flavor] was also impaired and, nevertheless, according to Rabbinic Law, it was necessary to perform hag’alah on them to purge [that flavor] from the utensils. [This is] a decree, [imposed as a safeguard lest one use] utensils that had been used within 24 hours [without performing hag’alah on them].46 If so, since [after the hag’alah], the absorbed substance [that had been purged] is reabsorbed in [the utensil], of what benefit was the hag’alah?47 Nevertheless, [in resolution, it can be explained that even before hag’alah was performed,] the impaired [flavor of] the substance that had been absorbed is absolutely permitted, even according to Rabbinic Law.48 [Accordingly, the status of the flavor absorbed in the utensil after hag’alah] is that of a secondary flavor that is permitted, i.e., the impaired flavor that was absorbed in the utensil before hag’alah was performed is a primary permitted flavor. The absorbed substance that was impaired was released into the water from [the utensil]; this constitutes a secondary permitted flavor. And then the water was reabsorbed by the utensils; this is a tertiary permitted flavor. [Such a flavor] is permitted entirely, even when a Scriptural prohibition is involved, as explained in Yoreh Deah, sec. 95.49 ‫ ֲאָבל ִאם ֵאיָנן ְבֵּני יוָֹמן – ֵאין‬,‫ ְכֶּשַׁהֵכִּלים ְבָּשָׁﬠה ֶשַׁמּ ְגִﬠיָלן ֵהם ְבֵּני יוָֹמן ִמְבִּליַﬠת ָהִאסּוּר‬44?‫יא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ְוַאף ִאם חוֵֹזר ְו ִנְבָלע‬,‫ ֶשַׁהִגּעוּל ַהִנְּפָלט ֵמַהֵכִּלים הוּא ָפּגוּם‬,‫ָצ ִרי ֶשִׁיְּהֶיה ַבַּמּ ִים ִשִׁשּׁיםנו ֲאִפלּוּ ְכֶּנֶגד ְכִּלי ֶאָחד ֵמֶהם‬ ‫נז‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬45,‫ וֻּמָתּר ְכֶּשַׁנֲּﬠָשׂה ֹקֶדם ַהֶפַּסח‬,‫ָבֶּהם – ֲהֵרי הוּא נוֵֹתן ַטַﬠם ִלְפָגם‬ ‫ְוַאף ַﬠל ִפּי ֶשֹׁקֶּדם ֶשׁ ִנְּפַלט ַהִגּעוּל ִמן ַהֵכִּלים ָהָיה ַגּם ֵכּן ָפּגוּם ְוַאף ַﬠל ִפּי ֵכן ָצ ִרי ְלַהְגִﬠילוֹ וְּלַהְפִליטוֹ ִמן ַהְכִּלי ִמִדְּבֵרי‬ 47?‫ ְוִאם ֵכּן ַﬠְכָשׁיו ֶשַׁהִגּעוּל ָחַזר ְוִנְבַלע ָבֶּהם – ָמה הוִֹﬠיל ְכּלוּם ְבַּהְגָﬠָלתוֹ‬46,‫סוְֹפ ִרים ְגֵּזָרה ִמשּׁוּם ְכִּלי ֶבּן יוֹמוֹ‬ ‫ ֲהֵרי ֵישׁ נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם‬48,‫ ֵכּיָון ֶשַׁהִגּעוּל ְבַּﬠְצמוֹ ַהָפּגוּם ֻמָתּר ָגּמוּר הוּא ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים‬,‫ִמָכּל ָמקוֹם‬ 12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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‫ וִּמֶמּנּוּ ִנְפָלט ַהִגּעוּל ַהָפּגוּם‬,‫ ְדַּה ְינוּ ַטַﬠם ָפּגוּם ֶשָׁהָיה ָבּלוַּﬠ ַבְּכִּלי ֹקֶדם ַהַהְגָﬠָלה הוּא נוֵֹתן ַטַﬠם ֶאָחד ֶשׁל ֶהֵתּר‬,‫ֶשׁל ֶהֵתּר‬ ‫ ְוהוּא ֻמָתּר‬,‫נח ְוֵכן ַהַמּ ִים ָחְזרוּ ְוִנְבְלעוּ ַבֵּכִּלים ֲהֵרי נוֵֹתן ַטַﬠם ג' ֶשׁל ֶהֵתּר‬,‫ְלתוֹ ַהַמּ ִים ֲהֵרי נוֵֹתן ַטַﬠם ב' ֶשׁל ֶהֵתּר‬ 49,‫נט‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ה‬,‫ָגּמוּר ַאף ְבִּאסּוֵּרי תּוָֹרה‬ 12 Similarly, if the kettle had not been used within the past 24 hours, it is not necessary to perform hag’alah on it before performing hag’alah on the utensils [to be immersed] in it.50 [The rationale is that the status of the water in the kettle] is that of a tertiary permitted flavor: from the chametz to the kettle, from the kettle to the water [boiled] in it, and from the water to the utensils which are undergoing hag’alah. All [of these flavors] are permitted, since [the flavor of] the absorbed substance [in the kettle] is impaired. ‫ ְלִפי ֶשֵׁיּשׁ ָכּאן ג' נוְֹתֵני‬50,‫ס‬,‫יב ְוֵכן ִאם ַהיּוָֹרה ֵאיָנהּ ַבּת יוָֹמהּ – ֵאין ָצ ִרי ְלַהְגִﬠיָלהּ ֹקֶדם ַהְגָﬠַלת ַהֵכִּלים ְבּתוָֹכהּ‬ ‫ ֵכּיָון‬,‫ ְוַהֹכּל ֶשׁל ֶהֵתּר‬,‫ וִּמן ַהַמּ ִים ַלֵכִּלים ַה ִנְּגָﬠִלים‬,‫ וִּמן ַהיּוָֹרה ַלַמּ ִים ֶשְׁבּתוָֹכהּ‬,‫ ִמן ֶהָחֵמץ ַליּוָֹרה‬:‫ַטַﬠם ֶשׁל ֶהֵתּר‬ ‫ֶשַׁהִגּעוּל הוּא ָפּגוּם‬: 13 All [the above] applies when one performs hag’alah from [the beginning of] the fifth hour and onward on the day before Pesach.51 Similarly, even throughout all the days of the year, if one performs hag’alah on a utensil that absorbed [food] prohibited by Scriptural or Rabbinic Law, it is necessary to be careful that [the forbidden utensils] have not been used within 24 hours, or that [the volume of] the water will be 60 [times the volume of all the utensils undergoing hag’alah. When either of these conditions are met,] it is permissible to perform hag’alah, even if one performs hag’alah on utensils that absorbed forbidden [substances] together with kosher utensils that absorbed chametz.52 [This ruling applies] even if one places the utensil that absorbed the forbidden substance into the kettle before he places the kosher utensil [that absorbed chametz], or one places them both [in the kettle] at the same time. If, however, one performs hag’alah on utensils that absorbed chametz before the fifth hour [on the fourteenth of Nissan], even if the kettle had been used [for chametz] within 24 hours, it is not necessary to first perform hag’alah on the kettle.53 Similarly, it is not necessary that [the volume of] the water be 60 [times the volume of] the utensils [being kashered], even though they had been used [for chametz] within 24 hours. [The rationale is that] since chametz was still permitted to be eaten [at that time], what is [absorbed in the utensil] is a tertiary flavor that is permitted, provided it has yet to become forbidden, i.e., it is before the time [chametz] becomes forbidden. Therefore, [the chametz absorbed in the utensil being kashered] does not become forbidden even when the time when [chametz becomes] forbidden arrives, as explained in sec. 447[:45].* * Consult that source, [which states that] even the authorities who forbid a secondary flavor [that is permitted] agree that a tertiary flavor [that is permitted is not forbidden], for the reason mentioned in that source.54 This situation does not resemble fish that were cooked in a pot that had been used for meat, which some authorities55 forbid eating together with milk even though it involves a tertiary flavor, i.e., [the flavor was transmitted] from the meat to the pot [in which it was cooked], from the pot to the liquid in which the fish [were cooked], and from the liquid to the fish. [Nevertheless, in that instance] the weakened flavor of meat that is absorbed in the fish is to a certain degree still significant, because [the flavor of] one food is absorbed in another food. [The rationale is that] the fish are fit to be eaten, and [the flavor of] the meat [the fish absorb] improves their flavor. Therefore, [according to these authorities,] if [fish] were cooked in a pot used for

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Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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meat, it is forbidden to eat them together with milk [even though the taste of meat is merely a tertiary flavor]. By contrast, the weakened flavor of chametz that is released from the utensil or from the kettle and is then absorbed in the utensil56 is not considered as a [significant] flavor at all when it is released into cooked food during Pesach. ‫ ִאם ַמְגִﬠיל ְכִּלי ַהָבּלוַּﬠ ִמְשָּׁאר ִאסּוֵּרי‬,‫ ְוֵכן ֲאִפלּוּ ְבָּכל ְימוֹת ַהָשָּׁנה‬51. ‫יג ְוָכל ֶזה ְכֶּשַׁמּ ְגִﬠיל ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ה' ָוֵאיָל‬ ‫סא ְוָאז ֻמָתּר ְלַהְגִﬠיל‬,‫ אוֹ ֶשׁ ְיֵּהא ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגדּוֹ‬,‫תּוָֹרה אוֹ ִאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים – ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיְהֶיה ֶבּן יוֹמוֹ‬ ‫ ַוֲאִפלּוּ ִאם ַמְכ ִניס ַליּוָֹרה ְכִּלי ַהָבּלוַּﬠ‬52,‫ֲאִפלּוּ ִאם ַמ ְגִﬠיל ֵכִּלים ַהְבּלוִּﬠים ֵמִאסּוּר ִﬠם ֵכִּלים ְכֵּשׁ ִרים ַהְבּלוִּﬠים ֵמָחֵמץ‬ ‫סב‬.‫ֵמִאסּוּר ֹקֶדם ֶשַׁמְּכ ִניס ֵכִּלים ַהְכֵּשׁ ִרים אוֹ ֶשַׁמְּכִניָסן ְבַּיַחד ְבַּבת ַאַחת‬ ‫ ְוֵכן ֵאין‬53,‫סג‬,‫ ַאף ִאם ַהיּוָֹרה הוּא ֶבּן יוֹמוֹ – ֵאין ָצ ִרי ְלַהְגִﬠילוֹ ְתִּחָלּה‬,'‫ֲאָבל ִאם ַמ ְגִﬠיל ְכֵּלי ֶהָחֵמץ ֹקֶדם ָשָׁﬠה ה‬ ‫סד ְדֵּכיָון ֶשֶׁהָחֵמץ הוּא ֻמָתּר ֲﬠַד ִין ַבֲּאִכיָלה – ֲהֵרי ֵישׁ‬,‫ָצ ִרי ֶשׁ ִיְּהֶיה ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים ַאף ִאם ֵהם ְבֵּני יוָֹמן‬ ‫סה וְּלִפיָכ ֵאינוֹ חוֵֹזר ְוֶנֱאָסר ַאף‬,‫ ְדַּה ְינוּ ֹקֶדם ֶשַׁיִּגּיַﬠ ְזַמן ִאסּוּרוֹ‬,‫ָכּאן ג' נוְֹתֵני ַטַﬠם ֶשׁל ֶהֵתּר ֹקֶדם ֶשָׁיּב ֹא ִלְכַלל ִאסּוּר‬ ‫סו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ְכֶּשַׁיִּגּיַﬠ ְזַמן ִאסּוּרוֹ‬,* * [‫ ְוֵאין‬54.‫סז ִמַטַּﬠם ַהְמֹבָאר ָשׁם‬,‫ְוַﬠֵיּן ָשׁם ֶשַׁאף ָהאוְֹס ִרים ְבּב' נוְֹתֵני ַטַﬠם מוִֹדים ְבּג' נוְֹתֵני ַטַﬠם‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ג' נוְֹתֵני‬,‫ַהָדָּבר דּוֶֹמה ְלָד ִגים ֶשׁ ִנְּתַבְּשּׁלוּ ִבְּקֵדָרה ֶשׁל ָבָּשׂר ֶשֵׁיּשׁ אוְֹס ִרים ְלָאְכָלם ְבָּחָלב‬ ‫ ְלִפי ֶשַׁטַּﬠם‬55 ,‫סח‬,‫ וֵּמָהֹרֶטב ַלָדִּגים‬,‫ וֵּמַהְקֵּדָרה ְלָהֹרֶטב ֶשׁל ָדִּגים ֶשְׁבּתוָֹכהּ‬,‫ ִמן ַהָבָּשׂר ַלְקֵּדָרה‬:‫ַטַﬠם‬ ‫ ֶשַׁהָדִּגים ְראוּ ִין‬,‫ ִכּי ִנְבַלע ֹאֶכל ְבֹּאֶכל‬,‫ָקלוּשׁ ֶשׁל ָבָּשׂר ַהֻמְּבָלע ַבָּדִּגים ֵישׁ בּוֹ ֲחִשׁיבוּת ַטַﬠם ְקָצת‬ ‫ ֲאָבל‬.‫ ְלָכ ָאסוּר ְלָאְכלוֹ ְבָּחָלב ִאם ִנְתַבְּשּׁלוּ ִבְּקֵדָרה ֶשׁל ָבָּשׂר‬,‫ַלֲאִכיָלה ְוַהָבָּשׂר ָנַתן ָבֶּהם ַטַﬠם ִלְשָׁבח‬ ‫ַטַﬠם ָקלוּשׁ ֶשׁל ָחֵמץ ֶשׁ ִנְּפַלט ִמן ַהֵכִּלים אוֹ ִמן ַהיּוָֹרה ְוחוֵֹזר ְו ִנְבָלע ַבֵּכִּלים – ֵאינוֹ ָחשׁוּב ַטַﬠם ְכָּלל‬ 56 ,‫]ְכֶּשַׁיֲּח ֹזר ְוִיְפ ט ְבֶּפַסח ְלתוֹ ַהַתְּבִשׁילסט‬ 14 When does the above apply?57 When one performs hag’alah [only] on utensils used for milk or [only] on utensils used for meat. If, however, [a person] performs hag’alah [on utensils used for milk] together with [utensils used for meat], i.e., he places them in the kettle at exactly the same time, he must be careful that [either the volume of] the water is [at least] 60 times [the volume of] one [group] of [utensils], or that one [group] of [utensils] should not have been used within 24 hours. Were both [the utensils used for milk and the utensils used for meat] to have been used within 24 hours and [the volume of] the water [was] not 60 [times the volume of] one of them, the water will become forbidden due to the release [of the flavor] of the meat and [the flavor] of the milk that is mixed together in it.58 [The water] will then cause the utensils and the kettle to become forbidden.59 When, by contrast, one does not perform hag’alah [on utensils used for milk] together with [utensils used for meat], even though he performs hag’alah on [all the utensils] in the same kettle, immersing them one after the other, the water does not become forbidden at all. [The rationale is that] a secondary flavor that is permitted before the prohibition comes about – [the flavor of] the meat or the milk [was transmitted] from [the meat or the milk] to the utensil and [then it was transmitted] from the utensil to the water in the kettle. [At that time,] everything was still permitted because only the [permitted] flavor of the milk alone or the [permitted] flavor of the meat alone was released into the water.60 ‫עא ְדַּה ְינוּ‬,‫ ֲאָבל ִאם ַמְגִﬠיָלם ְבַּיַחד‬,‫ ְכֶּשַׁמְּגִﬠיל ְכֵּלי ָחָלב ְלַבָדּם אוֹ ְכֵּלי ָבָּשׂר ְלַבָדּם‬57,‫יד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?ע‬ ‫עג אוֹ ֶשׁ ִיְּהֶיה ֶאָחד ֵמֶהם‬,‫ֶשׁתּוֵֹחב אוָֹתם ַבּיּוָֹרה ְבַּבת ַאַחת ַמָמּשׁעב – ָצ ִרי ִלָזֵּהר ֶשׁ ִיְּהֶיה ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ֶאָחד ֵמֶהם‬ ‫ ֶשִׁאם ְשֵׁניֶהן ֵהן ְבֵּני יוָֹמן ְוֵאין ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ֶאָחד ֵמֶהם – ֲהֵרי ֶנֶאְסרוּ ַהַמּ ִים ֵמֲחַמת ְפִּליַטת ַהָבָּשׂר‬,‫ֵאינוֹ ֶבּן יוֹמוֹ‬ ‫ ַאף ַﬠל‬,‫ ֲאָבל ְכֶּשֵׁאינוֹ ַמְגִﬠיָלן ְבַּיַחד‬59,‫עד‬.‫ ְוחוְֹז ִרין ְואוְֹס ִרין ֶאת ַהֵכִּלים ְוֶאת ַהיּוָֹרה‬58,‫וְּפִליַטת ֶהָחָלב ַהְמֹעֶרֶבת ָבֶּהם‬ ‫ ְלִפי ֶשֵׁיּשׁ ָכּאן נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם‬,‫ִפּי ֶשַׁמְּגִﬠיָלן ְבּיוָֹרה ַאַחת ֶאָלּא ֶשַׁמְּכִניָסן ֶזה ַאַחר ֶזה – ל ֹא ֶנֶאְסרוּ ַהַמּ ִים ְכָּלל‬ ,‫ ַוֲﬠַד ִין ַהֹכּל ֶהֵתּר‬,‫ ְדַּה ְינוּ ִמן ַהָבָּשׂר אוֹ ֶהָחָלב ַלְכִּלי וִּמן ַהְכִּלי ְלַהַמּ ִים ֶשַׁבּיּוָֹרה‬,‫ֶשׁל ֶהֵתּרעה ֹקֶדם ֶשָׁיּבוֹא ִלְכַלל ִאסּוּר‬

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60,‫עו‬:‫ֵכּיָון ֶשֲׁﬠַד ִין ל ֹא ִנְפַלט ְלתוֹ ַהַמּ ִים ֶאָלּא ַטַﬠם ָחָלב ְלַבדּוֹ אוֹ ַטַﬠם ָבָּשׂר ְלַבדּוֹ‬ 15 All the above applies according to the fundamental principles of the law. However, it has already become customary in these countries to be stringent and to first perform hag’alah on the kettle, even when it has not been used [for chametz] within 24 hours, and one is performing hag’alah in it before the fifth hour [on the fourteenth of Nissan]. Similarly, it has become customary not to perform hag’alah on any utensil when it was used [for chametz] within 24 hours, even when [hag’alah is being performed] on it alone and [the volume of] the water is more than 60 [times its volume]. Even if one desires to perform hag’alah on [the utensil] before the fifth hour [on the fourteenth of Nissan], he should not perform hag’alah on it if it had been used [for chametz] within 24 hours. [This is] a decree lest one err and perform hag’alah on utensils that absorbed other Scripturally forbidden [foods] when they had been used [for the prohibited substance] within 24 hours without checking to ascertain that [the volume of] the water is 60 [times the volume of the forbidden utensil]. [When hag’alah is being performed on utensils that absorbed other forbidden substances, were the volume of the water] to be less than 60 [times the volume of the forbidden utensil being immersed], the water [would become forbidden.61 When that water] would be reabsorbed in the utensils, it would cause them to become forbidden. [The rationale is that] the secondary flavor [of the prohibited substance] is not permitted;62 on the contrary, it [derives from the] forbidden [flavor] absorbed in the utensil. ‫ ֲאָבל ְכָּבר ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ ְלַהֲחִמיר ְלַהְגִﬠיל ַהיּוָֹרה ְתִּחָלּה ַאף ִאם ֵאיָנהּ ַבּת יוָֹמהּ וַּמְגִﬠיל‬,‫טו ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ ‫עז‬.'‫ְבּתוָֹכהּ ֹקֶדם ָשָׁﬠה ה‬ ‫פא ַוֲאִפלּוּ‬.‫ְוֵכן ָנֲהגוּ ֶשׁלּ ֹא ְלַהְגִﬠיל שׁוּם ְכִּליעח ְכֶּשׁהוּא ֶבּן יוֹמוֹעט ַאף ֶשׁהוּא ְיִחיִדיפ ְוֵישׁ ַבַּמּ ִים יוֵֹתר ִמִשִּׁשּׁים ְכֶּנ ְגדּוֹ‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְטעוּ ְלַהְגִﬠיל ְכִּלי ַהָבּלוַּﬠ ִמְשָּׁאר ִאסּוֵּרי‬,‫רוֶֹצה ְלַהְגִﬠילוֹ ֹקֶדם ָשָׁﬠה ה'פב – ל ֹא ַיְגִﬠיֶלנּוּ ְכֶּשׁהוּא ֶבּן יוֹמוֹ‬ ‫ ְוַיְחְזרוּ ַהַמּ ִים ְו ִיָבְּלעוּ ַבְּכִּלי ְוַיַאְסרוּ אוָֹתם ִאם ֵאין‬,‫פג ְול ֹא ְיַדְקְדּקוּ ִאם ֵישׁ ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגדּוֹ‬,‫תּוָֹרה ְכֶּשׁהוּא ֶבּן יוֹמוֹ‬ 62:‫ ֶשֲׁהֵרי ֵאין ָכּאן נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר ֶאָלּא ֶשׁל ִאסּוּר ַהָבּלוַּﬠ ַבְּכִּלי‬61,‫ָבֶּהם ִשִׁשּׁים ְכֶּנְגדּוֹ‬ 16 There are authorities who differ with all the above63 and maintain that even when one performs hag’alah from the fifth hour [on the fourteenth of Nissan] and onward, it is not necessary to perform hag’alah on the kettle first, even if it had been used [for chametz] within 24 hours. Similarly, [these authorities maintain that] there is no need for [the volume of] the water to be 60 [times the volume of] the utensils, even if [the utensils] had been used [for chametz] within 24 hours. [The rationale is that] as long as the utensils are active in releasing the substance absorbed in them, they will not absorb anything from the substance they release or from the substance released by the kettle. Since the [utensils] are actively involved in releasing [substances], they do not have the power to absorb [anything].64 [These authorities maintain that] it is, however, necessary to be careful that the utensils do not remain in the kettle for an overly-long interval. Instead, one should leave [the utensils in the kettle] for the time he estimates that it would take for them to release all [the chametz] that they absorbed, and then remove them immediately [thereafter]. Were [the person] to leave [the utensils in the kettle] after they released all [the chametz] they absorbed, they would then reabsorb the substances that [either] they previously released or that the kettle released. [The rationale is that] since [the utensils] are no longer active in releasing [substances],

12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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they will absorb [substances from the liquid in which they are immersed. Hence, the utensils] will become forbidden [again] if they had been used [for chametz] within 24 hours, and [the volume of] the water is not 60 [times their volume], or if the kettle had been used [for chametz] within 24 hours, even if [the volume of] the water is 60 [times the volume of the utensils].65 ‫ ַאף ְכֶּשַׁמְּגִﬠיל ִמָשָּׁﬠה ה' ָוֵאיָל – ֵאין ָצ ִרי ְלַהְגִﬠיל ַהיּוָֹרה ְתִּחָלּה ַאף‬:‫ ְואוְֹמ ִרים‬63,‫טז ְוֵישׁ חוְֹלִקין ַﬠל ָכּל ֶזהפד‬ ‫ ְלִפי ֶשָׁכּל ְזַמן ֶשַׁהֵכִּלים ְטרוִּדים‬,‫ ְוֵכן ֵאין ָצ ִרי ֶשׁ ְיֵּהא ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים ַאף ִאם ֵהם ְבֵּני יוָֹמן‬,‫ֶשִׁהיא ַבּת יוָֹמהּ‬ ‫ ֶשֵׁמֲּחַמת‬,‫ִלְפ ט ַה ִגּעוּל ַהָבּלוַּﬠ ָבֶּהם – ֵאיָנן בּוְֹלִﬠים ְכּלוּם ֵמַהִגּעוּל ַהִנְּפָלט ֵמֶהם ְול ֹא ֵהן ֵמַהִגּעוּל ַהִנְּפָלט ִמן ַהיּוָֹרה‬ 64.‫ִט ְרָדָּתם ִלְפ ט ֵאין ָבֶּהם ֹכַּח ִלְב ַﬠ‬ ‫פה ֶאָלּא ַיְשֶׁהה אוָֹתם ָשׁם ְבֹּאֶמד ַהַדַּﬠתפו ִבְּכֵדי‬,‫ַרק ֶשָׁצּ ִרי הוּא ְלִהָזֵּהר ֶשׁלּ ֹא ַיְשֶׁהה ַהֵכִּלים ְבּתוֹ ַהיּוָֹרה יוֵֹתר ִמַדּאי‬ ‫ ֶשִׁאם ַיְשֶׁהה אוָֹתם ָשׁם ְלַאַחר ֶשִׁהְפִליטוּ ָכּל ִגּעוָּלם – ֲהֵרי ֵהם חוְֹז ִרין וּבוְֹלִﬠין‬,‫ ְויוִֹציֵאם ִמָיּד‬,‫ֶשַׁיְּפִליטוּ ָכּל ִגּעוָּלם‬ ,‫ ְדֵּכיָון ֶשֵׁאיָנם ְטרוִּדין עוֹד ִלְפ ט – ֲהֵרי ֵהם חוְֹז ִרין וּבוְֹלִﬠין‬,‫ִמ ִגּעוּל ַה ִנְּפָלט ֵמֶהם ְכָּבר אוֹ ִמן ִגּעוּל ַה ִנְּפָלט ִמן ַהיּוָֹרה‬ ‫ אוֹ ִאם ַהיּוָֹרה ִהיא ַבּת יוָֹמהּ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ַבַּמּ ִים ִשִׁשּׁים‬,‫ְוֶנֱאָס ִרין ִאם ֵהם ְבֵּני יוָֹמן ְוֵאין ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגָדּן‬ 65,‫פז‬:‫ְכֶּנְגָדּן‬ 17 Similarly, one must be careful not to perform hag’alah on utensils that absorbed a large amount of a forbidden [substance] together with utensils that absorbed only a small amount of a forbidden [substance]. For example, one should not perform hag’alah on spoons, which are primarily used in a k’li sheni66 – and needless to say, cups, which are primarily used for cold [liquids]67 – together with bowls, which are primarily used by having [hot liquids] poured into them from a k’li rishon68 – and needless to say, not with metal pots [in which food is cooked], nor with ladles that are used to stir the pots.69 (Instead, one should first immerse the utensils that absorbed only a small amount [of the forbidden substance, remove them,] and then immerse the utensils that absorbed a large amount [of the forbidden substance].) [The rationale is that were the person to insert the utensils at the same time, the spoons and the cups] will release the [forbidden] substance they absorbed quickly. Once they have released all the [forbidden] substance that they absorbed, they are no longer active in releasing [substances]. Hence, they will [then] absorb the [forbidden] substances released by the utensils that absorbed a larger amount of [forbidden] substances. Similarly, one must be careful not to immerse a portion of a utensil a second time. For example, when one performs hag’alah on large utensils that cannot be immersed in the kettle in their entirety at one time,70 one should not rotate them in the water by hand, lest he re-immerse into the water the portion of the utensil that had undergone hag’alah once before and had already released all the substances it absorbed. Thus, at the present time, when he inserts it into the water again, it will absorb [either] the substances that it already released, the substances released from other utensils for which hag’alah was previously performed [in this kettle], or substances released from the kettle, since [the portion of the utensil that had undergone hag’alah] is no longer active in releasing [what it absorbed]. What should [the person] do? He should immerse half or a third of the utensil and then remove it after it releases the substances it absorbed. Then, he should insert the other side, being as precise as he can not to immerse a portion [of the utensil] a second time. ‫פח ְכּגוֹן‬,‫יז ְוֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלַהְגִﬠיל ְבַּיַחד ֵכִּלים ֶשׁ ִנְּבַלע ָבֶּהם ִאסּוּר ְמֻרֶבּה ִﬠם ֵכִּלים ֶשׁ ִנְּבַלע ָבֶּהם ִאסּוּר מוָּﬠט‬ ‫ – ל ֹא ַיְגִﬠיֶלנּוּ ְבַּבת‬67,‫ ְוֵאין ָצ ִרי לוַֹמר כּוֹסוֹת ֶשֹׁרב ַתְּשִׁמיָשׁן ְבּצוֵֹנןצא‬66,‫צ‬,‫ַכּפּוֹתפט ֶשֹׁרב ַתְּשִׁמיָשׁן ִבְּכִלי ֵשׁ ִני‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִﬠם ְקֵדרוֹת ֶשׁל ַמָתּכוֹת אוֹ ִﬠם ַכּפּוֹת‬68,‫ַאַחת ִﬠם ְקָﬠרוֹת ֶשֹׁרב ַתְּשִׁמיָשׁן ַﬠל ְיֵדי ֵﬠרוּי ִמְכִּלי ִראשׁוֹן‬

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‫ ְוַאַחר ָכּ ַיְכ ִניס ַהֵכִּלים ֶשְׁבִּליָﬠָתן‬,‫ )ֶאָלּא ִמְתִּחָלּה ַיְכ ִניס ַליּוָֹרה ַהֵכִּלים ֶשְׁבִּליָﬠָתן מוֶּﬠֶטת‬69,‫ֶשְׁמִּגיִסין ָבֶּהם ַהְקֵּדָרהצב‬ ‫ וְּלַאַחר ֶשָׁפְּלטוּ ָכּל ִגּעוָּלם ֶשֵׁאיָנם ְטרוִּדין עוֹד ִלְפ ט – ֲהֵרי ֵהם חוְֹז ִרין‬,‫ְמֻרָבּהצג( ֶשְׁמַּמֲה ִרין ִלְפ ט ִגּעוּל ַהָבּלוַּﬠ ֵמֶהם‬ ‫וּבוְֹלִﬠין ִגּעוּל ַה ִנְּפָלט ִמְכִּלי ֶשְׁבִּליָﬠָתן ְמֻרָבּה‬. ‫ ְכּגוֹן ְכֶּשַׁמּ ְגִﬠיל ֵכִּלים ְגּדוִֹלים ֶשִׁאי ֶאְפָשׁר ְלַהְכ ִניס ָכּל ַהְכִּלי‬,‫ְוֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלַה ְגִﬠיל ִמְקָצת ְכִּלי ֶאָחד ב' ְפָּﬠִמים‬ ‫ ֶשׁלּ ֹא ַיֲח ֹזר ְוַיְכ ִניס ַבַּמּ ִים ִמִמְּקָצת ֶשְׁכָּבר ֻהְגַﬠל ַפַּﬠם ַאַחת‬,‫ – ל ֹא ְיַגְל ְגּלוֹ ַבָּיּד ָסִביב ַבַּמּ ִים‬70‫ְבּתוֹ ַהיּוָֹרה ְבַּבת ַאַחת‬ ‫ אוֹ ִגּעוּל ֶשִׁנְּפַלט ִמְשָּׁאר‬,‫ ְוַﬠְכָשׁו ְכֶּשׁחוֵֹזר וַּמְכ ִניסוֹ ַבַּמּ ִים – הוּא חוֵֹזר וּבוֵֹלַﬠ ִגּעוּל ֶשָׁפַּלט ְכָּבר‬,‫וָּפַלט ְכָּבר ָכּל ִגּעוּלוֹ‬ ‫ ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ַיְכ ִניס ַבַּמּ ִים‬.‫ ֵכּיָון ֶשַׁﬠְכָשׁו ֵאינוֹ ָטרוּד עוֹד ִלְפ ט‬,‫ אוֹ ִגּעוּל ֶשִׁנְּפַלט ֵמַהיּוָֹרה‬,‫ֵכִּלים ֶשֻׁהְגֲﬠלוּ ְכָּבר‬ ‫ ִויַצְמֵצם ְכִּפי ְיָכְלתּוֹ ֶשׁלּ ֹא ַיְכ ִניס ִמְקָצת‬,‫ ְוַיֲח ֹזר ְוַיְכ ִניס ַצד ַהֵשּׁ ִני‬,‫ֲחִצי ַהְכִּלי אוֹ ְשִׁליִשׁיתוֹ ְויוִֹציֶאנּוּ ְלַאַחר ֶשָׁפַּלט ִגּעוּלוֹ‬ ‫צד‬:‫ֶאָחד ַפֲּﬠַמ ִים‬ 18 There are authorities who maintain that it is not necessary to be careful regarding all the above factors even when [a)] one performs hag’alah from the fifth hour and onward [on the fourteenth of Nissan], [b)] the utensils had been used [for chametz] within 24 hours, [c) the volume of] the water is not 60 [times the volume of the utensils], and [d)] the kettle had also been used [for chametz] within 24 hours. [Nevertheless, notwithstanding all these factors,] there is no concern that [the utensils] will reabsorb the substances they released or the substances released by the kettle, because [of the principle] stated by our Sages71 that the natural tendency of substances that are boiling is to absorb [substances within them] and not to release what they already absorbed, as stated in Yoreh Deah, sec. 92.72 Similarly, the boiling [water] in the kettle absorbs the substances released by the utensils and the kettle, and it does not release the substances it absorbed, i.e., [the boiling water] does not cause [these substances] to be absorbed in the utensils as long as [the water] is boiling, i.e., as long as it is producing bubbles.73 Therefore, if one acted swiftly and removed the utensils from the kettle while [the water] was still boiling, the utensils will not have absorbed any of the substances released [into the water]. If, by contrast, one removed [the utensils] after [the water in the kettle] ceased boiling, even though [the water] is still [so hot that] a hand would recoil from it, the utensils will reabsorb the substances they released or [absorb the substances released by] the kettle. Therefore, [if one removed the utensils after the water ceased boiling], he must boil the water and perform hag’alah on the utensils a second time,74 removing them before the water ceases boiling. ‫ ַאף ַﬠל ִפּי ֶשַׁמְּגִﬠיל ִמָשָּׁﬠה ה' ָוֵאיָל ְוַהֵכִּלים ֵהם ְבֵּני יוָֹמן ְוֵאין ַבַּמּ ִים‬,‫יח ְוֵישׁ אוְֹמ ִריםצה ֶשֵׁאין ָצ ִרי ִלָזֵּהר ְבָּכל ֶזה‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ַיְחְזרוּ ְו ִיְבְלעוּ ֵמַהִגּעוּל ֶשָׁפְּלטוּ אוֹ ֵמַהִגּעוּל ֶשׁ ִנְּפַלט‬,‫ִשִׁשּׁים ְכֶּנ ְגָדּן ְוַהיּוָֹרה ִהיא ַגּם ֵכּן ַבּת יוָֹמהּ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬71,‫ ְלִפי ֶשָׁאְמרוּ ֲחַז"לצוֶשֶׁטַּבע ָהרוְֹתִחין ִלְב ַﬠ ְול ֹא ִלְפ ט ַמה ֶשָּׁבְּלעוּ‬,‫ֵמַהיּוָֹרה‬ ,‫ ְוֵכן ֵאלּוּ ָהרוְֹתִחין ֶשַׁבּיּוָֹרה בּוְֹלִﬠין ַהִגּעוּל ַהִנְּפָלט ֵמַהֵכִּלים וִּמן ַהיּוָֹרה ְוֵאיָנן פּוְֹלִטין ֶאת ַהִגּעוּל ֶשָׁבְּלעוּ‬72,‫צז‬,‫צ"ב‬ ‫ וְּלִפיָכ‬73,‫צט‬.‫צח ְדַּה ְינוּ ֶשַׁמֲּﬠִלין ְרִתיָחה ַוֲאַבְﬠבּוּעוֹת‬,‫ְדַּה ְינוּ ֶשֵׁאיָנן ַמְבִליִﬠין אוֹתוֹ ְבּתוֹ ַהֵכִּלים ָכּל ְזַמן ֶשֵׁהן רוְֹתִחין‬ ‫ִאם ָקַדם ְוהוִֹציא ֶאת ַהֵכִּלים ִמן ַהיּוָֹרה ְבּעוֹד ֶשָׁהרוְֹתִחין ַמֲﬠִלין ְרִתיָחה – ֲהֵרי ל ֹא ִנְבַלע ְבַּהֵכִּלים שׁוּם ִגּעוּל‬. ‫ ַאף ַﬠל ִפּי ֶשַׁהָיּד סוֶֹלֶדת בּוֹ – ֲהֵרי ָחְזרוּ ַהֵכִּלים וָּבְלעוּ ִגּעוּל ֶשִׁנְּפַלט ֵמֶהם אוֹ‬,‫ֲאָבל ִאם הוִֹציא ְלַאַחר ֶשָׁנּחוּ ֵמ ְרִתיָחָתן‬ ‫ק‬:‫ ְויוִֹציֵאם ֶטֶרם ֶשָׁיּנוּחוּ ַהַמּ ִים ֵמ ְרִתיָחָתן‬74,‫ ְלָכ ָצ ִרי ַלֲח ֹזר וְּלַה ְרִתּיַח ַהַמּ ִים ְוַי ְגִﬠיל ַהֵכִּלים ַפַּﬠם ֵשׁ ִנית‬,‫ֵמַהיּוָֹרה‬ 19 According to the latter two approaches,75 it is permitted to perform hag’alah on utensils even during Pesach76 (i.e., during Chol HaMoed. On the festive days, by contrast, utensils should only be kashered in the manner to be described in sec. 509[:10ff.]; consult that source.)77 According to the first approach,78 however, since hag’alah is effective only because [one is] nullifying [the forbidden flavor] in 60 [times its volume of water] or

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Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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because an impaired flavor is permitted, [hag’alah is not effective] from the night of the fifteenth of Nissan onward. [The rationale is that from that time onward,] even the slightest trace of chametz is forbidden,79 and even an impaired flavor [of chametz] is forbidden according to our custom.80 [Hence, according to this approach, on Pesach] a utensil may only be kashered through libbun in fire, since then the forbidden [substance] is burnt and consumed entirely. [Once the forbidden substance is entirely consumed,] there is no concern that it will be reabsorbed in the utensil.81 ‫ ֲאָבל ְבּיוֹם‬,‫ )ֵפּרוּשׁ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬76‫ – ֻמָתּר ְלַהְגִﬠיל ֵכִּלים ַאף ְבּתוֹ ַהֶפַּסח‬75‫יט וְּלִפי ב' ְסָברוֹת ֵאלּוּ ָהַאֲחרוֹנוֹת‬ (77‫קא ֶאָלּא ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"טקב ַﬠֵיּן ָשׁם‬,‫טוֹב ֵאין ְלַהְכִשׁיר ֵכִּלים‬. ‫ ֵכּיָון ֶשֵׁאין ַתָּקָּנה ְלַהְגָﬠָלה ֶאָלּא ַﬠל ְיֵדי ִבּטּוּל ְבִּשִׁשּׁים אוֹ ַﬠל ְיֵדי ֶהֵתּר נוֵֹתן ַטַﬠם‬78,‫קג‬,‫ֲאָבל ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ – ֵאין ְלַהְכִשׁיר‬80,‫ ְוַגם נוֵֹתן ַטַﬠם ִלְפָגםקד ָאסוּר ְלִפי ִמ ְנָהֵגנוּקה‬79,‫ ִאם ֵכּן ִמֵלּיל ט"ו ֶשֶׁהָחֵמץ ָאסוּר ְבַּמֶשּׁהוּ‬,‫ִלְפָגם‬ 81:‫קח ְוֵאין ָלֹחשׁ בּוֹ ֶשָׁמּא ַיֲח ֹזר ְוִיָבַּלע ַבְּכִּלי‬,‫קז ֶשָׁאז ָהִאסּוּר ִנְשָׂרף ְוִנְכֶלה ְלַגְמֵרי‬,‫שׁוּם ְכִּליקו ֶאָלּא ַﬠל ְיֵדי ִלבּוּן ְבּאוּר‬ 20 With regard to a [definitive] halachic ruling, fundamentally, [the halachah] follows the first approach.82 [Accordingly, the fact that the] water is boiling does not prevent the utensils from absorbing [any forbidden substances found in the water], and [the fact that] the utensils are releasing [what they absorbed] does not prevent them from absorbing (the substances [they and the kettle had absorbed and released through the hag’alah process. The rationale is that] since [the forbidden substance] is soft, it adheres and sticks to the utensil, and is absorbed [by it. The substances the utensil released] resembles brine that will be absorbed by meat even when the meat is actively releasing its blood, as stated in Yoreh Deah, sec. 70.)83 Furthermore, the utensils complete releasing [the substances they absorbed] rapidly, as soon as they are immersed into the water, as explained [above.84 Therefore,] if [the utensils] are left in the water for [even] a little bit longer, there is concern that they will absorb [the chametz] they released or that was released by the kettle. Moreover, when the utensils are removed from the kettle and they are soiled with the hot water, there is room for concern that at this time, they will absorb [the chametz that was released] from the water that is on them (for they are presently not actively releasing [what they absorbed]).85 Therefore, hag’alah is not effective from the fifth hour [of the fourteenth of Nissan] onward unless [the volume of] the water is 60 [times that of] the utensils, if [the utensils] were used [for chametz] within [the preceding] 24 hours. If the kettle had been used [for chametz] within [the preceding] 24 hours, hag’alah must be performed on it first, as explained86 according to the first approach. ‫ ְוַגם‬,‫ ֶשׁ ְרִתיַחת ַהַמּ ִים ֵאיָנהּ ְמַﬠֶכֶּבת ֶאת ַהֵכִּלים ִמִלְּב ַﬠ‬82,‫קט‬,‫כ וְּלִﬠ ְנַין ְפַּסק ֲהָלָכה – ָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ֶשֲׁהֵרי הוּא דּוֶֹמה‬,‫ ֶשׁהוּא ַר ְו ִנְסָר ְו ִנְדָבּק ְו ִנְבָלע ַבְּכִּלי‬,‫ִט ְרַדּת ְפִּליַטת ַהֵכִּלים ֵאיָנהּ ְמַﬠַכְּבָתּן ִמִלְּב ַﬠקי )ֶאת ַהִגּעוּל‬ (83,‫קיא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ע'קיב‬,‫ְלִציר ֶשׁהוּא ִנְבָלע ַבָּבָּשׂר ַאף ְכֶּשַׁהָבָּשׂר ָטרוּד ִלְפ ט ֶאת ָדּמוֹ‬. ‫ ְוִאם ַמְשֶׁהה אוָֹתם ַבַּמּ ִים ְמַﬠט‬84,‫קיד‬,‫קיג ֶשְׁפִּליַטת ַהֵכִּלים ִנְגֶמֶרת ִבְּמֵהָרה ִמָיּד ֶשַׁמְּכ ִניָסן ַלַמּ ִים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְועוֹד‬ ‫קטו‬.‫יוֵֹתר – ֵישׁ ָלֹחשׁ ֶשָׁמּא ָחְזרוּ וָּבְלעוּ ַמה ֶשָּׁפְּלטוּ אוֹ ַמה ֶשָּׁפְּלָטה ַהיּוָֹרה‬ ‫ ֶשְׁכֶּשׁמּוִֹציא ַהֵכִּלים ֵמַהיּוָֹרה ְוֵהן ְמֻלְכָלִכין ְבַּמ ִים ַחִמּין – ֵישׁ ָלֹחשׁ ֶשָׁמּא ְבֶּרַגע זוֹ ָבְּלעוּ ִמַמּ ִים ַהָלּלוּ ֶשַׁﬠל‬,‫ְועוֹד‬ 85.(‫ַגֵּבּיֶהןקטז )ֶשְׁבֶּרַגע זוֹ ֵאיָנן ְטרוִּדין ִלְפ ט‬

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‫ ְוִאם ַהיּוָֹרה‬.‫ ֶאָלּא ִאם ֵכּן ֵישׁ ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים ִאם ֵהם ְבֵּני יוָֹמן‬, ‫ ֵאין ַהְגָﬠָלה מוֶֹﬠֶלת ִמָשָּׁﬠה ה' ָוֵאיָל‬, ‫ְלִפיָכ‬ ‫ ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬86,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּארקיז‬,‫ִהיא ַבּת יוָֹמהּ – ָצ ִרי ְלַהְגִﬠיָלהּ ְתִּחָלּה‬: 21 Even so, one should be stringent and show concern for the latter two approaches as well.87 Therefore, even when the kettle and the utensils had not been used [for chametz] within 24 hours and [the volume of] the water is 60 [times that of] the utensils, one should be vigilant regarding all the factors that require careful attention according to both the second and third approaches. This implies that one should be careful not to perform hag’alah on utensils that absorbed only a small amount [of a forbidden substance]together with utensils that absorbed a large amount [of a forbidden substance],88 not to perform hag’alah on a portion of a utensil a second time, and not to leave utensils [in the kettle for] more than the time required, lest they reabsorb the substances that they released.89 Even though [the flavor of] the substances that were released is impaired and [the volume of] the water is 60 [times that of the utensils],90 nevertheless, unless one is careful regarding these concerns, it is as if he is intentionally causing the substances that were released to be [re]absorbed [by] the utensils, according to the second approach. ([The rationale is that although] as long as the utensils are actively releasing [the substances they absorbed], they will not absorb anything else. [However,] if one is not careful [about the above concerns, then the utensils] will absorb [substances that have been released into the water].) Certainly, as an initial preference, one should not cause [the water in the kettle] to be absorbed [by the utensils], for initially, it is forbidden to benefit from this water, because the substances [that were released from the utensil] are absorbed in it, as explained [above.91 Since] the person desires to benefit from these utensils and use them, how can he [be allowed to] cause the substances [they released] to be reabsorbed by them? Similarly, [the person] should be careful not to leave the utensils in the boiling water until after it ceases boiling, because when one leaves [utensils] in hot water that is not boiling, it is as if he is intentionally causing the substances [that were released into the water] to be reabsorbed [by the utensils], according to the third approach.92 For this same reason, initially, one should be careful not to immerse utensils [in the kettle] until the water begins to boil. [The rationale is that] when one immerses [the utensils] before [the water begins to boil], there is room for concern that they will release [the forbidden substance they had previously absorbed] and then reabsorb it. True, it is not certain that [the utensils] will reabsorb what they released, and it is possible that they will not be able to release [the substances they had previously absorbed] and then reabsorb them before the water boils. Nevertheless, initially, one should [be careful] not to cause the substances that were purged to be reabsorbed, even though their flavor is impaired and [the volume of] the water is 60 [times the volume of the utensils]. Therefore, everything possible that can be done to prevent [the utensil] from [re-]absorbing any [forbidden substance] should be done. [For that reason,] according to the third approach, if one will be careful to immerse the utensils in the kettle while the water is already boiling and remove them while [the water] is still boiling, [the utensils] will certainly not absorb anything. [Conversely,] if [the person] is not careful about this, [the utensil] may absorb [the substances released into the water. Therefore,] initially, one must be careful and perform hag’alah in the manner that will certainly [prevent the utensil]

12/16/2020, 8:46 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4284915/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...‬‬

‫‪from absorbing any [forbidden substance]. True, even if [the utensil] will absorb‬‬ ‫]‪[some forbidden substance] before the water boils, it will release [that substance‬‬ ‫‪when the water boils, and [the utensil] will not absorb [anything else] if [the‬‬ ‫‪person] is careful to remove it from the kettle before the water ceases boiling.‬‬ ‫‪Nevertheless, as an initial preference, one should do [whatever is possible to‬‬ ‫‪ensure] that [the utensil] will not absorb [anything] at all, since initially, it is‬‬ ‫‪forbidden to cause a forbidden substance to be absorbed with the intent that‬‬ ‫‪afterwards, hag’alah will be performed and [the forbidden substance] will‬‬ ‫‪[subsequently] be purged.‬‬ ‫‪Since one must be cautious regarding all these factors when performing hag’alah‬‬ ‫‪from the fifth hour [on the fourteenth of Nissan] and onward, it is preferable for a‬‬ ‫‪person to be careful and perform hag’alah before the fifth hour. [In this way,] he‬‬ ‫‪will not need to show concern for all these factors.93‬‬ ‫‪There are some (among those who are exacting [in their observance]) who [are even‬‬ ‫‪more meticulous, and are] accustomed to perform hag’alah three days before‬‬ ‫‪Pesach.‬‬ ‫כא וִּמָכּל ָמקוֹם‪ֵ ,‬ישׁ ְלַהֲחִמיר ְוָלֹחשׁ ַגּם ַלְסָּברוֹת ָהַאֲחרוֹנוֹת‪ 87,‬וְּלִפיָכ ַאף ִאם ַהיּוָֹרה ְוַהֵכִּלים ֵאיָנן ְבֵּני יוָֹמן ְוַגם ֵישׁ‬ ‫ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים – ִיָזֵּהר ְבָּכל ַמה ֶשָּׁצּ ִרי ִלָזֵּהר ְלִפי ְסָבָרא ַהְשּׁ ִנָיּה וְּבַמה ֶשָּׁצּ ִרי ִלָזֵּהר ְלִפי ְסָבָרא‬ ‫ְשִׁליִשׁית‪.‬קיח‬ ‫ְדַּה ְינוּ‪,‬קיט ֶשִׁיָּזֵּהר ֶשׁלּ ֹא ְלַה ְגִﬠיל ֵכִּלים ֶשְׁבִּליָﬠָתם מוֶּﬠֶטת ִﬠם ֵכִּלים ֶשְׁבִּליָﬠָתם ְמֻרָבּה‪,‬קכ‪ְ 88,‬וֶשׁלּ ֹא ְלַה ְגִﬠיל ִמְקָצת‬ ‫ְכִּלי ְשֵׁתּי ְפָּﬠִמים‪,‬קכא‪ְ 88,‬וֶשׁלּ ֹא ְלַהְשׁהוֹת ַהֵכִּלים יוֵֹתר ִמַדּאי ֶשׁלּ ֹא ַיְחְזרוּ ְו ִיְבְלעוּ ַה ִגּעוּל ֶשָׁפְּלטוּ‪.‬קכב‪ְ 89,‬וַאף ַﬠל ִפּי‬ ‫ֶשֶׁזּה ַהִגּעוּל הוּא נוֵֹתן ַטַﬠם ִלְפָגם‪ְ ,‬וַגם ֵישׁ ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגדּוֹ‪ִ 90,‬מָכּל ָמקוֹם ִאם ל ֹא ִיָזֵּהר ַבְּדָּב ִרים ַהָלּלוּ – ֲהֵרי ֶזה‬ ‫ְכַּמְבִליַﬠ ַהִגּעוּל ְבָּיַדִים ְבּתוֹ ַהֵכִּלים ְלִפי ְסָבָרא ַהְשּׁ ִנָיּה )ֶשָׁכּל ְזַמן ֶשַׁהֵכִּלים ְטרוִּדים ִלְפ ט ֵאיָנן בּוְֹלִﬠים ְכּלוּם‪ ,‬וֵּמֲחַמת‬ ‫ֶשֵׁאינוֹ ִנְזָהר ִיְבְלעוּ(‪ ,‬וְּלַכְתִּחָלּה ְבַּוַדּאי ֵאין ְלַהְבִליעוֹ ְבּתוֹ ַהֵכִּלים‪,‬קכג ֶשֲׁהֵרי ַהַמּ ִים ֶשַׁבּיּוָֹרה ֲאסוּ ִרין ֵלָהנוֹת ֵמֶהם‬ ‫ְלַכְתִּחָלּה ֵמֲחַמת ֶשַׁהִגּעוּל ָבּלוַּﬠ ָבֶּהם ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪,‬קכד‪ְ 91,‬וֵכִלים ַהָלּלוּ ֶשׁהוּא רוֶֹצה ֵלָהנוֹת ֵמֶהם וְּלִהְשַׁתֵּמּשׁ ָבֶּהם‬ ‫?ֵאי ַיְבִליַﬠ ָבֶּהם ֶאת ַה ִגּעוּל‬ ‫ְוֵכן ִיָזֵּהר ֶשׁלּ ֹא ְלַהְשׁהוֹת ַהֵכִּלים ַﬠד ֶשָׁיּנוּחוּ ַהַמּ ִים ֵמ ְרִתיָחָתם‪ֶ ,‬שְׁכֶּשַׁמְּשֶׁהה אוָֹתן ְבַּמ ִים ַחִמּים ֶשֵׁאיָנן רוְֹתִחין – ֲהֵרי ֶזה‬ ‫ְכַּמְבִליַﬠ ָבֶּהם ַהִגּעוּל ְבָּיַד ִים ְלִפי ְסָבָרא ַהְשִּׁליִשׁית‪.‬קכה‪ 92,‬וִּמַטַּﬠם ֶזה ָצ ִרי ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ְלַהְכִניס ַהֵכִּלים ַﬠד‬ ‫ֶשַׁהַמּ ִים ַיֲﬠלוּ ְרִתיָחה‪,‬קכו ֶשְׁכֶּשַׁמְּכ ִניָסם ֹקֶדם ָלֵכן ֵישׁ ָלֹחשׁ ֶשַׁיְּפִליטוּ ְוַיְחְזרוּ ְוַיְבִליעוּ‪.‬קכז ְוַאף ֶשֵׁאין ַהָדָּבר ָבּרוּרקכח‬ ‫ֶשַׁיְּבִליעוּ ַמה ֶשַּׁיְּפִליטוּ‪ְ ,‬וֶאְפָשׁר ֶשׁלּ ֹא ַיְסִפּיקוּ ִלְפ ט ְוִלְב ַﬠ ֹקֶדם ֶשַׁיּ ְרִתּיחוּ ַהַמּ ִים‪ִ ,‬מָכּל ָמקוֹם ֵכּיָון ֶשְׁלַּכְתִּחָלּה ֵאין‬ ‫ְלַהְבִליַﬠ ָבֶּהם ַהִגּעוּל ַאף ֶשׁהוּא נוֵֹתן ַטַﬠם ִלְפָגם ְוֵישׁ ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגדּוֹ‪ִ ,‬אם ֵכּן ָכּל ַמה ֶשֶּׁאְפָשׁר לוֹ ְלַתֵקּן ֶשׁלּ ֹא ַיְבִליַﬠ‬ ‫ְכּלוּם ָצ ִרי הוּא ְלַתֵקּן‪ְ .‬וֵכיָון ֶשְׁלִּפי ְסָבָרא ַהְשִּׁליִשׁית ִאם ִיָזֵּהר ְלַהְכ ִניס ַהֵכִּלים ַליּוָֹרה ְכֶּשַׁהַמּ ִים רוְֹתִחין ְכָּבר‬ ‫וְּלהוִֹציָאם ֵמַהיּוָֹרה ְבּעוֹד ֶשַׁהַמּ ִים ֵהם רוְֹתִחין ְבַּוַדּאי ל ֹא ַיְבִליעוּ ְכּלוּם‪ְ ,‬וִאם ל ֹא ִיָזֵּהר ְבָּכ ֶאְפָשׁר ֶשׁ ִיְּבְלעוּ – ָצ ִרי‬ ‫הוּא ִלָזֵּהר ְלַכְתִּחָלּה וְּלַה ְגִﬠיל ְבִּﬠְנָין ֶשְׁבַּוַדּאי ל ֹא ִיְבְלעוּ ְכּלוּם‪ְ .‬וַאף ַﬠל ִפּי ֶשַׁאף ִאם ִיְבְלעוּ ֹקֶדם ְרִתיַחת ַהַמּ ִים ַיְפִליטוּ‬ ‫ַאַחר ָכּ ְכֶּשַׁיּ ְרִתּיחוּ ַהַמּ ִיםקכט ְושׁוּב ל ֹא ִיְבְלעוּ ְכֶּשׁ ִיָּזֵּהר ְלהוִֹציָאם ֵמַהיּוָֹרה ֶטֶרם ֶשָׁיּנוּחוּ ַהַמּ ִים ֵמ ְרִתיָחָתם‪ִ ,‬מָכּל ָמקוֹם‬ ‫‪ְ.‬לַכְתִּחָלּה ָצ ִרי ְלַתֵקּן ְבִּﬠ ְנָין ֶשׁלּ ֹא ַיְבִליעוּ ְכָּלל‪ֶ ,‬שֵׁאין ְלַהְבִליַﬠ ִאסּוּר ְלַכְתִּחָלּה ַﬠל ַדַּﬠת ֶשַׁיְּגִﬠילוֹ ְוַיְפִליטוֹ ַאַחר ָכּ‬ ‫ְוֵכיָון ֶשָׁצּ ִרי ְלִהָזֵּהר ְבָּכל ְדָּב ִרים ַהָלּלוּ ְכֶּשַׁמְּגִﬠיל ִמָשָּׁﬠה ה' ָוֵאיָל ‪ְ ,‬לִפיָכ טוֹב לוֹ ָלָאָדם ֶשׁ ִיָּזֵּהר ְלַהְגִﬠיל ֹקֶדם ָשָׁﬠה‬ ‫ה'‪ְ ,‬כֵּדי ֶשׁלּ ֹא ִיְצָטֵר ִלָזֵּהר וְּלַדְקֵדּק ְבָּכל ְדָּב ִרים ַהָלּלוּ‪.‬קל‪ְ 93,‬וֵישׁ )ֵמַהְמַדְקְדִּקים( ֶשׁנּוֲֹה ִגין ְלַה ְגִﬠיל ג' ָיִמים ֹקֶדם‬ ‫ַהֶפַּסח‪:‬קלא‬ ‫‪22 If one desires to use during Pesach the kettle in which hag’alah was performed‬‬ ‫‪on utensils before the fifth hour94 – or even [if hag’alah was performed] after the‬‬ ‫‪fifth hour, but the utensils had not been used [for chametz] within 24 hours,95 or‬‬ ‫‪even if they had been used [for chametz] within 24 hours, but [the volume of] the‬‬ ‫‪water was 60 [times their volume]96 – it is not necessary to perform hag’alah on‬‬ ‫‪the kettle after hag’alah was performed on the utensils in it if one performed‬‬ ‫‪hag’alah on [the kettle] before performing hag’alah on the utensils.97 [The‬‬ ‫‪12/16/2020, 8:46 PM‬‬

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rationale is that] the [forbidden] substances that [the kettle] absorbed that had been released by the utensils were already nullified, [either] because [the volume of] the water was 60 [times the volume of the utensils], or because [the kettle absorbed merely] a secondary flavor that is permitted, as explained.98 Nevertheless, if when [the person] originally performed hag’alah on the kettle, [the kettle] had been used [for chametz] within 24 hours and he performed hag’alah [on the kettle] from the fifth hour onwards,99 [after using the kettle to perform hag’alah on the utensils], hag’alah must be performed on [the kettle] a second time100 [to enable it to be used during Pesach. This requirement applies] even if the utensils [on which hag’alah was performed] had not been used [for chametz] within 24 hours, and [even if the volume of] the water was 60 [times the volume of the utensils].101 ([Indeed,] even if one does not desire to perform hag’alah on utensils in [the kettle], it is necessary to perform hag’alah a second time on [the kettle]) to kasher it for use on Pesach. [The rationale is that] when the person originally performed hag’alah on [the kettle], the water became absorbed in it and caused it to become forbidden,102 because [the chametz] released from the kettle was not nullified, [since the volume of] the water [was not] 60 [times the volume of the kettle], as explained above.103 Also, [the flavor of chametz reabsorbed by the kettle] is not a secondary flavor that is permitted, because the kettle had been used [for chametz] within 24 hours and the time when chametz became forbidden had already arrived at the time hag’alah was being performed. Nevertheless, [a second hag’alah is effective in kashering the kettle]104 because the entire substance of the water that was reabsorbed by the kettle is not forbidden. [On the contrary,] only a certain proportion of [the water] is forbidden, i.e., the proportion of released substances [that had been absorbed by] the entire body of the kettle in relation to all the water in the kettle. For example, if [the volume of] all the water in the kettle is ten times that of the entire body of the kettle, the water that was absorbed in the kettle [from the first hag’alah] comprises ten parts of the permitted water that was [previously] in the kettle and an eleventh part that consists of the absorbed substance that is released from the kettle to the water. Therefore, when [the person] performs hag’alah on the kettle a second time, and the substances absorbed from the first hag’alah are released, [the flavor of chametz] is now nullified in the water in the kettle [because there is] more than 60 [times the volume of that flavor].105 Even though [a trace of the chametz] is reabsorbed in the kettle during this [second] hag’alah, it does not cause the kettle to be forbidden, because it has already been nullified [because there is more] than 60 [times its volume of water].106 According to this rationale, when one performs hag’alah on [the kettle] twice before performing hag’alah on the utensils in it, that is sufficient. Nevertheless, it has become customary to perform hag’alah on the kettle again after hag’alah was performed on utensils in it, so that [the kettle] could be used on Pesach. [This practice is observed] even when the utensils had not been used [for chametz] within 24 hours, the hag’alah had been performed before the fifth hour, and the kettle had not been used [for chametz] within 24 hours when hag’alah was performed.107 ‫ אוֹ ֲאִפלּוּ ַאַחר ָשָׁﬠה ה' ֶאָלּא ֶשׁלּ ֹא ָהיוּ‬94,'‫כב ְוִאם רוֶֹצה ְלִהְשַׁתֵּמּשׁ ְבֶּפַסח ְבּיוָֹרה זוֹ ֶשִׁה ְגִﬠיל ָבּהּ ַהֵכִּלים ֹקֶדם ָשָׁﬠה ה‬ ‫ – ֵאינוֹ ָצ ִרי ַלֲח ֹזר וְּלַה ְגִﬠיל ֶאת ַהיּוָֹרה‬96‫ אוֹ ֲאִפלּוּ ָהיוּ ְבֵּני יוָֹמן ֶאָלּא ֶשָׁהָיה ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגָדּן‬95‫ַהֵכִּלים ְבֵּני יוָֹמן‬ ‫ ֶשֲׁהֵרי ַהִגּעוּל ֶשׁ ִנְּבַלע ָבּהּ ִמְפִּליַטת ַהֵכִּלים‬97,‫קלב‬,‫ַאַחר ַהְגָﬠַלת ַהֵכִּלים ְבּתוָֹכהּ ִאם ִהְגִﬠיָלהּ ְכָּבר ֹקֶדם ַהְגָﬠַלת ַהֵכִּלים‬ 98.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ אוֹ ֶשׁהוּא נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר‬,‫ְכָּבר ִנְתַבֵּטּל ַבַּמּ ִים ְבִּשִׁשּׁים‬

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‫ – ָצ ִרי ַלֲח ֹזר‬99,‫ ִאם ְבָּשָׁﬠה ֶשִׁהְגִﬠיל ֶאת ַהיּוָֹרה ַבְּתִּחָלּה ָה ְיָתה ַבּת יוָֹמהּ ְוִהְגִﬠיָלהּ ִמָשָּׁﬠה ה' ָוֵאיָל קלג‬,‫וִּמָכּל ָמקוֹם‬ ‫ ) ְוַאף ִאם ֵאינוֹ רוֶֹצה ְכָּלל‬101‫ ַאף ִאם ל ֹא ָהיוּ ַהֵכִּלים ְבֵּני יוָֹמן ְוָהָיה ַבַּמּ ִים ִשִׁשּׁים ְכֶּנְגָדּן‬100‫וְּלַהְגִﬠיָלהּ ַפַּﬠם ֵשִׁנית‬ ‫ ְלִפי ֶשְׁכֶּשִׁהְגִﬠיָלהּ ַבְּתִּחָלּה‬,‫ְלַה ְגִﬠיל ְבּתוָֹכהּ ֵכִּלים – ָצ ִרי ְלַהְגִﬠיָלהּ ב' ְפָּﬠִמיםקלד( ְלַהְכִשׁיָרהּ ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבֶּפַסח‬ ‫ ֶשֲׁהֵרי ַהִגּעוּל ֶשׁ ִנְּפַלט ִמן ַהיּוָֹרה ל ֹא ִנְתַבֵּטּל ַבַּמּ ִים ְבִּשִׁשּׁים ְכּמוֹ ֶשִׁנְּתָבֵּאר‬102,‫ָחְזרוּ ַהַמּ ִים ְו ִנְבְלעוּ ָבּהּ ַוֲאָסרוָּה‬ 103,‫קלה‬,‫ְלַמְﬠָלה‬ ‫ ֶאָלּא ְלִפי‬,‫ ֵכּיָון ֶשׁהוּא ֶבּן יוֹמוֹ וְּכָבר ִהִגּיַﬠ ְזַמן ִאסּוּר ֶהָחֵמץ ִבְּשַׁﬠת ַהְגָﬠָלה‬,‫ְוַגם ֵאינוֹ נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר‬ ‫ ְדַּה ְינוּ ְלִפי‬,‫ ְוֵאין ָבֶּהם ִאסּוּר ֶאָלּא ְלִפי ֶחְשׁבּוֹן‬104,‫ֶשַׁהַמּ ִים ַהָלּלוּ ֶשָׁחְזרוּ ְוִנְבְלעוּ ַבּיּוָֹרה ֵאין ָכּל גּוָּפן ַמָמּשׁוּת ִאסּוּר‬ ‫ ְכּגוֹן ִאם ֵישׁ ְבָּכל ַהַמּ ִים ֶשַׁבּיּוָֹרה ֶﬠֶשׂר ְפָּﬠִמים ְכּמוֹ ָכּל גּוּף‬,‫ֵﬠֶר ִגּעוּל ְפִּליַטת ָכּל גּוּף ַהיּוָֹרה ֶנֶגד ָכּל ַהַמּ ִים ֶשַׁבּיּוָֹרה‬ ‫ ְוֵחֶלק ַאַחד ָﬠָשׂר‬,‫ ֵישׁ ַגּם ֵכּן ַבַּמּ ִים ַהָלּלוּ ֶשָׁחְזרוּ ְוִנְבְלעוּ ַבּיּוָֹרה ֶﬠֶשׂר ֲחָלִקים ֶשׁל ַמ ִים ַהֻמָּתּ ִרים ֶשָׁהיוּ ַבּיּוָֹרה‬,‫ַהיּוָֹרה‬ ‫ ְלִפיָכ ְכֶּשׁחוֵֹזר וַּמְגִﬠיל ַהיּוָֹרה ַפַּﬠם ב' – ֲהֵרי חוֵֹזר ְו ִנְפָלט ִמֶמָּנּה ַהִגּעוּל ֶשָׁחַזר‬,‫הוּא ַהִגּעוּל ֶשִׁנְּפַלט ֵמַהיּוָֹרה ַלַמּ ִים‬ ‫ ְוַאף ֶשׁחוֵֹזר ְו ִנְבָלע‬105,‫קלו‬.‫ְוִנְבַלע ְבּתוָֹכהּ ְבַּהְגָﬠָלה ִראשׁוָֹנה ְוַﬠְכָשׁו הוּא ִמְתַבֵּטּל ַבַּמּ ִים ֶשַׁבּיּוָֹרה ְבּיוֵֹתר ִמִשִּׁשּׁים‬ 106.‫ ֵכּיָון ֶשְׁכָּבר ִנְתַבֵּטּל ְבִּשִׁשּׁים‬,‫ ִמָכּל ָמקוֹם ֵאינוֹ אוֵֹסר ֶאת ַהיּוָֹרה‬,‫ַבּיּוָֹרה ַגּם ְבַּה ְגָﬠָלה זוֹ‬ ‫ ֲאָבל ָנֲהגוּ ְלַהֲחִמיר ְוַלֲח ֹזר וְּלַהְגִﬠיל‬. ‫ ְכֶּשַׁמְּגִﬠיָלהּ ב' ְפָּﬠִמים ֹקֶדם ַהְגָﬠַלת ַהֵכִּלים ְבּתוָֹכהּ – ַדּי ְבָּכ‬,‫וְּלִפי ַטַﬠם ֶזה‬ ‫ַהיּוָֹרה ַאַחר ַה ְגָﬠַלת ַהֵכִּלים ְבּתוָֹכהּ ְכֵּדי ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבֶּפַסח ַאף ִאם ל ֹא ָהיוּ ַהֵכִּלים ְבֵּני יוָֹמן ְוִהְגִﬠיָלם ְבּתוָֹכהּ ֹקֶדם‬ 107,‫קלז‬:‫ָשָׁﬠה ה' ְוַגם ַהיּוָֹרה ל ֹא ָה ְיָתה ַבּת יוָֹמהּ ִבְּשַׁﬠת ַהְגָﬠָלָתה‬ 23 Nevertheless, if [the volume of] the water [in the kettle] was 60 [times the volume of] the utensils [on which hag’alah is being performed],108 it is not [customary to act] stringently and perform hag’alah on the kettle again.109 [For this reason,] it is permitted to perform hag’alah on a utensil that absorbed a forbidden [substance] in a kosher kettle filled with boiling [water], if [the volume of the water] is 60 [times the volume of] the utensil undergoing hag’alah.110(However, [after the hag’alah,]one must be careful to pour out the boiling water in the kettle, for it is forbidden to benefit from it, as explained.)111 ‫ ֻמָתּר‬, ‫ ְלִפיָכ‬109.‫ – ֵאין ַמֲחִמי ִרין ַלֲח ֹזר וְּלַהְגִﬠיל ַהיּוָֹרה‬108‫ ִאם ָהיוּ ַבַּמּ ִים ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים‬,‫כג וִּמָכּל ָמקוֹם‬ ‫ )ַרק‬110,‫ְלַה ְגִﬠיל ְכִּלי ַהָבּלוַּﬠ ֵמִאסּוּר ְבּתוֹ ְקֵדָרה ְכֵּשָׁרה ְמֵלָאה רוְֹתִחין ִאם ֵישׁ ָבֶּהם ִשִׁשּׁים ְכֶּנֶגד ַהְכִּלי ֶשַׁמּ ְגִﬠילקלח‬ (111,‫ ֶשָׁאסוּר ֵלָהנוֹת ֵמֶהםקלט ְכּמוֹ ֶשִׁנְּתָבֵּארקמ‬,‫ֶשׁ ִיָּזֵּהר ִלְשֹׁפּ ָהרוְֹתִחין ֶשַׁבְּקֵּדָרה‬: 24 Even if [the volume of] the water in the kettle was not 60 [times the volume of] the utensils [undergoing hag’alah], it is not necessary to pour out the water and fill [the kettle] with other water to perform hag’alah on it.112 Instead, after completing hag’alah on [all] the utensils, while the boiling water is [still] in [the kettle], one should cast a glowing hot stone or a flaming torch into the water. This will cause the water to boil vigorously and overflow. This serves as hag’alah for it, as explained above.113 ‫כד ְוַאף ִאם ל ֹא ָהיוּ ַבַּמּ ִים ֶשַׁבּיּוָֹרה ִשִׁשּׁים ְכֶּנֶגד ַהֵכִּלים – ֵאין ָצ ִרי ִלְשֹׁפּ ַהַמּ ִים ַהחוָּצה ְוַלֲח ֹזר וְּלַמְלּאוָֹתהּ ַמ ִים‬ ‫ ֶאָלּא ְבּעוֹד ַמ ִים רוְֹתִחין ַהָלּלוּ ְבּתוָֹכהּ ְלַאַחר ְגַּמר ַהְגָﬠַלת ַהֵכִּלים ַמְכִניס ְלתוֹ ַהַמּ ִים ֶאֶבן ְמֻלָבּן‬112,‫ֲאֵח ִרים ְלַה ְגִﬠיָלהּ‬ ‫קמא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְוזוֹ ִהיא ַהְגָﬠָלָתהּ‬,‫ וִּמתּוֹ ָכּ ַי ְרִתּיחוּ ַהַמּ ִים ְבּיוֵֹתר ְו ִיְגְבּרוּ ְוַיֲﬠלוּ ַﬠל ְשַׂפת ַהיּוָֹרה‬,‫אוֹ ַלִפּיד בּוֵֹﬠר‬ 113,‫קמב‬:‫ְלַמְﬠָלה‬ 25 One should not place many utensils into one basket114 with holes or into one net and perform hag’alah on them [at the same time [unless there is ample space where [the utensils] are placed so that they are not touching each other. [The rationale is that] the hag’alah will not be effective where [the utensils] touch each other.115 True, the water will reach those places, [as evidenced by the fact that the utensils] touching [each other] is not considered an intervention116 with regard to the immersion of utensils. Nevertheless, for hag’alah [to be effective], the boiling water must reach the entire area of the utensil, and the water does not boil thoroughly in the place where [the utensils] touch. 12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 452 - The [Required] Process and the [Appropr...

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(Moreover, [as a rule,] one should not perform hag’alah even for one utensil [by placing it] in a [larger] utensil that does not have holes [and immersing the larger utensil in the boiling water. This ruling applies] even though [the utensil being kashered] floats inside [the larger utensil], and the two do not touch. [The only exception is when] one leaves [the larger utensil] in the kettle for the amount [of time] explained in sec. 451[:28]; consult that source.)117 ‫ ֶאָלּא ִאם ֵכּן ֵהם‬,‫ אוֹ ְלתוֹ ְשָׂבָכה ַאַחתקמד ְוַיְגִﬠיֵלם ַיַחד‬114,‫כה ל ֹא ַי ִנּיַח ֵכִּלים ַה ְרֵבּה ְלתוֹ ַסל ֶאָחד ְמנָֻקּבקמג‬ ‫ ְוַאף ַﬠל ִפּי ֶשַׁהַמּ ִים‬115.‫קמה ְלִפי ֶשִׁבְּמקוֹם ְנִגיָﬠָתם ֵאין ַהְגָﬠָלה עוָֹלה ָשׁם‬,‫ֻמָנִּחים ָשׁם ְבֶּרַוח ֶשֵׁאיָנם נוְֹגִﬠין ֶזה ָבֶּזה‬ ‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ַהְגָﬠָלה ָצ ִרי ֶשׁ ְרִתיַחת‬116,‫קמו‬,‫ ֶשֲׁהֵרי ְלִﬠְנַין ְטִביָלה ֵאין ְנִגיָﬠה זוֹ ֲחשׁוָּבה ֲחִציָצה‬,‫ַמִגּיִﬠים ָשׁם‬ ‫קמח‬.‫קמז וִּבְמקוֹם ְנִגיָﬠָתם ֵאין ָה ְרִתיָחה עוָֹלה ָיֶפה‬,‫ַהַמּ ִים ַיִגּיעוּ ְבָּכל ֶשַׁטח ַהְכִּלי‬ (‫ ֶאָלּא ִאם ֵכּן‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָצף ְבּתוֹכוֹ ְוֵאין נוְֹגִﬠין ֶזה ָבֶּזה‬,‫ֲאָבל ְבּתוֹ ְכִּלי ֶשֵׁאינוֹ ְמנָֻקּב ל ֹא ַיְגִﬠיל ֲאִפלּוּ ְכִּלי ֶאָחד‬ 117‫קמט ַﬠֵיּן ָשׁם‬,‫)ַמְשֶׁהה אוָֹתם ְבּתוֹ ַהיּוָֹרה ְכִּשׁעוּר ֶשִׁנְּתָבֵּאר ְבִּסיָמן תנ"א‬: 26 If one holds the utensil [on which one desires to perform hag’alah]in the boiling water with pliers, it is necessary to rotate the utensil slightly, i.e., one must open the pliers in the boiling [water] and take hold of the utensil in another place so that the boiling [water] will cover the place where he [previously] held [the utensil with] the pliers. [Since this involves some difficulty,] it is preferable to perform hag’alah using a net or a basket with holes.118 ‫ ְדַּה ְינוּ ֶשִׁיְּפַתּח ֶאת ַהְצָּבת ְבּתוֹ‬,‫כו ִאם אוֵֹחז ֶאת ַהְכִּלי ְבּתוֹ ָהרוְֹתִחין ַﬠל ְיֵדי ְצָבת – ָצ ִרי ְלַגְלֵגּל ְמַﬠט ֶאת ַהְכִּלי‬ ‫קנ וְּלִפיָכ יוֵֹתר טוֹב ְלַהְגִﬠיל ִבְּשָׂבָכה‬,‫ָהרוְֹתִחין ְוי ֹאַחז ַהְכִּלי ְבָּמקוֹם ַאֵחר ְכֵּדי ֶשַׁיֲּﬠלוּ ָהרוְֹתִחין ַﬠל ְמקוֹם ֲאִחיַזת ַהְצָּבת‬ 118,‫קנא‬:‫אוֹ ְבַּסל ְמנָֻקּב‬ 27 The laws applying to water from the hot springs of Tiberias119 resemble those applying to water heated by fire with regard to stringency. For example, with regard to the absorbance [of a forbidden substance, i.e.], if one [cooked] a forbidden [substance] in a utensil in the hot springs of Tiberias, the utensil is forbidden. Nevertheless, one may not perform hag’alah in [these hot springs] on utensils that became forbidden because [they absorbed substances from water] heated by fire. [This ruling applies] even when the utensils became forbidden only due to the heat of a k’li sheni. [The rationale is that] the hot springs of Tiberias are not heated by fire, and [the laws of hag’alah are governed by the principle], “[A utensil] releases [a forbidden substance] in the same manner as it absorbs [that substance].” Just as [the utensil] absorbed [the forbidden substance] via [water] heated by fire, so too, it must release [the forbidden substance] via [water] heated by fire. If, however, [utensils] only became forbidden [because they absorbed a forbidden substance] via the hot springs of Tiberias, they may be kashered through hag’alah performed via [these hot springs]. How much more so [may they be kashered through hag’alah performed] via [water] heated by fire. – ‫ ֶשִׁאם ִנְשַׁתֵּמּשׁ ִאסּוּר ִבְּכִלי ַﬠל ְיֵדי ַחֵמּי ְטֶב ְרָיא‬,‫ ְכּגוֹן ְלִﬠ ְנַין ְבִּליָﬠה‬,‫ ִדּיָנם ְכַּחֵמּי ָהאוּר ְלַהֲחִמיר‬119‫כז ַחֵמּי ְטֶב ְרָיא‬ ‫ ֲאִפלּוּ ל ֹא ֶנֶאְסרוּ ֶאָלּא ַﬠל ְיֵדי ֹחם ְכִּלי‬,‫קנב ֲאָבל ֵאין ַמְגִﬠיִלין ְבּתוָֹכם ֵכִּלים ֶשֶׁנֶּאְסרוּ ַﬠל ְיֵדי ַחֵמּי ָהאוּר‬.‫ֶנֱאַסר ַהְכִּלי‬ ‫ ַמה בּוְֹלעוֹ ַﬠל ְיֵדי‬,"‫ "ְכּבוְֹלעוֹ ָכּ פּוְֹלטוֹ‬119,‫קנד‬:‫ וְּכָבר ָאְמרוּ‬,‫קנג ְלִפי ֶשַׁחֵמּי ְטֶב ְרָיא ֵאיָנן תּוְֹלדוֹת ָהאוּר‬,‫ֵשִׁני‬ ‫קנה ֲאָבל ִאם ל ֹא ֶנֶאְסרוּ ַרק ַﬠל ְיֵדי ַחֵמּי ְטֶב ְרָיא – ָיכוֹל ְלַהְגִﬠיָלם‬.‫תּוְֹלדוֹת ָהאוּר – ַאף פּוְֹלטוֹ ַﬠל ְיֵדי תּוְֹלדוֹת ָהאוּר‬ ‫קנז‬:‫קנו ְוָכל ֶשֵׁכּן ַﬠל ְיֵדי ַחֵמּי ָהאוּר‬,‫ַﬠל ָיָדם‬ 28 Hag’alah may not be performed with any liquids other than water. [The rationale is that] there are authorities who maintain that other liquids do not have the [same] power to release all the substances absorbed [in a utensil] as water does.

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Water mixed with ashes (called lug) is governed by the same laws as other liquids. [The rationale is that] the ashes nullify the power of the water. [However,] after the fact, if one transgressed and performed hag’alah with [such water] or with other liquids, the hag’alah is valid. ‫קנח ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקנט ֶשְׁשָּׁאר ַמְשִׁקים ֵאין ָבֶּהם ֹכַּח ְלַהְפִליט ָכּל ַה ִגּעוּל‬,‫כח ֵאין ַמ ְגִﬠיִלין ְבּשׁוּם ַמְשֶׁקה ַרק ְבַּמ ִים‬ ‫ וְּב ִדיֲﬠַבד‬.‫קס ֶשָׁהֵאֶפר ְמַבֵטּל ֹכַּח ַהַמּ ִים‬,‫ וַּמ ִים ַהְמֹעָרִבים ִﬠם ֵאֶפר )ֶשׁקּוֹ ִרין לו"ג( ִדּיָנם ִכְּשָׁאר ַמְשִׁקים‬,‫ְכּמוֹ ַהַמּ ִים‬ ‫ֶשָׁﬠַבר ְוִהְגִﬠיל ָבֶּהםקסא אוֹ ִבְּשָׁאר ַמְשִׁקיןקסב – ָﬠְלָתה ָלֶהם ַהְגָﬠָלה‬: 29 If one performed hag’alah on many utensils in one kettle until the amount [of absorbed substances] released by the utensils accumulated to the extent that the water became like brine, one should not continue to perform hag’alah [on other utensils] in that water.120 ‫כט ִאם ִהְגִﬠיל ַה ְרֵבּה ֵכִּלים ַבּיּוָֹרה ַﬠד ֶשֵׁמֹּרב ְפִּליַטת ַהֵכִּלים ַנֲﬠשׂוּ ַהַמּ ִים ְכִּציר – ֵאין ְלַהְגִﬠיל עוֹד ְבּאוָֹתן‬ 120,‫קסג‬:‫ַהַמּ ִים‬ 30 Since the laws of hag’alah involve very many factors [concerning which care must be taken], and people at large are not knowledgeable about them, it is therefore appropriate and fitting that [only] a master of Torah who is an expert in the laws of hag’alah perform hag’alah on utensils,121 in contrast to the present practice.122 ‫ ְלִפיָכ ָראוּי ְוָנכוֹן ֶשַׁבַּﬠל תּוָֹרה ַהָבִּקי ְבִּהְלכוֹת‬,‫ל וְּלִפי ֶשַׁרבּוּ ְמֹאד ַהִדְּקדּוִּקים ְבִּהְלכוֹת ַה ְגָﬠָלה ְוֵאין ַהֹכּל ְבִּקיִאין ָבֶּהם‬ 122,‫קסה‬:‫ ְול ֹא ְכּמוֹ ֶשׁנּוֲֹהִגין ַﬠְכָשׁו‬121,‫קסד‬,‫ַהְגָﬠָלה הוּא ַי ְגִﬠיל ֶאת ַהֵכִּלים‬

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Shulchan Aruch: Chapter 453 - The Laws Pertaining to the Grain Used f...

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Shulchan Aruch: Chapter 453 - The Laws Pertaining to the Grain Used for Matzah and [How] it must be Ground By Rabbi Schneur Zalman of Liadi

SECTION 453 The Laws Pertaining to the Grain Used for Matzah and [How] it must be Ground (1-33) ‫סימן תנג ִדּיֵני ַהִחִטּים וְּטִחיָנָתם ְלַמצּוֹת וּבוֹ ל"ג ְסִﬠיִפים‬: 1 The matzah that a person is obligated to eat on the night of the fifteenth [of Nissan]1 must be from [flour made from any of] the five species of grain: wheat, barley, spelt, oats, or rye.2 If, however, one made matzah from rice, millet,3 or other types of kitniyos,4and partook of it, he did not fulfill his obligation [to eat matzah. This concept is derived from the verse:]5 “Do not eat chametz with it;6 eat matzah… for seven days.” [From the association between the two phrases, it is inferred that only a] species that can leaven7 may be used by a person to make matzah [and thereby] fulfill his obligation. This excludes species of kitniyos and the like that will never leaven. Instead, they [merely] spoil. Even if a person would knead rice flour or the like with boiling water and cover [the dough] with clothes until it rises like dough that leavened, this is not [considered] leavening, but spoilage. [Bread made from such dough] is permitted to be eaten [on Pesach].8 Therefore, even if one made matzah [from such flour], he does not fulfill his obligation. ‫ ִחִטּים וְּשׂעוֹ ִרים ְוֻכְסִמין‬:‫ב ֶשֵׁהם‬,‫ – ְצ ִריָכה ִלְהיוֹת ֵמֶאָחד ֵמֲחֵמֶשׁת ִמיֵני ָדָּגן‬1,‫א ַהַמָּצּה ֶשָׁאָדם ַחָיּב ֶלֱאֹכל ְבֵּליל ט"ו א‬ 2,‫ג‬.‫ְוִשֹׁבֶּלת שׁוָּﬠל ְוִשׁיפוֹן‬ ‫ "ל ֹא ת ֹאַכל‬5,‫ ֶשֶׁנֱּאַמרז‬,‫ ַוֲאָכָלהּ – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬4,‫ אוֹ ְשָׁאר ִמיֵני ִקְט ִניּוֹתו‬3,‫ֲאָבל ִאם ָﬠָשׂה ַמָצּה ֵמֹאֶרזד אוֹ ֹדַּחןה‬ ‫ – ָאָדם יוֵֹצא ָבֶּהם ְיֵדי חוָֹבתוֹ ִאם ֲﬠָשָׂאן‬7‫ ְדָּב ִרים ַהָבִּאים ִליֵדי ִחמּוּץ‬,"'‫ ָחֵמץ ִשְׁבַﬠת ָיִמים תּ ֹאַכל ַמצּוֹת ְוגוֹ‬6‫ָﬠָליו‬ ‫ ט ֶשֲׁאִפלּוּ ִאם ָלשׁ ָאָדם‬,‫ ָיְצאוּ ִמיֵני ִקְט ִניּוֹת ְוַכיּוֵֹצא ָבֶּהם ֶשֵׁאיָנם ָבִּאים ִליֵדי ִחמּוּץ ְלעוָֹלם ח ֶאָלּא ִליֵדי ִס ְרחוֹן‬,‫ַמָצּה‬ ‫ י ְוהוּא ֻמָתּר‬,‫ֶקַמח ֹאֶרז ְוַכיּוֵֹצא בּוֹ ְבּרוְֹתִחין ְוִכָסּהוּ ִבְּבָגִדים ַﬠד ֶשׁ ִנְּתַפּח ְכּמוֹ ָבֵּצק ֶשֶׁהְחִמיץ – ֵאין ֶזה ִחמּוּץ ֶאָלּא ִס ְרחוֹן‬ ‫יב‬:‫ וְּלִפיָכ ַאף ִאם ֲﬠָשׂאוֹ ַמָצּה – ֵאינוֹ יוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ‬8,‫יא‬,‫ַבֲּאִכיָלה‬ 2 The optimum manner of fulfilling the mitzvah is to [make] the matzah used for the mitzvah9 from wheat and not from one of the other four species of grain. This is the [prevailing] custom. If a person does not have wheat,10 he should take [flour] from the species of grain he prefers most, so that he will eat matzah with appetite. ‫יד ְוִאם ֵאין‬.‫יג ְוֵכן ַהִמּ ְנָהג‬,‫ ְול ֹא ֶאָחד ִמְשָּׁאר ַא ְרָבָּﬠה ִמיֵני ָדָּגן‬9,‫ב וִּמְצָוה ִמן ַהֻמְּבָחר ְלַכְתִּחָלּה ִלַקּח ִחִטּים ְלַמַצּת ִמְצָוה‬ ‫טו‬:‫ ְכֵּדי ֶשׁיּ ֹאַכל ַמָצּה ְלֵתָאבוֹן‬,‫ – ִיַקּח ִמְשָּׁאר ִמיֵני ָדָּגן ִמן ֶהָחִביב ָﬠָליו יוֵֹתר‬10‫לוֹ ִחִטּים‬ 3 The species commonly known as Turkish wheat11 is not a subspecies of wheat, but is rather considered a species of kitniyos. Buckwheat is a species of kitniyos, and it is permitted to make cooked food from it on Pesach, just as it is permitted to do so from other types of kitniyos according to the fundamentals of the law.

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Nevertheless, it has become customary in these countries12 not to eat on Pesach cooked food [made] from rice, millet, beans, lentils, poppy13 seeds, and other species of kitniyos even on the final festive day [of Pesach celebrated in the Diaspora.14 The reason for this stringency is that] in [these] later generations, there has been a [marked] increase in the number of unlearned people who are unfamiliar with [the laws of] what is forbidden and what is permitted [on Pesach]. If [these people] observe [others] eating cooked food made from kitniyos on Pesach, they will err and also permit food cooked from all types of grain. Since throughout the year, cooked food is customarily made from kitniyos just like cooked food is made from grain, they will [erroneously] conclude that the same laws apply to both [kitniyos and grains] on Pesach. Therefore, it has become customary to forbid all [forms of kitniyos]. ‫טז טטרק"י )אוֹ היידי"ן‬.‫ – ֵאינוֹ ִמין ִחִטּים ַרק ְלִמיֵני ִקְטִניּוֹת ֵיָחֵשׁב‬11‫ג ִמין ַה ִנְּקָרא ִבְּלשׁוֹן ַאְשְׁכַּנז טירקשי"ן וויי"ץ‬ ‫ ְכּמוֹ ֶשֻׁמָּתּר ַלֲﬠשׂוֹת ִמְשָּׁאר ִמיֵני ִקְט ִניּוֹתיח‬,‫יז וֻּמָתּר ַלֲﬠשׂוֹת ִמֶמּנּוּ ַתְּבִשׁיל ְבֶּפַסח‬,‫אוֹ גריק"ע( הוּא ִמִמּיֵני ִקְט ִניּוֹת‬ ‫ֵמִﬠַקּר ַהִדּין‬. ‫ וְּשָׁאר ִמיֵני‬13‫ ֶשׁלּ ֹא ֶלֱאֹכל ְבֶּפַסח ַתְּבִשׁיל ֶשׁל ֹאֶרז ְוֹדַחןיט וּפוִֹלין ַוֲﬠָדִשׁים ְוֻשְׁמְשִׁמים‬12‫ֲאָבל ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ‬ ‫ ְוִאם‬,‫ ְלִפי ֶשַׁבּדּוֹרוֹת ָהַאֲחרוֹ ִנים ַרבּוּ ַﬠֵמּי ָהָאֶרץ ֶשֵׁאיָנן ְבִּקיִאין ְבִּאסּוּר ְוֶהֵתּר‬14,‫ִקְט ִניּוֹת כ ֲאִפלּוּ ְבּיוֹם טוֹב ַאֲחרוֹן‬ ‫ הוִֹאיל ְוָכל ַהָשָּׁנה ֶדֶּר‬,‫ִי ְראוּ ֶשׁאוְֹכִלים ְבֶּפַסח ַתְּבִשׁיל ֶשׁל ִמיֵני ִקְט ִניּוֹת – ִיְטעוּ ְלַהִתּיר ַגּם ֵכּן ַתְּבִשׁיל ֶשׁל ִמיֵני ָדָּגן‬ ‫כא‬:‫ ְלִפיָכ ָנֲהגוּ ֶלֱאֹסר ַהֹכּל‬,‫ ִיְדֶמה ְבֵּﬠיֵניֶהם ֶשִׁדּיָנם ָשֶׁוה ְבֶּפַסח‬,‫ַלֲﬠשׂוֹת ַתְּבִשׁיל ִמִמּיֵני ִקְטִניּוֹת ְכּמוֹ ֶשֶׁדֶּר ִמִמּיֵני ָדָּגן‬ 4 This prohibition was observed only with regard to species of kitniyos [when] a cooked food made from them [may be confused] with a cooked food made from a species of grain, since they are similar. [The rationale is that] both [types of dishes] are referred to as cooked food, and for that reason, one was forbidden because of the other. By contrast, it is not customary to forbid [other] species of plants, for example, dill (which is referred to as anis), coriander (which is referred to as aleinder), akliaza seed, or other seeds of types of garden grasses. Mustard is an exception. Since its [seeds] grow in pods, they resemble [the way] kitniyos grow, and are forbidden as they are. Another exception is caraway seeds that are sold in stores (which are called krom kimmel) which are brought to [this region] from other regions. These seeds resemble grain. Therefore, stringency is taken regarding them, as it is taken with regard to all species of kitniyos. By contrast, the type of cumin15 (which is referred to as field cumin) has a form that does not resemble grain. [Hence,] no stringency is taken regarding it at all. Similarly, no stringency is taken with regard to all types of vegetables, since they do not resemble grain at all.16 ‫ ֶשֵׁהם דּוִֹמים ֶזה‬,‫ ֶשַׁהַתְּבִשׁיל ַהַנֲּﬠֶשׂה ֵמֶהם ִמְתַחֵלּף ְבַּתְבִשׁיל ַהַנֲּﬠֶשׂה ִמִמּיֵני ָדָּגן‬,‫ד ְול ֹא ָנֲהגוּ ִאסּוּר ֶאָלּא ְבִּמיֵני ִקְט ִניּוֹת‬ ‫כב‬.‫ וְּלָכ ָאְסרוּ ֶזה ִבְּשִׁביל ֶזה‬,‫ ֶשְׁשֵּׁניֶהם ִנְקָרִאים ַמֲﬠֵשׂה ְקֵדָרה‬,‫ָלֶזה‬ ‫כד ְוַכיּוֵֹצא ָבֶּהם‬,‫ ְכּגוֹן ַהֶשֶּׁבת )ֶשׁקּוֹ ִרין עני"ש( ְוַהֻכְּסָבּר )ֶשׁקּוֹ ִרין אליינד"ר(כג ְוֶזַרע אקלייז"א‬,‫ֲאָבל ִמיֵני ְזָרִﬠים‬ ‫ִמְשָּׁאר ִמיֵני ֵז ְרעוֵֹני ִגָּנּה – ֵאין נוֲֹהִגין ָבֶּהם ִאסּוּר‬. ‫כו‬.‫ ְוֶנֱאָסר ִבְּכָלָלם‬,‫ ַוֲהֵרי הוּא דּוֶֹמה ְלִגדּוּל ִמיֵני ִקְטִניּוֹת‬,‫כה ְלִפי ֶשִׁגּדּוּלוֹ הוּא ְבַּשׁ ְרִביִטין‬,‫חוּץ ִמן ַהַח ְרָדּל‬ ,‫ְוחוּץ ִמן ַהַכּמּוֹן ַה ִנְּמָכּר ַבֲּחנוּת )ֶשׁקּוֹ ִרין קראם קימל( ֶשְׁמִּביִאין אוֹתוֹ ְלָכאן ִמְמִּדינוֹת ֲאֵחרוֹת ְוַג ְרִﬠיָניו דּוֶֹמה ְלָדָגן‬ ‫וְּלָכ ַמֲחִמי ִרין בּוֹ ְכּמוֹ ֶשַׁמֲּחִמי ִרין ְבָּכל ִמיֵני ִקְטִניּוֹת‬. ‫כז‬.‫ )ֶשׁקּוֹ ִרין פעלד קימל( ֶשֵׁאין צוָּרתוֹ דּוָֹמה ְלָדָגן – ֵאין ַמֲחִמי ִרין בּוֹ ְכָּלל‬15‫ֲאָבל ִמין ַכּמּוֹן‬

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16,‫כח‬:‫ הוִֹאיל ְוֵאיָנן דּוִֹמים ְכָּלל ְלָדָגן‬,‫ְוֵכן ָכּל ִמיֵני ְיָרקוֹת – ֵאין ַמֲחִמי ִרין ָבֶּהם‬ 5 Even the various kinds of kitniyos [that were forbidden] were only forbidden [a)] to be eaten [and b)] when water fell upon them17 in an instance where, were the same [to transpire] with [kernels from] the five species of grain, [the kernels] would be forbidden according to the fundamentals of the law.18 It is, however, permitted to benefit from [kitniyos] on Pesach [even though they came in contact with liquids]. Similarly, it is permitted to use their oil for kindling19 even on a table on which one eats.20 Since the custom of [observing] this prohibition is merely an [extra] stringency,21 there is no concern that oil from the lamp will fall into the cooked food. [The rationale is that] even if a little oil were to fall into [a cooked dish], it would be nullified due to the majority [of permitted substances that are in the cooked dish]. (Oils that are not made from species of kitniyos22 are even permitted to be eaten.) [The above leniency applies] even when before the oil was made, [the produce from which it was made] was pressed in a press in which barley would at times be moistened. Nevertheless, the flavor of the barley absorbed in the press is not released into the oil when it is pressed in [such a press], since [the oil] is not a pungent substance.23 Similarly, [a person] is permitted to keep [kitniyos] in his home [during Pesach] even if they were moistened in water. [This includes], for example, types of [kitniyos] groats that will be pressed in a press and made moist with water before they are pressed. By contrast, groats from the five species of grain are absolutely chametz.24 If they remained [in a Jew’s possession] during Pesach, it is forbidden to benefit from them [after Pesach]25 unless one is certain that they were not moistened with water before being pressed. ‫ ְבִּﬠְנָין ֶשַׁכּיּוֵֹצא ָבֶּזה ְבּה' ִמיֵני ָדָּגן‬17,‫כט‬,‫ה ַוֲאִפלּוּ ְבִּמיֵני ִקְטִניּוֹת ל ֹא ָנֲהגוּ ֶאָלּא ִאסּוּר ֲאִכיָלה ִאם ָנְפלוּ ֲﬠֵליֶהם ַמ ִים‬ ‫ ל‬.‫ ֲאָבל ֻמָתּר ֵלָהנוֹת ֵמֶהם ְבֶּפַסח‬18,‫ָאסוּר ֵמִﬠַקּר ַהִדּין‬ ‫ ֻמָתּ ִרים ֲאִפלּוּ‬22‫ )ֲאָבל ַהְשָּׁמִנים ֶשֵׁאיָנם ַנֲﬠִשׂים ִמִמּיֵני ִקְטִניּוֹת‬19,‫ְוֵכן ֻמָתּר ְלַהְדִליק ִבְּשָׁמ ִנים ַהַנֲּﬠִשׂים ֵמֶהםלא‬ ‫ ֶשַׁאף ִאם ִיֹפּל‬,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיֹפּל ֵמַהֶשֶּׁמן ְלתוֹ ַהַתְּבִשׁיל‬20,‫לב‬.‫ַבֲּאִכיָלה( ֲאִפלּוּ ַﬠל ַהֻשְּׁלָחן ֶשׁאוְֹכִלים ָﬠָליו‬ ‫ ְוַאף ַﬠל ִפּי‬21.‫לג ֵכּיָון ֶשִׁמּ ְנַהג ִאסּוּר ֶזה ֵאינוֹ ֶאָלּא ֻחְמָרא ְבָּﬠְלָמא‬,‫ְלתוֹכוֹ ְמַﬠט ֶשֶׁמן – ֲהֵרי הוּא ִמְתַבֵּטּל ְבּתוֹכוֹ ְבֹּרב‬ ‫ ִמָכּל ָמקוֹם ֵאין ַטַﬠם ְשׂעוֹ ִרים ַהָבּלוַּﬠ‬,‫ֶשֹׁקֶּדם ֲﬠִשַׂיּת ַהֶשֶּׁמן כּוְֹתִשׁין אוֹתוֹ ְבַּמְכֶתֶּשׁת ֶשׁשּׁוֹ ִרין ָבּהּ ְשׂעוֹ ִרים ִלְפָﬠִמים‬ 23,‫לד‬.‫ ֵכּיָון ֶשֵׁאינוֹ ָדָּבר ָח ִריף‬,‫ַבַּמְּכֶתֶּשׁת ִנְפָלט ְלתוֹ ַהֶשֶּׁמן ַﬠל ְיֵדי ְכִּתיָשׁתוֹ ְבּתוָֹכהּ‬ ‫ ְכּגוֹן ִמיֵני ָה ִריפוֹת ַה ִנְּכָתִּשׁין ְבַּמְכֶתֶּשׁת וְּמַלְחְלִחין אוָֹתן ְבַּמ ִים‬,‫ְוֵכן ֻמָתּר ְלַהְשׁהוָֹתם ִﬠמּוֹ ַבַּבּ ִיתלה ֲאִפלּוּ ִנְשׁרוּ ַבַּמּ ִים‬ ‫לו‬.‫ֹקֶדם ַהְכִּתיָשׁה‬ ‫ ֶאָלּא ִאם ֵכּן ָבּ ִרי‬25,‫ ְוִאם ָﬠַבר ֲﬠֵליֶהם ַהֶפַּסח – ֲאסוּ ִרים ַבֲּהָנָאה‬24,‫ֲאָבל ִמיֵני ָה ִריפוֹת ֶשׁל ה' ִמיֵני ָדָּגן ֵהן ָחֵמץ ָגּמוּר‬ ‫לז‬:‫לוֹ ֶשׁלּ ֹא ִנְתַלְחְלחוּ ְבַּמ ִים ֹקֶדם ַהְכִּתיָשׁה‬ 6 All types of plants [and seeds] that are permitted on Pesach must be checked thoroughly before cooked food is made [using] them. [The purpose of checking these plants and seeds is] to remove any kernels of grain [that might] be found among them [because that is a common phenomenon]. Therefore, may blessings alight upon one who is stringent and refrains from eating cumin and dill [seeds]

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until the final festive day [of Pesach celebrated in the Diaspora], because it is [virtually] impossible to thoroughly check them [for kernels of grain]. ‫ ִלְבֹרר ֵמֶהם ַגּ ְרִﬠיֵני ָדָּגן ֶשַׁדּ ְרָכּן‬,‫ו ָכּל ִמיֵני ְזָרִﬠים ַהֻמָּתּ ִרים ְבֶּפַסח ְצ ִריִכין ְבִּדיָקה ַרָבּה ֹקֶדם ֶשַׁיֲּﬠֶשׂה ֵמֶהם ַתְּבִשׁיל‬ ‫ ִכּי ִאי‬,‫לח וְּלִפיָכ ַהַמֲּחִמיר ֶשׁלּ ֹא ֶלֱאֹכל ַכּמּוֹןלט ְוֶשֶׁבת ַﬠד יוֹם טוֹב ָהַאֲחרוֹן – ָתּבוֹא ָﬠָליו ְבָּרָכה‬,‫ְלִהָמֵּצא ֵבּיֵניֶהם‬ ‫ מ‬:‫ֶאְפָשׁר ְלָב ְרָרם ָיֶפה‬ 7 When one mixed wheat flour and rice26 flour together and baked matzah from [the mixture], it is considered as if [the matzah] was made entirely from wheat, provided that the taste of wheat is discernable in the matzah.27 If one partakes of an olive-sized portion of [this matzah], he fulfills his obligation [to partake of matzah] even if the majority of this olive-sized portion is comprised of rice.28 [The rationale is that] the nature of rice is to become subordinate to wheat, so that the flavor of the rice changes to that of wheat when it is mixed with [wheat].29 [Different rules apply] if one mixed wheat flour with millet30 flour or [flour from] other types of kitniyos, and, similarly, if one mixed flour from one of the other four species of grain with rice flour and made matzah from [the mixture]. Even though the flavor [of the matzah] is [that of] grain, [the person] does not fulfill his obligation [to partake of matzah]29 with this [matzah], unless it contains [at least] an olive-sized portion of flour from grain in [the amount of matzah which is the size of] a p’ras,31i.e., in every half loaf of this [matzah], there will be an olive-sized portion of flour from grain. [Only] then does one fulfill his obligation [to eat matzah] by eating an olive-sized portion of [this matzah. The rationale is that] the flavor of the olive-sized portion of grain that is perceptible in the half-loaf of rice or other species of kitniyos transforms that [entire] half-loaf to be like actual grain. Thus, it is as if [the person] ate an olive-sized portion of actual grain, since the primary [dimension] of eating is [tasting] the flavor.32 [Accordingly,] since [the person] tasted the flavor [of grain] in an olive-sized portion of matzah, he fulfills his obligation [to eat matzah]. If, by contrast, there is less than an olive-sized portion of [flour from] grain in every half loaf of this matzah, the flavor of grain does not have the power to transform the kitniyos to be actually considered as grain. Other authorities maintain that a person cannot fulfill his obligation [to eat matzah on the first night of Pesach] even with a matzah that is made from a mixture of wheat flour and rice flour, unless [the matzah] contains an olive-sized portion of wheat [flour] in every half loaf. [Furthermore, these authorities maintain that] if [matzah] is made from [a mixture of] wheat flour and [flour from] other types of kitniyos, or from rice flour with [flour from] other types of grain, one does not fulfill his obligation even if there is an olive-sized portion of [flour from] grain in every half loaf. [The rationale is that] even though the flavor of the olive-sized portion of grain transformed the [entire half loaf] to be like actual grain,33 nevertheless, this dough would never have become leavened unless it was comprised of a majority of grain, and whenever a dough will not leaven, one may not fulfill the obligation of [eating] matzah with it. This does not apply when [matzah] is made from [a mixture of] wheat flour and rice [flour], since the wheat [flour] subordinates the rice [flour to the wheat flour], and causes [the rice flour] to leaven. With regard to the halachah, as an initial preference, one should give weight and [follow] the stringency of the latter view, [because] a Scriptural [obligation is involved]. Nevertheless, in a pressing situation, one may rely on the first opinion, because fundamentally, it is accepted [as halachah].

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‫ ִאם ֵישׁ ָבּהּ ַטַﬠם ִחִטּיםמא – ֲהֵרי ִהיא ְכִּאלּוּ ָהְיָתה ֻכָּלּהּ‬,‫ ְוָﬠָשׂה ֵמֶהם ַמָצּה‬26‫ז ִאם ֵﬠַרב ֶקַמח ִחִטּים ִﬠם ֶקַמח ֹאֶרז‬ ‫ ְלִפי ֶשֶׁטַּבע ָהֹאֶרז‬28,‫מג‬,‫ וְּכֶשׁאוֵֹכל ְכַּז ִית ִמֶמָּנּה – יוֵֹצא ְיֵדי חוָֹבתוֹ ַאף ַﬠל ִפּי ֶשֹׁרב ְכַּז ִית ֶזה הוּא ֹאֶרז‬27,‫מב‬,‫ֵמִחִטּים‬ 29,‫מה‬.‫מד ְוִנְשַׁתָּנּה ַטֲﬠמוֹ ְלַטַﬠם ִחִטּים ְכֶּשֵׁהן ְמֹעָרִבים ִﬠמּוֹ‬,‫ְלִהָגֵּרר ַאַחר ַהִחִטּים‬ ‫ ְוֵכן ִאם ֵﬠַרב ֶקַמח ֶשׁל ֶאָחד ִמְשָּׁאר ד' ִמיֵני ָדָּגן ִﬠם‬,‫ אוֹ ְשָׁאר ִמיֵני ִקְט ִניּוֹת‬30‫ֲאָבל ִאם ֵﬠַרב ֶקַמח ִחִטּים ִﬠם ֶקַמח ֹדַּחן‬ ‫ ֶאָלּא ִאם ֵכּן ֵישׁ ָבּהּ ֶקַמח‬29,‫מו‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבּהּ ַטַﬠם ָדָּגן – ֵאינוֹ יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬,‫ֶקַמח ֹאֶרז ְוָﬠָשׂה ֵמֶהן ַמָצּה‬ ‫ ֶשָׁאז יוֵֹצא ְיֵדי חוָֹבתוֹ ִבְּכַז ִית‬,‫מז ְדַּה ְינוּ ֶשְׁבָּכל ְפָּרס ִמֶמּנּוּ ֵישׁ בּוֹ ְכַּז ִית ֶקַמח ָדָּגן‬,‫ ִמֶמָּנּה‬31‫ָדָּגן ְכַּז ִית ִבְּכֵדי ֲאִכיַלת ְפָּרס‬ ‫ ְלִפי ֶשַׁטַּﬠם ְכַּז ִית ָדָּגן ַה ִנּ ְרָגּשׁ ְבּתוֹ ַהְפָּרס ֶשׁל ֹאֶרז אוֹ ְשָׁאר ִמיֵני ִקְט ִניּוֹת ְמַהֵפּ ֶאת ַהְפָּרס ִלְהיוֹת ְכּמוֹ ָדָּגן‬,‫ִמֶמָּנּה‬ – ‫ ְוֵכיָון ֶשָׁטַּﬠם ַטַﬠם ִבְּכַז ִית ַמָצּה‬32,‫ ֶשֲׁהֵרי ִﬠַקּר ָהֲאִכיָלה הוּא ַהַטַּﬠם‬,‫מח ַוֲהֵרי ֶזה ְכִּאלּוּ ָאַכל ְכַּז ִית ָדָּגן ַמָמּשׁ‬,‫ַמָמּשׁ‬ ‫ָיָצא‬. ‫ֲאָבל ִאם ֵאין ְבַּמָצּה זוֹ ְכַּז ִית ָדָּגן ִבְּכֵדי ֲאִכיַלת ְפָּרס – ֵאין ֹכַּח ְבַּטַﬠם ַהָדָּגן ְלַהֵפּ ֶאת ַמָמּשׁוּת ַהִקְּט ִניּוֹת ִלְהיוֹת ְכּמוֹ ָדָּגן‬ ‫ַמָמּשׁ‬. ‫ ֶאָלּא ִאם‬,‫ְוֵישׁ אוְֹמ ִריםמט ֶשֲׁאִפלּוּ ַמָצּה ַהַנֲּﬠֵשׂית ִמַתֲּﬠֹרֶבת ֶקַמח ִחִטּים ִﬠם ֶקַמח ֹאֶרז – ֵאין ָאָדם יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬ ‫ נ ְוִאם ַנֲﬠֵשׂית ִמֶקַּמח ִחִטּים ִﬠם ְשָׁאר ִמיֵני ִקְט ִניּוֹת אוֹ ִמֶקַּמח ֹאֶרז ִﬠם ְשָׁאר‬.‫ֵכּן ֵישׁ ָבּהּ ְכַּז ִית ִחִטּים ִבְּכֵדי ֲאִכיַלת ְפָּרס‬ ‫ ֶשַׁאף ֶשַׁטַּﬠם ַהְכַּז ִית ָדָּגן ָהַפ ֶאת‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבּהּ ְכַּז ִית ָדָּגן ִבְּכֵדי ֲאִכיַלת ְפָּרס – ֵאינוֹ יוֵֹצא ָבּהּ ְיֵדי חוָֹבה‬,‫ִמיֵני ָדָּגן‬ ‫נא‬,‫ ֶאָלּא ִאם ֵכּן ָהָיה ֻרָבּהּ ָדָּגן‬,‫ ִמָכּל ָמקוֹם ִﬠָסּה זוֹ ל ֹא ָה ְיָתה ָבָּאה ִליֵדי ִחמּוּץ ְלעוָֹלם‬33,‫ַהְפָּרס ִלְהיוֹת ְכּמוֹ ָדָּגן ַמָמּשׁ‬ ,‫נב ַמה ֶשֵּׁאין ֵכּן ְכֶּשַׁנֲּﬠֵשׂית ִמֶקַּמח ִחִטּים ִﬠם ָהֹאֶרז‬.‫ְוָכל ִﬠָסּה ֶשֵׁאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ – ֵאין יוְֹצִאין ָבּהּ ְיֵדי חוַֹבת ַמָצּה‬ ‫נג‬.‫ֶשַׁהִחִטּים גּוֹ ְר ִרין ֶאת ָהֹאֶרז ְוגוֹ ְרִמין לוֹ ָלבוֹא ִליֵדי ִחמּוּץ‬ ‫ ֲאָבל ִבְּשַׁﬠת ַהְדָּחק – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬.‫וְּלִﬠְנַין ֲהָלָכה – ֵישׁ ָלֹחשׁנד ְלַכְתִּחָלּה ִלְסָבָרא ַאֲחרוָֹנה ְלַהֲחִמיר ְבֶּשׁל תּוָֹרה‬ ‫נה‬:‫ ִכּי ֵכן ִﬠָקּר‬,‫ָה ִראשׁוָֹנה‬ 8 [The following rules apply when] mice ate [kernels of] wheat and many of the [kernels of] wheat that remained had been bitten by the mice when they ate [the wheat]. There are grounds for concern that [the kernels] became chametz because of the saliva in the mouths of the mice, for saliva causes [grain] to leaven like water does, as will be explained in sec. 466[:3].34 Nevertheless, there is no need to separate and remove the kernels that were bitten from the kernels that are intact. Instead, one should grind the entire [quantity] together.35 In this manner, the flour from [the kernels] that were bitten will mix with the flour from the whole [kernels] and [any chametz that is there] will be nullified [because of the presence of] 60 [times its volume of kosher-for-Pesach flour] before Pesach. Afterwards, [the chametz] does not become significant again [on Pesach], even if one bakes matzos from [this flour] during Pesach, as explained in sec. 447[:1, 22].36 [The person] is not considered as intentionally nullifying the presence of a forbidden substance.37 [The rationale is that the person] is not grinding the kernels in order to nullify [the presence of the chametz]. Instead, he is grinding [the kernels] so that he can partake [of the flour], and [the chametz] is nullified as a matter of course.38 If [the volume of the kernels of] wheat that are intact is not 60 [times the volume of] the kernels that were bitten, one should not grind them [together] before selecting and removing the bitten [kernels] (that are in excess of the amount that would be nullified [due to the presence of] 60 [times their volume of kernels that are intact]).39 If one did not select [and remove the excess amount of kernels that were bitten, but instead,] ground the entire [mixture] together, [the flour] is permitted, since the flour [made from the kernels] that were bitten does not cause the flour [made from the kernels] that were intact to be forbidden after the fact. [This leniency was

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granted] because the concern that [the kernels] that were bitten became chametz is not absolute, for wheat [kernels] are firm and do not leaven rapidly. It is unlikely that [were they to have been bitten, the kernels] would have become chametz from the small amount of saliva in the mouths of the mice. If, however, mice ate from barley (rye, or oats) and [the volume of the kernels] that are intact is not 60 times [the volume of] those that were bitten, and one forgot and ground the entire amount together, one should be stringent and obliterate [all the flour] before Pesach.40 (See sec. 442[:13].) [The rationale is that] barley, (oat, and rye) [kernels] are soft and become chametz rapidly. Thus, there is reason for concern that they became chametz from the small amount of saliva in the mouths of the mice. ‫ח ִחִטּים ֶשָׁאְכלוּ ֵמֶהם ַﬠְכָבּ ִריםנו ְוִנְשֲׁארוּ ְבּתוָֹכן ַה ְרֵבּה ִחִטּים ְנשׁוִּכין ֵמֲאִכיַלת ָהַﬠְכָבּר ֶשֵׁיּשׁ ָלֹחשׁ ָבֶּהן ֶשָׁמּא ִנְתַחְמּצוּ‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי‬34,‫נח‬,‫נז ֶשָׁהֹרק ַמְחִמיץ ְכּמוֹ ַמ ִים ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ו‬,‫ֵמֲחַמת ָהֹרק ֶשְׁבִּפי ָהַﬠְכָבּר‬ ‫ ְוַﬠל ְיֵדי ֵכּן ִמְתָﬠֵרב ֶקַמח ַהְנּשׁוִּכים‬35,‫ ֶאָלּא טוֵֹחן ַהֹכּל ְבַּיַחד‬,‫ִלְבֹרר וְּלָהִסיר ַהִחִטּים ַהְנּשׁוִּכים ֵמַהִחִטּים ַהְשֵּׁלִמים‬ ‫ ַאף ִאם י ֹאֶפה ִמֶמָּנּה ַמצּוֹת ְבּתוֹ‬,‫ ְושׁוּב ֵאינוֹ חוֵֹזר ְוֵנֹער‬,‫ ְו ִנְתַבֵּטּל ְבּתוֹכוֹ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬,‫ְבֶּקַמח ַהְשֵּׁלִמים‬ ‫ ֶאָלּא‬,‫ ֵכּיָון ֶשֵׁאין ַכָּוָּנתוֹ ִלְטֹחן ְכֵּדי ְלַבֵטּל‬37,‫ ְוֵאין ֶזה ִכְּמַבֵטּל ִאסּוּר ְבָּיַדִים‬36,‫ס‬.‫נט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ַהֶפַּסח‬ 38,‫סא‬.‫ וֵּמֵאָליו הוּא ִמְתַבֵּטּל‬,‫טוֵֹחן ְכֵּדי ֶלֱאֹכל‬ ‫ְוִאם ֵאין ַבִּחִטּים ַהְשֵּׁלִמים ִשִׁשּׁים ְכֶּנֶגד ַה ְנּשׁוִּכין – ל ֹא ִיְטֲחֵנם ַﬠד ֶשׁ ִיְּבֹרר ֵמֶהם ַה ְנּשׁוִּכים )ָהעוְֹדִפים ַﬠל ַהִמְּתַבְּטִּלין‬ 39.(‫ְבִּשִׁשּׁיםסב‬ ‫ ְלִפי‬,‫ ֶשֶׁקַּמח ַהְנּשׁוִּכין ֵאינוֹ אוֵֹסר ֶאת ֶקַמח ַהְשֵּׁלִמים ְבּ ִדיֲﬠַבד‬,‫ְוִאם ל ֹא ֵבּ ְרָרם ְוָטַחן ַהֹכּל ְבַּיַחד – ֲהֵרי ֶזה ֻמָתּר‬ ‫ ְוָרחוֹק ַהָדָּבר‬,‫סג ֶשַׁהִחִטּים ֵהם ָקִשׁיםסד ְוֵאיָנם ְמַמֲה ִרין ְלַהְחִמיץ‬,‫ֶשַׁה ְנּשׁוִּכין ַﬠְצָמן ֵאין ָבֶּהם ֲחַשׁשׁ ָגּמוּר ֶשׁל ִחמּוּץ‬ ‫סה‬.‫ֶשִׁיְּתַחְמּצוּ ֵמֲחַמת ְמַﬠט ֹרק ֶשְׁבִּפי ָהַﬠְכָבּר‬ ‫ֲאָבל ִאם ָאְכלוּ ַﬠְכָבּ ִרים ִמְשּׂעוֹ ִרים )אוֹ ִמִשּׁיפוֹן ְוִשֹׁבֶּלת שׁוָּﬠלסו( ְוֵאין ִשִׁשּׁים ְבַּהְשֵּׁלִמים ְכֶּנֶגד ַה ְנּשׁוִּכין ְוָשַׁכח ְוָטַחן‬ ‫ ֶשַׁהְשּׂעוֹ ִרין ) ְוִשֹׁבֶּלת שׁוָּﬠל ְוִשׁיפוֹן( ֵהם‬,(‫ )ַﬠֵיּן ִסיָמן תמ"בסז‬40‫ַהֹכּל ְבַּיַחד – ֵישׁ ְלַהֲחִמיר וְּלַבֲﬠָרם ֹקֶדם ַהֶפַּסח‬ ‫סח‬:‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְתַחְמּצוּ ִבְּמַﬠט ֹרק ֶשְׁבִּפי ָהַﬠְכָבּר‬,‫ַרִכּים וְּמַמֲה ִרים ְלַהְחִמיץ‬ 9 Germinated (which are referred as ois-gevaksen [in Yiddish]) [kernels of] wheat41 are absolutely chametz. [Nevertheless,] if they are mixed with kosher [for Pesach kernels of] wheat and [the volume of] the kosher-[for-Pesach kernels] is 60 [times that of the germinated] ones, it is permitted to grind the entire quantity together [before Pesach] and bake matzos from it even during Pesach, as explained above.42 According to the authorities who maintain that a mixture of flour and flour is governed by the laws applying to a dry mixture, as explained in sec. 447[:1], it is forbidden to bake [matzah from the mixture] during Pesach. [The rationale is that] the flour that is chametz that was nullified [by being mixed with] the kosher flour before Pesach becomes significant again on Pesach, as is the law regarding [chametz] in a dry mixture that was nullified before Pesach, which becomes significant again on Pesach, and causes the [entire] mixture to become forbidden, as stated in sec. 447[:22].43 When, by contrast, [the mixture of flour] is baked before Pesach, all of the flour in each matzah actually becomes a single entity through the baking process. Therefore, [any flour that was chametz] does not become significant again on Pesach.44 As an initial preference, every meticulous person45 should act stringently regarding

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his [own conduct] and give weight to this opinion. For this reason, it has become widespread custom in these countries to bake all [one’s] matzos before Pesach,46 because most [batches of kernels of] wheat contain a small amount of germinated kernels mixed in among them. ‫ ִאם ֵישׁ‬,‫ ַוֲהֵרי ֵהן ְמֹעָרִבין ְבּתוֹ ִחִטּים ְכֵּשׁ ִרים‬,‫ ְוֵהן ָחֵמץ ָגּמוּר‬41(‫ט ִחִטּים ֶשָׁצְּמחוּ )ֶשׁקּוֹ ִרין אוי"ס גיוואקסיןסט‬ 42,‫עב‬.‫עא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְבַּהְכֵּשׁ ִרים ִשִׁשּׁים ְכֶּנְגָדּן – ֻמָתּר ע ִלְטֹחן ַהֹכּל ְבַּיַחד ְוֶלֱאפוֹת ֵמֶהם ַמצּוֹת ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬ ‫וְּלִפי ִדְּבֵרי ָהאוְֹמ ִריםעג ֶשֶׁקַּמח ַהְמֹעָרב ְבֶּקַמח ֵישׁ ְלַתֲﬠרוֹבוֹת ֶזה ִדּין ַתֲּﬠֹרֶבת ָיֵבשׁ ְבָּיֵבשׁ ְכּמוֹ ֶשִׁנְּתָבֵּאר ִסיָמן תמ"זעד‬ ‫ ְכִּדין‬,‫ ְלִפי ֶשֶׁקַּמח ֶהָחֵמץ ֶשׁ ִנְּתַבֵּטּל ְבֶּקַמח ַהָכֵּשׁר ֹקֶדם ַהֶפַּסח הוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬,‫– ָאסוּר ֶלֱאפוֹת ְבּתוֹ ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ָיֵבשׁ ֶשׁ ִנְּתָﬠֵרב ְוִנְתַבֵּטּל ְבָּיֵבשׁ ֹקֶדם ַהֶפַּסח ֶשׁהוּא חוֵֹזר ְוֵנעוֹר ְבֶּפַסח ְואוֵֹסר ַהַתֲּﬠֹרֶבת‬ ‫ ֲאָבל ְכֶּשׁאוֶֹפה ֹקֶדם ַהֶפַּסח – ֲהֵרי ַנֲﬠָשׂה ָכּל ַהֶקַּמח ֶשְׁבָּכל ַמָצּה וַּמָצּה ֲחִתיָכה ַאַחת ַמָמּשׁ ַﬠל ְיֵדי‬43,‫עה‬.‫תמ"ז‬ 44.‫עו וְּלָכ ֵאינוֹ חוֵֹזר ְוֵנֹער ְבֶּפַסח‬,‫ָהֲאִפָיּה‬ ‫עז וִּמְפֵּני ָכּ ִנְתַפֵּשּׁט ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ֶלֱאפוֹת ָכּל‬.‫ ַיֲחִמיר ְלַﬠְצמוֹ ְלַכְתִּחָלּה ָלֹחשׁ ִלְסָבָרא זוֹ‬45‫ְוָכל ַבַּﬠל ֶנֶפשׁ‬ ‫עח‬:‫ ְלִפי ֶשֹׁרב ַהִחִטּים ֵישׁ ָבֶּהם ַתֲּﬠרוֹבוֹת ְמַﬠט ֵמִחִטּים ֶשָׁצְּמחוּ‬46,‫ַהַמּצּוֹת ֹקֶדם ַהֶפַּסח‬ 10 All the above47 applies when [the mixture] contains more than 60 [times the volume of kosher-for-Pesach kernels] as [germinated kernels]. If, by contrast, there is less than 60 [times the volume of kosher-for-Pesach kernels] as [there are germinated kernels], there is no way to rectify [the matter, and all the kernels] must be obliterated before Pesach.48 If [the kernels] were [in a Jew’s possession] throughout Pesach and he did not obliterate them, he should sell them to a non-Jew without [receiving payment for] the value of the forbidden substance in [the mixture],49 as explained in sec. 442[:3]. Before Pesach one may not add to [the mixture] additional [kernels of] wheat that are kosher-[for-Pesach] and grind the entire [mixture] together49 so that the flour that is chametz will become nullified in 60 [times its volume of] kosher flour, for it is forbidden to intentionally nullify a forbidden substance.37 ‫ ְוִאם‬40.‫ ְוָצ ִרי ְלַבֲﬠָרם ֹקֶדם ַהֶפַּסח‬,‫ ֲאָבל ִאם ֵאין ִשִׁשּׁים ְכֶּנ ְגָדּן – ֵאין ָלֶהם ַתָּקָּנה‬,‫ ְכֶּשֵׁיּשׁ ִשִׁשּׁים ְכֶּנְגָדּן‬47‫י ְוָכל ֶזה‬ ‫עט ְוֵאין לוֹ‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬48‫ָﬠַבר ֲﬠֵליֶהם ַהֶפַּסח ְול ֹא ִבֲּﬠָרן – ִיְמְכֵּרם ְלָנְכ ִרי חוּץ ִמְדֵּמי ִאסּוּר ֶשָׁבֶּהן‬ ,‫ ְכֵּדי ֶשִׁיְּתַבֵּטּל ֶקַמח ֶהָחֵמץ ְבִּשִׁשּׁים ַבֶּקַּמח ַהָכֵּשׁר‬49‫ְלהוִֹסיף ֲﬠֵליֶהם ֹקֶדם ַהֶפַּסח עוֹד ִחִטּים ְכֵּשׁ ִרים ְוִלְטֹחן ַהֹכּל ְבַּיַחד‬ 37,‫פ‬:‫ֶשָׁאסוּר ְלַבֵטּל ִאסּוּר ְלַכְתִּחָלּה‬ 11 When does the above50 apply? When wheat [kernels] germinated, for even though they became mixed with kernels that are kosher-[for-Pesach], they are recognizable in [the mixture].51 Therefore, [the germinated kernels] are not nullified [among] the majority [of kosher-for-Pesach kernels in the mixture], as is the law pertaining to a dry mixture [of a kosher and forbidden substance of the same type, in which instance, the presence of the forbidden substance] is nullified [when it is mixed] with a majority [of kosher substances]. [This law applies] to all Scriptural prohibitions. The same [law applies] to barley [kernels] that were bitten by mice. They are recognizable among [the kernels] that are intact. Therefore, their [presence] is not nullified [even though they are mixed] with a majority [of intact kernels]. By contrast, [a more lenient ruling applies] when [kernels of] grain became chametz, but [their becoming chametz] is not apparent, e.g., [kernels] upon which water fell, [causing them] to split open (see sec. 467[:1, where this subject is discussed]),52 after which they dried and it is not apparent that they split open. If the [kernels that became wet] became mixed with a greater amount of kosher-[for-

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Pesach] grain, their [presence] is nullified [because they are mixed] with a majority [of kosher-for-Pesach kernels].53 As in similar instances concerning other forbidden substances, the entire [mixture] is considered as absolutely permitted; [it is as if] the forbidden substance ceases to be present at all.54 Therefore, [when there is such a mixture,] it is permitted to add many more kosher[for-Pesach kernels of] grain until there are 60 [times the volume of the kernels that are chametz], and then grind the entire [mixture] together so that [the presence of] the flour that is chametz is nullified [because it is mixed] with 60 [times its volume of] kosher-[for-Pesach] flour before Pesach. [Thus,] it will be permitted to eat all [the flour] on Pesach.55 This is not considered as intentionally nullifying [the presence of] a forbidden [substance], as explained in sec. 442[:16].56 ‫ וְּלָכ ֵאיָנם‬51,‫פא‬,‫ ֶשַׁאף ֶשׁ ִנְּתָﬠֵרב ְבִּחִטּים ְכֵּשׁ ִרים ִנָכּ ִרין ֵהן ְבּתוָֹכן‬,‫ ְבִּחִטּים ֶשָׁצְּמחוּ‬50?‫יא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ְוֵכן ְשׂעוֹ ִרין ַה ְנּשׁוִּכין ֵמֲאִכיַלת ַﬠְכָבּר‬.‫ִמְתַבְּטִּלים ְבּתוָֹכם ְבֹּרב ְכִּדין ָיֵבשׁ ְבָּיֵבשׁ ֶשׁהוּא ָבֵּטל ְבֹּרב ְבָּכל ִאסּוֵּרי תּוָֹרה‬ ‫ וְּלָכ ֵאיָנם ִמְתַבְּטִּלין ְבּתוָֹכם ְבֹּרב‬,‫ ִנָכּ ִרין ֵהם ְבּתוֹ ַהְשֵּׁלִמים‬. ‫( ְוַאַחר ָכּ ִנְתַיֵבּשׁ ְוֵאין‬52,‫ ְכּגוֹן ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים ְו ִנְתַבֵּקַּﬠ )ַﬠֵיּן ִסיָמן תס"זפב‬,‫ֲאָבל ָדָּגן ֶשׁ ִנְּתַחֵמּץ ְוֵאין ִחמּוּצוֹ ִנָכּר‬ ‫ ַנֲﬠָשׂה ַהֹכּל‬,‫ ְוַכיּוֵֹצא ָבֶּזה ִבְּשָׁאר ִאסּוּ ִרין‬53,‫ִבּקּוּעוֹ ִנָכּר ְו ִנְתָﬠֵרב ְבָּדָגן ָכֵּשׁר ַה ְרֵבּה ִמֶמּנּוּפג – ֲהֵרי ִנְתַבֵּטּל ְבּתוֹכוֹ ְבֹּרב‬ ‫ ְוָאז‬,‫ ֻמָתּר ְלהוִֹסיף ָﬠָליו עוֹד ָדָּגן ָכֵּשׁר ַה ְרֵבּה ַﬠד ֶשִׁיְּהֶיה ִשִׁשּׁים ְכֶּנְגדּוֹ‬, ‫ ְלִפיָכ‬54.‫ ְוֵאין ָכּאן ִאסּוּר ְכָּלל‬,‫ֶהֵתּר ָגּמוּר‬ 55,‫ ִויֵהא ֻמָתּר ֶלֱאֹכל ַהֹכּל ְבּתוֹ ַהֶפַּסח‬,‫ִיְטֹחן ַהֹכּל ְבַּיַחד ְכֵּדי ֶשׁ ִיְּתַבֵּטּל ֶקַמח ֶהָחֵמץ ְבִּשִׁשּׁים ַבֶּקַּמח ַהָכֵּשׁר ֹקֶדם ַהֶפַּסח‬ 56,‫פד‬:‫ְוֵאין ֶזה ְמַבֵטּל ִאסּוּר ְבָּיַד ִים ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ב‬ 12 Even [when only] one [kernel of] wheat split open because water fell upon it and then dried, [a halachic issue arises if] it fell into a large pile of wheat ]kernels[.57 If [the owner] does not desire to grind [all the kernels into flour] before Pesach, it is forbidden to maintain possession of [the kernels during Pesach], as is the law applying to dry mixtures [of permitted and forbidden substances of the same type, even though the forbidden substance] became nullified before Pesach, as explained in sec. 442[:18].58 What should [the owner] do if a severe [financial] loss is involved or it is a pressing situation?59 He should remove one kernel from the pile and eat it or cast it to oblivion before Pesach. [Once the owner does so,] the remaining [kernels] are permitted for him;60 he may even grind [the kernels into flour] on Pesach and partake [of it.61 License is granted in this instance] because there are two doubts that might lead to a lenient ruling: [a)] maybe the kernel that was eaten or cast to oblivion is the [chametz] wheat [kernel] that became mixed into the pile, and [b)] even if one would say that the [chametz] wheat [kernel] still remains mixed in the pile, nevertheless, when [a person] eats matzah during Pesach made from the kernels in that pile, regarding every piece of matzah that he swallows, the possibility exists that this piece does not contain any trace of [the flour from] the wheat [kernel] that became chametz, and thus, eating it does not involve any prohibition at all. Thus, concerning every piece of matzah that [the person] swallows there is a compounded doubt62 that leads to leniency, [leading us] to say there is no prohibition at all involved in eating this [matzah]. The Sages ruled leniently regarding such a compounded doubt since according to Scriptural Law, in a dry mixture, [the presence of] a forbidden substance is nullified [when it mixes with] a larger amount [of permitted substances].63 {64True, in the instance of a compounded doubt of this nature involving other types

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of forbidden substances, according to Rabbinic Law, [the presence of the forbidden substance] is not nullified when it is mixed with a larger amount [of permitted substances], for example, [an instance when] a piece of non-kosher meat that is large and valuable, and significant [enough] to serve to guests, became mixed with many pieces of kosher meat, and then one of the pieces [of meat] was lost. Even though [a person] is permitted to partake of the remaining pieces [of meat] one after the other, because every piece that he is eating has two factors that create doubt [as to whether the piece he is currently eating is the forbidden piece and] thus lead to leniency, nevertheless, it is forbidden to eat the pieces one after the other individually. Instead, [the person] must eat two pieces together at the same time, i.e., he must take a small amount from one piece [of meat] and a small amount from another piece [of meat] and swallow them together, at the same time.65 [The rationale is that by eating the meat in this manner, when swallowing the pieces, the person] will certainly be swallowing [meat from] one kosher piece, for one of the two [pieces that he is eating] is certainly permitted, since only one forbidden piece [of meat] had been [introduced into] the mixture. When, by contrast, [the person] swallows from only one piece of meat, there is room for concern that he is only eating and swallowing from [a piece of meat that is] forbidden, without any [accompanying] permitted [meat]. The Sages did not desire to rely on a compounded doubt and rule leniently in such a situation, as explained in Yoreh Deah, sec. 110.66 Nevertheless, [in the situation described above, a person] is not required to eat two pieces of matzah together. [The rationale is that when the person] partakes of even one piece of matzah, it certainly contains permitted [flour], since only one [kernel of] wheat that was chametz had been mixed in the pile [of grain]. Accordingly, if many [kernels of] wheat that were chametz became mixed in the [pile of] grain67 to the extent that when [a person] partakes of a piece of matzah, [it is possible that] there are not [at least] twice the amount of [permitted kernels of wheat] in relation to [kernels of] wheat that are chametz, so that there will certainly be as much [flour] that is permitted as flour that is suspected to be forbidden, (for the reason explained in Yoreh Deah, loc. cit.) [the entire mixture of kernels may not be used on Pesach,]}.68 There is no way of rectifying [the problem that exists] regarding this pile of grain, [not] even by leaving it until after Pesach. [The only alternative is to follow] the course [of action] explained in sec. 442[:17].69 ‫ ִאם ֵאינוֹ‬57,‫יב ַוֲאִפלּוּ ִחָטּה ַאַחת ֶשָׁנְּפלוּ ָﬠֶליָה ַמ ִים ְו ִנְתַבְּקָּﬠה ְוַאַחר ָכּ ִנְתַיְבָּשׁה ְוָנְפָלה ְלתוֹ ְכּ ִרי ָגּדוֹל ֶשׁל ִחִטּים‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫רוֶֹצה ְלָטֲחָנם ֹקֶדם ַהֶפַּסח – ָאסוּר ְלַהְשׁהוָֹתם ְכִּדין ָיֵבשׁ ְבָּיֵבשׁ ֶשׁ ִנְּתַבֵּטּל ֹקֶדם ַהֶפַּסח‬ ‫ ָיִסיר ִחָטּה ַאַחת ֵמַהְכּ ִרי ְוי ֹאְכֶלָנּה אוֹ ַיְשִׁליֶכָנּה‬59?‫ ֵכּיַצד ַיֲﬠֶשׂה ִאם ֵישׁ ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק‬58,‫פה‬.‫תמ"ב‬ ‫ ְלִפי ֶשֵׁיּשׁ ָכּאן ב' ְסֵפקוֹת‬61,‫פח‬,‫ ֲאִפלּוּ ְלָטֲחָנם ְבּתוֹ ַהֶפַּסח ְוֶלֱאֹכל‬60‫פז ְוַהְשָּׁאר ֻמָתּר לוֹ‬,‫ְלִאבּוּדפו ֹקֶדם ַהֶפַּסח‬ ‫ ְוִאם ִתְּמֵצי לוַֹמר‬,‫ ֶשָׁמּא ַהִחָטּה ֶשֶׁנֶּאְכָלה אוֹ ֶשֶׁנֶּאְבָדה ִמן ָהעוָֹלם ִהיא ִהיא ַהִחָטּה ַהְמֻחֶמֶּצת ֶשׁ ִנְּתָﬠ ְרָבה ַבְּכּ ִרי‬:‫ְלָהֵקל‬ ‫ ִמָכּל ָמקוֹם ְכֶּשׁאוֵֹכל ְבֶּפַסח ַמָצּה ַהַנֲּﬠֵשׂית ֵמִחִטּים ֶשַׁבְּכּ ִרי – ֵישׁ ְלִהְסַתֵּפּק ַﬠל‬,‫ֶשׁאוָֹתהּ ]ִחָטּה[ ֲﬠַד ִין ִהיא ְמֹעֶרֶבת ַבְּכּ ִרי‬ ,‫ ְוֵאין ַבֲּאִכיָלה זוֹ שׁוּם ִאסּוּר ְכָּלל‬,‫ָכּל ֲחִתיַכת ַמָצּה ֶשׁהוּא בּוֵֹלַﬠ ֶשָׁמּא ֵאין ַבֲּחִתיָכה זוֹ ְכּלוּם ֵמאוָֹתהּ ִחָטּה ַהְמֻחֶמֶּצת‬ ‫ ְוֵהֵקלּוּ ֲחָכִמים‬,‫ְו ִנְמָצא ֶשַׁﬠל ָכּל ֲחִתיַכת ַמָצּה ֶשׁהוּא בּוֵֹלַﬠ ֵישׁ ָבּהּ ְסֵפק ְסֵפָקא ְלָהֵקל ְולוַֹמר ֶשֵׁאין ַבֲּאִכיָלה זוֹ ִאסּוּר ְכָּלל‬ 63,‫פט‬.‫ ְלִפי ֶשִׁמּן ַהתּוָֹרה ְכָּבר ִנְתַבֵּטּל ָהִאסּוּר ְבֹּרב ָיֵבשׁ ְבָּיֵבשׁ‬,‫ ָכֶּזה‬62‫ִבְּסֵפק ְסֵפָקא‬ (64‫ ְכּגוֹן ֲחִתיַכת ְבַּשׂר ְטֵרָפה‬,‫ְוַאף ַﬠל ִפּי ֶשִׁבְּסֵפק ְסֵפָקא ָכֶּזה ִבְּשָׁאר ִאסּוּ ִרים ֶשֵׁאיָנם ִמְתַבְּטִּלים ְבֹּרב ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ְוִהיא ֲחִתיָכה ְגּדוָֹלה ַוֲחשׁוָּבה ָה ְראוָּיה ְלִהְתַכֵּבּד ָבּהּ ִלְפֵני ָהאוֹ ְרִחים ֶשׁ ִנְּתָﬠ ְרָבה ְבַּה ְרֵבּה ֲחִתיכוֹת ָבַּשׂר ְכֵּשָׁרה ְוֶנֶאְבָדה‬ ,‫ ֶשַׁאף ֶשֻׁמָּתּר לוֹ ֶלֱאֹכל ַהְשָּׁאר ָבֶּזה ַאַחר ֶזה ִמשּׁוּם ֶשֵׁיּשׁ ְבָּכל ֲחִתיָכה ֶשׁאוֵֹכל בּוֹ ב' ְסֵפקוֹת ְלָהֵקל‬,‫ַאַחת ֵמַהֲחִתיכוֹת‬ ‫ ְדַּה ְינוּ ֶשׁ ִיַּקּח ְמַﬠט‬,‫ ֶאָלּא ָצ ִרי ֶשׁיּ ֹאַכל ְשַׁתּ ִים ְבַּיַחד ְבַּבת ַאַחת‬,‫ִמָכּל ָמקוֹם ָאסוּר לוֹ ֶלֱאֹכל ֲחִתיָכה ֲחִתיָכה ְלַבָדּהּ‬ ,‫ ְכֵּדי ֶשִׁבְּבִליָﬠה זוֹ ִיְהֶיה ָבּהּ ְבַּוַדּאי ֶהֵתּר ָבּרוּר‬65,‫ֵמַהֲחִתיָכה ַאַחת וְּמַﬠט ֵמַהֲחִתיָכה ַאֶחֶרת ְוִיְבְלֵﬠם ְבַּיַחד ְבַּבת ַאַחת‬ ‫ ֶשֲׁהֵרי ל ֹא ִנְתָﬠ ְרָבה ֶאָלּא ֲחִתיָכה ַאַחת ֶשׁל ִאסּוּר‬,‫ֶשַׁאַחת ִמְשֵּׁתּיֶהן ִהיא ְבַּוַדּאי ֶהֵתּר ָבּרוּר‬. 12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 453 - The Laws Pertaining to the Grain Used f...

10 of 19

https://www.chabad.org/library/article_cdo/aid/4681616/jewish/Shulcha...

‫ֲאָבל ְכֶּשֵׁאינוֹ בּוֵֹלַﬠ ֶאָלּא ֵמֲחִתיָכה ַאַחת ִבְּלַבד – ֵישׁ ָלֹחשׁ ֶשָׁמּא ְבִּליָﬠה ַוֲאִכיָלה זוֹ ִהיא ֻכָּלּהּ ֵמָהִאסּוּר ִבְּלַבד ְוֵאין ָבּהּ‬ 66,‫צ‬.‫ ְול ֹא ָרצוּ ֲחָכִמים ִלְסֹמ ַﬠל ב' ְסֵפקוֹת ְלָהֵקל ָבֶּזה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"י‬,‫ֵמַהֶהֵתּר‬ ‫ ְלִפי ֶשַׁאף ַבֲּחִתיָכה ַאַחת ֶשׁהוּא בּוֵֹלַﬠ ֵישׁ ָבּהּ ְבַּוַדּאי ַגּם‬,‫ַאף ַﬠל ִפּי ֵכן ָכּאן ֵאין ָצ ִרי ֶלֱאֹכל ב' ֲחִתיכוֹת ַמָצּה ְבַּיַחד‬ ‫ ַﬠד‬67‫ ִאם ִנְתָﬠ ְרבוּ ַבְּכּ ִרי ָכּל ָכּ ִחִטּים ְמֻחָמּצוֹת‬, ‫צא ְלִפיָכ‬.‫ ֶשֲׁהֵרי ל ֹא ִנְתָﬠֵרב ַבְּכּ ִרי ֶאָלּא ִחָטּה ַאַחת ְמֻחֶמֶּצת‬,‫ֵמַהֶהֵתּר‬ ‫ֶשַׁבֲּחִתיַכת ַמָצּה ֶשׁהוּא בּוֵֹלַﬠ ֵאין ָבּהּ ִפּי ְשַׁנ ִים ְכֶּנֶגד ַהִחִטּים ַהְמֻחָמּצוֹת ְכֵּדי ֶשׁ ִיְּהֶיה ַבֲּחִתיָכה זוֹ ֶהֵתּר ָבּרוּר ָכּל ָכּ ְכּמוֹ‬ ,‫ – ֵאין לוֹ ִלְכ ִרי ֶזה ַתָּקָּנה ֲאִפלּוּ ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬68(‫ַהֲחַשׁשׁ ִאסּוּר )ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁםצב‬ 69,‫צג‬:‫ֶאָלּא ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬ 13 Even if only one [kernel of chametz] wheat was mixed [into the pile of grain] and [a kernel] was eaten or lost before Pesach,70 [the owner] must take care not to grind the entire pile [of grain] together during Pesach71 so that all the flour will not be mixed together. [Were that to happen,] all [the flour] would be forbidden because of a doubt – maybe the one [kernel of] wheat that had become chametz remained in the pile [of grain], and was ground [together] with [the kosher-forPesach kernels in] it. The flour [from this kernel] would then have become mixed and blended with the flour from the entire pile [of grain. This would create a halachic difficulty] because fundamentally, [the halachah follows] the words of [the authorities who] maintain that flour [from two sources] becomes mixed and blended thoroughly.72 Thus, there is not [even] a small portion of the flour from the pile [of grain] that will not have a trace of the flour from [the kernel of] wheat that became chametz. Thus, [at that time,] there would cease to be two factors [that create a compounded] doubt73 and thus enable a lenient ruling.74 ‫ – ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיְטֹחן ָכּל ַהְכּ ִרי ְבַּיַחד‬70‫יג ַוֲאִפלּוּ ל ֹא ִנְתָﬠ ְרָבה ֶאָלּא ִחָטּה ַאַחת ְוֶנֶאְכָלה אוֹ ֶנֶאְבָדה ֹקֶדם ַהֶפַּסח‬ ‫ ֶשָׁמּא ִנְשֲׁאָרה ִחָטּה ַהְמֻחֶמֶּצת ְבּתוֹ ַהְכּ ִרי‬,‫ ֶשׁלּ ֹא ִיְתָﬠֵרב ָכּל ַהֶקַּמח ְבַּיַחד ְוִיְהֶיה ֻכּלּוֹ ָאסוּר ִמָסֵּפק‬71,‫ְבּתוֹ ַהֶפַּסח‬ ‫ ֶשִׁﬠָקּרצד ְכִּדְבֵרי ָהאוְֹמ ִריםצה ֶשֶׁקַּמח ְבֶּקַמח ִמְתָﬠֵרב ְוִנְבָלל‬,‫ְו ִנְטֲחָנה ִﬠמּוֹ ְו ִנְתָﬠֵרב ִקְמָחהּ ְו ִנְבַלל ְבֶּקַמח ָכּל ַהְכּ ִרי‬ 73‫ ְוֵאין ָכּאן עוֹד ב' ְסֵפקוֹת‬,‫ ְוֵאין ְמַﬠט ֶקַמח ִמֶקַּמח ַהְכּ ִרי ֶשׁלּ ֹא ִיְהֶיה בּוֹ ַמֶשּׁהוּ ִמֶקַּמח ַהִחָטּה ַהְמֻחֶמֶּצת‬72,‫ָיֶפה‬ 74,‫צו‬:‫ְלָהֵקל‬ 14 A person does not fulfill his obligation [to partake of matzah on the night of the fifteenth of Nissan] except [by eating] matzah that a Jew guarded [while it was being produced to ensure that it would not become] chametz75 for the sake of Pesach. [This concept is derived from the verse,]76 “And you shall guard the matzos.” [This is interpreted as meaning] that a Jew must guard [the matzah throughout the time it is being produced] with the intent that the matzos [be used to observe] the mitzvah of [eating] matzah.77 Some authorities maintain that, [while guarding the matzos,] one must have the intent [that they be used to fulfill] the mitzvah “In the evening, you shall eat matzos.”78 Other authorities maintain that one may have the intent [to use the matzos to fulfill] the mitzvah “You shall eat matzah for seven days,”79 i.e., if one guarded [the matzah as it was being produced] for the sake of [producing] matzah that will be eaten during the seven days of Pesach, a person may fulfill his obligation [to partake of matzah on the night of the fifteenth of Nissan] with this [matzah]. Fundamentally, the halachah follows this view. ‫ "וְּשַׁמ ְרֶתּם ֶאת‬76,‫ ֶשֶׁנֱּאַמרצז‬,‫ ְלֵשׁם ַהֶפַּסח‬75‫יד ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ֶאָלּא ְבַּמָצּה ֶשְׁשָּׁמָרהּ ִיְשָׂרֵאל ֵמִחמּוּץ‬ 77,‫צח‬.‫ ֶשׁ ִיְשְׁמֶרָנּה ִיְשָׂרֵאל ְלֵשׁם ִמְצַות ַמָצּה‬,"‫ַהַמּצּוֹת‬ 78,‫קא‬."‫ ק ְלֵשׁם ִמְצַות "ָבֶּﬠֶרב תּ ֹאְכלוּ ַמֹצּת‬:‫ְוֵישׁצט אוְֹמ ִרים‬ 12/16/2020, 8:46 PM

Shulchan Aruch: Chapter 453 - The Laws Pertaining to the Grain Used f...

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https://www.chabad.org/library/article_cdo/aid/4681616/jewish/Shulcha...

‫ ְדַּה ְינוּ ֶשִׁאם ְשָׁמָרהּ ְלֵשׁם ַמָצּה ֶשׁיּ ֹאְכֶלָנּה ְבּז' ְיֵמי‬79,‫קג‬,"‫קב ְלֵשׁם ִמְצַות "ִשְׁבַﬠת ָיִמים תּ ֹאְכלוּ ַמצּוֹת‬:‫ְוֵישׁ אוְֹמ ִרים‬ ‫קד‬:‫ ְוֵכן ִﬠָקּר‬.‫ַהֶפַּסח – יוֵֹצא ָבּהּ‬ 15 What does the Scriptural [obligation of] guarding [the dough for the matzos] involve? When [a person] sees [the dough intended for matzah] approaching [a state] when it could become chametz, he should guard it and endeavor that it not become chametz.80For example, from the beginning of the kneading [of the dough] and onward, when [the flour] has already come in contact with water, [the dough] will rapidly become chametz unless one hurries and works [the dough] with his hands, kneading it, arranging it, and baking it. A mature81 Jew82 must occupy himself in these activities for the sake of [fulfilling the mitzvah of] matzah.83 A non-Jew, a deaf-mute, a mentally or emotionally challenged individual, or a minor84 may not [perform these acts], as will be explained in sec. 460[:1]. However, before [the flour] came in contact with water, i.e., before it is kneaded, it is not necessary for a Jew to guard the grain or the flour so that it does not come in contact with water.85 Instead, any grain that is brought to [a Jew] that does not appear to have any [factor that would arouse] concern that it is chametz, may be ground for [the sake of use on] Pesach. Similarly, it is permitted to knead any flour that is brought to [a Jew] that does not appear to have any [factor that would arouse] concern that it is chametz even for the sake of matzos to be used for the mitzvah [of eating matzah]. We do not suspect that this flour came from grain that came in contact with water and became chametz, for we do not presume that a prohibition exists merely because there is such a possibility,86 as will be explained in sec. 467[:11, 48]. ‫טו וַּמהוּ ִשׁמּוּר ֶזה ָהָאמוּר ַבּתּוָֹרה? הוּא ְכֶּשׁרוֶֹאה אוָֹתהּ ְקרוָֹבה ָלב ֹא ִליֵדי ִחמּוּץ ִיְשְׁמֶרָנּה ְו ִיְשַׁתֵּדּל ָבּהּ ֶשׁלּ ֹא‬ ‫ ֶשְׁכָּבר ָבּאוּ ָﬠֶליָה ַמ ִים ְוִהיא ְקרוָֹבה ְלַהְחִמיץקו ִאם ל ֹא ְיַמֵהר ְלִהְתַﬠֵסּק‬, ‫ ְכּגוֹן ִמְתִּחַלּת ִליָשָׁתהּ ָוֵאיָל‬80,‫קה‬,‫ַתְּחִמיץ‬ 83,‫ ְלִהְתַﬠֵסּק ַבֲּﬠָסִקים ַהָלּלוּ ְלֵשׁם ַמָצּה‬81‫ ֶבּן ַדַּﬠת‬82‫ָבּהּ ְבָּיַד ִיםקז ְבִּליָשָׁתהּ ַוֲﬠ ִריָכָתהּ ַוֲאִפָיָּתהּקח – ָצ ִרי ִיְשָׂרֵאל‬ ‫קט‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ת"ס‬84,‫ֲאָבל ל ֹא ָנְכ ִרי ְול ֹא ֵחֵרשׁ שׁוֶֹטה ְוָקָטן‬ ‫ ְדַּה ְינוּ ֹקֶדם ַהִלּיָשׁה – ֵאין ָצ ִרי ֶשׁ ִיְּשֹׁמר ִיְשָׂרֵאל ֶאת ַהָדָּגן אוֹ ֶאת ַהֶקַּמח ֶשׁלּ ֹא ָיב ֹא ֲﬠֵליֶהם‬,‫ֲאָבל ֹקֶדם ֶשָׁבּאוּ ָﬠֶליָה ַמ ִים‬ ‫ ְוֵכן ָכּל ֶקַמח ַהָבּא ְלָפֵנינוּ‬.‫ ֶאָלּא ָכּל ָדָּגן ֶשָׁבּא ְלָפֵנינוּ ְוֵאין ָאנוּ רוִֹאין שׁוּם ֲחַשׁשׁ ִחמּוּץ – ֻמָתּר ְלָטֲחנוֹ ְלֶפַסח‬85,‫ַמ ִים‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ֶקַמח ֶזה ָבּא ִמְתּבוָּאה‬.‫ְוֵאין ָאנוּ רוִֹאין בּוֹ שׁוּם ֲחַשׁשׁ ִחמּוּץ – ֻמָתּר ָללוּשׁ ִמֶמּנּוּ ֲאִפלּוּ ַמַצּת ִמְצָוה‬ ‫קיא‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬86,‫קי‬,‫ ִכּי ֵאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפק‬,‫ֶשָׁנְּפָלה ַמ ִים ָﬠֶליָה ְו ִנְתַחְמָּצה‬ 16 All the above applies according to the letter of the law. Nevertheless, the Jewish people have universally accepted the custom of guarding the wheat from which [they will bake] the matzos to be used for the mitzvah [of partaking of matzah] from the time [the wheat] is ground onward.87 [The rationale is that] from that time [onward, the wheat] approaches a state where it could become chametz. [For example, the wheat] comes close to water when it is brought to a water mill to grind. And even if [the wheat] is ground in a hand mill, during the rest of the year it is common to rinse wheat before it is ground. Thus, it is close to becoming chametz. Therefore, a Jew must guard [the wheat] so that it does not become chametz at the time that it is being ground.88 The grinding of the wheat itself, by contrast, may be performed by a non-Jew,89 [using] for example, a hand mill. It is only that a mature Jew should stand over him from the beginning of the grinding until the end [of the grinding process, to ensure that the wheat and the flour do not come in contact with water. It is] not [acceptable] if a deaf-mute, a mentally or emotionally challenged individual, or a minor [supervises the grinding]. Similarly, when the grain is ground in a water

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mill,90 a deaf-mute, a mentally or emotionally challenged individual, or a minor should not [supervise the process to ensure that the wheat and the flour do not come in contact with water]. Instead, [this should be done by] a mature Jew who reached [the age when he became obligated in the observance of] the mitzvos. ‫ ְלִפי ֶשָׁאז‬87, ‫ ֲאָבל ְכָּבר ָנֲהגוּ ָכּל ִיְשָׂרֵאל ִלְשֹׁמר ַהִחִטּים ֶשׁל ַמַצּת ִמְצָוה ִמְשַּׁﬠת ְטִחיָנה ָוֵאיָל‬,‫טז ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ ‫קיב ְוַגם‬,‫ ֶשֲׁהֵרי ְמָק ְרִבין אוָֹתן ֶאל ַהַמּ ִים ְכֶּשְׁמִּביִאין אוָֹתן ְלֵבית ָהֵרַח ִים ֶשׁל ַמ ִים ִלְטֹחן‬,‫ֵהם ְקרוִֹבים ָלב ֹא ִליֵדי ִחמּוּץ‬ ‫ ְוֵהן ְקרוִֹבין ָלב ֹא ִליֵדי‬,‫ ְרִגילוּת הוּא ִבְּשָׁאר ְימוֹת ַהָשָּׁנה ִל ְרֹחץ ַהִחִטּים ֹקֶדם ְטִחיָנָתן‬,‫ְכֶּשׁטּוֲֹח ִנין ְבֵּרַח ִים ֶשׁל ָיד‬ 88.‫קיג ְלִפיָכ ָצ ִרי ֶשׁ ִיְּשָׂרֵאל ִיְשְׁמֵרם ֵמִחמּוּץקיד ִבְּשַׁﬠת ַהְטִּחיָנה‬,‫ִחמּוּץ‬ ‫קטז ַרק ֶשׁ ִיְּשָׂרֵאל ֶבּן ַדַּﬠת ַיֲﬠֹמד ַﬠל ַגָּבּיו‬,‫ ְכּגוֹן ְבֵּרַח ִים ֶשׁל ָיד‬89,‫קטו‬,‫ֲאָבל ַהְטִּחיָנה ַﬠְצָמהּ ֻמֶתֶּרת ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי‬ ‫קיז ְוהוּא ַהִדּין ְכֶּשׁטּוֲֹחָנן ְבֵּרַח ִים ֶשׁל ַמ ִיםקיח – ל ֹא ִיְשֹׁמר ָשׁם‬.‫ ֲאָבל ל ֹא ֵחֵרשׁ שׁוֶֹטה ְוָקָטן‬,‫ִמְתִּחַלּת ַהְטִּחיָנה ַﬠד סוָֹפהּ‬ ‫ ֶאָלּא ִיְשָׂרֵאל ָגּדוֹל ֶשִׁהִגּיַﬠ ִלְכַלל ַהִמְּצוֹת‬90,‫ֵחֵרשׁ שׁוֶֹטה ְוָקָטן‬: 17 In a pressing situation, when it is impossible to find wheat that could be guarded from the time [the kernels were] ground and onward, [the person should act] according to the letter of the law. [In such a situation,] it is permitted to purchase flour from the marketplace91 even [to use] for the sake of the matzah to be used for the mitzvah. There is no concern that perhaps this flour came from grain that came into contact with water, as explained above.92 Nevertheless, in those places where it is commonplace to wash wheat before it is ground and it is left in the water for some time, it is forbidden to purchase flour [for matzah] from the marketplace even in a pressing situation.93 [The rationale is that] whenever grain came into contact with water and remained in contact with it for the amount [of time it takes to walk] a mil,94the grain will become chametz, as will be explained in sec. 467[:2]. ‫ וֻּמָתּר‬,‫יז ְוִאם הוּא ְשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ִחִטּים ְלָשְׁמָרם ִמְשַּׁﬠת ַהְטִּחיָנה ָוֵאיָל – ַמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין‬ ‫קיט ְכּמוֹ‬,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ֶקַמח ֶזה ָבּא ִמְתּבוָּאה ֶשָׁנְּפלוּ ָﬠֶליָה ַמ ִים‬,‫ ֲאִפלּוּ ְלַמַצּת ִמְצָוה‬91‫ִלַקּח ֶקַמח ִמן ַהשּׁוּק‬ 92,‫קכ‬.‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ִל ְרֹחץ ַהִחִטּים ֹקֶדם ַהְטִּחיָנה ְושׁוִֹהין אוָֹתן ְבַּמ ִים ֵאיֶזה ְזַמן – ָאסוּר ִלְקנוֹת ֶקַמח ִמן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ‬,‫ – הוּא ָבּא ִליֵדי ִחמּוּץ‬94‫ ֶשָׁכּל ָדָּגן ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים ְוָשׁהוּ ָﬠָליו ְכִּשׁעוּר ִמיל‬93,‫ַהשּׁוּקקכא ֲאִפלּוּ ִבְּשַׁﬠת ַהְדָּחק‬ ‫קכב‬:‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ז‬ 18 When does the above [restriction]95 apply? When it is known that it is the practice of some of the flour merchants in the town to always wash the wheat before grinding it, even if most of [the flour merchants] do not wash [their wheat]. Nevertheless, since it is not public knowledge which [of the merchants] do not wash [the wheat], it is forbidden [for a Jew] to go to the home [of a flour merchant] and purchase flour from him. [The rationale is that] the merchants are considered to be located in a fixed and established place in the town, each one in his home. [Thus, the situation is governed by the principle,]96 “Whenever [a doubt arises in a place where the status of the substance is] established (kavua), [the probability] is defined as half-and-half.”97 Similarly, it is forbidden to go [and purchase flour] from [the flour merchants] in the place which they established in the marketplace to sell [their flour]. If, however, it is not known with certainty that it is the ordinary practice of some of the flour merchants to always wash their wheat, [the status of] the forbidden [substance, i.e., the flour that became chametz,] is not considered to be established, because the [existence of a] prohibited [substance] is not definite. Therefore, [in

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such an instance, the status of the flour] is determined by [the practice] of the majority of the [local] flour merchants – and [the majority of the merchants] do not wash [their wheat before grinding it. Hence,] it is permitted even to go to the homes [of these merchants]98 to purchase [flour] from them. Nevertheless, one should not purchase [wheat flour] from a baker, for [a baker’s] practice is certainly to wash wheat [before grinding it]. It is, however, permitted to purchase flour from the other four species of grain from [bakers], for it is not their regular practice to wash the [kernels of these species of grain before grinding them]. Similarly, it is even permitted to purchase wheat flour from the villagers who bring [their] flour [to town] from the villages daily, since it is not their regular practice to wash wheat [before grinding it].80 Even if it is known that some [villagers] do wash their wheat, [it is nevertheless permitted to purchase flour from them] because they have left (pirshu)the place where their position is established (kavua). [Under such circumstances, the ruling] is determined by the majority,99 who [in the case of the villagers], do not wash [their wheat]. Similarly, even if one of the flour merchants in the town brought flour to a Jew’s home, it is permitted to purchase it from him if it is [publicly] known that most of the [flour] merchants in the town do not wash their wheat. [The rationale is that] since [the merchant] left (pireish)the place where his position was established (kavua), we assume that he is one of the majority who do not wash their grain. Nevertheless, it is forbidden to purchase [flour] from [a merchant] who sells finely sifted flour, for, [in that instance,] the wheat was certainly moistened in water so that its coating would be removed so that finely sifted flour could be made from it. .‫ ְכֶּשָׁיּדוַּﬠ ָלנוּ ֶשִׁמְּקָצת ַהמּוְֹכֵרי ֶקַמח ֶשָׁבִּﬠיר ַדּ ְרָכּם ִל ְרֹחץ ַהִחִטּים ָתִּמיד ֹקֶדם ַהְטִּחיָנה‬95?‫יח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין ָאנוּ ַמִכּי ִרים אוָֹתם ֶשֵׁאיָנן רוֲֹחִצין – ָאסוּר ָלנוּ ֵליֵל ֶאְצָלם‬,‫ְוַאף ַﬠל ִפּי ֶשֻׁרָבּם ֵאיָנן רוֲֹחִצים‬ ‫ ְכֶּמֱחָצה ַﬠל‬96‫ ְוָכל ַהָקּבוַּﬠ‬,‫ ֵכּיָון ֶשַׁהמּוְֹכ ִרים ֵהם ְקבוִּﬠים ָבִּﬠיר ָכּל ֶאָחד ְוֶאָחד ְבֵּביתוֹ‬,‫ְלָבֵתּיֶהם ְוִלַקּח ֵמֶהם ֶקַמח‬ ‫קכד‬.‫ ְוֵכן ָאסוּר ֵליֵל ֶאְצָלם ַלָמּקוֹם ֶשֵׁהן ְקבוִּﬠין ַבּשּׁוּק ִלְמֹכּר ָשׁם‬97,‫קכג‬.‫ֶמֱחָצה‬ ‫ ֵכּיָון‬,‫ֲאָבל ִאם ֵאין ָידוַּﬠ ָלנוּ ְבַּוַדּאי ֶשִׁמְּקָצת מוְֹכֵרי ַהֶקַּמח ְר ִגיִלין ִל ְרֹחץ ָתִּמיד ַהִחִטּים – ֵאין ֶזה ִנְקָרא ִאסּוּר ָקבוַּﬠ‬ ‫ ִלַקּח‬98‫ וֻּמָתּר ֲאִפלּוּ ֵליֵל ְלָבֵתּיֶהם‬,‫ וְּלִפיָכ הוְֹלִכין ַאַחר ֹרב מוְֹכֵרי ֶקַמח ֶשֵׁאיָנן רוֲֹחִצין‬,‫ֶשֵׁאינוֹ ִאסּוּר ָבּרוּר‬ ‫ ֲאָבל ֶקַמח ֶשׁל ְשָׁאר ד' ִמיֵני ָדָּגן – ֻמָתּר‬.‫ ֶשְׁבַּוַדּאי ַדּ ְרָכּם ִל ְרֹחץ ַהִחִטּים‬,‫ ל ֹא ִיַקּח ִמן ַהַנְּחתּוִֹמים‬,‫קכה וִּמָכּל ָמקוֹם‬.‫ֵמֶהם‬ ‫קכו‬.‫ ֶשֵׁאין ַדּ ְרָכּם ִל ְרֹחץ אוָֹתם‬,‫ִלַקּח ֵמֶהם‬ 99‫ ְלִפי ֶשֵׁאין ַדּ ְרָכּם ִל ְרֹחץ‬,‫ְוֵכן ֻמָתּר ִלַקּח ֲאִפלּוּ ֶקַמח ִחִטּים ִמן ְבֵּני ַהְכָּפ ִרים ַהְמִּביִאים ְבָּכל יוֹם ֶקַמח ִמן ַהְכָּפ ִרים‬ ‫ ְוהוְֹלִכין ַאַחר ָהֹרב‬,‫ ְוַאף ִאם ָידוַּﬠ ָלנוּ ֶשִׁמְּקָצָתם רוֲֹחִצים ַהִחִטּים – ֲהֵרי ֵפּ ְרשׁוּ ִמְמּקוֹם ְקִביעוָּתם‬80,‫קכז‬.‫ַהִחִטּים‬ ‫קכח ְוֵכן ֲאִפלּוּ ֶאָחד ִממּוְֹכֵרי ֶקַמח ֶשָׁבִּﬠיר ֶשֵׁהִביא ֶקַמח ְלֵבית ַה ִיְּשָׂרֵאל – ֻמָתּר ִלַקּח ִמֶמּנּוּ ִאם ָידוַּﬠ ָלנוּ‬.‫ֶשֵׁאיָנן רוֲֹחִצין‬ ‫ ְדֵּכיָון ֶשֵׁפַּרשׁ ִמְמּקוֹם ְקִביָﬠתוֹ – ָאנוּ תּוִֹלין לוַֹמר ֶשׁהוּא ִמן ָהֹרב ֶשֵׁאיָנן‬,‫ֶשֹׁרב ַהמּוְֹכ ִרים ֶשָׁבִּﬠיר ֵאיָנן רוֲֹחִצים ַהִחִטּים‬ ‫קכט‬.‫רוֲֹחִצים‬ ‫קל ֶשְׁבַּוַדּאי ִנְבְללוּ ַהִחִטּים ְבַּמ ִים ְלָהִסיר ְקִלָפָּתןקלא‬,‫ ִאם מוֵֹכר ֹסֶלת ְנִקָיּה – ָאסוּר ִלַקּח אוָֹתהּ ִמֶמּנּוּ‬,‫וִּמָכּל ָמקוֹם‬ ‫ַלֲﬠשׂוֹת ֵמֶהן ֹסֶלת‬: 19 All the above100 applies in a pressing situation. When, by contrast, the situation is not pressing, Jews are holy and are accustomed to act stringently and guard even [the flour used to bake] the matzos for all the days of Pesach101 from the time [the flour is] ground onward. [They] do not purchase flour from the marketplace even in a manner that is permitted in a pressing situation.102 However, it is desirable to be [even more] stringent [regarding the flour used for] the matzah with which one fulfills the mitzvah [of eating matzah on the night of the

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fifteenth of Nissan], and if possible to guard the wheat [from which the flour for those matzos will be ground] so that it will not come in contact with water from the time the wheat is harvested onward. [The reason for this stringency is that] there are authorities who maintain that, according to Rabbinic Law, a person cannot fulfill his obligation [to eat matzah] on Pesach except with matzah that a Jew guarded from becoming chametz from the time when it was possible for that to happen, i.e., immediately from the time the sheaves were harvested from the ground.103 From that time onward, were water to [come in contact with the wheat], it would become chametz. (Nevertheless, while [the wheat] is still connected to the ground, [contact with water] does not cause it to become chametz as long as it still needs [to derive nurture from] the ground,104 as explained in sec. 467[:12].) ‫ ְונוֲֹהִגין ְלַהֲחִמיר ֲאִפלּוּ ְבַּמצּוֹת ֶשׁל ָכּל ְיֵמי‬,‫ ֲאָבל ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדָּחק – ִיְשָׂרֵאל ְקדוִֹשׁים‬,‫ ִבְּשַׁﬠת ַהְדָּחק‬100‫יט ְוָכל ֶזה‬ ‫קלב ְול ֹא ִלַקּח ֶקַמח ִמן ַהשּׁוּקקלג ֲאִפלּוּ ְבֶּדֶר ַהֻמָּתּר ִבְּשַׁﬠת‬, ‫ ִלְשֹׁמר אוָֹתם ִמְשַּׁﬠת ְטִחיָנה ָוֵאיָל‬101‫ַהֶפַּסח‬ 102.‫ַהְדָּחק‬ ‫קלד‬,‫ֲאָבל ַהִחִטּים ֶשׁל ַמַצּת ִמְצָוה – טוֹב ְלַהֲחִמיר ִאם ֶאְפָשׁר ְלָשְׁמָרם ִמְשַּׁﬠת ְקִציָרה ָוֵאיָל ֶשׁלּ ֹא ִיְפּלוּ ֲﬠֵליֶהם ַמ ִים‬ ‫ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקלה ֶשִׁמִּדְּבֵרי סוְֹפ ִרים ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ְבֶּפַסח ֶאָלּא ְבַּמָצּה ֶשְׁשָּׁמָרהּ ִיְשָׂרֵאל ֵמִחמּוּץ ִמְתִּחַלּת‬ ‫ ֶשָׁאז ִאם ָהיוּ נוְֹפִלים ֲﬠֵליֶהם ַמ ִים‬103,‫ ְדַּה ְינוּ ִמָיּד ִבְּתִליַשׁת ַהִשֳּׁבִּלים ֵמַהְמֻחָבּר‬,‫ָשָׁﬠה ֶשָׁה ְיָתה ְראוָּיה ָלב ֹא ִליֵדי ִחמּוּץ‬ ‫ָהיוּ ַמְחִמיִצין‬. (‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תס"זקלו‬104,‫)ֲאָבל ְבּעוָֹדם ִבְּמֻחָבּר – ֵאיָנם ָבִּאים ִליֵדי ִחמּוּץ ִאם ֵהם ְצ ִריִכים ַלַקּ ְרַקע‬: 20 It is permitted to moisten [kernels of] wheat, i.e., [one may soak and] stir [the kernels] in water before grinding them.105 [This measure is permitted] because as long as [the kernels] are being stirred and one is actively manipulating them, they will not become chametz since the wheat is firm and does not become chametz quickly. [However,] immediately after one completes the moistening process, he must grind [the kernels into flour] so that they do not have time to become chametz.106 By contrast, it is forbidden to moisten [kernels of] barley, oats, and rye.107 Since [the kernels of these grains] are soft and become chametz rapidly, there is room for concern that they will become chametz during the moistening process. ‫ ְלִפי ֶשָׁכּל ְזַמן ֶשׁבּוְֹלִלין אוָֹתן‬105,‫קלז ְדַּה ְינוּ ֶשׁבּוְֹלִלין אוָֹתן ְבַּמ ִיםקלח ֹקֶדם ַהְטִּחיָנה‬,‫כ ֻמָתּר ִלְלֹתּת ֶאת ַהִחִטּים‬ ‫ קמ וִּמָיּד ַאַחר ְגַּמר‬.‫קלט ֶשַׁהִחִטּים ֵהם ָקִשׁים ְוֵאיָנם ְמַמֲה ִרים ְלַהְחִמיץ‬,‫ְועוְֹסִקין ָבֶּהם ְבָּיַד ִים ֵאיָנם ָבִּאים ִליֵדי ִחמּוּץ‬ ‫ ֲאָבל ָאסוּר ִלְלֹתּת ֶאת ַהְשּׂעוֹ ִריםקמג ְוִשֹׁבֶּלת‬106,‫קמב‬.‫קמא ֶשׁלּ ֹא ִיְהֶיה ָלֶהם ְשׁהוּת ְלַהְחִמיץ‬,‫ַהְלִּתיָתה ָצ ִרי ְלָטֲחָנם‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ָיבוֹאוּ ִליֵדי ִחמּוּץ ִבְּשַׁﬠת ַהְלִּתיָתה‬,‫ ֶשֵׁהם ַרִכּים וְּמַמֲה ִרים ְלַהְחִמיץ‬107,‫קמד‬,‫שׁוָּﬠל ְוִשׁיפוֹן‬: 21 All the above108 applies according to Talmudic Law. Nevertheless, the Geonim forbade moistening all [grain to be used for Pesach], even wheat. [The rationale is that] we are not knowledgeable regarding how to soak [and stir] the kernels thoroughly so that they will not become chametz while they are being moistened. Also, there is concern that [the kernels] may be left alone for a short amount of time after the moistening has concluded, before they are ground, and they will [then] become chametz. Nevertheless, [the Geonim] only forbade partaking [of such flour]. It is permitted to leave [the flour from] wheat that was moistened [until after Pesach],109 provided one is careful to grind [the kernels] immediately after moistening them. If, however, one does not grind [the kernels] immediately [after moistening them],

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and left the [kernels] with the water’s moisture on them for the time it takes to walk a mil, it is forbidden to [maintain possession of] them [during Pesach], as will be explained in sec. 467[:2]; consult that source. ‫ ְלִפי ֶשֵׁאין ָאנוּ ְבִּקיִאין ִלְלֹתּת‬,‫ ֲאָבל ַהְגּאוִֹנים ָאְסרוּ ָכּל ְלִתיָתה ֲאִפלּוּ ֶשׁל ִחִטּים‬,‫ ִמִדּיָנא ִדּ ְגָמָרא‬108‫כא ְוָכל ֶזה‬ ‫ ְועוֹד ֶשָׁמּא ִיְשׁהוּקמו ְמַﬠט ַאַחר ְגַּמר ַהְלִּתיָתה ֹקֶדם ַהְטִּחיָנה ְוָיבוֹאוּ‬,‫ָיֶפהקמה ֶשׁלּ ֹא ָיבוֹאוּ ִליֵדי ִחמּוּץ ִבְּשַׁﬠת ַהְלִּתיָתה‬ ‫ִליֵדי ִחמּוּץ‬. ‫ ַרק ֶשׁ ִיָּזֵּהר ְלָטֲחָנם ִמָיּד ַאַחר‬.109,‫ ֲאָבל ֻמָתּר ְלַהְשׁהוֹת ַהִחִטּים ַהְלּתוִּתיםקמז‬,‫ ל ֹא ָאְסרוּ ֶאָלּא ַבֲּאִכיָלה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ‬,‫ ֲאָבל ִאם ל ֹא ְטָחָנם ִמָיּד ֶאָלּא ָשׁהוּ ְבִּלְחלוַּח ַהַמּ ִים ֶשֲׁﬠֵליֶהם ְכֵּדי ִהלּוּ ִמיל – ָאסוּר ְלַהְשׁהוָֹתם‬,‫ַהְלִּתיָתה‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"זקמח ַﬠֵיּן ָשׁם‬: 22 In those places where it is common for those who mill [grain] to wash the wheat before grinding it, one should warn the general populace not to buy wheat [flour for Pesach] from the owner of a mill. [The rationale is that the miller] takes a measure from all the wheat ground at [his mill]110 throughout the year, and sells it to others.111 ,‫כב ִבְּמקוֹמוֹת ֶשֶׁדֶּר ַהטּוֲֹח ִנים ִל ְרֹחץ ַהִחִטּים ֹקֶדם ַהְטִּחיָנה – ֵישׁ ְלַהְזִהיר ַלֲהמוֹן ַﬠם ֶשׁלּ ֹא ִיְקחוּ ִחִטּים ִמַבַּﬠל ָהֵרַח ִים‬ 111,‫קמט‬:‫ ָכּל ַהָשָּׁנה וּמוְֹכרוֹ ַלֲאֵח ִרים‬110 ‫ְלִפי ֶשׁהוּא לוֵֹקַח ִמדּוֹת ִחִטּים ִמָכּל ִחִטּים ַה ִנְּטָח ִנים ֶאְצלוֹ‬ 23 If a person desires to store the flour [he will use] for Pesach in the sacks in which he stores the flour used throughout the year, it is not sufficient to wash [the sacks] with cold water. Instead, they must be washed with hot water together with ashes and they must be beaten (i.e., while washing them, the launderer must beat out [the sacks]). [The rationale is that] the flour that clings to the sack will [cake into] dough because of the cold water, causing it to adhere to the sack to an even greater extent.112 [The flour] will [then] not separate from [the sack] even when [the sack] is washed several times in cold water. [Instead, the sack must] be washed with hot water and ash and beaten out.113 Similarly, if on Pesach, one desires to eat on a cloth that had been placed over a sack of flour – even [flour that was kosher]-for-Pesach – it is not sufficient to shake [out the cloth] or to wash it in cold water [to remove the traces of flour]. Instead, it must be washed with hot water and ash and beaten out. ‫ ֶאָלּא ְצ ִריִכין‬,‫ ִאם רוֶֹצה ִלֵתּן ָבֶּהם ֶקַמח ֶשׁל ֶפַּסח – ל ֹא ַדּי ָלֶהם ְבִּכבּוּס ְבּצוֵֹנן‬,‫כג ַשִׂקּים ֶשׁנּוְֹתִנים ָבֶּהם ֶקַמח ָכּל ַהָשָּׁנה‬ ‫ ְלִפי ֶשַׁהֶקַּמח ַהָדּבוּק‬,(‫ִכּבּוּס ְבַּחִמּין ִﬠם ֵאֶפר ַוֲחִביָטהקנ )ֵפּרוּשׁ ַהָכּאוֹת ֶשַׁהכּוֵֹבס ַמֶכּה ַﬠל ַהְבָּגִדים ִבְּשַׁﬠת ְכִּביָסָתןקנא‬ ‫ ַוֲאִפלּוּ ְיַכְבֶּסנּוּ ַכָּמּה ְפָּﬠִמים‬,‫ ְוֵאינוֹ ִנְפָרד ִמֶמּנּוּ‬112,‫קנב‬,‫ַבַּשּׂק ַנֲﬠֶשׂה ָבֵּצק ַﬠל ְיֵדי ַמ ִים צוֹ ְנ ִנין וִּמְתַדֵּבּק יוֵֹתר ַבַּשּׂק‬ ‫ ִאם רוֶֹצה‬,‫ ְוֵכן ַמָפּה ֶשָׁהְיָתה ֻמַנַּחת ַﬠל ַשׂק ֶשׁל ֶקַמח ֲאִפלּוּ ֶשׁל ֶפַּסח‬113.‫ ַﬠד ֶשׁ ְיַּכְבֶּסנּוּ ְבַּחִמּין ִﬠם ֵאֶפר ַוֲחִביָטה‬,‫ְבּצוֵֹנן‬ ‫קנד‬:‫ ֶאָלּא ָצ ִרי ְלַכְבָּסהּקנג ְבַּחִמּין ִﬠם ֵאֶפר ַוֲחִביָטה‬,‫ֶלֱאֹכל ָﬠֶליָה ְבֶּפַסח – ל ֹא ַדּי ָלהּ ְבִּנעוּר ְול ֹא ְבִּכבּוּס ְבּצוֵֹנן‬ 24 Before washing [these sacks], one must undo all the stitches on the sides of the sacks and similarly, the stitches on the border on its edge. If [the sacks] have been patched, one must undo all the stitches on the patches before washing [the sacks.114 The rationale is that] flour [collects] under the stitches [and that flour] will not be [washed] out when [the sacks] are washed. Even if one desires to wash new sacks that were [only] used once for flour that [was kosher]-for-Pesach, one must undo all their stitches before washing them. Nevertheless, after the fact, even [if] one stored flour that [was kosher]-for-Pesach in old sacks [without] undoing their stitches before washing them, the flour may be permitted [to be used] for

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Pesach. ‫קנו ְוִאם ֵהם‬.‫קנה ְוֵכן ַהְתִּפירוֹת ֶשָׁבִּאיְמָרא ֶשַׁﬠל ְשָׂפתוֹ‬,‫כד ְוֹקֶדם ַהִכּבּוּס ָצ ִרי ְלַהִתּיר ָכּל ַהְתִּפירוֹת ֶשִׁבְּקצוֹת ַהַשִּׂקּים‬ ‫ ֶשַׁהֶקַּמח ֶשְׁבּתוֹ ַהְתִּפירוֹת ֵאינוֹ יוֵֹצא ַﬠל ְיֵדי‬114,‫ְמֻטָלִּאים – ָצ ִרי ְלַהִתּיר ָכּל ַהְתִּפירוֹת ֶשַׁבְּטָּלִאיםקנז ֹקֶדם ַהִכּבּוּס‬ ‫ ִאם רוֶֹצה ְלַכְבָּסם ָצ ִרי ְלַהִתּיר ָכּל ַהְתִּפירוֹת‬,‫ ַוֲאִפלּוּ ַשִׂקּים ֲחָדִשׁים ֶשָׁנַּתן ָבֶּהם ַפַּﬠם ַאַחת ֶקַמח ֶשׁל ֶפַּסח‬.‫ִכּבּוּס‬ ‫קנח‬.‫ֶשָׁבֶּהם ֹקֶדם ַהִכּבּוּס‬ ‫ ְבִּדיֲﬠַבד ֲאִפלּוּ ַשִׂקּים ְיָשׁ ִנים ֶשׁלּ ֹא ִהִתּיר ַהְתִּפירוֹת ֶשָׁבֶּהם ֹקֶדם ַהִכּבּוּס ְוָנַתן ָבֶּהם ֶקַמח ֶשׁל ֶפַּסח – ֵישׁ‬,‫וִּמָכּל ָמקוֹם‬ ‫קנט‬:‫ְלַהִתּיר ַהֶקַּמח ְלֶפַסח‬ 25 All the above applies according to the fundamentals of the law. Nevertheless, the optimum manner of fulfilling the mitzvah is that a person who can, should buy new sacks for Pesach. [The rationale is that] it is very unlikely that there will not be some fleck of dough adhering to one of the holes of the sack [even] after it was washed. ‫ ִכּי ָרחוֹק ַהָדָּבר ֶשׁלּ ֹא‬,‫ ֲאָבל ִמְצָוה ִמן ַהֻמְּבָחר ְלִמי ֶשֶׁאְפָשׁר לוֹ ֶשׁ ִיְּקֶנה לוֹ ַשִׂקּים ֲחָדִשׁים ְלֶפַסח‬,‫כה ְוָכל ֶזה ֵמִﬠַקּר ַהִדּין‬ ‫קס‬:‫ִיְהֶיה ַמֶשּׁהוּ ָבֵּצק ָדּבוּק ְבֶּאָחד ִמִנְּקֵבי ַהַשּׂק ַאַחר ַהִכּבּוּס‬ 26 It is necessary to hasten and grind the wheat a day or two before kneading [the flour from] it, i.e., if possible one should see to it that there are two days between the [time when the wheat] was ground and [the time when the flour ground from] it is kneaded. If it is impossible that there be two days between these two [acts], one should endeavor that there be [at least] one day, [i.e.,] a 24-hour period, between them. At the very least, there should be an interval of the passage of a night [between grinding the flour and kneading it into dough. The rationale is that the passage of] the night cools off [the flour] that became very warm when it was being ground.115 On the day that it was ground, by contrast, [the flour] is still very warm, and if it is kneaded that day, it will warm the water. As a result, it will be easier for the dough to become chametz. Even if [the flour] was ground on the day before Pesach, it is forbidden to knead it that day. Nevertheless, if one violated [these instructions] and kneaded [flour] on the day that it was ground, the dough should not be forbidden to be used for Pesach. [Instead,] extra precautions should be taken when guarding it from becoming chametz, i.e., one should work with [this dough] with greater zeal than [he employs] with other dough.116 ‫קסא ְדַּה ְינוּ ֶשִׁאם ֶאְפָשׁר לוֹ ִי ְרֶאה ֶשׁ ְיֵּהא ְשׁהוּת ב' ָיִמים ֵבּין‬,‫כו ָצ ִרי ְלַמֵהר ִלְטֹחן ַהִחִטּים יוֹם אוֹ יוַֹמ ִים ֹקֶדם ַהִלּיָשׁה‬ ‫ ְוִאם ִאי ֶאְפָשׁר לוֹ ֶשׁ ִיְּהֶיה ֵבּיֵניֶהם ְשׁהוּת ב' ָיִמים – ִיְשַׁתֵּדּל ֶשׁ ִיְּהֶיה ְשׁהוּת ֵבּיֵניֶהם יוֹם ֶאָחדקסב‬.‫ַהְטִּחיָנה ְלַהִלּיָשׁה‬ ‫קסד ֶשַׁהַלּ ְיָלה ְמָקֵרר ֶאת ַהֶקַּמח ֶשָׁהָיה רוֵֹתַח ִבְּשַׁﬠת‬,‫קסג וְּלָפחוֹת ְתֵּהא ַמְפֶסֶקת ֵבּיֵניֶהם ִליַנת ַל ְיָלה‬,‫ֵמֵﬠת ְלֵﬠת‬ ‫ ְוַﬠל‬,‫ ְוִאם ָילוּשׁ אוֹתוֹ בּוֹ ַבּיּוֹם – ֲהֵרי הוּא ְמַחֵמּם ֶאת ַהַמּ ִים‬,‫ ֲאָבל בּוֹ ַבּיּוֹם ֶשׁ ִנְּטַחן ֲﬠַד ִין הוּא רוֵֹתַח‬115,‫קסה‬.‫ַהְטִּחיָנה‬ ‫קסו‬.‫ ַוֲאִפלּוּ ִנְטַחן ְבֶּﬠֶרב ֶפַּסח ָאסוּר ָללוּשׁ אוֹתוֹ בּוֹ ַבּיּוֹם‬.‫ְיֵדי ֵכּן ָהִﬠָסּה נוָֹחה ְלַהְחִמיץ‬ ‫קסח ְדַּה ְינוּ‬,‫קסז ְו ִיְשְׁמֶרָנּה ֵהיֵטב ֵמִחמּוּץ‬,‫ ִאם ָﬠַבר ְוָלשׁ אוֹתוֹ בּוֹ ַבּיּוֹם ֶשׁ ִנְּטַחן – ֵאין ֶלֱאֹסר ָהִﬠָסּה ְלֶפַסח‬,‫וִּמָכּל ָמקוֹם‬ 116,‫קסט‬:‫ֶשַׁיֲּﬠֹסק ָבּהּ ִבְּז ִריזוּת יוֵֹתר ִמְשָּׁאר ִﬠסּוֹת‬ 27 When the sacks containing flour are transported from a mill or from other places, it is forbidden to place them on a horse or a donkey that does not have a saddle on it or [at least] a thick piece of leather that is placed under the sacks. [The rationale is that if the sacks[ are placed directly on the back of the animal, the flour will be warmed by the animal’s body and this will cause it to become chametz faster 12/16/2020, 8:46 PM

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while being kneaded.Moreover, animals usually sweat under the heavy loads, and there is concern that the sweat of the animal can cause [flour] to become chametz like water does.117 Nevertheless, if one violated [these instructions] and placed the sacks on the actual body of the animal, the flour should not be forbidden [to be used] for Pesach. [The rationale is that] it is logical to think that an animal’s sweat has [qualities] similar to human sweat, [and like human sweat,] it will not cause [flour] to become chametz, as will be explained in sec. 466[:1]. Nevertheless, it is necessary that one wait a day or two118 between transporting the flour and kneading it, so that [the flour] can cool [down after having been] warmed by the animal’s body. ‫כז ְכֶּשׁמּוִֹליִכין ַהַשִּׂקּים ֶשֵׁיּשׁ ָבֶּהן ֶקַמח ִמן ָהֵרַח ִיםקע אוֹ ִמְשָּׁאר ָמקוֹםקעא – ָאסוּר ְלַה ִנּיָחם ַﬠל ַגֵּבּי סוּס אוֹ ֲחמוֹר‬ ‫קעב ְוַﬠל ְיֵדי ֵכּן‬,‫ ְלִפי ֶשַׁהֶקַּמח ִמְתַחֵמּם ְבּגוּף ַהְבֵּהָמה ְכֶּשֻׁמָּנּח ַﬠל ַגָּבּהּ ַמָמּשׁ‬,‫ֶשֵׁאין ָﬠָליו ֻאָכּף אוֹ עוֹר ָﬠב ַתַּחת ַהַשִּׂקּים‬ ‫ ְוֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא‬,‫קעג ְועוֹד ֶשׁ ְר ִגילוּת ַהְבֵּהמוֹת הוּא ְלַהִזּיַﬠ ַתַּחת ֹכֶּבד ַהַמָּשּׂא‬,‫הוּא ְמַמֵהר ְלַהְחִמיץ ִבְּשַׁﬠת ַהִלּיָשׁה‬ 117,‫קעד‬.‫ֵזַﬠת ַהְבֵּהָמה ִהיא ְמַחֶמֶּצת ְכּמוֹ ַמ ִים‬ ‫ ְלִפי ֶשַׁהַדַּﬠת נוָֹטה ֶשֵׁזַּﬠת‬,‫ ִאם ָﬠַבר ְוָנַתן ַהַשִּׂקּים ַﬠל ַגֵּבּי גּוּף ַהְבֵּהָמה ַמָמּשׁ – ֵאין ֶלֱאֹסר ַהֶקַּמח ְלֶפַסח‬,‫וִּמָכּל ָמקוֹם‬ ‫ ָצ ִרי ֶשׁ ִיְּהֶיה ְשׁהוּת‬,‫קעו וִּמָכּל ָמקוֹם‬.‫קעה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ו‬,‫ַהְבֵּהָמה ִהיא דּוָֹמה ְלֵזַﬠת ָאָדם ֶשֵׁאיָנהּ ְמַחֶמֶּצת‬ ‫קעז‬:‫ ְלָקֵרר ֶאת ַהֶקַּמח ֶשִׁנְּתַחֵמּם ִמגּוּף ַהְבֵּהָמה‬,‫ ֵבּין הוָֹלָכה זוֹ ְלַהִלּיָשׁה‬118‫יוֹם אוֹ יוַֹמ ִים‬ 28 As an initial preference, where possible, one should be careful not to place many sacks of flour one on top of another, so that the flour in the lower sacks does not become warm because of the heavy weight of the upper sacks [lying] on them. If one violated [these instructions] and stored [sacks in this manner], he should wait a day or two before kneading [the flour into dough], as explained.119 As an initial preference, it is also desirable to be careful and refrain from sitting on a sack that contains flour that is [kosher]-for-Pesach, so that the flour will not become warm due to the weight [of the person] seated [upon it]. ‫ ֶשׁלּ ֹא ִיְתַחֵמּם ַהֶקַּמח‬,‫כח ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ְבָּמקוֹם ֶשֶׁאְפָשׁר ֶשׁלּ ֹא ְלַהִנּיַח ַה ְרֵבּה ַשִׂקּים ִﬠם ֶקַמח ֶזה ַﬠל ַגֵּבּי ֶזה‬ ‫קעח ְוִאם ָﬠַבר ְוִהִנּיָחם – ַיְמִתּין יוֹם אוֹ יוַֹמ ִים ֹקֶדם‬.‫ֶשַׁבַּשִּׂקּים ַהַתְּחתּוֹ ִנים ֵמֲחַמת ֹכֶּבד ַמָשּׂא ַשִׂקּים ָהֶﬠְליוֹ ִנים ֶשֲׁﬠֵליֶהם‬ ‫ ֶשׁלּ ֹא ִיְתַחֵמּם‬,‫ ְוֵכן טוֹב ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ֵליֵשׁב ַﬠל ַשׂק ֶשֵׁיּשׁ בּוֹ ֶקַמח ֶשׁל ֶפַּסח‬119.‫ַהִלּיָשׁהקעט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ ‫קפ‬:‫ַהֶקַּמח ֵמֲחַמת ֹכֶּבד ְיִשׁיָבתוֹ‬ 29 It has become universal Jewish custom to scrape out mills before flour for Pesach is ground in them,120 since at times [grain that was] moistened [to produce] fine flour is ground in them.121 How much more so does this apply in these countries where throughout the year fermented barley (referred to as malt)122 is ground in [the mills] while ]the kernels[ are still slightly moist, and [thus are] very [likely to] become stuck to the mills! ‫ ְלִפי ֶשִׁלְּפָﬠִמים ָטֲחנוּ ָבֶּהם ְתּבוָּאה ְלתוָּתה‬120,‫כט ָנֲהגוּ ָכּל ִיְשָׂרֵאל ְלַנֵקּר ָהֵרַח ִים ֹקֶדם ֶשׁ ִיְּטֲחנוּ ָבֶּהם ֶקַמח ֶשׁל ֶפַּסח‬ ‫( ְבּעוָֹדם‬122‫ ְוָכל ֶשֵׁכּן ִבְּמִדינוֹת ֵאלּוּ ֶשָׁכּל ַהָשָּׁנה טוֲֹח ִנין ָבֶּהם ְשׂעוֹ ִרים ֲחמוִּצים )ֶשׁקּוֹ ִרין מאל"ץ‬121,‫קפא‬.‫ְלֹסֶלת‬ ‫קפב‬:‫ַלִחים ְקָצת ְו ִנְדָבִּקים ְמֹאד ָבֵּרַח ִים‬ 30 It is customary that the first [run of] flour ground in a mill after it has been scraped clean is not [used for] Pesach consumption. ([The rationale is that] there is concern that perhaps [the mill] was not scraped out thoroughly, and a small amount of flour that was chametz remained attached to it. [This chametz then] becomes mixed with that first [run of] flour. Therefore,) [this first run of flour] is stored away until after Pesach or eaten before Pesach.

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At present, [since] it has become customary to [attach a] linen cloth as a cover (around) a mill after scraping it out, even the first [run of] flour may be permitted for Pesach [consumption].123 ‫ל ְונוֲֹהִגין ֶשֶׁקַּמח ָה ִראשׁוֹן ֶשׁ ִנְּטַחן ָבֵּרַח ִים ְלַאַחר ֶשׁ ִנְּקּרוּ אוָֹתם ֵאין אוְֹכִלין אוֹתוֹ ְבֶּפַסחקפג )ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ל ֹא ִנְקּרוּ‬ ‫קפד ְלִפיָכ ( ַמְצִניִﬠין אוֹתוֹ ַﬠד‬,‫אוָֹתם ֵהיֵטב ְוִנְשַׁאר ָדּבוּק ָבֶּהם ְמַﬠט ֶקַמח ָחֵמץ ְו ִנְתָﬠֵרב ִמֶמּנּוּ ְלתוֹ ֶקַמח ֶזה ָה ִראשׁוֹן‬ – ‫ ְוַﬠְכָשׁו ֶשָׁנֲּהגוּ ְלַכסּוֹת )ְסִביבקפו( ָהֵרַח ִים ְבֶּבֶגד ִפְּשָׁתּן ַאַחר ַהִנּקּוּר‬.‫קפה אוֹ אוְֹכִלין אוֹתוֹ ֹקֶדם ַהֶפַּסח‬,‫ְלַאַחר ַהֶפַּסח‬ 123,‫קפז‬:‫ֵישׁ ְלַהִתּיר ַגּם ַהֶקַּמח ָה ִראשׁוֹן ְלֶפַסח‬ 31 All the above124 applies when one grinds [the flour for Pesach] within 30 days of Pesach. If, however, one grinds [the flour] more than 30 days before Pesach, license can be granted to grind [it] without scraping out the mills. [The rationale is that] according to the fundamentals of the law, there is no need to scrape out [the mills] even within 30 days [of Pesach], since even if a small amount [of flour that is] chametz becomes mixed with the flour for Pesach, before Pesach, [the chametz flour] becomes batel because of [the presence of] 60 [times its volume of kosherfor-Pesach flour]. According to all authorities, [the chametz flour] does not become significant again during Pesach provided matzos were baked from [this flour] before Pesach, as explained above.125 Nevertheless, it has become customary to act stringently and scrape out [the mills. However,] the obligation mandated by this custom is not incumbent on [a person] more than 30 days before [Pesach], just as all the other ordinances prescribed by our Sages [in preparation for] Pesach are not yet incumbent on [a person at this time], as explained in sec. 436[:1]. [Moreover,] even within 30 days [of the holiday], in a pressing situation, where it is not easily possible to scrape out the mills and it is also impossible to wait until [a time when] it will be possible to scrape them out because it is close to Pesach, the matter is determined according to the fundamentals of the law. [Thus,] it is permitted to grind [the flour for Pesach] without scraping out the mills, provided one grinds [the flour] before Pesach. Nevertheless, it is desirable to be careful to bake all the matzos [from this flour] before Pesach, because of the rationale mentioned previously.126 ,‫ ֲאָבל ְכֶּשׁטּוֵֹחן ֹקֶדם ל' יוֹם – ֵישׁ ְלַהִתּיר ִלְטֹחן ְבִּלי ִנקּוּר ָהֵרַח ִים‬,‫ ְכֶּשׁטּוֵֹחן ְבּתוֹ ל' יוֹם ֶשִׁלְּפֵני ַהֶפַּסח‬124‫לא ְוָכל ֶזה‬ ‫ ֶשַׁאף ִאם ִיְתָﬠֵרב ְמַﬠט ָחֵמץ ְלתוֹ ַהֶקַּמח ֶשׁל ֶפַּסח ֲהֵרי הוּא‬,‫ֶשֲׁהֵרי ֵמִﬠַקּר ַהִדּין ל ֹא ָהָיה ָצ ִרי ְלַנְקָּרם ַאף ְבּתוֹ ל' יוֹם‬ ‫ ְוֵאינוֹ חוֵֹזר ְוֵנֹער ְבֶּפַסח ְלִדְבֵרי ַהֹכּל ִאם אוֶֹפה ִמֶמּנּוּ ַהַמּצּוֹת ֹקֶדם ַהֶפַּסח ְכּמוֹ‬,‫ִמְתַבֵּטּל ְבּתוֹכוֹ ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשׁלּ ֹא‬,‫קפט ְוֹקֶדם ל' יוֹם ל ֹא ָחל ָﬠָליו חוַֹבת ִמ ְנָהג ֶזה‬,‫ ֶאָלּא ֶשָׁנֲּהגוּ ְלַהֲחִמיר וְּלַנְקָּרם‬125,‫קפח‬,‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫קצ‬.[‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"]ו‬,‫ָחל ֲﬠַד ִין ָכּל ַתָּקּנוֹת ֲחָכִמים ֶשִׁתְּקּנוּ ִבּ ְגַלל ַהֶפַּסח‬ ‫ ְוַגם ִאי ֶאְפָשׁר ְלַהְמִתּין ַﬠד ֶשׁ ִיְּהֶיה ֶאְפָשׁר‬,‫ ִאם הוּא ְשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ְבַּקל ְלַנֵקּר ָהֵרַח ִים‬,‫ְוַאף ְבּתוֹ ל' יוֹם‬ ‫ וִּמָכּל‬.‫קצא וֻּמָתּר ִלְטֹחן ְבִּלי ִנקּוּר ָהֵרַח ִים ִאם טוֵֹחן ֹקֶדם ַהֶפַּסח‬,‫ְלַנְקָּרם ִכּי הוּא ָסמוּ ְלֶפַסח – ַמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין‬ 126:‫קצב ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ טוֹב ִלָזֵּהר ֶלֱאפוֹת ָכּל ַהַמּצּוֹת ֹקֶדם ַהֶפַּסח‬,‫ָמקוֹם‬ 32 One must be careful not to grind flour for Pesach in a millhouse at the same time that moistened wheat is being ground [there], even though [the moistened wheat] is being ground in another grinder far from the grinder where one desires to grind the flour for Pesach. Nevertheless, the dust from [the moistened grain] will spread through the air and become mixed with the flour for Pesach, since they are both in the same building. When does the above apply? When it is known that the other grain has been moistened. However, if it is not definitely known [that the other wheat had been moistened], it has become customary to rule leniently if one is grinding [the grain]

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before Pesach. [The rationale is that] even if the [other] grain had been moistened and its dust became mixed with the flour for Pesach, it is not prohibited after the fact since [whatever dust could have become mixed with the flour] was nullified in 60 [times its volume] before Pesach, and it will not become significant again on Pesach.127 ‫ ַאף ַﬠל ִפּי‬.‫לב ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיְטֲחנוּ )ֹקֶדם( ]ֶקַמח[ ְלֶפַסח ְבֵּבית ָהֵרַח ִים ְבָּשָׁﬠה ֶשׁטּוֲֹח ִנין בּוֹ ְתּבוָּאה ְלתוָּתה‬ ‫ ִמָכּל ָמקוֹם ָהָאָבק ֶשָׁלּהּ פּוֵֹרַח וִּמְתָﬠֵרב‬,‫ֶשׁטּוֲֹחִנין אוָֹתהּ ְבֵּרַח ִים ַאֶחֶרת ָרחוֹק ֵמָהֵרַחִים ֶשׁרוִֹצים ִלְטֹחן ָבֶּהם ֶקַמח ְלֶפַסח‬ ‫קצג‬.‫ ֵכּיָון ֶשְׁשֵּׁניֶהם ְבַּב ִית ֶאָחד‬,‫ְבֶּקַמח ֶשׁל ֶפַּסח‬ ‫ ֲאָבל ִאם ֵאין ַהָדָּבר ָידוַּﬠ ְבֵּברוּר – ָנֲהגוּ ְלָהֵקל ִאם‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיּדוַּﬠ ָלנוּ ֶשׁאוָֹתהּ ְתּבוָּאה ִהיא ְלתוָּתה‬ ‫ ֶשֲׁהֵרי ַאף ִאם אוָֹתהּ ְתּבוָּאה ִהיא ְלתוָּתה ְו ִנְתָﬠֵרב ָהָאָבק ֶשָׁלּהּ ְבֶּקַמח ֶשׁל ֶפַּסח – ֵאין ִאסּוּר‬,‫טוֲֹחָנן ֹקֶדם ַהֶפַּסח‬ 127,‫קצה‬:‫קצד ְוֵאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬,‫ ֶשֲׁהֵרי ִנְתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬,‫ְבִּדיֲﬠַבד‬ 33 Men [renowned for their good] deeds who are precise in the observance of the mitzvos are accustomed to personally go to the milling place to observe the milling of their flour. This is [in accordance with the general principle that applies with regard to] all the mitzvos:128 “[It is preferable that one] perform a mitzvah himself than have it performed by his agent.” Indeed, the great Sages of the Talmud conducted themselves in this manner.129 ‫קצו‬,‫לג ַא ְנֵשׁי ַמֲﬠֶשׂה ַהְמַדְקְדִּקים ְבִּמְצוֹת ְרִגיִלין ֵליֵל ְבַּﬠְצָמם ֶאל ְמקוֹם ָהֵרַח ִים ִל ְראוֹת ֵהם ְבַּﬠְצָמם ְטִחיַנת ִקְמֵחיֶהם‬ 129,‫קצח‬:‫קצז ְוָכ ָהיוּ נוֲֹה ִגין ְגּדוֵֹלי ַחְכֵמי ַהְגָּמָרא‬,"‫ "ִמְצָוה בּוֹ יוֵֹתר ִמִבְּשׁלוּחוֹ‬128:‫ֶשֵׁכּן הוּא ְבָּכל ַהִמְּצוֹת‬

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Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Pers...

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Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Person to Use in Fulfilling His Obligation [to Partake of Matzah on Pesach Night] By Rabbi Schneur Zalman of Liadi

SECTION 454 Which Matzah is Unacceptable for a Person to Use in Fulfilling His Obligation [to Partake of Matzah on Pesach Night] (1-15) ‫סימן תנד ְבֵּאיזוֹ ַמָצּה ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ וּבוֹ ט"ו ְסִﬠיִפים‬: 1 A person cannot fulfill his obligation [to partake of matzah] on Pesach [night] with a loaf made [entirely] from the outer shell of the bran (i.e., the shell that drops off from the [kernel of] wheat when it is crushed),1 nor with a loaf made [entirely] from the inner layer of bran (i.e., the thin shell that remains in the sifter after the flour is removed from it), because neither of these [types of loaves] are referred to as “bread” with regard to [the obligation to separate] challah, (as explained in Yoreh Deah, sec. 324).2 [This concept is derived as follows:] The Torah declares:3 “Seven days shall you eat matzos, the bread [of affliction], because of it.” Elsewhere, [regarding the obligation to separate challah, the Torah] says,4 “And when you will eat from the bread of the land…” According to the Oral Tradition,5 [based on the use of the word] “bread” [in both verses], a verbal association6 is drawn between [the two], teaching that a person can fulfill his obligation [to partake of matzah] on Pesach only with a loaf that would be called bread with regard to [the obligation to separate] challah. ‫ ְול ֹא‬1,(‫א ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ְבֶּפַסח ל ֹא ְבַּפת ֶשׁל ֻסִבּיןא )ֵפּרוּשׁ ְקִלָפּה ַהנּוֶֹשֶׁרת ִמן ַהִחָטּה ִבְּשַׁﬠת ְכִּתיָשָׁתהּב‬ ‫ ְלִפיה ֶשֵׁאיָנן ְקרוּ ִיים ֶלֶחם ְלִﬠ ְנַין‬,(‫ְבַּפת ֶשׁל ֻמ ְרָסןג )ֵפּרוּשׁ ְקִלָפּה ַדָּקּה ַהִנְּשֶׁאֶרת ַבָּנָּפהד ַאַחר ְיִציַאת ַהֶקַּמח ִמתּוָֹכהּ‬ ,"'‫ "ִשְׁבַﬠת ָיִמים תּ ֹאַכל ָﬠָליו ַמצּוֹת ֶלֶחם ְוגוֹ‬3,‫ז‬:‫ ְוַהתּוָֹרה ָאְמָרה‬,(2,‫ַחָלּה )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"]ד[ו‬ 6,‫ט‬,‫ "ֶלֶחם" "ֶלֶחם" ִל ְגֵזָרה ָשָׁוה‬:‫ ָלְמדוּ‬5‫ וִּמִפּי ַהְשּׁמוָּﬠה‬,"'‫ח " ְוָהָיה ַבֲּאָכְלֶכם ִמֶלֶּחם ָהָאֶרץ ְוגוֹ‬:4‫וְּלַהָלּן הוּא אוֵֹמר‬ ‫ֶשֵׁאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ְבֶּפַסח ֶאָלּא ְבַּפת ַהָקּרוּי "ֶלֶחם" ְלִﬠ ְנַין ַחָלּה‬: 2 One may, however, knead flour together [without removing] the outer shell or inner layer of bran and fulfill his obligation with [matzah made from such flour.7 The rationale is that] one is obligated [to separate] challah from a dough [made from such flour] if it is [at least of the minimum size] for which one is obligated [to separate] challah,8i.e., it is an isaron.9 [The following law applies] if, however, one separated the outer shell and inner layer of bran from the flour10 and then mixed them back into [the flour] and made a dough from [the mixture]:11 One is not obligated [to separate] challah from such a dough unless [the dough] comprises [at least] the [minimum] size [for which one is obligated to separate] challah without including the outer shell or the inner layer of bran. Accordingly, one does not fulfill his obligation [to partake of] matzah unless he ate an olive-sized portion [of matzah] without including the outer shell

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Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Pers...

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and inner layer of bran, i.e., the outer shell and inner layer of bran are not included in the olive-sized portion of matzah, just as they are not included in [the measure of] an isaron with regard to [separating] challah. ‫ ִאם ֵישׁ ָבּהּ‬7‫י ֶשֲׁהֵרי ִﬠָסּה זוֹ ַחֶיֶּבת ְבַּחָלּה‬,‫ב ֲאָבל ֻמָתּר ָללוּשׁ ֶאת ַהֶקַּמח ִﬠם ַהֻסִּבּין ְוַהֻמּ ְרָסן ֶשׁבּוֹ ְויוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ‬ ‫ ְוָחַזר ְוֵﬠ ְרבוֹ ְבּתוֹכוֹ‬10‫ ֲאָבל ִאם ִהְפ ִרישׁ ֶאת ַהֻסִּבּין אוֹ ֶאת ַהֻמּ ְרָסן ִמן ַהֶקַּמח‬9,‫יא‬.‫ ְדַּה ְינוּ ִﬠָשּׂרוֹן‬8,‫ְכִּשׁעוּר ִחיּוּב ַחָלּה‬ – ‫ ֵכּיָון ֶשִׁﬠָסּה זוֹ ֵאיָנהּ ַחֶיֶּבת ְבַּחָלּה ֶאָלּא ִאם ֵכּן ֵישׁ ָבּהּ ְכִּשׁעוּר ַחָלּה ְלַבד ִמן ַהֻסִּבּין אוֹ ַהֻמּ ְרָסןיב‬11,‫ְוָלשׁ ִמֶמּנּוּ ִﬠָסּה‬ ‫ ְדַּה ְינוּ ֶשֵׁאין ַהֻסִּבּין אוֹ ַהֻמּ ְרָסן‬,‫ ֶאָלּא ִאם ֵכּן ָאַכל ְכַּז ִית ְלַבד ִמן ַהֻסִּבּין אוֹ ִמן ַהֻמּ ְרָסן‬,‫ֵאינוֹ יוֵֹצא ְיֵדי חוַֹבת ַמָצּה‬ ‫יג‬:‫ִמְצָט ְרִפין ִלְכַז ִית ַמָצּה ְכּמוֹ ֶשֵׁאיָנן ִמְצָט ְרִפין ְלִﬠָשּׂרוֹן ְלִﬠְנַין ַחָלּה‬ 3 From the fact that the Sages found it necessary to state that one does not fulfill his obligation with a loaf [made from the] outer shell of bran because it is not considered “bread,” [it can be derived] that the bran shell can leaven12 when it comes [in contact] with water. [Were this not the case, it would be unnecessary to exclude a loaf from bran, because] one may fulfill his obligation [to eat matzah on Pesach night] only with a loaf that could become chametz.13 To what does the above apply? To the outer shell of bran, because it is the shell of the wheat kernel itself. By contrast, the shell of chaff14 that is called shpriyar is unable to become chametz.15 ‫ ִמָכּאן ַאָתּה ָלֵמד ֶשַׁהֻסִּבּין ְיכוִֹלין‬,"‫ג ִמתּוֹ ֶשֻׁהְצ ְרכוּ ֲחָכִמים לוַֹמר ֶשֵׁאין יוְֹצִאין ְבַּפת ֻסִבּין ְלִפי ֶשֵׁאיָנהּ ְקרוָּיה "ֶלֶחם‬ ‫ ַבֶּמּה ְדָּב ִרים‬13,‫טו‬.‫יד ֶשֲׁהֵרי ֵאין יוְֹצִאין ֶאָלּא ְבַּפת ֶשָׁיּכוֹל ָלבוֹא ִליֵדי ִחמּוּץ‬,‫ ְכֶּשָׁיּבוֹאוּ ְבַּמ ִים‬12‫ָלבוֹא ִליֵדי ִחמּוּץ‬ 15,‫טז‬:‫ ֶשׁקּוֹ ִרין שפרייא"ר – ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ‬14‫ ֲאָבל ְקִלָפּה ִמַקּשׁ‬,‫ ֶשׁהוּא ְקִלָפּה ֵמַהִחָטּה ַﬠְצָמהּ‬,‫ֲאמוּ ִרים? ְבֻּסִבּין‬ 4 A person can fulfill his obligation [to eat matzah] with matzah made with finely sifted flour, even if it is as refined as matzah [that is fit to have been eaten by King] Shlomoh.16 True, the Torah refers3 to [matzah] as “the bread of affliction.”17 [Nevertheless,] the Torah refers3 to matzah in the plural, several times, implying that many types of matzah [are acceptable], including also matzah [that is fit to have been eaten by King] Shlomoh.18 If so, what is meant by the Scripture’s description [of matzah] as “the bread of affliction”? This excludes matzah that became “rich” as a result of man’s actions,19 for example, [matzah] into which wine, oil, honey, or any other liquids were mixed, as will be explained in sec. 462[:1, 6].20 ‫ ַאף ַﬠל ִפּי ֶשַׁהָכּתוּב‬16,‫יז‬.‫ ֲאִפלּוּ ִהיא ָיָפה ְכַּמָצּתוֹ ֶשׁל ְשׁ ֹמה‬,‫ד יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ְבַּמָצּה ָהֲﬠשׂוָּיה ִמֹסֶּלת ְנִקָיּה‬ 18,‫ ְלַרבּוֹת ֲאִפלּוּ ְכַּמָצּתוֹ ֶשׁל ְשׁ ֹמה‬,‫ "ַמֹצּת" "ַמֹצּת" ַה ְרֵבּה ְפָּﬠִמים‬3‫ ֲהֵרי ְכָּבר ִרְבָּתה ַהתּוָֹרה‬17,"‫ "ֶלֶחם ֹעִני‬3‫ְקָראוֹ‬ ‫ ְכּגוֹן ֶשֵׁﬠֵרב ָבּהּכ ַי ִין אוֹ ֶשֶׁמן‬19,‫יט‬,‫ "ֶלֶחם ֹע ִני"?יח ְפָּרט ְלַמָצּה ֶשַׁנֲּﬠֵשׂית ֲﬠִשׁיָרה ִבּיֵדי ָאָדם‬:‫ִאם ֵכּן ַמה ַתְּלמוּד לוַֹמר‬ 20,‫כג‬:‫כב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ב‬,‫אוֹ ְדַּבשׁכא אוֹ ְשָׁאר ָכּל ַהַמְּשִׁקין‬ 5 Similarly, if one made a very large cake [of matzah, one that comprises] one sixth [the measure] of an ephah,21which is called an ashishah, one cannot fulfill his obligation with it.22 [The rationale is that] this is an expression of prominence and grandeur, [as evidenced by it being called] “rich man’s matzah.”23 For this reason, it is desirable to be careful to make the matzah that will be used to fulfill the mitzvah [to eat matzah at the Seder] unusually wide, so that it will not resemble an ashishah. – ‫כד ְוהוּא ֶדֶּר ֲחִשׁיבוּתכה וְּגֻדָלּה‬,"‫ ְוִהיא ִנְקֵראת "ֲאִשׁיָשׁה‬21,‫ה ְוֵכן ִאם ֲﬠָשָׂאהּ ְגֻּלְסָקא ְגּדוָֹלה ְכּמוֹ ִשִׁשּׁית ָהֵאיָפה‬ ‫ ֶשׁלּ ֹא‬,‫ טוֹב ִלָזֵּהר ֶשׁלּ ֹא ַלֲﬠשׂוֹת ַהַמָּצּה ֶשׁל ִמְצָוה ְרָחָבה יוֵֹתר ִמַדּאי‬, ‫ ְלִפיָכ‬22.‫ ְוֵאינוֹ יוֵֹצא ָבּהּ‬23‫ֲהֵרי זוֹ ַמָצּה ֲﬠִשׁיָרה‬ ‫כו‬:‫ְתֵּהא ִנ ְרֶאה ְכֵּﬠין ֲאִשׁיָשׁה‬ 12/16/2020, 8:47 PM

Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Pers...

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6 Similarly, if [a person] blanched flour in boiling [water]24 before kneading it and afterwards, he kneaded it and made a thick blend of dough, and [then] baked [this dough] in an oven like other bread, one cannot fulfill his obligation [to eat matzah] with [this loaf. The rationale is that] since [the flour] was blanched with boiling [water, the loaf] is deemed “rich man’s matzah,” (for it is the practice of the rich to blanch flour to bleach it).25 If, however, after blanching the flour, one made a soft blend of dough and baked it in an oven,26 one may fulfill his obligation with it. [The rationale is that] since the blend [comprising the dough] is soft, it is not deemed “rich man’s matzah.” All the above27 applies with regard to the matzah used for the mitzvah [to partake of matzah]. With regard to other matzah,28 once the flour has been blanched with boiling [water], whether it is made [into] a soft blend [of dough] or a thick blend [of dough] is of no consequence.29 There is no concern that it became chametz, i.e., that the flour already became chametz when it was in the boiling [water], before one actively occupied oneself with kneading [the dough] and arranging it. [The rationale is that] the boiling [water] speedily cooks the flour before [it has a chance to become chametz], and once [the flour] is cooked, it will never become chametz, even after the boiling [water] ceases to boil. [To cite a parallel, this flour is] like [grain products] that were baked [before becoming chametz], that will never become chametz afterwards, as will be explained in sec. 463[:3].30 ‫ ֹקֶדם ַהִלּיָשׁה ְוַאַחר ָכּ ָלשׁ אוֹתוֹ ְוָﬠָשׂה ִמֶמּנּוּ ִﬠָסּה ֶשְׁבִּליָלתוֹ ָﬠָבהכט ַוֲאָפָאהּ‬24‫ו ְוֵכן ִאם ָחַלטכז ַהֶקַּמחכח ְבּרוְֹתִחין‬ ‫ ְדֵּכיָון ֶשֲׁחָלָטהּ ְבּרוְֹתִחין – ֲהֵרי זוֹ ַמָצּה ֲﬠִשׁיָרה )ֶשֵׁכּן ֶדֶּר ָהֲﬠִשׁי ִרים ַלְח ט‬,‫ַבַּתּנּוּר ְכּמוֹ ְשָׁאר ַפּת – ֵאינוֹ יוֵֹצא ָבּהּ‬ ,‫ – יוֵֹצא ָבּהּ‬26‫ ֲאָבל ִאם ְלַאַחר ֶשֶׁנְּחַלט ַהֶקַּמח ָﬠָשׂה ִמֶמּנּוּ ִﬠָסּה ֶשְׁבִּליָלָתהּ ַרָכּה ַוֲאָפָאהּ ַבַּתּנּוּר‬25.(‫ַהֶקַּמח ְכֵּדי ְלַלְבּנוֹ‬ ‫ל‬.‫הוִֹאיל וְּבִליָלָתהּ ַרָכּה – ֵאין זוֹ ַמָצּה ֲﬠִשׁיָרה‬ ‫ ֵבּין ֶשְׁבִּליָלָתן ַרָכּה וֵּבין ֶשְׁבִּליָלָתן ָﬠָבה ְלַאַחר ֶשֶׁנְּחַלט ַהֶקַּמח‬28‫ ֲאָבל ְשָׁאר ַהַמּצּוֹת‬,‫ ְבַּמָצּה ֶשׁל ִמְצָוה‬27‫ְוָכל ֶזה‬ ‫ ֶשָׁמּא ְכָּבר ִנְתַחֵמּץ ַהֶקַּמח ְכֶּשָׁהָיה ְבּתוֹ ָהרוְֹתִחין ֹקֶדם‬:‫ ְוֵאין ָכּאן ֲחַשׁשׁ ִחמּוּץלא לוַֹמר‬29,‫ְבּרוְֹתִחין – ֵאין ְבָּכ ְכּלוּם‬ – ‫ ְוֵכיָון ֶשׁ ִנְּתַבֵּשּׁל‬,‫ ְלִפי ֶשׁ ְרִתיַחת ָהרוְֹתִחין ְמַמֶהֶרת ְלַבֵשּׁל ֶאת ַהֶקַּמח ֹקֶדם‬,‫ֶשִׁהְתִחיל ַלֲﬠֹסק ָבּהּ ְבָּיַדִים ְבִּליָשׁה ַוֲﬠ ִריָכה‬ ‫ ְכּמוֹ ֶשָׁדָּבר ָהָאפוּי ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ‬,‫שׁוּב ֵאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ ְלעוָֹלם ַאף ְלַאַחר ֶשָׁנּחוּ ָהרוְֹתִחין ֵמ ְרִתיָחָתם‬ 30,‫לב‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תס"ג‬,‫ְלעוָֹלם‬ 7 All the above31 applies to the law as stated in the Gemara. Nevertheless, the Geonim32forbade all types of blanching with boiling [water. The rationale is that] we are no longer knowledgeable regarding [the technique of] blanching with boiling [water], and it is possible that one will not boil the water adequately. If a piece of dough [prepared to be baked as] matzah fell into a pot of boiling [water], it is forbidden to eat anything that was in the pot33 even though one immediately removed [the piece of dough from the boiling water]. It is, however, permitted to benefit from [the food in the pot]34 or to leave it until after Pesach, provided [the pot] contains 60 times [as much of a permitted substance as the volume of] the dough. [The rationale is that] the stringency of forbidding benefitting from or maintaining possession of even the slightest trace [of food that may possibly contain chametz]35 is not applied regarding dough that was blanched. [Rather,] it is sufficient to forbid partaking of it. ‫ ְלִפי ֶשֵׁאין ָאנוּ ְבִּקיִאין ַבֲּחִליַטת‬,‫ ָאְסרוּ ָלנוּ ָכּל ִמין ֲחִליָטה ְבּרוְֹתִחין‬32‫ ֲאָבל ַהְגּאוֹ ִנים‬,‫ ִמִדּיָנא ִדּ ְגָמָרא‬31‫ז ְוָכל ֶזה‬ ‫לד‬.‫לג ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ל ֹא ַי ְרִתּיַח ֶאת ַהַמּ ִים ָיֶפה ָיֶפה‬,‫ָהרוְֹתִחין‬ ‫ְוִאם ָנְפָלה ֲחִתיַכת ִﬠָסּה ֶשׁל ַמָצּה ְלתוֹ ָהרוְֹתִחין ֶשַׁבְּקֵּדָרה ַאף ַﬠל ִפּי ֶשׁהוִֹציָאהּ ִמָיּד – ֲהֵרי ָכּל ַמה ֶשַּׁבְּקֵּדָרה ָאסוּר‬ ‫לז ֶשֵׁאין ָאנוּ‬,‫ אוֹ ְלַהְשׁהוֹת ַﬠד ְלַאַחר ַהֶפַּסחלו ִאם ֵישׁ ָשׁם ִשִׁשּׁים ְכֶּנֶגד ָהִﬠָסּה‬34,‫ ֲאָבל ֻמָתּר ַבֲּהָנָאה‬33,‫לה‬,‫ַבֲּאִכיָלה‬

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‫לח‬:‫ ְוַדי ֶשׁאוְֹס ִרין ַבֲּאִכיָלה‬35,‫ אוֹ ְלַהְשׁהוֹתוֹ‬,‫ַמֲחִמי ִרין ָכּל ָכּ ַבֲּחִליָטה ֶלֱאֹסר ְבַּמֶשּׁהוּ ֲאִפלּוּ ַבֲּהָנָאה‬ 8 [The following laws apply regarding] a dough that is made for shepherds’ dogs:36 If, when preparing [the dough, the person] intended that it would also be used for human consumption, i.e., he intended that the shepherds would also partake of it when they desired, one may fulfill his obligation [to eat matzah] on Pesach with it, provided care was taken that it did not become chametz despite it being coarse bread. If, by contrast, [the dough] was made solely for the dogs, i.e., the person did not have in mind that the shepherds would [also] eat from it, one may not fulfill [his obligation to eat matzah by eating matzah baked from this dough. This applies] even when [the dough] was made from finely refined flour, and [thus] it is fit to be eaten by all people, and challah must [be separated from it]. Nevertheless, [one may not fulfill the mitzvah to eat matzah with it, since] it was not guarded against becoming chametz for the sake of performing the mitzvah of eating matzah;37 [it was] only [made] so that the dogs [could eat from it]. There are authorities38 who maintain that if [the matzah] is not fit for shepherds’ consumption, for example, a large amount of bran was mixed into [this matzah], even if one intended that the shepherds would eat from it, his intent is inconsequential in light of the attitude of people at large.39 [Hence,] a person cannot fulfill [his obligation to eat matzah] with it. [This restriction applies] even if one ate a large amount of [this matzah], and thus, he ate an olive-sized portion [of matzah] without [including] the bran in it.40 [The rationale is that] since this [matzah] is not fit for shepherds to eat, it is not considered as bread at all, and there is no obligation [to separate] challah from it. Fundamentally, the halachah follows this view. ‫מ ְכּגוֹן ֶשָׁהָיה‬,‫ ִאם ִנְתַכֵּוּן ַבֲּﬠִשָׂיָּתהּ ַגּם ִבְּשִׁביל ֲאִכיַלת ָאָדם‬36,‫לט‬,‫ח ִﬠָסּה ֶשׁעוִֹשׂין ִבְּשִׁביל ַהְכָּלִבים ֶשׁל ָהרוִֹﬠים‬ ‫מא ֲאָבל ִאם‬.‫ ֲאִפלּוּ הוּא ַפּת ִקָבּר‬,‫ְבַּדְﬠתּוֹ ֶשַׁגּם ָהרוִֹﬠים י ֹאְכלוּ ִמֶמָּנּה ְכֶּשׁ ִיּ ְרצוּ – יוְֹצִאין ָבּהּ ְבֶּפַסח ִאם ִנְשְׁמָרה ֵמִחמּוּץ‬ ‫ ַוֲאִפלּוּ ַנֲﬠֵשׂית‬.‫ ֶשׁלּ ֹא ָהָיה ְבַּדְﬠתּוֹ ֶשׁיּ ֹאְכלוּ ָהרוִֹﬠים ִמֶמָּנּה – ֵאין יוְֹצִאין ָבּהּ‬,‫ל ֹא ֲﬠָשָׂאהּ ֶאָלּא ִבְּשִׁביל ַהְכָּלִבים ִבְּלַבד‬ ‫מג ִמָכּל ָמקוֹם ֲהֵרי ל ֹא ִנְשְׁמָרה ֵמִחמּוּץמד ְלֵשׁם‬,‫ִמֹסֶּלת ְנִקָיּה ַוֲהֵרי ִהיא ְראוָּיה ַלֲאִכיַלת ָכּל ָאָדםמב ְוִהיא ַחֶיֶּבת ְבַּחָלּה‬ 37.‫מה ֶאָלּא ְלֵשׁם ַהְכָּלִבים‬,‫ַמַצּת ִמְצָוה‬ ‫ ֲאִפלּוּ ִאם ָהָיה ְבַּדְﬠתּוֹ ֶשַׁגּם‬,‫ ְכּגוֹן ֶשֵׁﬠֵרב ָבּהּ ֻמ ְרָסן ַה ְרֵבּה‬,‫ ֶשִׁאם ֵאיָנהּ ְראוָּיה ַלֲאִכיַלת ָהרוִֹﬠים‬38,‫ְוֵישׁ אוְֹמ ִריםמו‬ ‫ ְוֵאין יוְֹצִאין ָבּהּ ֲאִפלּוּ ָאַכל ַה ְרֵבּה ִמֶמָּנּה ְבִּﬠ ְנָין ֶשָׁאַכל ְכַּז ִית‬39,‫מז‬,‫ָהרוִֹﬠים י ֹאְכלוּ ִמֶמָּנּה – ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬ ‫ ְוֵכן‬.‫ ְדֵּכיָון ֶשֵׁאיָנהּ ְראוָּיה ַלֲאִכיַלת ָהרוִֹﬠים – ֵאיָנהּ ְקרוָּיה ֶלֶחם ְכָּלל וְּפטוָּרה ִמן ַהַחָלּה‬40,‫מח‬,‫ְלַבד ִמן ַהֻמּ ְרָסן ֶשָׁבּהּ‬ ‫מט‬:‫ִﬠָקּר‬ 9 A person may only fulfill his obligation [to eat matzah] with matzah that belongs to him.41 [This is derived from the verbal association between the mitzvah to eat matzah and the mitzvah to separate challah.42With regard to the mitzvah to eat matzah, the word] “bread” is used.3 Elsewhere, with regard to [the mitzvah to separate] challah, it is written,4 “And when you will eat from the bread of the land.” With regard [to separating challah], a person is only obligated to separate challah when he makes his own dough, not [when he makes dough] for another person. Similarly, in this instance [with regard to eating matzah], [a person] fulfills his obligation only with his own [matzah], but not with [matzah] belonging to another person unless [the other person] gives [the matzah] to him as a gift.43 [In that instance, the matzah] actually becomes owned [by the person fulfilling the mitzvah].

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Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Pers...

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If, however, one (ate matzah belonging to another person without his consent, and needless to say, if one) stole44 matzah belonging to another person and ate it,45 he does not fulfill [his obligation.46 The rationale is that] if [before the thief ate it], the person from whom he stole [the matzah] would come and demand ]that he return it[, he would be obligated to return [the matzah itself] to [that person. The thief] could not free himself from the obligation [of returning the matzah] by paying money [in lieu of the matzah] against the will of the person from whom he stole. This indicates that [the matzah] is not his. ‫נא " ְוָהָיה ַבֲּאָכְלֶכם‬:4‫ ְוֶנֱאַמר ְלַהָלּן ְבַּחָלּה‬3,‫נ‬,"‫ ֶשֶׁנֱּאַמר ָכּאן "ֶלֶחם‬41,‫ט ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ֶאָלּא ְבַּמָצּה ֶשׁלּוֹ‬ ‫נב ַאף ָכּאן‬,‫ ַמה ְלַּהָלּן ֵאין ָאָדם ַחָיּב ְלַהְפ ִרישׁ ַחָלּה ֶאָלּא ְכֶּשְׁמַּגְלֵגּל ִﬠָסּה ֶשׁלּוֹ ֲאָבל ל ֹא ֶשׁל ֲחֵברוֹ‬42,"'‫ִמֶלֶּחם ָהָאֶרץ ְוגוֹ‬ ‫ ֶשָׁאז ַנֲﬠָשׂה ֶשׁלּוֹ ַמָמּשׁ‬43,‫ ֶאָלּא ִאם ֵכּן ְנָתנוֹ לוֹ ְבַּמָתָּנה‬,‫ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ֶאָלּא ְבֶּשׁלּוֹנג ֲאָבל ל ֹא ְבֶּשׁל ֲחֵברוֹ‬. 46,‫נה‬,‫ – ל ֹא ָיָצא‬45‫ ֵמֲחֵברוֹ ַוֲאָכָלהּ‬44‫נד ְוֵאין ָצ ִרי לוַֹמר ִאם( ְגָּזָלהּ‬,‫ֲאָבל ִאם )ָאַכל ַמָצּה ֶשׁל ֲחֵברוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ – ‫ ְוֵאינוֹ ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים ְבַּﬠל ָכּ ְרחוֹ ֶשׁל ַהִנְּגָזל‬,‫ֶשֲׁהֵרי ִאם ָבּא ַה ִנְּגָזל ִלְתֹבַּﬠ אוֹתוֹ ִמֶמּנּוּ ַחָיּב ְלַהֲחִזיָרהּ לוֹ‬ ‫נו‬:‫ִנְמֵצאת ֶשֵׁאיָנהּ ֶשׁלּוֹ‬ 10 When does the above apply? When the person stole matzah. If, by contrast, [a person] stole flour and made matzah [from the flour], and ate it, he fulfills his obligation. [The rationale is that] if the person from whom he stole would demand that [the thief] give him the matzah [in lieu of the flour he stole, the thief] would not be obligated to give it to him. Instead, [the thief] could pay [the person] the value of the flour and be exempt from [further obligations to] him. Even though the matzah was made from [that person’s] flour, the thief nevertheless acquired the stolen object through the change that his actions brought about within [that object], i.e., that he made bread from [this] flour.47 Through [this change, the flour] actually became his, and [therefore, the thief] is only obligated to pay money to the person from whom he stole. [Hence,] he fulfills his obligation with [this matzah]. Nevertheless, (as an initial preference, it is not desirable for [the thief] to fulfill his obligation with [this matzah], for the reason explained in sec. 11[:12].48 If [the thief] does not have other matzah [and thus, his only option is to partake of the matzah made from the stolen flour,]) he should nevertheless not recite a blessing over it.49 [This ruling applies] even if he stole flour or wheat from a non-Jew;50 [the rationale is that] since [the thief’s opportunity to fulfill] the mitzvah was made possible by a transgression, he is not blessing G-d, but blaspheming Him (for it appears that he is blessing G-d for the transgression that presented itself to him). To whom does the above apply? To the thief himself. If, however, [the thief] gave this matzah to other people, [those people] may recite a blessing over it, for [their opportunity to fulfill] the mitzvah was not made possible [directly] by a transgression.51 [The rationale is that these people received the matzah from the thief and] the thief had already acquired it because the [flour] underwent a fundamental change. ‫ ֶשֲׁהֵרי ִאם ָבּא ַה ִנּ ְגָזל ִלְתֹבַּﬠ ֶאת‬,‫ ֲאָבל ִאם ָגַּזל ֶקַמח ַוֲﬠָשָׂאהּ ַמָצּה ַוֲאָכָלהּ – ָיָצא‬,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁגַּזל ַמָצּה‬ ‫ ִמָכּל ָמקוֹם‬,‫נז ְוַאף ַﬠל ִפּי ֶשַׁהַמָּצּה ַנֲﬠֵשׂית ִמִקְּמחוֹ‬.‫ ֶאָלּא ְמַשֵׁלּם לוֹ ְדֵּמי ִקְמחוֹ ְו ִנְפָטר ִמֶמּנּוּ‬,‫ַהַמָּצּה ֵאינוֹ ַחָיּב ִלְתָּנהּ לוֹ‬ ‫ ְוַﬠל ְיֵדי ֵכּן ַנֲﬠֵשׂית ְכֶּשׁלּוֹ‬47,‫ ְדַּה ְינוּ ֶשָׁﬠָשׂה ִמֶקַּמח ַפּת‬,‫ְכָּבר ָקָנה ַהַגְּזָלן ֶאת ַה ְגֵּזָלה ַﬠל ְיֵדי ִשׁנּוּי ַמֲﬠֶשׂה ֶשָׁﬠָשׂה ָבּהּ‬ ‫ ְלִפיָכ יוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ‬,‫ ְוָדִמים ִבְּלַבד הוּא ֶשַׁחָיּב ְלַה ִנּ ְגָזל‬,‫ַמָמּשׁ‬. ‫ ְוִאם ֵאין לוֹ ַמָצּה ַאֶחֶרת – ַﬠל‬48,‫נח‬.‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן י"א‬,‫וִּמָכּל ָמקוֹם )ְלַכְתִּחָלּה ֵאין לוֹ ָלֵצאת בּוֹ ְיֵדי חוָֹבתוֹ‬ – ‫ ְדֵּכיָון ֶשַׁﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ְלָידוֹ ִמְצָוה זוֹ‬50,‫ס‬,‫ ֲאִפלּוּ ָגַּזל ֶקַמח אוֹ ִחִטּים ִמָנְּכ ִרי‬49,‫נט‬,‫ָכּל ָפִּנים( ל ֹא ְיָבֵר ָﬠָליו‬ (‫ֵאין ֶזה ְמָבֵר ֶאָלּא ְמָנֵאץסא )ֶשׁ ִנּ ְרֶאה ִכְּמָבֵר ַﬠל ֲﬠֵבָרה ֶשׁ ִנְּזַדְּמָּנה ְלָידוֹסב‬.

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‫ ֶשֲׁהֵרי ל ֹא ַﬠל ְיֵדי ֲﬠֵבָרה‬,‫ ֲאָבל ִאם ָנַתן ַמָצּה זוֹ ַלֲאֵח ִרים – ֻמָתּ ִרים ְלָבֵר ָﬠֶליָה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַבַּגְּזָלן ַﬠְצמוֹ‬ ‫סג‬:‫ )ֶשׁ(ֵכּיָון ֶשְׁכָּבר ְקָנָאהּ ַהַגְּזָלן ְבִּשׁנּוּי ֹקֶדם ֶשׁ ְנָּתָנהּ ָלֶהם‬51,‫ָבָּאה ִמְצָוה זוֹ ְלָיָדם‬ 11 If, however, a person stole matzah and gave it to other people, [those people] cannot fulfill their obligation with [this matzah]52 unless the person from whom it was stolen despaired [of the matzah ever being returned to him] before the thief gave [the matzah] to [the other people. Were the former owner to have despaired of its recovery,] they would have acquired [the matzah] because of [the owner’s] despair and the transfer [of the matzah] from one person’s domain to another’s (i.e., [the matzah was transferred] from the domain of the thief to that of [the other people]).53 [In such an instance, these people] are permitted to recite a blessing over [the matzah] because [their opportunity to fulfill] the mitzvah was not made possible by a transgression, for the person from whom [the matzah] was stolen already despaired of its return before it entered their possession. If, after the thief gave [the matzah] to [others] as an outright gift, they returned [the matzah] to [the thief] as an outright gift, [the thief] is permitted to fulfill his obligation [to eat matzah] with it and recite a blessing over it. [The rationale is that] at this time, [his opportunity to fulfill] the mitzvah is not being made possible by a transgression.54 ‫ ֶאָלּא ִאם ֵכּן ִנְתָיֵאשׁ ִמֶמָּנּה ַה ִנּ ְגָזל ֹקֶדם ֶשְׁנָּתָנהּ ָלֶהם‬52,‫יא ֲאָבל ִאם ָגַּזל ַמָצּה וּ ְנָתָנהּ ַלֲאֵח ִרים – ֵאיָנן יוְֹצִאין ָבּהּ‬ ‫ וֻּמָתּ ִרים ֵהם ָאז ְלָבֵר‬53.(‫ ֶשָׁאז ִנְקֵנית ִהיא ָלֶהם ְבֵּיאוּשׁ ְוִשׁנּוּי ְרשׁוּתסד )ֵפּרוּשׁ ֵמ ְרשׁוּת ַהַגְּזָלן ִל ְרשׁוָּתם‬,‫ַהַגְּזָלן‬ ‫סו‬.‫ ֶשְׁכָּבר ִנְתָיֵאשׁ ַה ִנְּגָזל ִמֶמָּנּה ֹקֶדם ֶשָׁבָּאה ְלָיָדם‬,‫סה ֶשֲׁהֵרי ל ֹא ַﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ִמְצָוה זוֹ ְלָיָדם‬,‫ָﬠֶליָה‬ ‫ְוִאם ְלַאַחר ֶשׁ ְנָּתָנהּ ַהַגְּזָלן ָלֶהם ְבַּמָתָּנה ְגּמוָּרה ֶהֱחִזירוּ אוָֹתהּ לוֹ ְוָנְתנוּ לוֹ ְבַּמָתָּנה ְגּמוָּרה – ֻמָתּר לוֹ ָלֵצאת ָבּהּ ְיֵדי‬ 54:‫ ֶשַׁﬠְכָשׁו ֵאין ַהִמְּצָוה ָבָּאה ְלָידוֹ ַבֲּﬠֵבָרה‬,‫חוָֹבתוֹסז וְּלָבֵר ָﬠֶליָה‬ 12 When a person transferred matzah from a private domain to a public domain or from a public domain to a private domain on the night of the fifteenth [of Nissan, when that night] fell on Shabbos,55he is permitted to fulfill his obligation with [that matzah] and to recite a blessing over it. It is not considered as if [the person’s opportunity to fulfill] the mitzvah was made possible by a transgression. [The rationale is that] the matzah belonged to him before he took it out [to the public domain] or brought it in [to the private domain]. Thus, [the person’s opportunity to fulfill] the mitzvah was not made possible by a transgression. Instead, although [the person] performed a transgression with [the matzah, the matzah] was not produced through a transgression,56 nor was it acquired by him through a transgression that he performed.57 ‫יב ִמי ֶשׁהוִֹציא ַמָצּה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים אוֹ ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד ְבֵּליל ט"ו ֶשָׁחל ִלְהיוֹת‬ ‫ ֵכּיָון ֶשָׁה ְיָתה ֶשׁלּוֹ ֹקֶדם‬,‫ ְוֵאין זוֹ ִמְצָוה ַהָבָּאה ַבֲּﬠֵבָרה‬,‫ – ֻמָתּר לוֹ ָלֵצאת ָבּהּ ְיֵדי חוָֹבתוֹ וְּלָבֵר ָﬠֶליָה‬55‫ְבַּשָׁבּת‬ ‫ ֲאָבל ִהיא ל ֹא‬,‫ ֶאָלּא ֶשׁהוּא עוֶֹשׂה ָבּהּ ֲﬠֵבָרה‬,‫ֶשׁהוִֹציָאהּ אוֹ ִהְכ ִניָסהּ – ִנְמָצא ֶשׁלּ ֹא ָבָּאה ִמְצָוה זוֹ ְלָידוֹ ַﬠל ְיֵדי ֲﬠֵבָרה‬ 57,‫סח‬:‫ ְול ֹא ָבָּאה ְלָידוֹ ַﬠל ְיֵדי ֲﬠֵבָרה ֶשָׁﬠָשׂה הוּא‬56,‫ַנֲﬠֵשׂית ַבֲּﬠֵבָרה‬ 13 When many people bake in one oven matzah to be used for the mitzvah [of eating matzah], it is desirable that each one make a statement: “[If] my matzah reaches someone else, it is given to him as a gift.”58 [The rationale is that] there is room for concern that one person’s matzah will be exchanged for another’s. [Unless these gifts are made, the person will not fulfill his obligation, because] a person may only fulfill his obligation with matzah that belongs to him. Similarly, when grinding [grain], when many people grind [their grain] together, it is desirable for [everyone to make a similar statement], since at times [one person’s 12/16/2020, 8:47 PM

Shulchan Aruch: Chapter 454 - Which Matzah is Unacceptable for a Pers...

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grain or] flour will be exchanged [for another’s] and thus, they will be reciting blessings improperly.59 ‫ "ָכּל ִמי ֶשִׁהִגּיַﬠ ַמָצִּתי ְלָידוֹ ֲהֵרי‬:‫יג ְכֶּשַׁה ְרֵבּה ְבֵּני ָאָדם אוִֹפין ַמֹצּת ֶשׁל ִמְצָוה ְבַּתנּוּר ֶאָחד – טוֹב ֶשׁיּ ֹאַמר ָכּל ֶאָחד ֵמֶהם‬ ‫ ְוֵכן‬58,‫סט‬.‫ ְוֵאין ָאָדם יוֵֹצא ֶאָלּא ְבַּמָצּה ֶשׁלּוֹ‬,‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִיְתַחְלּפוּ ַמֹצּת ֶשׁל ֶזה ָלֶזה‬,"‫ִהיא ְנתוָּנה לוֹ ְבַּמָתָּנה‬ 59,‫עא‬:‫ ֶשִׁלְּפָﬠִמים ִמְתַחֵלּף ַהֶקַּמחע ְו ִנְמָצא ְמָבֵר ֶשׁלּ ֹא ַכָּדּת‬,‫טוֹב לוַֹמר ִבְּשַׁﬠת ַהְטִּחיָנה ְכֶּשׁטּוֲֹחִנין ַה ְרֵבּה ְבַּיַחד‬ 14 If a person borrowed matzah from another person, he may fulfill his obligation with it as an initial and preferred option.60 [The rationale is that the owner of the matzah] did not lend it to [the borrower] with the intent that he return [that specific matzah] to him. Instead, [he intended that the borrower] eat [that matzah] and return another matzah to him. Thus, this matzah is actually [the borrower’s] in all contexts. (See sec. 461.)61 ‫ ֶאָלּא ַﬠל‬,‫ ֶשֲׁהֵרי ל ֹא ִהְשִׁאיָלהּ לוֹ ַﬠל ְמָנת ֶשַׁיֲּחִזיֶרָנּה לוֹ‬60,‫יד ִאם ָשַׁאל ַמָצּה ֵמֲחֵברוֹ – יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ְלַכְתִּחָלּה‬ (61‫ ְו ִנְמָצא ַמָצּה זוֹ ִהיא ֶשׁלּוֹ ַמָמּשׁ ְלָכל ָדָּברעב )ַﬠֵיּן ִסיָמן תס"א‬,‫ְמָנת ֶשׁיּ ֹאְכֶלָנּה ְוַיֲחִזיר לוֹ ַמָצּה ַאֶחֶרת‬: 15 Just as a person cannot fulfill his obligation [to eat matzah] with matzah that does not belong to him,62 so too, he cannot fulfill his obligation [to eat maror] with maror that does not belong to him.63 [This concept is derived from] the verse,64 “You shall eat [the Paschal sacrifice] together with matzah and bitter herbs….” [Our Sages understood this verse to be] establishing an association [between the mitzvah of eating matzah and that of eating maror] with regard to all their [relevant] laws.63 [This concept applies] even in the present age, when the mitzvah of eating maror merely has the status of a Rabbinic commandment,65 as will be explained in sec. 475[:15, 29]. Nevertheless, all the ordinances ordained by our Sages were ordained in a manner paralleling the Scriptural [mitzvos they are associated with].66 ‫ "ַﬠל‬64,‫ ֶשֶׁנֱּאַמרעד‬63,‫עג‬,‫ ָכּ ֵאין ָאָדם יוֵֹצא ְבָּמרוֹר ֶשֵׁאינוֹ ֶשׁלּוֹ‬62,‫טו ְכֵּשׁם ֶשֵׁאין ָאָדם יוֵֹצא ְבַּמָצּה ֶשֵׁאינוֹ ֶשׁלּוֹ‬ ‫ ְוַגם ַﬠְכָשׁו ִבְּזַמן ַהֶזּה ֶשִׁמְּצַות ֲאִכיַלת ָמרוֹר ֵאיָנהּ ֶאָלּא‬63.‫ ֻהְקּשׁוּ ֶזה ָלֶזהעה ְלָכל ִהְלכוֵֹתיֶהם‬,"'‫ַמצּוֹת וְּמֹר ִרים ְוגוֹ‬ ‫עז ִמָכּל ָמקוֹם ָכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמים – ִתְּקּנוּ ְכֵּﬠין ֶשׁל‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ה‬65,‫ִמִדְּבֵרי סוְֹפ ִריםעו‬ 66,‫עח‬:‫תּוָֹרה‬

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Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to Knead [the Dough from which] Matzah is Made By Rabbi Schneur Zalman of Liadi

SECTION 455 The Laws Governing the Water Used to Knead [the Dough from which] Matzah is Made (1-34) ‫סימן תנה ִדּין ַמ ִים ֶשָׁלִּשׁין ָבֶּהם ַהַמָּצּה וּבוֹ ל"ד ְסִﬠיִפים‬: 1 The matzah that a person eats throughout all the days of Pesach may be kneaded solely with cold water, but not with lukewarm water,1 i.e., water whose temperature is that of saliva.2 [The rationale is that] when the water is not cold, it is very easy for [the dough] to become chametz unless one works with it with exceeding vigor, and it cannot be assumed that [people at large will exert] such vigor.3 Therefore, the Sages forbade kneading [dough for matzah] with lukewarm water.4 Needless to say, [kneading dough for matzah] with warm water [is forbidden]. (However, [using] boiling water would be permitted according to the fundamentals of the law.5 Nevertheless, the Geonim ruled strictly and forbade this, as explained in sec. 454[:7].)6 ‫ ְדַּה ְינוּ ַכֲּחִמימוּת‬1,‫ב‬,‫ ֲאָבל ל ֹא ְבּפוְֹשׁ ִרין‬,‫א ַהַמָּצּה ֶשָׁאָדם אוֵֹכל ָכּל ְיֵמי ַהֶפַּסחא ֵאין ָלִשׁין אוָֹתהּ ֶאָלּא ְבַּמ ִים צוְֹנ ִנין‬ ‫ה ְוֵאין ָאנוּ‬,‫ ְלִפי ֶשְׁבַּקל תּוַּכל ָלבוֹא ִליֵדי ִחמּוּץ ְכֶּשֵׁאין ַהַמּ ִים צוֹ ְנ ִנין ִאם ל ֹא ִיְתַﬠְסּקוּ ִבְּז ִריזוּתד ְיֵתָרה ְמֹאד‬2,‫ג‬,‫ָהֹרק‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ְבַּחִמּיןו )ֲאָבל ְבּרוְֹתִחין ָהָיה ֻמָתּר‬4,‫ ְלִפיָכ ָאְסרוּ ָלנוּ ֲחָכִמים ָללוּשׁ ְבּפוְֹשׁ ִרין‬3, ‫ְבֶּחְזַקת ְז ִריִזין ָכּל ָכּ‬ (6,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"דז‬,‫ ֶאָלּא ֶשַׁהְגּאוִֹנים ֶהֱחִמירוּ ְוָאְסרוּ‬5,‫ֵמִﬠַקּר ַהִדּין‬: 2 The Sages even forbade kneading [the dough] with cold water on the day on which it was drawn from a river or a spring.7 Instead, [the water] must be [allowed] to rest [overnight] before one kneads [dough for matzah] with it.8 There are authorities who explain that the reason for keeping [the water overnight] is that the days of Nissan are still wintery and the springs are [therefore] somewhat hot.9 Therefore, [the water] must be left to cool for one night after it was removed from its place of warmth, i.e., after it was drawn from the spring. With regard to [water from] rivers that do not flow from [underground] springs,10 [such water] also must be cooled overnight because the heat of the sun beats down on [the rivers] during the day and [their water] becomes slightly warm. ‫ ֶאָלּא ָצ ִרי ַלֲהִליָנם ֹקֶדם‬7,‫ב ַוֲאִפלּוּ ְבַּמ ִים צוֹ ְנִנין ָאְסרוּ ֲחָכִמים ָללוּשׁ ָבֶּהם בּוֹ ַבּיּוֹם ֶשׁ ִנְּשֲׁאבוּ ֵמַהָנָּהרח אוֹ ֵמַהַמְּﬠָין‬ 9,‫ ֶשַׁהַמְּﬠָינוֹת ֵהן רוְֹתִחין ְמַﬠט‬,‫י ְלִפי ֶשְׁיֵּמי ִניָסן ֲﬠַד ִין ִמימוֹת ַהֹחֶרף ֵהן‬:‫ ֵישׁ אוְֹמ ִרים‬,‫ ְוַטַﬠם ִליָנה זוֹ‬8,‫ט‬.‫ֶשָׁיּלוּשׁ ָבֶּהם‬ ‫ ְדַּה ְינוּ ְלַאַחר ֶשׁ ִנְּשֲׁאבוּ ֵמַהַמְּﬠָין‬,‫ְלִפיָכ ָצ ִרי ְלַצ ְנָּנם ַל ְיָלה ֶאָחדיא ְלַאַחר ֶשִׁנְּתְלשׁוּ ִמְמּקוֹם ְרִתיָחָתן‬. ‫ ְלִפי ֶשִׁהָכּה ֲﬠֵליֶהם ֹחם ַהֶשֶּׁמשׁ ַבּיּוֹם‬,‫ ְצ ִריִכין ַגּם ֵכּן ִצנּוּן ַל ְיָלה ֶאָחד‬10‫וֵּמי ַה ְנָּהרוֹת ֶשֵׁאיָנן ִנְמָשִׁכיןיב ִמַמְּﬠָינוֹת‬ ‫יג‬:‫ְו ִנְתַחְמּמוּ ְמַﬠט‬ 3 As an initial preference, one should be careful to draw [the water] before the 12/16/2020, 8:47 PM

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beginning of the night, so that it will cool off for the entire night after being removed from the place where it was warmed.11 After the fact, if one violated [these instructions] and drew [water] after nightfall, it is permitted to knead [dough for matzah] with it on the following day after daybreak, [even] as an initial preference, provided that [the water] was drawn before midnight.12 [The rationale is that] the primary cooling effect of the night is from midnight until dawn, because a north wind blows throughout the six hours [from midnight until dawn]. Before dawn, however, it is forbidden to knead [dough for matzah] with water [that had not rested an entire night, from nightfall until dawn,] even if [the water] was drawn on the previous [night] before dawn.13 [The rationale is that] all six hours from midnight until dawn must pass over [the water] consecutively after it was removed from its place of warmth. When, by contrast, one desires to knead [dough for matzah] with [water] on the following day after dawn, he may draw [the water] during any hour of the day that he desires, for [the water] will cool the entire night. Nevertheless, fundamentally, the cooling process takes place at night, when the heat of the sun is not present. During the day, by contrast, even after [the water] is removed from the place that warms it,11 it will not cool off at all, because it is warmed by the heat of the sun. ‫ ְכֵּדי ֶשַׁיֲּﬠֹבר ֲﬠֵליֶהם ִצנּוּן ָכּל ַהַלּ ְיָלהיד ְלַאַחר ֶשׁ ִנְּתְלשׁוּ‬,‫ג וְּלַכְתִּחָלּה ֵישׁ ִלָזֵּהר ְלָשֳׁאָבן ֹקֶדם ְכּ ִניַסת ְתִּחַלּת ַהַלּ ְיָלה‬ ‫ וְּבִדיֲﬠַבד ֶשָׁﬠַבר וְּשָׁאָבן ְלַאַחר ְכִּניַסת ְתִּחַלּת ַהַלּ ְיָלה – ֻמָתּר ָללוּשׁ ָבֶּהם ְלַכְתִּחָלּה ְלָמָחרטו ְלַאַחר‬11.‫ִמְמּקוֹם ְרִתיָחָתן‬ ‫ ֶשְׁבָּכל ִשָׁשּׁה ָשׁעוֹת‬,‫ ְלִפי ֶשִׁﬠַקּר ִצנּוּן ַהַלּ ְיָלה הוּא ֵמֲחצוֹת ַﬠד ַﬠמּוּד ַהַשַּׁחר‬12,‫ֶשָׁיִּאיר ַהיּוֹם ִאם ְשָׁאָבן ֹקֶדם ֲחִצי ַהַלּ ְיָלה‬ ‫טז‬.‫ַהָלּלוּ ְמַנֶשֶּׁבת רוַּח ְצפוֹ ִנית‬ ‫ ֶשָׁצּ ִרי ֶשַׁיַּﬠְברוּ ֲﬠֵליֶהם ְלַאַחר‬,‫יז ֲאִפלּוּ ְשָׁאָבן ֶאְתמוֹל ֹקֶדם ַﬠמּוּד ַהַשַּׁחר‬,‫ֲאָבל ֹקֶדם ַﬠמּוּד ַהַשַּׁחר ָאסוּר ָללוּשׁ ָבֶּהן‬ ‫ ֲאָבל ְכֶּשׁרוֶֹצה ָללוּשׁ ָבֶּהן‬13.‫ֶשׁ ִנְּתְלשׁוּ ִמְמּקוֹם ְרִתיָחָתן ָכּל ִשָׁשּׁה ָשׁעוֹת ֶשֵׁמֲּחצוֹת ַהַלּ ְיָלה ַﬠד ַﬠמּוּד ַהַשַּׁחריח ְרצוִּפין‬ ‫יט וִּמָכּל‬.‫ ֶשֲׁהֵרי ִיְצַט ְנּנוּ ָכּל ַהַלּ ְיָלה‬,‫ְלָמָחר ְלַאַחר ֶשַׁיֲּﬠֶלה ַﬠמּוּד ַהַשַּׁחר – ַרַשּׁאי ְלָשֳׁאָבן ַהיּוֹם ְבָּכל ָשָׁﬠה ֶשׁ ִיּ ְרֶצה ֵמַהיּוֹם‬ ‫ ֵאיָנם‬11‫ ֲאָבל ַבּיּוֹם ַאף ְלַאַחר ֶשׁ ִנְּתְלשׁוּ ִמְמּקוֹם ְרִתיָחָתן‬,‫ ִﬠַקּר ַהִצּנּוּן הוּא ַבַּלּ ְיָלה ֶשֵׁאין ָשׁם ֹחם ַהֶשֶּׁמשׁ‬,‫ָמקוֹם‬ ‫כ‬:‫ ֶשֹׁחם ַהֶשֶּׁמשׁ ְמַחְמָּמן‬,‫ִמְצַט ְנּ ִנים ְכָּלל‬ 4 There are, however, other authorities who explain that the reason [the water] must be left overnight is that during the night all the waters of springs and rivers are warmed slightly because the sun warms them from below the ground.14 Know [that this is true], because at dawn, one [may] see mist arising from the rivers. Accordingly, when one wants to knead [dough for matzah] with [water from a river], it is necessary that [the water] be separated [for] the entire night from the place where it warmed. Hence, [the water] must be drawn exactly at nightfall.15 If [the water] was drawn after the beginning of the night, it is forbidden to knead [dough for matzah] with it, because it already warmed at the beginning of the night. By contrast, when the water was drawn at the very beginning of the night, even though it was warmed the previous night, it already cooled from this warming [effect], since it was connected to the spring during the entire day, for during the day, the springs are cold because the sun is far above them.16 [As a result,] the ground beneath [the springs] is cold and it cools off [the water]. ‫ ְלִפי ֶשַׁבַּלּ ְיָלה ָכּל ֵמי ַמְﬠָינוֹת וּ ְנָהרוֹת ֵהן רוְֹתִחין ְמַﬠט ֶשַׁהַחָמּה ְמַחַמְּמָתּן ַתַּחת‬:‫ד ֲאָבל ֵישׁ אוְֹמ ִריםכא ֶשַׁטַּﬠם ִליָנה זוֹ‬ ‫כב‬.‫ ֶשַׁבֲּﬠלוֹת ַהַשַּׁחר ַאָתּה רוֶֹאה ָﬠָשׁן ַﬠל ַהְנָּהרוֹת‬,‫ ֵתַּדע‬14,‫ַהַקּ ְרַקע‬ ‫ ְדַּה ְינוּ ֶשִׁיְּשֲׁאֵבם ְתִּחַלּת ַהַלּ ְיָלה‬,‫ ְכֶּשׁרוֶֹצה ָללוּשׁ ָבֶּהן ָצ ִרי ֶשָׁכּל ַהַלּ ְיָלה ִיְהיוּ ְתּלוִּשׁין ִמְמּקוֹם ְרִתיָחָתן‬, ‫ְלִפיָכ‬ ‫כד ֲאָבל ַהַמּ ִים‬.‫ ֶשְׁכָּבר ִנְתַחְמּמוּ ִבְּתִחַלּת ַהַלּ ְיָלה‬,‫ ְוִאם ְשָׁאָבן ְלַאַחר ְתִּחַלּת ַהַלּ ְיָלה – ָאסוּר ָללוּשׁ ָבֶּהן‬15,‫כג‬.‫ַמָמּשׁ‬

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Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to ...

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‫ ִמָכּל ָמקוֹם ְכָּבר ִנְצַט ְנּנוּ ֵמִחמּוּם ֶזה ְכֶּשָׁהיוּ ְמֻחָבּ ִרין‬,‫ ַאף ֶשְׁכָּבר ִנְתַחְמּמוּ ְבֵּליל ֶאְתמוֹל‬,‫ֶשׁ ִנְּשֲׁאבוּ ִבְּתִחַלּת ַהַלּ ְיָלה ַמָמּשׁ‬ ‫כו‬:‫ ְוַהַקּ ְרַקע ֶשַׁתְּחֵתּיֶהן צוֶֹנֶנת וְּמַצַנּ ְנָתּן‬16,‫כה ְלִפי ֶשַׁהַחָמּה ְגּבוָֹהה ֵמֶהן‬,‫ ֶשַׁהַמְּﬠָינוֹת ֵהן צוֹ ְנ ִנים ַבּיּוֹם‬,‫ַבַּמְּﬠָין יוֹם ָתִּמים‬ 5 According to this explanation, one only should draw water [with which] to knead matzos at dusk.17 [The rationale is that] before dusk, the water has not cooled from the warmth it received the previous night, since an entire day has not passed from the end of the previous night. After dusk, there are grounds for concern that it is already after the beginning of the night (– for not everyone is knowledgeable enough to pinpoint the exact [time when] night begins –) and the water will have warmed a bit. [According to this approach, if the water is not drawn at the correct time,] there is no way of rectifying [the matter so that one could] knead [dough for matzah] with [this water], even [if the water remains stored above ground for] several nights. [The rationale is that] according to this understanding, the only cooling [process] that is effective for water, is for it to be cooled an entire day while it is in contact with the ground.18 Keeping [the water] overnight does not add to [its] cooling. ([If so,] the Sages’ mention19 of [the term “water] that was kept overnight” [appears problematic.20 However, it can be explained that they used that wording] to teach that [having the water] remain overnight while in contact with the ground is what causes it to be forbidden [to knead dough for matzah with the water,] because at night the springs are hot, but not during the day. Thus, as a matter of course, it is understood that the water should be drawn at dusk, so that 12 hours of a full day will pass while [the water] is in contact with the ground so that it will cool from the warmth [it received] from being warmed during the twelve hours of the previous night.) ‫כז ֶשֹׁקֶּדם ֵבּין ַהְשָּׁמשׁוֹת ֲﬠַד ִין ל ֹא‬,‫ ִבְּלַבד‬17‫ ֵאין ִלְשֹׁאב ַהַמּ ִים ְלִליַשׁת ַהַמּצּוֹת ֶאָלּא ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ה וְּלִפי ַטַﬠם ֶזה‬ ‫ ְוַאַחר ֵבּין ַהְשָּׁמשׁוֹת‬,‫ ֶשֲׁהֵרי ל ֹא ָﬠַבר יוֹם ָתִּמים ִמסּוֹף ַלְיָלה ֶהָﬠָבר‬,‫ִנְצַט ְנּנוּ ַהַמּ ִים ֵמ ְרִתיָחָתן ֶשָׁהיוּ רוְֹתִחין ַבַּלּ ְיָלה ֶהָﬠָבר‬ ‫ וְּכָבר ִנְתַחְמּמוּ ַהַמּ ִים‬,(‫ֵישׁ ָלֹחשׁ ֶשָׁמּא ְכָּבר הוּא ַאַחר ְתִּחַלּת ַהַלּ ְיָלה )ֶשֵׁאין ַהֹכּל ְבִּקיִאין ְלַצְמֵצם ְתִּחַלּת ַהַלּ ְיָלה ַמָמּשׁכח‬ ‫כט ֶשֵׁאין ִצנּוּן מוִֹﬠיל ַלַמּ ִים ְלִפי ְסָבָרא זוֹל ֶאָלּא ִאם ֵכּן‬,‫ ְוֵאין ָלֶהם ַתָּקָּנה ָללוּשׁ ָבֶּהם ֲאִפלּוּ ְלַאַחר ַכָּמּה ֵלילוֹת‬,‫ְמַﬠט‬ ‫לא‬.‫ ְוֵאין ַהִלּיָנה מוֶֹסֶפת ָלֶהם עוֹד ִצנּוּן‬,‫ יוֹם ָתִּמים‬18‫ִנְצַט ְנּנוּ ִבְּמֻחָבּר ַלַקּ ְרַקע‬ (‫ ֶשַׁבַּלּ ְיָלה‬,‫ הוּא ְכֵּדי ְלַלְמֵּדנוּ ֶשַׁהִלּיָנה ִבְּמֻחָבּר ַלַקּ ְרַקע ִהיא ַהגּוֶֹרֶמת ָהִאסּוּר‬20,‫לב‬,‫ ִליָנה‬19‫וַּמה ֶשִּׁהְזִכּירוּ ֲחָכִמים‬ ‫ ְכֵּדי ֶשַׁיַּﬠְברוּ ֲﬠֵליֶהם י"ב ָשׁעוֹת‬,‫ וִּמֵמּיָלא ִנְשָׁמע ֶשָׁצּ ִרי ְלָשֳׁאָבם ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ַהַמְּﬠָינוֹת ֵהן רוְֹתִחין ֲאָבל ל ֹא ַבּיּוֹם‬ ‫ ֶשׁ ִיְּצַט ְנּנוּ ֵמ ְרִתיָחָתן ֶשָׁהיוּ רוְֹתִחין י"ב ָשׁעוֹת ֶשׁל ַל ְיָלה ֶהָﬠָבר‬,‫)ֶשׁל יוֹם ָתִּמים ִבְּמֻחָבּר ַלַקּ ְרַקע‬: 6 With regarding to the halachic ruling: As an initial preference, one should follow the stringencies of both views. Thus, one should draw [the water] at dusk,21 but refrain from kneading [dough for matzah] with it until after daybreak the following day.22 If one does not know how to pinpoint the time so that he can draw [water] at the moment of dusk, he should [draw the water] slightly earlier so that he is certain that the entire span of dusk has not yet passed. ([With regard to] the length of the span of dusk, see sec. 261[:1, 5].)23 One should not be concerned that perhaps [he is drawing water] while it is still day, because according to the first opinion, it is permitted – [even] initially – to draw water while it is still day. If, however, [the person] is concerned that the entire period of dusk has passed and it is already after nightfall, he should not continue to draw [water. The rationale is that] even according to the first opinion, as an initial preference, one should draw water at the actual beginning of the night.24 After the fact, should one have violated [these instructions] and drawn [water] 12/16/2020, 8:47 PM

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while it is still day, he may rely on the first opinion [according to which] it is permitted to knead [dough for matzah] with [this water] on the following day after daybreak. Similarly, should one have violated [these instructions] and drawn [water] after the beginning of the night, it is permitted to knead [dough for matzah] with [this water] on the following day as long as [the water] was drawn before midnight. [Nevertheless,] one should wait until twelve hours pass from the time [the water] was drawn before kneading [dough for matzah] with it, since there are authorities who maintain that in the rainy season water will not cool from warmth that it acquired until [at least] twelve hours pass from the time it was removed from the place where it warmed. ‫ ְול ֹא ָילוּשׁ‬21,‫לד‬,‫לג ְדַּה ְינוּ ֶשִׁיְּשֲׁאֵבן ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ ְלַכְתִּחָלּה ֵישׁ ְלַהֲחִמיר ְכֹּחֶמר ב' ַהְסָּברוֹת‬,‫ו וְּלִﬠְנַין ְפַּסק ֲהָלָכה‬ 22,‫לה‬.‫ָבֶּהן ַﬠד ְלַאַחר ֶשָׁיִּאיר ַהיּוֹם ְלָמָחר‬ ‫ְוִאם ֵאינוֹ יוֵֹדַﬠ ְלַכֵוּן ִלְשֹׁאב ְבֵּבין ַהְשָּׁמשׁוֹת ַמָמּשׁ – ַיְקִדּים ְמַﬠטלו ִלְשֹׁאב ְבָּשָׁﬠה ֶשָׁבּ ִרי לוֹ ֶשֲׁﬠַד ִין ל ֹא ָﬠַבר ָכּל ֹאֶר ֵבּין‬ ‫ ֶשֲׁהֵרי ְלִפי‬,‫ ְוֵאין ָלֹחשׁ לוֹ ֶשָׁמּא ֲﬠַד ִין הוּא יוֹם ָגּדוֹל‬.(23,‫ַהְשָּׁמשׁוֹת ) ְוִשׁעוּר ֹאֶר ֵבּין ַהְשָּׁמשׁוֹת ַﬠֵיּן ְבִּסיָמן רס"אלז‬ ‫ְסָבָרא ָה ִראשׁוָֹנה ֻמָתּר ִלְשֹׁאב ְלַכְתִּחָלּה ְבּעוֹד ַהיּוֹם ָגּדוֹל‬. ‫ ֶשֲׁהֵרי ַאף‬,‫ֲאָבל ִאם הוּא חוֵֹשׁשׁ ֶשָׁמּא ְכָּבר ָﬠַבר ָכּל ֵבּין ַהְשָּׁמשׁוֹת וְּכָבר הוּא ַאַחר ַהְתָחַלת ַהַלּ ְיָלה – ל ֹא ִיְשַׁאב עוֹד‬ 24.‫ְלִפי ְסָבָרא ָה ִראשׁוָֹנה ָצ ִרי ִלְשֹׁאב ְלַכְתִּחָלּה ְבַּהְתָחַלת ַהַלּ ְיָלה ַמָמּשׁ‬ ‫ וֻּמָתּר ָללוּשׁ ָבֶּהן ְלָמָחרלח ְלַאַחר ֶשֵׁהִאיר‬,‫וְּבִדיֲﬠַבד ֶשָׁﬠַבר וְּשָׁאָבן ְבּעוֹד ַהיּוֹם ָגּדוֹל – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫מ‬.‫ ְוֵכן ִאם ָﬠַבר וְּשָׁאָבן ְלַאַחר ְתִּחַלּת ַהַלּ ְיָלה – ֻמָתּר ָללוּשׁ ָבֶּהם ְלָמָחרלט ִאם ִנְשֲׁאבוּ ֹקֶדם ֲחצוֹת ַהַלּ ְיָלה‬.‫ַהיּוֹם‬ ‫מא ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםמב ֶשֵׁאין‬,‫ ֵישׁ ְלַהְמִתּין ִמָלּלוּשׁ ָבֶּהם ַﬠד ֶשַׁיַּﬠְברוּ ֲﬠֵליֶהם י"ב ָשׁעוֹת ֵמֵﬠת ֶשִׁנְּשֲׁאבוּ‬,‫וִּמָכּל ָמקוֹם‬ ‫ַהַמּ ִים ִמְצַט ְנּ ִנים ֵמ ְרִתיָחָתן ֶשָׁהיוּ רוְֹתִחין ִבּימוֹת ַהְגָּשִׁמים ַﬠד ֶשַׁיַּﬠְברוּ ֲﬠֵליֶהם י"ב ָשׁעוֹת ֵמֵﬠת ֶשׁ ִנְּתְלשׁוּ ִמְמּקוֹם‬ ‫ ְרִתיָחָתן‬: 7 As an initial preference, it is desirable to be careful when keeping water overnight, not to keep it in a winter home, nor in another room, but in an open place, so that it will cool from the surrounding atmosphere. If the surrounding atmosphere is warm, [the water] should not be left overnight outside, but rather, [it should be left] in a cellar, for a cellar is cool when [the outside temperature] is warm. (If a person does not have a cellar, he should leave [the water] in a building [overnight].) If [the outside] temperature is cold, he should not leave [the water] in a cellar, since a cellar is warm when the [outside temperature] is cold. Instead, he should keep [the water] outside.25 ‫ ְכֵּדי‬,‫ ֶאָלּא ְבָּמקוֹם ְמֻגֶלּה‬,‫ ְול ֹא ְבֶּחֶדר ַאֵחר‬,‫ ֶשׁלּ ֹא ְיִליֵנם ְבּתוֹ ֵבּית ַהֹחֶרף‬,‫ז ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ְכֶּשְׁמִּלי ִנים ַהַמּ ִים‬ ‫ ֶשַׁהַמּ ְרֵתּף הוּא ַקר ִבְּזַמן‬,‫מג ְוִאם ֲא ִויר ָהעוָֹלם הוּא ַחם – ל ֹא ְיִליֵנם ָבֲּא ִויר ֶאָלּא ַבַּמּ ְרֵתּף‬.‫ֶשִׁיְּצַט ְנּנוּ ַבֲּא ִויר ָהעוָֹלם‬ ‫ ְוִאם ֲא ִויר ָהעוָֹלם הוּא ַקר – ל ֹא ַי ִנּיֵחם ַבַּמּ ְרֵתּף ֶשׁהוּא ַחם ִבְּזַמן‬.(‫ַהֹחםמד ) ְוִאם ֵאין לוֹ ַמ ְרֵתּף – ַיִנּיֵחם ְבּתוֹ ַהַבּ ִית‬ 25,‫מה‬:‫ ֶאָלּא ְיִליֵנם ָבֲּא ִויר‬,‫ַהֹקּר‬ 8 When [water] is left overnight outside, one should be careful to bring it under a roof or into a room with a roof before the sun rises so that it will not be heated by the heat of the sun. Even on a cloudy day, the heat of the sun passes through the clouds and heats the water. [The above applies] even if [the water] is covered [by a cloth or a lid], for a cover will not protect [the water from the heat] if it is left in the sun for a long time. For the [above] reason, it is preferable to leave [the water] under a roof overnight,26 lest one forget to bring it under a roof before sunrise. Nevertheless, if one left [the water] outside overnight and did not bring it inside before sunrise, it is

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permitted to knead [dough for matzah] with it even if it was exposed to sunlight, as long as the water did not remain [in the sunlight] for sufficient time for it to become warm due to the sun’s heat.27 Instead, the water was [still] cold when one went [in the morning to take it]. ‫ ֶשׁלּ ֹא ִיְתַחְמּמוּ‬,‫ח וְּכֶשְׁמִּליָנם ָבֲּא ִויר – ָצ ִרי ִלָזֵּהר ְלַהְכִניָסם ַתַּחת ַהִתְּקָרה אוֹ ְלתוֹ ֶחֶדר ְמֹקֶרה ֹקֶדם ְז ִריַחת ַהֶשֶּׁמשׁ‬ ‫ ֵאין ַהִכּסּוּי ֵמֵגן‬,‫מו ַוֲאִפלּוּ ֵהם ְמֻכִסּים‬.‫ ְוַאף ְבּיוֹם ַהְמֻﬠָנּן עוֵֹבר ֹחם ַהֶשֶּׁמשׁ ֶדֶּר ֶהָﬠִבים וְּמַחֵמּם ַהַמּ ִים‬.‫ְבֹּחם ַהֶשֶּׁמשׁ‬ ‫ ֶשָׁמּא ִיְשַׁכּח ְלַהְכ ִניָסם ֹקֶדם ֶשׁ ִיְּזַרח‬26,‫ יוֵֹתר טוֹב ַלֲהִליָנם ַתַּחת ַהִתְּקָרה‬, ‫מז ְלִפיָכ‬.‫ֲﬠֵליֶהם ִאם ִיְשַׁתּהוּ ַה ְרֵבּה ַבַּחָמּה‬ ‫ַהֶשֶּׁמשׁ‬. ‫ ִאם ֱהִליָנם ָבֲּא ִויר ְול ֹא ִהְכ ִניָסם ֹקֶדם ְז ִריַחת ַהֶשֶּׁמשׁ – ֻמָתּר ָללוּשׁ ָבֶּהםמח ֲאִפלּוּ ָז ְרָחה ַהֶשֶּׁמשׁ‬,‫וִּמָכּל ָמקוֹם‬ ‫נא‬:‫ ֶאָלּא ְמָצָאן צוֹ ְנ ִנים‬27‫מט ִאם ל ֹא ִנְשַׁתּהוּ ָשׁם ַﬠד ְכֵּדי ֶשׁיּוַּחמּוּנ ַהַמּ ִים ְבֹּחם ַהֶשֶּׁמשׁ‬,‫ֲﬠֵליֶהם‬ 9 One should take care to cover the water with a cloth while it is being transported under the sky [during the day], for example, when it is transported from the cellar [where it was kept] to the kneading place. [This law applies] whether one is transporting [the water] on a cloudy day or when the sun is shining – so it will not become slightly warmer because of the heat of the sun. If one is transporting [the water] in a glass container, placing a cloth as a covering on top [of the container] is not effective, because the heat of the sun will pass through the sides of the container.28 ([Instead,] one must cover the sides [of the container] that are exposed to the sunlight with a cloth. If it is a cloudy day, one must cover all the sides [of the container].) If, however, [the person] is transporting the water at night or at dusk (bein hashmashos), e.g., at the time he drew [the water] from the river or the well,29 and is transporting it to his home in the open air, it is not necessary to cover [the water] at all, for the sun has already set and [the water] will no longer be warmed [by it]. Nevertheless, it is customary to cover [the water at that time as well, as a safeguard] so that a leavening agent will not fall into it. For this reason,30 it is customary to filter the water with a clean white cloth while drawing it.31 ‫נג ֵישׁ ִלָזֵּהר ְלַכסּוָֹתן ְבַּמָפּה ִאם‬,‫נב ְכּגוֹן ֶשׁמּוִֹליָכן ִמן ַהַמּ ְרֵתּף ְלֵבית ַהִלּיָשׁה‬,‫ט ְכֶּשׁמּוִֹלי ַהַמּ ִים ַבּיּוֹם ַתַּחת ֲא ִויר ָהָרִקיַﬠ‬ ‫ ְוִאם מוִֹליָכן ִבְּכִלי ְזכוִּכית‬.‫נה ֶשׁלּ ֹא ִיְתַחְמּמוּ ְמַﬠט ְבֹּחם ַהֶשֶּׁמשׁ‬,‫נד אוֹ ֶשׁמּוִֹליָכן ִבְּמקוֹם ְז ִריַחת ַהֶשֶּׁמשׁ‬,‫הוּא יוֹם ַהְמֻﬠָנּן‬ 28,‫נו‬.‫ ִכּי ֹחם ַהֶשֶּׁמשׁ עוֵֹבר ֶדֶּר ָדְּפנוֹת ַהְכִּלי‬,‫– ֵאין מוִֹﬠיל ַמה ֶשְּׁמַּכֶסּה ְבַּמָפּה ַﬠל ַגֵּבּיֶהם‬ (‫ ְוִאם הוּא יוֹם ַהְמֻﬠָנּן ָצ ִרי ְלַכסּוֹת ַﬠל ָכּל ַהְדָּפנוֹת‬,‫) ְוָצ ִרי ְלַכסּוֹת ַהַמָּפּה ַﬠל ַהְדָּפנוֹת ֶשְׁכֶּנֶגד ְז ִריַחת ַהֶשֶּׁמשׁ‬. ‫ ֶשׁמּוִֹליָכן ִמָשּׁם ְלֵביתוֹ‬29‫ ְכּגוֹן ִבְּשַׁﬠת ְשִׁאיָבָתן ֵמַהָנָּהר אוֹ ֵמַהַמְּﬠָין‬,‫ֲאָבל ְכֶּשׁמּוִֹלי ַהַמּ ִים ַבַּלּ ְיָלה אוֹ ְבֵּבין ַהְשָּׁמשׁוֹת‬ ‫נז ֶאָלּא ֶשָׁנֲּהגוּ ְלַכסּוָֹתןנח‬,‫ ֶשֲׁהֵרי ְכָּבר ָשְׁקָﬠה ַהַחָמּה ְול ֹא ִיְתַחְמּמוּ עוֹד‬,‫ֶדֶּר ֲא ִויר ָהָרִקיַﬠ – ֵאין ָצ ִרי ְלַכסּוֹתוֹ ְכָּלל‬ ‫נט‬.‫ֶשׁלּ ֹא ִיֹפּל ְלתוָֹכם שׁוּם ְדַּבר ִחמּוּץ‬ 31:‫ נוֲֹהִגין ְלַסֵנּן ַהַמּ ִים ִבְּשַׁﬠת ַהְשִּׁאיָבהס ְבֶּבֶגד ָלָבןסא ְוָנִקי‬30‫וִּמַטַּﬠם ֶזה‬ 10 It is permitted to draw water during dusk [on one day] so that [it could be used] for many days. True, every day, the surrounding atmosphere is warm due to the heat of the sun. Even so, the water in the container does not become warm, since it is in a building where it is not exposed to the heat of the sun. Nevertheless, every night, one should place [the water] in the open air under a roof.32 If the surrounding atmosphere is hot, one should place [the water] in a cellar during the day and the night, until he kneads [the dough with it].

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‫ ַאף‬,‫סב ְוַאף ֶשְׁבָּכל יוֹם ֲא ִויר ָהעוָֹלם הוּא ַחם ֵמֹחם ַהֶשֶּׁמשׁ‬.‫י ֻמָתּר ִלְשֹׁאב ַמ ִים ְבֵּבין ַהְשָּׁמשׁוֹת ֶאָחד ְלֹצֶר ָיִמים ַה ְרֵבּה‬ ,‫סג וִּמָכּל ָמקוֹם‬.‫ ֶשֵׁאין ֹחם ַהֶשֶּׁמשׁ ַמֶכּה ֲﬠֵליֶהם‬,‫ ֵכּיָון ֶשֵׁהם ְבּתוֹ ַהַבּ ִית‬,‫ַﬠל ִפּי ֵכן ֵאין ַהַמּ ִים ֶשְׁבּתוֹ ַהְכִּלי ִמְתַחְמִּמין‬ ‫ ַﬠד‬,‫ ֵבּין ַבּיּוֹם ֵבּין ַבַּלּ ְיָלה‬,‫ ְוִאם ֲא ִויר ָהעוָֹלם הוּא ַחם – ַי ִנּיֵחם ַבַּמּ ְרֵתּף‬32.‫ְבָּכל ַל ְיָלה ַי ִנּיֵחם ָבֲּא ִויר ַתַּחת ַהִתְּקָרה‬ ‫סד‬:‫ַהִלּיָשׁה‬ 11 [The following law applies to] those who, on the night of the fifteenth [of Nissan], follow the custom of baking the matzah to be used for the mitzvah [of eating matzah] for the reason to be explained in sec. 458[:4]: If the fifteenth [of Nissan] falls on Sunday, they must draw water on Thursday [evening],33 just before nightfall, during dusk leading to the night [between Thursday and] Friday. [This is necessary] because it is impossible for one to draw water during dusk leading to the night [between Friday and] Shabbos even from a well in [his own] courtyard,34 because it is forbidden to prepare for a festival on Shabbos, even when doing so does not involve a forbidden labor, as explained in sec. 416.35 [This prohibition applies during dusk,] for there is an unresolved halachic question [as to whether or not] dusk is [part of] Shabbos.36 ‫סה ִאם ָחל ט"ו ְבֶּאָחד ַבַּשָּׁבּת – ְצ ִריִכים‬,‫יא ַהנּוֲֹהִגים ֶלֱאפוֹת ַמָצּה ֶשׁל ִמְצָוה ְבֵּליל ט"ו ִמַטַּﬠם ֶשִׁיְּתָבֵּאר ְבִּסיָמן תנ"ח‬ ‫סו ֶשִׁאי ֶאְפָשׁר ָלֶהם ִלְשֹׁאב ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ ָסמוּ ַלֲחֵשָׁכה ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ִשִׁשּׁי‬33'‫ֵהם ִלְשֹׁאב ַהַמּ ִים ְבּיוֹם ה‬ ‫סז‬,‫ ְלִפי ֶשָׁאסוּר ְלָהִכין ִמַשָּׁבּת ְליוֹם טוֹב ֲאִפלּוּ ְבָּדָבר ֶשֵׁאין בּוֹ ְמָלאָכה ֲאסוָּרה‬34,‫ֶשׁל ֵליל ַשָׁבּת ֲאִפלּוּ ִמְבֵּאר ֶשְׁבָּחֵצר‬ 36,‫סט‬:‫ וֵּבין ַהְשָּׁמשׁוֹת ְסֵפק ַשָׁבּת הוּא‬35,‫סח‬,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תי"ו‬ 12 If one forgot and did not draw [water] during dusk on the night [between Thursday and] Friday, he should draw the water on Friday close to nightfall, [i.e.,] shortly before dusk, for one may rely on the authorities who maintain that it is permitted to draw water even during the daytime.37 If one forgot and did not draw [the water] before dusk and remembered during dusk, he should have [the water] drawn by a non-Jew.38 ([This is permitted] even if [the Jew does not have a] well in his courtyard, and [the non-Jew] will have to bring [the water] through the public domain. [The rationale is that the prohibition against] instructing a non-Jew [to perform a forbidden activity on Shabbos] is a shvus,39and during dusk, [the Sages] did not [impose] their decree against [performing] a shvus when a mitzvah is involved,40 as explained in sec. 261[:1-2].) True, [there is a difficulty in the course of action recommended here, because] as an initial preference, one should not have a non-Jew draw the water for the matzah to be used for the mitzvah, as will be explained.41 Nevertheless, in this instance, [the situation] is considered as after the fact since it is impossible [to draw the water] any other way. ‫ ֶשֵׁיּשׁ‬,‫יב ְוִאם ָשַׁכח ְול ֹא ָשַׁאב ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ו' – ִיְשַׁאב ְבּיוֹם ו' ָסמוּ ַלֲחֵשָׁכה ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת ְמַﬠט‬ 37,‫עא‬.‫ִלְסֹמ ַﬠל ָהאוְֹמ ִריםע ֶשֻׁמָּתּר ִלְשֹׁאב ַהַמּ ִים ֲאִפלּוּ ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ ‫ )ֲאִפלּוּ ֵאין בּוֹר ַבֲּחֵצרוֹ‬38,‫ְוִאם ָשַׁכח ְול ֹא ְשָׁאָבן ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת ְו ִנְזַכּר ְבֵּבין ַהְשָּׁמשׁוֹת – ִיְשַׁאב ַﬠל ְיֵדי ָנְכ ִריעב‬ ‫ וְּבֵבין ַהְשָּׁמשׁוֹת ל ֹא ָגְּזרוּ ַﬠל ְשׁבוּת ִבְּמקוֹם‬39,‫ ֶשֲׁאִמיָרה ְלָנְכ ִרי ִהיא ְשׁבוּת‬,‫ְוָצ ִרי ְלהוִֹליָכן ֶדֶּר ְרשׁוּת ָהַרִבּים‬ (‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רס"אעג‬40,‫ִמְצָוה‬. ‫ ִמָכּל ָמקוֹם ָכּאן ֶשִׁאי ֶאְפָשׁר‬41,‫עד‬,‫ְוַאף ֶשְׁלַּכְתִּחָלּה ֵאין ִלְשֹׁאב ַהַמּ ִים ֶשׁל ַמצּוֹת ִמְצָוה ַﬠל ְיֵדי ָנְכ ִרי ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫ְבִּﬠ ְנָין ַאֵחר – ֲהֵרי ֶזה ְכּ ִדיֲﬠַבד‬: 13 If the person has [other] water in his home that was drawn while it was still day [on Friday] – even if it was not drawn for the sake of the mitzvah [of eating

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matzah]42 – he should take it [and] knead [the dough for matzah] with it instead of instructing a non-Jew to draw other water for him during dusk if [the non-Jew] would have to carry [the water] through the public domain.43 [This option is preferable] since, fundamentally, the halachah follows the authorities who maintain that even water that was drawn during the day is acceptable to knead [dough for matzah] as an initial preference. If so, [according to this view,] in this instance, there is no mitzvah at all to draw more water.44 ‫עה ְול ֹא‬,‫ – ִיַקּח אוָֹתם ָללוּשׁ ָבֶּהם‬42‫יג ְוִאם ֵישׁ לוֹ ְבֵּביתוֹ ַמ ִים ְשׁאוִּבים ִמְבּעוֹד יוֹם ַאף ֶשׁלּ ֹא ִנְשֲׁאבוּ ְלֵשׁם ִמְצָוה‬ ‫ ֶשָׁהִﬠָקּר‬43,‫י ֹאַמר ְלָנְכ ִרי ֶשׁ ִיְּשַׁאב לוֹ עוֹד ַמ ִים ֲאֵח ִרים ְבֵּבין ַהְשָּׁמשׁוֹת ִאם ָצ ִרי ְלהוִֹליָכן ֶדֶּר ְרשׁוּת ָהַרִבּים‬ ‫ ְוִאם ֵכּן ֵאין ָכּאן ִמְצָוה ְכָּלל ִלְשֹׁאב עוֹד‬,‫ְכָּהאוְֹמ ִריםעו ֶשַׁאף ַהַמּ ִים ֶשׁ ִנְּשֲׁאבוּ ִמְבּעוֹד יוֹם ְכֵּשׁ ִרים ָללוּשׁ ָבֶּהם ְלַכְתִּחָלּה‬ 44,‫עז‬:‫ַמ ִים‬ 14 If, however, it is only necessary to bring [the water] via a karmelis,45 one should instruct a non-Jew to draw water for him and bring it to him during dusk [instead of] taking the water that he had at home that was drawn while it was still day. Needless to say, if one has a cistern in his courtyard, he should instruct a non-Jew to draw water for him during dusk. [The rationale is that] the prohibition against carrying in a karmelis and similarly, the prohibition against preparing for a festival on Shabbos through an activity that does not involve the performance of a [Scripturally forbidden] labor are both merely shvusim [forbidden] by Rabbinic Law. When one instructs a non-Jew to perform [such activities], it is thus a shvus d’shvus.46 [The Sages did not issue a prohibitive] decree regarding such a situation during bein hashmashos even when a mitzvah was not involved, as explained in sec. 349[:3].47 If one forgot to instruct a non-Jew to draw water for him during dusk, he should take the drawn water that he has at home, that was drawn during the day, even though it was not drawn with the intent to be used for a mitzvah, since he has no other alternative. ‫ ְוַאל ִיַקּח‬,‫ – י ֹאַמר ְלָנְכ ִרי ֶשִׁיְּשַׁאב לוֹ ַמ ִים ִויִביֵאם ֵבּין ַהְשָּׁמשׁוֹת‬45‫יד ֲאָבל ִאם ֵאין ָצ ִרי ְלהוִֹליָכן ֶאָלּא ֶדֶּר ַכּ ְרְמִלית‬ ‫ ֶשׁיּ ֹאַמר ְלָנְכ ִרי ִלְשֹׁאב לוֹ ְבֵּבין‬,‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ֵישׁ לוֹ בּוֹר ַבֲּחֵצרוֹ‬.‫ַהַמּ ִים ֶשְׁבֵּביתוֹ ֶשִׁנְּשֲׁאבוּ ִמְבּעוֹד יוֹם‬ ‫ ֵאיָנהּ ֶאָלּא ְשׁבוּת‬,‫ ְוֵכן ִאסּוּר ֲהָכָנה ִמַשָּׁבּת ְליוֹם טוֹב ְבָּדָבר ֶשֵׁאין בּוֹ ְמָלאָכה‬,‫ ֶשִׁאסּוּר ַהִטְּלטוּל ְבַּכ ְרְמִלית‬,‫ַהְשָּׁמשׁוֹת‬ ‫ ְול ֹא ָגְּזרוּ ָﬠָליו ְבֵּבין ַהְשָּׁמשׁוֹת ַאף ֶשׁלּ ֹא ְלֹצֶר‬46,‫ וְּכֶשׁאוֵֹמר ְלָנְכ ִרי ַלֲﬠשׂוֹת ֲהֵרי הוּא ְשׁבוּת ִדְּשׁבוּת‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ 47,‫עח‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שמ"ט‬,‫ִמְצָוה‬ ‫ְוִאם ָשַׁכח ְבֵּבין ַהְשָּׁמשׁוֹת ְול ֹא ָאַמר ְלָנְכ ִרי ִלְשֹׁאב לוֹ ַמ ִים – ִיַקּח ַהַמּ ִים ְשׁאוִּבים ֶשְׁבֵּביתוֹ ֶשׁ ִנְּשֲׁאבוּ ִמְבּעוֹד יוֹם ַאף‬ ‫עט‬:‫ ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‬,‫ֶשׁלּ ֹא ִנְשֲׁאבוּ ְלֵשׁם ִמְצָוה‬ 15 [The following law applies with regard to a person] who has water at home that was drawn for the sake of kneading matzah and the spring equinox fell either on that night or [during the next] day, or a person in the neighborhood died. [In both instances, the prevailing custom] is to pour out all the water in the neighborhood, because there is concern48 for danger.49 Nevertheless, it is not necessary to pour out this water [which was drawn to enable observing the mitzvah to eat matzah. This can be derived from the verse,]50 “One who upholds a commandment will not know any adversity.” [Nevertheless,] if one seeks to be stringent and pour out [the water], he may do so.51 [Indeed,] it is proper to do so if [the person] can easily obtain other water that was held overnight, or if it is easy for him to knead [the dough for matzah] on another day with other water that he will draw during dusk on the preceding day. ,‫ אוֹ ֶשֵׁמּת ֶאָחד ִבְּשׁכוָּנתוֹ‬,‫טו ִמי ֶשֵׁיּשׁ לוֹ ְבֵּביתוֹ ַמ ִים ְשׁאוִּבין ֶשְׁשָּׁאָבן ְלִליַשׁת ַהַמָּצּה ְוָנְפָלה ַהְתּקוָּפה ַבַּלּ ְיָלהפ אוֹ ַבּיּוֹם‬

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‫פב‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ִלְשֹׁפּ ַמ ִים ַהָלּלוּ‬49,‫פא‬,‫ ַסָכָּנה‬48‫ֶשָׁצּ ִרי ִלְשֹׁפּ ָכּל ַהַמּ ִים ֶשַׁבְּשּׁכוָּנה ִמְפֵּני ֲחַשׁשׁ‬ ‫פד‬."‫ "שׁוֵֹמר ִמְצָוה ל ֹא ֵיַדע ָדָּבר ָרע‬50,‫ֶשֶׁנֱּאַמרפג‬ ‫פה אוֹ‬,‫ ְוָנכוֹן ַלֲﬠשׂוֹת ֵכּן ִאם ֶאְפָשׁר לוֹ ְבַּקל ִלְמצ ֹא ַמ ִים ֲאֵח ִרים ֶשָׁלּנוּ‬51.‫ְוִאם רוֶֹצה ְלַהֲחִמיר וְּלָשְׁפָכם – ָה ְרשׁוּת ְבָּידוֹ‬ ‫ֶשֶׁאְפָשׁר לוֹ ְבַּקל ָללוּשׁ ְבּיוֹם ַאֵחר ְבַּמ ִים ֲאֵח ִרים ֶשׁ ִיְּשַׁאב ְבֵּבין ַהְשָּׁמשׁוֹת ֶשְׁלָּפָניו‬: 16 To what does the above apply? To water that was drawn to knead [dough for] matzah that was not [intended to be used] for the mitzvah [of eating matzah on the night of the fifteenth of Nissan. Such matzah] is very similar to a matter which is [not a mitzvah, but rather a matter of] choice. [The rationale is that] a person has the option of not eating matzah during all the days of Pesach [with the exception of the night of the fifteenth of Nissan].52 Therefore, one may be stringent with himself and pour out [the water that had been drawn at the time of the equinox. Different rules apply,] by contrast, to water that was drawn for the sake of kneading [dough with which to bake] matzah to be used for the mitzvah [of eating matzah on the night of the fifteenth of Nissan]. Even if one could find other water and [would like to be] stringent and pour out the water, he is not acting in a desirable manner, for it appears that he is regarding with derision the promise of the verse,50 “One who upholds a commandment will not know any adversity.” Nevertheless, as an initial preference, it is desirable not to rely on this promise [alone] and [to take the precaution] of placing a piece of iron in [the water] before the advent of the equinox.53 It is desirable to be careful that the iron is clean, like a needle or the like, so that there will not be (the slightest trace of chametz) attached to the [piece of] iron [lest the chametz] crumble from [the iron] into the water. ‫ ֶשָׁה ְרשׁוּת‬,‫ ֶשִׁהיא ְקרוָֹבה ִלְדַבר ָה ְרשׁוּת‬,‫טז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּמ ִים ֶשְׁשָּׁאָבן ְלִליַשׁת ַהַמָּצּה ֶשֵׁאיָנהּ ֶשׁל ִמְצָוה‬ ‫ ֲאָבל ַהַמּ ִים ֶשִׁנְּשֲׁאבוּ ְלִליַשׁת‬.‫ ְלִפיָכ ַרַשּׁאי ְלַהֲחִמיר ַﬠל ַﬠְצמוֹ וְּלָשְׁפָכם‬51,‫ְבָּידוֹ ֶשׁלּ ֹא ֶלֱאֹכל ַמָצּה ָכּל ְיֵמי ַהֶפַּסח‬ ‫ ֶשׁ ִנּ ְרֶאה‬,‫ ַאף ִאם ֶאְפָשׁר לוֹ ִלְמצ ֹא ַמ ִים ֲאֵח ִרים וַּמֲחִמיר ַﬠל ַﬠְצמוֹ ְושׁוְֹפָכן – ל ֹא טוֹב הוּא עוֶֹשׂה‬,‫ַהַמּצּוֹת ֶשׁל ִמְצָוה‬ ‫פו‬."‫ "שׁוֵֹמר ִמְצָוה ל ֹא ֵיַדע ָדָּבר ָרע‬50:‫ִכְּמַזְלֵזל ְבַּמֲאַמר ַהָכּתוּב‬ ‫ ְוטוֹב ִלָזֵּהר ֶשׁ ְיֵּהא‬53,‫פז‬.‫ ְוָיִשׂים ְלתוֹכוֹ ַבּ ְרֶזל‬,‫ ְלַכְתִּחָלּה ֹקֶדם ֶשַׁהְתּקוָּפה נוֶֹפֶלת ל ֹא ִיְסֹמ ַﬠל ֶזה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשׁלּ ֹא ְיֵהא )ְמאוָּמה ֵפּרוּר ָחֵמץ ַמֶשּׁהוּ( ָדּבוּק ַבַּבּ ְרֶזל ְו ִיָפֵּרר ִמֶמּנּוּ ְלתוֹ‬,‫ַהַבּ ְרֶזלפח ָנִקיפט ְכֵּﬠין ַמַחט ְוַכיּוֵֹצא ָבּהּ‬ ‫צ‬:‫ַהַמּ ִים‬ 17 It is desirable to be careful and not to leave the [piece of] iron in the water [for a lengthy period]. Instead, one should remove it immediately after the equinox passes. [The rationale is that] iron will raise the temperature of the water slightly.54 It is also desirable to be careful to tie a thread or a strand to the [piece of] iron and have the other end of the thread outside the water so that one could hold onto [the thread] to remove the [piece of] iron from the water. [Thus,] he would not have to insert his hand into the water to remove [the piece of iron] from there. [That would be undesirable] since [the person’s] hand will raise the temperature of the water slightly. ‫ ֶשַׁהַבּ ְרֶזל ְמַחֵמּם ְמַﬠט ֶאת‬,‫ ֶאָלּא יוִֹציֶאנּוּ ִמָיּד ְלַאַחר ֶשָׁנְּפָלה ַהְתּקוָּפה‬,‫יז ְוטוֹב ִלָזֵּהר ֶשׁלּ ֹא ְלַהְשׁהוֹת ַהַבּ ְרֶזל ְבּתוֹ ַהַמּ ִים‬ ‫ ְכֵּדי ֶשׁיּוַּכל‬,‫ ְוֵכן טוֹב ִלָזֵּהר ִלְקֹשׁר ַהַבּ ְרֶזל ְבּחוּט אוֹ ִבְּמִשׁיָחה ְור ֹאשׁ ַהֵשּׁ ִני ֶשׁל ַהחוּט ִיְהֶיה חוּץ ַלַמּ ִים‬54,‫צא‬.‫ַהַמּ ִים‬ ‫ ֶשַׁהָיּד ְמַחֶמֶּמת ְמַﬠט ֶאת‬,‫ ְול ֹא ִיְצָטֵר ְלַהְכ ִניס ָידוֹ ְלתוֹ ַהַמּ ִים ְלהוִֹציאוֹ ִמָשּׁם‬,‫ֶלֱאֹחז בּוֹ ְלהוִֹציא ַהַבּ ְרֶזל ִמן ַהַמּ ִים‬ ‫צב‬:‫ַהַמּ ִים‬ 18 As an initial preference, it is desirable to take care that the water to be used for

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Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to ...

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kneading the [dough for] matzah to be used for the mitzvah [of eating matzah on the night of the fifteenth of Nissan], not be drawn by a non-Jew, (nor by a deafmute, a mentally or emotionally challenged individual, or a minor).55 [The rationale is that] the activities that prepare for a mitzvah are comparable to [the activities involved in] the mitzvah itself. Kneading [the dough for] the matzah to be used for the mitzvah [of eating matzah on the night of the fifteenth of Nissan] is acceptable only [when performed] by (an adult, mature)56 Jew57 who will watch [that the dough does not become] chametz, [doing so] for the sake of the mitzvah [of eating matzah.58Similarly, since drawing the water makes it possible to fulfill this mitzvah, only such individuals should perform that act.] [Indeed,] it is desirable that a Jew also draw the water for the other matzos,59 if possible. ‫יח ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ִלְשֹׁאב ַהַמּ ִים ְלִליַשׁת ַהַמֹּצּת ֶשׁל ִמְצָוה ַﬠל ְיֵדי ָנְכ ִריצג ) ְול ֹא ַﬠל ְיֵדי ֵחֵרשׁ שׁוֶֹטה‬ 57‫ ְוַהִלּיָשׁה ֶשׁל ַמַצּת ִמְצָוה ֵאיָנהּ ְכֵּשָׁרה ִכּי ִאם ַﬠל ְיֵדי ִיְשָׂרֵאל‬,‫ ְלִפיצה ֶשַׁמְּכִשׁיֵרי ַהִמְּצָוה ֵהן ְכִּמְצָוה‬55,(‫ְוָקָטןצד‬ ‫ טוֹב ֶשִׁיְּשַׁאב ִיְשָׂרֵאל ִאם‬59‫ ְוַאף ְלִליַשׁת ְשָׁאר ַהַמּצּוֹת‬58,‫צו‬.‫( ֶשׁ ִיְּשֹׁמר אוָֹתהּ ֵמִחמּוּץ ְלֵשׁם ִמְצָוה‬56‫)ָגּדוֹל ֶבּן ַדַּﬠת‬ ‫צז‬:‫ֶאְפָשׁר‬ 19 It is customary not to draw water [for matzos] with an earthenware container unless it is new. [One should not draw the water] with an earthenware utensil that had been used previously – even [if the] earthenware [utensil] had [only been used] on the preceding Pesach – unless it is coated. (See sec. 451[:69-70]).60 [The rationale is that using] previously used earthenware utensils that are not coated does not reflect [the approach of] performing the mitzvah in a manner that beautifies it, as will be explained in sec. 673.61 One should not deviate from this custom. [When using] utensils [made] of all other materials, even those made of wood, there is no reason for objection if they were used [previously], provided they were used solely with water. If, however, [the utensils] were [used] with mei peiros62(i.e., all liquids other than water are called mei peiros in this context, as will be explained in sec. 462[:2]), it is preferable to be careful not to draw [water with] them unless one performed hag’alah on them previously. [The rationale is that] when [even] a small amount of mei peiros mixes with water, the water [will] cause the dough kneaded with it to become chametz faster, as will be explained in sec. 462[:3]. As an initial preference, it is desirable not to draw [the water to be used to make dough for matzah] with a copper utensil – even if it is new – because copper raises the temperature [of the water]. After the fact, however, there is no need for concern. Even if water remained in [a copper container] for many days, it is permitted to [use it to] knead [dough for matzos].63 ‫ ֶאָלּא‬,‫צח ֲאָבל ל ֹא ִבּיָשׁ ִנים ֲאִפלּוּ ֵהם ֶשׁל ֶפַּסח ֶהָﬠָבר‬,‫יט נוֲֹהִגים ֶשׁלּ ֹא ִלְשֹׁאב ַהַמּ ִים ִבְּכֵלי ֶחֶרס ֶאָלּא ִאם ֵכּן ֵהם ֲחָדִשׁים‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ֶשְׁכֵּלי ֶחֶרס ְיָשׁ ִנים ֶשֵׁאיָנן ְמֻצִפּין ֵאיָנן ִהדּוּר ְלִמְצָוה‬60,(‫ִאם ֵכּן ֵהם ְמֻצִפּיםצט )ַﬠֵיּן ְבִּסיָמן תנ"אק‬ ‫ ֲאָבל ִבְּשָׁאר ָכּל ַהֵכִּלים ֲאִפלּוּ ֶשׁל ֵﬠץ – ֵאין ְלַהְקִפּיד ָבֶּהם ִאם ֵהם‬.‫ ְוֵאין ְלַשׁנּוֹת ַהִמּ ְנָהג‬61,‫קא‬,‫ְבִּסיָמן תרע"ג‬ ‫קב‬.‫ְיָשׁ ִנים‬ ‫ )ֵפּרוּשׁ ָכּל ַהַמְּשִׁקין חוּץ ִמַמּ ִים ִנְקָרא ֵמי‬62‫ ֲאָבל ִאם ָהָיה ָבֶּהם ֵמי ֵפּרוֹת‬,‫וִּבְלַבד ֶשׁלּ ֹא ִנְשַׁתֵּמּשׁ ָבֶּהם ֶאָלּא ְבַּמ ִים ִבְּלַבד‬ ‫קה ְלִפי‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תס"בקג( – טוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלְשֹׁאב בּוֹקד ֶאָלּא ִאם ֵכּן ִה ְגִﬠילוֹ ִמֹקֶּדם‬,‫ֵפּרוֹת ְלִﬠ ְנָין ֶזה‬ ‫קו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ֶשֵׁמּי ֵפּרוֹת ְכֶּשִׁמְּתָﬠֵרב ְמַﬠט ֵמֶהם ְבַּמ ִים ְמַמֲה ִרין ַהַמּ ִים ְלַהְחִמיץ ֶאת ָהִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ָבֶּהם‬ ‫קז‬.‫תס"ב‬

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‫קט‬.‫קח ֲאָבל ְבִּדיֲﬠַבד ֵאין ָלֹחשׁ‬.‫ ְלִפי ֶשַׁה ְנֹּחֶשׁת ְמַחֵמּם‬,‫וְּלַכְתִּחָלּה טוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלְשֹׁאב ִבְּכִלי ְנֹחֶשׁת ַוֲאִפלּוּ הוּא ָחָדשׁ‬ 63:‫ַוֲאִפלּוּ ִנְשַׁתּהוּ ַהַמּ ִים ְבּתוֹכוֹ ָיִמים ַה ְרֵבּהקי – ֻמָתּר ָללוּשׁ ָבֶּהם‬ 20 Even as an initial preference, it is customary to grant license to knead [the dough for matzah] in a copper utensil. It is only necessary to be careful not to use [such a utensil] to draw water. [The rationale is that] the water must cool overnight,64 and when it is kept in a copper utensil it will not cool as much as it will [cool] in other utensils. ‫קיא ֶשַׁהַמּ ִים ְצ ִריִכין ִצנּוּן‬,‫ ְוֵאין ִנְזָה ִרין ֶאָלּא ֶשׁלּ ֹא ִלְשֹׁאב בּוֹ ַמ ִים‬,‫כ ַוֲאִפלּוּ ְלַכְתִּחָלּה נוֲֹה ִגין ֶהֵתּר ָללוּשׁ ִבְּכִלי ְנֹחֶשׁת‬ ‫קיב‬:‫ וְּכֶשֵׁהם ִבְּכִלי ְנֹחֶשׁת ֵאיָנן ִמְצַט ְנִּנין ָכּל ָכּ ְכּמוֹ ִבְּשָׁאר ֵכִּלים‬64,‫ַל ְיָלה ֶאָחד‬ 21 It is customary not to knead [dough for] the matzah [designated to be used] for the mitzvah [of eating matzah] with water drawn to knead [the dough to make] other matzos.65Instead, one should draw water specifically to knead the matzah [designated to be used] for the mitzvah [of eating matzah] and say66 when drawing [the water],67 “Behold, I am drawing [the water] for the sake of [making] the matzah to be used for the mitzvah.” ‫ ֶאָלּא שׁוֵֹאב ַמ ִים ְמיָֻחִדים ְלִליַשׁת‬65,‫כא נוֲֹהִגין ֶשֵׁאין ָלִשׁין ַהַמּצּוֹת ֶשׁל ִמְצָוה ְבַּמ ִים ֶשׁ ִנְּשֲׁאבוּ ְלִליַשׁת ְשָׁאר ַהַמּצּוֹת‬ ‫קיד‬:"‫ "ֲהֵרי ִני שׁוֵֹאב ְלֵשׁם ַמַצּת ִמְצָוה‬67:‫ ִבְּשַׁﬠת ַהְשִּׁאיָבה‬66‫קיג ְואוְֹמ ִרים‬,‫ַהַמֹּצּת ֶשׁל ִמְצָוה‬ 22 As an initial preference, one should draw water from rivers if possible, and not from wells, because in the winter, well water is warmer than river water.68 (The [early] days of Nissan are still considered as winter, as explained [above].)69 To whatever degree it is possible to seek out colder water, one should. When, however, the rivers swell because of melted snow and rain, it is preferable to draw water from wells if possible, because rain water and the water from melted snow is warmer than well water. ‫ ְלִפי ֶשֵׁמּי ַהְבֵּארוֹת ִבּימוֹת ַהֹחֶרף ֵהם רוְֹתִחים יוֵֹתר‬,‫כב ְלַכְתִּחָלּה ֵישׁ ִלְשֹׁאב ִמן ַה ְנָּהרוֹת ִאם ֶאְפָשׁר לוֹ ְול ֹא ִמן ַהְבֵּארוֹת‬ ‫ ְוָכל ַמה ֶשֶּׁאְפָשׁר ְלַהֵדּר ַאַחר ַמ ִים ָק ִרים‬,(69,‫ ) ִויֵמי ִניָסן ִמימוֹת ַהֹחֶרף ֵהן ְכּמוֹ ֶשִׁנְּתָבֵּארקטז‬68,‫ִמֵמּי ַה ְנָּהרוֹתקטו‬ ‫ְבּיוֵֹתר ְמַהְדּ ִרין‬. ‫ ְלִפי ֶשֵׁמּי ַהְגָּשִׁמים‬,‫ֲאָבל ְכֶּשַׁה ְנָּהרוֹת ְגּדוֹלוֹת ֵמַהְפָשַׁרת ְשָׁלִגים וְּגָשִׁמים – טוֹב יוֵֹתר ִלְשֹׁאב ִמן ַהְבֵּארוֹתקיז ִאם ֶאְפָשׁר‬ ‫קיח‬:‫וֵּמי ַהְפָשַׁרת ְשָׁלִגים ֵהן רוְֹתִחין יוֵֹתר ִמֵמּי ַהְבֵּארוֹת‬ 23 Water from wells, caves, and cellars also must be cooled off for one night before kneading [dough with them], for vapor rises from them in the rainy days [of winter], and the [early] days of Nissan are still [considered as wintery].69 Some authorities maintain that [different rules apply], by contrast, to water kept in a cistern, i.e., an underground reservoir whose walls and floor are covered entirely with [cement or other] building materials. [These authorities maintain that] it is as if the water [the cistern contains] is being held in a chest. [Therefore, these authorities maintain that] it is permitted to knead [dough for matzah] with [such water] on the day it was drawn. [The rationale is that] the warmth of the water from wells and storage vats70 in the winter comes about solely from the fact that [at that time], the sun proceeds along the edge of the sky, close to the earth.71 As a result, the body of the earth and the water it contains becomes warm. The atmosphere above the ground, by contrast, is cold and it cools some of the thickness of the earth from above. Nevertheless, the [actual] body of the earth below [the surface of the ground] is warmer in the winter than in the summer. Therefore, the water coming from below [the ground] is slightly warmer [in the winter than in the summer].

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Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to ...

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When, by contrast, water is in a cistern, [the cement and] building [materials] separate between the earth and the water on all sides. [As a result,] the heat of the sun does not reach [the water]. Therefore, there is no need to keep [such water] overnight before kneading [it into dough for matzah]. Nevertheless, one should only rely on this reasoning in a pressing situation, for, as is obvious to all, in the winter, such water is [as] warm as the water of a storage vat.72 ‫ ֶשֲׁהֵרי ֵהן ַמֲﬠִלין ֶהֶבל ִבּימוֹת‬,‫כג ֵמי ַהְבֵּארוֹתקיט וְּמָﬠרוֹת וַּמ ְרֵתּפוֹתקכ ְצ ִריִכין ַגּם ֵכּן ִצנּוּן ַל ְיָלה ֶאָחד ֹקֶדם ַהִלּיָשׁה‬ 69.‫ ִויֵמי ִניָסן ֲﬠַד ִין ִמימוֹת ַה ְגָּשִׁמיםקכא ֵהן‬,‫ַהְגָּשִׁמים‬ ‫ ְדַּה ְינוּ בּוֹר ֶשׁהוּא ְמֻרָצּף ְבִּב ְנָין ְבַּק ְרָקִﬠיתוֹ וְּבִקירוָֹתיו ָסִביב ְוַהַמּ ִים ֶשְׁבּתוֹכוֹ ֵהן ְכֻּמָנִּחין ְבֵּתָבה – ֵישׁ‬,‫ֲאָבל ֵמי ַהדּוּת‬ ‫ ִבּימוֹת ַהֹחֶרף ֵאינוֹ ֶאָלּא‬70‫ ְלִפי ֶשֲׁחִמימוּת ֵמי ַהְבֵּארוֹת ְוַהבּוֹרוֹת‬,‫אוְֹמ ִריםקכב ֶשֻׁמָּתּר ָללוּשׁ ָבֶּהם בּוֹ ַבּיּוֹם ֶשׁ ִנְּשֲׁאבוּ‬ ‫ ְוַﬠל ְיֵדי ֵכּן ִמְתַחֵמּם ָכּל גּוּף ָהָאֶרץ ִﬠם ַהַמּ ִים‬71,‫ֵמֲחַמת ֶשַׁהַחָמּה ְמַהֶלֶּכת ָאז ְבִּשׁפּוּלוֹ ֶשׁל ָרִקיַﬠ ָסמוּ ָלָאֶרץקכג‬ ‫ ֲאָבל גּוּף ָהָאֶרץ ִמְלַּמָטּה‬,‫ ֶאָלּא ֶשָׁהֲא ִויר ֶשַׁﬠל ַגֵּבּי ָהָאֶרץ הוּא ַקר וְּמָקֵרר ַגּם ֵכּן ִמְקָצת ֳﬠִבי ָהָאֶרץ ִמְלַמְﬠָלה‬,‫ֶשְׁבּתוָֹכהּ‬ ‫ ֲאָבל ַהַמּ ִים ֶשַׁבּדּוּת ֶשַׁהִבּ ְנָין‬,‫ וְּלָכ ַגּם ַהַמּ ִים ֶשְׁלַּמָטּה ֵהן ַחִמּין ְמַﬠט‬,‫הוּא ַחם ִבּימוֹת ַהֹחֶרף יוֵֹתר ִמִבּימוֹת ַהַחָמּה‬ ‫קכד וְּלָכ ֵאין ָצ ִרי ַלֲהִליָנם ֹקֶדם ַהִלּיָשׁה‬,‫ַמְפִסיק ֵבּין ָהָאֶרץ ַלַמּ ִים ִמָכּל ְצָדֵדיֶהם – ֵאין ֹחם ַהַחָמּה ַמִגּיַﬠ ֲאֵליֶהם‬. ‫קכה ֶשֲׁהֵרי ֵﬠיֵנינוּ רוֹאוֹת ֶשַׁמּ ִים ַהָלּלוּ ִבּימוֹת ַהֹחֶרף ֵהם‬,‫ ֵאין ִלְסֹמ ַﬠל ְסָבָרא זוֹ ִכּי ִאם ִבְּשַׁﬠת ַהְדָּחק‬,‫וִּמָכּל ָמקוֹם‬ 72,‫קכו‬:‫ַחִמּים ְכּמוֹ ֵמי ְבֵּאר‬ 24 If one violated [the Sages’ instructions] and kneaded dough [for matzah] with water that did not rest overnight, it is forbidden to eat [anything made from that dough] on Pesach.73 The Sages penalized [such a person] and, [moreover,] stringently [enforced] this penalty, forbidding all Jews [to use this dough]74 so that [no one will] breach this [safeguard]. When does the above apply? When one intentionally [used such water for] kneading [dough for matzah]. If, however, one kneaded [such water into dough for matzah] unintentionally,75 the Sages did not penalize him, and it is permitted to partake [of matzah made from this dough] on Pesach. ‫קכח ְוֶהֱחִמירוּ ִבְּקָנס ֶזה‬,‫ ֶשְׁקָּנסוּהוּ ֲחָכִמים‬73,‫קכז‬,‫כד ִאם ָﬠַבר ְוָלשׁ ִﬠָסּה ְבַּמ ִים ֶשׁלּ ֹא ָלנוּ – ָאסוּר ְלָאְכָלהּ ְבֶּפַסח‬ ‫ ֲאָבל ִאם ָלשׁ‬,‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁלּשׁ ְבֵּמִזיד‬.‫ ְכֵּדי ֶשׁלּ ֹא ַיְפ ִריצוּ ָבֶּזה‬74,‫ְלָאְסָרהּ ַﬠל ָכּל ָאָדם ִמ ִיְּשָׂרֵאל‬ ‫קכט‬:‫ וֻּמָתּר ְלָאְכלוֹ ְבֶּפַסח‬,‫ – ל ֹא ְקָנסוּהוּ ֲחָכִמים‬75‫ְבּשׁוֵֹגג‬ 25 In a pressing situation when it is impossible for [a person] to fulfill the mitzvah of eating matzah [on the fifteenth of Nissan] unless he kneads [the dough] with water that did not rest overnight, he is permitted to knead [the dough] with water that did not rest overnight [even as an] initial preference, so that he will be able to fulfill the mitzvah of eating matzah, which is a Scriptural [obligation]. [What is meant by a pressing situation?] It is impossible for [the person] to find water that rested overnight, it is impossible for him to find other matzah, and it is impossible for him to postpone kneading [the dough] until he draws [water] and allows it to rest overnight, e.g., it is [already] the day before Pesach. (Nevertheless, if it is possible, it is desirable [for the person] to draw water on Pesach eve at dusk on the night of the festival and knead [dough] with it immediately at the beginning of the night, since there are authorities who maintain that such water is considered as water that rested overnight, as explained above.)76 ‫ ְכּגוֹן ֶשִׁאי ֶאְפָשׁר‬,‫כה ִבְּשַׁﬠת ַהְדָּחקקל ֶשִׁאי ֶאְפָשׁר לוֹ ְלַקֵיּם ִמְצַות ֲאִכיַלת ַמָצּהקלא ֶאָלּא ִאם ֵכּן ָילוּשׁ ְבַּמ ִים ֶשׁלּ ֹא ָלנוּ‬ ,‫ ְוַגם ִאי ֶאְפָשׁר לוֹ ְלַהְמִתּין ִמָלּלוּשׁ ַﬠד ֶשִׁיְּשַׁאב ַמ ִים ִויִליֵנם‬,‫ ְוַגם ִאי ֶאְפָשׁר לוֹ ִלְמצ ֹא ַמָצּה ַאֶחֶרת‬,‫לוֹ ִלְמצ ֹא ַמ ִים ֶשָׁלּנוּ‬

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Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to ...

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‫קלב ְכֵּדי ְלַקֵיּם ִמְצַות ֲאִכיַלת ַמָצּה ֶשׁהוּא ִמן ַהתּוָֹרה‬,‫ְכּגוֹן ֶשׁהוּא ֶﬠֶרב ֶפַּסח – ֻמָתּר לוֹ ָללוּשׁ ְלַכְתִּחָלּה ְבַּמ ִים ֶשׁלּ ֹא ָלנוּ‬. (‫ ְוָילוּשׁ ָבֶּהם ִמָיּד ִבְּתִחַלּת‬,‫ ִאם ֶאְפָשׁר טוֹב ִלְשֹׁאב ַמ ִים ְבֶּﬠֶרב ֶפַּסח ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל יוֹם טוֹב‬,‫וִּמָכּל ָמקוֹם‬ 76,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקלג‬,‫ ֶשֲׁהֵרי ֵישׁ אוְֹמ ִרים ֶשַׁמּ ִים ַהָלּלוּ ֵהם ֲחשׁוִּבים ְכַּמ ִים ֶשָׁלּנוּ‬,‫)ַהַלּ ְיָלה‬: 26 One may not even knead [dough for matzah] with water that rested overnight if afterwards it became heated slightly to the extent that it became lukewarm,77 i.e., it reached the temperature of saliva. [This restriction applies] whether: [a) the water] was close to a fire and was heated slightly by the warmth of the fire, [b)] it was left in the sun and became slightly warm,73 or [c)] it was poured into a utensil that had been on a fire [after the utensil] was removed from [the fire, and the water] remained in [the utensil] until it became slightly warm. For example, one poured [the water that had rested] into a large copper or earthenware urn after [the urn] was removed from the fire.73 Since [the urn’s] base is thick and it is [always] placed over fire, it preserves its heat and heats the water poured over its base, even after it was removed from the fire. ,‫ ְדַּה ְינוּ ַכֲּחִמימוּת ָהֹרקקלו – ֵאין ָלִשׁין ָבֶּהם‬77,‫קלה‬,‫קלד ִאם ִנְתַחְמּמוּ ְמַﬠט ַﬠד ֶשַׁנֲּﬠשׂוּ פּוְֹשׁ ִרין‬,‫כו ֲאִפלּוּ ַמ ִים ֶשָׁלּנוּ‬ ‫ ֵבּין ֶשִׁהְכ ִניָסן ְלתוֹ‬73,‫קלז‬,‫ ֵבּין ֶשָׁﬠְמדוּ ַבַּחָמּה ַﬠד ֶשׁ ִנְּתַחְמּמוּ ְמַﬠט‬,‫ֵבּין ֶשָׁהיוּ ָסמוּ ָלֵאשׁ ְו ִנְתַחְמּמוּ ְמַﬠט ֵמֹחם ָהֵאשׁ‬ ‫קלח ְכּגוֹן ֶשִׁהְכ ִניָסן ְלתוֹ דּוּד ָגּדוֹל ֶשׁל ְנֹחֶשׁתקלט‬,‫ְכִּלי ֶשָׁהָיה עוֵֹמד ַﬠל ָהֵאשׁ ְוהוַּרד ְוָשׁהוּ ְבּתוֹכוֹ ַﬠד ֶשׁ ִנְּתַחְמּמוּ ְמַﬠט‬ ‫ וֵּמֲחַמת ֶשַׁהשּׁוַּל ִים ֶשׁלּוֹ ָﬠֶבה ְוהוּא עוֵֹמד ָתִּמיד ַﬠל ָהֵאשׁ הוּא ְמַשֵׁמּר‬73,‫אוֹ ֶשׁל ֶחֶרסקמ ְלַאַחר ֶשׁהוֹ ִרידוּהוּ ֵמַﬠל ָהֵאשׁ‬ ‫קמא‬:‫ וְּמַחֵמּם ֶאת ַהַמּ ִים ַה ִנְּשָׁפִּכים ְלשׁוָּליו ַאף ְלַאַחר ֶשׁהוֹ ִרידוּהוּ ֵמַﬠל ָהֵאשׁ‬,‫ֶאת ֻחמּוֹ‬ 27 It is permitted to knead [dough for matzah] with water that became lukewarm and [then] cooled.78 [If,] however, water became hot and [then] cooled, there are authorities who forbid kneading [dough for matzah] with it, if it became hot due to the heat of fire. [These authorities maintain that] cooling off is not effective for [water] that was heated by fire. There are [other] authorities who differ and permit [kneading dough for matzah with such water]. One may rely on the words [of the lenient authorities] in a pressing situation or when a severe [financial] loss is involved, e.g., one violated [the Rabbis’ instructions] and intentionally kneaded many matzos with [such water]. If, however, one kneaded [dough with such water] unintentionally75 – even if he kneaded [the dough] with hot water, there are authorities who permit partaking [of matzah made from the dough]. (It is only that one should take pains to occupy himself with [the dough] with exceeding vigor, as explained above.)77 [The rationale is that the Sages] did not penalize someone who acted unintentionally. Other authorities forbid partaking [of matzah made from such dough] even when one unintentionally kneaded [the dough with] lukewarm water. [These authorities maintain that the prohibition] does not [stem] from a penalty, but rather from the concern [that the dough] became chametz, for when [dough] is kneaded with lukewarm water, it becomes chametz faster. Fundamentally, the halachah [follows this view]. (Nevertheless, in a pressing situation, the first opinion may be relied upon and [the matzah] may be permitted to be eaten if one kneaded [the dough with such water] unintentionally.) All authorities agree, however, that it is permitted to benefit from [the matzah]79 or to leave it until after Pesach even if one intentionally kneaded [the dough] with hot water.

12/16/2020, 8:47 PM

Shulchan Aruch: Chapter 455 - The Laws Governing the Water Used to ...

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‫ ֲאָבל ַהַחִמּין ֶשׁ ִנְּצַט ְנּנוּ – ֵישׁ אוְֹס ִריןקמג ָללוּשׁ ָבֶּהן ִאם ִנְתַחְמּמוּ‬78,‫קמב‬.‫כז ַהפּוְֹשׁ ִרין ֶשׁ ִנְּצַט ְנּנוּ – ֻמָתּר ָללוּשׁ ָבֶּהם‬ ‫קמד ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדָּחק אוֹ‬.‫ ְוֵישׁ חוְֹלִקין וַּמִתּי ִרין‬.‫ ֶשֵׁאין ִצנּוּן מוִֹﬠיל ְלַחֵמּי ָהאוּר‬,‫ֵמֲחַמת ֹחם ָהֵאשׁ‬ ‫קמה ְכּגוֹן ֶשָׁﬠַבר ְוָלשׁ ָבֶּהם ַמצּוֹת ַה ְרֵבּה ְבֵּמִזיד‬,‫ְבֶּהְפֵסד ְמֻרֶבּה‬. ‫ ֲאִפלּוּ ָלשׁ ְבַּחִמּין – ֵישׁ ַמִתּי ִריןקמו ַבֲּאִכיָלה )ַרק ֶשׁ ִיָּזֵּהר ַלֲﬠֹסק ָבּהּ ִבְּז ִריזוּת ְיֵתָרהקמז ְכּמוֹ‬75,‫ֲאָבל ִאם ָלשׁ ְבּשׁוֵֹגג‬ ‫ ֶשׁלּ ֹא ָק ְנסוּ ַﬠל ַהשּׁוֵֹגג‬,(77,‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקמח‬. ‫קנ ֶשְׁכֶּשׁ ִנּלּוָֹשׁה‬,‫ ֶאָלּא ִמשּׁוּם ֲחַשׁשׁ ִחמּוּץ‬,‫ ְול ֹא ִמשּׁוּם ְקָנס‬,‫ְוֵישׁ אוְֹס ִרין ַבֲּאִכיָלהקמט ֲאִפלּוּ ָלשׁ ְבּשׁוֵֹגג ְבּפוְֹשׁ ִרין‬ ‫ ִבְּשַׁﬠת ַהְדָּחק ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנהקנא ְלַהִתּיר‬,‫ ְוֵכן ִﬠָקּר )וִּמָכּל ָמקוֹם‬.‫ְבּפוְֹשׁ ִרין ִהיא ְמַמֶהֶרת ְלַהְחִמיץ‬ (‫ַבֲּאִכיָלה ִאם ָלשׁ ְבּשׁוֵֹגג‬. ‫ ֲאִפלּוּ ָלשׁ ְבַּחִמּין ְבֵּמִזיד‬78,‫ֲאָבל ַבֲּהָנָאהקנב אוֹ ְלַהְשׁהוֹתקנג ַﬠד ְלַאַחר ַהֶפַּסח – ֻמָתּר ְלִדְבֵרי ַהֹכּל‬: 28 As an initial preference, it is permitted to knead [dough] with [some] water that did not rest overnight – even if it is lukewarm and even if it is hot – as long as it became mixed with a larger amount of cold water that did rest overnight, provided [the mixture] is not lukewarm [at the time the dough is kneaded]. [Indeed,] it is even customary to initially permit mixing water that did not rest overnight with a larger amount of water that did rest overnight. [Doing so] is not considered as [intentionally] nullifying a forbidden substance.80 [The rationale is that] the reason that it is permitted to knead [dough for matzah with a mixture of water] is not that the water that did not rest overnight becomes nullified in the larger amount [of water that did rest overnight]. Instead, [the rationale is that the water that did not rest overnight] was cooled by the larger amount of water that did rest overnight, which was cold. It is permitted to cool [water in this manner] even as an initial preference. True, there are authorities who differ with this ruling and forbid intentionally mixing [water that did not rest overnight] into [the water that did rest overnight]. Nevertheless, one should not admonish those who follow the leniency of the first opinion. (However, it is desirable for [every person] himself to act stringently and give weight to the words of those who rule stringently when it is easy for him to find other water that rested overnight, or it is easy for him to knead [his dough] on another day before Pesach with water that rested overnight.) ‫קנה ִאם ִנְתָﬠ ְרבוּ ְבֹּרבקנו ַמ ִים ֶשָׁלּנוּ צוֹ ְנ ִנין – ֻמָתּר ָללוּשׁ‬,‫ ַוֲאִפלּוּ ֵהן ַחִמּין‬,‫קנד ֲאִפלּוּ ֵהן פּוְֹשׁ ִרין‬,‫כח ַמ ִים ֶשׁלּ ֹא ָלנוּ‬ ‫ ִאם ֵאיָנן פּוְֹשׁ ִרין ַﬠְכָשׁו‬,‫ָבֶּהן ְלַכְתִּחָלּה‬. ‫ ְלִפי ֶשַׁמּה‬80,‫קנז‬,‫ ְוֵאין ֶזה ִכְּמַבֵטּל ִאסּוּר ְלַכְתִּחָלּה‬,‫ַוֲאִפלּוּ ְלַכְתִּחָלּה נוֲֹהִגין ֶהֵתּר ְלָﬠֵרב ַמ ִים ֶשׁלּ ֹא ָלנוּ ְבֹּרב ַמ ִים ֶשָׁלּנוּ‬ ‫ ֶאָלּא ֵמֲחַמת ֶשִׁנְּצַט ְנּנוּ ְבֹּרב ַמ ִים ֶשָׁלּנוּ‬,‫ֶשֻּׁמָּתּר ָללוּשׁ ָבֶּהם ְלַאַחר ֶשׁ ִנְּתָﬠ ְרבוּ ֵאינוֹ ֵמֲחַמת ֶשַׁהַמּ ִים ֶשׁלּ ֹא ָלנוּ ִנְתַבְּטּלוּ ְבֹּרב‬ ‫קנח‬.‫ ְוַאף ְלַכְתִּחָלּה ֻמָתּר ְלַצְנָּנן‬,‫ֶשֵׁהן צוְֹנ ִנין‬ ‫ ִמָכּל ָמקוֹם ֵאין ִלְמחוֹת ְבַּיד ַהְמִּקִלּין ַכְּסָּבָרא ָה ִראשׁוָֹנה )ֲאָבל‬,‫ְוַאף ֶשֵׁיּשׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹס ִריןקנט ְלָﬠֵרב ְבָּיַדִים‬ ‫ אוֹ ֶשֶׁאְפָשׁר ְבַּקל ָללוּשׁ ְבּיוֹם‬,‫ְלַﬠְצמוֹ טוֹב ְלַהֲחִמיר ְוָלֹחשׁ ְלִדְבֵרי ַהַמֲּחִמי ִרין ִאם ֶאְפָשׁר ְבַּקל ִלְמצ ֹא עוֹד ַמ ִים ֶשָׁלּנוּ‬ (‫ַאֵחר ֹקֶדם ַהֶפַּסח ְבַּמ ִים ֶשָׁלּנוּ‬: 29 It is customary not to place salt in a dough [to be used for] matzah. This is a proper [custom] since there are authorities who maintain that salt causes the temperature of dough to rise. [This is reflected in the ruling81 that] a substance that is salted is considered as boiling hot. As a result, it will be easier for the dough to become chametz. Furthermore, there are authorities82 who maintain that salt is governed by the same laws as mei peiros,83i.e., when [such a substance] is mixed

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into a dough that is kneaded with water, [the dough] becomes chametz quickly. [Unlike ordinary dough,] working it [manually] with one’s hands does not prevent it from becoming chametz. Therefore, there is no way of correcting the situation except by baking [the dough] immediately after the mei peiros is mixed into it, as will be stated in sec. 462[:3]. ,‫קסא ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקסב ֶשַׁהֶמַּלח ְמַחֵמּם ֶאת ָהִﬠָסּה‬,‫קס ְוָנכוֹן ַהָדָּבר‬.‫כט נוֲֹהִגין ֶשׁלּ ֹא ִלֵתּן ֶמַלח תּוֹ ִﬠַסּת ַהַמָּצּה‬ ‫קסג ֶשֵׁיּשׁ אוְֹמ ִריםקסד ֶשַׁהֶמַּלח ִדּינוֹ ְכֵּמי‬,‫ ְועוֹד‬.‫ ְוַﬠל ְיֵדי ֵכּן ָהִﬠָסּה נוָֹחה ְלַהְחִמיץ‬81‫ֶשֲׁהֵרי ַהָמִּליַח הוּא ְכּרוֵֹתַח‬ ‫ ְדַּה ְינוּ ֶשָׁהֵﬠֶסק ֶשׁעוְֹסִקין ָבּהּ ְבָּיַד ִים ֵאינוֹ‬82,‫ ֶשְׁכֶּשֵׁהם ְמֹעָרִבין ְבִּﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ִהיא ְמַמֶהֶרת ְלַהְחִמיץ‬83,‫ֵפּרוֹת‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ וְּלִפיָכ ֵאין ָלהּ ַתָּקָּנה ֶאָלּא ֶלֱאפוָֹתהּ ֵתֶּכף וִּמָיּד ֶשׁ ִנְּתָﬠ ְרבוּ ֵמי ַהֵפּרוֹת ְבּתוָֹכהּ‬,‫ַמִצּיל אוָֹתהּ ִמיֵדי ִחמּוּץ‬ ‫קסה‬:‫ְבִּסיָמן תס"ב‬ 30 If one violated [this directive] and placed a small amount of salt [in dough for matzah], (and the salt was kneaded into [the dough] and thus, it became impossible to remove [the salt] from it),84 he should bake [the dough] immediately. There is no concern that the temperature of the dough was raised because of the salt, for there are authorities who maintain that a small amount of salt does not have the power to raise the temperature of dough. [Moreover,] a substance that is salted is not considered as boiling hot unless it was heavily salted, [i.e., it was so salty] that it cannot be eaten because of the salt, as explained in Yoreh Deah, sec. 91;85 consult that text. If one did not bake [the dough] immediately, stringency should be followed and [the matzah] should be forbidden to be eaten.86 True, there are authorities who maintain that the laws that govern mei peiros do not apply to salt and [indeed,] fundamentally, the halachah follows this view, as will be explained in sec. 462[:18]. Nevertheless, there are authorities who maintain that even a small amount of salt raises the temperature of the dough and causes it to be forbidden.87 ‫קסז ְוֵאין‬.‫ – י ֹאֶפָנּה ִמָיּד‬84(‫ל ְוִאם ָﬠַבר ְוָנַתן ָבּהּ ְמַﬠט ֶמַלחקסו ) ְוִנלּוֹשׁ ַהֶמַּלח ְבּתוָֹכהּ ֶשִׁאי ֶאְפָשׁר ַלֲהִסירוֹ ִמֶמָּנּה‬ ‫ ֶשֲׁהֵרי ַהָמִּליַח‬,‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקסח ֶשְׁמַּﬠט ֶמַלח ֵאין לוֹ ֹכַּח ְלַחֵמּם ָהִﬠָסּה‬,‫חוְֹשִׁשׁין ֶשָׁמּא ִנְתַחְמָּמה ָהִﬠָסּה ִמן ַהֶמַּלח‬ 85,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"אקסט‬,‫ֵאינוֹ ְכּרוֵֹתַח ֶאָלּא ִאם ֵכּן הוּא ָמלוַּח ַה ְרֵבּה ַﬠד ֶשֵׁאינוֹ ֶנֱאָכל ֵמֲחַמת ִמְלחוֹ‬ ‫קע‬.‫ַﬠֵיּן ָשׁם‬ ‫ ְוַאף ֶשֵׁיּשׁ אוְֹמ ִרים ֶשַׁהֶמַּלח ֵאין לוֹ ִדּין ֵמי ֵפּרוֹת‬86,‫קעב‬.‫ְוִאם ל ֹא ֲאָפָאהּ ִמָיּד – ֵישׁ ְלַהֲחִמיר וְּלָאְסָרהּקעא ַבֲּאִכיָלה‬ ‫קעג ִמָכּל ָמקוֹם ֲהֵרי ֵישׁ אוְֹמ ִריםקעד ֶשַׁאף ְמַﬠט ֶמַלח ְמַחֵמּם ֶאת ָהִﬠָסּה‬,‫ְוֵכן ִﬠָקּר ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ב‬ 87:‫ְואוְֹסָרהּ‬ 31 If the dough was kneaded solely with mei peiros, even if one placed a large amount of salt in it, [so much] that it cannot be eaten because of the salt, [the dough] is permitted although it was not baked immediately. [The rationale is that] even though its temperature rises, [the dough] will not become chametz since it was kneaded with mei peiros.88 Nevertheless, as an initial preference, one should follow the stringency [mandated by] those who maintain that even a small amount of salt should not be placed in dough [for matzah]. ([This ruling applies] even when [the dough] was kneaded with mei peiros.)[The rationale is that] fundamentally, [the halachah follows the view that] salt is not governed by the laws that apply to mei peiros; instead, it is governed by [the laws] that apply to water.89 [Now,] initially, one should not mix even a small amount of water into a dough that was kneaded with mei peiros,90 even if one desires to bake [the dough] immediately, as will be explained in sec. 462[:3, 18].

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‫ ֲאִפלּוּ ָנַתן ָבּהּ ֶמַלח ַה ְרֵבּהקעה ַﬠד‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֲאָפָאהּ ִמָיּד – ֻמֶתֶּרת‬,‫לא ְוִאם ָהִﬠָסּה ִהיא ִנלּוָֹשׁה ְבֵּמי ֵפּרוֹת ִבְּלַבד‬ 88,‫קעו‬.‫ ֵכּיָון ֶשׁ ִנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת‬,‫ ֶשַׁאף ִאם ִנְתַחְמָּמה ֵאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ‬,‫ֶשֵׁאיָנהּ ְיכוָֹלה ְלֵהָאֵכל ֵמֲחַמת ִמְלָחהּ‬ ,[(]‫ֲאָבל ְלַכְתִּחָלּה ֵישׁ ְלַהֲחִמיר ְכִּדְבֵרי ָהאוְֹמ ִרים ֶשׁלּ ֹא ִלֵתּן ֶמַלח ָבִּﬠָסּה ְכָּלל ֲאִפלּוּ ְמַﬠט )ַוֲאִפלּוּ ִנלּוָֹשׁה ְבֵּמי ֵפּרוֹתקעז‬ ‫ ְוִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת ֵאין ְלָﬠֵרב ָבּהּ ַמ ִים‬89,‫ְלִפי ֶשָׁהִﬠָקּר הוּא ֶשַׁהֶמַּלח ֵאין לוֹ ִדּין ֵמי ֵפּרוֹת ֶאָלּא ִדּין ַמ ִים‬ ‫קעח‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ב‬,‫ ֲאִפלּוּ רוֶֹצה ֶלֱאפוָֹתהּ ִמָיּד‬90,‫ְלַכְתִּחָלּה ֲאִפלּוּ ְמַﬠט‬ 32 Similarly, initially, one should be careful not to place any spices in a dough (that was kneaded with water).91 [The rationale is that] spices are somewhat pungent and raise the temperature of the dough slightly. If one violated [these instructions] and placed [spices] in [a dough, the dough] is permitted. If, however, one placed pepper – even one grain of pepper – in [a dough and] kneaded it into the dough, one should be stringent and forbid partaking of the entire [dough].86 [The rationale is that] pepper is very sharp and raises the temperature of the entire dough. Ginger, turmeric, and cloves are governed by the same laws as other spices. After the fact, they do not cause [a dough] to become forbidden. It is permitted, even as an initial preference, to mix black cumin,92 sesame,93 and other similar seeds that are not pungent at all into a dough [intended for matzah]. (Nevertheless, initially, one should crush [these seeds] before adding them to dough and should not add them while they are whole, for the reason to be explained in sec. 460[:12]. Consult that source.)94 ‫ ְלִפי ֶשֵׁהן ֲח ִריִפין ְקָצת וְּמַחְמִּמין ְקָצת‬91,(‫לב ְוֵכן ִיָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ִלֵתּן שׁוּם ַתְּבִלין ָבִּﬠָסּהקעט )ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִיםקפ‬ ‫ ְוִאם ָﬠַבר וּ ְנָתָנן ְבּתוָֹכהּ – ֻמֶתֶּרת‬.‫ֶאת ָהִﬠָסּה‬. ‫ ֲאִפלּוּ ֹקֶרט ֶאָחד ִפְּלְפִּלין ֶשִׁנּלּוֹשׁ ְבּתוֹ ָהִﬠָסּה – ֵישׁ ְלַהֲחִמיר וְּלָאְסָרהּקפא ֻכָּלּהּ‬,‫ֲאָבל ִאם ָנַתן ְבּתוָֹכהּ ִפְּלְפִּלין‬ ‫קפג‬.‫ ְלִפי ֶשִׁפְּלֵפּל הוּא ָח ִריף ְמֹאד וְּמַחֵמּם ֶאת ָכּל ָהִﬠָסּה‬86,‫קפב‬,‫ַבֲּאִכיָלה‬ ‫קפד‬.‫ ִדּיָנם ִכְּשָׁאר ַתְּבִלין ֶשֵׁאיָנם אוְֹס ִרין ְבִּדיֲﬠַבד‬, ‫ֲאָבל ַז ְנְגִּביל ְוַכ ְרֹכּם ְוֶנע ְגִלי‬ ‫ ְוַכיּוֵֹצא ָבֶּהם ִמִמּיֵני ְזָרִﬠים ֶשֵׁאין ָבֶּהם ֲח ִריפוּת ְכָּללקפז – ֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר‬93,‫ ְוֻשְׁמְשִׁמיןקפו‬92,‫ֲאָבל ֶקַצחקפה‬ ‫ ִמַטַּﬠם‬,‫ ְוַאל ְיִשׂיֵמם ְבּתוָֹכהּ ְכֶּשֵׁהם ְשֵׁלִמים‬,‫ְלָﬠ ְרָבם ְבּתוֹ ָהִﬠָסּה )ֶאָלּא ֶשְׁלַּכְתִּחָלּה ֵישׁ ְלָכְתָשׁם ֹקֶדם ֶשְׁיִּשׂיֵמם ָבִּﬠָסּה‬ (94‫ֶשׁ ִיְּתָבֵּאר ְבּסוֹף ִסיָמן ת"סקפח ַﬠֵיּן ָשׁם‬: 33 [Although it is permitted to add certain other ingredients to matzah,] nevertheless, the matzah that a person [eats] to fulfill his obligation to eat matzah as commanded must contain only flour and water. If one added black cumin, sesame, or types of spices [to dough, the matzah] is deemed rich matzah,95 and one may not fulfill his obligation with it. Therefore, it is permitted to eat it on the day preceding Pesach (see sec. 471[:4]).96 If, however, one violated [the instructions given above] and added salt [to the dough, the matzah baked] is not considered as “rich [matzah]” because of the added salt. [The rationale is that] a poor man also adds salt to dough.97 Accordingly, it is forbidden to eat [such matzah] on the day preceding Pesach.98 There are authorities who maintain that even if one added many [different] types of spices [to a dough], this does not cause [the resulting matzah] to be considered as “rich matzah,” since the fundamental element of making the dough, i.e., kneading it, is done only with water.99 With regard to the halachah, [since] a Scriptural [mitzvah is involved],100 one should act stringently, [following] the first opinion [that maintains] that [such matzah] is considered as “rich matzah.” Nevertheless, it is forbidden to eat [such matzah] on the day preceding Pesach,96 for weight is

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[also] given to the second opinion [that maintains] that [such matzah] is not considered as “rich matzah,” (since, fundamentally, [the halachah] follows this opinion). ‫קפט ֲאָבל‬.‫ ַהַמָּצּה ֶשׁל ִמְצָוה ֶשָׁאָדם יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ – ָצ ִרי ֶשׁלּ ֹא ְיֵהא ָבּהּ ַרק ֶקַמח וַּמ ִים ִבְּלַבד‬,‫לג וִּמָכּל ָמקוֹם‬ ‫קצ וְּלִפיָכ ֻמָתּר ְלָאְכָלהּ ְבֶּﬠֶרב‬,‫ ְוֵאינוֹ יוֵֹצא ָבּהּ‬95,‫ִאם ֵﬠֵרב ָבּהּ ֶקַצח ְוֻשְׁמְשִׁמין אוֹ ִמיֵני ַתְּבִלין – ֲהֵרי זוֹ ַמָצּה ֲﬠִשׁיָרה‬ ‫קצב ֶשֲׁהֵרי‬,‫ ֲאָבל ִאם ָﬠַבר ְוָנַתן ָבּהּ ֶמַלח – ֵאיָנהּ ִנְקֵראת ֲﬠִשׁיָרה ֵמֲחַמת ַהֶמַּלח ֶשָׁבּהּ‬.(96,‫ֶפַּסח )ַﬠֵיּן ִסיָמן תע"אקצא‬ 98.‫ ְלִפיָכ ָאסוּר ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬97,‫ַגּם ֶהָﬠִני נוֵֹתן ֶמַלח ָבִּﬠָסּה‬ ,‫ ֵכּיָון ֶשִׁﬠַקּר ֲﬠִשָׂיָּתהּ‬, ‫ְוֵישׁ אוְֹמ ִריםקצג ֶשַׁאף ִאם ֵﬠֵרב ָבּהּ ִמיֵני ַתְּבִלין ַה ְרֵבּה ֵאיָנהּ ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה ִבְּשִׁביל ָכּ‬ 99.‫ ֵאינוֹ ֶאָלּא ְבַּמ ִים ִבְּלַבד‬,‫ְדַּה ְינוּ ִליַשׁת ַהֶקַּמח‬ ‫קצד ְוַאף ַﬠל ִפּי ֵכן ָאסוּר‬,‫ ַכְּסָּבָרא ָה ִראשׁוָֹנה ֶשִׁהיא ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה‬100‫וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ְבֶּשׁל תּוָֹרה‬ (‫ ֶשֵׁיּשׁ ָלֹחשׁ ַﬠל ְסָבָרא ַהב' ֶשֵׁאיָנהּ ִנְקֵראת ַמָצּה ֲﬠִשׁיָרהקצה )ִכּי ֵכן ִנ ְרֶאה ִﬠָקּרקצו‬96,‫ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬: 34 If a small amount of lime fell into dough and was kneaded into it, one should conduct himself stringently and forbid the matzah to be eaten, because the lime raises the temperature [of the dough and causes it] to became chametz faster. If, however, [the lime] merely fell on [top of] the dough, but was not kneaded into it, [the lime] should be removed and [then the dough] is permitted. Similarly, if pepper fell on [dough] and was not kneaded into it, [the pepper] should be removed and [then the dough] is permitted. Even if [a dough] was kneaded with pepper, lime, or a large amount of salt, it is only forbidden to partake of it. One may, however, benefit from [such dough]. Similarly, it is permitted to leave [the dough] until after Pesach.101 [Support for this ruling can be drawn from the ruling that] if one kneaded [dough for matzah] with water heated by fire, it is only forbidden to partake of it, as stated above.102 ‫ ֶשַׁהִסּיד ְמַחֵמּם אוָֹתהּ וְּמַמֶהֶרת‬,‫לד ִאם ָנַפל ְמַﬠט ִסיד ְבּתוֹ ָהִﬠָסּה ְוִנלּוֹשׁ ְבּתוָֹכהּ – ֵישׁ ְלַהֲחִמיר וְּלָאְסָרהּ ַבֲּאִכיָלה‬ ‫ ְוֵכן ִאם ָנְפלוּ ָﬠֶליָה ִפְּלְפִּלין ְול ֹא ִנלּוֹשׁוּ‬.‫קצז ֲאָבל ִאם ָנַפל ָﬠֶליָה ְול ֹא ִנלּוֹשׁ ְבּתוָֹכהּ – ְיִסיֶרנּוּ ִמֶמָּנּה וֻּמֶתֶּרת‬.‫ְלַהְחִמיץ‬ ‫קצח‬.‫ְבּתוָֹכהּ – ְיִסיֵרם ִמֶמָּנּה וֻּמֶתֶּרת‬ ‫קצט ְוֵכן ֻמָתּר‬,‫ ֲאָבל ל ֹא ַבֲּהָנָאה‬,‫ְוַאף ִאם ִנלּוֹשׁוּ ָבּהּ ִפְּלְפִּלין ְוִסיד אוֹ ֶמַלח ַה ְרֵבּה – ֵאיָנהּ ֲאסוָּרה ֶאָלּא ַבֲּאִכיָלה‬ ‫ ְכּמוֹ‬,‫ ֶשֲׁהֵרי ֲאִפלּוּ ִאם ָלָשׁהּ ְבַּחֵמּי ָהאוּר ֵאיָנהּ ֲאסוָּרה ֶאָלּא ַבֲּאִכיָלה ִבְּלַבד‬101,‫ר‬,‫ְלַהְשׁהוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח‬ 102,‫רא‬:‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬

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Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to ...

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Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to Knead for Matzos By Rabbi Schneur Zalman of Liadi

SECTION 456 The [Maximum] Size of [the Dough] to Knead for Matzos (1-9) ‫סימן תנו ִשׁעוּר ַכּמּוּת ִליַשׁת ַהַמּצּוֹת וּבוֹ ט' ְסִﬠיִפים‬: 1 [When preparing matzah] for Pesach, one may not knead a [batch of] dough larger than the measure from which challah [must be separated],1 i.e., a tenth of an ephah of flour.2 [This measure was chosen] because our Sages assessed that when a person is occupied with kneading and arranging dough by hand, he will not [be able to] prevent [a batch of dough] from becoming chametz when it is larger than an isaron.3[The rationale is that if the batch of dough is larger than an isaron,] his hands will not be able to be occupied [with all the dough at the same time] because of its size.4 [This restriction applies] even when the person desires to be occupied [with the kneading] with so much zeal that the time from the beginning of the kneading process until the baking [of the matzah] will not be longer than the time it takes to walk a mil.5Thus, even if [the person] would not be occupying himself [with the dough] at all, [the dough] would [still] be permitted, because [dough] does not become chametz in less than the time it takes to walk a mil. Nevertheless, as an initial preference, it is forbidden to leave dough for even one moment without being occupied with it, as will be explained in sec. 459[:9]. Therefore, as an initial preference, it is forbidden to knead more than an isaron [at one time. The rationale is that even though one] would occupy himself with [this dough], it is as if [he is achieving] nothing, because his efforts are of absolutely no value in saving the dough from becoming chametz.6 ‫ ֶשָׁהֵﬠֶסק‬,‫ ְלִפי ֶשָׁכּ ִשֲׁﬠרוּ ֲחָכִמים‬2,‫ב‬,‫ ְדַּה ְינוּ ֲﬠִשׂי ִרית ָהֵאיָפה ֶקַמח‬1,‫א‬,‫א ֵאין ָלִשׁין ְלֶפַסח ִﬠָסּה ְגּדוָֹלה ִמִשּׁעוּר ַחָלּה‬ ‫ ֶשֵׁאין ַהָיַּד ִים‬3,‫ֶשָׁהָאָדם ִמְתַﬠֵסּק ְבָּידוֹ ָבִּﬠָסּה ְבִּליָשׁה ַוֲﬠ ִריָכה ֵאינוֹ ַמִצּיָלהּ ִמיֵדי ִחמּוּץ ְכֶּשִׁהיא ְגּדוָֹלה יוֵֹתר ֵמִﬠָשּׂרוֹן‬ 4,‫ג‬.‫ַמְסִפּיקוֹת ְלִהְתַﬠֵסּק ָבּהּ ִמתּוֹ ָגְּדָלהּ‬ 5,‫ַוֲאִפלּוּ ִאם רוֶֹצה ְלִהְתַﬠֵסּק ָבּהּ ָכּל ָכּ ִבְּז ִריזוּת ַﬠד ֶשִׁמְּתִּחַלּת ַהִלּיָשׁה ַﬠד ָהֲאִפָיּה ל ֹא ִיְהֶיה ְשׁהוּת ְכֵּדי ִהלּוּ ִמיל‬ ‫ד ִמָכּל ָמקוֹם‬,‫ ֶשְׁבָּפחוֹת ִמְכֵּדי ִהלּוּ ִמיל ֵאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ‬,‫ְו ִנְמָצא ֶשַׁאף ִאם ל ֹא ָהָיה ִמְתַﬠֵסּק ָבּהּ ְכָּלל ָהְיָתה ֻמֶתֶּרת‬ ‫ה ְלִפיָכ ָאסוּר ַגּם ֵכּן‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ט‬,‫ֵכּיָון ֶשְׁלַּכְתִּחָלּה ָאסוּר ְלַהְשׁהוֹת ָהִﬠָסּה ֲאִפלּוּ ֶרַגע ֶאָחד ְבּל ֹא ֵﬠֶסק‬ ‫ ֵכּיָון ֶשֵׁאינוֹ מוִֹﬠיל ְכּלוּם‬,‫ ֶשֲׁהֵרי ָהֵﬠֶסק ֶשׁ ִיְּתַﬠֵסּק ְבִּﬠָסּה זוֹ – ֲהֵרי הוּא ְכִּאלּוּ ֵאינוֹ‬,‫ָללוּשׁ ְלַכְתִּחָלּה יוֵֹתר ֵמִﬠָשּׂרוֹן‬ 6,‫ו‬:‫ְלַהִצּיל ֵמִחמּוּץ‬ 2 How large is an isaron? [The size of] 43⅕ ordinary-sized chicken eggs.7 How should one measure [such a volume]?8 He should take a large container and fill it with water to [its full] capacity. [He should then] pour the water [from that container] to another [large] empty container.9 Afterwards, [the person] should place 43 eggs into the [original] container from which he poured out the water. He should then pour the water back into the [first] container, and fill it to capacity as 12/16/2020, 8:48 PM

Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to ...

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[he did] originally.8 The water that remained [in the second container] is equivalent [to the volume of] 43 eggs.10 [The person] should [then] add to [that amount of water] a small amount of water, approximately [the size of] a fifth of an egg. He should [then] take a container and fill it [entirely] with this water. [The volume of] this container constitutes the measure of the isaron mentioned by the Torah. [The person] should fill [the container] with loosely [packed] flour like flour-sellers do,11 i.e., he should not press the flour into the container, for then it will contain more than an isaron of flour. Instead, he should pour [the flour] gently into the container. Nor should he fill the container with flour until it is overflowing. Rather, he should fill it to its brim, as he filled it with water [originally], for then it was not overflowing. 8?‫ ְוֵכיַצד ְיַשֲׁﬠֶרנּוּ‬7,‫ט‬.‫ב ְוַכָמּה הוּא ִﬠָשּׂרוֹן? ְכּמוֹ מ"ג ֵבּיִצים ְוֹחֶמשׁ ֵבּיָצהז ִמֵבּיִצים ַהֵבּינוֹ ִניּוֹתח ֶשׁל ֵבּיַצת ַתּ ְר ְנֹגֶלת‬ ‫ ְוַאַחר ָכּ ִיֵתּן מ"ג ֵבּיִצים ְבּתוֹ‬9,‫ִיַקּח ְכִּלי ָגּדוֹל ִויַמְלֶּאנּוּ ַמ ִים ַﬠל ָכּל ְגּדוָֹתיו ִויָﬠֶרה ִמֶמּנּוּ ַהַמּ ִים ְלתוֹ ְכִּלי ַאֵחר ֵריָקן‬ ‫ ְוַהַמּ ִים‬8,‫ ְוַאַחר ָכּ ַיֲח ֹזר ִויָﬠֶרה ְלתוֹכוֹ ֶאת ַהַמּ ִים ַﬠד ֶשׁ ִיְּהֶיה ָמֵלא ַﬠל ָכּל ְגּדוָֹתיו ְכָּב ִראשׁוָֹנה‬,‫ַהְכִּלי ֶשֵׁﬠָרה ִמֶמּנּוּ ַהַמּ ִים‬ ,‫יא ְו ִיַקּח ְכִּלי ִויַמְלֶּאנּוּ ַבַּמּ ִים ַהָלּלוּ‬,‫ ְויוִֹסיף ֲﬠֵליֶהם עוֹד ְמַﬠט ַמ ִים ְכּמוֹ ֹחֶמשׁ ֵבּיָצה‬10,‫י‬,‫ֶשׁ ִנְּשֲׁארוּ ֵהן ֵהן ְכּמוֹ מ"ג ֵבּיִצים‬ ‫וְּכִלי ֶזה הוּא ִﬠָשּׂרוֹן ָהָאמוּר ַבּתּוָֹרה‬. ‫יג‬,‫ ֶשָׁאז הוּא ַמֲחִזיק יוֵֹתר ֵמִﬠָשּׂרוֹן ֶקַמח‬,‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִיְדֹחק ַהֶקַּמח ְבּתוֹכוֹ‬11,‫יב‬,‫ִויַמְלֶּאנּוּ ֶקַמח ְבִּפזּוּר ְכֶּדֶר ַהמּוְֹכ ִרים‬ ‫ ְול ֹא ִיְגֹדּשׁ ַהֶקַּמח ַﬠל ַגֵּבּי ַהְכִּלי ֶאָלּא ְיַמְלֶּאנּוּ ְבָּשֶׁוה ִﬠם ְשָׂפתוֹ ְכֶּדֶר ֶשִׁמֵּלּא אוֹתוֹ ַבַּמּ ִים‬,‫ֶאָלּא ַיְכ ִניֶסנּוּ ְלתוֹכוֹ ְבָּרפוּי‬ ‫יד‬:‫ ֶשׁלּ ֹא ָהָיה ָבֶּהם ֹגֶּדשׁ‬,‫ַהָלּלוּ‬ 3 It is desirable to measure the isaron with which one measures the flour [for the matzos] for Pesach [sparingly].12 [Therefore,] one should make [this measure] no more than [the size of] 43 eggs or less.13 If one measures the flour with [the container the size of] an isaron [that is used to] measure [flour] for [dough from which to separate] challah – which contains an isaron amply-measured14 – it is desirable not to fill [the container] fully. When does the above apply? When one desires to knead two or more [batches of] dough so that he will be able to separate challah when he combines them together15 in the manner to be explained in sec. 457[:2, 6. Different rules apply,] however, if [the person] only desires to knead one [batch of] dough, and if he [limits the flour in the dough to] a sparingly measured isaron. [In this instance, the person] will not be able to recite a blessing when he separates challah out of concern that he will be reciting a blessing in vain.16 Moreover, were [the person] to limit the size [of the dough] so much that it will certainly not contain an isaron [of flour], and thus it will be exempt from the obligation of challah, he would not be acting in [a halachically] proper manner. [The rationale is that] it is forbidden for a person to intentionally make a dough that [contains] less than an isaron [of flour] so that it will be exempt from [the mitzvah of] challah, as explained in Yoreh Deah, sec. 324.17 Therefore, [the person] should measure the isaron amply so that he will be able to separate challah from this dough while reciting a blessing without there being any doubt. There is no concern that [the dough] will become chametz because of the small amount of flour he added to the isaron when he measured amply.18 ‫ ְוִאם‬.‫ אוֹ ָפּחוֹת‬13,‫ ְול ֹא ַיֲﬠֶשׂנּוּ ֶאָלּא ְכּמוֹ מ"ג ֵבּיִציםטז‬12,‫טו‬,‫ג ְוטוֹב ְלַצְמֵצם ְבִּﬠָשּׂרוֹן ֶזה ֶשׁהוּא מוֵֹדד ָבּהּ ֶקַמח ְלֶפַסח‬ ‫ – טוֹב ֶשׁלּ ֹא ְיַמְלֶּאנּוּ ְקָצת‬14‫מוֵֹדד ַהֶקַּמח ְבִּﬠָשּׂרוֹן ַהָמּדוּד ְלַחָלּה ֶשׁהוּא ַמֲחִזיק ִﬠָשּׂרוֹן ְבֶּרַוח‬. ‫ ַﬠל ֶדֶּר‬15‫ ֶשׁהוּא ָיכוֹל ְלַהְפ ִרישׁ ַחָלּה ְכֶּשׁ ְיָּצֵרף אוָֹתן ַיַחד‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁרוֶֹצה ָללוּשׁ ב' ִﬠסּוֹת אוֹ יוֵֹתר‬

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Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to ...

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‫ ְוִאם ְיַצְמֵצם ָבּהּ ָהִﬠָשּׂרוֹן ל ֹא יוַּכל ְלַהְפ ִרישׁ ִמֶמָּנּה‬,‫יז ֲאָבל ִאם ֵאינוֹ רוֶֹצה ָללוּשׁ ֶאָלּא ִﬠָסּה ַאַחת‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ז‬ ‫ ְוַאף ִאם ְיַצְמֵצם ָבּהּ ָכּל ָכּ ַﬠד ֶשְׁבַּוַדּאי ל ֹא ִיְהֶיה ָבּהּ ִﬠָשּׂרוֹן וְּתֵהא‬16,‫יח‬,‫ַחָלּה ִבְּבָרָכה ֵמֲחַמת ֲחַשׁשׁ ְבָּרָכה ְלַבָטָּלה‬ ‫ ֶשָׁאסוּר ְלָאָדם ַלֲﬠשׂוֹת ִﬠָסּתוֹ ָפּחוֹת ֵמִﬠָשּׂרוֹן ְבִּמְתַכֵּוּן ְכֵּדי ְלָפְטָרהּ ִמן ַהַחָלּה ְכּמוֹ‬,‫ְפּטוָּרה ִמן ַהַחָלּה – ַגּם ֵכּן ֵאינוֹ ָנכוֹן‬ ‫ ְלִפיָכ ֵישׁ לוֹ ִלְמֹדּד ָהִﬠָשּׂרוֹן ְבֶּרַוח ְכֵּדי ֶשׁיּוַּכל ְלַהְפ ִרישׁ ֵמִﬠָסּה זוֹ ִבְּבָרָכה‬17,‫יט‬,‫ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"ד‬ 18,‫כ‬:‫ ְוֵאין ָבּהּ ֲחַשׁשׁ ִחמּוּץ ֵמֲחַמת ְמַﬠט ֶקַמח ֶשׁמּוִֹסיף ַﬠל ָהִﬠָשּׂרוֹן ְכֶּשׁמּוְֹדדוֹ ְבֶּרַוח‬,‫ְבִּלי שׁוּם ָסֵפק‬ 4 One must initially be careful when placing flour inside a measure or a kneading trough not to press it down by hand or with anything else, since when flour is pressed tightly together and compressed, it will not knead well, for water will not thoroughly permeate [the places where the flour is compressed]. Thus, some flour will remain [without being kneaded] into the dough, and it will become chametz when cooked food is made from the dough after it is baked.19 ‫ ְלִפי‬,‫ ֶשׁלּ ֹא ִיְדֹחק אוֹתוֹ ַבָּיַּד ִים אוֹ ְבָּדָבר ַאֵחר‬,‫ד ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ְלַאַחר ֶשָׁנַּתן ַהֶקַּמח ְבּתוֹ ַהִמָּדּה אוֹ ְבּתוֹ ָהֲﬠֵרָבה‬ ‫ ְוהוּא ָבּא‬,‫ ֶשֵׁאין ַהַמּ ִים ִנְכָנִסין ְלָשׁם ָיֶפה ְוִנְשָׁאר ְקָצת ֶקַמח ְבּתוֹ ָהִﬠָסּה‬,‫ֶשְׁכֶּשַׁהֶקַּמח הוּא ָדּחוּק וְּמֻקָבּץ ֵאינוֹ ִנלּוֹשׁ ָיֶפה‬ 19,‫כא‬:‫ִליֵדי ִחמּוּץ ְכֶּשַׁיֲּﬠשׂוּ ַתְּבִשׁיל ֵמָהִﬠָסּה ְלַאַחר ֲאִפָיָּתהּ‬ 5 It is desirable to take care not to place one’s hand on the flour unnecessarily, since one’s hand will [raise the temperature of the dough] slightly, as explained in sec. 455[:17].20 20,‫כג‬:‫כב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ה‬,‫ ֶשַׁהָיּד ְמַחֶמֶּמת ְקָצת‬, ‫ה טוֹב ִלָזֵּהר ֶשׁלּ ֹא ְלַה ִנּיַח ַהָיּד ַﬠל ַהֶקַּמח ֶשׁלּ ֹא ְלֹצֶר‬ 6 When one pours flour into the kneading trough or into the measure to knead the matzos [with which] the mitzvah [of eating matzah on the fifteenth of Nissan will be fulfilled], it is desirable to say [explicitly]21 that one is doing so “For the sake of matzah [to be used to fulfill] the mitzvah.” One should also make this statement when he pours water into the flour. See sec. 455[:21].22 ‫ו ְכֶּשׁנּוֵֹתן ַהֶקַּמח ְלתוֹ ָהֲﬠֵרָבה אוֹ ְלתוֹ ַהִמָּדּה ְלִליַשׁת ַהַמּצּוֹת ֶשׁל ִמְצָוה – טוֹב ֶשׁיּ ֹאַמר ְבִּפיו ֶשׁעוֶֹשׂה ֵכּן ְלֵשׁם ַמָצּה‬ 22,‫כו‬:‫כה ַﬠֵיּן ְבִּסיָמן תנ"ה‬,‫ ְוֵכן י ֹאַמר ִבְּשַׁﬠת ְנִתיַנת ַהַמּ ִים ְלֶקַמח‬21,‫כד‬,‫ֶשׁל ִמְצָוה‬ 7 There are authorities who maintain that the Sages’ prohibition against making a [batch of] dough larger than an isaron applied only in their era, when the ovens [of people at large] were small and cooled easily.23 Thus, there were grounds for concern that the matzos would have to wait a long time either in the oven or outside the oven, and would become chametz. [At present, however,] ovens are large24 and thus there are no such concerns. Therefore, it is permitted [at present] to knead a [batch of] dough that is larger than an isaron. [Rather, the size of the dough prepared should be determined] according to the number of people helping in the preparation and arrangement of the matzos. It is desirable to knead enough dough that all of those helping and all the utensils they have available will be involved with the dough at all times. Thus, the dough that is attached to their hands and to the utensils that they are using will not become chametz. ‫ ֶשַׁהַתּנּוּ ִרים ֶשָׁלֶּהם ָהיוּ ְקַטִנּים וְּבַקל‬,‫ז ֵישׁ אוְֹמ ִריםכז ֶשׁלּ ֹא ָאְסרוּ ֲחָכִמים ַלֲﬠשׂוֹת ִﬠָסּה ְגּדוָֹלה ֵמִﬠָשּׂרוֹן ֶאָלּא ִבְּזַמֵנּיֶהם‬ ‫ ֲאָבל‬,‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְצָט ְרכוּ ַהַמּצּוֹת ִלְשׁהוֹת ְזַמן ָאֹר ְבּתוֹ ַהַתּנּוּר אוֹ חוּץ ַלַתּנּוּר ְוָיבוֹאוּ ִליֵדי ִחמּוּץ‬23,‫ִמְצַטְנּ ִנים‬ ‫ ְלִפיָכ ֻמָתּר ָלנוּ ָללוּשׁ ִﬠָסּה ְגּדוָֹלה ֵמִﬠָשּׂרוֹן ְכִּפי ַמה ֶשֵּׁיּשׁ ְבֵּני ָאָדם‬.‫ – ֵאין ָלֹחשׁ ָלֶזה‬24‫ַבַּתּנּוּ ִרים ֶשָׁלּנוּ ֶשֵׁהם ְגּדוִֹלים‬ ‫ ְוטוֹב הוּא ָללוּשׁ ָכּל ָכּ ְכֵּדי ֶשׁ ִיְּהיוּ ָכּל ָהעוְֹז ִרים ֻכָּלּם ְוָכל ַהֵכִּלים ֶשִׁבּיֵדיֶהם‬.‫ָהעוְֹז ִרים ְבִּתקּוּן ַהַמּצּוֹת ַוֲﬠ ִריָכָתם‬ ‫ ְול ֹא ַיְחִמיץ ַהָבֵּצק ַהָדּבוּק ִבּיֵדיֶהם וַּבֵכִּלים ֶשִׁבּיֵדיֶהם‬,‫עוְֹסִקים ַבָּבֵּצק ָתִּמיד‬: 8 People at large rely on this reasoning in the present era, when it is common practice to knead [dough containing] more than an isaron [of flour.25The size of

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Shulchan Aruch: Chapter 456 - The [Maximum] Size of [the Dough] to ...

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the dough is calculated] according to the number of people helping. [The Rabbinic authorities] do not have the potential to admonish them [to do otherwise] since they have authorities upon whom to rely. Nevertheless, every person should be stringent with himself [and follow] the opinion mentioned previously26 because fundamentally, [the halachah follows this view. The rationale for stringency is that] even though there are many people helping in the preparation and arrangement of the matzos and there are many large ovens that are heated, nevertheless, there is concern the dough will become chametz while it is being kneaded, since there is [only] one woman who kneads each [batch of] dough. If the dough is larger than an isaron, the woman’s hands will not be able to effectively work with the entire [dough] without some [dough] leaving her hands. Nevertheless, if one [violated these instructions] and kneaded a [batch of] dough larger than an isaron – even if he kneaded [this large dough] intentionally – it is permitted to be eaten. He should not be penalized for violating the words of the Sages, since there are authorities who even permit [making such a large dough] initially. One should not be concerned that perhaps [the dough] became chametz while it was being kneaded,27 since the time it takes to walk a mil will not elapse from the beginning of the kneading until those helping begin to arrange the matzos. Even if one was not involved with [the dough] at all, it would not become chametz in less time than it takes to walk a mil, even though [the dough] is larger than an isaron.28Nevertheless, if more time than it takes to walk a mil is taken [in the entire process], it is desirable for each person individually to be stringent and not partake of [matzah made from such a dough] on Pesach if possible.29 ‫ ְוֵאין ָבּנוּ‬,‫ ְכִּפי ֶשֵׁיּשׁ ְבֵּני ָאָדם ָהעוְֹז ִרים‬25,‫ח ְוַﬠל ְסָבָרא זוֹ ָסְמכוּ ָהעוָֹלם ַﬠְכָשׁו ֶשָׁנֲּהגוּ ָללוּשׁ ַה ְרֵבּה יוֵֹתר ֵמִﬠָשּׂרוֹןכח‬ ‫כט‬.‫ ֶשֵׁיּשׁ ָלֶהם ַﬠל ַמה ֶשּׁ ִיְּסֹמכוּ‬,‫ֹכַּח ִלְמחוֹת ְבָּיָדם‬ ‫ ֶשַׁאף ִאם ֵישׁ לוֹ ַה ְרֵבּה עוְֹז ִרים ְבִּתקּוּן ַהַמּצּוֹת‬,‫ ִכּי ֵכן ִﬠָקּר‬26,‫ֲאָבל ָכּל ָאָדם ַיֲחִמיר ַﬠל ַﬠְצמוֹ ַכְּסָּבָרא ָה ִראשׁוָֹנהל‬ ‫ ֶשֲׁהֵרי‬,‫לא ְוַגם ֵישׁ לוֹ ַה ְרֵבּה ַתּנּוּ ִרים ְגּדוִֹלים ִנסּוִֹקיםלב – סוֹף סוֹף ִבְּשַׁﬠת ִליַשׁת ָהִﬠָסּה ֵישׁ ֲחַשׁשׁ ִחמּוּץ‬,‫ַוֲﬠ ִריָכָתם‬ ‫ ְוִאם ָהִﬠָסּה ְגּדוָֹלה ֵמִﬠָשּׂרוֹן – ֵאין ְיֵדי ָהִאָשּׁה ַמְסִפּיקוֹת ְלִהְתַﬠֵסּק ָיֶפה ְבֻּכָלּהּ ֶשׁלּ ֹא ֵיֵצא‬,‫ִאָשּׁה ַאַחת ָלָשׁה ִﬠָסּה ַאַחת‬ ‫לג‬.‫חוּץ ְלָיָדהּ ְקָצת‬ ‫ ְוֵאין ִלְק ֹנס ַﬠל ֶשָׁﬠַבר ַﬠל‬,‫לד ֲאִפלּוּ ָלשׁ ְבֵּמִזיד – ֻמֶתֶּרת ַבֲּאִכיָלה‬,‫ ִאם ָﬠַבר ְוָלשׁ ִﬠָסּה ְגּדוָֹלה ֵמִﬠָשּׂרוֹן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֵכּיָון ֶשִׁמְּתִּחַלּת‬27,‫לה ְוֵאין ָלֹחשׁ ֶשָׁמּא ִנְתַחְמָּצה ִבְּשַׁﬠת ַהִלּיָשׁה‬.‫ ֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרין ֲאִפלּוּ ְלַכְתִּחָלּה‬,‫ִדְּבֵרי ֲחָכִמים‬ ‫ וְּבָפחוֹת ִמְכֵּדי ִהלּוּ ִמיל ַאף ִאם ל ֹא ָהיוּ‬,‫ַהִלּיָשׁה ַﬠד ֶשַׁיְּתִחילוּ ָהעוְֹז ִריםלו ַלֲﬠֹר ַהַמּצּוֹת ֵאין ָשׁם ְשׁהוּת ְכֵּדי ִהלּוּ ִמיל‬ ‫ ֲאָבל ִאם ָהָיה ָשׁם ְשׁהוּת ְכֵּדי‬28,‫לז‬.‫ִמְתַﬠְסִּקין ָבּהּ ְכָּלל ל ֹא ָה ְיָתה ָבָּאה ִליֵדי ִחמּוּץ ַאף ַﬠל ִפּי ֶשִׁהיא ְגּדוָֹלה ֵמִﬠָשּׂרוֹן‬ 29,‫לח‬:‫ִהלּוּ ִמיל – טוֹב ְלַהֲחִמיר ְלַﬠְצמוֹ ֶשׁלּ ֹא ְלָאְכָלהּ ְבֶּפַסח ִאם ֶאְפָשׁר לוֹ‬ 9 When one desires to knead dough on the sacred days of a festival, as an initial preference, he should be careful to measure the flour in an isaron-measure on the day preceding the sacred day.30 [The rationale is that] it is forbidden to measure, even for the sake of [observing] a mitzvah, on the sacred day of a festival, as will be explained in sec. 506[:1].31 If the person did not measure [an isaron of flour] on the day before the sacred day of the festival, he should take an isaron by estimation. He should not take more than an isaron by estimation because of the possibility that [the dough] will become chametz.32He may, however, [make the dough with] less than an isaron [of flour], for the reason to be explained in sec. 457[:17].33

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Nevertheless, it is preferable for the person to knead the dough in two portions, i.e., he should take more than half an isaron [of flour]and knead one dough with it. Afterwards, he should take another portion of flour larger than half an isaron and knead another [batch of] dough with it. He should then combine both doughs together in the manner to be explained in sec. 457[:6]34 and separate challah from them. When one conducts himself in this manner, it is not necessary to measure the flour on the day before the sacred day, even as an initial preference. ‫ ֶשְׁבּיוֹם טוֹב‬30,‫לט‬,‫ט ְכֶּשׁרוֶֹצה ָללוּשׁ ִﬠָסּה ְבּיוֹם טוֹב – ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ִלְמֹדּד ַהֶקַּמח ְבִּﬠָשּׂרוֹן ֵמֶﬠֶרב יוֹם טוֹב‬ ‫ ְוִאם ל ֹא ָמַדד ֵמֶﬠֶרב יוֹם טוֹב – ִיַקּח ִﬠָשּׂרוֹן ֶקַמח‬31,‫מא‬.‫מ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"ו‬,‫ָאסוּר ִלְמֹדּד ֲאִפלּוּ ִלְדַבר ִמְצָוה‬ ‫ ִמַטַּﬠם‬,‫ ֲאָבל ֻמָתּר לוֹ ִלְפחוֹת ֵמִﬠָשּׂרוֹן‬32.‫מב ְול ֹא ַי ְרֶבּה ַﬠל ִﬠָשּׂרוֹן ְבֹּאֶמד ַדְּﬠתּוֹ ִמְפֵּני ֲחַשׁשׁ ִחמּוּץ‬,‫ְבֹּאֶמד ַהַדַּﬠת‬ 33,‫מג‬.‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ז‬ ‫ ְוַאַחר ָכּ‬,‫ ְדַּה ְינוּ ֶשִׁיַּקּח יוֵֹתר ֵמֲחִצי ִﬠָשּׂרוֹן ְוָילוּשׁ ִמֶמּנּוּ ִﬠָסּה ַאַחת‬,‫ יוֵֹתר טוֹב ָללוּשׁ ָהִﬠָסּה ְבּב' ְפָּﬠִמים‬,‫וִּמָכּל ָמקוֹם‬ ‫מד ִויָצֵרף ב' ָהִﬠסּוֹת ַיַחד ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ַיֲח ֹזר ְו ִיַקּח יוֵֹתר ֵמֲחִצי ִﬠָשּׂרוֹן ֶקַמח ְוָילוּשׁ ִמֶמּנּוּ עוֹד ִﬠָסּה ַאַחת‬ ‫ וְּכֶשׁהוּא עוֶֹשׂה ֵכן – ַאף ְלַכְתִּחָלּה ֵאין ָצ ִרי ִלְמֹדּד ַהֶקַּמח ֵמֶﬠֶרב יוֹם טוֹב‬.‫ ְוַיְפ ִרישׁ ֵמֶהן ַחָלּה‬34,‫מה‬,‫תנ"ז‬:

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Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [the Separation of] Challah from a Dough [to be Baked as] Matzah By Rabbi Schneur Zalman of Liadi

SECTION 457 The Laws [Governing How to] Conduct [the Separation of] Challah from a Dough [to be Baked as] Matzah (1-21) ‫סימן תנז ִדּיֵני ַהְנָהַגת ַחָלּה ְבִּﬠַסּת ַמָצּה וּבוֹ כ"א ְסִﬠיִפים‬: 1 It is necessary to limit the amount of every dough [intended to be baked as matzah] so that it will not be larger than the amount [of dough] from which challah [is required to be separated].1 Accordingly, there is reason for concern that perhaps some of the doughs will not contain the [minimum] measure [of flour required] for [separating] challah.2For this reason, it is desirable to be careful not to separate [challah] from every dough individually, for a [portion of] challah separated from a dough that was smaller than the measure from which challah [must be separated] is of no consequence. As a result, when matzah is made from these doughs, there is room for concern lest one place many matzos from these matzos in one container. Then, it would be necessary to separate challah from [these matzos] if they are of the measure from which challah [is required to be separated] when they are combined [in the same container. The rationale is that] the container joins [the matzos] together to reach [that measure.3 Nevertheless,] the person might not pay attention [to the requirement] to separate challah from these matzos in the container, for he will rely on the challah that he separated from the dough.4 Thus, [one who eats these matzos] will be eating tevel.5 ‫ ְוִאם ֵכּן ֵישׁ ָלֹחשׁ ֶשָׁמּא ִמְקָצת‬1,‫א‬,‫א הוִֹאיל ְוָצ ִרי ְלַצְמֵצם ְבִּשׁעוּר ָכּל ִﬠָסּה ְוִﬠָסּה ֶשׁלּ ֹא ְתֵּהא ְגּדוָֹלה ִמִשּׁעוּר ַחָלּה‬ ‫ ֶשֲׁהֵרי ַחָלּה זוֹ‬,‫ ְלִפיָכ טוֹב ִלָזֵּהר ֶשׁלּ ֹא ְלַהְפ ִרישׁ ִמן ָכּל ִﬠָסּה ְוִﬠָסּה ִבְּפֵני ַﬠְצָמהּ‬2,‫ב‬,‫ָהִﬠסּוֹת ל ֹא ָהָיה ָבֶּהן ִשׁעוּר ַחָלּה‬ ‫ג ְוִאם ֵכּן ְכֶּשׁיּ ֹאֶפה ֵמֶהן ַמצּוֹת ֵישׁ ָלֹחשׁ ֶשָׁמּא ַי ִנּיַח‬,‫ֶשִׁהְפ ִרישׁ ֵמָהִﬠסּוֹת ֶשׁלּ ֹא ָהָיה ָבֶּהן ִשׁעוּר ַחָלּה ֵאיָנהּ ָשָׁוה ְכּלוּם‬ ‫ ֶשַׁהְכִּלי ְמָצ ְרָפן‬,‫ ְוָאז ִיְתַח ְיּבוּ ְבַּחָלּהד ִאם ֵישׁ ָבֶּהן ִשׁעוּר ַחָלּה ְכֶּשׁ ִנְּצָט ְרפ]וּ[ ַיַחד‬,‫ַה ְרֵבּה ַמצּוֹת ִמַמּצּוֹת ַהָלּלוּ ִבְּכִלי ֶאָחד‬ ‫ ֶשׁ ִיְּסֹמ ַﬠל ַהַחָלּה ֶשִׁהְפ ִרישׁ‬,‫ ְוהוּא ל ֹא ָיִשׂים ֶאל ִלבּוֹ ְלַהְפ ִרישׁ ַחָלּה ִמַמּצּוֹת ַהָלּלוּ ֶשְׁבּתוֹ ַהְכִּלי‬3,‫ה‬,‫ְלִשׁעוּר ַחָלּה‬ 5,‫ו‬:‫ ְו ִנְמָצא אוֵֹכל ֶטֶבל‬4,‫ֵמָהִﬠסּוֹת‬ 2 What should one do [instead]? He should make one separation of challah from each of the two (or more) doughs about which he is concerned that they do not individually contain the required volume for [separating] challah. [This involves] taking two (or more) doughs and bringing their edges together so that they are connected to each other,6 i.e., they should be attached to the extent that if one would wish to separate [one dough from the other], part of one dough would [remain] attached to the other, and part of the other [dough] will [remain] attached to the first.7 In this manner they are considered as one dough, and are combined to [complete] the required volume for challah. [The person] should separate challah from one of [the doughs]. That suffices since they are considered as one dough.

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‫ב ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ַיְפ ִרישׁ ַחָלּה ַאַחת ִמָכּל ְשֵׁתּי ִﬠסּוֹת )אוֹ יוֵֹתר( ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ָבֶּהן ֶשָׁמּא ֵאין ִשׁעוּר ַחָלּה ְבָּכל ַאַחת‬ ‫ ְדַּה ְינוּ‬6,‫ט‬,‫ז ְדַּה ְינוּ ֶשׁ ִיַּקּח ְשֵׁתּי ִﬠסּוֹת )אוֹ יוֵֹתר( ְוַי ְדֵבּק ְקצוָֹתם זוֹ ָבּזוֹח ַﬠד ֶשׁ ִיְּהיוּ נוְֹשׁכוֹת זוֹ ָבּזוֹ‬,‫ְוַאַחת ִבְּפֵני ַﬠְצמוֹ‬ ‫ֶשׁ ִיְּהיוּ ָכּל ָכּ ְדּבוּקוֹת ַﬠד ֶשִׁאם ִי ְרֶצה ְלַהְפ ִריָדן ִיָתֵּלשׁ ְמַﬠט ִﬠָסּה ִמזּוֹ ְו ִיְדַבּק ַבֲּחֶב ְרָתּהּ וְּמַﬠט ִﬠָסּה ֵמֲחֶב ְרָתּהּ ִיְדַבּק‬ ‫יא ֵכּיָון ֶשֵׁהם‬, ‫ ְוַיְפ ִרישׁ ֵמַאַחד ֵמֶהן ַחָלּה ַאַחת ְוַדי ְבָּכ‬,‫ וְּמָצ ְרפוֹת ְלִשׁעוּר ַחָלּה‬,‫ ְוַﬠל ְיֵדי ֵכּן ֶנְחָשׁבוֹת ְכִּﬠָסּה ַאַחת‬7,‫י‬,‫ָבּהּ‬ ‫ֶנְחָשׁבוֹת ְכִּﬠָסּה ַאַחת‬: 3 If the doughs are slightly firm and do not stick to each other well,8 [the person] should place the edge of one [dough] over the edge of the other [dough] and cut one [piece for] challah from both of the edges together. The pressure of the cutting will cause [the two doughs] to be attached effectively to each other. ‫ – ַיִנּיַח ְקֵצה ָהַאַחת ַﬠל ְקֵצה ַהֵשּׁ ִנית ְוַיְחֹתּ ַחָלּה ַאַחת‬8,‫ג ְוִאם ָהִﬠסּוֹת ֵהן ָקשׁוֹת ְקָצת ְוֵאיָנן ִנְדָבִּקין ֵהיֵטב זוֹ ָבּזוֹיב‬ ‫יג‬:‫ ְוַﬠל ְיֵדי ֹדַּחק ַהִחתּוּ ֵהן ִנְדָבִּקין ֵהיֵטב זוֹ ָבּזוֹ‬,‫ִמְשֵּׁתּי ְקצוֹת ָהִﬠָסּה ַיַחד‬ 4 At present, it has become customary for people at large to knead doughs that are larger than the [minimum] measure for challah for the reason explained in sec. 456[:8] (– consult that source, [where it is also stated] that one should not follow this practice –), [and] they separate challah from each [batch of] dough individually. It is customary that a different woman separates challah from each [batch of] dough and recites her own blessing.9 If, however, one person separates challah from all the [batches of] dough, it is sufficient [for this person to recite] one blessing [over all the challah separated], provided that the person does not change his mind [in the interim].10 (See sec. 169,11 sec. 177[:5],12 and sec. 206[:9].13) [The rationale is that] if the person had in mind when reciting the blessing to include all [the pieces of dough] that would be separated as challah – even though the person did not know how many [pieces of dough] would be separated as challah – this not considered as constituting a change of mind [and a diversion of attention from the mitzvah]. [An exception is made] if in the interim [before separating challah from the last batch of dough] the person interrupted [the process] by speaking about a matter that was not necessary for the separation of challah. If, however, [the person] spoke about matters necessary for the separation of challah that he will separate from the doughs that he will continue to knead,14 for example, he spoke about kneading the doughs that he will continue to knead, such speech is not considered as an interruption. (See sec. 167[:9].)15 – (‫ד ְוַﬠְכָשׁו ֶשָׁנֲּהגוּ ָהעוָֹלם ָללוּשׁ ִﬠסּוֹת ְגּדוֹלוֹת ִמִשּׁעוּר ַחָלּה ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ויד )ַﬠֵיּן ָשׁם ֶשֵׁאין ִל ְנֹהג ֵכּן‬ ‫טו‬.‫ֵהן ַמְפ ִריִשׁין ַחָלּה ִמָכּל ִﬠָסּה ְוִﬠָסּה ִבְּפֵני ַﬠְצָמהּ‬ ‫ ֲאָבל ִאם ָאָדם ֶאָחד ַמְפ ִרישׁ ִמָכּל ָהִﬠסּוֹת – ַדּי‬9,‫טז‬.‫ְוָנֲהגוּ ֶשִׁמָּכּל ִﬠָסּה ְוִﬠָסּה ַמְפֶרֶשׁת ִאָשּׁה ַאֶחֶרת וְּמָבֶרֶכת ְלַﬠְצָמהּ‬ ‫ ֶשִׁאם ִבְּשַׁﬠת ְבָּרָכה ָהָיה‬,(13,‫ ְור"וכא‬12,‫ ְוקע"זכ‬11,‫ )ַﬠֵיּן ִסיָמן קס"טיט‬10,‫ִבְּבָרָכה ַאַחת ְלֻכָלּןיז ִאם ֵאינוֹ ִנְמָל יח‬ ‫ ֶאָלּא‬, ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה יוֵֹדַﬠ ָאז ַכָּמּה ַחלּוֹת ַיְפ ִרישׁ – ֵאין ֶזה ִנְמָל‬,‫ְבַּדְﬠתּוֹ ִלְפֹטר ִבְּבָרָכה זוֹ ָכּל ַהַחלּוֹת ֶשַׁיְּפ ִרישׁ‬ ‫ ֲאָבל ִאם ֵהִשׂיַח ִבְּדָב ִרים ֶשֵׁיּשׁ ָבֶּהן ֹצֶר ְלַהְפָרַשׁת ַחָלּה‬.‫ִאם ֵכּן ִהְפִסיק ֵבּי ְנַת ִים ְבִּשׂיָחה ֶשֵׁאין ָבּהּ ֹצֶר ְלַהְפָרַשׁת ַחָלּה‬ ‫ ְכּגוֹן ֶשָׁשּׂח ֵמִﬠְנ ְיֵני ִליַשׁת ָהִﬠסּוֹת ֶשָׁיּלוּשׁ עוֹד – ֵאין ִשׂיָחה זוֹ ַמְפֶסֶקת )ַﬠֵיּן ִסיָמן‬14,‫ֶשַׁיְּפ ִרישׁ ִמן ָהִﬠסּוֹת ֶשָׁיּלוּשׁ עוֹד‬ (15,‫קס"זכב‬: 5 One should admonish women who fold over the dough when separating challah so that they will separate [the challah] from both its ends. They should be taught to separate [the challah] from one end. [While one woman is doing that, another person] should work the other side of the dough with a rolling pin so that the dough will not be left free from [someone] occupying themselves with it even for a 12/16/2020, 8:48 PM

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moment. ‫כג ְוֵישׁ ְלַלְמָּדן ֶשַׁיְּפ ִרישׁוּ‬,‫ה ֵישׁ ִלְמחוֹת ַבָּנִּשׁים ֶשׁכּוְֹפִלין ָבִּﬠָסּה ִבְּשַׁﬠת ַהְפָרַשׁת ַחָלּה ְכֵּדי ְלַהְפ ִרישׁ ִמְשֵּׁתּי ְקצוֶֹתיָה‬ ‫ ֶשׁלּ ֹא ְתֵּהא ָהִﬠָסּה ְפּנוָּיה ֵמֵﬠֶסקכד ֲאִפלּוּ ֶרַגע ֶאָחד‬,'‫ ְוֶאָחד ַיֲﬠֹר ִבְּמַגְלֶגֶּלת ַבָּקֶּצה ַהב‬,‫ִמָקֶּצה ֶאָחד‬: 6 If those who are occupied with [rolling out and arranging] the dough occupy themselves with it so rapidly that it is impossible to separate challah from the dough while they are still occupied with it [for] doing so will prevent them from [working] so fast, it is not necessary to have them stop [their activity]. Instead, challah should be separated immediately after [the matzos] were baked. All of the matzos should be placed in one container.16 The container causes them [to be considered] as joined together [to constitute] the required measure of challah.6[This ruling applies] even if each [batch of] dough alone is smaller than the required measure of challah. [The person] should separate a piece from one matzah for all the matzos in the container. True, as an initial preference, the optimum manner of fulfilling the mitzvah is to separate challah from dough and not from [baked] bread (– in Eretz Yisrael, this is [a requirement] of the law,17 and in the Diaspora, this is a measure of pious conduct –) as will be explained.18 [This is derived from] the phrase,19 “from the first of your dough.” [The phrase implies that the separation should be made] while [the loaf] is still dough. Nevertheless, [a person] who refrains from separating [challah] from dough so that he will not cause those occupied [with the rolling and arrangement of the dough] to cease [working] rapidly is also performing a mitzvah in the optimum manner, and it is appropriate for all people to conduct themselves in this manner. ‫ו ְוִאם ַהִמְּתַﬠְסִּקין ָבִּﬠָסּה ִמְתַﬠְסִּקין ָבּהּ ִבְּמִהירוּת ָכּל ָכּ ַﬠד ֶשִׁאי ֶאְפָשׁר ְלַהְפ ִרישׁ ַחָלּה ֵמָהִﬠָסּה ְבּעוָֹדן ִמְתַﬠְסִּקין ָבּהּכה‬ ‫ ֶשׁ ִיֵּתּן ָכּל ַהַמּצּוֹת ִלְכִלי‬,‫ ֶאָלּא ַיְפ ִרישׁ ַחָלּה ְלַאַחר ֲאִפָיּה ִמָיּד‬,‫ַﬠד ֶשׁ ְיַּבְטּלוּ אוָֹתם ִמְמִּהירוָּתן – ֵאין ָצ ִרי ְלַבְטָּלן‬ ‫ וַּמְפ ִרישׁ ֲחִתיָכה ִמַמָּצּה‬6,‫כז‬,‫ ְוַהְכִּלי ְמָצ ְרָפן ְלִשׁעוּר ַחָלּה ַאף ִאם ל ֹא ָהָיה ְבָּכל ִﬠָסּה ִבְּפֵני ַﬠְצָמהּ ַכִּשּׁעוּר‬16,‫כו‬,‫ֶאָחד‬ ‫כח‬.‫ַאַחת ַﬠל ָכּל ַהַמּצּוֹת ֶשַׁבְּכִּלי‬ 17,‫ְוַאף ַﬠל ִפּי ֶשְׁלַּכְתִּחָלּה ִמְצָוה ִמן ַהֻמְּבָחר ְלַהְפ ִרישׁ ַחָלּה ִמן ָהִﬠָסּה ְול ֹא ִמן ַהַפּתכט )ֵפּרוּשׁ ְבֶּאֶרץ ִיְשָׂרֵאל ִמן ַהִדּין‬ ‫ ִמָכּל ָמקוֹם ֶזה‬,‫ ְבּעוָֹדהּ ִﬠָסּה‬,"‫ "ֵראִשׁית ֲﬠ ִרֹסֵתֶכם‬19,‫ ֶשֶׁנֱּאַמרלא‬18,‫ל‬,‫וְּבחוּץ ָלָאֶרץ ִמִמַּדּת ֲחִסידוּת( ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫ ְוָנכוֹן‬.‫ֶשׁ ִנְּמָנע ְלַהְפ ִרישׁ ִמן ָהִﬠָסּה ְכֵּדי ֶשׁלּ ֹא ְלַבֵטּל ָהעוְֹסִקין ָבּהּ ִמְמִּהירוָּתן – ֲהֵרי ֶזה עוֶֹשׂה ַגּם ֵכּן ִמְצָוה ִמן ַהֻמְּבָחר‬ ‫ְלָכל ָאָדם ַלֲﬠשׂוֹת ֵכּן‬: 7 When does the requirement that [the matzos be collected in the same] container apply? When one separates [challah] from matzos concerning which there is a doubt as to whether each dough individually was of the size from which challah must [be separated]. Thus, the obligation of the mitzvah [of separating] challah from the dough is not definitely established except when [all the matzos] were joined together, and therefore, it is necessary that they be collected together in a container.20 When, however, [matzos were made from] a large dough that was of the size from which challah must [be separated], but one forgot and did not separate [challah] from it while it was still dough and remembered [only] after he baked matzos from it, it is not necessary to separate [challah] from each of these matzos individually. Nor is it necessary to collect the matzos in a container and [then] separate [challah] from one matzah for all of them. Instead, even though he did not collect the matzos together [in one container, the person] may separate [challah] from one matzah for

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Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [...

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all of [these matzos], for they were already joined together and challah was required [to be separated from them] while they were still dough. ‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשָׁצּ ִרי ֵצרוּף ְכִּלי? ְכֶּשַׁמְּפ ִרישׁ ִמַמּצּוֹת ַהַנֲּﬠשׂוֹת ֵמִﬠסּוֹת ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ָבֶּהן ֶשָׁמּא ל ֹא ָהָיה‬ ‫ ָלֵכן‬,‫ ְו ִנְמָצא ֶשׁלּ ֹא ִנְתַח ְיּבוּ ַהַמּצּוֹת ְבַּחָלּה ִחיּוּב ָבּרוּר ֶאָלּא ִאם ֵכּן ִנְצָט ְרפוּ ַיַחד‬20,‫ִשׁעוּר ַחָלּה ְבָּכל ִﬠָסּה ִבְּפֵני ַﬠְצָמהּ‬ ‫ ֲאָבל ִﬠָסּה ְגּדוָֹלה ֶשֵׁיּשׁ ָבּהּ ִשׁעוּר ַחָלּה ְוָשַׁכח ְול ֹא ִהְפ ִרישׁ ִמֶמָּנּה ְבּעוָֹדהּ ִﬠָסּה ְו ִנְזַכּר ְלַאַחר ֶשָׁאָפה‬.‫ָצ ִרי ֵצרוּף ְכִּלי‬ ‫ ְוֵכן ֵאין ָצ ִרי ְלָצֵרף ַהַמּצּוֹת ִבְּכִלי וְּלַהְפ ִרישׁ ֵמַאַחת‬,‫ִמֶמָּנּה ַמצּוֹת – ֵאין ָצ ִרי ְלַהְפ ִרישׁ ִמָכּל ַמָצּה וַּמָצּה ִבְּפֵני ַﬠְצָמהּ‬ ‫ ֶשֲׁהֵרי ְכָּבר ִנְצָט ְרפוּ ְו ִנְתַח ְיּבוּ ְבַּחָלּה ְבּעוָֹדם‬,‫ ֶאָלּא ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְצָט ְרפוּ ַיַחד ַמְפ ִרישׁ ֵמַאַחת ַﬠל ֻכָּלּן‬,‫ַﬠל ֻכָּלּן‬ ‫לב‬:‫ִﬠָסּה‬ 8 Nevertheless, if one is in Eretz Yisrael,17 all the matzos [from which one is separating challah] must be placed before [the person], next to each other, when he separates from one [of the matzos] for all of them. [The rationale is that in] Eretz Yisrael, challah may only be separated from [dough or loaves] that are min hamukaf,21([a term meaning] near one another, [i.e., in the same location,]) as explained in Yoreh Deah, sec. 323.22 It is not necessary, however, that [the loaves] touch each other at the time the separation is made.23 As long as [the loaves] are near each other and close to each other, they are considered to be mukaf. ‫ ָצ ִרי ֶשׁ ִיְּהיוּ ָכּל ַהַמּצּוֹת ַהָלּלוּ ֻמָנּחוֹת ְלָפָניו ְסמוּכוֹת זוֹ ָלזוֹ ְבָּשָׁﬠה ֶשַׁמְּפ ִרישׁ‬17‫ ִאם הוּא ְבֶּאֶרץ ִיְשָׂרֵאל‬,‫ח וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,(‫ )ֵפּרוּשׁ ִמן ַהָסּמוּ לד‬21,‫ ֶשַׁחַלּת ֶאֶרץ ִיְשָׂרֵאל ֵאיָנהּ ִנֶטֶּלת ֶאָלּא ִמן ַהֻמָּקּףלג‬,‫ֵמַאַחת ֵמֶהן ַﬠל ֻכָּלּן‬ ‫ ֶאָלּא ֵכּיָון ֶשֵׁהן ְסמוּכוֹת וְּמֹקָרבוֹת זוֹ‬23,‫ ֲאָבל ֵאין ָצ ִרי ֶשִׁיְּגּעוּ ֶזה ָבֶּזה ִבְּשַׁﬠת ַהְפָרָשׁה‬22,‫לה‬.‫ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"ג‬ ‫לו‬:‫ָלזוֹ – ֲהֵרי ֶזה ִמן ַהֻמָּקּף‬ 9 In the Diaspora, however,24 it is not necessary for [doughs or loaves] to be close to each other when [challah is being separated from them]. Moreover, it is permitted for [a person] to partake of all these matzos before separating challah.25 He must, however, leave a piece from one of [these matzos]. Challah should be separated from this piece for all the matzos that he ate. [The rationale is that] the Sages ruled leniently regarding challah [separated in] the Diaspora, [enabling] the person to [first] eat [from the matzos] and then separate [challah], as explained in Yoreh Deah, loc. cit.26 ‫ ֶאָלּא ֶשֻׁמָּתּר לוֹ ֶלֱאֹכל ָכּל ַהַמּצּוֹת ַהָלּלוּ ֹקֶדם‬,‫ ְול ֹא עוֹד‬24,‫לז‬.‫ט ֲאָבל ְבּחוָּצה ָלָאֶרץ ֵאין ָצ ִרי ִלְתֹרם ִמן ַהֻמָּקּף‬ ‫ ֶשֵׁהֵקלּוּ ֲחָכִמיםלח‬,‫ ַרק ֶשׁ ְיַּשֵׁיּר ֲחִתיָכה ֵמַאַחת ֵמֶהן ְוַיְפ ִרישׁ ַחָלּה ֵמֲחִתיָכה זוֹ ַﬠל ָכּל ַהַמּצּוֹת ֶשָׁאַכל‬25,‫ַהְפָרַשׁת ַחָלּה‬ 26,‫לט‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁם‬,‫ְבַּחַלּת חוָּצה ָלָאֶרץ ִלְהיוֹת אוֵֹכל ְוהוֵֹל ְוַאַחר ָכּ ַמְפ ִרישׁ‬ 10 When does the above apply? When all the matzos were made from one dough. Thus, they were already once close to and connected with each other while they were [still] dough. Therefore, the Sages ruled leniently with regard to [these matzos] and did not require that they be brought together again when challah is being separated [from them] in the Diaspora. [Different laws apply when] the matzos come from two [batches of] dough that both individually contained the minimum measure [of flour requiring the separation] of challah.27 If one desires to separate [challah from] one matzah for all [the matzos from both batches of dough], it is necessary that the matzos from the second [batch of] dough be [placed] close to the matzah [from which one seeks to separate challah] at the time he separates challah from [that matzah] for [all the matzos]. Since [the other matzos] were never close to and joined with this [matzah], the

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Sages did not rule leniently even in the Diaspora, and [did not] allow [challah] to be separated from [a matzah made from] one [batch of] dough for [matzos made from] another [batch of dough] when [the matzos] are not close to each other. It is sufficient, however, to bring [the matzos] close to each other. They need not be placed together in [one] container since challah was already required [to be separated from them] while they were dough. When, by contrast, matzos were made from [batches of] dough that were each individually smaller than the measure [that requires] challah [to be separated, it is necessary] to place the matzos in one container to join them together [to reach] the measure of challah. [However, once that is done,] one need not separate [challah] from [these matzos] while they are still joined together in the container. Instead, one may eat from [these matzos before separating challah]. Afterwards, he should separate a piece from one matzah as [challah] also for [the matzos] that he already ate. [The rationale is that] once the matzos were joined together in one container [to enable separating] challah, they are considered as one large matzah that is of the size from which challah [is required to be separated], from which it is permitted to eat before challah is separated.28 There are authorities who differ with the above and forbid partaking of these matzos before challah is separated. [These authorities maintain] that it is necessary to [separate challah] from [the matzos] while they are close to each other. [The rationale is that] since [these matzos] were not connected while they were dough, even though they were later collected together in one container, [their] being joined together [at that time] is not sufficient to combine them to the extent that they are actually considered as one matzah [when they are separated later]. ‫ ֶשְׁכָּבר ָהיוּ ֻמָקּפוֹת וְּמֻחָבּרוֹת זוֹ ָלזוֹ ַפַּﬠם ַאַחת ְבּעוָֹדם‬,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁכּל ַמצּוֹת ַהָלּלוּ ֵהן ֵמִﬠָסּה ַאַחת‬ ‫ ֲאָבל ַמצּוֹת‬.‫ ְלָכ ֵהֵקלּוּ ָבֶּהן ֲחָכִמים ֶשֵׁאין ָצ ִרי ַלֲח ֹזר וְּלַהִקּיָפם ִבְּשַׁﬠת ַהְפָרַשׁת ַחָלּה ִאם ִהיא ַחַלּת חוָּצה ָלָאֶרץ‬,‫ִﬠָסּה‬ ‫ ִאם רוֶֹצה ְלַהְפ ִרישׁ ַמָצּה ַאַחת ַﬠל ֻכָּלּן – ָצ ִרי‬27,‫ַהָבּאוֹת ִמב' ִﬠסּוֹת ֶשָׁהָיה ָבֶּהן ִשׁעוּר ַחָלּה ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ָהיוּ ֻמָקּפוֹת וְּמֻחָבּרוֹת זוֹ‬,‫ֶשִׁיְּהיוּ ַהַמּצּוֹת ֶשׁל ִﬠָסּה ַהֵשּׁ ִנית ֻמָקּפוֹת ִﬠם ַמָצּה זוֹ ְבָּשָׁﬠה ֶשַׁמְּפ ִרישׁ ִמֶמָּנּה ֲﬠֵליֶהן‬ ‫מ ֲאָבל‬.‫ִﬠם זוֹ ֵמעוָֹלם – ל ֹא ֵהֵקלּוּ ֲחָכִמים ָבֶּהן ְלַהְפ ִרישׁ ֵמַאַחת ַﬠל ֲחֶב ְרָתּהּ ֶשׁלּ ֹא ִמן ַהֻמָּקּף ֲאִפלּוּ ְבּחוָּצה ָלָאֶרץ‬ ‫מא‬.‫ ֵכּיָון ֶשְׁכָּבר ִנְתַח ְיּבוּ ְבַּחָלּה ְבּעוָֹדם ִﬠָסּה‬,‫ ְוֵאין ָצ ִרי ְלָצ ְרָפם ִבְּכִלי‬, ‫ְכֶּשַׁמִּקּיָפן זוֹ ָלזוֹ – ַדּי ְבָּכ‬ ‫ֲאָבל ַמצּוֹת ַהָבּאוֹת ֵמִﬠסּוֹת ֶשׁלּ ֹא ָהָיה ָבֶּהן ִשׁעוּר ַחָלּה ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ ְוָנַתן ַהַמּצּוֹת ְבּתוֹ ְכִּלי ֶאָחד ְלָצ ְרָפם‬ ‫ ֶאָלּא ָיכוֹל ֶלֱאֹכל ֵמֶהן ְוַאַחר ָכּ ַיְפ ִרישׁ ֵמֲחִתיַכת ַמָצּה‬,‫ְלִשׁעוּר ַחָלּה – ֵאין ָצ ִרי ְלַהְפ ִרישׁ ֵמֶהן ְבּעוָֹדן ִמְצָט ְרִפין ַבְּכִּלי‬ ‫ ְדֵּכיָון ֶשׁ ִנְּצָט ְרפוּ ַהַמּצּוֹת ְלַחָלּה ִבְּכִלי ֶאָחד – )ֶשׁ(ֲהֵרי ַנֲﬠשׂוּ ְכַּמָצּה ַאַחת ְגּדוָֹלה ֶשֵׁיּשׁ ָבּהּ‬,‫ַאַחת ַגּם ַﬠל ַמה ֶשָּׁאַכל ְכָּבר‬ 28,‫מב‬.‫ ֶשֻׁמָּתּר ֶלֱאֹכל ִמֶמָּנּה ֹקֶדם ַהְפָרַשׁת ַחָלּה‬,‫ִשׁעוּר ַחָלּה‬ ‫ ְלִפי ֶשָׁצּ ִרי ִלְתֹרם ֵמֶהן ִמן ַהֻמָּקּף ֵכּיָון ֶשׁלּ ֹא‬,‫ְוֵישׁ חוְֹלִקיןמג ַﬠל ֶזה ְואוְֹס ִרין ֶלֱאֹכל ִמַמּצּוֹת ַהָלּלוּ ֹקֶדם ַהְפָרַשׁת ַחָלּה‬ ‫ ְוַאף ֶשְׁלַּאַחר ֵכּן ִנְצָט ְרפוּ ִבְּכִלי ֶאָחד – ֵאין ֵצרוּף ֶזה מוִֹﬠיל ְלַחְבָּרן ֶשִׁיְּהיוּ ֶנְחָשִׁבין‬,‫ָהיוּ ְמֻחָבּרוֹת זוֹ ָבּזוֹ ְבּעוָֹדן ִﬠָסּה‬ ‫ְכַּמָצּה ַאַחת ַמָמּשׁ‬: 11 According to the latter opinion, [stringency is required] if a person forgot to separate challah from these matzos before[the onset of] the festival29 and he remembered on the festival, [because] it is forbidden to separate challah on the festival, as will be explained in sec. 506[:6].30 It is not sufficient to leave over one matzah so that challah could be separated from it after the festival for the matzos he ate on the festival. Instead, it is necessary to leave over a small amount from every matzah so that [challah could be separated] from [matzos] that are close to each other. Alternatively, one should follow [the directives outlined] in sec. 506[:7].31 According to the first opinion, by contrast, it is sufficient to leave over a small amount from one matzah if the matzos were already joined together in one

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container before the festival. If, however, [the matzos] were [placed in one container and thus] joined together [for the first time] on the festival,32 it is not necessary to leave over anything from them. Instead, one may separate challah from them on the festival, for [the Sages] only forbade separating challah on a festival from dough that was kneaded on the day before the onset of the festival, and [contained enough flour that] challah was required to be separated from it [at that time], because [then] it was possible to separate [challah] from [the dough] while it was still day [i.e., before the onset of the festival]. By contrast, these matzos were exempt [from the requirement of separating challah] before the festival.33 The obligation [to separate challah only] became incumbent [on their owner] on the festival because [the matzos] were joined [with each other when they were placed together in one] container. [Therefore,] it is permitted to separate [challah] from them on the festival, just as it is permitted to separate [challah] from a dough [that was] kneaded on the festival. With regard to the halachic ruling, fundamentally, the halachah follows the first opinion. Nevertheless, as an initial preference, it is desirable to give weight to the latter opinion and to [separate challah] from these matzos when they are [all] close to each other, even though they had previously been joined [together] in [the same] container. [Moreover,] it is desirable to be stringent and to be careful that even when one separates [challah] from [the matzos] while they are joined together in the [same] container, [the matzos also] touch one another.34 [The rationale is that] there are authorities who maintain that [matzos] are not considered to be min hamukaf [i.e., close to each other] unless they are [actually] touching each other. And there are other authorities who maintain that even when [matzos] are touching each other, they are not considered as min hamukaf unless they are [all] in one container. A G-d-fearing person will [seek to] satisfy both [opinions]. ‫ ְוִאי ֶאְפָשׁר ְלַהְפ ִרישׁ ַחָלּה‬,‫ ְו ִנְזַכּר ְבּיוֹם טוֹב‬29‫ ִאם ָשַׁכח ְלַהְפ ִרישׁ ַחָלּה ִמַמּצּוֹת ַהָלּלוּ ֹקֶדם יוֹם טוֹב‬,‫יא וְּלִפי ְסָבָרא זוֹ‬ ‫ – ל ֹא ַדּי ְבַּמה ֶשּׁ ְיַּשֵׁיּר ַמָצּה ַאַחת ְלַהְפ ִרישׁ ַחָלּה ִמֶמָּנּה ְלַאַחר יוֹם טוֹב ַגּם‬30,‫ְבּיוֹם טוֹב ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תק"ומד‬ ‫מה אוֹ ַיֲﬠֶשׂה ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ֶאָלּא ָצ ִרי הוּא ְלַשֵׁיּר ְמַﬠט ִמָכּל ַמָצּה ְכֵּדי ִלְתֹרם ִמן ַהֻמָּקּף‬,‫ַﬠל ַמצּוֹת ֶשָׁאַכל ְבּיוֹם טוֹב‬ 31,‫מו‬.‫ְבִּסיָמן תק"ו‬ ‫ ֲאָבל‬.‫ ַדּי ֶשׁ ְיַּשֵׁיּר ְמַﬠט ִמַמָּצּה ַאַחת ִאם ְכָּבר ִנְצָט ְרפוּ ַמצּוֹת ַהָלּלוּ ִבְּכִלי ֶאָחד ֹקֶדם יוֹם טוֹב‬,‫ֲאָבל ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ֶשׁלּ ֹא ָאְסרוּ‬,‫ ֶאָלּא ָיכוֹל ְלַהְפ ִרישׁ ֵמֶהן ַחָלּה ְבּיוֹם טוֹב‬,‫ – ֵאין ָצ ִרי ְלַשֵׁיּר ֵמֶהם ְכּלוּם‬32‫ִאם ִנְצָט ְרפוּ ְבּיוֹם טוֹב‬ ,‫ְלַהְפ ִרישׁ ַחָלּה ְבּיוֹם טוֹב ֶאָלּא ֵמִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְו ִנְתַח ְיָּבה ְבַּחָלּה ֵמֶﬠֶרב יוֹם טוֹב ֶשָׁהָיה ֶאְפָשׁר לוֹ ְלַהְפ ִריָשׁהּ ִמְבּעוֹד יוֹם‬ ‫ ְו ִנְתַח ְיּבוּ ְבּיוֹם טוֹב ַﬠל ְיֵדי ֵצרוּף ְכִּלי – ֻמָתּר ְלַהְפ ִרישׁ ֵמֶהן ְבּיוֹם‬33‫ֲאָבל ַמצּוֹת ַהָלּלוּ ֶשָׁהיוּ ְפּטוּרוֹת ְבֶּﬠֶרב יוֹם טוֹב‬ ‫מח‬.‫מז ְכֶּדֶר ֶשֻׁמָּתּר ְלַהְפ ִרישׁ ֵמִﬠָסּה ֶשִׁנּלּוָֹשׁה ְבּיוֹם טוֹב‬,‫טוֹב‬ ‫ ְוַאף ַﬠל ִפּי ֵכן טוֹב ָלֹחשׁ ְלַכְתִּחָלּה ַלְסָּבָרא ָהַאֲחרוָֹנה ִלְתֹרם ִמַמּצּוֹת‬,‫וְּלִﬠ ְנַין ְפַּסק ֲהָלָכה – ָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ַהָלּלוּ ִמן ַהֻמָּקּף ַאף ֶשָׁהיוּ ְמֹצָרִפין ְכָּבר ִבְּכִלי‬. ‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםנ ֶשֵׁאין‬34,‫מט‬,‫ְוטוֹב ְלַהֲחִמיר ֶשַׁאף ֶשַׁמְּפ ִרישׁ ֵמֶהן ְבּעוָֹדן ְמֹצָרִפין ִבְּכִלי – ִיָזֵּהר ֶשׁ ִיְּגּעוּ ֶזה ָבֶּזה‬ ‫נא ְוֵישׁ אוְֹמ ִריםנב ֶשֵׁאינוֹ ִנְקָרא ִמן ַהֻמָּקּף ֶאָלּא ִאם ֵכּן ֵהם ְבּתוֹ ְכִּלי ֶאָחד ַאף‬,‫ִנְקָרא ִמן ַהֻמָּקּף ֶאָלּא ְכֶּשׁנּוֹ ְגִﬠין ֶזה ָבֶּזה‬ ‫ ִויֵרא ָשַׁמ ִים יוֵֹצא ְיֵדי ְשֵׁניֶהם‬,‫ַﬠל ִפּי ֶשֵׁאיָנן נוְֹגִﬠין ֶזה ָבֶּזה‬: 12 Needless to say, if these matzos came from two doughs that each was of the measure [requiring the separation] of challah,27 [challah] must [be separated] min hamukaf according to the letter of the law. [In this instance, i.e.] when one separates [challah] from [the matzos from] one [batch of dough] for [those matzos and] the [matzos from the] other [dough],35 it is desirable to be stringent and [have the matzos from both doughs] touch each other36 [at the moment] when

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]challah is[ being separated. [Moreover,] it is pious conduct to be stringent and to separate [challah] from [all] the matzos that come from one dough that was of the measure [requiring the separation] of challah while [these matzos] are min hamukaf, i.e., touching each other in the same container at the time [the challah is] separated. [This recommendation is given] although all authorities agree that challah need not be separated min hamukaf in the Diaspora in such an instance,35 even as an initial preference. [Indeed, the Sages] said regarding [separating] challah in the Diaspora:37 “Partake [of it] and separate [the challah] afterwards.” [Because of this stringency,] one should therefore not eat from [these matzos] before [challah] is separated [from them], for [the matzah] that is being eaten will not be close to the matzah being separated [as challah]. This is the prevailing practice. See sec. 260[:5].38 ‫ ֶשֵׁהן ְצ ִריִכין‬27‫יב ְוֵאין ָצ ִרי לוַֹמר ִאם ַמצּוֹת ַהָלּלוּ ָבּאוֹת ִמְשֵּׁתּי ִﬠסּוֹת ֶשָׁהָיה ִשׁעוּר ַחָלּה ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ‬ 36,‫נד‬.‫ ֶשׁטּוֹב ְלַהֲחִמירנג ֶשׁ ִיְּגּעוּ ֶזה ָבֶּזה ִבְּשַׁﬠת ַהְפָרָשׁה‬35,‫ַהָקָּפה ֵמִﬠַקּר ַהִדּין ְבָּשָׁﬠה ֶשַׁמְּפ ִרישׁ ֵמַאַחת ַﬠל ֲחֶב ְרָתּהּ‬ ‫ַוֲאִפלּוּ ַמצּוֹת ַהָבּאוֹת ֵמִﬠָסּה ַאַחת ֶשָׁהָיה ָבּהּ ִשׁעוּר ַחָלּה ֶשְׁלִּדְבֵרי ַהֹכּל ֵאין ָצ ִרי ְלַהְפ ִרישׁ ֵמֶהן ִמן ַהֻמָּקּף ְבּחוָּצה‬ ‫ ַחַלּת חוָּצה ָלָאֶרץ אוֵֹכל ְוהוֵֹל ְוַאַחר ָכּ ַמְפ ִרישׁ – ַאף ַﬠל ִפּי ֵכן ִמַדּת‬37‫ ֶשֲׁהֵרי ָאְמרוּ‬,‫ ֲאִפלּוּ ְלַכְתִּחָלּה‬35‫ָלָאֶרץ‬ ‫נו וְּלִפיָכ ֵאין ֶלֱאֹכל ֵמֶהן‬.‫ֲחִסידוּת הוּא ְלַהֲחִמיר ְלַהְפ ִרישׁ ֵמֶהן ִמן ַהֻמָּקּףנה ֶשׁ ִיְּגּעוּ זוֹ ָבּזוֹ ְבּתוֹ ַהְכִּלי ִבְּשַׁﬠת ַהְפָרָשׁה‬ 38,‫נז‬:‫ ַﬠֵיּן ִסיָמן ר"ס‬.‫ ְוֵכן נוֲֹה ִגין‬,‫ ֶשֲׁהֵרי ַמה ֶשּׁיּ ֹאַכל ל ֹא ִיְהֶיה ֻמָקּף ִﬠם ַמה ֶשַּׁיְּפ ִרישׁ‬,‫ֹקֶדם ַהְפָרָשׁה‬ 13 All the above applies as an initial preference. After the fact, however, should one have violated [these instructions] and separated [challah] from [doughs or matzos] that are not min hamukaf, [the separation is valid]. Even [when there are] two [batches of] dough that each is of the measure [requiring the separation] of challah, and they are not located near each other, but instead one is located in one house and the second in another house, and [a person] separated challah from one of them with the intent that this challah also cover the second [batch of dough], that [other dough] is exempt. There is no need to separate [challah] also from it. [The rationale is that] the Sages required [separating challah] from [doughs or loaves] that are close to each other merely as an initial preference.39 ‫נח ֲאִפלּוּ ב' ִﬠסּוֹת ֶשֵׁיּשׁ ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ‬,‫ ֲאָבל ְבּ ִדיֲﬠַבד ֶשָׁﬠַבר ְוִהְפ ִרישׁ ֶשׁלּ ֹא ִמן ַהֻמָּקּף‬,‫יג ְוָכל ֶזה ְלַכְתִּחָלּה‬ ‫ִשׁעוּר ַחָלּה ְוֵאיָנן ְסמוּכוֹת זוֹ ָלזוֹ ֶאָלּא זוֹ ֻמַנַּחת ְבַּבִית ֶזה ְוזוֹ ֻמַנַּחת ְבַּב ִית ַאֵחר ְוִהְפ ִרישׁ ַחָלּה ֵמַאַחת ֵמֶהן ְוָהָיה ְבַּדְﬠתּוֹ‬ ‫ ֶשׁלּ ֹא ִהְצ ִריכוּ ֲחָכִמיםנט ִלְתֹרם‬,‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלַהְפ ִרישׁ ַגּם ִמֶמָּנּה‬,‫ִלְפֹטר ְבַּחָלּה זוֹ ַגּם ֶאת ַהְשּׁ ִנָיּה – ֲהֵרי ֶזה ְפּטוָּרה‬ ‫ס‬:‫ִמן ַהֻמָּקּף ֶאָלּא ְלַכְתִּחָלּה‬ 14 When, by contrast, there are two doughs, neither of which are of the measure [requiring the separation] of challah, and one violated [our Sages’ instructions] and separated challah from them without combining them in the same container, [the separation is invalid. This ruling applies] even if both [batches of dough] were near each other and even if they were touching each other. If [the doughs] were not connected one with the other, they are not [considered to be] joined together.40 Accordingly, this challah [that was separated] is of no consequence, since it was separated at the time that [the doughs for which it was separated] were exempt [from the obligation of separating challah].41 ‫ ֲאִפלּוּ ָהיוּ‬,‫יד ֲאָבל ב' ִﬠסּוֹת ֶשֵׁאין ָבֶּהן ִשׁעוּר ַחָלּה ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ ְוָﬠַבר ְוִהְפ ִרישׁ ֵמֶהן ַחָלּה ְבּל ֹא ֵצרוּף ְכִּלי‬ ‫ וְּלִפיָכ ֵאין‬40,‫סא‬.‫ ִאם ל ֹא ָהיוּ נוְֹשׁכוֹת זוֹ ָבּזוֹ – ֵאיָנן ִמְצָט ְרפוֹת‬,‫ ַוֲאִפלּוּ ָהיוּ נוֹ ְגעוֹת זוֹ ָבּזוֹ‬,‫ְשֵׁתּיֶהן ְסמוּכוֹת זוֹ ָלזוֹ‬ 41,‫סב‬:‫ ֵכּיָון ֶשִׁהְפ ִריָשׁהּ ְבָּשָׁﬠה ֶשָׁהיוּ ְפּטוּרוֹת‬,‫ַחָלּה זוֹ ָשָׁוה ְכּלוּם‬

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15 [The course of action to be described below should be followed when] one forgot and did not separate challah from dough [intended for] the matzos [to be used for] the mitzvah [of eating matzah on the night of the fifteenth of Nissan when the dough] was of the measure [requiring the separation] of challah,or [a dough was of that measure] when it was joined with another dough [intended for] the matzos to be used for that] mitzvah,42and [the person] did not remember [to separate challah] until after he baked the three matzos required for the Seder on Pesach night:43 [The person] should not separate [challah] from those matzos that must be whole on the Seder plate, i.e., the top matzah and the bottom matzah. The top matzah must be whole so that the blessing HaMotzi can be recited over it, and the bottom matzah must be whole so that the kerichah44with the maror could be made from it, as will be explained in sec. 475[:3-4].45 Instead, one should separate [challah] from the matzah that is not required to be whole – i.e., the middle matzah,46 which is designated to be used to break off a portion for the afikoman before the recitation of the Haggadah.47 ‫טו ִמי ֶשָׁשַּׁכח ְול ֹא ִהְפ ִרישׁ ַחָלּה ֵמִﬠָסּה ֶשׁל ַמַצּת ִמְצָוה ֶשָׁהָיה ָבּהּ ִשׁעוּר ַחָלּה ִבְּפֵני ַﬠְצָמהּסג אוֹ ַﬠל ְיֵדי ֵצרוּף ִﬠם ִﬠָסּה‬ ‫ – ל ֹא ַיְפ ִרישׁ‬43‫ ְו ִנְזַכּר ְלַאַחר ֶשָׁאָפה ִמֶמּנּוּ ג' ַמצּוֹת ַהְצּ ִריכוֹת לוֹ ְלֵסֶדר ֵליל ֶשׁל ֶפַּסח‬42,‫ַאֶחֶרת ֶשׁל ַמַצּת ִמְצָוהסד‬ ‫ ֶשָׁהֶﬠְליוָֹנה ְצ ִריָכה ִלְהיוֹת ְשֵׁלָמה ְלָבֵר‬,‫ ְדַּה ְינוּ ַמָצּה ֶﬠְליוָֹנה ְוַתְחתּוָֹנה‬,‫ֵמאוָֹתן ַמצּוֹת ֶשָׁצּ ִרי ִלְהיוֹת ְשֵׁלמוֹת ַﬠל ַהְקָּﬠָרה‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ִﬠם ַהָמּרוֹר‬44‫ ְוַהַתְּחתּוָֹנה ְצ ִריָכה ִלְהיוֹת ְשֵׁלָמה ַלֲﬠשׂוֹת ִמֶמָּנּה ְכּ ִריכוֹת‬,"‫ָﬠֶליָה "ַהמּוִֹציא‬ ‫ ַהְמז ֶֻמֶּנת ִלְבֹצַﬠ‬46‫סו ְדַּה ְינוּ ַמָצּה ָהֶאְמָצִﬠית‬,‫ ֶאָלּא ַיְפ ִרישׁ ֵמאוָֹתהּ ַמָצּה ֶשֵׁאין ְצ ִריָכה ִלְהיוֹת ְשֵׁלָמה‬45,‫סה‬,‫תע"ה‬ 47,‫סז‬:‫ִמֶמָּנּה ֲחִתיָכה ָלֲאִפיקוָֹמן ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬ 16 [There is a halachic difficulty in the following situation: A person] had many doughs that were each of the measure [requiring the separation] of challah. He separated challah from some of the doughs, [but] did not separate it from others. He then baked all the doughs together and the matzos from which it is still required to [separate] challah became mixed [together] with those for which the obligation was already fulfilled. [The person] may not separate challah from one matzah for all [the matzos] even if he places them all in one container and has them touch each other. [The rationale is that] there is reason for concern that the matzah from which he separates [challah] was [one of those for which] the obligation was already fulfilled, and one may not separate [challah] from [a loaf] that is exempt [from that obligation]48 for [a loaf] for which the obligation is [still in force].49 Accordingly, [the person] must separate [challah] from each of the matzos individually.50 Alternatively, he should knead another small dough,51 bake it, and join it together in one container with these other matzos.52 In this way, it will be necessary [to separate] challah from [the new matzah] even though [on its own] it is not of the required measure.53 [The person] should [then] separate [challah] from [this matzah] for all the matzos for which he is still required to separate challah. Before this dough is baked, however, it cannot be joined together with the matzos in one container so that [challah] could be separated for [the matzos] from [this dough. The rationale is that] combining [two entities together] causes them to be considered as a single entity and actually one unit. [Now,] since this is dough and those are baked matzos, how is it possible for them to be joined together and actually become a single entity? If, however, the [new] dough itself contains the measure [of flour that requires] challah [to be separated from it] without it being joined together [with the other matzos] in a container, it is not necessary to bake it before separating challah [from

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it. Indeed,] according to the fundamentals of the law, it is not necessary to join it with the matzos in the same container. Rather, [the dough and the matzos] should be brought close to each other, and then [the person] should separate [challah] from the dough [for it] and for the matzos for which [the separation of challah] is still required. If, through his capacity of discernment, [the person] is able to recognize one matzah and knows that it is one of the matzos for which [the separation of challah] is still required, all of [the above] is unnecessary. Instead, he should separate [challah] from this matzah for [it and for] all the other matzos for which [the separation of challah] is still required. [The separation is valid] according to the fundamentals of the law, even though they are not [presently] in [close] proximity [of each other].54 ‫ ְוִהְפ ִרישׁ ַחָלּה ִמִמְּקָצת ָהִﬠסּוֹת וִּמִמְּקָצָתן ל ֹא‬,‫טז ִמי ֶשָׁהיוּ לוֹ ִﬠסּוֹת ַה ְרֵבּה ֶשָׁהָיה ָבֶּהן ִשׁעוּר ַחָלּה ְבָּכל ַאַחת ִבְּפֵני ַﬠְצָמהּ‬ ‫ ְוָאָפה ָכּל ָהִﬠסּוֹת ְבַּיַחד ְו ִנְתָﬠ ְרבוּ ַמצּוֹת ַהַחָיּבוֹת ֲﬠַד ִין ְבַּחָלּה ִﬠם ַמצּוֹת ֶשׁ ִנְּפְטרוּ ְכָּבר ְבִּחיּוָּבן – ֵאינוֹ ָיכוֹל‬,‫ִהְפ ִרישׁ‬ ‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ַמָצּה זוֹ ֶשׁהוּא‬,‫ְלַהְפ ִרישׁ ִמַמָּצּה ַאַחת ַﬠל ֻכָּלּן ֲאִפלּוּ ִאם ַיְכ ִניס ֻכָּלּן ְלתוֹ ְכִּלי ֶאָחד ְו ִי ְגּעוּ ֶזה ָבֶּזה‬ ‫ ָצ ִרי הוּא‬, ‫ ְלִפיָכ‬48,‫סח‬.‫ ַﬠל ַהִחיּוּב‬48‫ ְוֵאין ַמְפ ִריִשׁין ִמן ַהְפּטוּר‬,‫ַמְפ ִרישׁ ִמֶמָּנּה ִהיא ִמַמּצּוֹת ֶשׁ ִנְּפְטרוּ ֵמִחיּוָּבן‬ ‫ ְוי ֹאֶפה אוָֹתהּ ִויָצ ְרָפהּ ִבְּכִלי ֶאָחד ִﬠם ָכּל‬51‫ אוֹ ָילוּשׁ עוֹד ִﬠָסּהסט ְקַטָנּה‬50,‫ְלַהְפ ִרישׁ ִמָכּל ַמָצּה וַּמָצּה ִבְּפֵני ַﬠְצָמהּ‬ ‫ ְוַיְפ ִרישׁ ִמֶמָּנּה ַﬠל ַהַמּצּוֹת ַהַחָיּבוֹת‬53,‫ע‬,‫ ְוַﬠל ְיֵדי ֵכן ִנְתַח ְיָּבה ְבַּחָלּה ַאף ַﬠל ִפּי ֶשֵׁאין ָבּהּ ַכִּשּׁעוּר‬52,‫ַהַמּצּוֹת ַהָלּלוּ‬ ‫ֲﬠַד ִין‬. ‫ ֶשֲׁהֵרי ַהֵצּרוּף עוֶֹשׂה‬,‫ֲאָבל ֹקֶדם ֶשׁיּ ֹאֶפה אוָֹתהּ – ֵאין ְלָצֵרף אוָֹתהּ ִﬠם ַהַמּצּוֹת ִבְּכִלי ֶאָחד ְכֵּדי ְלַהְפ ִרישׁ ִמֶמָּנּה ֲﬠֵליֶהן‬ ‫ ְוֵכיָון ֶשִׁהיא ִﬠָסּה ְוֵהן ַמצּוֹת ֲאפוּיוֹת – ֵאי ֶאְפָשׁר ֶשׁ ִיְּצָט ְרפוּ ְוִיְהיוּ‬,‫אוָֹתן ְכִּאלּוּ ֵהן ָדָּבר ֶאָחד ַוֲחִתיָכה ַאַחת ַמָמּשׁ‬ ‫ַכֲּחִתיָכה ַאַחת ַמָמּשׁ?עא‬ ‫עב ְוֵאין ָצ ִרי‬,‫ֲאָבל ִאם ֵישׁ ְבִּﬠָסּה זוֹ ִשׁעוּר ַחָלּה ִבְּפֵני ַﬠְצָמהּ ְבּל ֹא ֵצרוּף ְכִּלי – ֵאין ָצ ִרי ֶלֱאפוָֹתהּ ֹקֶדם ַהְפָרַשׁת ַחָלּה‬ ‫עג‬.‫ ֶאָלּא ַיִקּיֵפם ַיַחד ְוַיְפ ִרישׁ ֵמִﬠָסּה זוֹ ַגּם ַﬠל ַהַמּצּוֹת ַהַחָיּבוֹת ֲﬠַד ִין‬,‫ְלָצ ְרָפהּ ִבְּכִלי ִﬠם ַהַמּצּוֹת ֵמִﬠַקּר ַהִדּין‬ ‫ ֶאָלּא ַמְפ ִרישׁ ִמַמָּצּה זוֹ‬,‫ְוִאם הוּא ַמִכּיר ַמָצּה ַאַחת ִבְּטִביעוּת ַﬠִין ְויוֵֹדַﬠ ָבּהּ ֶשִׁהיא ִמַמּצּוֹת ַהַחָיּבוֹת – ֵאין ָצ ִרי ְלָכל ֶזה‬ 54,‫עה‬:‫ַﬠל ָכּל ְשָׁאר ַמצּוֹת ַהַחָיּבוֹתעד ַאף ֶשֵׁאיָנן ֻמָקּפוֹת ֵמִﬠַקּר ַהִדּין‬ 17 Even though a person is [generally] forbidden to knead a dough smaller than the measure [from which it is required to separate challah] so that it would be exempt [from this obligation],55 on the sacred days of the Pesach festival, [the Sages] permitted one to do so. (See the end of sec. 45656 [regarding] how to conduct oneself when doing so.) The rationale is that if [the person] will knead [a dough] of the [required] measure and separate challah from it, there will be no way to treat this challah appropriately in the present era, since [in this era, challah] is not given to kohanim to eat,57 as explained in Yoreh Deah, sec. 322.58 Accordingly, it is forbidden to bake this [challah] on the festival, since this baking is not done for the sake of a person’s consumption.59 Nor may [the challah] be burnt, since sacred foods [that became disqualified] may not be burnt on a festival,60 as stated in sec. 506[:9]. And if [the challah] will be left as dough until after the festival and then be burnt, there is concern that it will become chametz and the person will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. True, it is written:61 “[Chametz]of yours shall not be seen,” [which the Sages interpret62 as implying,] “‘your [chametz]’may not be seen, but you may see chametz that is consecrated.” Nevertheless, this challah is not considered as consecrated,63 but as [the person’s] own, [since there is a possibility that] it will be permitted to him. For [the person] may regret his separation of [this portion of dough] as challah and appeal to a sage who will [repeal its designation as challah. The designated dough would then] permitted to [the person] and become ordinary

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property as it was originally. [The person would then be obligated to] separate other [dough as] challah. ‫ ִמָכּל ָמקוֹם ְבּיוֹם טוֹב ֶשׁל ֶפַּסח‬55,‫עו‬,‫יז ַאף ַﬠל ִפּי ֶשָׁאסוּר ָלָאָדם ָללוּשׁ ִﬠָסּתוֹ ָפּחוֹת ִמַכִּשּׁעוּר ְכֵּדי ְלָפְטָרהּ ִמן ַהַחָלּה‬ ‫ ֶשִׁאם ָילוּשׁ ַכִּשּׁעוּר ְוַיְפ ִרישׁ ִמֶמָּנּה ַחָלּה – ֵאין‬,(‫ ֵאי ִל ְנֹהג ָבֶּזהעח‬56‫ִהִתּירוּ ַלֲﬠשׂוֹת ֵכּןעז )ַﬠֵיּן ְבּסוֹף ִסיָמן תנ"ו‬ ‫ ְוִאם ֵכּן‬58,‫עט‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"ב‬57‫ְלַחָלּה זוֹ ַתָּקָּנה ִבְּזַמן ַהֶזּה ֶשֵׁאין ַמֲאִכיִלין אוָֹתהּ ַלֹכֲּה ִנים‬ ‫פב ֶשֵׁאין שׂוֹ ְרִפין‬,‫ וְּלָשׂ ְרָפהּ ַגּם ֵכּן ֵאינוֹ ָיכוֹל‬59,‫פא‬,‫פ ֵכּיָון ֶשֵׁאין ַבֲּאִפָיּה זוֹ ֹצֶר ֹאֶכל ֶנֶפשׁ‬,‫ָאסוּר ֶלֱאפוָֹתהּ ְבּיוֹם טוֹב‬ ‫פד ְוִאם ַי ִנּיֶחָנּה ָכּ ְכֶּשִׁהיא ִﬠָסּה ַﬠד מוָֹצֵאי יוֹם טוֹב ְוָאז ִיְשׂ ְרֶפָנּה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תק"ו‬60,‫ָקָדִשׁים ְבּיוֹם טוֹבפג‬ ‫ ֶשְׁלּ ִאי‬," ‫ "ל ֹא ֵיָרֶאה ְל‬61,‫פו ְוַאף ֶשֶׁנֱּאַמרפז‬,"‫– ֵישׁ ָלֹחשׁ ֶשָׁמּא ַתְּחִמיץפה ְוַיֲﬠֹבר ָﬠֶליָה ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ ‫ הוִֹאיל ְוֵישׁ‬,‫ ֶאָלּא ֶשׁלּוֹ‬63‫ ִמָכּל ָמקוֹם ַחָלּה זוֹ ֵאיָנהּ ִנְקֵראת ֶשׁל ָגּבוַֹהּ‬62,‫פח‬,‫ַאָתּה רוֶֹאה – ֲאָבל ַאָתּה רוֶֹאה ֶשׁל ָגּבוַֹהּ‬ ‫ ֶשִׁאם ִיְתָחֵרט ַﬠל ַמה ֶשִּׁהְפ ִרישׁ אוָֹתהּ ְלַחָלּה ִיְשַׁאל ְלָחָכם ְוַיִתּיר לוֹ ְוַתֲח ֹזר ַחָלּה זוֹ ִלְהיוֹת ֻחִלּין ְכָּמה‬,‫לוֹ ָבּהּ ַצד ֶהֵתּר‬ ‫פט‬:‫ֶשָׁה ְיָתה ְוַיֲח ֹזר ְוַיְפ ִרישׁ ַחָלּה ַאֶחֶרת‬ 18 If it happened64 that [on a festival during Pesach] one kneaded [a dough that was of] the measure from which challah [is required to be separated], he should not separate challah from the dough.65 Instead, he should bake matzos from [the dough] and [then] separate [challah] from one matzah for all the others.66 If [the person] does not want to break a matzah, but rather desires to bake a small cake of [matzah] and separate it as challah67 after baking it,68 he must be careful not to refer to [the cake] as “challah” before baking it.69 Instead, he should refer to it as “cake” or as “matzah”. (Similarly, [the person] should not intend for [the cake] to have the holiness of challah until after he bakes it. Were he to have the intent that [the separated cake] would be challah) before it was baked, ([i.e.,] while it was still dough – and, needless to say, were he to have) – designated it as challah verbally [before it was baked], it would already have been sanctified as challah. [The rationale is that] the sanctification of any [produce as] terumah or tithes70 is brought about by speech (or even by mere thought).71 Were that to be the case, it would be forbidden to bake [this cake] on the festival. [Different rules apply, however,] as long as [the cake of dough] was not consecrated as challah. True, when baking [the cake, the person] intended to designate it as challah after baking it. Nevertheless, he did not intend that it be consecrated as challah while it was baking and, should [the person] desire [to change his mind], he could separate another matzah as challah and eat this cake of [matzah]. Thus, there is an option that he could eat [this cake of matzah] at the time it was baked. Therefore, license was granted to him to bake [this matzah] on the festival. True, there are [insufficient grounds for] complete license, since when [the person] is baking this cake of [matzah], he knows that ultimately, he will not eat from it on the festival. Nevertheless, the Sages granted him license [to bake this cake of doughunder these circumstances] since it is impossible for there to be a situation where there will be grounds for complete license.72 (True, [seemingly, a halachically preferable alternative exists], for it is possible for [the person] not to separate an entire cake [of matzah] as challah. Instead, he will separate a piece from one matzah [as challah after it is baked], and he will eat the remainder of that matzah on the festival. Thus, baking this matzah will also be for the sake of [a Jew’s] eating [on the festival], and not only for [the baking of] challah. Nevertheless, even if one would conduct himself in this manner, there would not be grounds for complete license if there would be another alternative. [The rationale is that] the Sages ruled73 that it is forbidden for a Jew to bake an entire [batch of] dough on a festival when half of it belongs to him and half of it 12/16/2020, 8:48 PM

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belongs to a non-Jew. [This prohibition applies] even if [the Jew] makes the entire [dough] into one loaf and bakes it at one time. Baking this dough would also involve fulfilling a Jew’s needs for food. Nevertheless, the Sages forbade [baking such a loaf] since the half that belongs to the non-Jew does not involve [fulfilling] a Jew’s need for food. [The rationale is that the person] could have divided [the dough] with the non-Jew before baking it, and baked the portion [belonging to the Jew] alone. Similarly, in the instance at hand, there is no necessity to bake the piece of dough [to be separated] as challah from this matzah when baking the other portions of that matzah. [The rationale is that] if [the person] were to separate challah from the matzah before baking it, the matzah would be baked just as effectively as it is baked at present with [the piece to be separated as] challah. Accordingly, there are grounds to forbid baking [the matzah with the challah] on the festival. Nevertheless, the Sages permitted this, because there is no other way [it would be permitted to bake matzah on the festival].) If one forgot or [intentionally] violated [the Sages’ instructions] and separated challah from this dough and designated it as challah, he should not bake this challah, nor should he burn it.74 Instead, he should cast [the dough] into cold water so that it does not become chametz.69 [This is an effective remedy] for cold water will prevent [the dough] from becoming chametz. At the conclusion of the festival, [the person] should burn [the dough he separated as challah. If] he sees that the water is becoming slightly warm while it is inside the house, he should be careful to replace it with other cold water. [He must, however, change the water in the following manner:] He should draw the water out of the container in which the challah is located, and pour other cold water into it. He may not, however, pick up the container in which the challah is located and pour out the water from it. [This is forbidden because] this container became a base for an object that is forbidden to move,75 i.e., [the container becomes a base for] the challah which is forbidden to be moved once it was designated [as challah],76 as will be explained in sec. 506[:9]. (Consult that source regarding all the details of this law.) As an initial preference, however, one should not designate [the dough] as challah while it is dough and cast it into cold water. [This is] a decree lest one not be careful that the water is cold. ‫ ֶאָלּא י ֹאֶפה ִמֶמָּנּה ַמצּוֹת ְוַיְפ ִרישׁ ִמַמָּצּה ַאַחת ַﬠל‬65,‫ ֶשָׁלּשׁ ִשׁעוּר ַחָלּה – ל ֹא ַיְפ ִרישׁ ַחָלּה ִמן ָהִﬠָסּה‬64‫יח ְוִאם ֵאַרע‬ 66,‫צ‬.‫ֻכָּלּן‬ ‫ – ָצ ִרי‬68‫ ַאַחר ֲאִפָיָּתהּ‬67‫ְוִאם ֵאינוֹ רוֶֹצה ִלְבֹצַﬠ ַהַמָּצּה ֶאָלּא רוֶֹצה ֶלֱאפוֹת עוָּגה ְקַטָנּהצא ְלַהְפ ִרישׁ אוָֹתהּ ְלַחָלּה‬ ‫ ֶאָלּא ִיְקָרֶאָנּה עוָּגה אוֹ ַמָצּהצג ) ְוַגם ל ֹא ִיְהֶיה ְבַּדְﬠתּוֹ ֶשָׁתּחוּל‬69‫הוּא ִלָזֵּהר ֹקֶדם ֲאִפָיָּתהּ ֶשׁלּ ֹא ִיְקָרא ָלהּ ֵשׁםצב ַחָלּה‬ (‫ ְוֵאין ָצ ִרי לוַֹמר ִאם‬,‫ ֶשִׁאם ֹקֶדם ֲאִפָיָּתהּ )ָהָיה ְבַּדְﬠתּוֹ ֶשׁזּוֹ ִהיא ַחָלּה ִמן ָהִﬠָסּה‬,(‫ָﬠֶליָה ְקֻדַשּׁת ַחָלּה ַﬠד ְלַאַחר ֲאִפָיָּתהּ‬ ‫ ֵהן ַﬠל ְיֵדי ִדּבּוּר )אוֹ‬70‫ ֶשֲׁהֵרי ָכּל ְקֻדַשּׁת ְתּרוּמוֹת וַּמַﬠְשׂרוֹת‬,‫ָקָרא ָלהּ ֵשׁם ַחָלּה ְבִּפיו – ֲהֵרי ְכָּבר ִנְתַקְדָּשׁה ְלַחָלּה‬ ‫ ְוִאם ֵכּן ָאסוּר לוֹ ֶלֱאפוָֹתהּ ְבּיוֹם טוֹב‬71,(‫ֲאִפלּוּ ַﬠל ְיֵדי ַמֲחָשָׁבה ִבְּלַבדצד‬. ‫ ִמָכּל‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְבַּדְﬠתּוֹ ִבְּשַׁﬠת ֲאִפָיּה ֶשׁ ִיְּקָרא ָלהּ ֵשׁם ַחָלּה ְלַאַחר ֲאִפָיָּתהּ‬,‫ֲאָבל ָכּל ְזַמן ֶשׁלּ ֹא ִנְתַק ְדָּשׁה ְלַחָלּה‬ ‫ ְוִאם ָהָיה רוֶֹצה ָהָיה ָיכוֹל ְלַהְפ ִרישׁ ַמָצּה ַאֶחֶרת ְלַחָלּה‬,‫ָמקוֹם ֵכּיָון ֶשִׁבְּשַׁﬠת ֲאִפָיָּתהּ ֵאין ְבַּדְﬠתּוֹ ֶשׁ ְיֵּהא ָﬠֶליָה ְקֻדַשּׁת ַחָלּה‬ ‫ ְלִפיָכ ִהִתּירוּ לוֹ ֶלֱאפוָֹתהּ ְבּיוֹם טוֹבצה ַאף ֶשֵׁאין‬,‫ְוֶלֱאֹכל עוָּגה זוֹ – ִנְמָצא ֶשֵׁיּשׁ לוֹ ָבּהּ ַצד ֶהֵתּר ֲאִכיָלה ִבְּשַׁﬠת ֲאִפָיָּתהּ‬ ‫צו ַאף ַﬠל ִפּי ֵכן ִהִתּירוּ לוֹ‬,‫ ֶשֲׁהֵרי ִבְּשַׁﬠת ֲאִפַיּת עוָּגה זוֹ יוֵֹדַﬠ הוּא ֶשׁסּוֹפוֹ ֶשׁלּ ֹא ֶלֱאֹכל ִמֶמָּנּה ְבּיוֹם טוֹב‬,‫ָכּאן ֶהֵתּר ָגּמוּר‬ 72,‫צז‬.‫ֲחָכִמים ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְבִּﬠְנָין ַאֵחר ֶשׁ ִיְּהֶיה בּוֹ ֶהֵתּר ָגּמוּר‬ (‫ֶשַׁאף ֶשֶׁאְפָשׁר לוֹ ֶשׁלּ ֹא ְלַהְפ ִרישׁ עוָּגה ְשֵׁלָמה ְלַחָלּה ֶאָלּא ַיְפ ִרישׁ ֲחִתיָכה ִמַמָּצּה ַאַחת וַּמה ֶשִּׁיָּשֵּׁאר ֵמאוָֹתהּ ַמָצּה י ֹאַכל‬

12/16/2020, 8:48 PM

Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [...

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https://www.chabad.org/library/article_cdo/aid/4682215/jewish/Shulcha...

‫צח ִמָכּל ָמקוֹם ַגּם ִאם‬,‫ ְוִנְמָצא ֶשֲׁאִפַיּת אוָֹתהּ ַהַמָּצּה ָהָיה ָבּהּ ַגּם ֹצֶר ֹאֶכל ֶנֶפשׁ ְול ֹא ִבְּשִׁביל ַהַחָלּה ִבְּלַבד‬,‫ְבּיוֹם טוֹב‬ ‫ ִﬠָסּה ֶחְצָיהּ ֶשׁל ִיְשָׂרֵאל ְוֶחְצָיהּ‬73,‫צט‬:‫ ֶשֲׁהֵרי ָאְמרוּ ֲחָכִמים‬,‫ַיֲﬠֶשׂה ֵכּן ֵאין ָכּאן ֶהֵתּר ָגּמוּר ִאם ָהָיה ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‬ ‫ ַאף ֶשׁעוֶֹשׂה ִמֶמָּנּה ִכָּכּר ֶאָחד ְואוְֹפאוֹ ְבַּבת ַאַחת ְו ִנְמָצא ֶשֵׁיּשׁ ַבֲּאִפָיּה‬,‫ֶשׁל ָנְכ ִרי ָאסוּר ְל ִיְשָׂרֵאל ֶלֱאפוָֹתהּ ֻכָּלּהּ ְבּיוֹם טוֹב‬ ‫ הוִֹאיל ֶשַׁבֲּאִפַיּת ֶחְצָיהּ ֶשׁל ָנְכ ִרי ֵאין ָבּהּ ֹצֶר ַלֲאִכיַלת‬,‫ ַאף ַﬠל ִפּי ֵכן ָאְסרוּ ֲחָכִמים‬,‫זוֹ ַגּם ֹצֶר ֲאִכיַלת ִיְשָׂרֵאל‬ ‫ ַאף ָכּאן הוִֹאיל ֶשַׁבֲּאִפַיּת ֲחִתיַכת ַהַחָלּה‬,‫ ֶשֲׁהֵרי ָיכוֹל ְלַחֵלּק ִﬠם ַהָנְּכ ִרי ֹקֶדם ָהֲאִפָיּה ְוֶלֱאפוֹת ֶחְלקוֹ ִבְּלַבדּוֹ‬,‫ַהִיְּשָׂרֵאל‬ ‫ ֶשֲׁהֵרי ַאף ִאם ָהָיה ַמְפ ִרישׁ ַהַחָלּה ֵמאוָֹתהּ ַמָצּה ֹקֶדם‬,‫ֶשְׁבּאוָֹתהּ ַמָצּה ֵאין ָבּהּ ֹצֶר ַלֲאִפַיּת ַהְשָּׁאר ֶשׁל אוָֹתהּ ַמָצּה‬ ‫ ְלִפיָכ ָהָיה ָראוּי ֶלֱאֹסר ֶלֱאפוָֹתהּ ְבּיוֹם‬,‫ֲאִפָיָּתהּ ָה ְיָתה אוָֹתהּ ַמָצּה ֶנֱאֵפית ָיֶפה ָכּל ָכּ ְכּמוֹ ֶשֶׁנֱּאֵפית ַﬠְכָשׁו ִﬠם ַהַחָלּה‬ ‫ק ֶאָלּא ֶשִׁהִתּירוּ ֲחָכִמים ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחרקא‬,‫)טוֹב‬. ‫ ֶאָלּא ְיִטיֶלָנּהקב‬74,‫ְוִאם ָשַׁכח אוֹ ָﬠַבר ְוִהְפ ִרישׁ ַחָלּה ֵמִﬠָסּה זוֹ ְוָקָרא ָלהּ ֵשׁם ַחָלּה – ל ֹא י ֹאֶפה ַחָלּה זוֹ ְול ֹא ִיְשׂ ְרֶפָנּה‬ .‫קד וְּלמוָֹצֵאי יוֹם טוֹב ִיְשׂ ְרֶפָנּה‬,‫ ֶשַׁהצּוֹ ְנִנים ְמַﬠְכִּבים אוָֹתהּ ֶשׁלּ ֹא ַתְּחִמיץ‬69,‫קג‬,‫ְלַמ ִים צוֹ ְנִנים ִבְּשִׁביל ֶשׁלּ ֹא ַתְּחִמיץ‬ ‫קו ְדַּה ְינוּ ֶשׁ ִיְּשַׁאב ַמ ִים‬,‫וְּכֶשׁרוֶֹאה ֶשַׁהַמּ ִים ִמְתַחְמִּמים ְקָצת ְבָּﬠְמָדם ַבַּבּ ִיתקה – ִיָזֵּהר ְלַהֲחִליָפם ְבַּמ ִים ֲאֵח ִרים צוֹ ְנִנים‬ ‫ ֲאָבל ל ֹא ְיַטְלֵטל ַהְכִּלי ֶשַׁהַחָלּה ֻמַנַּחת בּוֹ ְכֵּדי‬,‫ַהָלּלוּ ִמן ַהְכִּלי ֶשַׁהַחָלּה ֻמַנַּחת ָשׁם ְו ִיְשֹׁפּ ְלָשׁם ַמ ִים ֲאֵח ִרים צוֹ ְנ ִנים‬ ‫ ְדַּה ְינוּ ַהַחָלּה ֶשִׁהיא ֲאסוָּרה ְבִּטְלטוּל‬75,‫קז‬,‫ ֶשְׁכִּלי ֶזה ַנֲﬠָשׂה ָבִּסיס ְלָדָבר ָהָאסוּר ְבִּטְלטוּל‬,‫ִלְשֹׁפּ ַמ ִים ַהָלּלוּ ִמתּוָֹכהּ‬ (‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תק"וקח )ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬76‫ְלַאַחר ֶשָׁקָּרא ָלהּ ֵשׁם‬. ‫ ְגֵּזָרה ֶשָׁמּא ל ֹא ִיָזֵּהר ָיֶפה ֶשׁ ִיְּהיוּ ַהַמּ ִים‬,‫ֲאָבל ְלַכְתִּחָלּה ל ֹא ִיְקָרא ָלהּ ֵשׁם ַלַחָלּה ְבּעוָֹדהּ ִﬠָסּה ְוַלֲהִטיָלהּ ְלַמ ִים צוְֹנ ִנין‬ ‫קט‬:‫צוֹ ְנ ִנין‬ 19 All the above applies when the owner himself designated [the dough that was set aside] as challah. ([Similarly, these laws apply when the designation was made] by another person whom [the owner] gave permission to separate challah from his dough, for that person is [acting] as his agent, in the manner described in Yoreh Deah, sec. 328.)77 [When,] by contrast, another person who was not given permission by [the owner] to separate challah from his dough designates [the separated dough] as challah, it is not challah at all78 and it is permitted to bake [this dough] on the festival. ,‫יט ְוָכל ֶזה ְכֶּשַׁבַּﬠל ַהַבּ ִית ְבַּﬠְצמוֹ ָקָרא ָלהּ ֵשׁם ַחָלּה )אוֹ ְשָׁאר ָכּל ָאָדם ֶשֵׁיּשׁ לוֹ ְרשׁוּת ִמֶמּנּוּ ְלַהְפ ִרישׁ ַחָלּה ֵמִﬠָסּתוֹ‬ ‫ ֲאָבל ִאם ָאָדם ֶשֵׁאין לוֹ ְרשׁוּת ִמֶמּנּוּ ְלַהְפ ִרישׁ‬.(77,‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"חקי‬,‫ֶשֲׁהֵרי הוּא ִכְּשׁלוּחוֹ‬ ‫קיא‬:‫ וֻּמָתּר ֶלֱאפוָֹתהּ ְבּיוֹם טוֹב‬78,‫ַחָלּה ֵמִﬠָסּתוֹ ָקָרא ָלהּ ֵשׁם ַחָלּה – ֵאיָנהּ ַחָלּה ְכָּלל‬ 20 All the above79 applies with regard to challah [separated] in Eretz Yisrael,80 which is not eaten by kohanim in the present era, for we all have contracted the ritual impurity resulting from [contact with] a corpse.81 [Accordingly,] the challah will have contracted ritual impurity,82 and [thus] it is forbidden to be eaten even by a kohen who is ritually pure. Therefore, it is forbidden to bake [the challah] on a festival.83 By contrast, challah [separated] in the Diaspora is only forbidden to [be eaten by a kohen] who is impure because of a discharge from his body,84 e.g., a zav85or one who experienced a seminal emission, whether because of forces beyond his control or willingly.86 However, a kohen who is pure with regard to [the impurity resulting from zivos or a seminal emission [may partake of challah separated in the Diaspora.87 This category includes] a) a kohen who is a child, [i.e., he is] younger than 9 years and a day,88 who does not become impure because of a seminal emission and also can be assumed not to have experienced a zav emission, since he is less than nine years old;89 (if, however, it is known that he experienced a zav emission, he is impure even if he is only one day old;)89 and a mature90 kohen who experienced a seminal emission, but who immersed himself in [a mikveh containing] 40 seah of water fit for this purpose, as explained in Yoreh Deah, sec. 201.91 Even though [such a kohen] did not wait until nightfall [after his immersion], he is permitted to partake of challah [separated in] the Diaspora. True, 12/16/2020, 8:48 PM

Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [...

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[such a kohen] is impure due to the impurity associated with a human corpse81 and other types of impurity, and the challah is also impure.92 Nevertheless, our Sages ruled leniently regarding challah [separated in] the Diaspora, since [it was instituted only] to make a distinction and as a remembrance so that [the Jews] will not forget the laws of challah,84 as explained in Yoreh Deah, sec. 322.93 Therefore, if [dough] was designated [as challah]on the festive days of Pesach, one is permitted to bake it, provided there is a kohen who is a child or a mature kohen who immersed himself, who could partake of it on the festival.94 It is desirable [for the kohen] to be careful to eat [the challah] directly after immersing himself. He should not urinate between immersing himself and eating [the challah], lest he release murky or cloudy urine that could possibly contain semen. Thus, [as a result, the kohen] would be forbidden to partake of challah until he immerses himself again. Challah should not be given to any kohen who is more than nine years old, even though he says that he did not experience a seminal emission, unless he immerses himself. [The rationale is that] since sexual intimacy experienced by a nine-year old is halachically significant, [anyone of that age or older] is assumed to have experienced a seminal emission. 82,‫ ְו ִנְטֵמאת ַהַחָלּה‬81‫ ֶשֻׁכָּלּנוּ ְטֵמֵאי ֵמִתים‬,‫ ֶשֵׁאיָנהּ ֶנֱאֶכֶלת ַלֹכֲּה ִנים ִבְּזַמן ַהֶזּה‬80‫ ְבַּחַלּת ֶאֶרץ ִיְשָׂרֵאל‬79‫כ ְוָכל ֶזה‬ 83.‫ וְּלִפיָכ ָאסוּר ֶלֱאפוָֹתהּ ְבּיוֹם טוֹב‬,‫ַוֲאסוָּרה ְלַהֲאִכיל ֲאִפלּוּ ְלֹכֵהן ָטהוֹר‬ ‫ אוֹ ַבַּﬠל‬85‫ ְכּגוֹן ָזב‬84,‫קיג‬,‫ֲאָבל ַחַלּת חוָּצה ָלָאֶרץקיב ֶשֵׁאיָנהּ ֲאסוָּרה ֶאָלּא ַﬠל ִמי ֶשֻׁטְּמָאה יוְֹצָאה ָﬠָליו ִמגּוּפוֹ‬ ‫ ְכּגוֹן ֹכֵּהן ָקָטן ָפּחוֹת ִמֶבּן ט' ָשׁ ִנים ְויוֹם‬,‫ ֲאָבל ֹכֵּהן ַהָטּהוֹר ִמָזּב וִּמֶקּ ִרי‬86,‫קטו‬,‫קיד ֵבּין ְלָאְנסוֹ ֵבּין ִל ְרצוֹנוֹ‬,‫ֶק ִרי‬ ‫ )ֲאָבל ִאם ָידוַּﬠ ֶשָׁרָאה‬89,‫קטז ְוַגם ִמן ַהְסָּתם ל ֹא ָרָאה ִזיָבה ֵכּיָון ֶשׁהוּא ָפּחוֹת ִמֶבּן ט'קיז‬,‫ ֶשֵׁאינוֹ ְמַטֵמּא ְבֶּק ִרי‬88‫ֶאָחד‬ ‫ ֶשָׁרָאה ֶק ִרי ֶאָלּא ֶשָׁטַּבל ְלִק ְריוֹקיט ְבּמ' ְסָאה ְבַּמ ִים‬90‫ ְוֵכן ֹכֵּהן ָגּדוֹל‬89,(‫ִזיָבה ֲאִפלּוּ הוּא ֶבּן יוֹם ֶאָחד ָטֵמאקיח‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֶהֱﬠ ִריב ִשְׁמשׁוֹקכא – ַרַשּׁאי הוּא ֶלֱאֹכל ַחַלּת‬91,‫קכ‬,‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ר"א‬,‫ְכֵּשׁ ִרים‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵהֵקלּוּ‬92,‫ ְוַגם ַהַחָלּה ְטֵמָאה ִהיא‬,‫ וְּשָׁאר ֻטְמאוֹת‬81‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָטֵמא ִמֻטְּמַאת ֵמת‬87.‫חוָּצה ָלָאֶרץ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬84,‫קכב‬,‫ ֶשֵׁאיָנהּ ֶאָלּא ְלֶהֵכּר וְּלִזָכּרוֹן ֶשׁלּ ֹא ִתְּשַׁתַּכּח תּוַֹרת ַחָלּה‬,‫ֲחָכִמים ְבַּחַלּת חוָּצה ָלָאֶרץ‬ ‫ ְלִפיָכ ִאם ָקָרא ָלהּ ֵשׁם ְבּיוֹם טוֹב ֶשׁל ֶפַּסח – ַרַשּׁאי ֶלֱאפוָֹתהּקכד ִאם ֵישׁ ֹכֵּהן ָקָטן אוֹ ָגּדוֹל‬93,‫קכג‬,‫ִסיָמן שכ"ב‬ 94.‫ֶשָׁטַּבל ֶשׁיּ ֹאַכל ִמֶמָּנּה ְבּיוֹם טוֹב‬ ‫קכה ֶשָׁמּא ָיִטיל ַמ ִים ֲחלוִּקים אוֹ ֲﬠכוּ ִרים‬,‫ ְול ֹא ָיִטיל ַמ ִים ֵבּין ְטִביָלה ַלֲאִכיָלה‬,‫ְוטוֹב ִלָזֵּהר ֶשׁיּ ֹאַכל ִמָיּד ַאַחר ְטִביָלתוֹ‬ ‫ ַאף ַﬠל ִפּי‬,‫ ְוָכל ֹכֵּהן ֶשׁהוּא יוֵֹתר ִמֶבּן ט' ָשִׁנים‬.‫קכו ִויֵהא ָאסוּר ֶלֱאֹכל ַחָלּה זוֹ ַﬠד ֶשַׁיֲּח ֹזר ְו ִיְטֹבּל‬,‫ֶשֵׁיּשׁ ָבֶּהן ֲחַשׁשׁ ֶק ִרי‬ ‫ ְדֵּכיָון ֶשֶׁבּן ט' ִבּיָאתוֹ ִבּיָאה – ֲהֵרי הוּא‬,‫ֶשׁהוּא אוֵֹמר ֶשׁלּ ֹא ָרָאה ֶק ִרי – ֵאין ַמֲאִכיִלין לוֹ ַהַחָלּה ֶאָלּא ִאם ֵכּן ָטַבל‬ ‫קכז‬:‫ַבֲּחָזָקה ֶשָׁרָאה ֶק ִרי‬ 21 If only a mature90 kohen who has not immersed himself [to purify himself] from a seminal emission is present, it is possible to bake [the challah by mixing the dough with] a larger portion [of ordinary dough so that it is] batel, insignificant,84 for when [dough that has been designated as challah] is nullified in a majority [of other dough, the matzah baked from this mixture] is permitted even to an impure kohen,95as explained in Yoreh Deah, sec. 323.96 (All the above applies [only] after one designated the dough as challah. Nevertheless, as an initial preference, one should not designate dough as challah even when a kohen who is ritually pure is present.97 [The rationale is that] in these countries, it has already become customary not to give challah to a kohen to eat for the reason explained in Yoreh Deah, sec. 322.98 Consult that text.) ‫ ֶשׁלּ ֹא ָטַבל ְלִק ְריוֹ – ָיכוֹל ֶלֱאפוָֹתהּ ַﬠל ְיֵדי ֶשׁ ְיַּבְטֶּלָנּה ְבֹּרבקכח ֹקֶדם‬90‫כא ְוִאם ֵאין ָשׁם ֶאָלּא ֹכֵּהן ָגּדוֹל‬ 96,‫קל‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"ג‬95,‫ ְדֵּכיָון ֶשׁ ִנְּתַבֵּטּל ְבֹּרב – ֻמֶתֶּרת ֲאִפלּוּ ְלֹכֵהן ָטֵמא‬84,‫קכט‬,‫ָהֲאִפָיּה‬

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‫‪Shulchan Aruch: Chapter 457 - The Laws [Governing How to] Conduct [...‬‬

‫ְוָכל ֶזה ְכֶּשְׁכָּבר ָקָרא ָלהּ ֵשׁם ַחָלּה‪ֲ ,‬אָבל ְלַכְתִּחָלּה ֵאין ִלְקרוֹת ָלהּ ֵשׁם ַחָלּה ְבּעוָֹדהּ ִﬠָסּה ֲאִפלּוּ ֵישׁ ָשׁם ֹכֵּהן ָטהוֹר‪(97,‬‬ ‫‪ֶ):‬שְׁכָּבר ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ְלַהֲאִכיל ַחָלּה ַלֹכֵּהן‪,‬קלא ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שכ"בקלב‪ַ 98,‬ﬠֵיּן ָשׁם‬

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Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneading the Matzah [to be Used for] the Mitzvah [of Eating Matzah] By Rabbi Schneur Zalman of Liadi

SECTION 458 The Time and the Procedure for Kneading the Matzah [to be Used for] the Mitzvah [of Eating Matzah] (1-17) ‫סימן תנח ְזַמן ְוֵסֶדר ִליַשׁת ַמַצּת ַהִמְּצָוה וּבוֹ י"ז ְסִﬠיִפים‬: 1 It is universal Jewish custom not to knead the dough for the matzah [to be used for] the mitzvah [of eating matzah on the night of Pesach] until after midday on the day before Pesach,1 [for] this was the time when the Pesach sacrifice was offered,2 and a [Scriptural] association was made between the mitzvah [of eating] matzah and the mitzvah of the Pesach sacrifice, as it is written [regarding the Pesach sacrifice]:3 “You shall eat it together with matzah and bitter herbs.” Since people at large cannot pinpoint the exact moment of midday,4 it is therefore proper to wait a half hour after midday [before kneading the dough for the matzos] since [in the Beis HaMikdash], they would delay the slaughter of [the lamb for] the Pesach sacrifice in this manner, and would not slaughter it until after six-and-a-half hours [of the day had passed].5 2,‫ד‬,‫ ֶשׁהוּא ְזַמן ַהְקָרַבת ַהֶפַּסח‬1‫א ָנֲהגוּא ָכּל ִיְשָׂרֵאלב ֶשׁלּ ֹא ָללוּשׁ ַהַמּצּוֹת ֶשׁל ִמְצָוהג ַﬠד ַאַחר ֲחצוֹת ַהיּוֹם ְבֶּﬠֶרב ֶפַּסח‬ ‫ וְּלִפי ֶשֵׁאין ַהֹכּל ְבִּקיִאים ַבֲּחצוֹת ַהיּוֹם‬."‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים י ֹאְכֻלהוּ‬3,‫ה ֶשֶׁנֱּאַמרו‬,‫ֶשִׁמְּצַות ַמָצּה ֻהְקָּשׁה ְלִמְצַות ַהֶפַּסח‬ ‫ ִכּי ֵכן ָהיוּ ַמְמִתּי ִנים ִבְּשִׁחיַטת ַהֶפַּסח ֶשׁלּ ֹא ְלָשֳׁחטוֹ ַﬠד‬,‫ ְלִפיָכ ָנכוֹן ְלַהְמִתּין ֲחִצי ָשָׁﬠה ַאַחר ֲחצוֹת ַהיּוֹם‬4,‫ז‬,‫ַמָמּשׁ‬ 5,‫ח‬:‫ְלַאַחר ֵשׁשׁ וֶּמֱחָצה‬ 2 All the above is merely a custom [to be followed as] an initial and preferred option. However according to the fundamentals of the law, one may, [even] as an initial and preferred option,6 fulfill his obligation with matzos that were baked several months before Pesach7 [provided they were baked with the intent that they be used for]8 the mitzvah [of eating matzah.9The rationale is that] the association between matzah [to be used for] the mitzvah [of eating matzah] and the mitzvah of the Pesach [sacrifice] applies only to the time when [the matzah] must be eaten – that it must be eaten before midnight10 – like the Pesach sacrifice that may only be eaten until midnight. [Thus, the Sages interpret the verse,]3 “You shall eat it together with matzah and bitter herbs,” [as teaching that the time of] partaking of matzah was associated with [the time when] the Pesach sacrifice was eaten. However, that association [only relates to when the matzah is to be eaten; it] does not relate to the time when [the matzos] must be made, and one may bake them from the beginning of the year, provided he bakes them for the sake of Pesach, as explained in sec. 453[:14]. If, however, one did not bake [his matzos] for the sake of Pesach, it can be assumed that he was not careful that they did not become chametz while he was baking them.11 Therefore, [these matzos] are forbidden during all the days of Pesach.12

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Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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– 7‫ ֶשֶׁנֱּאפוּ ַכָּמּה ֳחָדִשׁים ִלְפֵני ַהֶפַּסח‬9‫ ִמְצָוה‬8‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֲאִפלּוּ ַמצּוֹת‬,‫ב ְוָכל ֶזה ֵאינוֹ ֶאָלּא ִמ ְנָהגט ְלַכְתִּחָלּה‬ ‫יא‬,‫ ְלִפי ֶשׁלּ ֹא ֻהְקָּשׁה ַמַצּת ִמְצָוה ְלִמְצַות ֶפַּסח ֶאָלּא ִלְזַמן ֲאִכיָלָתהּ ִבְּלַבד‬6,‫ָיכוֹל ָלֵצאת ָבֶּהן ְיֵדי חוָֹבתוֹי ְלַכְתִּחָלּה‬ ‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים‬3‫יג ֶשֶׁנֱּאַמר‬,‫ ְכּמוֹ ַהֶפַּסח ֶשֵׁאינוֹ ֶנֱאָכל ֶאָלּא ַﬠד ֲחצוֹת‬10,‫ֶשָׁצּ ִרי ְלָאְכָלהּ ֹקֶדם ֲחצוֹת ַהַלּ ְיָלהיב‬ ‫טו ְוָיכוֹל ֶלֱאפוָֹתן ִמְתִּחַלּת‬,‫יד ֲאָבל ְלִﬠ ְנַין ְזַמן ֲﬠִשָׂיָּתן ל ֹא ֻהְקּשׁוּ ְכָּלל‬,‫ ֻהְקָּשׁה ֲאִכיַלת ַמָצּה ַלֲאִכיַלת ַהֶפַּסח‬,"‫י ֹאְכֻלהוּ‬ ‫יז ֲאָבל ִאם ל ֹא ֲאָפָאן ְלֵשׁם ַהֶפַּסח – ִמן ַהְסָּתם‬.‫טז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ג‬,‫ ְוהוּא ֶשׁיּ ֹאֶפה אוָֹתן ְלֵשׁם ַהֶפַּסח‬,‫ַהָשָּׁנה‬ 12:‫ ְלִפיָכ ֵהן ֲאסוּ ִרין ְלָכל ְיֵמי ַהֶפַּסח‬11,‫יח‬,‫ל ֹא ִנְזַהר ָיֶפה ֵמָחֵמץ ִבְּשַׁﬠת ֲﬠִשָׂיָּתן‬ 3 In a pressing situation – for example, matzos are baked and sent to distant locations – the fundamentals of the law may be followed, and it is permitted to bake [matzos] even several months before Pesach. Similarly, those who undertake a sea voyage several months before Pesach [may] bake matzos before they depart from their homes. However, in a situation that is not pressing, one should not deviate from the custom. ‫ ְכּגוֹן אוָֹתן ֶשׁאוִֹפין ַמצּוֹת ְושׁוְֹלִחין ְלֶמ ְרַחִקּים – ֻמָתּ ִרין ֶלֱאפוֹת ֲאִפלּוּ ַכָּמּה‬,‫ג וִּבְשַׁﬠת ַהְדָּחק ַמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין‬ ,‫יט ְוֵכן ַהְמָפ ְרִשׁים ִמַיָּבָּשׁה ַלָיּם ַכָּמּה ֳחָדִשׁים ֹקֶדם ַהֶפַּסח – אוִֹפין ַמצּוֹת ֹקֶדם ְיִציָאָתם ִמֵבּיָתם‬.‫ֳחָדִשׁים ֹקֶדם ַהֶפַּסח‬ ‫כ‬:‫ֲאָבל ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדָּחק ֵאין ְלַשׁנּוֹת ַהִמּ ְנָהג‬ 4 If the day before Pesach falls on Shabbos, it is customary to knead [the dough for these matzos] on Friday after midday.13 There are some who customarily knead [the dough] on Saturday night, i.e., on the night of the festival. They rationalize their custom, [explaining] that a mitzvah performed at its [appropriate time] is cherished.14 It is not befitting to conduct oneself in this manner since it is necessary to hurry to eat [matzah]15 on the night of Pesach immediately when the night commences16 so that the young children will not fall asleep, as will be explained in sec. 472[:1]. If one will occupy himself with the kneading and baking of the matzos at the beginning of the night, the young children will certainly fall asleep. Furthermore, when one bakes matzos on the festival, he must be careful regarding several laws, [for example,] how to separate challah from [these matzos] (as explained in sec. 457[:17-21]), and how to clean the utensils used to knead the dough from the chametz that is adhering to them (as will be explained in sec. 459[:20-23]). Not everyone is well-versed in these laws, and [some may] come to burn challah on the festival or [have] a Jew scrape clean and wash out the container [used for kneading the matzah dough] (see sec. 459, [loc. cit.]). Indeed, even during Chol HaMoed, it is appropriate to follow the practice of not baking matzos. Instead, one should bake all [the matzos] before Pesach if possible, for the reason explained in sec. 453[:9].17 ,‫ ְוֵישׁ נוֲֹהִגין ָללוּשׁ ְבּמוָֹצֵאי ַשָׁבּת‬13,‫כב‬.‫ד ְוִאם ָחל ֶﬠֶרב ֶפַּסח ְבַּשָׁבּת – נוֲֹהִגין ָללוּשׁ ְבֶּﬠֶרב ַשָׁבּתכא ַאַחר ֲחצוֹת ַהיּוֹם‬ ‫כה ְלִפי‬,‫ ְוֵאין ָראוּי ִלְנֹהג ֵכּן‬14,‫כד‬.‫כג ְלִפי ֶשֲׁחִביָבה ִמְצָוה ִבְּשָׁﬠָתהּ‬:‫ ְונוְֹת ִנין ַטַﬠם ְלִמְנָהָגם‬,‫ְדַּה ְינוּ ְבֵּליל יוֹם טוֹב‬ ‫ ְכֵּדי ֶשׁלּ ֹא ִיְשׁנוּ ַהִתּינוֹקוֹתכו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬16‫ ְבֵּליל ֶפַּסח ִמָיּד ִבְּכִניַסת ַהַלּ ְיָלה‬15‫ֶשָׁצּ ִרי ְלַמֵהר ָהֲאִכיָלה‬ ‫כח ֶשָׁהאוֶֹפה ַמצּוֹת ְבּיוֹם‬,‫ ְועוֹד‬.‫כז ְוִאם ִיְתַﬠֵסּק ִבְּתִחַלּת ַהַלּ ְיָלה ְבִּליַשׁת ַהַמּצּוֹת ַוֲאִפָיָּתן – ְבַּוַדּאי ִיְשׁנוּ ַהִתּינוֹקוֹת‬,‫תע"ב‬ ‫ ְוַהֵאי ְלַנקּוֹת ְכֵּלי ַהִלּיָשׁה ֵמָחֵמץ‬,(‫ ַהֵאי ְלַהְפ ִרישׁ ַחָלּה ֵמֶהן )ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ז‬:‫טוֹב ָצ ִרי ְלִהָזֵּהר ְבַּכָמּה ֲהָלכוֹת‬ ‫ ְוֵאין ַהֹכּל ְבִּקיִאין ַבֲּהָלכוֹת ֵאלּוּ ְוָיֹבאוּ ִלְשֹׂרף ַהַחָלּה ְבּיוֹם טוֹב ְוִל ְגֹרד וְּלָהִדיַח‬,(‫ַה ִנְּדָבּק ָבֶּהןכט )ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תנ"ט‬ (‫ַהְכִּלי ַﬠל ְיֵדי ִיְשָׂרֵאל )ַﬠֵיּן ִסיָמן תנ"טל‬. ‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֶאָלּא י ֹאֶפה ַהֹכּל ֹקֶדם ַהֶפַּסחלא ִאם ֶאְפָשׁר לוֹ‬,‫ְוַאף ְבֹּחל ַהמּוֵֹﬠד ָראוּי ִל ְנֹהג ֶשׁלּ ֹא ֶלֱאפוֹת ַמצּוֹת‬ 17,‫לב‬:‫תנ"ג‬

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Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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5 It is customary in these countries to make all the three matzos used for the mitzvah from one isaron18of flour, like the breads used for the thanksgiving offering, in which instance, three loaves were made from one isaron [of flour. This concept is derived as follows: The thanksgiving offering contained] 30 loaves of matzah, which were made from ten esronim. Thus, three loaves were made from one isaron.19 For this reason, we also make three matzos from an isaron [of flour] as a remembrance of the breads of the thanksgiving offering.20 [The rationale is that] one who leaves prison is obligated to bring a thanksgiving offering,21 and on Pesach we all left prison, [i.e.,] the enslavement of Egypt. Therefore, we commemorate the breads of the thanksgiving offering. ‫ ֶשָׁהיוּ ג' ַחלּוֹת‬,‫ ֶאָחד ֶקַמחלג ְכֵּﬠין ַלְחֵמי תּוָֹדה‬18‫ה נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ֶשַׁהג' ַמצּוֹת ֶשׁל ִמְצָוה ֵהן ַנֲﬠִשׂין ֵמִﬠָשּׂרוֹן‬ ‫ ִנְמְצאוּ ָשׁ שׁ ַחלּוֹת‬,‫ ֶשֲׁהֵרי ָהיוּ ָבּהּ ְשׁ ִשׁים ַחלּוֹת ֶשׁל ַמָצּה ַנֲﬠשׂוֹת ֵמֲﬠָשָׂרה ֶﬠְשׂרוֹ ִנים‬,‫ַנֲﬠשׂוֹת ֵמִﬠָשּׂרוֹן ֶאָחד‬ ‫ ֶשַׁהיּוֵֹצא ִמֵבּית ָהֲאסוּ ִרין ַחָיּב‬20,‫לה‬,‫ ְלִפיָכ ָאנוּ עוִֹשׂין ַגּם ֵכּן ג' ַמצּוֹת ְלִﬠָשּׂרוֹן ֵזֶכר ְלַלְחֵמי תּוָֹדה‬19,‫לד‬,‫ְלִﬠָשּׂרוֹן‬ ‫לז‬:‫ ְלִפיָכ ָאנוּ עוִֹשׂין ֵזֶכר ְלַלְחֵמי תּוָֹדה‬,‫ ְוָאנוּ ְבֶּפַסח ָיָצאנוּ ִמֵבּית ָהֲאסוּ ִרין ִמִשְּׁﬠבּוּד ִמְצַר ִים‬21,‫לו‬,‫ְלָהִביא תּוָֹדה‬ 6 [When] a person has many members in his household and one isaron [of flour] will not be sufficient for him [to provide each person with the required amount of matzah needed for the Seder], he may add to [the measure of] an isaron for these three matzos. That is to say, he should knead two doughs, neither of which are [made from] more than an isaron of flour.22 [Afterwards, the person should combine the two batches of dough] and make three [large] matzos from the two of them. If neither of [the doughs] contain an ample isaron [of flour, the person] should join them together in the manner explained in sec. 457[:1-2]. He should separate challah from the [two batches of dough] and then make three matzos from them. If [a person] cannot separate challah from [the two doughs] because of the speed at which those occupied with [the doughs are working], he should make three matzos and one small cake [of matzah], and bake them.23 After baking [them], [the person] should join [the matzos and the cake] together in one container and separate challah from the cake [of matzah] for all [the matzos].24 However, it is preferable for a person who does not have many people in his household to take an ample isaron [of flour] and make three matzos and one small cake [of matzah from the dough].25 He should then knead [another dough containing] a scanty isaron [of flour] and make three matzos for the second night.After baking all the matzos, he should join them together in one container and separate challah from the cake [of matzah] for all [the matzos].26 ‫ ְדַּה ְינוּ‬,‫ו וִּמי ֶשֵׁיּשׁ לוֹ ְבֵּני ַבּ ִית ַרִבּים ְוֵאין ַמְסִפּיק לוֹ ִﬠָשּׂרוֹן ֶאָחדלח – ָיכוֹל ְלהוִֹסיף ַﬠל ִﬠָשּׂרוֹן ְבּג' ַמצּוֹת ַהָלּלוּ‬ ‫ ְוִאם ְבָּכל‬,‫ וִּמְשֵּׁתּיֶהן ַיֲﬠֶשׂה ג' ַמצּוֹת‬,‫ ְוַיֲﬠֶשׂה ְשֵׁתּי ִﬠסּוֹת‬22,‫לט‬,‫ֶשָׁיּלוּשׁ ב' ִﬠסּוֹת ֶשֵׁאין ְבָּכל ַאַחת ֵמֶהן יוֵֹתר ֵמִﬠָשּׂרוֹן‬ ‫ַאַחת ֵמֶהן ִבְּפֵני ַﬠְצָמהּ ֵאין ָלהּ ִﬠָשּׂרוֹן ְמֻרָוּח – ְיָצֵרף ְשֵׁתּיֶהן ַיַחדמ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"זמא ְוַיְפ ִרישׁ ֵמֶהן‬ ‫מב‬.‫ ְוַאַחר ָכּ ַיֲﬠֶשׂה ֵמֶהן ג' ַמצּוֹת‬,‫ַחָלּה‬ ‫מד‬,‫ְוִאם ֵאינוֹ ָיכוֹל ְלַהְפ ִרישׁ ֵמֶהן ְבּעוָֹדן ִﬠָסּה ִמְפֵּני ְמִהירוּת ַהִמְּתַﬠְסִּקין ָבֶּהןמג – ַיֲﬠֶשׂה ֵמֶהן ג' ַמצּוֹת ְועוָּגה ַאַחת‬ 24.‫ וְּלַאַחר ָהֲאִפָיּה ְיָצ ְרֵפם ַיַחד ִבְּכִלי ֶאָחד ְוַיְפ ִרישׁ ִמן ָהעוָּגה ַﬠל ֻכָּלּן‬23,‫ְוי ֹאֶפה ֶאת ֻכָּלּן‬ ‫ ְוַיֲח ֹזר ְוָילוּשׁ‬25,‫ֲאָבל ִמי ֶשֵׁאין לוֹ ְבֵּני ַבּ ִית ְמֻרִבּים – טוֹב ֶשׁ ִיַּקּח ִﬠָשּׂרוֹן ְמֻרָוּחמה ְוַיֲﬠֶשׂה ִמֶמּנּוּ ג' ַמצּוֹת ְועוָּגה ַאַחת‬ ‫ וְּלַאַחר ֶשׁיּ ֹאֶפה ֶאת ֻכָּלּם – ְיָצ ְרֵפם ִבְּכִלימו ְוַיְפ ִרישׁ ִמן‬,‫עוֹד ִﬠָשּׂרוֹן ְמֻצְמָצם ְוַיֲﬠֶשׂה ִמֶמּנּוּ ג' ַמצּוֹת ְלֹצֶר ֵליל ֵשׁ ִני‬

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Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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26:‫ָהעוָּגה ַﬠל ֻכָּלּם‬ 7 It is customary to make a sign [on these matzos to distinguish] which of them was [baked] the first, which was the second, and which was the third. With the first [matzah], the first mitzvah – [the recitation of] the blessing HaMotzi – is performed. This is the first mitzvah performed with these matzos. The second mitzvah – [the recitation of] the blessing al achilas matzah – is performed with the second [matzah].27 And the third mitzvah – the kerichah [made] together with the maror28– is performed with the third [matzah]. Therefore, when [the matzos] are placed on the [Seder] plate, they should be placed in this order: the third [matzah should be] on the bottom, the second [matzah should be] on top of it, and the first [matzah should be] on top of the second. [In this way,] the person will not have to bypass a mitzvah29 [in order to perform these mitzvos in the optimum manner]. Nevertheless, this order is not an obligatory requirement. Even if one changed the order entirely, and placed the first [matzah] on the bottom, the second [matzah] on top of it, and the third [matzah] first, it is of no consequence after the fact. ‫מז ֶשְׁבָּה ִראשׁוָֹנה עוִֹשׂין ָבּהּ ִמְצָוה‬,‫ז ְונוֲֹהִגין ַלֲﬠשׂוֹת ָבֶּהן ִסיָמן ֵאיזוֹ ֵמֶהן ִראשׁוָֹנה ְוֵאיזוֹ ֵמֶהן ְשִׁנָיּה ְוֵאיזוֹ ֵמֶהן ְשִׁליִשׁית‬ ‫ וַּבְשּׁ ִנָיּה עוִֹשׂין ַהִמְּצָוה‬,‫ ֶשְׁבָּרָכה זוֹ ִהיא ַהִמְּצָוה ָה ִראשׁוָֹנה ֶשׁעוִֹשׂין ַבַּמּצּוֹת ַהָלּלוּ‬,"‫ ְדַּה ְינוּ ִבּ ְרַכּת "ַהמּוִֹציא‬,‫ָה ִראשׁוָֹנה‬ ‫ ְדַּה ְינוּ ַהְכּ ִריָכה ִﬠם‬,‫ וַּבְשִּׁליִשׁית עוִֹשׂין ִמְצָוה ַהְשִּׁליִשׁית‬27,‫מח‬,"‫ ְדַּה ְינוּ ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה‬,‫ַהְשּׁ ִנָיּה‬ 28,‫מט‬.‫ַהָמּרוֹר‬ ‫ ְוָה ִראשׁוָֹנה‬,‫ ְוַהְשּׁ ִנָיּה ַﬠל ַגָּבּהּ‬,‫ ַהְשִּׁליִשׁית ְלַמָטּה‬:‫ ְכֶּשַׁמּ ִנּיִחין אוָֹתן ַﬠל ַהְקָּﬠָרה – ַי ִנּיַח אוָֹתן ַגּם ֵכּן ַﬠל ֵסֶדר ַהֶזּה‬, ‫ְלִפיָכ‬ ‫ ֶשַׁאף ִאם ִשָׁנּה ָכּל‬,‫ ֵסֶדר ֶזה ֵאינוֹ ְמַﬠֵכּב‬,‫ וִּמָכּל ָמקוֹם‬29,‫נ‬.‫ ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵר ְלַהֲﬠִביר ַﬠל ַהִמְּצוֹת‬,‫ַﬠל ַגֵּבּי ַהְשִּׁנָיּה‬ ‫נא‬:‫ ֶשִׁהִנּיַח ָה ִראשׁוָֹנה ְלַמָטּה ְוַהְשּׁ ִנָיּה ְלַמְﬠָלה ְוַהְשִּׁליִשׁית ָבּ ִראשׁוָֹנה – ֵאין ְבָּכ ְכּלוּם ְבִּדיֲﬠַבד‬,‫ִסְדָרן‬ 8 The signs that one makes [on these matzos] should not be made in the form of letters,30 [whether] with a mold or by hand, (for the reason to be explained in sec. 460[:7].31 Furthermore,) [these matzos] must be broken on the festival and there are authorities who forbid breaking a cake that has letters [on it on a festival], as explained in sec. 340[:4.32 These authorities maintain that the prohibition applies] even though one does not intend to erase [the letters, but rather], to merely eat [the matzah] on the festival. Instead, these signs should be made with holes or grooves. One must, however, be careful to hurry greatly when making them, as explained in sec. 460[:8]. Consult that source. ‫ ַﬠל ְיֵדי ְדּפוּס אוֹ ְבָּיָדיונב )ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬30‫ח ְוַהִסּיָמ ִנים ֶשׁעוֶֹשׂה ָבֶּהן ל ֹא ַיֲﬠֶשׂה אוָֹתן ְכִּמין אוִֹתיּוֹת‬ ‫ ְוֵישׁ אוְֹס ִרין ִלְשֹׁבּר עוָּגה ֶשֵׁיּשׁ ָבּהּ ְכִּמין אוִֹתיּוֹת ַאף ַﬠל ִפּי ֶשֵׁאין‬,‫ ְועוֹד( ֶשֲׁהֵרי ָצ ִרי ְלָשְׁבָרם ְבּיוֹם טוֹב‬31,‫נג‬,‫ת"ס‬ ‫נד ֶאָלּא עוִֹשׂין ִסיָמִנין ַהָלּלוּ ַﬠל ְיֵדי ְנָקִבים אוֹ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"מ‬32,‫ִמְתַכֵּוּן ְלָמְחָקם ֶאָלּא ְלָאְכָלם ְבּיוֹם טוֹב‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ת"סנו ַﬠֵיּן ָשׁם‬,‫נה ַרק ֶשׁ ִיָּזֲּהרוּ ְלַמֵהר ְמֹאד ַבֲּﬠִשָׂיָּתן‬,‫ֲח ִריִצין‬: 9 One should be careful to bake the first [of these matzos] before the second and the second [matzah] before the third, i.e., one should place them in the oven one after the other. [The rationale is that] if one will bake [all the matzos] at the same time, making the signs with which he distinguished them will be meaningless. Since their [baking] will be concluded at the same time, no one [matzah] will take precedence and have an advantage over another. ‫ ֶשִׁאם י ֹאֶפה אוָֹתן‬,‫ ְדַּה ְינוּ ֶשַׁיְּכ ִניֵסם ַלַתּנּוּר ֶזה ַאַחר ֶזה‬,‫ט ְו ִיָזֵּהר ֶלֱאפוֹת ָה ִראשׁוָֹנה ֹקֶדם ַהְשּׁ ִנָיּה ְוַהְשּׁ ִנָיּה ֹקֶדם ַהְשִּׁליִשׁית‬ ‫ ְדֵּכיָון ֶשְׁגַּמר ֲﬠִשָׂיָּתם הוּא ְבַּבת ַאַחת – ֵאין ְלַאַחת ְקִדיָמה וַּמֲﬠָלה‬,‫ְבַּבת ַאַחת – ל ֹא הוִֹﬠיל ְכּלוּם ַבִּסּיָמ ִנים ֶשָׁנַּתן ָבֶּהם‬ ‫נז‬:‫ַﬠל ֲחֶב ְרָתּהּ‬

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10 The second matzah must be larger than the first and third [matzos] because every member of the person’s household must eat two olive-sized portions from it: one olive-sized portion [after reciting] the blessing al achilas matzah and one olivesized portion for the afikoman.33 ‫ ְלִפי ֶשִׁמֶּמָּנּה ָצ ִרי ִכְּשֵׁני ֵזיִתים ְלָכל ֶאָחד ִמְבֵּני‬,‫י ַהַמָּצּה ַהְשּׁ ִנָיּה ְצ ִריָכה ִלְהיוֹת יוֵֹתר ְגּדוָֹלה ֵמָה ִראשׁוָֹנה ְוַהְשִּׁליִשׁית‬ 33,‫נח‬:‫ ְכַּז ִית ֶאָחד ְלִב ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" וְּכַז ִית ֶאָחד ַלֲאִפיקוָֹמן‬,‫ֵבּיתוֹ‬ 11 If one of these matzos becomes lost, it is appropriate to bake three [other] matzos, even on the festival, so that [the person] will have three matzos made from one isaron of flour like the breads of the thanksgiving offering.34 This is the custom in these regions. Even if [the person] has three other matzos that were made from one isaron [of flour], he should not take them. [The rationale is that] there are grounds for concern that perhaps [these matzos] were made by minors. Since at the time [the person] made [these matzos], he did not intend that they would serve as the matzah [with which he would fulfill] the mitzvah [of eating matzah on Pesach night], it can be assumed that he was not careful that minors or others who are [halachically] disqualified from preparing the matzos [used to fulfill] the mitzvah [were not involved in their preparation]. Thus, there is a doubt [about the suitability of the matzos]; perhaps they are unacceptable [to be used for the fulfillment of the mitzvah of eating matzah].35 Accordingly, they may not be used for [the matzah over which] the blessing al achilas matzah is recited, for eating [that matzah] is a Scriptural [obligation36 and whenever there is a doubt regarding a Scriptural [obligation] stringency is [required].37 (One may, by contrast, partake of [these matzos] for the afikoman and use them for the kerichah,) for eating [matzah for those purposes] is a Rabbinic ordinance,38 and whenever there is a doubt regarding a Rabbinic [obligation] leniency is [granted],37 following [the principles] to be explained in sec. 477[:10]. ‫ ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ ג' ַמצּוֹת ַהַנֲּﬠשׂוֹת ֵמִﬠָשּׂרוֹן‬,‫יא ְוִאם ֶנֶאְבָדה ַאַחת ִמַמּצּוֹת ַהָלּלוּ – ָנכוֹן ֶלֱאפוֹת ג' ַמצּוֹת ֲאִפלּוּ ְבּיוֹם טוֹב‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ לוֹ ָשׁ שׁ ַמצּוֹת ֲאֵחרוֹת ֶשַׁנֲּﬠשׂוּ ִמן ִﬠָשּׂרוֹן‬.‫ ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ‬34‫ֶאָחד ֶקַמחנט ְכֵּﬠין ַלְחֵמי תּוָֹדה‬ ‫ס ְדֵּכיָון ֶשִׁבְּשַׁﬠת ֲﬠִשָׂיָּתן ל ֹא ָהָיה ַדְּﬠתּוֹ‬,‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁ ָבֶּהן ֶשָׁמּא ַנֲﬠשׂוּ ַﬠל ְיֵדי ְקַט ִנּים‬,‫ֶאָחד – ֵאין לוֹ ִלַקּח אוָֹתן‬ ‫ ְוִנְמָצא ֶשֵׁיּשׁ‬,‫ֲﬠֵליֶהן ֶשׁ ִיְּהיוּ ַמצּוֹת ִמְצָוה – ִמן ַהְסָּתם ל ֹא ִנְזַהר ָבֶּהם ִמְקַּט ִנּים וִּמְשָּׁאר ַהְפּסוִּלין ְלִהְתַﬠֵסּק ְבַּמצּוֹת ִמְצָוה‬ ‫ ְוָסֵפק‬36,‫סא‬,‫ ֶשֲׁאִכיָלָתהּ הוּא ִמן ַהתּוָֹרה‬,"‫ ְלִפיָכ ִאי ֶאְפָשׁר ִלַקּח אוָֹתן ְלִב ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה‬35,‫ָבֶּהן ְסֵפק ִפּסּוּל‬ 37,‫סב‬.‫ֶשׁל תּוָֹרה ְלַהֲחִמיר‬ (‫)ֲאָבל ֻמָתּר ֶלֱאֹכל ֵמֶהן ֲאִפיקוָֹמן אוֹ ַלֲﬠשׂוֹת ֵמֶהן ְכּ ִריָכהסג‬, ‫ וְּסֵפק ִדְּבֵרי‬38,‫ֶשֲׁאִכיָלה זוֹ ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםסד‬ ‫סה‬:‫ ְוַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תע"ז‬37,‫סוְֹפ ִרים ְלָהֵקל‬ 12 If, however, one of these matzos becomes broken, it is not necessary to trouble oneself and bake other [matzos], even when the festival has yet to commence.39 Instead, [the person] should take the broken [matzah] and place it in the middle, between the uppermost [matzah] and the lowest one. [The rationale is that] the middle [matzah] need not be whole, for [regardless] a piece is broken off from it for the afikoman before reciting the Haggadah.40True, as an initial preference, the desirable manner [of performing] the mitzvah is for all three matzos to be whole at the time they are being brought to the table. Nevertheless, [the person] is not required to trouble himself and bake other [matzos] for this purpose. [This leniency applies] even if the third matzah is the one that broke. [In this instance,] if it would be put in the middle and the second [matzah would be] put on the bottom, the 12/16/2020, 8:49 PM

Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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second [matzah] would become the third [matzah, and thus it] would be lowered from its holiness.41 [The person is nonetheless not required to bake other matzos.] 39,‫סז‬,‫יב ֲאָבל ִאם ִנְשְׁבָּרה ַאַחת ִמַמּצּוֹת ַהָלּלוּ – ֵאין ָצ ִרי ִלְטֹרַח ְוֶלֱאפוֹת עוֹדסו ֲאִפלּוּ ֲﬠַד ִין ל ֹא ִנְכַנס ֵליל יוֹם טוֹב‬ ‫ ֶשֲׁהֵרי‬,‫ ֶשָׁהֶאְמָצִﬠית ֵאיָנהּ ְצ ִריָכה ִלְהיוֹת ְשֵׁלָמה‬,‫ֶאָלּא ִיַקּח ַהְשּׁבוָּרה ְוָיִשׂים אוָֹתהּ ָבֶּאְמַצע ֵבּין ָהֶﬠְליוָֹנה ַלַתְּחתּוָֹנה‬ ‫ ְוַאף ֶשְׁלַּכְתִּחָלּה ִהדּוּר ִמְצָוה הוּא ֶשָׁכּל ַהג' ַמצּוֹת ִיְהיוּ‬40.‫בּוְֹצִﬠין ִמֶמָּנּה ֲחִתיָכה ַאַחת ָלֲאִפיקוָֹמן ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬ ‫סט ַוֲאִפלּוּ‬,‫סח ִמָכּל ָמקוֹם ֵאין ַמְט ִריִחין אוֹתוֹ ִבְּשִׁביל ָכּ ֶלֱאפוֹת עוֹד‬,‫ְשֵׁלמוֹת ְבָּשָׁﬠה ֶשְׁמִּביִאין אוָֹתן ַﬠל ַהֻשְּׁלָחן‬ ‫ ַוֲהֵרי‬,‫ ִנְמָצא ֶשַׁיֲּﬠֶשׂה ַמָצּה ַהְשִּׁליִשׁית ִמְשּׁ ִנָיּה‬,‫ִנְשְׁבָּרה ַמָצּה ַהְשִּׁליִשׁית וְּכֶשָׁיִּשׂים אוָֹתהּ ָבֶּאְמַצע ְוַהְשִּׁנָיּה ָיִשׂים ְלַמָטּה‬ 41,‫ע‬:‫ֶזה ְכּמוֹ ִריָדהּ ִמְקֻּדָשָּׁתהּ‬ 13 There are some who customarily bake three additional matzos from one isaron and call them “the matzos [to be used should] a doubt [arise].” The intent is that they were made because of the doubt that perhaps one of the first three [matzos]might become chametz or become lost. [In that event, the person] would take these three matzos.42 If, however, one of the matzos is broken, [the guidelines stated in subsection 12 should be followed]. Even if it is the third [matzah] that broke and thus, putting it in the middle and the middle [matzah] on the bottom would involve lowering the holiness of [the middle matzah], it is nevertheless preferable to lower its holiness than to totally replace these matzos and take [“the matzos to be used should] a doubt [arise].” [The rationale is that] it is impossible to replace only the broken [matzah] and take one matzah [from the second group] in its place, for [then the three matzos] will not have been made from [the same] isaron [of dough]. ‫ ֶשָׁמּא‬,‫ ְכּלוַֹמר ֶשַׁנֲּﬠשׂוּ ִבְּשִׁביל ָסֵפק‬,‫יג ְוֵישׁ נוֲֹהִגין ֶלֱאפוֹת עוֹד ג' ַמצּוֹת ֵמִﬠָשּׂרוֹן ֶאָחד ְוקוֹ ִרין אוָֹתן ַמצּוֹת ְסֵפקוֹת‬ 42,‫עא‬.‫ַתְּחִמיץ אוֹ תּ ֹאַבד ֶאָחד ִמג' ָה ִראשׁוֹנוֹת ֲאַזי ִיַקּח ג' ַמצּוֹת ַהָלּלוּ‬ ‫ ֲאִפלּוּ ִנְשְׁבָּרה ַהְשִּׁליִשׁית ְוִאם ִיֵתּן אוָֹתהּ ָבֶּאְמַצע ְוָהֶאְמָצִﬠית ְלַמָטּה ֲהֵרי ֶזה ְכּמוֹ ִריָדהּ‬,‫ֲאָבל ִאם ִנְשְׁבָּרה ַאַחת ֵמֶהן‬ ‫עב ֶשֲׁהֵרי ִאי‬,‫ִמְקֻּדָשָּׁתהּ – ַאף ַﬠל ִפּי ֵכן מוָּטב ְלהוֹ ִריָדהּ ִמְקֻּדָשָּׁתהּ ִמִלְּדחוֹת ַמצּוֹת ַהָלּלוּ ְלַגְמֵרי ְוִלַקּח ֶאת ַהְסֵּפקוֹת‬ ‫ ֵכּיָון ֶשׁלּ ֹא ַנֲﬠשׂוּ ֵמִﬠָשּׂרוֹן ֶאָחד‬,‫ֶאְפָשׁר לוֹ ִלְדחוֹת ֶאת ַהְשּׁבוָּרה ִבְּלַבד ְוִלַקּח ִבְּמקוָֹמהּ ַמָצּה ַאֶחֶרת ֵמַהְסֵּפקוֹת‬: 14 There are [others who follow a different] custom: They do not bake three “[matzos to be used should] a doubt [arise].” Instead, they bake four matzos from one isaron [of flour], i.e., three matzos to be used for the mitzvah and one “[matzah to be used should] a doubt [arise].” (True, [the intent is to] make the matzos in a manner that recalls the breads of the thanksgiving offering, and only three matzos [were made for] the thanksgiving offering from [one] isaron [of flour]. Nevertheless, since the fourth matzah is not made for the sake of the mitzvah [of eating matzah], but only lest a doubt [arise], it is not included in the reckoning.) Similarly, [four matzos] are baked for the second night from a second isaron [of flour]. For this reason, if the third [matzah] of the matzos [to be used for the] mitzvah is broken, [the broken third matzah] is not used for the middle [matzah] and the middle [matzah] placed below. Hence, [the middle matzah’s] holiness is not lowered. Instead, the broken third matzah is replaced entirely with the “[matzah baked lest] a doubt [arise” being used] in its place, for it was made from the same isaron [of flour] as the matzos [that were baked to be used for the] mitzvah. ‫ ְדַּה ְינוּ ג' ַמצּוֹת ִמְצָוה וְּסֵפָקא‬,‫ ֶאָלּא ֵמִﬠָשּׂרוֹן ֶאָחד אוִֹפין ד' ַמצּוֹת‬,‫יד ְוֵישׁ נוֲֹהִגין ֶשֵׁאין אוִֹפין ג' ְסֵפקוֹת ֵמִﬠָשּׂרוֹן ֶאָחד‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁמָּצּה‬,‫ַאַחת ) ְוַאף ַﬠל ִפּי ֶשׁעוִֹשׂין ְכֵּﬠין ַלְחֵמי תּוָֹדה וְּבַלְחֵמי תּוָֹדה ל ֹא ָהָיה ֶאָלּא ג' ַמצּוֹת ְלִﬠָשּׂרוֹן‬ ‫עג ְוֵכן אוִֹפין ֵמִﬠָשּׂרוֹן ַהֵשִּׁני‬.(‫ָה ְרִביִﬠית ֵאיָנהּ ַנֲﬠֵשׂית ְלֵשׁם ַמצּוֹת ִמְצָוה ֶאָלּא ִבְּשִׁביל ָסֵפק – ֵאיָנהּ עוָֹלה ַלֶחְשׁבּוֹן‬

12/16/2020, 8:49 PM

Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...

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https://www.chabad.org/library/article_cdo/aid/4682222/jewish/Shulcha...

‫ וְּלִפיָכ ִאם ִנְשְׁבָּרה ַהְשִּׁליִשׁית ֶשׁל ַמַצּת ִמְצָוה ֵאין עוִֹשׂין אוָֹתהּ ֶאְמָצִﬠית ְוָהֶאְמָצִﬠית ְלַמָטּה ֶשׁלּ ֹא‬.'‫ְלֹצֶר ֵליל ב‬ ‫עד ֶשֲׁהֵרי ִהיא ַנֲﬠֵשׂית‬,‫ ֶאָלּא דּוִֹחין ְלַגְמֵרי ֶאת ַהְשִּׁליִשׁית ַהְשּׁבוָּרה וְּמִשׂיִמין ִבְּמקוָֹמהּ ֶאת ַהְסֵּפָקא‬,‫יוֹ ִריֶדָנּה ִמְקֻּדָשָּׁתהּ‬ ‫ֵמִﬠָשּׂרוֹן ֶאָחד ִﬠם ַהַמּצּוֹת ֶשׁל ִמְצָוה‬: 15 All the [abovementioned] matters43 are merely customs and [expressions of] zeal [observed as] initial and preferred options. However, according to the fundamentals of the law, there is no need at all to be careful about the matters explained in this section. ‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ָצ ִרי ִלָזֵּהר ְכָּללעה ְבָּכל ְדָּב ִרים ֵאלּוּ‬,‫ ֵאיָנן ֶאָלּא ִמ ְנָהג וְּז ִריזוּת ְלַכְתִּחָלּה‬43‫טו ְוָכל ְדָּב ִרים ֵאלּוּ‬ ‫עו‬:‫ֶשִׁנְּתָבֲּארוּ ְבִּסיָמן ֶזה‬ 16 When [Pesach] falls on Saturday night, those who follow the custom to bake on the night of the festival the matzos [to be used for] the mitzvah, should be careful not to bake “[matzos to be used should] a doubt [arise],” since it is possible these matzos will not be required. Thus, [the person] will have performed a forbidden labor that was not [necessary] for the sake of the festival.44 Similarly, [people] should be careful not to bake the matzos required for the second night of the festival on the first night of the first festival.45 ‫ ֶשָׁמּא ל ֹא‬,‫טז ַהנּוֲֹהִגין ֶלֱאפוֹת ַמָצּה ֶשׁל ִמְצָוה ְבֵּליל יוֹם טוֹב ְכֶּשָׁחל ְבּמוָֹצֵאי ַשָׁבּתעז – ִיָזֲּהרוּ ֶשׁלּ ֹא י ֹאפוּ ָאז ַהְסֵּפקוֹת‬ ‫ ְוֵכן ִיָזֲּהרוּ ֶשׁלּ ֹא י ֹאֶפה ְבֵּליל יוֹם טוֹב ִראשׁוֹן ַהַמּצּוֹת‬44,‫עח‬.‫ ְו ִנְמָצא עוֶֹשׂה ְמָלאָכה ֶשׁלּ ֹא ְלֹצֶר יוֹם טוֹב‬,‫ִיְצָטֵר ָלֶהם‬ 45,‫עט‬:‫ַהְצּ ִריכוֹת ְלֵליל יוֹם טוֹב ֵשִׁני‬ 17 [The following laws apply to] one who kneads dough on the [afternoon] before Pesach close to nightfall, but did not have the time to bake [the dough] until nightfall on the night of the festival: If [the person] does not intend to eat from [the matzos made from this dough] on the first day of the festival, but rather on the second day of the festival or on Chol HaMoed – i.e., he has [sufficient] matzos for the first day of the festival – he is forbidden to bake [this dough] on the festival.46 True, if [the person] does not bake [this dough], it will become chametz and he will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. Nevertheless, [when doing so,] he will not be actively [and intentionally] performing a transgression.47 By contrast, were [the person] to bake [the matzah] he would be actively [and intentionally] performing a transgression. Therefore, he has no way of saving himself from [transgressing] the prohibition except by making the decision to eat an olive-sized portion on the first day of the festival from every matzah that will be baked from this dough, or to feed [these matzos] to children.48 Then, he is permitted to bake [the matzos from this dough]. True, [by doing so, the person] will be acting guilefully, since he does not need these matzos on the first day of the festival and he is thinking of partaking of them solely so that he would be permitted to bake them. Nevertheless, the Sages granted him license to do so, as will be explained in sec. 503[:6-10] and sec. 507[:18], provided he actually carries out his guileful [intent]49 and on the first day of the festival, he partakes of an olive-sized portion of every matzah [baked from this dough], as will be explained in the above sources. ‫ ִאם ֵאין ַדְּﬠתּוֹ ֶלֱאֹכל ִמֶמָּנּה‬,‫יז ִמי ֶשָׁלּשׁ ִﬠָסּה ְבֶּﬠֶרב ֶפַּסח ָסמוּ ַלֲחֵשָׁכה ְול ֹא ִהְסִפּיק ֶלֱאפוָֹתהּ ַﬠד ֶשֲׁחֵשָׁכה ֵליל יוֹם טוֹב‬ ‫ ֶשֵׁיּשׁ לוֹ ַמצּוֹת ְלֹצֶר יוֹם טוֹב ִראשׁוֹן – ָאסוּר לוֹ ֶלֱאפוָֹתהּ‬,‫ְבּיוֹם טוֹב ִראשׁוֹן ֶאָלּא ְבּיוֹם טוֹב ֵשִׁני אוֹ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫פ ִמָכּל ָמקוֹם ל ֹא ַיֲﬠֶשׂה‬,"‫ ַאף ַﬠל ִפּי ֶשִׁאם ל ֹא י ֹאֶפה אוָֹתהּ ַתְּחִמיץ ְוַיֲﬠֹבר ָﬠֶליָה ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬46.‫ְבּיוֹם טוֹב‬ ‫פא ְלִפיָכ ֵאין לוֹ ַתָּקָּנה ְלִהָנֵּצל ֵמִאסּוּר ֶאָלּא ֶשׁ ִיּ ְגֹמר ְבַּדְﬠתּוֹ‬.‫ וְּכֶשׁיּ ֹאֶפה אוָֹתהּ ַיֲﬠֶשׂה ִאסּוּר ַבָּיַּד ִים‬47,‫ִאסּוּר ַבָּיַּד ִים‬ ‫ ְוָאז ֻמָתּר לוֹ ֶלֱאפוָֹתהּ‬48,‫פג‬,‫ אוֹ ֶשַׁיֲּאִכיל ִלְקַטִנּים‬,‫ֶלֱאֹכל ְבּיוֹם טוֹב ִראשׁוֹןפב ְכַּז ִית ִמָכּל ַמָצּה וַּמָצּה ֶשׁיּ ֹאֶפה ֵמִﬠָסּה זוֹ‬.

12/16/2020, 8:49 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4682222/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 458 - The Time and the Procedure for Kneadin...‬‬

‫ְוַאף ַﬠל ִפּי ֶשׁזּוֹ ִהיא ַהֲﬠָרָמה‪ֶ ,‬שֲׁהֵרי ֵאינוֹ ָצ ִרי ְכָּלל ַלַמּצּוֹת ַהָלּלוּ ְבּיוֹם טוֹב ִראשׁוֹן‪ְ ,‬וֵאין ְבַּדְﬠתּוֹ ֶלֱאֹכל ֵמֶהן ֶאָלּא ְכֵּדי‬ ‫ְלַהִתּיר לוֹ ֲאִפָיָּתן‪ַ ,‬אף ַﬠל ִפּי ֵכן ִהִתּירוּ לוֹ ֲחָכִמים ַלֲﬠשׂוֹת ֵכּן‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"גפד ְותק"ז‪,‬פה ְוהוּא ֶשׁ ְיַּקֵיּם‬ ‫ַהֲﬠָרָמתוֹ‪ְ 49‬וי ֹאַכל ְכַּז ִית ִמָכּל ַמָצּה וַּמָצּה ְבּיוֹם טוֹב ִראשׁוֹן‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם‪:‬פו‬

‫‪12/16/2020, 8:49 PM‬‬

‫‪8 of 8‬‬

Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneadin...

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https://www.chabad.org/library/article_cdo/aid/4682229/jewish/Shulcha...

Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneading the Matzos By Rabbi Schneur Zalman of Liadi

SECTION 459 The Place and the Procedure for Kneading the Matzos (1-32) ‫סימן תנט ְמקוֹם ְוֵסֶדר ִליַשׁת ַהַמּצּוֹת וּבוֹ ל"ב ְסִﬠיִפים‬: 1 A dough [to be baked as matzos] for Pesach should not be kneaded in a place where the sun shines [upon it],1 since the heat of the sun will warm the dough, and it could easily become chametz. It is, however, permitted to knead [dough for matzah] in a shady place, even under the open skies, provided it is not a cloudy day. On a cloudy day, however, it is forbidden to knead [dough for matzah] anywhere outside, even in a shady place. [The rationale is that] sun[light] breaks through anywhere [there is even the smallest break in the clouds]. Since it does not shine directly through an open space because the clouds block its path, [the sunshine] spreads out [behind the clouds] and will break through every small crack between [the clouds].2 ‫ ֶשֹׁחם ַהֶשֶּׁמשׁ ְמַחֵמּםב ָהִﬠָסּה וְּבַקל תּוַּכל ָלבוֹא ִליֵדי‬1,‫א‬,‫א ֵאין ָלִשׁין ָהִﬠָסּה ֶשׁל ֶפַּסח ְבָּמקוֹם ֶשַׁהֶשֶּׁמשׁ זוֵֹרַח ָשׁם‬ ‫ג ֲאָבל ְבּיוֹם ַהְמֻﬠָנּן ָאסוּר ָללוּשׁ‬,‫ ֲאִפלּוּ ַתַּחת ֲא ִויר ָהָרִקיַﬠ ִאם ֵאינוֹ יוֹם ַהְמֻﬠָנּן‬,‫ ֲאָבל ִבְּמקוֹם ַהֵצּל – ֻמָתּר ָללוּשׁ‬.‫ִחמּוּץ‬ ,‫ ְוֵאיָנהּ יוְֹצָאה ֶדֶּר ַחלּוֹן ְכֶּנֶגד ַחלּוָֹנהּ‬,‫ד ְלִפי ֶשַׁהַחָמּה בּוַֹקַﬠת ְבָּכל ָמקוֹם‬,‫ַתַּחת ָכּל ֲא ִויר ָהָרִקיַﬠ ֲאִפלּוּ ִבְּמקוֹם ֵצל‬ 2,‫ה‬:‫ ְוִהיא ִמְתַפֶּשֶּׁטת ֲﬠֵליֶהם וּבוַֹקַﬠת ְבָּכל ִפּסּוּק ֶשָׁבֶּהם‬,‫ֶשֶׁהָﬠִבים עוְֹמִדים ְבָּפֶניָה‬ 2 On a cloudy day, it is even forbidden to knead [dough for matzah] indoors opposite an open window, even one through which the sun can never shine [directly], e.g., [a window that is] facing north.3 ‫ ְכּגוֹן‬,‫ ַאף ַﬠל ִפּי ֶשַׁהֶשֶּׁמשׁ ל ֹא יוַּכל ִלְזֹרַח ְלתוֹכוֹ ְלעוָֹלם‬,‫ב ַוֲאִפלּוּ ַבַּבּ ִית ָאסוּר ָללוּשׁ ְבּיוֹם ַהְמֻﬠָנּן ְכֶּנֶגד ַחלּוֹן ָפּתוַּח‬ 3,‫ו‬:‫ֶשׁהוּא ָפּתוַּח ְלרוַּח ָצפוֹן‬ 3 It is customary to be careful not to knead [the dough] opposite an open window, even on a cloudless day in an instance where sun[light] cannot shine through [that window]. Even so, there is reason for concern that perhaps the skies will suddenly become overcast and [the person kneading the dough] will not realize [that the day became cloudy, and thus will not] immediately move the dough away from the window. By contrast, when one kneads under the open skies, if clouds come and cover the sun, he will realize [the change] and immediately bring the dough inside. ‫ ִמָכּל ָמקוֹם ֵישׁ‬,‫ג ְוָנֲהגוּ ִלָזֵּהר ֶשׁלּ ֹא ָללוּשׁ ְכֶּנֶגד ַחלּוֹן ָפּתוַּח ֲאִפלּוּ ְבּיוֹם ֶשֵׁאינוֹ ְמֻﬠָנּן ְוַגם ַהֶשֶּׁמשׁ ל ֹא יוַּכל ִלְזֹרַח ְלתוֹכוֹ‬ ‫ָלֹחשׁ ֶשָׁמּא ִפְּתאוֹם ִיְתַכּסּוּ ַהָשַּׁמ ִים ְבָּﬠִבים ְו ִיְהֶיה יוֹם ַהְמֻﬠָנּן ְוהוּא ל ֹא ַי ְרִגּישׁ ַבָּדָּברז ֶשָׁיִּסיר ִמָיּד ֶאת ָהִﬠָסּה ִמְכֶּנֶגד‬ ‫ ִמָיּד ַי ְרִגּישׁ ַבָּדָּבר ְוַיְכ ִניס ָהִﬠָסּה ַלַבּ ִית‬,‫ ִאם ָיֹבאוּ ֲﬠָנ ִנים ְוִתְתַכֶּסּה ַהַחָמּה‬,‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשָׁלּשׁ ַתַּחת ֲא ִויר ָהָרִקיַﬠ‬,‫ַהַחלּוֹן‬ ‫ח‬:‫ִמָיּד‬ 4 All the above4 applies when [one is kneading] directly opposite the window. It is, however, permitted to knead at the side of a window even if the sun is shining through the window, [for the person] is kneading in the shade, [and is merely] close 12/16/2020, 8:49 PM

Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneadin...

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to the place where the sun shines. ‫ ֲאָבל ִמן ַהַצּד ֶשׁל ַחלּוֹן – ֻמָתּר ָללוּשׁ ֲאִפלּוּ ִאם ַהֶשֶּׁמשׁ זוֵֹרַח ְלתוֹ ַהַחלּוֹן ְוהוּא ָלשׁ‬,‫ ְכֶּנֶגד ַהַחלּוֹן ַמָמּשׁ‬4‫ד ְוָכל ֶזה‬ ‫י‬:‫ַבֵּצּלט ָקרוֹב ִלְמקוֹם ְז ִריַחת ַהֶשֶּׁמשׁ‬ 5 Similarly, all the above4 applies when the window is actually open. If, however, [the window] is closed with glass,5 it is permitted to knead [dough] opposite [the window] even though the sun is shining there. (Nevertheless, it is necessary to be careful that the dough does not become warmed.)6 5,‫ ֲאָבל ִאם הוּא ָסתוּם ִבְּזכוִּכית ַאף ַﬠל ִפּי ֶשַׁהֶשֶּׁמשׁ זוֵֹרַח ָשׁם – ֻמָתּר ָללוּשׁ ְכֶּנְגדּוֹיא‬,‫ ְבַּחלּוֹן ָפּתוַּח ַמָמּשׁ‬4‫ה ְוָכל ֶזה‬ (6‫ ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְתַּחֵמּם ָהִﬠָסּה‬,‫)וִּמָכּל ָמקוֹם‬: 6 Care must be taken when transporting flour for Pesach [use] during the day, and similarly, [when] matzos are taken to an oven to be baked during the day. [The flour or the unbaked matzos] should not be transported under the open skies on a cloudy day while they are uncovered. Needless to say, [the flour or the unbaked matzos] should not be transported while they are uncovered in a place where the sun is shining.7 Instead, [the flour or the unbaked matzos] should be covered with a cloth. One should not use the same cloth to cover [the flour or the unbaked matzos] many times, lest a little [bit] of the dough have become attached to [the cloth], and [that dough] have become chametz ([if] it was left for the time it takes to walk a mil), as will be explained.8 If [the flour or the unbaked matzos] are transported at night, or even at dusk, it is not necessary to cover them at all. (See sec. 455[:9].)7 ‫ ְוֵכן ְכֶּשׁמּוִֹלי ַהַמּצּוֹת ַלַתּנּוּר ֶלֱאפוָֹתן ַבּיּוֹם – ל ֹא יוִֹליֵכם ְמֻגִלּין ַתַּחת ֲא ִויר‬,‫ו ֵישׁ ִלָזֵּהר ְכֶּשׁמּוִֹלי ֶקַמח ֶשׁל ֶפַּסח ַבּיּוֹם‬ ‫ ֶאָלּא ְיַכֶסּה אוָֹתן‬7,‫יב‬,‫ ְוֵאין ָצ ִרי לוַֹמר ֶשׁלּ ֹא יוִֹליֵכם ְמֻגִלּין ִבְּמקוֹם ְז ִריַחת ַהֶשֶּׁמשׁ‬,‫ָהָרִקיַﬠ ִאם הוּא יוֹם ַהְמֻﬠָנּן‬ ‫ ְדֶּשָׁמּא ִנְדַבּק ָבּהּ ְמַﬠט ָבֵּצק ְו ִנְתַחֵמּץיד )ְכֶּשָׁשָּׁהה ְכֵּדי ִהלּוּ ִמיל( ְכּמוֹ‬,‫יג ְוֵאין ְלַכסּוֹת ְפָּﬠִמים ַה ְרֵבּה ְבַּמָפּה ַאַחת‬.‫ְבַּמָפּה‬ 8,‫טו‬.‫ֶשׁ ִיְּתָבֵּאר‬ (7,‫ אוֹ ֲאִפלּוּ ְבֵּבין ַהְשָּׁמשׁוֹת – ֵאין ָצ ִרי ְלַכסּוָֹתן ְכָּללטז )ַﬠֵיּן ִסיָמן תנ"היז‬,‫ ְוִאם מוִֹליָכן ַבַּלּ ְיָלה‬: 7 One should not knead [dough for matzah] near the opening of an oven, because the heat of the oven will warm the dough. It is, however, permitted to knead [dough for matzah] behind the oven or at its sides. To what [type of oven] does the above apply? To a baking oven, for it is made of thick bricks and its heat does not spread [powerfully] outside its walls. By contrast, one should not knead close to any of the sides of an oven [used to heat] a winter house, because it maintains its heat [at a high temperature] and its heat spreads outside its walls.9 [Indeed,] one should not knead [dough for Pesach use] in such a home even at a distance from [the oven], if its heat can be felt [from a distance,] unless the door and windows [to the home] are opened so that the heat will depart. For this reason, it is appropriate not to kindle an oven [used to heat] a winter house on the day [one desires to knead dough for matzos in that home].10 ‫יט‬.‫ ֲאָבל ֵמֲאחוָֹריו אוֹ ִמִצָּדּיו ֻמָתּר ָללוּשׁ‬,‫ז ל ֹא ִיְתָקֵרב ָללוּשׁ ֵאֶצל ִפּי ַהַתּנּוּר ִמְפֵּני ֹחם ַהַתּנּוּריח ֶשְׁמַּחֵמּם ָהִﬠָסּה‬ ‫ ֲאָבל ַתּנּוּר ֵבּית‬,‫ ֶשׁהוּא ָﬠשׂוּי ִמְלֵּב ִנים ָﬠִבים ְוֵאין ֻחמּוֹ שׁוֵֹלט חוּץ ְלָדְפנוָֹתיו‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּתנּוּר ֶשׁאוִֹפין בּוֹ‬ 9,‫כ‬.‫ ְלִפי ֶשׁהוּא ַמֲחִזיק ֻחמּוֹ ְבּיוֵֹתר וִּמְתַפֵּשּׁט ֻחמּוֹ חוּץ ְלָדְפנוָֹתיו‬,‫ַהֹחֶרף ֶשֻׁהַסּק – ֵאין ָללוּשׁ ְבָּסמוּ לוֹ ִמָכּל ְצָדָדיו‬ ‫כא ַﬠד ֶשׁ ִיְּפַתּח ַהֶדֶּלת ְוַהַחלּוֹנוֹת ֶשֵׁיֵּצא‬,‫ְוַאף ְבּ ִרחוּק ִמֶמּנּוּ ִאם ַמ ְרִגּיִשׁים ָשׁם ֹחם ַהַהָסָּקה – ֵאין ָללוּשׁ ְבּאוֹתוֹ ַבּ ִית‬ 10:‫ ָנכוֹן ֶשׁלּ ֹא ְלַהִסּיק ַתּנּוּר ֵבּית ַהֹחֶרף בּוֹ ַבּיּוֹם‬, ‫כב ְלִפיָכ‬.‫ַהֹחם‬

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Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneadin...

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8 Should one violate these instructions and knead [dough for matzah] in sun[light] or next to an oven, it is forbidden to partake [of any matzos made from this] dough11 if [the dough] became warm. If not, [the matzos] are permitted. [This license applies] even when one intentionally kneaded [the dough in these places]. – ‫ ְוִאם ָלאו‬11,‫כד‬,‫ ִאם ַﬠל ְיֵדי ֵכּן הוַּחָמּה ָהִﬠָסּה – ֲאסוָּרהכג ַבֲּאִכיָלה‬,‫ח ָﬠַבר ְוָלשׁ ַתַּחת ַהֶשֶּׁמשׁ אוֹ ָסמוּ ַלַתּנּוּר‬ ‫כו‬:‫ֻמֶתֶּרתכה ֲאִפלּוּ ָלשׁ ְבֵּמִזיד‬ 9 As an initial preference, it is forbidden to leave the dough for even one moment without working it.12 [For] as long as one works the dough – even if he does so for the entire day – it will not become chametz.13 If [the person] leaves [the dough] without working it for the time it takes to walk a mil,14it will become chametz.15 If one paused [working the dough] for less than this amount of time and then began working it again – and then again paused for less than the [the amount of time it takes to walk] a mil, these [two] interruptions are not combined [and it is not considered as if the dough rested for] the above-mentioned amount of time. [The rationale is that the person’s] manipulation [of the dough] in the interim nullifies the slight degree of the leavening process that began the first time [the dough] rested. When does the above apply? When [the person] worked the dough in a thorough manner, e.g., striking the dough forcefully with his hands or rolling out the matzos with a wooden rolling pin. However, punching holes in the matzah so that it will not rise is not considered as manipulation in a full sense to the extent that it nullifies the time that [the person] first paused [in his manipulation]. Nevertheless, [such a less than thorough manipulation] is [still] considered as working [the dough] to a certain degree, [i.e., it is assumed that] the matzah will not become chametz while holes are being punched in it.16 By contrast, the practice followed by people at large when they see [dough for a] matzah lying unattended, and it is impossible to bake it immediately because the coals were not raked out from the oven or because there is no place in the oven, is totally ineffective. [Their practice is] to rub the dough with their hands to prevent it from leavening. [Not only is this of no avail,] their hands actually warm the dough and cause it to become chametz faster.17 (For this reason, one should be careful not to place a hand on the dough [for matzos] unnecessarily.) See sec. 456[:5]. What should [a person do] instead [in the above situation] (if he is afraid that [the dough] will rest outside the oven for the length of time [it takes to walk] a mil and thus become chametz)? He should return [the rolled-out dough] into a lump of dough and then [roll it out] into a matzah[-shaped piece of dough] again as he did originally, so that his manipulation [of the dough] will nullify the leavening process. Nevertheless, initially, it is preferable to take care that such a situation does not arise, since there is reason for concern that when one arranges [the dough to be rolled into its matzah shape] a second time, he will not arrange it in a proper manner so that it will actually become one mass. Instead, [it is possible that there will be] cracks and folded over portions. Thus, [the dough] will be similar to a folded-over matzah which is customarily prohibited, as will be explained in sec. 461[:16]. Therefore, there is reason to initially take care not to begin arranging the [dough for the] matzos and rolling it out until [others] have begun raking the coals from the 12/16/2020, 8:49 PM

Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneadin...

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oven so that [the matzos] can be baked immediately. Similarly, one should not begin to knead the dough until [sufficient] time has passed after the oven was kindled so that immediately after [the dough] was kneaded it would be possible to rake away [the coals in] the oven and begin to arrange the matzos and bake them immediately. All the above applies as an initial preference. However, after the fact, [the matzos] should not be forbidden, unless [the person] paused for the length of time [it takes to walk] a mil without manipulating [the dough]. – ‫ ְוָכל ְזַמן ֶשׁעוְֹסִקין ַבָּבֵּצקכח ֲאִפלּוּ ָכּל ַהיּוֹם ֻכּלּוֹכט‬12,‫כז‬,‫ט ְלַכְתִּחָלּה ָאסוּר ְלַה ִנּיַח ָהִﬠָסּה ְבּל ֹא ֵﬠֶסק ֲאִפלּוּ ֶרַגע ֶאָחד‬ 15.‫ – ֲהֵרי ֶזה ָחֵמץ‬14,‫ ְוִאם ִה ִנּיחוּהוּ ְבּל ֹא ֵﬠֶסק ְכֵּדי ִהלּוּ ִמילל‬13.‫ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ‬ ‫ ֶשָׁהֵﬠֶסק‬,‫ְוִאם ָשָׁהה ָפּחוֹת ִמִמּיל ְוָחַזר ְו ִנְתַﬠֵסּק ְוָחַזר ְוָשָׁהה ָפּחוֹת ִמִמּיל – ֵאין ַהְשִּׁהיּוֹת ִמְצָט ְרפוֹת ִלְכֵדי ִהלּוּ ִמיל‬ ‫לא‬.‫ֶשִׁמְּתַﬠֵסּק בּוֹ ֵבּי ְנַת ִים ְמַבֵטּל ֶאת ַהִחמּוּץ ְמַﬠט ֶשִׁהְתִחיל ְלִהְתַחֵמּץ ַבְּשִּׁהָיּה ָה ִראשׁוָֹנה‬ ,‫ אוֹ ָה ִרדּוּד ֶשְׁמַּרְדִּדין ַהַמּצּוֹת ְבֵּﬠץ ָﬠֹגל‬,‫ ְכּגוֹן ְבִּﬠיַטת ַהָיַּד ִים ָבִּﬠָסּה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁנְּתַﬠֵסּק ְבֵּﬠֶסק ָגּמוּר‬ ‫ֲאָבל ַה ִנּקּוּר ֶשְׁמַּנְקּ ִרין ַהַמּצּוֹת ְכֵּדי ֶשׁלּ ֹא ִיְתְפּחוּ – ֵאינוֹ ִנְקָרא ֵﬠֶסק ָגּמוּר ְלַבֵטּל ַהִחמּוּץ ְמַﬠט ֶשִׁהְתִחיל ְכָּבר ְלִהְתַחֵמּץ‬ 16,‫לב‬.‫ ִנְקָרא ֵﬠֶסק ְקָצת ְלִﬠ ְנָין ֶשֵׁאין ַהַמָּצּה ָבּא ִליֵדי ָחֵמץ ִבְּשַׁﬠת ַה ִנּקּוּר‬,‫ וִּמָכּל ָמקוֹם‬.‫ַבְּשִּׁהָיּה ָה ִראשׁוָֹנה‬ ‫ֲאָבל ַמה ֶשּׁנּוֲֹהִגין ֲהמוֹן ַﬠם ְכֶּשׁרוִֹאין ַמָצּה ָהֲﬠשׂוָּיה ֻמַנַּחת ְוִאי ֶאְפָשׁר ֶלֱאפוָֹתהּ ִמָיּד ְלִפי ֶשֲׁﬠַד ִין ל ֹא ָגּ ְרפוּ ַהֶגָּחִלים ִמן‬ ,‫ וְּכֵדי ֶשׁלּ ֹא ָתּבוֹא ִליֵדי ִחמּוּץ ְמַשְׁפְשִׁפין ָבּהּ ְבָּיַד ִים – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬,‫ַהַתּנּוּר אוֹ ִמְפֵּני ֶשֵׁאין ָלהּ ָמקוֹם ַבַּתּנּוּר‬ ‫ ַﬠֵיּן‬,( ‫ )וְּלָכ ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלַה ִנּיַח ַהָיּד ַﬠל ַהָבֵּצק ֶשׁלּ ֹא ְלֹצֶר‬17,‫ְוַאְדַּרָבּה ַהָיּד ְמַחֶמֶּמת ֶאת ַהָבֵּצק וְּמַמֵהר ְלַהְחִמיץלג‬ ‫לד‬.‫ִסיָמן תנ"ו‬ ‫ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה )ִאם ִמְתָיֵרא ֶשׁלּ ֹא ִתְּשֶׁהה ִשׁעוּר ִמיל חוּץ ַלַתּנּוּר ְוַתְחִמיץ(? ִיְשְׁבֶּרָנּה ְוַיֲﬠֶשָׂנּה ֲחִתיַכת ָבֵּצק ְוַיֲח ֹזר‬ ‫לה‬.‫ ְכֵּדי ֶשָׁהֵﬠֶסק ְיַבֵטּל ַהִחמּוּץ‬,‫ִויַתְקָּנהּ ְכַּבְתִּחָלּה‬ ‫לו ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ְכֶּשׁ ְיַּתְקָּנהּ ַפַּﬠם ְשִׁנָיּה ל ֹא ַיֲﬠֹר אוָֹתהּ ָיֶפה‬, ‫ ְלַכְתִּחָלּה טוֹב ִלָזֵּהר ֶשׁלּ ֹא ָיב ֹא ִליֵדי ָכּ‬,‫וִּמָכּל ָמקוֹם‬ ‫לז ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ַוֲהֵרי ֶזה ְכֵּﬠין ַמָצּה ְכּפוָּלה ֶשׁנּוֲֹהִגין ֶלֱאֹסר‬,‫ ֶאָלּא ִיְהֶיה ָבּהּ ְסָדִקים וְּכִפילוּת‬,‫ָיֶפה ֶשִׁתְּהֶיה גּוּשׁ ַמָמּשׁ‬ ‫לח‬.‫ְבִּסיָמן תס"א‬ ‫ ֵישׁ ְלִהָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ְלַהְתִחיל ְלַהֲﬠ ִרי ַהַמּצּוֹת וְּלַרְדָּדםלט ַﬠד ֶשַׁיְּתִחילוּ ִלְגֹרף ַהֶגָּחִלים ִמן ַהַתּנּוּר ְכֵּדי‬, ‫ְלִפיָכ‬ ‫ ִבְּכֵדי ֶשִׁמָּיּד ַאַחר ַהִלּיָשׁה‬,‫ ְוַגם ִמְתִּחָלּה ל ֹא ַיְתִחילוּ ָללוּשׁ ָהִﬠָסּה ַﬠד ְזַמן ָמה ַאַחר ֶשֻׁהַסּק ַהַתּנּוּר‬.‫ֶשׁיּוְּכלוּ ֶלֱאפוֹת ִמָיּד‬ ‫יוְּכלוּ ִלְגֹרף ַהַתּנּוּר וְּלַהְתִחיל ְלַהֲﬠ ִרי ַהַמּצּוֹת ְוֶלֱאפוָֹתן ִמָיּד‬. ‫מ‬:‫ ֲאָבל ְבִּדיֲﬠַבד ֵאין ֶלֱאֹסר ֶאָלּא ִאם ֵכּן ִנְשַׁתָּהה ִשׁעוּר ִמיל ְבּל ֹא ֵﬠֶסק‬,‫ְוָכל ֶזה ְלַכְתִּחָלּה‬ 10 The length of time [it takes to walk] a mil14is one-fourth of an hour plus onetwentieth of an hour.18 [This measure is derived as follows:] Our Sages said:19 An average person walks 40 mil in an ordinary day. [The term “ordinary day” refers to] the days of Nissan and Tishrei, when the [number of hours in the] day and night are equal. Thus, there are twelve hours of daylight [in an “ordinary day”]. When the 12 hours are divided by 40 mil, [it follows that walking] each mil takes one-fourth of an hour plus one-twentieth of an hour. For when ten hours are divided into 40 parts, each part receives one-fourth of an hour, and when [the remaining] two hours are divided into 40 parts, each part receives one-twentieth of an hour. There are authorities who differ with all the above and maintain that the length of time [it takes to walk] a mil is two-fifths of an hour. These authorities [arrive at this measure] because they maintain that [the statement that a person] can walk 40 mil during the days of Nissan and Tishrei [refers to the time] from dawn20 until the appearance of the stars. [This time period] comprises more than twelve average

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hours.21 (The meaning of the term “average hours” is an hour that is one twentyfourth of a day.22 [Such a distinction is necessary] because there are [also] seasonal hours,23 as explained in sec. 58[:3].) [The days in Nissan and Tishrei] are called “average days” only because the [amount of] time from sunrise until sunset is the same as the [amount of] time from sunset to sunrise. Accordingly, the time from sunrise to sunset is twelve average hours,22 for there are 24 average hours in a day. [According to this reckoning,] from sunrise to sunset, a person can only walk 30 mil. If so, it takes two-fifths of an hour [to walk] a mil. [This figure is derived as follows:] In twelve hours, there are 60 fifths of an hour. [When the 60 fifths] are divided [between] 30 portions, each portion receives two-fifths [of an hour]. With regard to the halachah, fundamentally, the latter opinion deserves primacy.24 Nevertheless, one should follow the stringency of the first opinion if a severe [financial] loss is not involved. ,‫ ַמֲהַל ָאָדם ֵבּינוִֹני ְבּיוֹם ֵבּינוִֹני‬19,‫מב‬:‫ ֶשֲׁהֵרי ָאְמרוּ ֲחָכִמים‬18,‫מא‬,‫ הוּא ְרִביִﬠית ָשָׁﬠה ְוֵחֶלק ֶﬠְשׂ ִרים‬14‫י ִשׁעוּר ִמיל‬ ‫מד ְתַּחֵלּק ַהי"ב ָשׁעוֹת‬,‫ ְוַהיּוֹם י"ב ָשׁעוֹת‬,‫ הוּאמג ַא ְרָבִּﬠים ִמיל‬,‫ְדַּה ְינוּ ִבּיֵמי ִניָסן ְוִתְשֵׁרי ֶשַׁהיּוֹם ְוַהַלּ ְיָלה ָשׁ ִוין‬ ‫ ֶשֲׁהֵרי ֶﬠֶשׂר ָשׁעוֹת ֶשְׁכֶּשְׁתַּחְלֵּקם ְלמ' ֲחָלִקים ַיִגּיַﬠ‬,‫ְלַא ְרָבִּﬠים ִמיל ַיִגּיַﬠ ְלָכל ִמיל ְרִביִﬠית ָשָׁﬠה ְוֵחֶלק ֶﬠְשׂ ִרים ִמָשָּׁﬠה‬ ‫מה‬.‫ ְוַהב' ָשׁעוֹת ְכֶּשְׁתַּחְלֵּקם ְלַא ְרָבִּﬠים ֲחָלִקים ַיִגּיַﬠ ְלָכל ֵחֶלק ֶﬠְשׂ ִרים ִמָשָּׁﬠה‬,‫ְלָכל ֵחֶלק ְרִביִﬠית ָשָׁﬠה‬ ‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםמז ֶשׁ ְיֵּמי ִניָסן ְוִתְשֵׁרי ֶשָׁאָדם ָיכוֹל‬,‫ְוֵישׁ חוְֹלִקיןמו ַﬠל ֶזה ְואוְֹמ ִרים ֶשִׁשּׁעוּר ִמיל הוּא ְשֵׁני ֻחְמֵשׁי ָשָׁﬠה‬ ‫ )ֵפּרוּשׁ אוָֹתן‬21‫ ַﬠד ֵצאת ַהכּוָֹכִבים ֵישׁ ָבֶּהם יוֵֹתר ִמי"ב ָשׁעוֹת ֵבּינוִֹנית‬20‫ַלֲה ָבֶּהם ַא ְרָבִּﬠים ִמיל ֵמַﬠמּוּד ַהַשַּׁחר‬ ‫ ְוֵאיָנן‬,(‫ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"חמח‬22‫ ְלִפי ֶשֵׁיּשׁ ָשׁעוֹת ְזַמ ִנּיּוֹת‬,‫ָשׁעוֹת ֶשֵׁיּשׁ ֵמֶהן כ"ד ְבֵּמֵﬠת ְלֵﬠת ִנְקָרִאין ָשׁעוֹת ֵבּינוֹ ִנית‬ ‫ וְּלִפי ֶזה ַﬠל ָכּ ְרָח ֵישׁ‬,‫ִנְקָרִאין ָיִמים ֵבּינוִֹנים ֶאָלּא ְלִפי ֶשֵׁמָּהֵנץ ַהַחָמּה ַﬠד ְשִׁקיָﬠָתהּ הוּא ְכּמוֹ ִמְשִּׁקיָﬠָתהּ ַﬠד ֵהֵנָצהּ‬ ‫ וֵּמָהֵנץ ַהַחָמּה ַﬠד‬,‫ ֶשֲׁהֵרי ַהֵמֵּﬠת ְלֵﬠת הוּא כ"ד ָשׁעוֹת ֵבּינוֹ ִנית‬23,‫ֵמָהֵנץ ַהַחָמּה ַﬠד ְשִׁקיָﬠָתהּ י"ב ָשׁעוֹת ֵבּינוֹ ִנית‬ ‫ ֶשֲׁהֵרי ְבּי"ב ָשׁעוֹת ֵישׁ‬,‫מט ִאם ֵכּן ַמִגּיַﬠ ְלָכל ִמיל ְשֵׁני ֻחְמֵשׁי ָשָׁﬠה‬,‫ְשִׁקיָﬠָתהּ ֵאין ָאָדם ָיכוֹל ְלַהֵלּ ִכּי ִאם ְשׁ ִשׁים ִמיל‬ ‫ ְתַּחְלֵּקם ִלְשׁ ִשׁים ֲחָלִקים ַיִגּיַﬠ ְלָכל ֵחֶלק ְשֵׁני ֻחְמִשׁין‬,‫ָבֶּהם ִשִׁשּׁים ֻחְמִשׁין‬. ‫ ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה‬,‫ וִּמָכּל ָמקוֹם‬24,‫נ‬,‫ ָהִﬠָקּר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬: 11 The Sages’ statement that the measure of the amount of time [it takes for dough to become chametz is the time it takes a person to walk] a mil only applies to dough that has not yet been warmed by the manipulation of a person’s hands. If, however, dough has already been warmed due to being manipulated by one’s hands, [there is concern that] it will become chametz immediately if it is left without being [continually] worked.25 Similarly, if dough is left without being manipulated in a hot place, e.g., close to the opening of the oven where it is baked, or one kneads [the dough] in a place where an oven used to heat a winter home was kindled and its heat is still felt,26 it can become chametz in less than the amount of time [it takes a person to walk a] mil.27This concept also applies to all places where one feels [even] a slightly [more than ordinary] amount of heat. The increase of the pace at which [the dough] becomes chametz depends on the extent of the increase of temperature. Attention should be paid to the matter according to the [nature of the] circumstance [at hand]. ‫ ֲאָבל ְלַאַחר ֶשׁ ִנְּתַחֵמּם ַﬠל ְיֵדי‬,‫יא ל ֹא ָאְמרוּ ֲחָכִמים ִשׁעוּר ִמיל ֶאָלּא ְכֶּשֲׁﬠַד ִין ל ֹא ִנְתַחֵמּם ַהָבֵּצק ַﬠל ְיֵדי ֵﬠֶסק ַהָיַּד ִים‬ ‫ אוֹ‬,‫נב ְכּגוֹן ָסמוּ ְלִפי ַהַתּנּוּר ֶשׁאוִֹפין בּוֹ‬,‫ ְוֵכן ְבָּמקוֹם ַחם‬25,‫נא‬.‫ ִאם ַי ִנּיחוּהוּ ְבּל ֹא ֵﬠֶסק – ִמָיּד ַיְחִמיץ‬,‫ֵﬠֶסק ַהָיַּד ִים‬ ‫ ִאם ָשָׁהה ַהָבֵּצק ְבּל ֹא ֵﬠֶסק ָיכוֹל ָלבוֹא ִליֵדי ִחמּוּץ‬26,‫ֶשָׁלּשׁ ְבַּב ִית ֶשֻׁהַסּק בּוֹ ַתּנּוּר ֵבּית ַהֹחֶרף וַּמ ְרִגּיִשׁין ֻחמּוֹ ֲﬠַד ִין‬ ‫ וְּלִפי ִיְתרוֹן ַהֲחִמימוּת ְמַמֵהר הוּא‬,‫ ְוֵכן ְבָּכל ָמקוֹם ֶשַׁמּ ְרִגּיִשׁין בּוֹ ֹחם ְקָצת‬27,‫נג‬.‫ֲאִפלּוּ ְבָּפחוֹת ִמִשּׁעוּר ִמיל‬ ‫נה‬:‫נד ְוָצ ִרי ָלֵתת ֵלב ְלִפי ָהִﬠ ְנָין‬,‫ְלַהְחִמיץ‬

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12 [The following rule applies if a person] kneaded two doughs at the same time and one of them became chametz – [as evidenced by the fact that] some of the signs that indicate that [a dough] became chametz that will be mentioned28 were visible on it – [even] before it rested for the amount of time [it takes a person to walk] a mil without a person manipulating it. If [the second dough] also rested for the same duration [as the first], it can be concluded that it also became chametz29even though it did not rest for the amount of time [it takes a person to walk] a mil and it did not exhibit signs of becoming chametz. Nevertheless, since one of [the batches of dough] became chametz, it can be [definitively] concluded that some [additional] warmth is present. [Therefore there are grounds to suspect that the warmth also] caused [the second batch of dough] to become chametz in less time than [it takes a person to walk] a mil. ‫ ְכּגוֹן ֶשִׁנּ ְראוּ ָבּהּ ִסיָמֵני‬,‫יב ִאם ִהְתִחילוּ ָללוּשׁ ב' ִﬠסּוֹת ְכַּאַחת ְוֶהְחִמיָצה ַאַחת ֵמֶהן ֹקֶדם ֶשָׁשֲּׁהָתה ִשׁעוּר ִמיל ְבּל ֹא ֵﬠֶסק‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָשֲׁהָתה‬29,‫נז‬.‫ ְבָּידוַּﬠ ֶשֶׁהְחִמיָצה ַגּם ַהֵשּׁ ִניתנו ִאם ָשֲׁהָתה ָכּל ָכּ ְכּמוֹ ֲחֶב ְרָתּהּ‬28,‫ִחמּוּץ ֶשׁ ִיְּתָבֵּאר‬ ‫ ְבָּידוַּﬠ ֶשֵׁיּשׁ ָשׁם ֵאיֶזה ֲחִמימוּת‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁ ִנְּתַחְמָּצה ַאַחת ֵמֶהן‬,‫ִשׁעוּר ִמילנח ְוַגם ל ֹא ִנ ְראוּ ָבּהּ ִסיָמֵני ִחמּוּץ‬ ‫ֶשְׁמַּמֵהר ְלַהְחִמיץנט ֹקֶדם ִשׁעוּר ִמיל‬: 13 When a dough became chametz to the extent that it has [developed] cracks – even when the cracks have not yet become interconnected, but one runs in one direction and a second in another – the dough is chametz in a complete sense,30 and one who partakes of [it or anything made from] it is liable for kareis.31Even when the cracks are visible only in a portion of the dough, the entire dough is chametz in a complete sense. [Even] if the dough does not have any cracks, but its surface has begun to blanch (i.e., to turn [pale], that is it appears white with a tinge of black, bleichlich in Yiddish),32 like a person whose hair stands straight out of fear and dread and whose face blanches and his countenance changes, it is forbidden to eat and to benefit from [the dough] according to Rabbinic decree, as if it were chametz in a complete sense. [The dough] is referred to as chametz nukshah,33which is not fit to be eaten because its leavening process was not complete. (See sec. 442[:20].)34 It is necessary to admonish people at large who leave their doughs resting until the outer surfaces blanch. ‫ ֲאִפלּוּ ל ֹא ִנְתָﬠ ְרבוּ ַהְסָּדִקים ֶזה ָבֶּזה ֶאָלּא ֶאָחד הוֵֹל ֵהָנּה ְוֶאָחד הוֵֹל ֵהָנּה – ֲהֵרי‬,‫יג ָבֵּצק ֶשֶׁהְחִמיץ ַﬠד ֶשֵׁיּשׁ בּוֹ ְסָדִקים‬ ‫ ַוֲאִפלּוּ ֵאין ְסָדִקים ִנ ְרֶאה ֶאָלּא ְבִּמְקָצת ָהִﬠָסּה – ֲהֵרי ָכּל ָהִﬠָסּה ָחֵמץ‬31,‫ס‬.‫ ְוָהאוְֹכלוֹ ַחָיּב ָכֵּרת‬30,‫ֶזה ָחֵמץ ָגּמוּר‬ ‫סא‬.‫ָגּמוּר‬ 32(‫ְוִאם ֵאין בּוֹ שׁוּם ֶסֶדק ֶאָלּא ֶשִׁהְכִסיפוּ ָפָּניוסב )ֵפּרוּשׁ ַמ ְרֶאה ָלָבןסג ַהנּוֶֹטה ְלַשֲׁחרוּת ֶשׁקּוֹ ִרין בלייכלי"ך ְבּל"אסד‬ ‫סה ְדַּה ְינוּ ֶשִׁנְּשַׁתֵּנּית צוָּרתוֹ – ֲהֵרי ֶזה ָאסוּר ַבֲּאִכיָלה‬,‫ְכָּאָדם ֶשָׁﬠְמדוּ ַשֲׂﬠרוָֹתיו ִמתּוֹ ַפַּחד ָוֶרֶתת ֶשָׁפָּניו ַמְכִסיִפין‬ ‫ ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ֵמֲחַמת ֲחִמיצוּתוֹ‬33,‫סז‬,‫ ְוהוּא ִנְקָרא ָחֵמץ נְֻקֶשׁה‬32,‫וַּבֲהָנָאהסו ִמִדְּבֵרי סוְֹפ ִרים ְכָּחֵמץ ָגּמוּר‬ ‫ע‬:‫ ְוָצ ִרי ִלְמחוֹת ַבֲּהמוֹן ַﬠם ֶשַׁמְּשִׁהין ָהִﬠסּוֹת ַﬠד ֶשַׁמְּכִסיִפין ְפֵּניֶהם‬.(34,‫ֶשׁלּ ֹא ָגַּמר ָכּל ָצ ְרכּוֹסח )ַﬠֵיּן ִסיָמן תמ"בסט‬ 14 If the woman who kneads [the dough] bakes [the matzos] herself, when she [desires to begin] kneading again after baking the first [batch of] dough, she must cool her hands in cold water before she kneads [a second batch of dough.35 The rationale is that] her hands became warm because of the heat of the oven, and they will warm the dough. [Nevertheless,] if she violated [the above directive and] did not cool her hands before kneading [the second batch of dough], the loaf [of matzah] is permitted. ‫עא ְכֶּשָׁתּבוֹא ָללוּשׁ עוֹד ְלַאַחר ֶשָׁאְפָתה ִﬠָסּה ָה ִראשׁוָֹנה – ְצ ִריָכה ִהיא ְלַצֵנּן‬,‫יד ִאם ָהִאָשּׁה ֶשָׁלָּשׁה ִהיא אוָֹפה ְבַּﬠְצָמהּ‬

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Shulchan Aruch: Chapter 459 - The Place and the Procedure for Kneadin...

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‫ ְוִאם ָﬠְבָרה ְול ֹא‬.‫ ְלִפי ֶשָׁיֶּדיָה ִנְתַחְמּמוּ ֵמֹחם ַהַתּנּוּרעג וְּמַחְמִּמים ֶאת ָהִﬠָסּה‬35,‫עב‬,‫ָיֶדיָה ְבַּמ ִים צוְֹנ ִנין ֹקֶדם ֶשָׁתּלוּשׁ‬ ‫עד‬:‫ִצ ְנָּנה ָיֶדיָה ֹקֶדם ַהִלּיָשׁה – ַהַפּת ֻמֶתֶּרת‬ 15 If the woman who kneads the dough [also] moistens (i.e., she moistens the surface of the cake [of dough] with water before baking [it]), she should not moisten it with the same water with which she cools her hands. [The rationale is that the water] becomes warm from the warmth of her hands and that causes the cake [of dough] to become chametz. Instead, she should have a separate container filled with water to moisten [the dough].35 In these regions, it is not customary to moisten matzah at all. Nevertheless, if it happened that [a woman moistened matzah with the water she used to cool off her hands], the matzah should not be prohibited from being eaten. ‫טו ִאם ָהִאָשּׁה ֶשָׁלָּשׁה ִהיא ְמַקֶטֶּפת )ֵפּרוּשׁ ֶשָׁטָּחה ְפֵּני ַהֲחָרָרה ְבַּמ ִיםעה ֹקֶדם ָהֲאִפָיּה( – ל ֹא ְתַּקֵטּף ְבּאוָֹתן ַמ ִים‬ ‫עז ֶאָלּא ְיֵהא ָלהּ ְכִּלי ַאֵחר ָמֵלא ַמ ִים‬,‫עו ִמְפֵּני ֶשֵׁהם ִמְתַחְמִּמין ֵמֹחם ָיֶדיָה וַּמְחִמיִצין ֶאת ַהֲחָרָרה‬,‫ֶשְׁמַּצֶנֶּנת ָבֶּהם ָיֶדיָה‬ 35,‫עח‬.‫ֶשְׁתַּקֵטּף ָבֶּהם‬ ‫פ‬:‫ ִאם ֵאַרע ָכּ – ֵאין אוְֹס ִרין ַהַמָּצּה ַבֲּאִכיָלה‬,‫עט וִּמָכּל ָמקוֹם‬.‫וִּבְמִדינוֹת ֵאלּוּ ֵאין נוֲֹה ִגין ְכָּלל ְלַקֵטּף ַהַמּצּוֹת ְבַּמ ִים‬ 16 If one kneads [dough] after the time when chametz becomes forbidden, i.e., from the beginning of the sixth hour [on the fourteenth of Nissan] onward,36 it is necessary to be careful regarding the water used to wash the kneading trough and the other utensils used for the dough, the water used to moisten the dough,37 and the water with which the one [who bakes the matzah] cools his or her hands.38 [This water] should only be poured out down an incline35 so that it will be quickly absorbed by the earth. If, by contrast, [this water] is not poured out on an incline, there is concern that it might collect in one place and became chametz before it is absorbed by the earth, and thus [the person] will have chametz in his domain during Pesach. Even if [the person] pours [the water] into the public domain, and thus it will leave his domain before it becomes chametz,39 [it is] nevertheless [undesirable to pour the water out where it will collect], for once the time when chametz becomes forbidden arrives, as an initial preference, one must take care that none of the entities he possesses become chametz at all. ‫ – ָצ ִרי ִלָזֵּהר ַבַּמּ ִים ֶשׁרוֲֹחִצין ָבֶּהם‬36,‫פא ְדַּה ְינוּ ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל פב‬,‫טז ִאם ָלשׁ ַאַחר ְזַמן ִאסּוּר ָחֵמץ‬ ‫ ֶשׁלּ ֹא ִיְשְׁפֵּכם‬38,‫פג‬,‫ וַּבַמּ ִים ֶשְׁמַּצֶנֶּנת ָבֶּהם ָיֶדיָה‬37‫ָהֲﬠֵרָבה ִﬠם ְשָׁאר ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ָבִּﬠָסּה וַּבַמּ ִים ֶשְׁמַּקֶטֶּפת ָבֶּהן‬ ‫פה ֲאָבל ִאם שׁוְֹפָכן ֶשׁלּ ֹא ִבְּמקוֹם ִמְדרוֹן – ֵישׁ ָלֹחשׁ ֶשָׁמּא‬.‫ ְכֵּדי ֶשׁ ִיָּבְּלעוּ ְמֵהָרה ַבַּקּ ְרַקע‬35,‫פד‬,‫ֶאָלּא ִבְּמקוֹם ִמְדרוֹן‬ ‫ ַוֲאִפלּוּ ִאם שׁוְֹפָכן ִל ְרשׁוּת‬.‫ ְוִנְמָצא ֶשׁ ִיְּהֶיה ָחֵמץ ִבּ ְרשׁוּתוֹ ְבֶּפַסח‬,‫ִיְתַקְבּצוּ ְבָּמקוֹם ֶאָחד ְוַיְחִמיצוּפו ֹקֶדם ֶשׁ ִיָּבְּלעוּ ַבַּקּ ְרַקע‬ ‫פז ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁכָּבר ִהִגּיַﬠ ְזַמן ִאסּוּר ָחֵמץ – ָצ ִרי הוּא ִלָזֵּהר‬,‫ָהַרִבּים ְוִנְמְצאוּ ֶשָׁיְּצאוּ ֵמ ְרשׁוּתוֹ ֹקֶדם ֶשִׁנְּתַחְמּצוּ‬ 39,‫פח‬:‫ְלַכְתִּחָלּה ְבָּכל ֲאֶשׁר ֵישׁ לוֹ ֶשׁלּ ֹא ָיבוֹאוּ ִליֵדי ִחמּוּץ ְכָּלל‬ 17 One should not pour [this water] on a floor [paved with] stones, even if it is on an incline, because it will not be absorbed into the ground quickly. ‫פט‬:‫ ֶשֲׁהֵרי ֵאיָנם ִנְבָלִﬠין ַבַּקּ ְרַקע ִבְּמֵהָרה‬,‫יז ְול ֹא ִיְשְׁפֵּכם ַﬠל ַגֵּבּי ִרְצַפּת ֲאָב ִנים ֲאִפלּוּ ִהיא ִמְדרוֹן‬ 18 It was already explained40 that as an initial preference, it is forbidden to leave dough resting without being occupied with it for even less than the time it takes to walk a mil.41Therefore, one must be careful to thoroughly scrape clean all the utensils used for the dough – e.g., the kneading trough, the knife used to cut the 12/16/2020, 8:49 PM

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dough, the wood rolling pins used to roll the matzos, the wood utensils with which holes are made in the matzos – between each [batch of] dough [and remove any] scraps of dough attached to them. Even if one does not wait the time it takes to walk a mil between each [batch of] dough and thus, the dough attached to the utensils does not rest without activity, as an initial preference, one must nevertheless be careful regarding this [factor]. [A different ruling applies] if one does not wait at all between one [batch of] dough and the next, but instead, he kneads [the doughs] one after the other without any interruption at all, and thus, there is no time at all when the utensils are not involved in activity. [Since] the dough attached to the utensils does not rest without being worked at all, it is not necessary to scrape off [the scraps of dough] between one [batch of] dough and another.42 ‫ ְלִפיָכ ָכּל ַהֵכִּלים‬41,‫ ֶשְׁלַּכְתִּחָלּה ָאסוּר ְלַהְשׁהוֹת ַהָבֵּצק ְבּל ֹא ֵﬠֶסק ֲאִפלּוּ ָפּחוֹת ִמִשּׁעוּר ִמיל‬40,‫יח ְכָּבר ִנְתָבֵּארצ‬ ‫ ְכּגוֹן ָהֲﬠֵרבוֹת ְוַהַסִּכּין ֶשׁחוְֹתִכין בּוֹ ָהִﬠָסּה ַוֲﬠֵצי ְמַגְל ְגִּלין ֶשְׁמַּרְדִּדין ָבֶּהם ַהַמּצּוֹת ְוֵﬠִצים ֶשְׁמַּנְקּ ִרין‬,‫ַהְמַשְׁמִּשׁים ָבִּﬠָסּה‬ ‫צא ַאף ַﬠל ִפּי ֶשֵׁאין‬.‫ ְלַנקּוָֹתם ִמֵפּרוֵּרי ָבֵּצק ַהִנְּדָבִּקים ָבֶּהם‬,‫ָבֶּהם ַהַמּצּוֹת – ָצ ִרי ִלָזֵּהר ְלָג ְרָדם ָיֶפה ֵבּין ָכּל ִﬠָסּה ְוִﬠָסּה‬ ‫ ַאף ַﬠל ִפּי ֵכן ְלַכְתִּחָלּה‬,‫ ְו ִנְמָצא ֶשַׁהָבֵּצק ַהָדּבוּק ַבֵּכִּלים ֵאינוֹ שׁוֶֹהא ְבּל ֹא ֵﬠֶסק‬,‫שׁוִֹהין ִשׁעוּר ִמיל ֵבּין ָכּל ִﬠָסּה ְוִﬠָסּה‬ ‫צב‬. ‫ָצ ִרי ִלָזֵּהר ְבָּכ‬ ,‫ ְוֵאין ַהֵכִּלים ְפּנוּ ִיים ִמְמַּלאְכָתּם ְכָּלל‬,‫ ֶאָלּא ָלשׁ ִמָיּד זוֹ ַאַחר זוֹ ְבּל ֹא ֶהְפֵסק ְכָּלל‬,‫ְוִאם ֵאין שׁוִֹהין ְכָּלל ֵבּין ִﬠָסּה ְלִﬠָסּה‬ 42,‫צג‬:‫ְוִנְמָצא ֶשַׁהָבֵּצק ַהָדּבוּק ַבֵּכִּלים ֵאינוֹ שׁוֶֹהא ְכּלוּם ְבּל ֹא ֵﬠֶסק – ֵאין ָצ ִרי ְלָג ְרָדם ֵבּין ִﬠָסּה ְלִﬠָסּה‬ 20 43 [In the interim, during the time] after one finishes kneading all the dough that will be baked during one heating period of an oven, while [the person] heats [the oven] again to [prepare to] bake in it a second time,44 he should [thoroughly] wash and dry all the utensils that were used for [one batch of] dough, [before] using them a second time.45 The common practice [of] merely scraping off the dough is insufficient, for it is impossible to clean [the utensils of dough] entirely merely by scraping them. On a festival,46 when it is forbidden to wash utensils for which one has no need to use further that day, [the person] should have a non-Jew wash them.47 [This is permitted because the prohibition against] washing [utensils on a festival] that are not necessary for the festival is a shvus,48and [the prohibition against] instructing a non-Jew [to perform a forbidden activity] is [also a shvus. Thus, instructing a non-Jew in the above situation is] a shvus d’shvus, and [the Sages] did not [institute a restrictive] decree [against performing] a shvus d’shvus when a mitzvah49 – [in this instance,] the obliteration and the removal of the chametz attached to the utensils – was involved.50 ‫ – ָיִדיַח ָכּל‬44‫ ְכֶּשׁחוֵֹזר וַּמִסּיקוֹ ֶלֱאפוֹת בּוֹ ַפַּﬠם ֵשִׁנית‬,‫ ְוַאַחר ְגַּמר ִליַשׁת ָהִﬠסּוֹת ַהֶנֱּאפוֹת ְבֶּהֵסּק ַתּנּוּר ֶאָחד‬43,‫כ צד‬ ‫ ְול ֹא ַדּי ָלֶהם ִבְּג ִריָדה ִבְּלַבד ְכּמוֹ ֶשׁנּוֲֹהִגין‬45,‫צה‬,‫ַהֵכִּלים ֶשִׁשְּׁמּשׁוּ ָבִּﬠָסּה ִויַנְגֵּבם ַלֲח ֹזר וְּלִהְשַׁתֵּמּשׁ ָבֶּהם ַפַּﬠם ֵשׁ ִנית‬ ‫צו‬.‫ ִכּי ִאי ֶאְפָשׁר ְלַנקּוָֹתם ְלַגְמֵרי ַﬠל ְיֵדי ְג ִריָדה ִבְּלַבד‬,‫ָהעוָֹלם‬ ‫ ֶשָׁאסוּר ְלָהִדיַח ֵכִּלים ֶשֵׁאין לוֹ ֹצֶר ְלִהְשַׁתֵּמּשׁ ָבֶּהם עוֹד בּוֹ ַבּיּוֹםצז – ְיִדיֵחם ַﬠל ְיֵדי‬46‫ְוִאם הוּא יוֹם טוֹב‬ ‫ וְּשׁבוּת ִדְּשׁבוּת ל ֹא‬,‫ ְוָהֲאִמיָרה ְלָנְכ ִרי הוּא ְשׁבוּת ִדְּשׁבוּת‬48‫ ֶשַׁהֲהָדָחה ֶשׁלּ ֹא ְלֹצֶר יוֹם טוֹב ִהיא ְשׁבוּת‬47,‫צח‬,‫ָנְכ ִרי‬ 50:‫ ְדַּה ְינוּ ְלַבֵﬠר וְּלַהֲﬠִביר ֶהָחֵמץ ַהָדּבוּק ַבֵּכִּלים‬49,‫צט‬,‫ָגְּזרוּ ִבְּמקוֹם ִמְצָוה‬ 21 If a non-Jew is not present to wash [the utensils], it is sufficient for [the owner] to nullify [his possession of the scraps of] dough attached to the utensils, [i.e., he should nullify his possession of these scraps] and declare them ownerless51 before they become chametz. At that time,52 [i.e., prior to their becoming chametz, the 12/16/2020, 8:49 PM

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scraps] are still in [the owner’s] domain [and he may] nullify [his possession of] them and declare them ownerless. [When he does this, the scraps] need not be removed and obliterated afterwards even if they later become chametz, as long as there is less than an olive-sized portion of dough attached to any individual utensil, as explained in sec. 442[:27-28].53 Consult that source. Nevertheless, as an initial preference, one must be careful not to allow [the scraps] to become chametz at all, as explained above.54 Therefore, if a non-Jew is not present, [the utensils] should be placed in cold water, for the cold water [will] prevent [the scraps of dough] from becoming chametz.55 [However, one] must be careful to weigh down [the utensils so they sink] to the bottom of the water and do not float on top of it. ‫ הוּא‬52‫ ֶשָׁאז‬,‫ ֹקֶדם ֶשׁ ִנְּתַחֵמּץ‬51‫כא ְוִאם ֵאין ָשׁם ָנְכ ִרי ַלֲהִדיָחם – ַדּי לוֹ ְבִּבטּוּל ֶשְׁיַּבֵטּל ְוַיְפִקיר ַהָבֵּצק ַהָדּבוּק ַבֵּכִּלים‬ ‫ק ְוַאף ְכֶּשׁ ִיְּתַחֵמּץ ַאַחר ָכּ – ֵאין ָצ ִרי ְלַהֲﬠִבירוֹ וְּלַבֲﬠרוֹ ִאם ְבָּכל ְכִּלי וְּכִלי ִבְּפֵני‬.‫ֲﬠַד ִין ִבּ ְרשׁוּתוֹ ְלַבְטּלוֹ וְּלַהְפִקירוֹ‬ 53.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"בקא ַﬠֵיּן ָשׁם‬,‫ַﬠְצמוֹ ֵאין בּוֹ ְכַּז ִית ָבֵּצק ָדּבוּק‬ ‫ ְלִפיָכ ִאם ֵאין ָשׁם‬54,‫קב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ְלַכְתִּחָלּה ָצ ִרי הוּא ִלָזֵּהר ֶשׁלּ ֹא ָיב ֹא ִליֵדי ִחמּוּץ ְכָּלל‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוַאל ָיצוּפוּ‬,‫ ְו ִיָזֵּהר ְלַהְכִבּיָדם ְלַמָטּה ְבּתוֹ ַהַמּ ִים‬55,‫קד‬,‫ָנְכ ִרי – ְיִטיֵלם ְלַמ ִים צוְֹנ ִניםקג ֶשַׁהצּוֹ ְנ ִנים מוֹ ְנִﬠים ִמְלַּהְחִמיץ‬ ‫קה‬:‫ְלַמְﬠָלה‬ 22 All the above applies when [the person] does not intend to bake any more matzos [that day]. Thus, he no longer has any use for the utensils he used for the dough on the festival56 itself. Therefore, it is forbidden for a Jew to wash them. (True, it is even permitted to wash utensils for the sake of the mitzvah of obliterating chametz on Shabbos, as explained in sec. 444[:8]. Nevertheless, since in this instance, there is another option [available to prevent the scraps of dough] from leaveningat all,57 [the Sages] did not permit washing utensils for which one has no further use on the festival.)58 When, by contrast, [the person] intends to bake other matzos at a later time on [the day of the] festival, it is permitted to wash all the utensils after the first [time the matzos were] baked, since it is necessary to use [these utensils] again on the festival.59 Therefore,60 it is permitted to wash the kneading trough even when one does not intend to bake more matzos that day. [The rationale is that] since [the kneading trough] contains open space inside, it can be used [as a container] in which other objects could be placed during that day. Thus, [the person] would have some need of it on the festival itself. ‫ ְוִנְמָצא ֶשַׁהֵכִּלים ֶשִׁשְּׁמּשׁוּ ָבִּﬠָסּה ֵאין לוֹ עוֹד ֹצֶר ְבּיוֹם טוֹב‬,‫כב ְוָכל ֶזה ְכֶּשֵׁאין ַדְּﬠתּוֹ ַלֲח ֹזר ְוֶלֱאפוֹת עוֹד ַמצּוֹת‬ ‫ וְּלָכ ָאסוּר ְלִיְשָׂרֵאל ַלֲהִדיָחם‬56,‫ַﬠְצמוֹ‬. (‫קו ִמָכּל ָמקוֹם ָכּאן‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ד‬,‫ְוַאף ַﬠל ִפּי ֶשְׁלֹּצֶר ִמְצַות ִבּעוּר ָחֵמץ ֻמָתּר ְלָהִדיַח ֵכִּלים ֲאִפלּוּ ְבַּשָׁבּת‬ ‫)ֵכּיָון ֶשֵׁיּשׁ ַתָּקָּנה ֶשׁלּ ֹא ָיב ֹא ִליֵדי ִחמּוּץ ְכָּלל – ל ֹא ִהִתּירוּ ְלָהִדיַח ֵכִּלים ֶשֵׁאין ָבֶּהן עוֹד ֹצֶר ְבּיוֹם טוֹב‬.58 ,‫ֲאָבל ְכֶּשַׁדְּﬠתּוֹ ַלֲח ֹזר ְוֶלֱאפוֹת עוֹד ַמצּוֹת ַפַּﬠם ֵשׁ ִנית ְבּיוֹם טוֹב ַﬠְצמוֹ – ֻמָתּר ְלָהִדיַח ָכּל ַהֵכִּלים ַאַחר ֲאִפָיּה ָה ִראשׁוָֹנה‬ ‫ ֻמָתּר ְלָהִדיַח ֶאת ָהֲﬠֵרָבה ַאף ַﬠל ִפּי ֶשֵׁאין ַדְּﬠתּוֹ ַלֲח ֹזר‬60 ‫ ְלִפיָכ‬59,‫קז‬.‫ֵכּיָון ֶשֵׁהן ְצ ִריִכין לוֹ עוֹד ְבּיוֹם טוֹב ַﬠְצמוֹ‬ ‫ ְו ִנְמָצא ֶשִׁהיא ְצ ִריָכה‬,‫ ְדֵּכיָון ֶשֵׁיּשׁ ָלהּ תּוֹ ָיכוֹל הוּא ִלֵתּן ְבּתוָֹכהּ ְדָּב ִרים ֲאֵח ִרים בּוֹ ַבּיּוֹם‬,‫ְוֶלֱאפוֹת עוֹד ַמצּוֹת בּוֹ ַבּיּוֹם‬ ‫קח‬:‫לוֹ ְבּיוֹם טוֹב ַﬠְצמוֹ‬ 23 It is nevertheless forbidden for a Jew to scrape clean the kneading trough or any other utensils [on a festival], even though he intends to [use them] to bake again that day and thus, this scraping would be [being performed] for the sake of the

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festival. Even so, [the Sages] did not permit him [to do so. The rationale is that] the prohibition against scraping [utensils clean] was not instituted [because the person has no further need of the utensil, but] because he would be scraping away the [utensil’s] wood, as explained in sec. 323[:11],61 and [this] scraping is not necessary at all for the festival itself, since it is possible to remove the dough from the utensils without scraping away the wood, e.g., by washing them. ‫ ַאף ַﬠל ִפּי ֶשַׁדְּﬠתּוֹ ַלֲח ֹזר ְוֶלֱאפוֹת בּוֹ ַבּיּוֹם ְוִנְמָצא‬,‫כג ֲאָבל ָאסוּר ְלִיְשָׂרֵאל ִלְגֹרד ֶאת ָהֲﬠֵרָבה אוֹ ְשָׁאר ָכּל ַהֵכִּלים‬ ‫קט ְלִפי ֶשִׁאסּוּר ַה ְגּ ִריָדה הוּא ִמְפֵּני ֶשׁהוּא ְמַמֵחק‬,‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִהִתּירוּהוּ‬,‫ֶשְׁגּ ִריָדה זוֹ ִהיא ְלֹצֶר יוֹם טוֹב ַﬠְצמוֹ‬ ‫ ֶשֲׁהֵרי ֶאְפָשׁר ְלַהֲﬠִביר ַהָבֵּצק ֵמַהֵכִּלים‬,‫ וְּמִחיָקה ֵאין ָבּהּ ֹצֶר יוֹם טוֹב ְכָּלל‬61,‫קי‬,‫ָהֵﬠץ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שכ"ג‬ ‫ ְכּגוֹן ַﬠל ְיֵדי ֲהָדָחה‬,‫ְבּל ֹא ְמִחיַקת ָהֵﬠץ‬: 24 As an initial preference, one should be careful not to place the kneading trough in which he kneads [the dough for matzah] on a woolen pillow or cushion when he is kneading [the dough. The rationale is that] they will warm the kneading trough, which [in turn] will warm the dough inside it.62 It is, however, permitted to place [a kneading trough] on a woolen garment or on a leather pillow or cushion, for they do not generate that much warmth. ‫ ְלִפי ֶשֵׁהן ְמַחְמִּמין‬,‫כד ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ִלֵתּן ָהֲﬠֵרָבה ֶשָׁלִּשׁין ָבּהּ ַﬠל ַגֵּבּי ַכּר אוֹ ֶכֶּסת ֶשׁל ֶצֶמר ִבְּשַׁﬠת ַהִלּיָשׁה‬ ‫ ֲאָבל ֻמָתּר ִלֵתּן אוָֹתהּ ַﬠל ַגֵּבּי ֶבֶּגד ֶשׁל ֶצֶמרקיב אוֹ ַﬠל ַגֵּבּי ַכּר‬62.‫ֶאת ָהֲﬠֵרָבהקיא ְוִהיא ְמַחֶמֶּמת ֶאת ָהִﬠָסּה ֶשְׁבּתוָֹכהּ‬ ‫קיד‬: ‫קיג ְלִפי ֶשֵׁאיָנן ְמַחְמִּמין ָכּל ָכּ‬,‫אוֹ ֶכֶּסת ֶשׁל עוֹר‬ 25 If a dough has a very loose composition – i.e., one placed more water than is appropriate in it – he should not add flour to the dough being kneaded so that it will be of the appropriate [consistency. The rationale is that there are grounds for] concern that the flour that will be added will not be thoroughly kneaded and mixed [into the existing dough. Thus, some of the additional flour] will not become [integrated into the] entire dough. Instead, some [flour] might remain in its initial state in the midst of the dough and even after [the dough] will be baked, [this flour] will still remain in its initial state.63 [Similarly, there is room] for concern that [in the baking process,] this flour will not be roasted thoroughly. ([By contrast, when] flour is roasted thoroughly, it will never become chametz, as will be explained in sec. 463[:2]). [Accordingly,] there is concern that [the unroasted flour] will be [included in] cooked food on Pesach and become chametz.64 What [then] should [a person] do [in such a situation]? Another person should knead another small dough with a thick consistency, [using a minimal amount of] water. [That dough] should be combined with the soft dough that is overly moist because [too much] water was added to it. The moistness of one and the dryness of the other will cancel out each other, so that [the resulting dough] will have a normal [consistency]. However, one person should not knead both doughs at the same time. [The rationale is that] it is impossible to knead two doughs at the same time and be occupied with [both of] them adequately.65 ‫כה ִאם ָהִﬠָסּה ִהיא ַרָכּה ְמֹאד ֶשָׁנְּתנוּ ָבּהּ ַמ ִים יוֵֹתר ִמן ָהָראוּי – ֵאין ְלהוִֹסיף ֶקַמח ְלתוֹ ַהִלּיָשׁה ְכֵּדי ֶשְׁתֵּהא ָהִﬠָסּה‬ ‫ ֶאָלּא ִנְשַׁאר ִמֶמּנּוּ‬,‫קטו ְלִפי ֶשַׁהֶקַּמח ֶשׁמּוִֹסיִפין ֵישׁ ָלֹחשׁ בּוֹ ֶשָׁמּא ֵאין ֻכּלּוֹ ִנלּוֹשׁ ְו ִנ ְגָבּל ָיֶפה ַﬠד ֶשׁ ִיְּהֶיה ֻכּלּוֹ ָבֵּצק‬,‫ָכָּראוּי‬ ‫ ְוֶשָׁמּא ל ֹא ִנְקָלה אוֹתוֹ ֶקַמח ָיֶפהקיז )ֶשַׁהֶקַּמח‬63,‫קטז‬,‫ ַוֲאִפלּוּ ְלַאַחר ֲאִפָיּה עוֶֹדנּוּ ְבֵּﬠין‬,‫ְמַﬠט ֶקַמח ְבֵּﬠין ְבּתוֹ ָהִﬠָסּה‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ָיב ֹא ְלתוֹ ַהַתְּבִשׁיל ְבֶּפַסח‬,(‫ֶשִׁנְּקָלה ָיֶפה ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"גקיח‬ 64,‫קיט‬.‫ְוִיְתַחֵמּץ‬

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‫ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ָילוּשׁ ָאָדם ַאֵחר עוֹד ִﬠָסּה ַאֶחֶרת ְקַטָנּה ִמִגּבּוּל ָקֶשׁה ִויֵבשׁוּת ַמ ִים ִויָﬠֵרב אוָֹתהּ ִﬠם ָהִﬠָסּה ָהַרָכּהקכ‬ ‫ ֲאָבל ָאָדם ֶאָחד ֵאין‬.‫ ִויַקְבּלוּ זוֹ ִמזּוֹ ְוזוֹ ִמזּוֹ ַלְחלוִּחית ִויֵבשׁוּת ַﬠד ֶשַׁיִּגּיַﬠ ְלִמָדּה ֵבּינוִֹנית‬,‫ַהְמֻלְחֶלֶחת ֶשׁ ִנּתּוֵֹסף ָבּהּ ַמ ִים‬ 65,‫קכא‬:‫ ֶשִׁאי ֶאְפָשׁר ָללוּשׁ ְשֵׁתּי ִﬠסּוֹת ְכַּאַחת וְּלִהְתַﬠֵסּק ָבֶּהן ָיֶפה‬,‫לוֹ ָללוּשׁ ְשֵׁתּיֶהן ְכַּאַחת‬ 26 After the fact, if one violated [the above instructions] and added flour to a dough with a soft blend, [the matzos baked from that dough] are permitted to be eaten. Nevertheless, as an initial preference, it is desirable to take care that these matzos are not placed into moist [food], lest the flour [that might be present] in them become chametz. When, by contrast, one partakes of [these matzos] when they are dry, even when one chews them with his teeth, his saliva does not cause them to become chametz since they do not remain in his mouth for the amount [of time it takes to walk] a mil.66 [Moreover,] after the fact,67 when one violated [the above instructions] and made cooked food with these [matzos, that cooked food] is permitted to be eaten, for there is merely a suspicion that some flour remained in its initial state and was not roasted thoroughly. When, [however,] one knows that [some of the] flour that was kneaded into the matzah [remained in its initial state], one should be stringent even after the fact if he violated [the above instructions] and placed [the matzah] into moist [food]. See sec. 463[:2].68 ‫קכב ֶאָלּא ֶשְׁלַּכְתִּחָלּה ֵישׁ ִלָזֵּהר ַבַּמּצּוֹת ַהָלּלוּ ֶשׁלּ ֹא‬.‫כו וְּבִדיֲﬠַבד ֶשָׁﬠַבר ְוהוִֹסיף ֶקַמח ָבִּﬠָסּה ָהַרָכּה – ֻמֶתֶּרת ַבֲּאִכיָלה‬ ‫קכג ְוַאף ֶשׁלּוֲֹﬠָסן ְבִּשָׁנּיו – ֵאין ָהֹרק‬,‫ ֲאָבל ְכֶּשׁאוְֹכָלן ְכֶּשֵׁהן ְיֵבשׁוֹת‬.‫ ֶשׁלּ ֹא ִיְתַחֵמּץ ַהֶקַּמח ֶשְׁבּתוָֹכן‬,‫ָיֹבאוּ ְלתוֹ ָדָּבר ַלח‬ 66,‫קכד‬.‫ ֵכּיָון ֶשֵׁאין שׁוִֹהין ַבֶּפּה ִשׁעוּר ִמיל‬,‫ַמְחִמיצוֹ‬ ‫קכה ֶשָׁמּא ִנְשַׁאר‬,‫ ֶשֲׁהֵרי ֵאין ָכּאן ֶאָלּא ֲחָשָׁשׁא ְבָּﬠְלָמא‬,‫ ֶשָׁﬠַבר ְוָﬠָשׂה ֵמֶהן ַתְּבִשׁיל – ֻמָתּר ַבֲּאִכיָלה‬67‫ֲאָבל ְבִּדיֲﬠַבד‬ ‫ ְוֶשָׁמּא ל ֹא ִנְקָלה ָיֶפה‬,‫ְמַﬠט ֶקַמח ְבֵּﬠין‬. ‫קכו ַﬠֵיּן ִסיָמן‬,‫ֲאָבל ַמָצּה ֶשׁיּוֵֹדַﬠ ֶשׁ ִנּלּוֹשׁ ְבּתוָֹכהּ ֶקַמח – ֵישׁ ְלַהֲחִמיר ֲאִפלּוּ ְבִּדיֲﬠַבד ֶשָׁﬠַבר וּ ְנָתָנהּ ְלתוֹ ָדָּבר ַלח‬ 68,‫קכז‬:‫תס"ג‬ 27 One must be very careful to distance the matzos from flour, because flour that becomes attached to [the matzos] will afterwards [come to be included in] food and become chametz. For this reason, [the person] who measures the flour into the kneading trough should not approach the doughs [being kneaded or being arranged]69 until he first cleans off his clothes and washes his hands. ‫קכח ְוָלֵכן‬.‫ ִכּי ַהֶקַּמח ַהִנְּדָבּק ָבֶּהן ָבּא ַאַחר ָכּ ְלתוֹ ַהַתְּבִשׁיל וִּמְתַחֵמּץ‬,‫כז ָצ ִרי ִלָזֵּהר ְלַה ְרִחיק ַהַמּצּוֹת ִמן ַהֶקַּמח‬ ‫קכט‬:‫ ַﬠד ֶשׁ ְיַּנֶקּה ַמְלבּוָּשׁיו ִמֶקַּמח ְוָיִדיַח ָיָדיו ְתִּחָלּה‬69‫אוֹתוֹ ַהמּוֵֹדד ֶקַמח ְלתוֹ ָהֲﬠֵרָבה – ל ֹא ִיְקַרב ֶאל ָהִﬠסּוֹת‬ 28 Those who are precise in their observance follow the custom of kneading [dough for matzah] in a bowl. After [kneading] each [batch of] dough, they wash out the bowl and dry it with a cloth unless they immediately knead [another batch of dough] without any interruption.70 The proper practice to follow is to have two bowls, [so that one can] switch [bowls] between one [batch of] dough and the next.71 ‫ ֶאָלּא ִאם ֵכּן ָלשׁ ִמָיּד ְבִּלי‬,‫ ְוַאַחר ָכּל ִﬠָסּה ְוִﬠָסּה ָיִדיַח ַהֵסֶּפל ִויַנְגּבוֹ ְבַּמָפּה‬,‫כח ַהְמַדְקְדִּקים נוֲֹה ִגין ָללוּשׁ ְבֵּסֶפל‬ 71,‫קלא‬:‫ ְלַהֲחִליף ֵבּין ִﬠָסּה ְלִﬠָסּה‬,‫ ְוַהִמּ ְנָהג ַהָנּכוֹן ִלְהיוֹת לוֹ ְשֵׁני ְסָפִלים‬70,‫קל‬.‫ֶהְפֵסק‬ 29 The person who kneads the dough, those who arrange the matzos, (and 12/16/2020, 8:49 PM

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similarly, the one who pours the flour [into the kneading bowl or trough]) should wash their hands [thoroughly] between each [batch of] dough, (unless they immediately become occupied [with another batch of dough] without any interruption at all). ‫כט אוֹתוֹ ֶשָׁלּשׁ ָהִﬠָסּה ְואוָֹתן ֶשִׁתְּקּנוּ ַהַמּצּוֹת ) ְוֵכן אוֹתוֹ ֶשׁנּוֵֹתן ַהֶקַּמח( ָיִדיחוּ ְיֵדיֶהם ֵבּין ָכּל ִﬠָסּה ְוִﬠָסּה )ֶאָלּא ִאם ֵכּן‬ ‫קלב‬:(‫ִמְתַﬠְסִּקין ִמָיּד ְבִּלי ֶהְפֵסק ְכָּלל‬ 30 It is necessary to be careful and remove [all] scraps [of dough] from the table [on which the matzos are rolled and arranged] between each [batch of] dough. If [the table] has a hole or a crack, it must be filled so that dough will not [enter there], become chametz there, and afterwards become mixed with the dough.72 Since most tables have cracks, there are [people] who [roll and arrange the matzos] on sheets.73 If one desires to [roll and/or arrange] matzos on a sheet on which matzos were [rolled and/or arranged] once before, it is not sufficient to [merely] rinse it, because the chametz becomes attached to it. Instead, it must be thoroughly laundered.74 Even if previously one [rolled and/or arranged matzos] only on one side of the sheet, he should not turn [the sheet over] on its other side [to roll and/or arrange matzos on its other side] without [first] laundering it. [The rationale is that] the chametz bursts through and passes from one side [of the sheet] to the other. Before washing [the sheet], one must undo all the stitches in it, as explained in sec. 453[:24],75 except for the stitches on the edges. It is not necessary to undo [these stitches] since it is not customary to [roll and/or arrange matzos] on the edges [of the sheet], but [it is only customary to do so] in the middle of the sheet. [The following rules apply] if one violated [the above instructions] and [rolled and/or arranged] matzos on [a sheet] without laundering it [after using it for this purpose before]: If [he did so] during Pesach, the matzos should be forbidden since, during Pesach,76 even the slightest trace of chametz [causes a mixture to be forbidden]77 and it is almost a certainty that a scrap of chametz became mixed [with these matzos]. If, however, one turned the sheet over or laundered it but did not undo its stitches, such stringency should not be applied and the matzos [should not] be forbidden. ‫קלג ְוִאם ֵישׁ בּוֹ ֶנֶקב אוֹ ֶסֶדק – ָצ ִרי ְלָסְתָמן ֶשׁלּ ֹא‬.‫ל ְוָצ ִרי ִלָזֵּהר ְלַבֵﬠר ַהֵפּרוּ ִרין ֵמַﬠל ַהֻשְּׁלָחן ַאַחר ָכּל ִﬠָסּה ְוִﬠָסּה‬ 72,‫קלד‬.‫ִיָכֵּנס ָבֶּהן ָבֵּצק ְוַיְחִמיץ ָשׁם ְוַאַחר ָכּ ִיְתָﬠֵרב ָבִּﬠָסּה‬ ‫ ְוָסִדין ֶשָׁﬠשׂוּ ָﬠָליו ַמצּוֹת‬73,‫קלה‬.‫ ְלִפיָכ ֵישׁ נוֲֹהִגים ַלֲﬠשׂוֹת ַהַמָּצּה ַﬠל ַהָסִּדין‬,‫וְּלִפי ֶשֹׁרב ַהֻשְּׁלָחנוֹת ֵישׁ ָבֶּהם ְסָדִקים‬ ‫ ֶאָלּא ָצ ִרי ְלַכְבּסוֹ‬,‫קלו ְלִפי ֶשֶׁהָחֵמץ ִנְדַבּק בּוֹ‬,‫ ִאם רוֶֹצה ַלֲﬠשׂוֹת ָﬠָליו ַפַּﬠם ב' – ל ֹא ַדּי לוֹ ַבֲּהָדָחה‬,‫ַפַּﬠם ַאַחת‬ ‫ ַוֲאִפלּוּ ל ֹא ָﬠָשׂה ַמצּוֹת ַבַּפַּﬠם ָהא' ֶאָלּא ַﬠל ֵﬠֶבר ֶאָחד ֶשׁל ַהָסּ ִדין – ֵאין לוֹ ְלָהְפכוֹ ַלֲﬠשׂוֹת ַﬠל ֵﬠֶבר ַהֵשִּׁני‬74,‫קלז‬.‫ֵהיֵטב‬ ‫ ְכּמוֹ‬,‫קלח ְוֹקֶדם ַהִכּבּוּס ָצ ִרי ְלַהִתּיר ָכּל ַהְתִּפירוֹת ֶשׁבּוֹ‬.‫ ְלִפי ֶשֶׁהָחֵמץ ְמַבְצֵבּץ ְויוֵֹצא ֵמֵﬠֶבר ַﬠל ֵﬠֶבר‬,‫ְבּל ֹא ִכּבּוּס‬ ‫ ְלִפי ֶשֵׁאין ֶדֶּר ַלֲﬠשׂוֹת ַמצּוֹת ַﬠל‬,‫ חוּץ ִמן ַהְתִּפירוֹת ֶשָׁבִּאיְמָרא ֶשֵׁאין ָצ ִרי ְלַהִתּיר‬75,‫קלט‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ג‬ ‫ָהִאיְמָרא ֶאָלּא ְבֶּאְמַצע ַהָסִּדין‬. ‫ ְוָקרוֹב‬77,‫ ֵכּיָון ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬76,‫ ִאם הוּא תּוֹ ַהֶפַּסח – ֵישׁ ְלָאְסָרן‬,‫ְוִאם ָﬠַבר ְוָﬠָשׂה ָﬠָליו ַמצּוֹת ְבּל ֹא ִכּבּוּס‬ ‫ ַאף ֶשׁלּ ֹא ִהִתּיר ַהְתִּפירוֹת – ֵאין ְלַהֲחִמיר ְוֶלֱאֹסר‬,‫ ַא ִאם ָהַפ ַהָסִּדין אוֹ ֶשִׁכְּבּסוֹ‬.‫ְלַוַדּאי ֶשׁ ִנְּתָﬠֵרב ָבֶּהן ֵפּרוּר ַמֶשּׁהוּ‬ ‫קמ‬:‫ַהַמּצּוֹת‬ 31 One must take care that the kneading trough in which [the dough] is kneaded does not have any hole or crack that one cannot scrape clean after kneading [the dough].78 There should not be a hole or crack that one cannot scrape clean even on

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the rim [of the kneading trough. The rationale is that] dough that enters [the holes or cracks] will become chametz when it remains [there] for the time it takes to walk a mil. Afterwards, when one kneads [other dough in the kneading trough], the dough [in the holes or cracks] will become mixed with the [new] dough. How should one conduct himself if there are cracks in the kneading trough? He should widen them until they are a thumbbreadth wide79 or [slightly] less so that he can clean them thoroughly. Afterwards, he should fill them and plane them so that [the trough’s surface] is entirely level. 78,‫קמב‬.‫לא ָהֲﬠֵרָבה ֶשָׁלִּשׁין ָבּהּ – ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ִיְהֶיה ָבּהּ שׁוּם ֻגָּמּא ְוֶסֶדקקמא ֶשׁלּ ֹא יוַּכל ְלַנְקָּרם ַאַחר ַהִלּיָשׁה‬ ‫קמג ְלִפי ֶשַׁהָבֵּצק ַה ִנְּכָנס ָשׁם ִמְתַחֵמּץ ְכֶּשׁשּׁוֶֹהה ִשׁעוּר‬,‫ַוֲאִפלּוּ ַﬠל ְשָׂפָתהּ ל ֹא ִיְהֶיה שׁוּם ֻגָּמּא ְוֶסֶדק ֶשׁלּ ֹא יוַּכל ְלַנְקָּרם‬ ‫קמד ְוֵכיַצד ַיֲﬠֶשׂה? ִאם ֵישׁ ְסָדִקים ָבֲּﬠֵרָבה – ַי ְרִחיב אוָֹתם‬.‫ ְוַאַחר ָכּ ְכֶּשׁחוֵֹזר ְוָלשׁ ָבּהּ ִמְתָﬠֵרב ָבֵּצק ֶזה ָבִּﬠָסּה‬,‫ִמיל‬ ‫קמה‬:‫ ְוַאַחר ָכּ ִיְסְתֵּמם ְוַיֲחִליֵקם ְלַהְשׁווָֹתם ָיֶפה‬,‫ ְכֵּדי ֶשׁיּוַּכל ְלַנְקָּרם ֵהיֵטב‬79,‫ְכֹּרַחב ֶאְצַבּע אוֹ ָפּחוֹת‬ 32 Similarly, the baker’s peel with which loaves [of matzah] are inserted into and removed from the oven must be smooth, without any cracks and holes, so that [no] dough will [be pushed in] there and become chametz. When, however, [the peel] is smooth, dough will not become attached to it at all. Therefore, there is no need to wash it at all after [the matzos] are baked, even though one needs [the peel] to bake with it a second time. ‫ ֶשׁלּ ֹא ִיָכֵּנס ְלָשׁם‬,‫לב ְוֵכן ַהִמּ ְרֶדּה ֶשַׁמְּכ ִניִסין ָבּהּ ַהַפּת ַלַתּנּוּר וּמוִֹציִאין ָבּהּ ִמן ַהַתּנּוּר ְתֵּהא ֲחָלָקה ְבִּלי שׁוּם ֶסֶדק ְוֻגָמּא‬ ‫ ְוָלֵכן ֵאין ָצ ִרי ַלֲהִדיָחהּ ְכָּלל ַאַחר ְגַּמר ָהֲאִפָיּה ַאף‬,‫קמו ֲאָבל ְכֶּשִׁהיא ֲחָלָקה ֵאין ָבֵּצק ִמְתַדֵּבּק ָבּהּ ְכָּלל‬.‫ָבֵּצק ְו ִיְתַחֵמּץ‬ ‫קמז‬:‫ֶשְׁצּ ִריָכה לוֹ ַלֲח ֹזר ְוֶלֱאפוֹת בּוֹ ַפַּﬠם ַאֶחֶרת‬

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Shulchan Aruch: Chapter 460 - The Laws Pertaining to the Matzah [to b...

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Shulchan Aruch: Chapter 460 - The Laws Pertaining to the Matzah [to be Used for] the Mitzvah [of Eating Matzah] By Rabbi Schneur Zalman of Liadi

SECTION 460 The Laws Pertaining to the Matzah [to be Used for] the Mitzvah [of Eating Matzah] (1-12) ‫סימן תס ִדּיֵני ַמצּוֹת ַהִמְּצָוה וּבוֹ י"ב ְסִﬠיִפים‬: 1 It was already explained in sec. 453[:14-15] that a person does not fulfill his obligation [to eat matzah on Pesach night] except when the matzah was kneaded, arranged, and baked by a mentally competent Jew for the sake of Pesach.1 If, by contrast, one of these [stages of preparing the matzah] was performed by a nonJew, deaf-mute, a mentally or emotionally challenged individual,2 or a minor, a person may not fulfill his obligation with [that matzah]. A deaf-mute [is disqualified] when he can neither hear nor speak.3 A “mentally or emotionally challenged individual” is [defined as] one who loses what is given him.4 And a minor is one who has not manifested physical signs of maturity.5 Even if a mentally competent Jewish adult stands over [one of the above individuals] and instructs them and admonishes them to perform the task for the sake of Pesach, a person may not fulfill his obligation with [matzah prepared in this fashion. The rationale is that] a non-Jew does not heed the words of the Jew who admonishes him, but rather acts on his own initiative,6 and will not [act with] Pesach in mind.7 And a deaf-mute, a mentally or emotionally challenged individual, and a minor do not have the intellectual capacity to intend that [their actions be carried out for] the sake of Pesach.8 Even if they explicitly say that [they are performing the activity] for the sake of Pesach, their intent and their thoughts are of no consequence since they lack a [developed] intellectual capacity. There are authorities who differ with the above [ruling] and maintain that when a mentally competent Jewish adult stands over [one of the above individuals] and supervises them so that the dough will not become chametz [while] in their hands, [it is of no consequence that] they do not [perform these activities] for the sake of Pesach. The rationale is that] it is unnecessary that the kneading be performed for the sake of [observing] the Pesach [mitzvah. All that is necessary is for the dough to] be watched from the moment [it is] kneaded so that it does not become chametz for the sake of [observing] Pesach, as explained in sec. 453[:14-15]. In this instance, a mentally competent Jew is standing over them, watching the dough that is in their hands, and safeguarding it so that it does not become chametz for the sake of Pesach. Fundamentally, the halachah follows the first opinion.9 Nevertheless, in a pressing situation where there is no other alternative, e.g., [a person] is elderly or infirm and is unable to knead and bake [the matzos] himself, and he lives among non-Jews

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and no other Jew is present, one may rely on the second opinion. Nevertheless, [in such an instance,] it is proper that [the Jew] teach and admonish the non-Jew to perform [these activities] for the sake of Pesach. [The Jew] should also assist somewhat in the kneading, for then the non-Jew will act according to the intent of the Jew who is assisting him and not according to his own intent, as explained in sec. 11[:4]. Consult that source. If it is possible for [the Jew] to find another Jew [to perform these tasks], even a deaf-mute, a mentally or emotionally challenged individual, or a minor, it is preferable that they perform these tasks rather than a non-Jew, for they will listen to his instructions and act according to his intent. [In contrast, the non-Jew] will not heed [the Jew’s instructions].10 ‫א ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תנ"גא ֶשֵׁאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ֶאָלּא ְבַּמָצּה ֶשִׁיְּשָׂרֵאל ֶבּן ַדַּﬠת ִנְתַﬠֵסּק ְבִּליָשָׁתהּ ַוֲﬠ ִריָכָתהּ‬ ‫ג ]ֵחֵרשׁ[ ְדַּה ְינוּ ֶשֵׁאינוֹ‬,‫ ֲאָבל ִאם ְבֶּאָחד ֵמָהֲﬠָסִקים ַהָלּלוּ ִנְתַﬠֵסּק ָנְכ ִרי אוֹ ֵחֵרשׁ שׁוֶֹטה ְוָקָטן‬1,‫ַוֲאִפָיָּתהּב ְלֵשׁם ַהֶפַּסח‬ 5,‫ו‬,‫ אוֹ ָקָטן ְדַּה ְינוּ ֶשׁלּ ֹא ֵהִביא ְשֵׁתּי ְשָׂﬠרוֹת‬4,‫ה‬,‫ ְדַּה ְינוּ ֶשְׁמַּאֵבּד ַמה ֶשּׁנּוְֹת ִנים לוֹ‬2‫ אוֹ שׁוֶֹטה‬3,‫ד‬,‫שׁוֵֹמַﬠ ְוֵאינוֹ ְמַדֵבּר‬ ‫ז ְלִפי‬,‫ֲאִפלּוּ ִאם ִיְשָׂרֵאל ָגּדוֹל ֶבּן ַדַּﬠת עוֵֹמד ֲﬠֵליֶהם וְּמַלְמָּדם וַּמְזִהיָרם ֶשִׁיְּתַﬠְסּקוּ ָבּהּ ְלֵשׁם ַהֶפַּסח – ֵאין ָאָדם יוֵֹצא ָבּהּ‬ ‫ ְוֵחֵרשׁ שׁוֶֹטה‬7,‫ ְוֵאינוֹ ִמְתַכֵּוּן ְלֵשׁם ַהֶפַּסח‬6,‫ֶשַׁהָנְּכ ִרי ֵאינוֹ שׁוֵֹמַﬠ ְבּקוֹל ִיְשָׂרֵאל ַהַמְּזִהירוֹ ְוהוּא עוֶֹשׂה ַﬠל ַדַּﬠת ַﬠְצמוֹח‬ ‫ ְוַאף ִאם ֵהם אוְֹמ ִרים ְבֵּפרוּשׁ ֶשִׁמְּתַכּ ְוּ ִנים ְלֵשׁם ַהֶפַּסח – ֵאין ַכָּוָּנָתם‬8.‫ְוָקָטן ֵאין ָבֶּהם ַדַּﬠת ְלַכֵוּן ְלֵשׁם ַהֶפַּסח‬ ‫ט‬.‫ ֵכּיָון ֶשֵׁאין ָבֶּהם ַדַּﬠת‬,‫וַּמֲחַשְׁבָתּם ָשָׁוה ְכּלוּם‬ ‫ ַאף ַﬠל‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהי ְואוְֹמ ִרים ֶשִׁאם ִיְשָׂרֵאל ָגּדוֹל ֶבּן ַדַּﬠת עוֵֹמד וַּמְשִׁגּיַח ֲﬠֵליֶהם ֶשׁלּ ֹא ִתְּתַחֵמּץ ָהִﬠָסּה ִבּיֵדיֶהם‬ ‫ ֶאָלּא ֶשׁ ְיֵּהא ַהִשּׁמּוּר ֵמִחמּוּץ‬,‫ ֶשֵׁאין ָצ ִרי ְכָּלל ֶשְׁתֵּהא ַכָּוַּנת ַהִלּיָשׁה ְלֵשׁם ֶפַּסח‬,‫ִפּי ֶשֵׁהם ֵאיָנם ִמְתַכּ ְוּ ִנים ְלֵשׁם ַהֶפַּסח‬ ‫ ְוָכאן ֲהֵרי ִיְשָׂרֵאל ֶבּן ַדַּﬠת עוֵֹמד ֲﬠֵליֶהם וַּמְשׁ ִגּיַח ַﬠל ָהִﬠָסּה‬,‫ִמִלּיָשׁה ָוֵאיָל ְלֵשׁם ַהֶפַּסח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ג‬ ‫יא‬.‫ֶשִׁבּיֵדיֶהם וְּמַשְׁמָּרהּ ֵמִחמּוּץ ְלֵשׁם ֶפַּסח‬ ‫ ְכּגוֹן ָזֵקן אוֹ חוֶֹלה ֶשִׁאי ֶאְפָשׁר לוֹ‬,‫ ִבְּשַׁﬠת ַה ְדָּחק ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‬,‫ וִּמָכּל ָמקוֹם‬9,‫יב‬.‫ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ָנכוֹן ַהָדָּבר‬,‫יג וִּמָכּל ָמקוֹם‬.‫ָללוּשׁ ְוֶלֱאפוֹת ְבַּﬠְצמוֹ ְוהוּא ֵבּין ַהָנְּכ ִרים ְוֵאין ָשׁם ִיְשָׂרֵאל – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‬ ‫טו ֶשָׁאז עוֶֹשׂה ַהָנְּכ ִרי ַﬠל ַדַּﬠת‬,‫יד ְוַגם הוּא ְיַסֵיַּﬠ ְקָצת ְבִּליָשָׁתהּ‬,‫ֶשׁ ְיַּלֵמּד ְוַיְזִה]י[ר ֶאת ַהָנְּכ ִרי ֶשַׁיֲּﬠֹסק ָבּהּ ְלֵשׁם ֶפַּסח‬ ‫טז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"איז ַﬠֵיּן ָשׁם‬,‫ַה ִיְּשָׂרֵאל ַהְמַס ְיּעוֹ ְול ֹא ַﬠל ַדַּﬠת ַﬠְצמוֹ‬. ,‫ מוָּטב ֶשַׁיֲּﬠשׂוּ ֵהם ֶשֵׁהם שׁוְֹמִﬠים ְבּקוֹלוֹ ְועוִֹשׂין ְלַדְﬠתּוֹ‬,‫ְוִאם ֶאְפָשׁר לוֹ ִלְמצ ֹא ִיְשָׂרֵאל ֲאִפלּוּ ֵחֵרשׁ שׁוֶֹטה ְוָקָטן‬ 10,‫יח‬:‫ִמֶשַּׁיֲּﬠֶשׂה ַﬠל ְיֵדי ָנְכ ִרי ֶשֵׁאינוֹ שׁוֵֹמַﬠ ְבּקוֹלוֹ‬ 2 There is an unresolved doubt whether it is permitted to have a non-Jew or a deafmute, a mentally or emotionally challenged individual, or a minor make the holes that are made in the matzos [used for] the mitzvah [of eating matzos at the Seder].11 As an initial preference, it is desirable to be stringent [and not to have such individuals make the holes in these matzos] even when a mentally competent Jew stands over them and admonishes them to do so for the sake of Pesach. [Different laws apply with regard to] the other matzos. Even though Jews are holy and are accustomed to prepare [all their matzos] while guarding them against becoming chametz for the sake of Pesach,12 nevertheless, they are accustomed to have the holes made by minors. [This practice was adopted] because adults are also standing over them and overseeing the matzos [the children] are handling so that they do not become chametz. This is considered as guarding [the matzos against becoming chametz] in a complete sense according to the latter opinion explained [in the previous subsection]. See sec. 477[:10].13 ‫ב ַה ִנּקּוּר ֶשְׁמַּנְקּ ִרין ַהַמּצּוֹת ֶשׁל ִמְצָוה – ֵישׁ ְלִהְסַתֵּפּק ִאם ֻמָתּר ַלֲﬠשׂוֹתוֹ ַﬠל ְיֵדי ָנְכ ִרי אוֹ ַﬠל ְיֵדי ֵחֵרשׁ שׁוֶֹטה‬ ‫ ְוטוֹב ְלַהֲחִמיר ְלַכְתִּחָלּהכ ֲאִפלּוּ ִיְשָׂרֵאל ֶבּן ַדַּﬠת עוֵֹמד ֲﬠֵליֶהם וַּמְזִהיָרם ֶשַׁיֲּﬠשׂוּ ְלֵשׁם ַהֶפַּסח‬11,‫יט‬.‫ ְוָקָטן‬.

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‫ ִמָכּל ָמקוֹם‬12,‫כא‬,‫ ַאף ַﬠל ִפּי ֶשִׁיְּשָׂרֵאל ְקדוִֹשׁים ֵהם ְוָנֲהגוּ ַלֲﬠשׂוֹת ָלֶהם ִשׁמּוּר ֵמִחמּוּץ ְלֵשׁם ַהֶפַּסח‬,‫ֲאָבל ְשָׁאר ַהַמּצּוֹת‬ ‫ ֵכּיָון ֶשַׁגּם ְגּדוִֹלים עוְֹמִדים ַﬠל ַגֵּבּיֶהםכב וַּמְשׁ ִגּיִחין ַﬠל ַהַמּצּוֹת ֶשִׁבּיֵדיֶהם ֶשׁלּ ֹא ָיֹבאוּ‬,‫נוֲֹה ִגים ְלַנְקָּרם ַﬠל ְיֵדי ְקַט ִנּים‬ 13,‫כג‬:‫ ַﬠֵיּן ִסיָמן תע"ז‬,‫ ְוֶזה ִנְקָרא ִשׁמּוּר ָגּמוּר ְלִפי ְסָבָרא ָהַאֲחרוָֹנה ֶשִׁנְּתָבֵּאר‬,‫ִליֵדי ִחמּוּץ‬ 3 Great sages themselves would be personally involved with the preparation of the matzos [used for] the mitzvah [of eating matzos at the Seder].14 They would oversee the preparation of these [matzos], encourage those involved in [the activities necessary] for them, and assist in their arrangement. So too, it is proper for all people to be personally involved in this mitzvah, for there is [a general principle applying] to all the mitzvos:15 “[It is preferable that one] perform a mitzvah himself [rather] than have it performed by his agent.” ‫ ְועוְֹמִדין ַﬠל ֲﬠִשָׂיָּתן וְּמָז ְרִזין ֶאת ָהעוְֹסִקין ָבֶּהן וְּמַס ְיִּﬠין‬14‫ג ְגּדוֵֹלי ַהֲחָכִמים ָהיוּ ִמְשַׁתְּדִּלין ְבַּﬠְצָמן ְבַּמצּוֹת ִמְצָוה‬ ‫ "ִמְצָוה בּוֹ יוֵֹתר‬15,‫כו‬:‫כה ֶשֵׁכּן הוּא ְבָּכל ַהִמְּצוֹת‬,‫כד ְוֵכן ָראוּי ְלָכל ָאָדם ַלֲﬠשׂוֹת ְלִהַטֵּפּל הוּא ַﬠְצמוֹ ַבִּמְּצָוה‬.‫ַבֲּﬠ ִריָכָתן‬ ‫כז‬:"‫ִמִבְּשׁלוּחוֹ‬ 4 At present when [the level of Torah observance of] the generations has declined and people at large are not vigilant concerning all the meticulous safeguards the sages would follow so that the matzos would not become chametz, it is appropriate for all [those who are conscientious] to oversee the preparation of the other matzos as well,16 and not to trust the common people [who are involved in their actual preparation]. – ‫ד ְוַﬠְכָשׁו ֶשׁ ִנְּתַקְלְקלוּ ַהדּוֹרוֹת ְוֹרב ֲהמוֹן ַﬠם ֵאין ִנְזָה ִרין ְבָּכל ִדְּקדּוִּקים ֶשִׁדְּקְדּקוּ ֲחָכִמים ִבְּשִׁמיַרת ַהַמּצּוֹת ֵמִחמּוּץ‬ ‫כט‬:‫כח ְול ֹא ְלַהֲאִמין ְלַﬠֵמּי ָהָאֶרץ‬,‫ ַלֲﬠֹמד ַﬠל ֲﬠִשָׂיָּתן‬16‫ָראוּי ְלָכל ָאָדם ַאף ִבְּשָׁאר ַהַמּצּוֹת‬ 5 It is desirable that one who kneads a dough after the time when chametz becomes forbidden17 make the [following] statement when he [begins] kneading: “I am nullifying [my possession of] and declaring ownerless all the scraps [of dough] that will fall when kneading and arranging [the dough] and [the scraps of] dough that will become attached to the containers.” When [the person] makes this statement, even if the scraps [of dough] become chametz, he will not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] even when [the scraps] comprise an olive-sized portion when they are collected and attached together18 because he already nullified [his possession of these scraps] before they became chametz. [The rationale is that] at that time, [the scraps] are still [considered to be] in his domain [and therefore, he can] nullify [his possession] of them and declare them ownerless, as explained in sec. 444[:20].19 If, however, [the person] does not nullify [his possession] of [the scraps of dough] before they become chametz, there are grounds for concern that he will not obliterate them from existence immediately after they become chametz.20 [Thus, he] will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] according to Rabbinic Law, even if [the scraps] do not comprise an olive-sized portion, as explained in sec. 442[:28]. (True, it was explained in sec. 434[:6] that it is unnecessary to nullify [one’s possession of] crumbs of bread and declare them ownerless. [The rationale is that these crumbs] are ownerless as a matter of course since it is impossible that they will become attached to each other, and each crumb [alone] is insignificant and nullified as a matter of course.21 Nevertheless, [different laws apply to] scraps of dough22 because it is possible that when one sweeps the house, these scraps will be

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collected, become attached together, and become one piece. [Hence, even before they become attached, these scraps of dough] possess a certain [measure of] importance, and are not nullified as a matter of course.) When [the person] nullifies [his possession of] the scraps [of dough], he should say: “The scraps will be ownerless” or “I am declaring them ownerless.” [He should not] follow the practice of people at large [who] say: “The scraps are ownerless.” [Those words] imply [a statement of fact], that [the crumbs] are ownerless as a matter of course, not that he is declaring them ownerless [at this time]. Although there is an authority who justifies [the use of such wording], it is [definitely] preferable to use wording that is more clearly [defined]. At the very least, [the person] should make the statement in a language that he understands, as stated in sec. 434[:8].23 ‫ "ָכּל ֵפּרוּ ִרין ֶשִׁיְּפּלוּ ִבְּשַׁﬠת ִליָשׁה ַוֲﬠ ִריָכהלא ְוֵכן‬:‫ – טוֹבל ֶשׁיּ ֹאַמר ִבְּשַׁﬠת ִליָשׁה‬17‫ה ַהָלּשׁ ִﬠָסּה ַאַחר ְזַמן ִאסּוּר ָחֵמץ‬ ‫ ַאף ְכֶּשׁ ִיְּתַחְמּצוּ ַהֵפּרוּ ִרין – ֵאינוֹ עוֵֹבר ֲﬠֵליֶהם‬,‫ וְּכֶשׁהוּא אוֵֹמר ֵכּן‬."‫ַהָבֵּצק ֶשׁ ִיְּדַבּק ַבֵּכִּליםלב ֲא ִני ְמַבֵטּל וַּמְפִקיר אוָֹתם‬ ,‫ ֵכּיָון ֶשְׁכָּבר ִבְּטָּלם ֹקֶדם ֶשׁ ִנְּתַחְמּצוּ‬18,‫ ַאף ִאם ֵישׁ ָבֶּהם ְכַּז ִית ְכֶּשׁ ִיְּתַקְבּצוּ ְו ִיְתַדְּבּקוּ ַיַחד‬,"‫ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ 19,‫לג‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ד‬,‫ֶשָׁאז ֵהם ֲﬠַד ִין ִבּ ְרשׁוּתוֹ ְלַבְטָּלן וְּלַהְפִקיָרן‬ ‫ ְוַיֲﬠֹבר‬20,‫ֲאָבל ִאם ל ֹא ְיַבְטֵּלם ֹקֶדם ֶשִׁיְּתַחְמּצוּ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ל ֹא ְיַבֲﬠֵרם ִמן ָהעוָֹלם ִמָיּדלד ְלַאַחר ֶשׁ ִנְּתַחְמּצוּ‬ ‫לה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ב‬,‫ֲﬠֵליֶהם ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמִדְּבֵרי סוְֹפ ִרים ַאף ֶשֵׁאין ָבֶּהם ְכַּז ִית‬ (‫ ַה ְינוּ ֵפּרוֵּרי ַהַפּת‬,‫ְוַאף ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"דלו ֶשַׁהֵפּרוּ ִרים ֵאין ָצ ִרי ְלַבְטָּלם וְּלַהְפִקיָרם ְכָּלל ֶשֵׁמֲּאֵליֶהם ֵהם ֶהְפֵקר‬ ‫ ֵכּיָון‬22,‫ ֲאָבל ֵפּרוֵּרי ָבֵּצקלז‬21,‫ֶשִׁאי ֶאְפָשׁר ֶשׁ ִיְּתַדְּבּקוּ ַיַחד ְוָכל ֵפּרוּר ִבְּפֵני ַﬠְצמוֹ ֵאינוֹ ָחשׁוּב ְכּלוּם וָּבֵטל ֵמֵאָליו‬ ‫ֶשֶׁאְפָשׁרלח ֶשַׁﬠל ְיֵדי ִכּבּוּד ַהַבּ ִית ִיְתַקְבּצוּלט ְוִיְתַדְּבּקוּ ְו ִיְהיוּ ֲחִתיָכה ַאַחת – ֵישׁ ָבֶּהן ֲחִשׁיבוּת ְקָצת ְוֵאיָנן ְבֵּטִלים‬ ‫)ֵמֲאֵליֶהם‬. ‫ "ֵפּרוּ ִרין‬:‫ ְול ֹא ְכּמוֹ ֶשׁנּוֲֹהִגים ֲהמוֹן ַﬠם לוַֹמר‬,"‫ אוֹ "ֲא ִני ַמְפִקיָרם‬,"‫ "ַהֵפּרוּ ִרין ִיְהיוּ ֶהְפֵקר‬:‫וְּכֶשְׁמַּבֵטּל ַהֵפּרוּ ִרין י ֹאַמר‬ ‫מא ִמָכּל ָמקוֹם יוֵֹתר טוֹב‬,‫מ ְוַאף ֶשֵׁיּשׁ ִמי ֶשִׁיְּשּׁבוּ ַהִמּ ְנָהג‬.‫ ְדַּמְשַׁמע ֶשֵׁמֲּאֵליֶהם ֵהם ֶהְפֵקר ְול ֹא ֶשׁהוּא ַמְפִקיָרם‬,"‫ֶהְפֵקר‬ 23,‫מג‬:‫מב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ד‬,‫ ְוַﬠל ָכּל ָפּ ִנים ֶשׁיּ ֹאַמר ְבָּלשׁוֹן ֶשֵׁמִּבין‬,‫לוַֹמר ַבָּלּשׁוֹן ַהְמֹבָרר יוֵֹתר‬ 6 After one finishes kneading [the dough], he should sweep [clean] the house, the table on which the matzos were prepared, and the place where the dough was kneaded, to obliterate the scraps [of dough]. Even though [the person] nullified [his possession of the scraps] before they became chametz, he must nevertheless obliterate them after they became chametz so that there will be no chametz in his domain during Pesach.24 One should burn the scraps [of dough] that he finds rather than tread them into the earth. True, [treading on them] is an [effective means of] obliterating [the scraps].25 Nevertheless, once the time when chametz becomes forbidden has arrived, according to the custom in these countries, there is no [other] means of obliterating chametz except to burn it.26 For this reason, it is desirable that one tread the scraps [of dough] into the earth immediately when they fall to the ground before they become chametz. [In this way,] they are obliterated immediately and it is not necessary to burn them afterwards. ‫מו ְכֵּדי ְלַבֵﬠר‬,‫ו וְּלַאַחר ְגַּמר ַהִלּיָשׁה – ָצ ִרי ְלַכֵבּד ֶאת ַהַבּ ִיתמד ְוֶאת ַהֻשְּׁלָחןמה ֶשָׁﬠשׂוּ ָﬠָליו ַמצּוֹת ְוֶאת ְמקוֹם ַהִלּיָשׁה‬ ‫ ִמָכּל ָמקוֹם ְלַאַחר ֶשׁ ִנְּתַחְמּצוּ ָצ ִרי הוּא ְלַבֲﬠָרם ֶשׁלּ ֹא ִיְהֶיה ָחֵמץ‬,‫ ֶשַׁאף ַﬠל ִפּי ֶשִׁבְּטָּלם ֹקֶדם ֶשׁ ִנְּתַחְמּצוּ‬,‫ֶאת ַהֵפּרוּ ִרין‬ ‫ ֶשַׁאף ַﬠל ִפּי ֶשֵׁהם ִמְתַבֲּﬠ ִרים‬,‫מח ְול ֹא ִיְד ְרֵסם ְבַּרְגָליו ֶבָּﬠָפר‬,‫ ְוַהֵפּרוּ ִרין ֶשׁמּוֵֹצא – ִיְשׂ ְרֵפם‬24,‫מז‬,‫ִבּ ְרשׁוּתוֹ ְבֶּפַסח‬ 26,‫מט‬.‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁכָּבר ִהִגּיַﬠ ְזַמן ִאסּוּר ָחֵמץ – ֵאין ִבּעוּר ָחֵמץ ֶאָלּא ִבְּשֵׂרָפה ְלִפי ִמְנַהג ְמִדינוֹת ֵאלּוּ‬25, ‫ְבָּכ‬ ‫ ְול ֹא ִיְצָטֵר‬,‫ טוֹב ֶשִׁמָּיּד ֶשַׁהֵפּרוּ ִרין נוְֹפִלין ָלָאֶרץ ֹקֶדם ֶשׁ ִיְּתַחְמּצוּ – ִיְד ְרֵסם ְבַּרְגָליונ ֶבָּﬠָפר ְכֵּדי ֶשׁ ִיְּתַבֲּﬠרוּ ִמָיּד‬, ‫ְלִפיָכ‬ ‫נא‬: ‫ְלָשׂ ְרָפם ַאַחר ָכּ‬

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7 Decorative designs should not be made on the matzos,27 i.e., one should not draw the shapes of animals or fowl [on them], because [a person] will take time [to make such designs] and at times, this delay will cause the matzos to become chametz.27 The Sages even forbade doing so when the matzos are very thin28 and will not become chametz rapidly.29 Even when one desires to make designs using a mold – in which instance, he does not delay at all – [he should] nevertheless [refrain from doing so.27 The rationale is that] the Sages did not make any distinctions regarding their decrees. [This principle is particularly relevant in this instance] because an observer who sees one baking matzos with designs will not know that [the designs] were made with a mold, and will permit making [designs] without a mold. ‫ וְּפָﬠִמים‬,‫נג ְלִפי ֶשׁהוּא שׁוֶֹהא ֲﬠֵליֶהן ְלַצְיָּרן‬,‫ ְדַּה ְינוּ ְלַצֵיּר ַבַּמּצּוֹת ְכִּמין ַחָיּה ָועוֹף‬27,‫נב‬,‫ז ֵאין עוִֹשׂין ְס ִריִקין ַהְמֻצָיּ ִרין‬ ‫נה ַאף ַﬠל ִפּי‬,‫ ֶשֵׁאיָנן ְמַמֲה ִרין ְלַהְחִמיץ‬28‫ ַוֲאִפלּוּ ַהַמּצּוֹת ֵהן ְרִקיִקים ַדִּקּים‬27,‫נד‬.‫ָיבוֹאוּ ִליֵדי ִחמּוּץ ַﬠל ְיֵדי ְשִׁהָיּה זוֹ‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִחְלּקוּ‬27,‫ ַוֲאִפלּוּ רוֶֹצה ַלֲﬠשׂוֹת ַהִצּיּוּר ַﬠל ְיֵדי ְדּפוּסנו ֶשֵׁאינוֹ שׁוֶֹהה ְכּלוּם‬29.‫ֵכן ָאְסרוּ ֲחָכִמים‬ ‫ ְלִפי ֶשָׁהרוֶֹאה ֶשׁיּ ֹאֶפה ַמצּוֹת ְמֻצָיּרוֹת ֵאינוֹ יוֵֹדַﬠ ֶשַׁנֲּﬠשׂוּ ַﬠל ְיֵדי ְדּפוּס ְוָיב ֹא ְלַהִתּיר ַלֲﬠשׂוֹת ְבּל ֹא‬,‫ֲחָכִמים ִבְּגֵזָרָתם‬ ‫נז‬:‫ְדּפוּס‬ 8 [It is common] to make holes in the matzos so they do not rise. Even though this is done with a comb and thus something like a design is made, since one does not have the intent to make a design, [doing so] is permitted. Nevertheless, it is desirable to hurry as much as possible when doing so, since when one is making the holes in one part of the matzah, the other part is resting without being manipulated at all.30 ,‫נח ַאף ַﬠל ִפּי ֶשׁעוֶֹשׂה ַﬠל ְיֵדי ַמְסֵרק ְוַנֲﬠֶשׂה ְכֵּﬠין ִציּוּר ַﬠל ַהַמָּצּה‬,‫ח ֲאָבל ַה ִנּקּוּר ֶשְׁמַּנְקּ ִרין ַהַמּצּוֹת ְכֵּדי ֶשׁלּ ֹא ִיְתְפּחוּ‬ ‫ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלִציּוּרנט – ֲהֵרי ֶזה ֻמָתּר‬. ‫ס ֶשֲׁהֵרי ְכֶּשְׁמַּנֵקּר ִמְקָצָתהּ ָהֶאָחד שׁוֶֹהה ִמְקָצָתהּ ַהֵשּׁ ִני ְבּל ֹא ֵﬠֶסק‬,‫ טוֹב ְלַמֵהר ַלֲﬠשׂוֹתוֹ ְבָּכל ַמה ְדֶּאְפָשׁר‬,‫וִּמָכּל ָמקוֹם‬ 30,‫סא‬:‫ְכָּלל‬ 9 If a person violated [the above instructions] and made designs on matzos, [the matzos] are permitted to be eaten,27 provided [the person] did not delay the amount of time it takes for [dough to] become chametz.31 One may fulfill his obligation [to eat matzah] using such matzos even as an initial preference.32 ‫ ַוֲאִפלּוּ ְלַכְתִּחָלּה‬31,‫סב‬.‫ ִאם ל ֹא ָשָׁהה ְבִּציּוָּרן ִשׁעוּר ִחמּוּץ‬27‫ט ִאם ָﬠַבר ְוָﬠָשׂה ִציּוּ ִרין ַﬠל ַהַמּצּוֹת – ֻמָתּרוֹת ַבֲּאִכיָלה‬ 32,‫סג‬:‫ָאָדם יוֵֹצא ָבֶּהן ְיֵדי חוָֹבתוֹ‬ 10 Matzos should not be made a handbreadth33 thick,27 since when they are that thick, there are grounds for concern that heat of the [oven’s] fire will not be entirely effective upon [the dough in] the middle [of the matzah] and [some of the] inner [dough] may become chametz while it is baking. However, [a matzah] that is even the slightest bit less than a handbreadth thick is permitted to be made, even as an initial preference, according to the fundamentals of the law. [The rationale is that] as long as [the matzah] is less than a handbreadth thick, the [oven’s] fire will be effective [in baking the dough] throughout its [entire] thickness. Nevertheless, it is desirable to make matzos as thin cakes, for they do not become chametz as fast as thick [matzos] do while they are outside the oven. If one violated [the above instructions] and made matzos that are a handbreadth or more thick,

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Shulchan Aruch: Chapter 460 - The Laws Pertaining to the Matzah [to b...

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[the matzos] are permitted to be eaten.27 Nevertheless, one should inspect the inside [of these matzos to see] whether they were baked thoroughly and did not become chametz. Even so, it is desirable not to use [such matzos to fulfill] the mitzvah [of eating] matzah [on the night of Pesach]. ‫ ֶשְׁכֶּשִׁהיא ָﬠָבה ָכּל ָכּ ֵישׁ ָלֹחשׁ ֶשָׁמּא ל ֹא ִיְשׁ ט ֹחם ָהֵאשׁ ְבּתוָֹכהּ ְוִתְתַחֵמּץ‬33,‫סד‬,‫ ֶטַפח‬27‫י ֵאין עוִֹשׂין ַמָצּה ָﬠָבה‬ ‫סו ְלִפי ֶשֹׁחם ַהַתּנּוּר‬,‫סה ֲאָבל ָפּחוֹת ִמֶטַּפח ֲאִפלּוּ ַמֶשּׁהוּ – ֻמָתּר ַלֲﬠשׂוֹת ְלַכְתִּחָלּה ֵמִﬠַקּר ַהִדּין‬.‫ְבּתוָֹכהּ ִבְּשַׁﬠת ֲאִפָיָּתהּ‬ ‫שׁוֵֹלט ְבּתוֹ ָﬠְביוֹ ְכֶּשֵׁאין בּוֹ ֶטַפח‬. ‫סז ֶשֵׁאין ְמַמֲה ִרין ְלַהְחִמיץ ָכּל ָכּ ְכּמוֹ ָהָﬠבוֹתסח ְכֶּשֲׁﬠַד ִין ֵהן חוּץ‬,‫ טוֹב ַלֲﬠשׂוֹת ַהַמּצּוֹת ְרִקיִקין ַדִּקּין‬,‫וִּמָכּל ָמקוֹם‬ ‫ַלַתּנּוּר‬. ‫ ֵישׁ ְלַﬠֵיּן ְבּתוֹ ָﬠְבָיהּ ִאם ֶנֱאֵפית‬,‫ וִּמָכּל ָמקוֹם‬27,‫סט‬.‫ְוִאם ָﬠַבר ְוָﬠָשׂה ַמצּוֹת ָﬠבוֹת ֶטַפח אוֹ יוֵֹתר – ֻמָתּרוֹת ַבֲּאִכיָלה‬ ‫ע‬:‫ ְוַאף ַﬠל ִפּי ֵכן טוֹב ֶשׁלּ ֹא ִלַקּח אוָֹתהּ ְלַמצּוֹת ִמְצָוה‬.‫ָיֶפה ְול ֹא ִנְתַחְמָּצה ָשׁם‬ 11 No leniency should be taken in matters concerning which the Sages of the early generations were stringent, [for example,] not to make filled loaves, called poundash or pies,34 i.e., matzah dough that is filled with meat or cheese. [The rationale is that] while [the pie] is being baked, moisture exudes from the meat or the cheese and moistens the dough, slowing it from baking. Moreover, this moisture is [governed by the same laws] as mei peiros,35and when [mei peiros] is mixed with a dough that was kneaded with water, [the dough] becomes chametz immediately [thereafter],36 as explained in sec. 462[:3]. Accordingly, there is reason for concern that when the liquid [from the meat or cheese] was exuded into the dough, it became chametz immediately, before the heat of the [oven’s] fire affected it [and] baked it. Similarly, eggs should not be placed inside matzah to bake with it, because the liquid that exudes from [the eggs] slows down the baking process. One should not even place [a cooked egg] inside matzah even though no liquid exudes from it. Even so, the heat of the [oven’s] fire does not affect [the dough where the egg is lying], and [the dough] does not bake well. Even after the fact, if one forgot and placed eggs in the matzah, it should be forbidden to eat and benefit from the matzah according to our custom of forbidding a matzah that became folded over in the oven. [The rationale is that] the heat of the [oven’s] fire does not affect the place that is folded over, as will be explained in sec. 461[:16]. Consult that source. 34,‫עא‬,‫ ֶשׁקּוֹ ִרין פאנד"ש אוֹ פלאדינ"ש‬,‫יא ֵאין ְלָהֵקל ְבַּמה ֶשֶּׁהְחִמירוּ ַהַקְּדמוֹ ִנים ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְבֶּפַסח ִמיֵני מוְּלָיתוֹת‬ ‫עג ְלִפי ֶשִׁבְּשַׁﬠת ֲאִפָיּה יוֵֹצא ֵלָחה ֵמַהָבָּשׂר ְוַה ְגִּביָנה וְּמַלְחַלַחת ֶאת‬,‫ְדַּה ְינוּ ִﬠסּוֹת ַמצּוֹת ְמֻמָלּאוֹת ְבָּבָשׂרעב אוֹ ִבּ ְגִביָנה‬ ‫ ֶשְׁכֶּשֵׁהם ִמְתָﬠ ְרִבים ְבִּﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ִהיא ְמַמֶהֶרת‬35‫ ְועוֹד ֶשֵׁלָּחה זוֹ ִדּיָנהּ ְכֵּמי ֵפּרוֹת‬.‫ָהִﬠָסּה וְּמַﬠֶכֶּבת ֲאִפָיָּתהּ‬ ‫עה ְוִאם ֵכּן ֵישׁ ָלֹחשׁ ֶשָׁמּא ְכֶּשָׁיְּצָאה ַהֵלָּחה ְלתוֹ ָהִﬠָסּה ִנְתַחְמָּצה ִמָיּד‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ב‬36,‫ְלַהְחִמיץ ִמָיּדעד‬ ‫ֹקֶדם ֶשִׁהְסִפּיק ֹחם ָהֵאשׁ ִלְשׁ ט ָבּהּ ֶלֱאפוָֹתהּ‬. ‫ ַוֲאִפלּוּ ֵבּיָצה ְמֻבֶשֶּׁלת‬.‫עו ְלִפי ֶשַׁהֵלָּחה ַהיּוְֹצָאה ֵמֶהם ְמַﬠֶכֶּבת ֲאִפָיָּתהּ‬,‫ְוֵכן ֵאין ִלֵתּן ֵבּיִצים ְלתוֹ ַהַמָּצּה ֶשׁ ִיְּתַאֶפּה ִﬠָמֶּהם‬ ‫ ִמָכּל ָמקוֹם ִבְּמקוֹם ַהֵבּיָצה ֵאין ֹחם ָהֵאשׁ שׁוֵֹלט ָשׁם ְוֵאין ֶנֱאֶפה ָשׁם‬,‫ֵאין ִלֵתּןעז ַאף ַﬠל ִפּי ֶשֵׁאין ֵלָחה יוֵֹצאת ִמֶמָּנּה‬ ‫ָיֶפה‬. ‫ ְלִפי ִמ ְנָהֵגנוּ ֶשָׁאנוּ אוְֹס ִרין ַמָצּה‬,‫ַוֲאִפלּוּ ְבִּדיֲﬠַבד ֶשָׁשַּׁכח ְוָנַתן אוָֹתהּ ְבּתוֹ ַהַמָּצּה – ֵישׁ ֶלֱאֹסר ַהַמָּצּה ַבֲּאִכיָלה וַּבֲהָנָאה‬ ‫עח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"אעט ַﬠֵיּן ָשׁם‬,‫ ְלִפי ֶשֵׁאין ֹחם ָהֵאשׁ שׁוֵֹלט ִבְּמקוֹם ַהֵכֶּפל‬,‫ֶשׁ ִנְּתַכְּפָּלה ַבַּתּנּוּר‬: 12 If, however, one places seeds37 – even if they are not crushed – in [the dough, the matzah] is permitted to be eaten,38 for a small entity of this size does not impede the baking [process]. Nevertheless, as an initial preference, one should be

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careful not to place even small entities in the dough unless they are crushed, since there is an authority who maintains that even small entities impede the baking [process].39 ‫ ְלִפי ֶשָׁדָּבר ָקָטן ָכֶּזה ֵאינוֹ ְמַﬠֵכּב‬38,‫ ֲאִפלּוּ ֵאיָנם ְכּתוִּשׁים – ֻמֶתֶּרת ַבֲּאִכיָלה‬37‫יב ֲאָבל ִאם ָנַתן ְלתוָֹכהּ ֵז ְרעוֹ ִנים‬ ‫פ‬.‫ֲאִפָיָּתהּ‬ ‫ ְלִפי ֶשֵׁיּשׁ ִמי‬,‫ ֶאָלּא ִאם ֵכּן ֵהם ְכּתוִּשׁים‬,‫ ְלַכְתִּחָלּה ֵישׁ ִלָזֵּהרפא ֶשׁלּ ֹא ִלֵתּן ְלתוָֹכהּ ֲאִפלּוּ ְדָּב ִרים ְקַטִנּים‬,‫וִּמָכּל ָמקוֹם‬ 39.‫ֶשׁאוֵֹמרפב ֶשֲׁאִפלּוּ ְדָּב ִרים ְקַט ִנּים ְמַﬠְכִּבים ֶאת ָהֲאִפָיּה‬

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Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Matzah; With which Matzah may [a Person] Fulfill his Obligation [to Eat Matzah] By Rabbi Schneur Zalman of Liadi

SECTION 461 The Laws Pertaining to the Baking of Matzah; With which Matzah may [a Person] Fulfill his Obligation [to Eat Matzah] (1-29) ‫סימן תסא ִדּיֵני ֲאִפַיּת ַהַמָּצּה וְּבֵאיֶזה ַמָצּה יוֵֹצא ְיֵדי חוָֹבתוֹ וּבוֹ כ"ט ְסִﬠיִפים‬: 1 When one desires to bake matzos in an oven in which chametz had been baked, he must kasher[the oven] through libbun1with fire according to the laws pertaining to an earthenware utensil, which can only be kashered through libbun.2Therefore, the oven must be heated to the extent that sparks emerge from it,3 for anything less than that is not considered as libbun in a complete sense,as stated in sec. 451[:7]. One must be careful that the coals cover the entire surface [of the oven’s floor] (in order to kasherthe entire [oven]). (Kashering it) with a flame alone is insufficient. [The rationale is that] just as during the entire year, when chametz is baked in it, [the oven] actually absorbs [the chametz] via coals (that are spread over the oven’s [floor] before baking), so too, [the oven only] releases [the chametz it absorbed] via coals [that cover the oven’s entire floor].4 Accordingly, even if [the oven] was heated several times before Pesach, that is not sufficient [to kasher it] to permit matzos to be baked in it as an initial preference5 unless [the person] had the intent [to kasher the oven] to permit [it to be used] on Pesach. [The rationale is that] it is possible that coals were not spread over the entire surface [of the oven floor], as long as one did not have that intent. Nevertheless, after the fact, if one [violated these instructions] and baked matzos in [such an oven], there are grounds to permit [these matzos] to be eaten. [The rationale is that] since [the oven] was heated several times, it is very likely that coals were spread over the entire surface [of its floor], some on one portion [of the floor] at one time and some on another portion [of the floor] at another time. If, however, [the oven] was heated only once and [the person] did not have the intent [to kasher it] to permit [it to be used] on Pesach when heating it, [matzos baked in it] should be forbidden even after the fact if there is a doubt whether coals were spread over the entire surface [of its floor]. ‫ ְכִּדין ְכִּלי ֶחֶרסא ֶשֵׁאין לוֹ‬,‫ ָבּאוּר‬1‫ ְכֶּשׁרוֶֹצה ֶלֱאפוֹת בּוֹ ַמָצּה – ָצ ִרי ְלַהְכִשׁירוֹ ַﬠל ְיֵדי ִלבּוּן‬,‫א ַתּנּוּר ֶשָׁאפוּ בּוֹ ָחֵמץ‬ ‫ ֶשְׁבָּפחוֹת ִמֵכּן ֵאינוֹ‬3,‫ג‬,‫ ָצ ִרי ְלַהִסּיקוֹ ָכּל ָכּ ַﬠד ֶשִׁיְּהיוּ ִניצוֹצוֹת ִנָתִּזין ִמֶמָּנּה‬, ‫ ְלִפיָכ‬2,‫ב‬.‫ֶהְכֵשׁר ֶאָלּא ַﬠל ְיֵדי ִלבּוּן‬ ‫ה‬.‫ד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"א‬,‫ִנְקָרא ִלבּוּן ָגּמוּר‬ ‫ ְלִפי ֶשְׁכּמוֹ‬,‫ ְוֵאין ַדּי לוֹ )ְלַהְכִשׁירוֹ( ְבֶּלָהָבה ִבְּלַבד‬,(‫ְוָצ ִרי ִלָזֵּהר ֶשֵׁיְּלכוּ ַהֶגָּחִלים ַﬠל ְפֵּני ֻכּלּוֹ )ְכֵּדי ְלַהְכִשׁיר ֶאת ֻכּלּוֹ‬ ‫ֶשְׁבָּכל ַהָשָּׁנה ְכֶּשֶׁנֱּאָפה ָחֵמץ ְבּתוֹכוֹ בּוֵֹלַﬠ ַמָמּשׁ ַﬠל ְיֵדי ֶגָּחִלים )ֶשְׁמַּפְזּ ִרים אוָֹתם ַﬠל ַגֵּבּי ַהַתּנּוּר ֹקֶדם ָהֲאִפָיּה( – ָכּ‬ ‫ ֲאִפלּוּ ִאם ִהִסּיקוּהוּ ַכָּמּה ְפָּﬠִמים ֹקֶדם ַהֶפַּסח – ֵאינוֹ ַמְסִפּיק ְלַהִתּיר ֶלֱאפוֹת בּוֹ ַמָצּה‬, ‫ ְלִפיָכ‬.‫הוּא פּוְֹלטוֹ ַﬠל ְיֵדי ֶגָּחִלים‬

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Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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‫ו‬. ‫ ִכּי ֶשָׁמּא ל ֹא ָהְלכוּ ַהֶגָּחִלים ַﬠל ְפֵּני ֻכּלּוֹ ָכּל ְזַמן ֶשׁלּ ֹא ִנְתַכֵּוּן ְלָכ‬,‫ ֶאָלּא ִאם ֵכּן ִכֵּוּן ְלַהִתּירוֹ ְלֹצֶר ַהֶפַּסח‬4,‫ְלַכְתִּחָלּה‬ ‫ ְדֵּכיָון ֶשֻׁהַסּק ַכָּמּה ְפָּﬠִמים ָקרוֹב ַהָדָּבר ֶשָׁהיוּ ֶגָּחִלים ַﬠל‬,‫ֲאָבל ְבִּדיֲﬠַבד ֶשָׁﬠַבר ְוָאָפה בּוֹ ַמצּוֹת – ֵישׁ ְלַהִתּיָרם ַבֲּאִכיָלה‬ ‫ ֲאָבל ִאם ל ֹא ֻהַסּק ֶאָלּא ַפַּﬠם ַאַחת ְול ֹא ִכֵּוּן ְלַהִתּירוֹ ְלֹצֶר ַהֶפַּסח ַﬠל ְיֵדי‬.‫ ַפַּﬠם ְבִּמְקָצת ֶזה וַּפַﬠם ְבִּמְקָצת ֶזה‬,‫ְפֵּני ֻכּלּוֹ‬ ‫ז‬:‫ֶהֵסּק ֶזה ְוָסֵפק ָלנוּ ִאם ָהְלכוּ ַהֶגָּחִלים ַﬠל ְפֵּני ֻכּלּוֹ – ֵישׁ ֶלֱאֹסר ֲאִפלּוּ ְבִּדיֲﬠַבד‬ 2 Some people are accustomed to making a new floor for an oven [for Pesach] so that it will not be necessary to kasher [the floor of the oven] through heating it. [That would be sufficient because] the chametz that was absorbed in the roof and walls [of the oven] will be released by libbun through [the oven’s] flames when it is heated to bake matzos. This is a desirable custom provided one places a base whose thickness is a thumbbreadth6 or more over the entire surface [of the floor].7 However, placing a thin coating [over the existing floor] is not at all effective. [Such a coating will] not intervene [and will not prevent] the chametz absorbed in [the oven’s] old floor from [re]emerging. ‫ח ֶשֶׁהָחֵמץ ַהָבּלוַּﬠ ְבַּגגּוֹ וְּבִקירוָֹתיו‬,‫ב ֵישׁ נוֲֹהִגין ְלַהִטּיל ַבַּתּנּוּר ַק ְרַקע ֲחָדָשׁה ְכֵּדי ֶשׁלּ ֹא ִיְצָט ְרכוּ ְלַהְכִשׁירוֹ ַﬠל ְיֵדי ֶהֵסּק‬ ‫ וִּבְלַבד ֶשַׁיִּטּילוּ בּוֹ ַק ְרַקע‬5,‫י‬.‫ט וִּמ ְנָהג ָיֶפה הוּא‬.‫הוּא ִנְפָלט ַﬠל ְיֵדי ִלבּוּן ַהַשְּׁלֶהֶבת ְכֶּשַׁמִּסּיִקין אוֹתוֹ ֶלֱאפוֹת בּוֹ ַהַמּצּוֹת‬ ‫ ֶשֵׁאיָנהּ ַמְפֶסֶקת ִבְּפֵני ִגּעוּל ָחֵמץ‬,‫ ֲאָבל ֲהָטָחה מוֶּﬠֶטת ֵאיָנהּ מוֶֹﬠֶלת ְכּלוּם‬7,‫ אוֹ יוֵֹתר ַﬠל ְפֵּני ֻכּלּוֹ‬6,‫ָﬠָבה ִבְּכֵדי ֶאְצַבּעיא‬ ‫יב‬:‫ַהָבּלוַּﬠ ְבַּק ְרָקִﬠיתוֹ ַהְיָשָׁנה ֶשׁלּ ֹא ֵיֵצא ַלחוּץ‬ 3 When one kashers [an oven] by heating it, it is desirable and proper to rake out and thoroughly clean out [any waste material] after heating [the oven], and then wait until it cools somewhat. Only afterwards should one heat it again to bake matzos in it. [The rationale is that] if one does not reheat [the oven], but [instead] bakes [the matzos]in it immediately after raking out the coals after the first time it was heated, and so too, if [the person] does not wait until [the oven] cools somewhat between heating [it the first time] and heating [it again], there is room for concern that he will not heat [the oven] that thoroughly the first time, when he heats it to kasher it. [He might be lax] because he is afraid lest he burn the matzos to be baked in [the oven] after the first time it was heated or after heating it the second time.8 ‫ג ְכֶּשַׁמְּכִשׁירוֹ ַﬠל ְיֵדי ֶהֵסּק – טוֹב ְוָיָשׁר הוּא ְלָג ְרפוֹ וְּלַנקּוֹתוֹ ֵהיֵטב ַאַחר ַהֶהֵסּקיג וְּלַהְמִתּין ַﬠד ֶשׁ ִיְּצַטֵנּן ְקָצתיד ְוַאַחר‬ ‫ ֶשִׁאם ל ֹא ַיִסּיקוּהוּ ֵשׁ ִנית ֶאָלּא י ֹאֶפה בּוֹ ִמָיּד ְלַאַחר ֶשָׁגַּרף ַהֶגָּחִלים ַאַחר‬,‫ָכּ ַיֲח ֹזר ְוַיִסּיקוּהוּ ֵשׁ ִנית ֶלֱאפוֹת בּוֹ ַהַמּצּוֹת‬ ‫ ְוֵכן ִאם ל ֹא ַיְמִתּין ֵבּין ֶהֵסּק ְלֶהֵסּק ַﬠד ֶשׁ ִיְּצַטֵנּן ְקָצת – ֵישׁ ָלֹחשׁ ֶשָׁמּא ל ֹא ַיִסּיֶקנּוּ ֵהיֵטב ָכּל ָכּ ַבֶּהֵסּק‬,‫ַהֶהֵסּק ָה ִראשׁוֹן‬ ‫ ְלִפי ֶשׁ ִיְּתָיֵרא ֶשׁלּ ֹא ִיָשּׂ ְרפוּ ַהַמּצּוֹת ֶשׁיּ ֹאֶפה בּוֹ ַאַחר ֶהֵסּק ָה ִראשׁוֹן אוֹ ַאַחר ֶהֵסּק‬,‫ָה ִראשׁוֹן ֶשַׁמִּסּיקוֹ ְלַהְכִשׁירוֹ‬ 8,‫טו‬:‫ַהֵשִּׁני‬ 4 It is permitted to bake matzos on a new9 earthenware tapka, i.e., a [cooking tile] under which a fire is kindled and on whose surface [foods] are baked. Since the fire burns forcefully under it, [the upper surface] becomes thoroughly hot even though the flames do not ascend over its upper surface. [Therefore,] the loaf [of matzah] will be baked immediately and will not become chametz. One must, however, be careful to kindle a fire under [the cooking tile] first [and wait] until it is very hot, and then attach the loaf [of matzah] to it. Similarly, when one bakes in a closed roasting pan without liquid,10 he must be careful to first kindle a fire under [the roasting pan, wait] until it is very hot, and then attach the loaf [of matzah] to it. Were one to attach [the matzah] first and then heat [the

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cooking tile or the roasting pan], there are grounds for concern that the loaf [of matzah] might become chametz before [the surface of the cooking tile or roasting pan] becomes thoroughly hot.11 Even after the fact, [i.e.,] one violated [these instructions] and attached [the matzah first and only] afterwards heated [the cooking tile or the roasting pan], it is proper to be stringent on Pesach and refrain from eating [a matzah baked in thismanner], if possible. ,‫ ְדַּה ְינוּ ְכִּלי ֶשַׁמִּסּיִקין ַתְּחָתּיו ִמְלַּמָטּה ְואוִֹפין ַﬠל ַגָּבּהּ ִמְלַמְﬠָלה – ֻמָתּר ֶלֱאפוֹת ָﬠָליו ַמצּוֹת‬9,‫ד ַטְפָּקא ֶשׁל ֶחֶרס ֲחָדָשׁה‬ ‫ ְוַהַפּת ֶנֱאֵפית ִמָיּד ְוֵאיָנהּ ָבָּאה‬,‫ְדֵּכיָון ֶשָׁהאוּר שׁוֵֹלט ַתְּחָתּיו הוּא ִנ ְרָתּח ָיֶפה ַאף ַﬠל ִפּי ֶשֵׁאין ַהַשְּׁלֶהֶבת עוָֹלה ַﬠל ַגָּבּיו‬ ‫טז‬.‫ִליֵדי ִחמּוּץ‬ ‫יז ְוֵכן ְכֶּשׁאוֶֹפה ְבִּאְלָפּס‬.‫ֲאָבל ֵישׁ ִלָזֵּהר ְלַהִסּיק ַתְּחָתּיו ְתִּחָלּה ַﬠד ֶשׁ ִיְּהֶיה ֻמ ְרָתּח ֵהיֵטב ְוַאַחר ָכּ ַיְדִבּיק ַהַפּת ַﬠל ַגָּבּיו‬ ‫ ֶשִׁאם ַיְדִבּיק‬,‫ ]ִיָזֵּהר[ ְלַהִסּיק ַתְּחָתּיו ְתִּחָלּה ַﬠד ֶשׁ ִיְּהֶיה ֻמ ְרָתּח ֵהיֵטב ְוַאַחר ָכּ ַיְדִבּיק ַהַפּת ְבּתוָֹכהּ‬10,‫ְבּל ֹא ַמְשֶׁקהיח‬ ‫ ַוֲאִפלּוּ ְבּ ִדיֲﬠַבד ֶשָׁﬠַבר‬11,‫יט‬.‫ַהַפּת ִמְתִּחָלּה ְוַאַחר ָכּ ַי ְרִתּיֶחנּוּ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ֹקֶדם ֶשׁ ִיְּהֶיה ֻמ ְרָתּח ֵהיֵטב ַתְּחִמיץ ַהַפּת‬ ‫ ְוִהְדִבּיק ְוַאַחר ָכּ ִה ְרִתּיַח – ָנכוֹן ְלַהֲחִמירכ ֶשׁלּ ֹא ְלָאְכָלהּ ְבֶּפַסח ִאם ֶאְפָשׁר לוֹ‬: 5 If one placed a matzah on a piece of paper in the oven to bake [the matzah] with the paper,12 one should not rule stringently regarding [such matzah] after the fact, since the heat of the [oven’s] fire certainly had an effect on [the dough] via the paper, and it baked [there] rapidly before it could become chametz. However, as an initial preference, it is desirable to be careful not to [bake matzah in this manner].13 ‫ ֶשְׁבַּוַדּאי ָשַׁלט ָבּהּ ֹחם ָהאוּר‬,‫ – ֵאין ְלַהֲחִמיר ָבּהּ ְבִּדיֲﬠַבד‬12‫ה ִאם ָשׂמוּ ַמָצּה ַﬠל ַה ְנָּיר ְבּתוֹ ַהַתּנּוּר ֶלֱאפוָֹתהּ ִﬠם ַה ְנָּיר‬ 13,‫כא‬:‫ ֲאָבל ְלַכְתִּחָלּה טוֹב ִלָזֵּהר ֶשׁלּ ֹא ַלֲﬠשׂוֹת ֵכּן‬,‫ֶדֶּר ַה ְנָּיר ְוֶנֱאֵפית ִבְּמֵהָרה ֹקֶדם ֶשַׁתְּסִפּיק ְלִהְתַחֵמּץ‬ 6 It is desirable to be stringent and to admonish [people] not to bake cakes [of matzah] in a mixture of smoldering coals and ash.14 Similarly, one should [admonish people] not to bake [dough for matzah] in the sun. [The rationale for these stringencies is that] there are grounds for concern that [in both instances, the dough] will become chametz before it begins to bake. If one violated [these instructions] and baked [matzah] in a mixture of smoldering coals and ash, [the matzah] is permitted to be eaten. [Indeed,] one is [even] permitted to fulfill his obligation [to eat matzah on Pesach night] with it. However, if one violated [these instructions] and baked [dough] in the sun, even though [the cakes of matzah] are permitted to be eaten because the heat is [sufficiently] intense for the [the dough] to bake15 and the heat will not allow [the dough] to become chametz, but instead, [the matzah] will bake immediately, [nevertheless, a person] may not fulfill his obligation with [these matzos], even after the fact. [The rationale is that dough] baked in the sun is not called bread at all,16 and the Torah specified that [matzah must be] “poor man’s bread.”17 By contrast, [dough] baked by the heat of fire is called “bread” even when it is not baked in an oven but in a closed roasting pan without liquid.18 ‫כג ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ַיְחִמיצוּ ֹקֶדם‬,‫ ְוֵכן ֶשׁלּ ֹא י ֹאֶפה ַבַּחָמּה‬14,‫כב‬,‫ו טוֹב ְלַהֲחִמיר ְוִלְמחוֹת ֶשׁלּ ֹא י ֹאֶפה ֲחָררוֹת ְבֶּרֶמץ‬ ‫כה‬.‫ וֻּמָתּר ָלֵצאת ָבֶּהן ְיֵדי חוָֹבתוֹ‬,‫כד ְוִאם ָﬠַבר ְוָאָפה ְבֶּרֶמץ – ֻמָתּרוֹת ַבֲּאִכיָלה‬.‫ֶשַׁיְּתִחילוּ ֶלֱאפוֹת‬ ‫ ֵאין ַהֹחם‬15‫ ְדֵּכיָון ֶשַׁהֹחם ָגּדוֹל ָכּל ָכּ ַﬠד ֶשׁיּוַּכל ֶלֱאפוֹת‬,‫ ַאף ַﬠל ִפּי ֶשֻׁמָּתּרוֹת ַבֲּאִכיָלה‬,‫ֲאָבל ִאם ָﬠַבר ְוָאָפה ַבַּחָמּה‬ ‫ ְלִפי‬,‫כו ִמָכּל ָמקוֹם ֵאין ָאָדם יוֵֹצא ָבֶּהן ְיֵדי חוָֹבתוֹ ֲאִפלּוּ ְבּ ִדיֲﬠַבד‬,‫ַמ ִנּיָחן ְלִהְתַחֵמּץ ֶאָלּא ִמָיּד ֵהן ַמְתִחיִלין ְלֵהָאפוֹת‬ ‫ "ֶלֶחם ֹעִני‬17:‫ ְוַהתּוָֹרה ָאְמָרה‬16,‫כז‬,‫"ֶשָׁהָאפוּי ַבַּחָמּה ֵאינוֹ ָקרוּי ֶלֶחם ְכָּלל‬.

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18,‫כט‬:‫ֲאָבל ָהָאפוּי ְבֹּחם ָהאוּר ָקרוּי ֶלֶחם ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶנֱאֶפה ַבַּתּנּוּר ֶאָלּא ָבִּאְלָפּסכח ְבּל ֹא ַמְשֶׁקה‬ 7 Similar [laws apply] if [a loaf of matzah] is baked in the ground, e.g., t’ruknin – [a baked product produced by] making a hollow in the ground [beneath] a cooking range. A mixture of flour and water is placed there and it bakes there. Even though the consistency [of this dough] is very loose and it does not have the form of bread – therefore, the blessing HaMotzi is not recited over it unless one uses it as the basis for a meal,19 as stated in sec. 168[:13]20 – a person may nevertheless fulfill his obligation [to eat matzah] on Pesach with it,21 even as an initial and preferred option. [The rationale is that] this is “poor man’s bread,” for a poor man does not have an oven and bakes his bread in the ground [in this manner]. ‫לא ְוהוּא ֶשׁעוִֹשׂין גּוָּמא ְבַּק ְרַקע ַהִכּיָרה ְונוְֹת ִנין ָשׁם ֶקַמח וַּמ ִים ְמֹעָרִבין ְוֶנֱאֶפה‬,‫ל ְכּגוֹן ְטרוָֹקִנין‬,‫ז ְוֵכן ִאם ֶנֱאָפה ַבַּקּ ְרַקע‬ ‫לב ַאף ַﬠל ִפּי ֶשְׁבִּליָלָתהּ ַרָכּה ְמֹאדלג ְוֵאין ָﬠָליו צוַּרת ַפּתלד וְּלָכ ֵאין ְמָב ְרִכין ָﬠָליו "ַהמּוִֹציא" ֶאָלּא ִאם ֵכּן ָקַבע‬.‫ָשׁם‬ ‫ ֲאִפלּוּ‬21,‫ – ַאף ַﬠל ִפּי ֵכן ָאָדם יוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ ְבֶּפַסחלו‬20,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"חלה‬19‫ָﬠָליו ְסעוָּדתוֹ‬ ‫לח‬:‫לז ֶשֵׁאין ֶלָﬠִני ַתּנּוּר ְואוֶֹפה ַלְחמוֹ ַבַּקּ ְרַקע‬,"‫ ְלִפי ֶשֶׁזּהוּ "ֶלֶחם ֹע ִני‬,‫ְלַכְתִּחָלּה‬ 8 When matzah is baked to the extent that, if it is sliced, strands of dough will not extend from it, one may fulfill his obligation with it16 even as an initial and preferred option despite the fact that it will come apart when it is moved.22 Before [dough] is baked to this extent, however, it is not called “bread,” but “dough,” and one who eats it does not fulfill his obligation. As an initial and preferred option, one must be careful not to take [matzah] out of the oven until it is baked to this extent, even if he returns it [to the oven] immediately. [The rationale is that] since [at this stage, the matzah] is still considered as “dough,” it is possible that it will become chametz when it is outside of the oven.23 If [a person] violated [these instructions] and removed [the matzah before it reached this stage, the matzah] is permitted to be eaten, whether or not he returned it [to the oven]. There are, [however,] authorities who forbid [eating such matzah] even if one returned it [to the oven] immediately. [Their rationale is that] since the matzah is hot, there is concern that it became chametz in the one moment when it was outside the oven, for it becomes chametz faster – even in less than the amount [of time it takes to walk] a mil24– due to its heat, as explained in sec. 459[:11]. Moreover, even the baker’s peel with which [the matzah] was removed from the oven is forbidden25 because [the matzah] might have become chametz while it was on the baker’s peel outside the oven. ‫לט ַאף ַﬠל ִפּי ֶשִׁהיא ִנְפֶרֶכת ְכֶּשְׁמַּטְלְטִלין‬,‫ח ַמָצּה ֶשֶׁנֱּאֵפית ַﬠד ֶשִׁאם פּוֹ ְרִסין אוָֹתהּ ֵאין חוִּטין ִנְמָשִׁכין ִמֶמָּנּה‬ ‫מא ֲאָבל ֹקֶדם ֶשֶׁנֱּאֵפית ַכִּשּׁעוּר ַהֶזּה – ֵאיָנהּ ִנְקֵראת ֶלֶחם‬,‫ ֲאִפלּוּ ְלַכְתִּחָלּה‬16‫ – ַאף ַﬠל ִפּי ֵכן יוְֹצִאין ָבּהּ‬22,‫אוָֹתהּמ‬ ‫מב ְוָהאוְֹכָלהּ ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬,‫ֶאָלּא ִﬠָסּה‬. ‫מג ְדֵּכיָון ֶשִׁהיא ִנְקֵראת‬,‫וְּלַכְתִּחָלּה ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלהוִֹציָאהּ ִמן ַהַתּנּוּר ֹקֶדם ֶשֶׁנֱּאֵפית ַכִּשּׁעוּר ַהֶזּה ַאף ֶשַׁיֲּחִזיֶרָנּה ִמָיּד‬ 23,‫מה‬.‫ִﬠָסּה ְיכוָֹלה ִהיא ָלבוֹא ִליֵדי ִחמּוּץמד ְכֶּשִׁהיא חוּץ ַלַתּנּוּר‬ ‫מו‬.‫ ֵבּין ֶשֶׁהֱחִזיָרהּ ֵבּין ֶשׁלּ ֹא ֶהֱחִזיָרהּ ְכָּלל – ֻמֶתֶּרת ַבֲּאִכיָלה‬,‫ְוִאם ָﬠַבר ְוהוִֹציָאהּ‬ ,‫ ְדֵּכיָון ֶשַׁהַמָּצּה ִהיא ַחָמּה ֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְתַחְמָּצה ְבֶּרַגע ֶאָחד זוֹ ֶשָׁהְיָתה חוּץ ַלַתּנּוּר‬,‫ְוֵישׁ אוְֹס ִריןמז ֲאִפלּוּ ֶהֱחִזיָרהּ ִמָיּד‬ ‫מח ְוַאף ַהִמּ ְרֶדּה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ט‬24,‫ִכּי ַﬠל ְיֵדי ַהֲחִמימוּת ְמַמֶהֶרת ְלַהְחִמיץ ֲאִפלּוּ ְבָּפחוֹת ִמִשּׁעוּר ִמיל‬ ‫מט‬:‫ ִכּי ֶשָׁמּא ִנְתַחְמָּצה ְבּעוָֹדהּ ַﬠל ַהִמּ ְרֶדּה חוּץ ַלַתּנּוּר‬25,‫ֶשׁהוִֹציאוָּה ָבּהּ ִמן ַהַתּנּוּר ֲאסוָּרה‬

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9 With regard to the halachah, one should be stringent as dictated by the latter opinion. Similarly, it has become widespread custom to forbid matzah from which strands [of dough] extend. If one cannot determine whether strands [of dough] extend from [a matzah] or not, it is desirable to be stringent and to forbid [the matzah] because of the doubt. Nevertheless, if one [can] stick his finger into [the matzah] and dough will not become attached to it, there is no room for doubt, [for then certainly] strands [of dough] will [not] extend from it. If the surface [of the matzah] has yet to [form a] crust, it is certain that strands [of dough] will extend from it. ‫נא ְוִאם ֵאין‬.‫נ ְוֵכן ִנְתַפֵּשּׁט ַהִמּ ְנָהג ֶלֱאֹסר ַמָצּה ֶשׁחוִּטין ִנְמָשִׁכין ִמֶמָּנּה‬.‫ט וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ִאם תּוֵֹחב‬,‫נב וִּמָכּל ָמקוֹם‬.‫ְיכוִֹלין ַלֲﬠֹמד ָﬠֶליָה ִאם חוִּטין ִנְמָשִׁכין ִמֶמָּנּה ִאם ָלאו – טוֹב ְלַהֲחִמיר וְּלָאְסָרהּ ִמָסֵּפק‬ ‫נג ְוִאם ֲﬠַד ִין ל ֹא ָק ְרמוּ ָפֶּניָה – ְבָּידוַּﬠ‬.‫ֶאְצָבּעוֹ ְלתוָֹכהּ ְוֵאין ָבֵּצק ִנ ְדָבּק בּוֹ – ֵאין ְלִהְסַתֵּפּק ְכָּלל ִאם חוִּטין ִנְמָשִׁכין ִמֶמָּנּה‬ ‫נד‬:‫ֶשׁחוִּטין ִנְמָשִׁכין ִמֶמָּנּה‬ 10 [The following law applies] if one returned [a matzah] to the oven when it was whole without slicing it to see if strands [of dough] extend from it: [The matzah] should be permitted provided its surface had crusted slightly when it was taken out, [for] in this regard the first perspective can be relied upon so as not to presume that [the matzah] becomes prohibited merely because of a doubt26 whether strands [of dough] would have extended from it. ‫י ְוִאם ֶהֱחִזיָרהּ ַלַתּנּוּר ְכֶּשִׁהיא ְשֵׁלָמה ֶשׁלּ ֹא ְפָּרָסהּ ִל ְראוֹת ִאם חוִּטין ִנְמָשִׁכין ִמֶמָּנּה – ֵישׁ ְלַהִתּיָרהּ ִאם ָק ְרמוּ ָפֶּניָה ְקָצת‬ ‫ לוַֹמר ֶשָׁמּא ָהָיה חוִּטין ִנְמָשִׁכין‬26‫ ְוֵישׁ ִלְסֹמ ָבֶּזה ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ֶשׁלּ ֹא ְלַהֲחִזיק ִאסּוּר ִמָסֵּפק‬,‫ְכֶּשׁהוִֹציָאהּ‬ ‫נה‬:‫ִמֶמָּנּה‬ 11 [The status of] the baker’s peel [is as follows]: If one [used it] to remove a matzah from which strands [of dough] extended, it should not be prohibited. However, as an initial preference, one should not use it to take out other matzos. Nevertheless, [if the baker’s peel was used to take other matzos out of the oven,] after the fact, one may rely on the first opinion and not forbid any matzos which were taken out with it afterwards.27 ‫ ֶשֵׁאין ְלהוִֹציא ָבּהּ עוֹד‬,‫יא ְוַהִמּ ְרֶדּה ִאם הוִֹציאוּ ָבּהּ ַמָצּה ֶשָׁהיוּ חוִּטין ִנְמָשִׁכין ִמֶמָּנּה – ֵאין ְלָאְסָרהּ ֶאָלּא ְלַכְתִּחָלּה‬ 27,‫נו‬: ‫ ֲאָבל ְבִּדיֲﬠַבד ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ֶשׁלּ ֹא ֶלֱאֹסר ַהַמּצּוֹת ֶשׁהוִֹציא ָבּהּ ַאַחר ָכּ‬,‫ַמצּוֹת‬ 12 A person may fulfill his obligation [to eat matzah] with matzah that was soaked in water after it was baked,28 provided [the matzah] did not dissolve. Even if [the matzah] softens in the water, it is not removed from the category of bread as long as it has not dissolved entirely.29 Nevertheless, as an initial preference, it is preferable not to fulfill one’s obligation with matzah that was soaked [in water] unless one is elderly or ill and has difficulty eating dry matzah. Matzah may then be soaked in water for [such a person]. One must be careful not to [allow matzah] to soak in water for 24 hours. [The rationale is that] all [foods] that soak [in liquid] for 24 hours are considered as kavush, “pickled,” and [substances that are] kavush are considered as “cooked.”30 [Thus, the matzah is disqualified, for] one may not fulfill his obligation [to eat matzah] with matzah that is cooked, as will be explained.31 [When one must soak the matzah before eating it,] one must take care to soak an entire olive-sized portion [at once]. If, however, one soaks pieces smaller than an olive-sized portion, he may not fulfill his obligation with them if they soaked so long that the water turned white because of them. [In that instance, the pieces of 12/16/2020, 10:36 PM

Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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matzah] have already ceased being [included] in the category of bread,32 as explained in sec. 168[:18].33 [Matzah with which one desires to fulfill the mitzvah of eating matzah] may only be soaked in water, but not in other liquids or mei peiros,34nor in soup.35 [The rationale is that these liquids] diminish the flavor of matzah, for they add their own flavor. True, it is not necessary to taste the flavor of matzah in one’s mouth, [as reflected by the law] to be explained in sec. 475[:25], that even one who swallows matzah and does not chew it fulfills his obligation. Nevertheless, the matzah itself must have the flavor of matzah and not have its flavor diminished by another flavor.36 ‫נח ְוַאף ַﬠל ִפּי ֶשׁ ִנְּתַמְסְמָסה‬.‫ ְוהוּא ֶשׁלּ ֹא ִנמּוָֹחה‬28,‫נז‬,‫יב יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ְבַּמָצּה ְשׁרוָּיה ְבַּמ ִים ְלַאַחר ֲאִפָיָּתהּ‬ 29.‫ַבַּמּ ִיםנט – ל ֹא ָיְצָא)ת(ה ִמְכַּלל ֶלֶחם ָכּל ְזַמן ֶשׁלּ ֹא ִנמּוָֹחה ְלַגְמֵרי‬ – ‫ ֶאָלּא ִאם ֵכּן הוּא ָזֵקן אוֹ חוֶֹלה ְוָקֶשׁה לוֹ ֶלֱאֹכל ַמָצּה ְיֵבָשׁה‬,‫ ְלַכְתִּחָלּה טוֹב ֶשׁלּ ֹא ָלֵצאת ְבַּמָצּה ְשׁרוָּיה‬,‫וִּמָכּל ָמקוֹם‬ ‫ס‬.‫ָאז שׁוֹ ִרין לוֹ ְבַּמ ִים‬ 30,‫סב‬,‫ ַוֲהֵרי הוּא ִכְּמֻבָשּׁל‬,‫סא ֶשָׁכּל ַה ִנְּשֶׁרה ֵמֵﬠת ְלֵﬠת ִנְקָרא ָכּבוּשׁ‬,‫ְוָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְתֵּהא ִנְשֵׁרית ַבַּמּ ִים כ"ד ָשׁעוֹת‬ 31,‫סג‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ְוֵאין יוְֹצִאין ְבַּמָצּה ְמֻבֶשֶּׁלת‬ ‫ ֲאָבל ִאם ַיְשֶׁרה ְפּרוּסוֹת ְפּחוּתוֹת ִמְכַּז ִית – ֵאינוֹ יוֵֹצא ָבֶּהן ְיֵדי חוָֹבתוֹ ִאם ִנְשׁרוּ‬,‫ְוָצ ִרי ִלָזֵּהר ִלְשׁרוֹת ְכַּז ִית ָשֵׁלם ְבַּיַחד‬ 33,‫סה‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ח‬32,‫סד‬,‫ ֶשְׁכָּבר ִנְתַבְּטּלוּ ִמתּוַֹרת ֶלֶחם‬,‫ָכּל ָכּ ַﬠד ֶשִׁנְּתַלְבּנוּ ַהַמּ ִים ֵמֲחָמָתן‬ ‫ ְלִפי ֶשֵׁהן ְמִפיִגין ֶאת ַטַﬠם‬35,‫סח‬,‫ ְול ֹא ְבָּמָרק‬34,‫סו ֲאָבל ל ֹא ִבְּשָׁאר ַמְשִׁקיןסז וֵּמי ֵפּרוֹת‬,‫ְול ֹא ַיְשֶׁרה ֶאָלּא ְבַּמ ִים‬ – ‫ ֶשֲׁאִפלּוּ ָבַּלע ַמָצּה ְול ֹא ְלָﬠָסהּ‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ֶשׁ ִיְּטֹעם ַטַﬠם ַמָצּה ְבִּפיו‬.‫ ֶשׁנּוְֹתִנין ָבּהּ ַטַﬠם ֶשָׁלֶּהם‬,‫ַהַמָּצּה‬ ‫ ְול ֹא ֶשׁיּוַּפג ַטְﬠָמהּ ַﬠל ְיֵדי‬,‫סט ִמָכּל ָמקוֹם ַהַמָּצּה ַﬠְצָמהּ ָצ ִרי ֶשׁ ִיְּהֶיה ָבּהּ ַטַﬠם ַמָצּה‬,‫ָיָצא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ה‬ 36,‫ע‬:‫ַטַﬠם ַאֵחר‬ 13 Nevertheless, if one who is elderly or ill cannot eat matzah soaked in water, [matzah] should be soaked for him in wine or other liquids so that he will not fail to observe the mitzvah of [eating] matzah. [The rationale is that] there are authorities who maintain that even wine and other liquids do not nullify the flavor of matzah since [the matzah] was [merely] soaked in them, not cooked in them. By contrast, any other persons who ate matzah that was soaked in a liquid other than water do not fulfill their obligation [to eat matzah on Pesach night].37 They must eat matzah again. [This law applies] both with regard to the olive-sized portion [required to be eaten after reciting] the blessing [al achilas] matzah38 and with regard to the olive-sized portion [required to be eaten] for the afikoman,39for fundamentally, [the halachah] follows the first opinion. ‫ ְכֵּדי‬,‫ ִאם ַהָזֵּקן אוֹ ַהחוֶֹלה ִאי ֶאְפָשׁר לוֹ ֶלֱאֹכל ַמָצּה ַהְשּׁרוָּיה ְבַּמ ִים – שׁוֹ ִרין לוֹ ְבַּי ִין אוֹ ִבְּשָׁאר ַמְשִׁקין‬,‫יג וִּמָכּל ָמקוֹם‬ ‫ ֵכּיָון ֶשׁלּ ֹא ִנְתַבְּשָּׁלה‬,‫עא ִכּי ֵישׁ אוְֹמ ִריםעב ֶשַׁאף ַהַיִּין וְּשָׁאר ַמְשִׁקין ֵאיָנן ְמִפיִגין ַטַﬠם ַהַמָּצּה‬,‫ֶשׁלּ ֹא ִיְתַבֵּטּל ִמִמְּצַות ַמָצּה‬ ‫ָבֶּהן ֶאָלּא ֶשִׁנְּשֵׁרית ָבֶּהן‬. ‫ ְוָצ ִרי ַלֲח ֹזר ְוֶלֱאֹכל‬37,‫ֲאָבל ְשָׁאר ָכּל ָאָדם ֶשָׁאַכל ַמָצּה ַהְשּׁרוָּיה ִבְּשָׁאר ָכּל ַהַמְּשִׁקין חוּץ ִמַמִּים – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ִכּי ָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬39,‫עג‬,‫ ֵבּין ַהְכַּז ִית ֶשׁל ֲאִפיקוָֹמן‬38‫ ֵבּין ַהְכַּז ִית ֶשׁל ִבּ ְרַכּת ַמָצּה‬,‫ַמָצּה ַאֶחֶרת‬: 14 One may not fulfill his obligation with a matzah that was cooked after being baked.40 [This law] applies even after the fact, and even for one who is elderly or ill. [The rationale is that] cooking nullifies the flavor of the matzah. [The above law] applies even if [the matzah] was not cooked in boiling water, but [merely] fell into

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water that was yad soledes bo, [i.e., so hot that a hand would recoil from touching it,]41 and it was removed immediately. [The matzah] is [nevertheless] considered as cooked and one may not fulfill his obligation [to eat matzah] with it. When does the above apply? When [the matzah] fell into a k’li rishon.42If, by contrast, it fell into a k’li sheni,43one [may] fulfill his obligation [with it], because a k’li sheni does not cook. Nevertheless, as an initial and preferred option, one should be stringent [and not fulfill his obligation with such matzah] except out of necessity. [The rationale is that] there are authorities who are in doubt [concerning the matter], and are concerned that bread [i.e., matzah] will cook even in a k’li sheni, as explained in sec. 318[:12].44 ‫ ְלִפי ֶשַׁהִבּשּׁוּל ְמַבֵטּל ֶאת‬,‫ ֲאִפלּוּ ְלָזֵקן אוֹ ְלחוֶֹלה‬,‫ ֲאִפלּוּ ְבִּדיֲﬠַבד‬40,‫יד ֵאין יוְֹצִאין ְבַּמָצּה ַהְמֻּבֶשֶּׁלת ְלַאַחר ֲאִפָיָּתהּעד‬ – ‫ ֶוֱהִסיָרהּ ִמָיּד‬41,‫עה ַוֲאִפלּוּ ל ֹא ִנְתַבְּשָּׁלה ְבּרוְֹתִחין ֶאָלּא ֶשָׁנְּפָלה ְלתוֹ ַמ ִים ַחִמּיןעו ֶשַׁהָיּד סוֶֹלֶדת בּוֹעז‬.‫ַטַﬠם ַהַמָּצּה‬ ‫ ְוֵאין יוְֹצִאין ָבּהּ‬,‫ֲהֵרי ִהיא ִנְקֵראת ְמֻבֶשֶּׁלת‬. ‫ ֶשְׁכִּלי ֵשִׁני‬,‫ – יוְֹצִאין ָבּהּ‬43‫ ֲאָבל ִאם ָנְפָלה ְלתוֹ ְכִּלי ֵשׁ ִני‬42,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁנְּפָלה ְלתוֹ ְכִּלי ִראשׁוֹן‬ ‫ֵאינוֹ ְמַבֵשּׁל‬. ‫ ְלִפי ֶשֵׁיּשׁ ִמְסַתְּפִּקיןעח ְוחוְֹשִׁשׁין ַﬠל ַהַפּת ֶשָׁמּא ִהיא ִמְתַבֶּשֶּׁלת ַאף‬, ‫ ֵישׁ ְלַהֲחִמיר ְלַכְתִּחָלּה ִאם ל ֹא ְלֹצֶר‬,‫וִּמָכּל ָמקוֹם‬ 44,‫פ‬:‫עט ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן שי"ח‬,‫ִבְּכִלי ֵשׁ ִני‬ 15 The laws that apply to matzah that was baked together with chametz in one oven or [that apply] when [matzah and chametz] touched one another are explained in sec. 447[:5, 9].45 Consult that source. ‫ ַﬠֵיּן ָשׁם‬45,‫פא‬,‫טו ִדּין ַמָצּה ֶשֶׁנֱּאֵפית ִﬠם ָחֵמץ ְבַּתנּוּר ֶאָחד אוֹ ִאם ָנְגעוּ ֶזה ָבֶּזה – ִנְתָבֵּאר ְבִּסיָמן תמ"ז‬: 16 [The following laws apply to] matzah that became folded over in an oven and [the portions that] folded over became attached [to each other]:46 If [the matzah was baked] before Pesach – even on the day before Pesach from the sixth hour onward47 – one should remove the place where [the matzah] folded over, for there is concern that [some of the dough] there became chametz. [The rationale is that] it is possible that the heat of the [oven’s] fire was not effective where [the folded-over portions of the doughfor matzah] are attached [to each other to the extent that] it would begin to bake immediately. [Thus, it is possible] that [the dough] became chametz in [that place] before it began to bake there. In addition, [the person] should remove the portion [of the matzah that the folded over portion of dough] touched, i.e., the width of a thumbbreadth6 around the folded-over portion, as is the law applying to chametz that touched matzah. As stated in sec. 447[:5, in such an instance,] the width and depth of a thumbbreadth around the place of contact are forbidden. The remainder of the matzah is permitted to be eaten, even if it is not 60 times the size of the folded-over portion. In contrast, when matzah was baked during Pesach and became folded over in the oven – even if only the slightest portion of it became folded over – stringency [is required] and the entire [matzah] is forbidden.48 [The rationale is that] since the chametz49is joined to the matzah in one piece, there is concern that perhaps the flavor of the chametz spread throughout the entire matzah. Even though [the remainder of] the matzah is 60 times larger than [the flavor of chametz that spread within it, the flavor of chametz] is not nullified [in this far larger amount], because on Pesach, even the slightest trace of chametz brings about a prohibition.

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If, however, this portion that is folded over becomes joined [while] in the oven with another matzah, the other matzah does not become forbidden in its entirety – even if [the two matzos become] attached to each other (see sec. 457[:2]).50 [Instead,] it is sufficient to remove a thumbbreadth [of matzah from] around the point of contact.51 [The rationale is that] becoming attached does not cause [the two matzos] to be considered as actually [being] a single entity. ‫ ֲאִפלּוּ ְבֶּﬠֶרב ֶפַּסח ִמֵשּׁשׁ ָשׁעוֹת‬,‫ ִאם הוּא ֹקֶדם ַהֶפַּסח‬,‫טז ַמָצּה ֶשִׁנְּתַכְּפָּלה ַבַּתּנּוּרפב ְו ִנְתַדְּבָּקהפג ָשׁם ִבְּמקוֹם ַהֵכֶּפל‬ ‫פד ִכּי ֶשָׁמּא ל ֹא ָהָיה ֹחם ָהֵאשׁ ָיכוֹל ִלְשׁ ט ְבֹּכַח ֵבּין ַהְדָּבִקים‬,‫ – ֵמִסיר ְמקוֹם ַהֵכֶּפל ֶשֵׁיּשׁ בּוֹ ֲחַשׁשׁ ִחמּוּץ‬47‫וְּלַמְﬠָלה‬ 6‫פו ְדַּה ְינוּ ְכֹּרַחב גּוָּדל‬,‫פה וֵּמִסיר עוֹד ְמקוֹם ַמָגּעוֹ‬,‫ְלַהְתִחיל ֶלֱאפוֹת ָשׁם ִמָיּד ְו ִנְתַחֵמּץ ָשׁם ֹקֶדם ֶשִׁהְתִחיל ֶלֱאפוֹת ָשׁם‬ ‫פז‬,‫ ְכִּדין ָחֵמץ ֶשָׁנַּגע ְבַּמָצּה ֶשׁאוֵֹסר ְמקוֹם ַמָגּעוֹ ְבֹּעֶמק ְכֹּרַחב גּוָּדל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬,‫ָסמוּ ִלְמקוֹם ַהֵכֶּפל‬ ‫פח‬.‫וְּשָׁאר ַהַמָּצּה ֻמָתּר ַבֲּאִכיָלה ַאף ַﬠל ִפּי ֶשֵׁאין ָבּהּ ִשִׁשּׁים ֶנֶגד ְמקוֹם ַהֵכֶּפל‬ ‫ ֲאִפלּוּ ל ֹא ִנְתַכֵּפּל ֶאָלּא ַמֶשּׁהוּ ִמֶמָּנּה – ַמֲחִמי ִרין ְלָאְסָרהּ‬,‫ֲאָבל ַמָצּה ֶשֶׁנֱּאֵפית ְבּתוֹ ַהֶפַּסח ְו ִנְתַכְּפָּלה ַבַּתּנּוּר‬ ‫צ ְוַאף‬.‫ ְמֻחָבּר ַבַּמָּצּה ַבֲּחִתיָכה ַאַחת – חוְֹשִׁשׁין ֶשָׁמּא ִנְתַפֵּשּׁט ַטַﬠם ֶהָחֵמץ ְבָּכל ַהַמָּצּה‬49‫ ְדֵּכיָון ֶשֶׁהָחֵמץ‬48,‫פט‬,‫ֻכָּלּהּ‬ ‫ ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬,‫ַﬠל ִפּי ֶשֵׁיּשׁ ַבַּמָּצּה ִשִׁשּׁים ֶנְגדּוֹ – ֵאיָנהּ ִמְתַבֵּטּל ְבּתוָֹכהּ‬. ‫ֲאָבל ִאם ְמקוֹם ַהֵכֶּפל ַהֶזּה ִנְתַחֵבּר ַבַּתּנּוּר ְבַּמָצּה ַאֶחֶרת ֲאִפלּוּ ֵהן נוְֹשִׁכין )ַﬠֵיּן ִסיָמן תנ"זצא( – ֵאינוֹ אוֵֹסר ֶאת‬ ‫צב‬:‫ ְלִפי ֶשַׁה ְנִּשׁיָכה ֵאיָנהּ ְמַחֶבֶּרת אוָֹתן ִלְהיוֹת ַכֲּחִתיָכה ַאַחת ַמָמּשׁ‬51,‫ ְוַדי ִבְּנִטיַלת ְמקוֹם ַמָגּעוֹ ְכֹּרַחב גּוָּדל‬50,‫ֻכָּלּהּ‬ 17 If a) the folded over portion of [the matzah] had been glazed with fat and it came in contact with another matzah that was so hot that a hand would recoil from it52 or, similarly, b) if the other matzah with which [the folded over portion of matzah] came in contact was glazed with fat at the place of contact even when the portion [of the matzah] that was folded over was not glazed, [both matzos] become forbidden entirely. [The relevant laws parallel] the laws that apply when a loaf of chametz comes in contact with a loaf that is matzah and one of them is glazed with fat, which were explained in sec. 447[:6]. See the rationale [stated] in that [source].53 ‫ ְוֵכן ִאם אוָֹתהּ ַמָצּה ֶשָׁנְּגָﬠה ָבּהּ‬52,‫צג‬,‫יז ְוִאם ְמקוֹם ַהֵכֶּפל הוּא ָמשׁוַּח ְבֻּשָׁמּן ְוָנַגע ְבַּמָצּה ַאֶחֶרת ַחָמּה ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬ ‫ ְכִּדין ִכָּכּר ָחֵמץ‬,‫צד ַאף ַﬠל ִפּי ֶשְׁמּקוֹם ַהֵכֶּפל ֵאינוֹ ָמשׁוַּח – ֲהֵרי הוּא אוֵֹסר ֶאת ֻכָּלּהּ‬,‫שָׁמּן ִבְּמקוֹם ַמָגָּﬠהּ‬ ֻ ‫ִהיא ְמשׁוָּחה ְבּ‬ 53:‫צה ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ֶשָׁנַּגע ְבִּכַכּר ַמָצּה ְוֶאָחד ֵמֶהן ָמשׁוַּח ְבֻּשָׁמּן ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ז‬ 18 However, [different laws apply] if the matzah that became folded over came in contact with another matzah at a place other than the folded-over portion, [i.e.,] the part of [the matzah] that did not fold over came in contact with another matzah. Even if they are both glazed with fat, it is only necessary to remove the outer surface at the place of contact.54 [The rationale is that] the flavor [of chametz] that is absorbed [in the matzah] is not transmitted from one piece [of matzah] to the other without [intervening] liquid55 even if both [matzos] were fatty,56 unless the forbidden substance itself is fatty, as explained in sec. 447.57 See the rationale [explained] there. Even if the two matzos become joined to each other in the oven to the extent that they are attached, the attachment does not join them to [the extent that they are considered] as actually one entity. Instead, [they are considered as] two entities that came in contact with each other, and a forbidden substance absorbed in one piece [of matzah] is not transmitted to the other without [intervening] liquid. ‫ ֶאָלּא ִמְקָצָתהּ ַהֵשּׁ ִני ֶשׁלּ ֹא ִנְתַכְּפָּלה ָנְגָﬠה ְבַּמָצּה‬,‫יח ֲאָבל ִאם ַמָצּה זוֹ ֶשׁ ִנְּתַכְּפָּלה ָנְגָﬠה ְבַּמָצּה ַאֶחֶרת ֶשׁלּ ֹא ִבְּמקוֹם ַהֵכֶּפל‬ ‫ ְלִפי ֶשַׁטַּﬠם ַהָבּלוַּﬠ‬54,‫צו‬,‫ ֲאִפלּוּ ְשֵׁתּיֶהן ְמשׁוּחוֹת ְבֻּשָׁמּן – ֵאין ָצ ִרי ִלֹטּל ִבְּמקוֹם ַמָגָּﬠהּ ֶאָלּא ְכֵּדי ְקִלָפּה ִבְּלַבד‬,‫ַאֶחֶרת‬ ‫צז ְכּמוֹ‬,‫ ֶאָלּא ִאם ֵכּן ָהִאסּוּר ַﬠְצמוֹ הוּא ָשֵׁמן‬56,‫ ֲאִפלּוּ ְשֵׁתּיֶהן ְשֵׁמנוֹת‬55,‫ֵאינוֹ יוֵֹצא ֵמֲחִתיָכה ַלֲחִתיָכה ְבּל ֹא ֹרֶטב‬ 57.‫צח ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬

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Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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,‫ַוֲאִפלּוּ ִאם ְשֵׁתּי ַמצּוֹת ַהָלּלוּ ִנְתַחְבּרוּ ַבַּתּנּוּר ַﬠד ֶשָׁנְּשׁכוּ זוֹ ְבּזוֹ – ֵאין ַהְנִּשׁיָכה ְמַחַבּ ְרָתּן ִלְהיוֹת ַכֲּחִתיָכה ַאַחת ַמָמּשׁ‬ ‫צט‬:‫ ְוֵאין ִאסּוּר ַהָבּלוַּﬠ יוֵֹצא ֵמֲחִתיָכה ַלֲחִתיָכה ְבּל ֹא ֹרֶטב‬,‫ֶאָלּא ִכְּשֵׁתּי ֲחִתיכוֹת ֶשָׁנְּגעוּ זוֹ ְבּזוֹ‬ 19 When does the above apply? When [the two matzos] became joined side to side, i.e., the thick portion of one matzah became joined to the thick portion of the other matzah. If, however, a portion of one matzah was lying on top of a portion of another matzah in the oven, they are both forbidden. [This ruling applies] even if they were not joined to each other, [but] they were merely in contact with each other, i.e., they were placed one on top of the other in the oven without any open space intervening between them. [The rationale is that] the place where [the two matzos] are [touching each other] is governed by the same laws as a matzah that became folded over, for the [oven’s] fire does not have a [powerful] effect [on those portions. Therefore, those portions] cause both entire matzos to be forbidden because [the point of contact] joins [them both] together. [The above applies only when the matzos are baked during Pesach.] If [they are baked] before Pesach, one [need only] remove the portion [of both matzos]that are in contact [with each other] and [an additional] thumbbreadth around [those portions] from both matzos.58 ‫ ֲאָבל ִאם ִמְקָצת ַמָצּה זוֹ‬,‫ ְדַּה ְינוּ ֶשֳׁﬠִבי ַמָצּה זוֹ ִנְתַחֵבּר ָלֳﬠִבי ַמָצּה זוֹ‬,‫יט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁנְּתַחְבּרוּ זוֹ ְבַּצד זוֹ‬ ‫ ְדַּה ְינוּ ֶשָׁהיוּ ֻמָנִּחין‬,‫ ֶאָלּא ֶשָׁהיוּ ְדּבוִּקין זוֹ ְלזוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַחְבּרוּ זוֹ ְלזוֹ‬,‫ָהָיה ֻמָנּח ַבַּתּנּוּר ַﬠל ִמְקָצת ַמָצּה זוֹ‬ ‫ק ְלִפי ֶשְׁמּקוֹם ַהִדּבּוּק ֵישׁ לוֹ ִדּין ַמָצּה‬,‫ַבַּתּנּוּר זוֹ ַﬠל ַגּב זוֹ ַמָמּשׁ ְבִּלי שׁוּם ֶהְפֵסק ֲא ִויר ֵבּי ְנַת ִים – ְשֵׁתּיֶהן ֲאסוּרוֹת‬ ‫ ְוִאם הוּא ֹקֶדם‬.‫ ֶשׁהוּא ְמַחֵבּר ִלְשֵׁתּיֶהן‬,‫ ְוהוּא אוֵֹסר ֶאת ָכּל ַמָצּה זוֹ ְוֶאת ָכּל ַמָצּה זוֹ‬,‫קא ֶשֵׁאין ָהֵאשׁ שׁוֵֹלט ָשׁם‬,‫ְכּפוָּלה‬ 58:‫ַהֶפַּסח – ֵמִסיר ְמקוֹם ַהִדּבּוּק ִﬠם ֹרַחב גּוָּדלקב ִמַמָּצּה זוֹ ְוֹרַחב גּוָּדל ִמַמָּצּה זוֹ‬ 20 As an initial preference, one should be careful that matzos do not touch [each other while] in the oven, even at their edges, for the [oven’s] fire does not have a [powerful] effect [on the portions of the matzos that touch each other]. After the fact, however, [such matzos] are permitted even when [two matzos] became attached.59 [The rationale is that] since the heat of the [oven’s] fire has a [powerful] effect on the entire upper and lower surface of the matzah, [the matzah] will bake thoroughly and will not become chametz.60 ‫קג‬.‫ ְלִפי ֶשִׁבְּמקוֹם ְנִגיָﬠָתן ֵאין ֹחם ָהֵאשׁ שׁוֵֹלט ָשׁם‬,‫כ וְּלַכְתִּחָלּה ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ִיְגּעוּ ַהַמּצּוֹת ַבַּתּנּוּר ֲאִפלּוּ זוֹ ְבַּצד זוֹ‬ ‫ ְדֵּכיָון ֶשֹׁחם ָהֵאשׁ שׁוֵֹלט ְבָּכל ֶשַׁטח ַהַמָּצּה ִמְלַּמָטּה וִּמְלַמְﬠָלה – ִהיא ֶנֱאֵפית‬,‫ זוֹ ְבּזוֹ‬59‫ֲאָבל ְבִּדיֲﬠַבד ֻמֶתֶּרת ֲאִפלּוּ ָנְשׁכוּ‬ 60,‫קד‬:‫ָיֶפה ְוֵאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ‬ 21 When one removes the folded over portion and the portions that came in contact with it from a matzah that is folded over during Pesach or on the day before Pesach from the sixth hour onward,61 it is desirable to be stringent and burn62 [these pieces of matzah] if possible. [This stringency is imposed] even though it is not certain that chametz is present; there is merely a concern [that a portion of the matzah that folded over became chametz]. ‫ – טוֹב‬61‫כא ְכֶּשֵׁמִּסיר ְמקוֹם ַהֵכֶּפל ִﬠם ְמקוֹם ַמָגּעוֹ ִמַמָּצּה ְכּפוָּלה ְבּתוֹ ַהֶפַּסח אוֹ ְבֶּﬠֶרב ֶפַּסח ִמָשָּׁﬠה ִשִׁשּׁית וְּלַמְﬠָלה‬ ‫קו‬:‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָחֵמץ ָבּרוּר ֶאָלּא ֲחָשׁשׁ ְבָּﬠְלָמא‬,‫ ִאם ֶאְפָשׁר לוֹ‬62,‫ְלַהֲחִמיר וְּלָשׂ ְרָפםקה‬ 22 A matzah that is folded over is not forbidden unless both sides of the fold are touching each other, i.e., they are lying on each other without any empty space between them. In such an instance, there is concern that perhaps the heat of the [oven’s] fire did not have a [powerful] effect [in the place where the folds of the 12/16/2020, 10:36 PM

Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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matzah are touching each other]. If, however, [the folds] are not actually in contact, but they are [only] close to each other – even if they are almost in contact – [the matzah] should not be forbidden even [when one is baking] during Pesach.63 [The rationale is that] since there is a small space intervening [between the matzos], the heat of the [oven’s] fire will have a [powerful] effect there and [the dough] will begin to bake before it has the opportunity to become chametz. Nevertheless, if the surface [of the matzah] did not crust in the place where it was folded over, [the matzah] is forbidden64 according to the latter opinion mentioned above.65 ‫ ְדַּה ְינוּ ֻמָנִּחין ֶזה ַﬠל ַגּב ֶזה ַמָמּשׁ ְבִּלי שׁוּם‬,‫כב ֵאין אוְֹס ִרין ַמָצּה ְכּפוָּלה ֶאָלּא ְכֶּשְׁשֵּׁני ִצֵדּי ַהֵכֶּפל ֵהם ְדּבוִּקין ֶזה ָלֶזה‬ ‫ ֲאָבל ִאם ֵאיָנן ְדּבוִּקין ַמָמּשׁ ֶאָלּא ֶשֵׁהן ְסמוִּכין ֶזה‬.‫ ֶשָׁאז ֵישׁ ָלֹחשׁ ֶשָׁמּא ֵאין ֹחם ָהֵאשׁ שׁוֵֹלט ָשׁם‬,‫ֶהְפֵסק ֲא ִויר ֵבּי ְנַת ִים‬ ‫ ְדֵּכיָון ֶשֵׁיּשׁ ְמַﬠט ֶהְפֵסק ֵבּיֵניֶהם – ֹחם‬63,‫ ַאף ַﬠל ִפּי ֶשִׁכְּמַﬠט ֵהן ְדּבוִּקין – ֵאין ְלָאְסָרהּ ֲאִפלּוּ ֵהן ְבּתוֹ ַהֶפַּסח‬,‫ָלֶזה‬ ‫קז‬.‫ָהֵאשׁ שׁוֵֹלט ָשׁם ָיֶפה וַּמְתִחיל ֶלֱאפוֹת ָשׁם ֹקֶדם ֶשַׁיְּסִפּיק ְלַהְתִחיל ְלַהְחִמיץ‬ 65,‫קט‬:‫ ְלִפי ְסָבָרא ָהַאֲחרוָֹנה ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬64,‫ ִאם ָשׁם ִבְּמקוֹם ַהֵכֶּפל ל ֹא ָק ְרמוּ ָפֶּניָה – ֲאסוָּרהקח‬,‫וִּמָכּל ָמקוֹם‬ 23 It is customary in these regions to be stringent and to forbid a matzah that swelled in its center,66 i.e., the substance of the matzah swelled and rose like a mountain in its center when baking, in the same manner as does [bread that is] chametz, which leavens and rises upward in its center. ‫ ְדַּה ְינוּ ֶשָׁתַּפח גּוּף ַהַמָּצּה ְוַנֲﬠֵשׂית‬66,‫קי‬,‫כג נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ְלַהֲחִמיר ] ְוֶלֱאֹסר[ ַמָצּה ֶשִׁהיא ְנפוָּחה ְבֶּאְמָצִﬠיָתהּ‬ ‫קיא‬:‫ ְכֶּדֶר ֶהָחֵמץ ֶשִׁמְּתַחֵמּץ וִּמְתַנֵשּׂא ְלַמְﬠָלה ְבֶּאְמָצִﬠיָתהּ‬,‫ְכַּהר ְבֶּאְמָצִﬠיָתהּ ַﬠל ְיֵדי ָהֲאִפָיּה‬ 24 When a crust forms on top of a matzah as it forms on bread when it bakes, [the matzah] is permitted. If, however, the breadth of the matzah divides, [as it were,] into two, and its upper portion rises upward and [a bubble of] empty space is [formed] in its midst, it is also considered as “swollen.” The custom is to forbid [the matzah] if the empty space [in its midst] also ascends, i.e., the upper portion [of the matzah] also ascends upward to the extent that the empty space under [that upper portion] is also higher than the surface of the matzah around it.67 ‫קיב ֲאָבל ִאם ֳﬠִבי ַהַמָּצּה ֶנְחַלק ִלְשַׁנִים ְוַצד‬.‫כד ַמָצּה ֶשָׁﬠָלה ָﬠֶליָה ְקרוּם ְכֶּדֶר ֶשׁעוֶֹלה ַﬠל ַהַפּת ִבְּשַׁﬠת ֲאִפָיּה – ֻמֶתֶּרת‬ ‫ ְונוֲֹה ִגים ְלָאְסָרהּ ִאם ֶהָחָלל ָﬠָלה‬,‫ָהֶﬠְליוֹן ָﬠָלה ְלַמְﬠָלה ְוֵישׁ ָחָלל ְבֶּאְמָצִﬠיָתהּקיג – ֲהֵרי זוֹ ִנְקֵראת ַגּם ֵכּן ְנפוָּחה‬ ‫ ַﬠד ֶשֶׁהָחָלל ֶשַׁנֲּﬠָשׂה ַתְּחָתּיו ַגּם ֵכּן הוּא ָגּבוַֹהּ ִמֶשַּׁטח ְפֵּני ַהַמָּצּה‬,‫קיד ְדַּה ְינוּ ֶשַׁהַצּד ָהֶﬠְליוֹן ָﬠָלה ַגּם ֵכּן ְלַמְﬠָלה‬,‫ְלַמְﬠָלה‬ 67:‫ֲאֶשׁר ְסִביָביו‬ 25 [The matzah] is not forbidden unless the empty space is the size of a hazel nut [which is] about the size of an ordinary thumb.6 [If a matzah swells to such an extent,] the entire matzah is forbidden, even if it is before Pesach and the matzah is 60 times the size of the swollen portion. [The rationale is that the fact that the matzah] swelled in one place [to such a size] reveals that the entire matzah was [in the midst of] leavening [and] that [those working with the dough] did not occupy themselves with it in a thorough enough manner to counteract the beginning of the leavening process.68 Accordingly, when [the matzah] was placed in the oven, the heat of the oven caused the leavening process to be activated and the defect69 [of the matzah] was revealed. Therefore, it swelled.70 ‫ אוֹ ְכּמוֹ ֶאְצַבּע גּוָּדל‬,(‫ ְכּמוֹ ֱאגוֹז לוּז )ֶשׁקּוֹ ִרין האזיל נוס‬, ‫כה ְוֵאין אוְֹס ִרין ֶאָלּא ִאם ֵכּן ֶהָחָלל הוּא ָגּדוֹל ָכּל ָכּ‬

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Shulchan Aruch: Chapter 461 - The Laws Pertaining to the Baking of Ma...

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‫קטז ְלִפי ֶשַׁהָנּפוַּח‬,‫ ְוֵישׁ ַבַּמָּצּה ִשִׁשּׁים ְכֶּנֶגד ָמקוֹם ַהָנּפוַּח‬,‫ ָאז ֶנֶאְסָרה ָכּל ַהַמָּצּה ֲאִפלּוּ הוּא ֹקֶדם ֶפַּסח‬6,‫קטו‬,‫ֵבּינוֹ ִני‬ ‫ וְּלִפיָכ‬68,‫ ֶשׁלּ ֹא ִנְתַﬠְסּקוּ ָבּהּ ֵﬠֶסק ָגּמוּר ְלַבֵטּל ַהְתָחַלת ַהִחמּוּץ‬,‫ֶשְׁבָּמקוֹם ֶאָחד ְמַגֶלּה ֶהָחֵמץ ֶשׁל ָכּל ַהַמָּצּה‬ 70,‫קיז‬:‫ וְּלִפיָכ ִנְתְפָּחה‬69,‫ְכֶּשׁהוִֹשׁיבוָּה ַבַּתּנּוּר ַﬠל ְיֵדי ֹחם ַהַתּנּוּר – ָיָצא ָבּהּ ִחמּוּץ ַלֹפַּﬠל ְוִנְתַגָּלּה ָבְּשָׁתּהּ‬ 26 If the empty space did not rise upward, but it is only that there is an abscess of the size mentioned,71 only the space of the abscess is forbidden. That space resembles a folded over matzah, [i.e., it contains a place where] the heat of the [oven’s] fire did not have a [powerful] effect. The remainder of [the matzah] is permitted even [if this situation occurs] during Pesach.72 Even when there is such an abscess, [the matzah] is not forbidden unless it contains air bubbles that are called blezlech, for they are signs that [the dough] has leavened. If, however, [the matzah] is flat, it is permitted. If the matzah has two abscesses, one inside the other, the entire [matzah] is forbidden out of concern [that it became chametz]. ‫ – אוְֹס ִרין ְמקוֹם ַהֶנֶּקב‬71‫כו ְוִאם ל ֹא ָﬠָלה ֶהָחָלל ְלַמְﬠָלה ֶאָלּא ֶשְׁבּתוֹ ֳﬠִבי ַהַמָּצּה ֵישׁ ֶנֶקב ָחָלל ְכִּשׁעוּר ֶשׁ ִנְּתָבֵּאר‬ ‫ ְוֵאין‬72.‫ ְוַהְשָּׁאר ֻמָתּר ֲאִפלּוּ הוּא תּוֹ ַהֶפַּסח‬,‫ ֶשׁאוֹתוֹ ָמקוֹם דּוֶֹמה ְלַמָצּה ְכּפוָּלה ֶשֵׁאין ֹחם ָהֵאשׁ שׁוֵֹלט ָשׁם‬,‫ִבְּלַבד‬ ‫ ֲאָבל ִאם הוּא ָחָלק‬,‫אוְֹס ִרין ֲאִפלּוּ ְמקוֹם ַהֶנֶּקב ֶאָלּא ְכֶּשֵׁיּשׁ ְבּתוֹכוֹ ֲאַבְﬠבּוּעוֹת ֶשׁקּוֹ ִרין בלעזלי"ך ֶשֵׁהם ִסיָמן ְלִחמּוּץ‬ ‫קיח‬:‫ ְוִאם ֵישׁ ַבַּמָּצּה ְשֵׁני ְנָקִבים ְכַּאַחת ֶנֶקב ְבּתוֹ ֶנֶקב – חוְֹשִׁשׁין ֶלֱאֹסר ֻכָּלּהּ‬.‫ֻמָתּר‬ 27 All these prohibitions that were explained with regard to a matzah that contains a folded over portion or an abscess do not have a source in the Talmud. Instead, they are customs that were adopted in the later generations.73 [Nevertheless,] we should not rule leniently regarding matters concerning which our ancestors were accustomed to prohibit, because it is written:74 “Do not abandon the teachings of your mother.” Even so, one should not rule as stringently concerning [such matzos] as one does with regard to actual chametz, in which instance even a trace causes an [entire] mixture to be forbidden on Pesach.75 Instead, it is sufficient to forbid the matzah that contains a folded over portion or an abscess itself, but not substances into which it becomes mixed. ‫קיט ְוֵאיָנן ֶאָלּא ִמ ְנָהג ֶשָׁנֲּהגוּ ַבּדּוֹרוֹת‬,‫כז ְוָכל ִאסּוּ ִרין ֵאלּוּ ֶשׁ ִנְּתָבֵּאר ְבַּמָצּה ְכּפוָּלה וּ ְנפוָּחה ֵאין ָלֶהם ִﬠָקּר ַבְּגָּמָרא‬ ‫ " ְוַאל ִתֹּטּשׁ‬74,‫קכ ִמשּׁוּם ֶשֶׁנֱּאַמרקכא‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָלנוּ ְלָהֵקל ְבָּדָבר ֶשֲׁאבוֵֹתינוּ ָנֲהגוּ בּוֹ ִאסּוּר‬73.‫ָהַאֲחרוִֹנים‬ ‫ ְוַדי ְלַהֲחִמיר‬75,‫ ִמָכּל ָמקוֹם ֵאין ְלַהֲחִמיר ָבֶּהם ְכּמוֹ ְבָּחֵמץ ָגּמוּר ֶשׁאוֵֹסר ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ ְבּתוֹ ַהֶפַּסח‬," ‫תּוַֹרת ִאֶמּ‬ ‫קכב‬:‫ֶלֱאֹסר אוָֹתהּ ַמָצּה ַﬠְצָמהּ ֶשׁ ִנְּתַכְּפָּלה אוֹ ֶשִׁנְּתְפָּחה ֲאָבל ל ֹא ַתֲּﬠָרְבָתּהּ‬ 28 Similarly, it is not necessary to reheat and kasher the oven in a place where [such] a matzah had rested. Similarly, the baker’s peel used to remove [such a matzah] from the oven should not be forbidden except as an initial preference, if there is an alternative available, as stated in sec. 451[:57].76 The same [ruling] applies with regard to all the other utensils used [in making this matzah] and that [possibly] absorbed [chametz] from it. ‫קכג ְוֵכן ַהִמּ ְרֶדּה ֶשׁהוִֹציאוָּה ָבּהּ ִמן ַהַתּנּוּר‬,‫כח ְוֵכן ֵאין ָצ ִרי ְלַהִסּיק וְּלַהְכִשׁיר ֶאת ַהַתּנּוּר ַבָּמּקוֹם ֶשָׁיְּשָׁבה ָﬠָליו ַהַמָּצּה‬ ‫ ְוֵכן ִבְּשָׁאר ָכּל‬76,‫קכו‬.‫קכה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"א‬,‫ֵאין ֶלֱאֹסר אוָֹתהּקכד ֶאָלּא ְלַכְתִּחָלּה ִאם ֶאְפָשׁר לוֹ ְבַּאֶחֶרת‬ ‫קכז‬:‫ַהֵכִּלים ֶשִׁנְּשַׁתְּמּשׁוּ ָבּהּ וָּבְלעוּ ִמֶמָּנּה‬ 29 Similarly, if [such a matzah] remained [in a Jew’s possession] until after Pesach, it is permitted to be eaten. [The rationale is that] there is only a suspicion that [the matzah] became chametz, and when there is a doubt regarding [the permissibility

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of a substance that] remained [in a Jew’s possession] until after Pesach, [that substance] is permitted, as explained in sec. 448[:30].77 – ‫ וְּסֵפק ָחֵמץ ֶשָׁﬠַבר ָﬠָליו ַהֶפַּסח‬,‫ ֶשֲׁהֵרי ֵאין ָבּהּ ֶאָלּא ֲחַשׁשׁ ִחמּוּץ‬,‫כט ְוֵכן ִאם ָﬠַבר ָﬠֶליָה ַהֶפַּסח ֻמֶתֶּרת ַבֲּאִכיָלה‬ 77,‫קכט‬:‫קכח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ח‬,‫ֻמָתּר‬

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Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Pei...

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Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Peiros [Causes Dough] to Become Chametz By Rabbi Schneur Zalman of Liadi

SECTION 462 The Laws Pertaining to Whether Mei Peiros [Causes Dough] to Become Chametz (1-22) ‫סימן תסב ִדּין ֵמי ֵפּרוֹת ִאם ַמְחִמיִצין וּבוֹ כ"ב ְסִﬠיִפים‬: 1 In the Torah’s terminology, the term chametz refers only to dough that was kneaded with water. [Such dough] may leaven [a)] because of yeast,1 [b)] because no one manipulated it and it was left alone until it leavened on its own accord, or [c)] due to [the addition of] a leavening agent of a different nature,2 e.g., due to wine dregs that were dried in an oven.3 [In all these instances, the dough] is chametz in a complete sense and one is liable for kareis [for partaking of a product made from it], as it is written, “For everyone who eats [food that] leavened shall be cut off.” The verse does not say, “For everyone who eats chametz.” Instead, [the wording used] includes [dough] that became chametz due to another agent. When, by contrast, dough was kneaded [solely] with mei peiros,4 it will not leaven even if it was left for the entire day without being worked and it rose.5 It is permitted to eat [products made from such dough] on Pesach.6 One may not, however, fulfill his obligation [to eat matzah] with [matzah baked from such a dough], neither on the first night [of Pesach]7 nor on the night of the second festive day [of Pesach celebrated] in the Diaspora,8 because [matzah from such a dough] is “rich matzah” and the Torah describes [matzah as] “the bread of affliction.”9 Moreover, one may only fulfill his obligation [to eat matzah] with matzah that could have become chametz were one not to have guarded against its leavening, as explained in sec. 453[:1].10 ‫ אוֹ ֶשִׁה ִנּיחוָּה ְבּל ֹא ֵﬠֶסק ַﬠד‬1,‫ב‬,‫א ֵאין ִנְקָרא ָחֵמץ ִבְּלשׁוֹן ַהתּוָֹרה ֶאָלּא ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְו ִנְתַחְמָּצהא ַﬠל ְיֵדי ְשׂאוֹר‬ ‫ ְכּגוֹן ַﬠל ְיֵדי ִשְׁמֵרי ַי ִין ֶשׁ ִנְּתַיְבּשׁוּ ַהְשָּׁמ ִרים‬2,‫ אוֹ ֲאִפלּוּ ִנְתַחְמָּצה ַﬠל ְיֵדי ָדָּבר ַאֵחרג ֶשֵׁאיָנהּ ִמיָנהּ‬,‫ֶשִׁנְּתַחְמָּצה ֵמֵאֶליָה‬ ‫ ְול ֹא ֶנֱאַמר "ִכּי ָכּל‬,"'‫ ֶשֶׁנֱּאַמרה "ִכּי ָכּל ֹאֵכל ַמְחֶמֶצת ְוִנְכ ְרָתה ְוגוֹ‬,‫ ְוַחָיִּבין ָﬠָליו ָכֵּרת‬,‫ – ֲהֵרי ֶזה ָחֵמץ ָגּמוּר‬3,‫ַבַּתּנּוּרד‬ ‫ֹאֵכל ָחֵמץ" ]ֶאָלּא[ ְלַרבּוֹת ִנְתַחְמָּצה ֵמֲחַמת ָדָּבר ַאֵחר‬. ‫ וֻּמָתּר ְלָאְכָלהּ‬5‫ ֲאִפלּוּ ָשֲׁהָתה ָכּל ַהיּוֹםז ְבּל ֹא ֵﬠֶסק ַﬠד ֶשׁ ִנְּתְפָּחהח – ֵאין ֶזה ָחֵמץ‬4,‫ֲאָבל ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבֵּמי ֵפּרוֹתו‬ ‫ ִמְפֵּני‬8,‫יב‬,‫ ֵבּין ְבֵּליל יוֹם טוֹב ֵשִׁני ֶשׁל ָגֻּליּוֹת‬7,‫י ֵבּין ַבַּלּ ְיָלה ָה ִראשׁוֹןיא‬,‫ ֲאָבל ֵאינוֹ יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬6,‫ט‬,‫ְבֶּפַסח‬ ‫ ְועוֹד ֶשֵׁאין יוְֹצִאין ֶאָלּא ְבַּמָצּה ֶשָׁה ְיָתה ְיכוָֹלה ָלב ֹא ִליֵדי ִחמּוּץ‬9,‫יד‬,"‫ֶשִׁהיא ַמָצּה ֲﬠִשׁיָרהיג ְוַהתּוָֹרה ָאְמָרה "ֶלֶחם ֹע ִני‬ 10,‫טז‬:‫טו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ג‬,‫ִאם ל ֹא ָהָיה ְמַשְׁמָּרהּ ֵמִחמּוּץ‬ 2 Any and all liquids that are not among the derivatives of water11 [as will] be explained in sec. 466[:1],12 are considered as mei peiros, for example, wine, wine dregs,13 oil,14 and the juice of berries, pomegranates, and all other fruits. Even liquids that do not come from fruit, e.g., milk, [bee] honey,15 the fluid of eggs,

12/16/2020, 10:36 PM

Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Pei...

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and the like, are considered as mei peiros in this context. Even fermented liquids, like apple juice that fermented16 and the like [are considered as mei peiros]. If one kneaded dough with [such liquids] and it leavened as a result of them, [the products] are, nevertheless, permitted [to be eaten on Pesach], because this is not the chametz that the Torah prohibited. ‫ ְכּגוֹן ַהַיִּיןיט‬,‫ ֵהם ִנְקָרִאים ֵמי ֵפּרוֹת‬12,‫ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ויח‬11‫ב ְוָכל ַהַמְּשִׁקיןיז ֶשָׁבּעוָֹלם ֶשֵׁאיָנן ִמתּוְֹלדוֹת ַהַמּ ִים‬ ‫ ְכּגוֹן‬,‫ ַוֲאִפלּוּ ַמְשִׁקין ֶשֵׁאיָנם ָבִּאים ִמֵפּרוֹת‬.‫ וֵּמי תּוִּתים ְו ִרמּוִֹניםכב וְּשָׁאר ָכּל ַהֵפּרוֹת‬14,‫ ְוַהֶשֶּׁמןכא‬13,‫ְוִשְׁמֵרי ַהַיּ ִיןכ‬ ‫ ְכּגוֹן ֵמי‬,‫ ַוֲאִפלּוּ ַמְשִׁקים ֲחמוִּצים‬.‫ ֵהם ִבְּכַלל ֵמי ֵפּרוֹת ְלִﬠ ְנָין ֶזה‬,‫ וֵּמי ֵבּיִציםכה ְוַכיּוֵֹצא ָבֶּהם‬15,‫ֶהָחָלבכג ְוַהְדַּבשׁכד‬ ‫ ֶשֵׁאין ֶזה ָחֵמץ ֶשָׁאְסָרה‬,‫ ִאם ָלשׁ ָבֶּהן ִﬠָסּה ַאף ַﬠל ִפּי ֶשִׁנְּתַחְמָּצה ֵמֶהם – ֻמֶתֶּרת‬,‫ ְוַכיּוֵֹצא ָבֶּהם‬16,‫ַתּפּוִּחים ֲחמוִּציםכו‬ ‫תּוָֹרה‬: 3 All the above17 applies when no water at all was ever mixed into [the mei peiros]. If, however, even the slightest amount of water was mixed with the mei peiros, the water in [the mei peiros] causes [the dough] to become chametz in a complete sense18 and one is liable for kareis for [partaking of such chametz]. Moreover, [such a mixture] causes the dough [kneaded with it] to become chametz faster than water alone does.19 For dough kneaded with water alone only becomes chametz when it rests for the time it takes to walk a mil20without someone manipulating it. When, by contrast, dough was kneaded with mei peiros and water, [the dough] becomes chametz faster, [and will leaven] even when it rests for less time than it takes to walk a mil without being worked. Therefore, the Sages prohibited kneading dough for Pesach with [a mixture of mei peiros and water]21 since it is difficult to keep [such dough] from becoming chametz.22 If one violated [these instructions] and kneaded dough with [a mixture of mei peiros and water, the dough] must be baked immediately23 (after [one] finishes kneading and arranging it). True, dough that was kneaded with water alone could be left [without being baked] for the entire day, for [leaving it] will not cause it to become chametz as long as one [continually] manipulates it actively.24 However, dough [kneaded with a mixture of mei peiros and water] becomes chametz quickly. Therefore, one is not allowed to let it rest at all (after he finished kneading it. Instead, he must arrange it) and bake it immediately. If one violated [these instructions] and did not bake [the dough] immediately, even though he [continually] manipulated it actively, it is [nonetheless] forbidden to eat [matzah baked from this dough]. It is, however, permitted to benefit from [the dough] or to leave it [in one’s possession] until after Pesach,25 provided it did not rest for the time it takes to walk a mil without being manipulated. ‫כז ֲאָבל ֵמי ֵפּרוֹת ֶשׁ ִנְּתָﬠֵרב ָבֶּהם ַמ ִים ֲאִפלּוּ ָכּל ֶשׁהוּאכח – ֲהֵרי ֵאלּוּ‬,‫ ְכֶּשׁלּ ֹא ִנְתָﬠֵרב ָבֶּהם שׁוּם ַמ ִים ָבּעוָֹלם‬17‫ג ְוָכל ֶזה‬ ‫ ֶאָלּא ֶשֵׁהם ְמַמֲה ִרים ְלַהְחִמיץ ָהִﬠָסּה‬,‫כט ְול ֹא עוֹד‬.‫ ֶשַׁחָיִּבים ָﬠָליו ָכֵּרת‬18‫ַמְחִמיִצים ַﬠל ְיֵדי ַהַמּ ִים ֶשָׁבֶּהם ִחמּוּץ ָגּמוּר‬ ‫ ְבּל ֹא‬20‫ ֶשַׁהַמּ ִים ְלַבָדּם ֵאין ַמְחִמיִצין ֶאת ָהִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ָבֶּהם ֶאָלּא ִאם ֵכּן ָשֲׁהָתה ִשׁעוּר ִמיל‬19,‫ל‬,‫יוֵֹתר ִמַמִּים ְלַבָדּם‬ ‫לב ְלִפיָכ‬.‫לא ֲאָבל ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת ִﬠם ַמ ִים ְמַמֶהֶרת ְלַהְחִמיץ ַאף ִאם ל ֹא ָשֲׁהָתה ִשׁעוּר ִמיל ְבּל ֹא ֵﬠֶסק‬,‫ֵﬠֶסק‬ 22.‫ ֶשָׁקֶּשׁה ְלָשְׁמָרהּ ֵמִחמּוּץ‬21,‫ָאְסרוּ ֲחָכִמיםלג ָללוּשׁ ָבֶּהם ִﬠָסּה ְלֶפַסח‬ ‫ ֶשַׁאף ֶשִׁﬠָסּה ַה ִנּלּוָֹשׁה ְבַּמ ִים ְלַבד‬,(‫ )ַאַחר ְגַּמר ַהִלּיָשׁה ְוָהֲﬠ ִריָכה‬23,‫ְוִאם ָﬠַבר ְוָלשׁ ָבֶּהם – ָצ ִרי ֶלֱאפוָֹתהּ ִמָיּדלד‬ ‫ ֲאָבל ִﬠָסּה זוֹ ֶשְׁמַּמֶהֶרת‬24,‫לה‬,‫ָיכוֹל ְלַהְשׁהוָֹתהּ ָכּל ַהיּוֹם ֶשֵׁאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ ַﬠל ְיֵדי ֵכּן ִאם עוֵֹסק ָבּהּ ֵﬠֶסק ָגּמוּר‬ ‫ ֶאָלּא ַיֲﬠ ִריֶכָנּה( ְוי ֹאֶפָנּה ִמָיּד‬,‫ְלַהְחִמיץ – ֵאינוֹ ַרַשּׁאי ְלַהְשׁהוָֹתהּ ְכָּלל )ַאַחר ְגַּמר ַהִלּיָשׁה‬. ‫ ֲאָבל ֻמֶתֶּרת ַבֲּהָנָאה אוֹ ְלַהְשׁהוָֹתהּ ַﬠד‬,‫ ַאף ַﬠל ִפּי ֶשָׁﬠַסק ָבּהּ ֵﬠֶסק ָגּמוּר – ֲאסוָּרה ַבֲּאִכיָלה‬,‫ְוִאם ָﬠַבר ְול ֹא ָאָפה ִמָיּד‬ 12/16/2020, 10:36 PM

Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Pei...

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‫ ָכּל ֶשׁלּ ֹא ָשֲׁהָתה ִשׁעוּר ִמיל ְבּל ֹא ֵﬠֶסק‬25,‫ְלַאַחר ַהֶפַּסחלו‬: 4 There is no difference [in practice] whether one kneaded [dough] with mei peiros that was mixed with water before the kneading or at the time of the kneading, whether [the dough] was kneaded only with mei peiros and then water was mixed into it before baking, or whether [the dough] was kneaded with water alone and then mei peiros was mixed into it before baking.26 For this reason, a dough for matzah should not be cooked,27 even in mei peiros, for there are grounds for concern that it will leaven quickly before it is cooked, since [the dough was] kneaded with water. (A person is, however, permitted to baste matzos with mei peiros23 before baking them, even though [the matzos] were kneaded with water. [The rationale is that] basting involves only a minimal amount [of mei peiros] and [this small amount] will not cause [the matzah] to become chametz quickly. For this same reason, a dough that was kneaded with water may be permitted if a minute amount of mei peiros fell into it [even though] it was not baked immediately.) ‫ וֵּבין ִאם ָהִﬠָסּה ִנלּוָֹשׁה‬,‫ד ֵאין ִחלּוּק ֵבּין ִאם ָלשׁ ִﬠָסּה ְבֵּמי ֵפּרוֹת ֶשׁ ִנְּתָﬠ ְרבוּ ָבֶּהם ַמ ִים ֹקֶדם ַהִלּיָשׁה אוֹ ִבְּשַׁﬠת ַהִלּיָשׁה‬ ‫לז אוֹ ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְלַבד ְוַאַחר ָכּ ִנְתָﬠ ְרבוּ ָבּהּ ֵמי ֵפּרוֹת‬,‫ְבֵּמי ֵפּרוֹת ִבְּלַבד ְוַאַחר ָכּ ִנְתָﬠ ְרבוּ ָבֶּהם ַמ ִים ֹקֶדם ָהֲאִפָיּה‬ ‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ְתַּמֵהר ְלַהְחִמיץ ֹקֶדם‬,‫ ֲאִפלּוּ ְבֵּמי ֵפּרוֹת‬27‫ ֵאין ְמַבְשִּׁלין ִﬠַסּת ַמצּוֹת‬, ‫ ְלִפיָכ‬26,‫לח‬.‫ֹקֶדם ָהֲאִפָיּה‬ ‫לט‬.‫ ֵכּיָון ֶשִׁהיא ִנלּוָֹשׁה ְבַּמ ִים‬,‫ֶשִׁתְּתַבֵּשּׁל‬ (‫מ ְלִפי ֶשַׁהִקּטּוּף הוּא ָדָּבר מוָּﬠט ְוֵאיָנהּ‬,‫ ֹקֶדם ָהֲאִפָיּה ַאף ַﬠל ִפּי ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים‬23‫ֲאָבל ֻמָתּר ִלְקֹטף ַהַמּצּוֹת ְבֵּמי ֵפּרוֹת‬ ‫ וִּמַטַּﬠם ֶזה ֵישׁ ְלַהִתּיר ִאם ָנְפלוּ ְמַﬠט ֵמי ֵפּרוֹת ְלתוֹ ָהִﬠָסּה ֶשִׁנּלּוָֹשׁה ְבַּמ ִים ְול ֹא ֲאָפָאהּ‬.‫ְמַמֶהֶרת ְלַהְחִמיץמא ַﬠל ְיֵדי ֵכן‬ ‫)ִמָיּדמב‬: 5 Although [dough] should not be kneaded with mei peiros that was mixed with water, it is permitted to knead [dough] with wine. True, it is impossible that a drop of water did not mix with [the wine] at the time of the grape harvest. [Indeed,] it is common practice to mix water [with wine] at the time of the harvest for the reason explained in Yoreh Deah, sec. 126.28 [Nevertheless,] there is no concern regarding this water [in the present context]. [The rationale is that] the water mixed with the wine while it was still juice, [before it fermented, and in] the fermentation process, any [water] becomes nullified and is transformed into wine.29 Thus, the flavor of the water that was mixed into [the juice] was transformed and became wine, just like the juice [itself] was transformed and became wine. However, before the juice [ferments], it is forbidden to knead [dough] with it [if water was mixed with it]. ‫ ַאף ֶשִׁאי ֶאְפָשׁר ֶשׁלּ ֹא‬.‫ה ַאף ַﬠל ִפּי ֶשֵׁמּי ֵפּרוֹת ֶשׁ ִנְּתָﬠ ְרבוּ ָבֶּהם ַמ ִים ֵאין ָלִשׁין ָבֶּהם – ַאף ַﬠל ִפּי ֵכן ֻמָתּר ָללוּשׁ ְבַּי ִין‬ ‫ ְוַגם ְלַכְתִּחָלּה ְרִגיִלין ְלָﬠֵרב בּוֹ ַמ ִים ִבְּשַׁﬠת ַהָבִּציר ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫ִנְתָﬠ ְרָבה בּוֹ ִטָפּה ַמ ִים ִבְּשַׁﬠת ַהָבִּציר‬ ‫ ְוָכל ֶשׁהוּא‬,‫מד ְדֵּכיָון ֶשׁ ִנְּתָﬠ ְרבוּ בּוֹ ְבּעוֹדוֹ ִתּירוֹשׁ ֶשׁלּ ֹא ָהָיה ֲﬠַד ִין ַי ִין‬,‫ – ֵאין חוְֹשִׁשׁין ַלַמּ ִים ַהָלּלוּ‬28,‫ִסיָמן קכ"ומג‬ ‫ ִאם ֵכּן ַגּם ַהַמּ ִים ֶשׁ ִנְּתָﬠ ְרבוּ בּוֹ הוַּפג ַטְﬠָמן ְו ִנְשַׁתּנּוּ ִלְהיוֹת ַי ִין ְכֶּדֶר ֶשִׁנְּשַׁתָּנּה‬29,‫תּוֵֹסס הוּא ִנְתַבֵּטּל ְוַנֲﬠֶשׂה ַי ִין‬ ‫מו‬:‫מה ֲאָבל ְבּעוֹדוֹ ִתּירוֹשׁ ָאסוּר ָללוּשׁ בּוֹ‬.‫ַהִתּירוֹשׁ ְוֶנְהַפּ ְלַיִין‬ 6 Although dough that was kneaded with water and mei peiros could become chametz, nevertheless, one may not fulfill his obligation [of eating matzah with it,30 even] if one guarded against it becoming chametz and baked it immediately. [The rationale is that] it is rich matzah.23 [This ruling applies] even if [the dough] was kneaded with a large amount of water

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and only a small amount of mei peiros. Even so, since [the resulting matzah] has the flavor of mei peiros, it is considered as rich matzah. [A different rule applies] if [the matzah] does not have the flavor of mei peiros, i.e., [the dough] contained 60 times [as much flour and water as the amount] of the mei peiros that was mixed into it.31 It is permitted to fulfill one’s obligation with [such matzah], provided it was baked immediately [after the mei peiros was kneaded into the dough]. It is, however, forbidden to fulfill one’s obligation [to eat matzah] with matzos that were basted with mei peiros even though [the matzah] contains 60 times the volume of the basting applied to them. [The rationale is that] since the basting is not mixed into the matzah, its presence is not nullified in it. [Such matzah] is considered rich matzah.32 ‫ ִאם‬30‫ ַאף ַﬠל ִפּי ֶשִׁהיא ְיכוָֹלה ָלבוֹא ִליֵדי ִחמּוּץמז – ֵאין יוְֹצִאין ָבּהּ ְיֵדי חוָֹבה‬,‫ו ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ִﬠם ֵמי ֵפּרוֹת‬ ‫נ ַאף‬,‫ ַוֲאִפלּוּ ִאם ִנלּוָֹשׁה ְבַּמ ִים ַרִבּים וְּמַﬠט ֵמי ֵפּרוֹת‬23,‫מט‬.‫מח ִמְפֵּני ֶשִׁהיא ַמָצּה ֲﬠִשׁיָרה‬,‫ְשָׁמָרהּ ֵמִחמּוּץ ַוֲאָפָאהּ ִמָיּד‬ ‫ ְדַּה ְינוּ ֶשֵׁיּשׁ‬,‫ ֲאָבל ִאם ֵאין ָבּהּ ַטַﬠם ֵמי ֵפּרוֹת‬.‫ַﬠל ִפּי ֵכן ֵכּיָון ֶשֵׁיּשׁ ָבּהּ ַטַﬠם ֵמי ֵפּרוֹת – ֲהֵרי ִהיא ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה‬ ‫ – ֻמָתּר ָלֵצאת ָבּהּ ְיֵדי חוָֹבתוֹ ִאם ֲאָפָאהּ ִמָיּד‬31,‫ָבּהּ ִשִׁשּׁים ְכֶּנֶגד ַהֵמּי ֵפּרוֹת ֶשֵׁﬠֵרב ָבּהּנא‬. ,‫ֲאָבל ָאסוּר ָלֵצאת ְיֵדי חוָֹבתוֹ ְבַּמצּוֹת ַהְקּטוּפוֹת ְבֵּמי ֵפּרוֹתנב ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבֶּהן ִשִׁשּׁים ְכֶּנֶגד ַהִקּטּוּף ֶשַׁﬠל ַגֵּבּיֶהן‬ 32,‫נג‬:‫ ְוִהיא ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה‬,‫ְדֵּכיָון ֶשַׁהִקּטּוּף ֵאינוֹ ְמֹעָרב ְבּתוֹ ַהַמָּצּה – ֵאינוֹ ִמְתַבֵּטּל ָבּהּ‬ 7 All the above33 applies according to the fundamentals of the law. Nevertheless, it has already become customary in these regions34 to be stringent and not to knead dough even with mei peiros alone because of the concern that even the slightest amount of water became mixed with it.35 If one violated [the above custom] and kneaded [dough with mei peiros], the matzos baked from this dough may not be eaten on Pesach, even if [the dough] was baked immediately.36 [The rationale is that] there is concern that if [a person] would be permitted to partake of [the products of this dough], it is possible that he will [make such a dough] on another occasion and fail to bake it immediately. He might not think [it necessary] to be concerned that perhaps some water became mixed with the mei peiros.37 One should not deviate from this custom. [An exception may only be made for] a person who is infirm or elderly38 and requires [matzah made with mei peiros. The reason for this stringency is that] there is an authority who maintains that mei peiros causes [dough] to become chametz39 according to the fundamentals of the law.40 Moreover, [this authority maintains that mei peiros] causes [dough] to become chametz quicker than water does. [According to this authority,] dough kneaded with [mei peiros] is governed by the same rules as those that apply to dough kneaded with [a mixture of] mei peiros and water according to the first perspective.41 Nevertheless, [even according to this authority, mei peiros does not cause dough] to become chametz in a complete sense, but rather to become chametz nukshah,42[which is nevertheless] forbidden by Rabbinic Law.43 ‫נד ְלִפי‬,‫ ְלַהֲחִמיר ֶשׁלּ ֹא ָללוּשׁ ֲאִפלּוּ ְבֵּמי ֵפּרוֹת ִבְּלַבד‬34‫ ֲאָבל ְכָּבר ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ‬,‫ ֵמִﬠַקּר ַהִדּין‬33‫ז ְוָכל ֶזה‬ ‫ ֲאִפלּוּ ֲאָפָאהּ ִמָיּדנו – ֵאין אוְֹכִלין אוָֹתהּ‬,‫ ְוִאם ָﬠַבר ְוָלשׁ‬35,‫נה‬.‫ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ִנְתָﬠֵרב ָבֶּהם ַמ ִים ָכּל ֶשׁהוּא‬ ‫ ְלִפי ֶשׁלּ ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ָלֹחשׁ ֶשָׁמּא‬,‫ ֶשׁחוְֹשִׁשׁין ִאם ַנִתּיר לוֹ ְלָאְכָלהּ ֶשָׁמּא ַפַּﬠם ַאֶחֶרת ל ֹא י ֹאֶפה ִמָיּד‬36,‫נז‬,‫ְבֶּפַסח‬ ‫ ִכּי ֵישׁ ִמי ֶשׁאוֵֹמרנט‬38,‫נח‬, ‫ ִאם ל ֹא ְלחוֶֹלה אוֹ ְלָזֵקן ַהְצּ ִריִכים ְלָכ‬,‫ ְוֵאין ְלַשׁנּוֹת ַהִמּ ְנָהג‬37.‫ִנְתָﬠֵרב ָבֶּהם ְמַﬠט ַמ ִים‬ ‫ ְוִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ָבֶּהן‬,‫ ְול ֹא עוֹד ֶאָלּא ֶשֵׁהן ְמַמֲה ִרין ְלַהְחִמיץ יוֵֹתר ִמַמּ ִים‬39,‫ ֵמי ֵפּרוֹת ֵהן ַמְחִמיִצין‬40‫ֶשֵׁמִּﬠַקּר ַהִדּין‬ ‫ ֶאָלּא ֶשֵׁאין ִחמּוָּצן ָחֵמץ ָגּמוּר ֶאָלּא ָחֵמץ‬41,‫ִדּיָנהּ ְכִּדין ִﬠָסּה ֶשִׁנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת ִﬠם ַמ ִים ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ 43,‫סא‬:‫ ְוִאסּוּרוֹ ִמִדְּבֵרי סוְֹפ ִרים‬42,‫ס‬,‫נְֻקֶשׁה‬ 12/16/2020, 10:36 PM

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8 It is even customary to refrain from basting the matzos untilafter they are baked, while they are still hot. There are those who follow the custom of not basting [matzos] on the first two days [of Pesach], even after they were baked. [This is] a decree[initiated as a safeguard] lest one take [these basted matzos] for the matzos [to be used to fulfill] the mitzvah [of eating matzah]. [Basted matzos] are unacceptable [for that purpose], because [the taste of] the matzah with which a person fulfills his obligation [to eat matzah on the night of Pesach] must not be mixed with any other flavor, [and must] only [have] the flavor of matzah. For were [the flavor of the matzah] to be mixed with any other flavor, that flavor diminishes the flavor of the matzah. See sec. 461:12. ‫סב ְוֵישׁ נוֲֹהִגין ֶשׁלּ ֹא ְלַקֵטּף ִבְּשֵׁני ָיִמים ָה ִראשׁוֹ ִנים‬.‫ח ַוֲאִפלּוּ ְלַקֵטּף ַהַמּצּוֹת ֵאין נוֲֹהִגין ַרק ְלַאַחר ֲאִפָיָּתן ְבּעוָֹדן ַחִמּין‬ ‫סד ְלִפי ֶשַׁהַמָּצּה ֶשָׁאָדם יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬,‫ ְגֵּזָרה ֶשָׁמּא ִיַקּח אוָֹתהּ ְלַמצּוֹת ִמְצָוהסג ְוֵהן ְפּסוּלוֹת‬,‫ֲאִפלּוּ ְלַאַחר ֲאִפָיָּתן‬ ‫ אוֹתוֹ ַטַﬠם הוּא‬,‫ ֶשִׁאם ֵישׁ ָבּהּ ַתֲּﬠֹרֶבת ַטַﬠם ַאֵחר‬,‫ָצ ִרי ֶשׁלּ ֹא ִיְהֶיה ָבּהּ ַתֲּﬠֹרֶבת שׁוּם ַטַﬠם ַאֵחר ֶאָלּא ַטַﬠם ַמָצּה ִבְּלַבד‬ ‫ ַﬠֵיּן ִסיָמן תס"א ְסִﬠיף י"ב‬,‫ֵמִפיג ֶאת ַטַﬠם ַהַמָּצּה‬: 9 When [a kernel of] wheat was discovered in mei peiros into which no water was ever mixed, there is no concern that the [kernel of] wheat became chametz even though [the kernel] had softened.44 [The rationale is that] mei peiros does not cause [grain] to become chametz. Therefore, if the [kernel of] wheat was cooked in the mei peiros during Pesach, and [the wheat] imparted flavor to [the mei peiros, the wheat] does not cause [the mei peiros] to become forbidden. [This ruling applies] even if the [kernel of] wheat cracked open. [True, the fact that a kernel of wheat] cracks open is a sign that it leavened.45 Nevertheless, [in this instance,] we presume that because [the kernel] soaked for a long time in the mei peiros, it swelled and cracked open [but did not become chametz], for even dough that was kneaded with mei peiros alone rises and leavens when it is left for an extended period; it is only that this leavening is not the leavening that the Torah prohibited [as chametz. The Sages] only stated that a cracked-open [kernel] is a sign that [the kernel] became chametz in a complete sense46 when [a kernel of] wheat was discovered in water or in mei peiros into which water was mixed. Alternatively, even [when there was a kernel of] wheat that had [no sign of being exposed to water] and was dry, but was discovered to have cracked open, it [was considered by the Sages] as an established fact that [the kernel] had previously [soaked] in water and cracked open there. [The rationale is that] it can be assumed that whenever [a kernel cracks open, it] cracks open because of water. When, however, [a kernel that cracked open] is discovered in mei peiros, we presume that it cracked open [only] after it fell into [the mei peiros]. We do not suspect that it cracked open before it fell into [the mei peiros], since we do not presume that a prohibition exists merely because of a possibility [of such].47 ‫סה ַאף ַﬠל ִפּי ֶשִׁנְּתַרְכָּכה ַהִחָטּה – ֵאין ָלֹחשׁ ָבּהּ ֶשָׁמּא‬,‫ט ִחָטּה ֶשׁ ִנְּמֵצאת ְבֵּמי ֵפּרוֹת ֶשׁלּ ֹא ִנְתָﬠֵרב ָבֶּהם שׁוּם ַמ ִים ָבּעוָֹלם‬ ‫ ְלִפיָכ ִאם ִנְתַבְּשָּׁלה ַהִחָטּה ִﬠם ַהֵמּי ֵפּרוֹת ְבּתוֹ ַהֶפַּסח ְוָנְתָנה ָבֶּהם ַטַﬠם‬,‫ ֶשֲׁהֵרי ֵמי ֵפּרוֹת ֵאין ַמְחִמיִצין‬44,‫ֶהְחִמיָצה‬ ‫ ַאף ַﬠל ִפּי ֵכן ָאנוּ תּוִֹלין‬45,‫סח‬,‫סו ַוֲאִפלּוּ ִאם ַהִחָטּה ִהיא ְמֻבַקַּﬠתסז ְוַהִבּקּוַּﬠ הוּא ִסיַמן ִחמּוּץ‬.‫– ֵאיָנהּ אוַֹס ְרָתּן‬ ‫ ֶשֲׁהֵרי ַאף ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת ִבְּלַבד ִהיא ִנְתַפַּחתסט‬,‫ֶשֵׁמֲּחַמת ֶשׁ ִנְּשֵׁרית ַה ְרֵבּה ְבּתוֹ ַהֵמּי ֵפּרוֹת ִנְתְפָּחה ְוִנְתַבְּקָּﬠה‬ ‫וִּמְתַחֶמֶּצת ְכֶּשִׁהיא שׁוָֹהה ַה ְרֵבּה ֶאָלּא ֶשֵׁאין ֶזה ָחֵמץ ֶשָׁאְסָרה תּוָֹרה‬. ‫ אוֹ‬,‫ אוֹ ְבֵּמי ֵפּרוֹת ֶשִׁנְּתָﬠֵרב ָבֶּהם ַמ ִים‬,‫ ֶאָלּא ְבִּחָטּה ֶשִׁנְּמֵצאת ְבַּמ ִים‬46‫ְול ֹא ָאְמרוּ ֶשַׁהִבּקּוַּﬠ הוּא ִסיַמן ִחמּוּץ ָגּמוּר‬ ‫ ֶשִׁמּן ַהְסָּתם ָכּל ִבּקּוַּﬠ הוּא ֵמֲחַמת‬,‫ ְבָּידוַּﬠ ֶשָׁה ְיָתה ְכָּבר ַבַּמּ ִים ְו ִנְתַבְּקָּﬠה ָשׁם‬,‫ֲאִפלּוּ ִחָטּה ְנגוָּבה ִויֵבָשׁה ֶשׁ ִנְּמֵצאת ְבּקוָּﬠה‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ְכָּבר ָהְיָתה ְבּקוָּﬠה ֹקֶדם‬,‫ ֲאָבל ְכֶּשִׁנְּמֵצאת ְבֵּמי ֵפּרוֹת תּוִֹלין ֶשׁ ִנְּתַבְּקָּﬠה ְלַאַחר ֶשָׁנְּפָלה ְלתוָֹכם‬,‫ַמ ִים‬

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Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Pei...

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47,‫ע‬:‫ ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפק‬,‫ֶשָׁנְּפָלה ְלתוָֹכם‬ 10 Even according to our custom, [which is] to be concerned about the possibility of water being mixed into mei peiros,48 it is unnecessary to rule stringently when [a kernel of] wheat is discovered in [mei peiros.49 The rationale is that] the concern [raised] is only significant enough to initially forbid kneading dough with [mei peiros] or cooking a dish containing flour in [mei peiros]. However, the concern is not significant enough to forbid [matzah or food] after the fact. Stringency is required after the fact48 only because were one permitted to eat [the matzah or the food] on Pesach, he might [mix mei peiros, flour, and water] a second time [not only after the fact, but also] initially. However, with regard to something that happened as a matter of course, i.e., [with regards to the matter at hand, where a kernel of] grain fell into mei peiros, stringency should not be required after the fact.50 ‫ ַאף ַﬠל ִפּי ֵכן ֵאין ְלַהֲחִמיר ְבִּחָטּה‬48,‫עא‬,‫י ֲאִפלּוּ ְלִמ ְנָהֵגנוּ ֶשָׁאנוּ חוְֹשִׁשׁין ְבָּכל ֵמי ֵפּרוֹת ֶשָׁמּא ִנְתָﬠֵרב ָבֶּהם ַמ ִים‬ ‫ ִכּי ֲחָשָׁשׁא זוֹ ֵאיָנהּ ְכַּדאי ֶאָלּא ֶלֱאֹסר ְלַכְתִּחָלּה ֶשׁלּ ֹא ָללוּשׁ ָבֶּהם ִﬠָסּה ְוֶשׁלּ ֹא ַלֲﬠשׂוֹת ֵמֶהם‬49,‫עב‬,‫ַה ִנְּמֵצאת ְבּתוָֹכם‬ ‫עג ְוֵאין ָאנוּ ַמֲחִמי ִרין ַאף ְבִּדיֲﬠַבדעד ֶאָלּא ְכֵּדי‬.‫ ֲאָבל ְבִּדיֲﬠַבד ל ֹא ָהָיה ְכַּדאי ֶלֱאֹסר ִבְּשִׁביל ֲחָשָׁשׁא זוֹ‬,‫ַתְּבִשׁיל ִﬠם ֶקַמח‬ ‫ ְכּגוֹן ִחָטּה‬,‫ ֲאָבל ְבָּדָבר ַהַנֲּﬠֶשׂה ֵמֵאָליו‬48,‫עה‬,‫ֶשׁלּ ֹא ַיֲﬠֶשׂה ֵכן ַפַּﬠם ַאֶחֶרת ְלַכְתִּחָלּה ִאם ַנִתּיֵרם לוֹ ְלָאְכָלם ְבֶּפַסח‬ 50,‫עו‬:‫ֶשָׁנְּפָלה ְלתוֹ ֵמי ֵפּרוֹת – ֵאין ְלַהֲחִמיר ְבִּדיֲﬠַבד‬ 11 Raisin wine is governed by the laws pertaining to mei peiros with regard to chametz. [Although such wine is made by letting raisins soak in water,] the water in which the raisins soaked underwent a fundamental change after the raisins imparted the flavor of wine to it, [i.e., that water itself] was transformed into wine.51 For this reason, it is permitted to recite Kiddush over [such wine], as stated in sec. 272[:7].52 ‫ ִכּי ַהַמּ ִים ֶשָׁשּׁרוּ ָבֶּהן ַהִצּמּוִּקים ִנְשַׁתּנּוּ ִמְבּ ִרָיָּתן ְלַאַחר ֶשָׁנְּתנוּ ָבֶּהן ַהִצּמּוִּקין‬,‫יא ֵיין ִצמּוִּקים ִדּינוֹ ְכֵּמי ֵפּרוֹת ְלִﬠְנַין ָחֵמץ‬ 52,‫עח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬,‫ וְּלָכ ֻמָתּר לוַֹמר ֲﬠֵליֶהן ִקדּוּשׁ ַהיּוֹם‬51,‫עז‬,‫ַטַﬠם ַי ִין ְו ִנְתַהְפּכוּ ִלְהיוֹת ֵהן ַﬠְצָמן ַי ִין‬ 12 When does the above apply? When the raisins are whole, [uncrushed] grapes, that were only dried out and thus, they still retain their entire power since they were never crushed.53 Therefore, they have sufficient power to transform the water in which they were soaked to actually become like wine. In contrast, when grapes were collected in a wine press and crushed by a beam,53 [the grape juice was then removed,] and afterwards, water was mixed with the grape pits [and peels,54 the water] is not considered to have been transformed to actual wine. [This law applies] even in an instance where it is permitted to recite Kiddush on [the resulting beverage, for that beverage] is considered as wine mixed with water. [The above categorization is apparent from the law that] Kiddush may not be recited over [this beverage] unless one mixed three measures of water [with the crushed pits and the peels] and then discovered four measures.55 The fourth measure is the wine that was released into the water from the pits [and the peels]. Thus, [the beverage resembles] wine which is not drunk when it is undiluted. Instead, [the wine] is diluted, three parts water and one part wine. Neither the power of the wine nor the power of the pits [and the peels] is strong enough to transform the water to become like actual wine. Thus, the laws pertaining to [this mixture] are the same as wine mixed with water with regard to chametz.

12/16/2020, 10:36 PM

Shulchan Aruch: Chapter 462 - The Laws Pertaining to Whether Mei Pei...

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53‫ ֵכּיָון ֶשׁלּ ֹא ִנְד ְרכוּ‬,‫ ֶאָלּא ֶשׁ ִנְּכְמשׁוּ ַוֲﬠַדִין ָכּל ֹכָּחם ָבֶּהם‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּצמּוִּקים ֶשֵׁהם ֲﬠָנִבים ְשֵׁלִמים‬ ‫ ֲאָבל ֲﬠָנִבים ֶשׁ ִנְּד ְרכוּ ְוֶנֶﬠְצרוּ ַבַּגּת ַﬠל ְיֵדי‬.‫ ְלִפיָכ ֹכָּחם ָחָזק ְלַהֵפּ ֶאת ַהַמּ ִים ֶשׁ ִנְּשׁרוּ ָבֶּהם ִלְהיוֹת ְכּמוֹ ַי ִין ַמָמּשׁ‬,‫ֵמעוָֹלם‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִנְתַהְפּכוּ‬,‫ ֲאִפלּוּ ִאם הוּא ְבִּﬠְנָין ֶשֻׁמָּתּר ְלַקֵדּשׁ ֲﬠֵליֶהן‬54,‫ ְוַאַחר ָכּ ָנַתן ַמ ִים ַﬠל ַהַח ְרַצִנּים‬53‫קוָֹרה‬ ‫ ֶשֲׁהֵרי ֵאין ְמַקְדִּשׁין ֲﬠֵליֶהן ֶאָלּא ִאם ֵכּן ָנַתן ֲﬠֵליֶהם ָשׁ שׁ ִמדּוֹת ַמ ִים‬,‫ ֶאָלּא ֲהֵרי ֵהן ְכַּיִין ָמזוּג ְבַּמ ִים‬,‫ִלְהיוֹת ַי ִין ַמָמּשׁ‬ ‫ ַוֲהֵרי ֶזה ְכֶּדֶר ְמִזיַגת ַהַיּ ִין ֶשֵׁאין שׁוִֹתין‬,‫ ֶשָׁה ְרִביִﬠית ִהיא ַי ִין ֶשָׁיָּצא ִמן ַהַח ְרַצִנּין ְלתוֹ ַהַמּ ִים‬55,‫ְוַאַחר ָכּ ָמָצא ַא ְרַבּע‬ ‫ ְוֵאין ֹכַּח ַהַיִּין ְול ֹא ֹכַּח ַהַח ְרַצ ִנּים ָחָזק ָכּל ָכּ ְלַהֵפּ ֶאת‬,‫ ֶאָלּא מוְֹזִגין אוֹתוֹ ג' ֲחָלִקים ַמ ִים ְוֶאָחד ַי ִין‬,‫אוֹתוֹ ְכֶּשׁהוּא ַחי‬ ‫עט‬:‫ ַוֲהֵרי ִדּיָנם ְכַּי ִין ְמֹעָרב ְבַּמ ִים ְלִﬠ ְנַין ָחֵמץ‬,‫ַהַמּ ִים ִלְהיוֹת ְכּמוֹ ַי ִין ַמָמּשׁ‬ 13 [Different laws apply when] all fruit other than grapes [are soaked in water]. Even when [the other fruit] is whole and no [juice] has been squeezed from it, its power is not sufficient to cause the water in which it is soaked to be governed by the laws that apply to mei peiros [that was not mixed with water].56 Instead, [such water] is governed by the laws that apply when mei peiros is mixed with water, [just as these laws apply] if fruit juice was squeezed into [the water].57 Similarly, the laws that apply to mead are the same as those that apply to a mixture of mei peiros and water, since [mead] is primarily water.58 ‫ ֲאִפלּוּ ְבּעוָֹדן ְשֵׁלִמים ֶשׁלּ ֹא ִנְסַחט ֵמֶהם ְכּלוּם – ֵאין ֹכָּחם ָחָזק ְלַהֵפּ ֶאת ַהַמּ ִים‬,‫יג וְּשָׁאר ָכּל ַהֵפּרוֹת חוּץ ִמן ָהֲﬠָנִבים‬ ‫ ְוֵכן‬57.‫ ֶאָלּא ִדּיָנם ְכֵּמי ֵפּרוֹת ִﬠם ַמ ִים ִאם ִנְסַחט ְלתוָֹכם ֹמַהל ֵמַהֵפּרוֹת‬56,‫ֶשׁ ִנְּשׁרוּ ָבֶּהם ִלְהיוֹת ִדּיָנם ְכֵּמי ֵפּרוֹת ִבְּלַבד‬ 58,‫פ‬:‫ ֵכּיָון ֶשִׁﬠָקּרוֹ ַמ ִים‬,‫ַמְשֶׁקה ֶהָﬠשׂוּי ִמְדַּבשׁ )ֶשׁקּוֹ ִרין מע"ד( ִדּינוֹ ְכֵּמי ֵפּרוֹת ִﬠם ַמ ִים‬ 14 [Different rules apply to the] honey[-like substance] that is made from raisins, i.e., [the raisins] are soaked in water and then squeezed. The [concentrated fruit] they contain is released with the water that was absorbed in [the raisins]. Afterwards, that [concentrated fruit] is cooked [together with the] water [that was squeezed out of the raisins] until a honey-like substance is produced. [This substance] is governed by the laws that apply to fruit juice [that was not mixed with water. The rationale is that] the nature of the water was transformed by [the heat of] the fire to become a honey[-like substance]. ‫יד ֲאָבל ְדַּבשׁ ֶשׁעוִֹשׂין ִמִצּמּוִּקין ֶשׁשּׁוֹ ִרין אוָֹתן ְבַּמ ִים ְתִּחָלּה ְוַאַחר ָכּ סוֲֹחִטין אוָֹתם ְויוֵֹצא ֵמֶהם ֻדְּבָשׁם ִﬠם ַהַמּ ִים‬ ‫ ְלִפי‬,‫ֶשׁ ִנְּבְלעוּ ָבֶּהם ְוַאַחר ָכּ ְמַבְשִּׁלים ֶאת ַהַמּ ִים ַה ִנְּסָחִטין ֵמֶהם ַﬠד ֶשַׁנֲּﬠֶשׂה ְדַּבשׁ – ֲהֵרי ִדּינוֹ ְכֵּמי ֵפּרוֹת ִבְּלַבד‬ ‫פא‬:‫ֶשַׁהַמּ ִים ֶשׁבּוֹ ִנְשַׁתּנּוּ ִמְבּ ִרָיָּתן ַﬠל ְיֵדי ָהאוּר ִלְהיוֹת ְדַּבשׁ‬ 15 Molten fat is governed by the laws that apply to fruit juice [that was not mixed with water.59 This ruling applies] even if [the fat] was placed in a pot to liquefy it immediately after it was washed [after the process of] kashering [it to remove] its blood,60 while [the fat] was still moist with water. Thus, [a certain amount of] water had [inevitably] mixed with it. Nevertheless, this is not [a cause of] concern, since when the fat is cooked thoroughly in a pot {or} broiling pan, the water will be vaporized in the cooking process and will have evaporated entirely. [The above applies when the kernel of wheat was discovered in the fat before Pesach.] Nevertheless, if [a kernel of] wheat was discovered in the fat while [the fat] was still in the broiling pan in which it was liquefied when it was liquefied during Pesach – whether [the fat] was still liquid and clear or whether it had already hardened in the broiling pan – [the fat] should be forbidden.61 [The rationale is that] there are grounds for concern that the [kernel of] wheat fell into the broiling pan before [the fat] was cooked thoroughly, while there were still remnants of the water with which [the fat] was washed, and [the kernel of] wheat became chametz rapidly before it was cooked. [Thus,] all the fat in the pan became forbidden because on Pesach even the slightest trace of chametz [causes a mixture] to become

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forbidden.62 [‫ ֲאִפלּוּ ִאם ִמָיּד ְלַאַחר ֶשֱׁהִדיחוּהוּ ְלַהְכִשׁירוֹ ִמָדּמוֹ ְבּעוֹדוֹ ְמֻל]ְח[ָל]ח‬59,‫פב‬,‫טו ֻשָׁמּן ְמֻהָתּ ִדּינוֹ ְכֵּמי ֵפּרוֹת ִבְּלַבד‬ ‫ ְלִפי ֶשְׁכֶּשׁ ִנְּתַבֵּשּׁל ֻשָׁמּן‬,‫ ְו ִנְמָצא ֶשֵׁיּשׁ בּוֹ ַתֲּﬠֹרֶבת ַמ ִים – ַאף ַﬠל ִפּי ֵכן ֵאין ָלֹחשׁ‬60‫ַבַּמּ ִים ָשׂמוּהוּ ִבְּקֵדָרה ְלַהִתּיכוֹ‬ ‫פג‬.‫ַבְּקֵּדָרה ]אוֹ[ ָבִּאְלָפּס ִבּשּׁוּל ָיֶפה ִנְשׂ ְרפוּ ַהַמּ ִים ַבִּבּשּׁוּל ְוָהְלכוּ ָלֶהם ְלַגְמֵרי‬ ‫ ֵבּין ֶשְׁכָּבר ָקרוּשׁ‬,‫פד ֵבּין ֶשֲׁﬠַד ִין הוּא ַלח ְוָצלוּל‬,‫ ִאם ִנְמֵצאת ִחָטּה ַבֻּשָּׁמּן ְכֶּשׁעוֶֹדנּוּ ָבִּאְלָפּס ֶשִׁהִתּיכוּהוּ בּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ָנְפָלה ַהִחָטּה ְלתוֹכוֹ ָבִּאְלָפּס ְכֶּשֲׁﬠַד ִין‬61,‫ ִאם ִהִתּיכוּהוּ ְבּתוֹ ַהֶפַּסח – ֵישׁ ְלָאְסרוֹ‬,‫ָשׁם ְבּתוֹ ָהִאְלָפּס‬ ‫ ְוָאז ִנְתַחְמָּצה ַהִחָטּה ִבְּמֵהָרה ֹקֶדם ֶשִׁנְּתַבְּשָּׁלה‬,‫ל ֹא ִנְתַבֵּשּׁל ִבּשּׁוּל ָיֶפה ְבּעוֹד ֶשָׁהיוּ בּוֹ ִצְחצוֵּחי ַמ ִים ֵמַהַמּ ִים ֶשׁהוַּדח ָבֶּהם‬ 62,‫פה‬:‫ ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬,‫ ְוֶנֱאַסר ָכּל ַהֻשָּׁמּן ֶשָׁבִּאְלָפּס‬,‫ָשׁם‬ 16 [A different law applies,] however, if the fat was poured from the broiling pan into another container and [then a kernel of] wheat was discovered in the fat. The fat is permitted even if it was poured into [the container] while it was boiling and even if [the fat] was still boiling [when the kernel of wheat was discovered in it and thus,] the flavor of the wheat was released into [the fat]. [The rationale is that] it is assumed that “[an entity that] was discovered in a particular place existed in that place previously.”61 [To apply that maxim to the present situation:] It is assumed that the [kernel of] wheat that was discovered in this container was present in it before the oil was poured there, and [this kernel] was never together with the fat in the broiling pan while [the fat] had remnants of water on it. Thus, this [kernel of] wheat had never become chametz previously, nor will it now become chametz because of the fat, because the remnants of the water [already evaporated] entirely when [the fat] was cooked thoroughly in the broiling pan. ‫ ֲאִפלּוּ הוֹ ִריקוּהוּ ְלתוֹכוֹ ְכֶּשָׁהָיה‬,‫טז ֲאָבל ִאם הוֹ ִריקוּ ַהֻשָּׁמּן ֵמָהִאְלָפּס ִלְכִלי ַאֵחר וְּבאוֹתוֹ ְכִּלי ִנְמֵצאת ִחָטּה ְבּתוֹ ַהֻשָּׁמּן‬ ‫ ָכּאן ִנְמָצא – ָכּאן‬:‫ ְלִפי ֶשָׁאנוּ אוְֹמ ִרים‬,‫ ַוֲאִפלּוּ ִאם ֲﬠַד ִין הוּא רוֵֹתַח ְו ִנְפַלט ְלתוֹכוֹ ַטַﬠם ַהִחָטּה – ֲהֵרי ֶזה ֻמָתּר‬,‫רוֵֹתַח‬ ‫ ְול ֹא ָה ְיָתה ֵמעוָֹלם‬,‫ ְדַּה ְינוּ ִחָטּה זוֹ ֶשִׁנְּמֵצאת ַﬠְכָשׁו ִבְּכִלי ֶזה – ְכָּבר ָה ְיָתה ְבּתוֹכוֹ ֹקֶדם ֶשָׁשּׂמוּ ַהֻשָּׁמּן ְלתוֹכוֹ‬61,‫פו‬,‫ָהָיה‬ ‫ ְוַﬠְכָשׁו ֵאיָנהּ ָבָּאה ִליֵדי ִחמּוּץ‬,‫ ְול ֹא ִנְתַחְמָּצה ִחָטּה זוֹ ֵמעוָֹלם‬,‫ִﬠם ַהֻשָּׁמּן ְבּתוֹ ָהִאְלָפּס ְכֶּשֲׁﬠַד ִין ָהָיה בּוֹ ִצְחצוֵּחי ַמ ִים‬ ‫פז‬:‫ ֵכּיָון ֶשְׁכָּבר ָהְלכוּ ִמֶמּנּוּ ִצְחצוֵּחי ַמ ִים ְלַגְמֵרי ְכֶּשׁ ִנְּתַבֵּשּׁל ִבּשּׁוּל ָיֶפה ָבִּאְלָפּס‬,‫ַﬠל ְיֵדי ַהֻשָּׁמּן‬ 17 All the above63 applies when the water with which the fat was washed was not dried off from [the fat] before it was placed in the broiling pan. If, however, the water with which [the fat] was washed was dried off from it entirely, and then [the fat] was placed in the broiling pan, [the fat] is permitted [even though a kernel of] wheat was discovered there, [and] even if it was discovered before [the fat] was cooked thoroughly. [The rationale is that] all that is present is mei peiros, and [thus] the wheat will not become chametz. [This ruling applies] even if [the fat] soaked in water for several days to the extent that [the fat] absorbed [some of the water in which it soaked], and afterwards the moisture that was on [the fat] was dried off before it was liquefied. Even so, [the kernel of wheat discovered in this fat] is governed by the laws pertaining to [a kernel discovered in] mei peiros [that was not mixed with water] because the water absorbed in [the fat] is not considered [a separate entity] until it is released and surfaces outside of [the fat; it is] like dried meat that releases [moisture] in the rainy season because of the water in which it was washed, as will be explained in sec. 466[:7]. Consult that source.64 [Different laws apply] when, by contrast, matzah was soaked in water after it was baked,65 [the water] was squeezed out of it, and then [the soft matzah] was

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kneaded with oil [to produce a dough for a pastry]. If [a kernel of] wheat fell into [that dough], one should be stringent and forbid [the dough[ because it is impossible to squeeze [the water out of the matzah] to the extent that no water at all remains visibly present in it. ‫ ֲאָבל ִאם ִנְתַנֵגּב ְלַגְמֵרי ִמֵמּי ַהֲהָדָחה ְוַאַחר ָכּ‬,‫ ְכֶּשׁלּ ֹא ִנְתַנֵגּב ַהֻשָּׁמּן ִמֵמּי ַהֲהָדָחה ֹקֶדם ֶשָׁשּׂמוּהוּ ָבִּאְלָפּס‬63‫יז ְוָכל ֶזה‬ ‫ ֶשֵׁאין ָכּאן ֶאָלּא ֵמי ֵפּרוֹת‬,‫ ֲאִפלּוּ ִנְמֵצאת ֹקֶדם ֶשׁ ִנְּתַבֵּשּׁל ִבּשּׁוּל ָיֶפה – ֲהֵרי ֶזה ֻמָתּר‬,‫ָשׂמוּהוּ ָבִּאְלָפּס ְו ִנְמֵצאת ָשׁם ִחָטּה‬ ‫פח‬.‫ ְוֵאין ַהִחָטּה ָבָּאה ִליֵדי ִחמּוּץ‬,‫ִבְּלַבד‬ ,‫ ְוַאף ֶשַׁאַחר ָכּ ִנְתַנֵגּב ִמַלְּחלוִּחית ַמ ִים ֶשָׁﬠָליו ֹקֶדם ֶשִׁהִתּיכוּהוּ‬,‫ַוֲאִפלּוּ ִאם ִנְשָׁרה ַכָּמּה ָיִמים ַבַּמּ ִים ַﬠד ֶשִׁנְּבְלעוּ ְבּתוֹכוֹ‬ ‫ ְלִפי‬,‫ ַאף ַﬠל ִפּי ֵכן ִדּינוֹ ְכֵּמי ֵפּרוֹת ִבְּלַבד ְבּל ֹא ַמ ִים‬, ‫ִמָכּל ָמקוֹם ַהַמּ ִים ֶשָׁהיוּ ְבּלוִּﬠים ְבּתוֹכוֹ ִנְתָﬠ ְרבוּ בּוֹ ְכֶּשֻׁהַתּ‬ ‫ ְכּגוֹן ָבָּשׂר ָיֵבשׁ ֶשַׁמִּזּיַﬠ ִבּימוֹת ַהְגָּשִׁמים ֵמֲחַמת‬,‫ֶשַׁהַמּ ִים ַהְבּלוִּﬠים ֵאין ֵשׁם ַמ ִים ֲﬠֵליֶהם ְכָּלל ַﬠד ֶשׁ ִיְּתַגּלּוּ ְוֵיְצאוּ ַלחוּץ‬ 64.‫ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ופט ַﬠֵיּן ָשׁם‬,‫ַהַמּ ִים ֶשׁהוַּדח ָבֶּהם‬ ‫ ִאם ָנְפָלה ִחָטּה ְלתוָֹכהּ‬,‫ ְוסוֲֹחִטין אוָֹתהּ ְוַאַחר ָכּ ָלִשׁין אוָֹתהּ ְבֻּשָׁמּן‬65‫ֲאָבל ַהַמָּצּה ֶשׁשּׁוֹ ִרין אוָֹתהּ ְבַּמ ִים ְלַאַחר ֲאִפָיָּתהּ‬ ‫צ‬:‫ ְוִנְשֲׁאָרה ְבּתוָֹכהּ ַמ ִים ְבֵּﬠין‬, ‫ ְלִפי ֶשִׁאי ֶאְפָשׁר ְלָסֳחָטהּ ָכּל ָכּ‬,‫– ֵישׁ ְלַהֲחִמיר וְּלָאְסָרהּ‬ 18 Water released by salt is governed by the laws pertaining to mei peiros, for salt is not a product of water.66 To what does the above apply? To [water released by] salt that is mined from the ground. However, [water released by] our salt that is obtained by evaporating [sea-]water is governed by the laws pertaining to water. Other authorities maintain that water released from sea salt is governed by the laws pertaining to mei peiros. Fundamentally, [the halachah] follows the first opinion. Nevertheless, weight should also be given to the latter opinion, as explained in sec. 455[:29].67 ‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּמַלח‬66,‫צב‬.‫צא ֶשַׁהֶמַּלח ֵאינוֹ ִמתּוְֹלדוֹת ַהַמּ ִים‬,‫יח ַלְחלוִּחית ַהיּוֵֹצא ֵמַהֶמַּלח ִדּינוֹ ְכֵּמי ֵפּרוֹת‬ .‫צה ְוֵישׁ אוְֹמ ִריםצו ֶשִׁדּינוֹ ְכֵּמי ֵפּרוֹת‬.‫צג ֲאָבל ֶמַלח ֶשָׁלּנוּ ֶשְׁמַּבְשִּׁלין אוָֹתהּ ִמַמּ ִיםצד ִדּינוֹ ְכַּמ ִים‬,‫ֶשׁחוְֹפ ִרין ֵמַהַקּ ְרַקע‬ 67,‫צח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ה‬,‫צז ְוַאף ַﬠל ִפּי ֵכן ֵישׁ ָלֹחשׁ ַגּם ַלְסָּבָרא ָהַאֲחרוָֹנה‬,‫ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ 19 Every person should check his spices and salt before he adds them to a pot on Pesach, lest there be [a kernel of] wheat in them and it will become chametz in the pot.68 [The following laws apply] if one checked the spices and discovered [a kernel of] wheat in them from the sixth hour [of the fourteenth of Nissan] onward: Even if [the kernel] was moist and had softened and cracked open,69 [it is only necessary] to burn [the kernel by itself].70 The spices are permitted. [This ruling applies] even during Pesach.71 Since [the spices] are dry, [it is assumed that] they did not absorb any [chametz] from the [kernel of] wheat, even if [the kernel] remained in [the spices] for several days. ‫קא ֶשָׁמּא ֵישׁ ִחָטּה ְבּתוָֹכם ְוִתְתַחֵמּץ ְבּתוֹ‬,‫יט ָכּל ָאָדם ֵישׁ לוֹ ִלְבֹדּק ַהַתְּבִליןצט ְוַהֶמַּלחק ֹקֶדם ֶשׁ ִיֵּתּן ֵמֶהם ַלְקֵּדָרה ְבֶּפַסח‬ ‫ ִאם‬70,‫קב‬,‫ – שׂוֹ ְרָפהּ‬69‫ ֲאִפלּוּ ִהיא ְמֻלְחֶלֶחת ְו ִנְתַרְכָּכה ְו ִנְתַבְּקָּﬠה‬,‫ ְוִאם ְכֶּשָׁבַּדק ַהַתְּבִלין ָמָצא ָבֶּהם ִחָטּה‬68.‫ַהְקֵּדָרה‬ ‫ ְדֵּכיָון ֶשֵׁהם ְיֵבִשׁים ל ֹא ִנְבַלע ָבֶּהם ְכּלוּם ִמן‬71,‫ ְוַהַתְּבִלין ֻמָתּ ִרין ֲאִפלּוּ הוּא תּוֹ ַהֶפַּסח‬, ‫הוּא ִמָשָּׁﬠה ִשִׁשּׁית ָוֵאיָל‬ ‫ַהִחָטּהקג ֲאִפלּוּ ָשֲׁהָתה ְבּתוָֹכהּ ַכָּמּה ָיִמים‬: 20 If, however, one discovered [a kernel of] wheat in salt, there are grounds for concern that [the kernel] absorbed some of the moisture of the salt, a small amount at a time, until it became chametz.72 Afterwards, some of the moisture [absorbed by the kernel] was released into the salt, because salt generally absorbs [moisture] from the food resting in it.73 Therefore, a thumbbreadth of salt around the place

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where it came in contact with the wheat74 should be taken and removed. The remainder [of the salt] is permitted, provided [the kernel was removed] before Pesach. [Whatever chametz might have been absorbed in the remainder of the salt] does not become significant again on Pesach.75 Nevertheless, if [the kernel was removed] during Pesach, as an initial preference, it is desirable to be stringent and leave all the salt until after Pesach.76 Even if one [kernel of] wheat was discovered in a barrel full of salt, as an initial and preferred option, one should not use salt from [that barrel] on Pesach.77 Therefore, a person should be careful to check all the salt he needs for Pesach before Pesach. [The rationale is that] during Pesach, i.e., from the night of the fifteenth [of Nissan] onward, if he finds even one [kernel of] wheat in [the salt], he will forfeit [use of] all [the salt during the festival].78 ‫ ְוַאַחר ָכּ‬72,‫כ ֲאָבל ִאם ָמָצא ִחָטּה ַבֶּמַּלח – ֵישׁ ָלֹחשׁ ָבּהּ ֶשָׁמּא ִנְכַנס ָבּהּ ַלְחלוִּחית ַהֶמַּלח ְמַﬠט ְמַﬠט ַﬠד ֶשֶׁהְחִמיָצה‬ ‫ ָצ ִרי ִלֹטּל וְּלָהִסיר‬, ‫ ְלִפיָכ‬73,‫קה‬.‫קד ֶשֵׁכּן ֶדֶּר ַהֶמַּלח ִלְב ַﬠ ִמַמֲּאָכל ַהֻמָּנּח ֶאְצלוֹ‬,‫ִנְפַלט ִמֶמָּנּה ַלְחלוִּחית ְלתוֹ ַהֶמַּלח‬ ‫קז ְוֵאינוֹ חוֵֹזר‬,‫ ְוַהְשָּׁאר ֻמָתּר ִאם הוּא ֹקֶדם ַהֶפַּסח‬74,‫קו‬,‫ ְדַּה ְינוּ ְכֹּרַחב גּוָּדל ָסִביב ָלהּ‬,‫ֵמַהֶמַּלח ְמקוֹם ַמָגָּﬠהּ ֶשׁל ַהִחָטּה‬ 75,‫קח‬.‫ְוֵנעוֹר ְבֶּפַסח‬ ‫ ֲאִפלּוּ ָמָצא ִחָטּה ַאַחת‬.‫ֲאָבל ִאם ָהָיה ְבּתוֹ ַהֶפַּסח – טוֹב ְלַהֲחִמיר ְלַכְתִּחָלּה ְלַהְשׁהוֹת ָכּל ַהֶמַּלחקט ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ִיָזֵּהר ָאָדם ִלְבֹדּק ֹקֶדם ַהֶפַּסחקי ָכּל ַהֶמַּלח‬, ‫ ְלִפיָכ‬77.‫ ְבֶּפַסח ְלַכְתִּחָלּה‬76‫ְבָּחִבית ְמֵלָאה ֶמַלח – ֵאין ְלִהְסַתֵּפּק ִמֶמָּנּה‬ 78:‫ ִאם ִיְמָצא בּוֹ ִחָטּה ַאַחת – ַיְפִסיד ֶאת ֻכּלּוֹ‬, ‫ ְדַּה ְינוּ ִמֵלּיל ט"ו ָוֵאיָל‬,‫ ֶשְׁבּתוֹ ַהֶפַּסח‬,‫ַהָצּ ִרי לוֹ ְלָכל ְיֵמי ַהֶפַּסח‬ 21 After the fact, [i.e.,] if one added some of this salt79 in which [a kernel of] wheat was discovered on Pesach, to [food in] a pot, the food in the pot should not be forbidden. [The rationale is that] there is no fat or sauce to spread the flavor of the chametz throughout all the salt.80 If, by contrast, one took salt from the place which came in contact with the wheat and added it to [food in] a pot, [the food in the pot] should be forbidden even after the fact.81 ‫ ֶשֲׁהֵרי ֵאין‬,‫ – ֵאין ֶלֱאֹסר ַהַמֲּאָכל ֶשַׁבְּקֵּדָרה‬79‫ ֶשׁ ְנָּתנוֹ ְלתוֹ ַהְקֵּדָרה ִמֶמַּלח ֶזה ֶשִׁנְּמָצא ָבּהּ ִחָטּה ְבֶּפַסח‬,‫כא וְּבִדיֲﬠַבד‬ ‫ ֲאָבל ִאם ָנַטל ֶמַלח ִמְמּקוֹם ַמָגָּﬠהּ ֶשׁל ַהִחָטּה ְוָנַתן‬80,‫קיא‬.‫ָשׁם ַשְׁמנוּ ִנית ְול ֹא ֹרֶטב ֶשׁיּוִֹלי ַטַﬠם ֶהָחֵמץ ְבָּכל ַהֶמַּלח‬ 81,‫קיב‬:‫ְלתוֹ ַהְקֵּדָרה – ֵישׁ ֶלֱאֹסר ַאף ְבִּדיֲﬠַבד‬ 22 All the above82 applies when the [kernel of] wheat became moist, i.e., it softened [due to moisture]. In such an instance, it is possible that [the kernel of wheat] will release some of the moisture into the salt. If, however, the [kernel of] wheat did not become moist, it is not necessary to remove [the salt[ even from the place that came in contact [with the wheat] even if [the kernel was discovered in the salt] during Pesach.83 [The rationale is that the kernel] cannot release anything.84 ‫ ֲאָבל‬.‫ ֶשָׁאז יוַּכל ִלְפ ט ִמֶמָּנּה ְקָצת ַלְחלוִּחית ְלתוֹ ַהֶמַּלח‬,‫קיג ְדַּה ְינוּ ֶשׁ ִנְּתַרְכָּכה‬,‫ ְכֶּשׁ ִנְּתַלְחְלָחה ַהִחָטּה‬82‫כב ְוָכל ֶזה‬ ‫ ֶשֲׁהֵרי ֵאיָנהּ ְיכוָֹלה ִלְפ ט‬83,‫ִאם ל ֹא ִנְתַלְחְלָחה ַהִחָטּה – ֲאִפלּוּ ְמקוֹם ַמָגָּﬠהּ ֵאין ָצ ִרי ְלָהִסיר ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬ 84,‫קיד‬:‫ְכּלוּם‬

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Shulchan Aruch: Chapter 463 - Whether it is Permitted to Singe [Many] ...

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Shulchan Aruch: Chapter 463 - Whether it is Permitted to Singe [Many] Stalks at the Same Time; the Laws Governing Grain That Has Not Yet Ripened By Rabbi Schneur Zalman of Liadi

SECTION 463 Whether it is Permitted to Singe [Many] Stalks at the Same Time; the Laws Governing Grain That Has Not Yet Ripened (1-5) ‫סימן תסג ִאם ֻמָתּר ַלֲחֹר ִשֳׁבִּלים ַיַחד ְוִדיֵני ַכּ ְרֶמל וּבוֹ ה' ְסִﬠיִפים‬: 1 It is permitted to singe two stalks [of grain] at the same time. Similarly, it is permitted to fill a pot with stalks of grain to dry them in an oven. There is no concern that perhaps the heat of the fire will cause moisture to be released from one stalk and [that moisture] will fall on another [stalk] and cause it to become chametz. [The rationale is that] this moisture is deemed mei peiros and it does not cause [grain] to become chametz.1 [This license is granted] even according to our custom of acting stringently regarding all mei peiros.2 [The rationale for the leniency here is that] it is uncommon for moisture to be released from stalks of grain. Therefore, there is no concern about this factor at all, for even if it would happen at times that moisture would be released from [such stalks], there would not be any absolute Scriptural prohibition involved.3 True, there is an authority who maintains that stringency is required with regard to all mei peiros according to the fundamentals of the law.4 Nevertheless, [even this authority agrees that mei peiros] does not cause [grain] to become chametz in a complete sense. Instead, [that authority maintains that mei peiros causes grain to become chametz] nukshah,5which is forbidden [only] according to Rabbinic Law.6 ‫ב ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ַﬠל‬,‫א ְוֵכן ֻמָתּר ְלַמְלּאוֹת ְקֵדָרה ִשֳׁבִּלים ְלַיְבָּשׁם ְבּתוֹ ַהַתּנּוּר‬,‫א ֻמָתּר ַלֲחֹר ְשֵׁני ִשֳׁבִּלים ְבַּיַחד‬ ‫ ְלִפי ֶשַׁמּ ִים ֵאלּוּ ִנְקָרִאים ֵמי ֵפּרוֹת ְוֵאיָנן‬,‫ְיֵדי ֹחם ָהאוּר ֵיְצאוּ ַמ ִים ִמִשֹּׁבֶּלת ַאַחת ְו ִיְפּלוּ ַﬠל ַגֵּבּי ֲחֶב ְרָתּהּ ְוַתְחִמיץ‬ ,‫ ִמָכּל ָמקוֹם ֵאין ַהָדָּבר ָמצוּי ֶשֵׁיְּצאוּ ַמ ִים ֵמַהִשֳּׁבִּלים‬2,‫ד‬,‫ ְוַאף ְלִמ ְנָהֵגנוּ ֶשָׁאנוּ ַמֲחִמי ִרין ְבָּכל ֵמי ֵפּרוֹת‬1,‫ג‬.‫ַמְחִמיִצין‬ 3,‫ה ֵכּיָון ֶשַׁאף ֶשֶׁיֱּאַרע ִלְפָﬠִמים ֶשֵׁיְּצאוּ ֵמֶהם ַמ ִים – ֵאין ָכּאן ִאסּוּר ָגּמוּר ֶשׁל תּוָֹרה‬,‫ְלִפיָכ ֵאין חוְֹשִׁשׁין ָלֶזה ְכָּלל‬ ‫ ְוִאסּוּרוֹ ִמִדְּבֵרי‬5,‫ ִמָכּל ָמקוֹם ֵאין ִחמּוָּצהּ ִחמּוּץ ָגּמוּרו ֶאָלּא נְֻקֶשׁה‬4,‫ֶשֲׁהֵרי ַאף ַלַמֲּחִמי ִרין ְבָּכל ֵמי ֵפּרוֹת ֵמִﬠַקּר ַהִדּין‬ 6 ,‫ז‬:‫סוְֹפ ִרים‬ 2 If the stalks or [the kernels of] wheat that were roasted in an oven or over fire were ground [into flour], that flour should not be cooked in water lest [the grain] not have been roasted thoroughly in the fire and [the flour] become chametz in the water before it cooks there.7 Even if flour itself was roasted in an oven, it should not be cooked in water lest it not have been roasted thoroughly8 (and it becomes chametz [during the cooking process]). There are authorities who permit cooking roasted flour because the heat of fire has

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Shulchan Aruch: Chapter 463 - Whether it is Permitted to Singe [Many] ...

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a greater effect on [flour] than it does on [kernels of] grain.9 One may rely on their words after the fact, [i.e.,] if one violated [the above directive] and made a cooked dish using such [flour], he may be permitted to derive benefit from it10 or to maintain possession of it until after Pesach.11 ‫ ֶשָׁמּא ל ֹא ִנְקלוּ ָבּאוּר‬,‫ ִאם ְטָחָנן ל ֹא ְיַבֵשּׁל ַהֶקַּמח ֶשָׁלֶּהם ְבַּמ ִים‬,‫ב ַהִשֳּׁבִּלים אוֹ ַהִחִטּים ַﬠְצָמן ֶשׁ ִנְּקלוּ ַבַּתּנּוּר אוֹ ָבּאוּר‬ ‫ ַוֲאִפלּוּ ִאם ַהֶקַּמח ַﬠְצמוֹ ִנְקָלה ַבַּתּנּוּר – ל ֹא‬7,‫ח‬.‫ָיֶפה ְוָיבוֹאוּ ִליֵדי ִחמּוּץ ְבּתוֹ ַהַמּ ִים ֹקֶדם ֶשַׁיְּסִפּיקוּ ְלִהְתַבֵּשּׁל ָשׁם‬ (‫ ) ְוָיבוֹא ִליֵדי ִחמּוּץ‬8,‫ ֶשָׁמּא ל ֹא ִנְקָלה ָיֶפהט‬,‫ ְיַבְשֶּׁלנּוּ ַבַּמּ ִים‬. ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם‬9,‫יא‬.‫ ְלִפי ֶשֹׁחם ָהאוּר שׁוֵֹלט בּוֹ יוֵֹתר ִמַמּה ֶשּׁשּׁוֵֹלט ְבַּהִחִטּים‬,‫ְוֵישׁ ַמִתּי ִריןי ְלַבֵשּׁל ֶקַמח ַהָקּלוּי‬ 11,‫יב‬:‫ אוֹ ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬10‫ ֶשִׁאם ָﬠַבר ְוָﬠָשׂה ִמֶמּנּוּ ַתְּבִשׁיל – ֵישׁ ְלַהִתּירוֹ ַבֲּהָנָאה‬,‫ְבִּדיֲﬠַבד‬ 3 If, however, one ground matzah after it was baked, it is permitted to cook with the flour [produced] and to make any type [of cooked food] one desires.12 [This leniency applies] even in places where there are servants who treat [the Torah’s] prohibitions disparagingly.13 There is no concern that if [the servants] see license being granted to cook with flour made from matzos, they will act brazenly and allow themselves to cook with [ordinary] wheat flour.14 ‫ ֲאִפלּוּ ְבָּמקוֹם‬12.‫ג ֲאָבל ַמָצּה ֲאפוָּיה ֶשָׁחַזר וְּטָחָנהּ – ֻמָתּר ְלַבֵשּׁל ַהֶקַּמח ֶשָׁלּהּיג ְוַלֲﬠשׂוֹת ִמֶמָּנּה ָכּל ַמה ֶשּׁ ִיּ ְרֶצה‬ ‫ ֵאין חוְֹשִׁשׁין ֶשָׁמּא ְכֶּשׁ ִיּ ְראוּ ֶשַׁמִּתּי ִרים ַלֲﬠשׂוֹת ַתְּבִשׁיל ִמֶקַּמח ֶשׁל ַמָצּה‬13,‫יד‬,‫ֶשְׁמּצוּ ִיים ֲﬠָבִדים ֶשְׁמַּזְלְזִלים ְבִּאסּוּ ִרים‬ 14,‫טו‬:‫ִיְתָפּ ְרצוּ ְלַהִתּיר ְלַﬠְצָמם ַלֲﬠשׂוֹת ַתְּבִשׁיל ִמֶקַּמח ֶשׁל ִחִטּים‬ 4 Vatica, i.e., a cooked dish made from oil, salt, and flour, may be made on Pesach as long as there is not the slightest amount of water mixed in with it.15 [This ruling applies] even [when using] our salt [which is made] by evaporating water and thus is governed by the laws applying to water.16 Nevertheless, since only a minimal amount [of salt] is [used in this food] and its form has changed from the form of water, when [the salt] is mixed with oil, it lacks [water’s natural] power. [Therefore, there are grounds for leniency.] If, however, much salt was used, there is room for concern and stringency, as is the law when mei peiros is mixed with water, [in which instance, the mixture] causes [flour] to become chametz more rapidly [than when flour is mixed with water alone].17 ‫טז ְוהוּא ַתְּבִשׁיל ֶהָﬠשׂוּי ִמֶשֶּׁמן וֶּמַלח ִﬠם ֶקַמח – ֻמָתּר ַלֲﬠשׂוֹתוֹ ְבֶּפַסח ִאם ֵאין ָשׁם ַתֲּﬠֹרֶבת ַמ ִיםיז ָכּל‬,‫ד ָוִתיָקא‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא מוָּﬠט ְוִנְשַׁתָּנּה‬16,‫יט‬,‫ ַוֲאִפלּוּ ְבֶּמַלח ֶשָׁלּנוּ ֶשְׁמַּבְשִּׁלים אוֹתוֹ ִמַמִּים ַוֲהֵרי ִדּינוֹ ְכַּמ ִים‬15,‫יח‬.‫ֶשׁהוּא‬ ‫ ֲאָבל ִאם ֵישׁ ָשׁם ֶמַלח ְמֻרֶבּה – ֵישׁ ָלֹחשׁ וְּלַהֲחִמיר ְכִּדין ֵמי ֵפּרוֹת ִﬠם‬.‫צוָּרתוֹ ִמצּוַּרת ַהַמּ ִים – ֵאין בּוֹ ֹכַּח ִﬠם ַהֶשֶּׁמן‬ 17,‫כ‬:‫ַמ ִים ֶשְׁמַּמֲה ִרים ְלַהְחִמיץ‬ 5 When the process referred to as melilah is performed for new pots, i.e., [a mixture of] flour, water, and vinegar is cooked in [the pots] to harden and strengthen them, during Pesach (i.e., during Chol HaMoed, see sec. 502[:9]),18 one should only use flour from matzah that was baked, but not [ordinary] wheat flour.19 ‫ ִאם הוּא‬,‫כא ְדַּה ְינוּ ֶשְׁמַּבְשִּׁלים ָבֶּהם ֶקַמח וַּמ ִים ְוֹחֶמץכב ְכֵּדי ְלַהְקשׁוָֹתןכג וְּלַחְזָּקן‬,‫ה ְכֶּשׁמּוְֹלִלין ֶאת ַהְקֵּדרוֹת ַהֲחָדשׁוֹת‬ ‫כה ֲאָבל ל ֹא‬,‫( – ל ֹא ִיְמ ל ֶאָלּא ְבֶּקַמח ֶשׁל ַמָצּה ֲאפוָּיה‬18,‫ ַﬠֵיּן ִסיָמן תק"בכד‬,‫ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬:‫ְבּתוֹ ַהֶפַּסח )ֵפּרוּשׁ‬ 19:‫ְבֶּקַמח ֶשׁל ִחִטּים‬

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Shulchan Aruch: Chapter 464 - [The Laws Pertaining to] Mustard Into ...

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Shulchan Aruch: Chapter 464 - [The Laws Pertaining to] Mustard Into Which Flour was Mixed By Rabbi Schneur Zalman of Liadi

SECTION 464 [The Laws Pertaining to] Mustard Into Which Flour was Mixed (1-2) ‫סימן תסד ַח ְרָדּל ֶשׁ ִנְּתָﬠֵרב ְבּתוֹכוֹ ֶקַמח וּבוֹ ב' ְסִﬠיִפים‬: 1 [The following laws apply to] all types of dips that contain vinegar or other sharp substances into which meat is dipped and into which flour is commonly added:1 [Since] the flour will become chametz because of the sharp substances if [even] a small amount of water is added,2 it is forbidden to add flour [to these dips if they will be eaten on Pesach], because [they are like a mixture of] mei peiros and water, which cause [the flour] to become chametz rapidly.3 If [a person] violated [the above directives] and added flour [to such a dip] on Pesach, one cannot remedy the situation by eating the dip immediately.1 [The situation does not parallel one in which a person] was given license to bake a dough that was kneaded with mei peiros immediately [after kneading it].4 In that instance, [leniency was granted because] the dough cannot possibly become chametz since it will be baked immediately. By contrast, [a person] will perforce delay slightly while partaking of [sharp] dips in which meat is dipped.5 Since [a mixture of] mei peiros and water causes [flour] to become chametz rapidly, there are grounds for concern that [the flour in the dip] already became chametz as soon as the person began eating. Therefore, there is no way to remedy the situation except to burn the dips immediately after the flour is [mixed] into them,6 since it is forbidden to maintain possession of them. To which [types of dips] does the above apply? To all dips other than mustard. If, however, one violated [the above directives] and added flour to mustard, the situation can be rectified by eating the mixture immediately.7 There is no concern that the flour already became chametz immediately when [the person] began eating. [The rationale is that] mustard is sharp (even [sharper] than peppers, [in which instance,] since [the peppers] are sharp, they will cause the dough to become chametz faster [than usual]. However, the mustard is) extremely sharp. As a consequence, it will not allow the flour [mixed] into it to become chametz rapidly. 1,‫ב‬,‫א ָכּל ִמיֵני ִטבּוִּליםא ֶשְׁמַּטְבִּלים ָבֶּהם ַהָבָּשׂר ְוֵישׁ ָבֶּהם ֹחֶמץ וְּשָׁאר ָדָּבר ֶשֵׁיּשׁ לוֹ ִקיּוָּהא וּ ְרִגיִלין ִלֵתּן ְבּתוָֹכם ֶקַמח‬ ‫ד ֶשֲׁהֵרי ֵהם ְכֵּמי‬,‫ – ָאסוּר ִלֵתּן ְבּתוָֹכם ֶקַמח‬2,‫ ִאם ִנְתָﬠֵרב ָשׁם ְמַﬠט ַמ ִיםג‬,‫ֶשַׁהֶקַּמח ִמְתַחֵמּץ ַגּם ֵכּן ַﬠל ְיֵדי ִקיּוָּהא‬ 3.‫ֵפּרוֹת ִﬠם ַמ ִים ֶשְׁמַּמֲה ִרים ְלַהְחִמיץ‬ ‫ ְכּמוֹ ֶשִׁהִתּירוּו ְבִּﬠָסּה ֶשִׁנּלּוָֹשׁה ְבֵּמי ֵפּרוֹת ֶלֱאפוָֹתהּ‬1,‫ְוִאם ָﬠַבר ְוָנַתן ָשׁם ֶקַמח ְבֶּפַסח – ֵאין לוֹ ַתָּקָּנה ְלָאְכָלהּ ִמָיּדה‬ ‫ ֲאָבל ִמיֵני ִטבּוִּלים ֶשְׁמַּטֵבּל ָבֶּהם‬.‫ ְלִפי ֶשֵׁכּיָון ֶשׁהוּא אוֶֹפה אוָֹתהּ ֵתֶּכף וִּמָיּד – ִאי ֶאְפָשׁר ָלהּ ָלבוֹא ִליֵדי ִחמּוּץ‬4,‫ִמָיּד‬

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Shulchan Aruch: Chapter 464 - [The Laws Pertaining to] Mustard Into ...

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‫ ְוֵכיָון ֶשֵׁמּי ֵפּרוֹת ִﬠם ַמ ִים ְמַמֲה ִרים ְלַהְחִמיץ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ְכָּבר‬5,‫ ַﬠל ָכּ ְרָח הוּא ִמְשַׁתֶּהא ְמַﬠט ַבֲּאִכיָלָתם‬,‫ָבָּשׂר‬ ‫ ֶשֲׁהֵרי ָאסוּר‬6,‫ ְלִפיָכ ֵאין ָלֶהם ַתָּקָּנהז ֶאָלּא ְלָשׂ ְרָפם ִמָיּדח ֶשָׁנַּתן ַהֶקַּמח ְלתוָֹכם‬,‫ֶהְחִמיצוּ ִמָיּד ֶשִׁהְתִחיל ְלָאְכָלם‬ ‫ְלַהְשׁהוָֹתם‬. ‫ ֶשִׁאם ָﬠַבר ְוָנַתן ֶקַמח ְלתוֹ ַהַח ְרָדּל – ֵישׁ לוֹ ַתָּקָּנה‬,‫ חוּץ ִמן ַהַח ְרָדּל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּשָׁאר ָכּל ִמיֵני ִטבּוִּלים‬ ,‫ ְלִפי ֶשַׁהַח ְרָדּל הוּא ַחד )יוֵֹתר ִמִפְּלְפִּלין‬,‫ ְוֵאין ָלֹחשׁ ֶשָׁמּא ְכָּבר ֶהְחִמיץ ַהֶקַּמח ִמָיּד ֶשִׁהְתִחיל ֶלֱאֹכל‬1,‫ט‬.‫ְלָאְכָלהּ ִמָיּד‬ ‫י ְוַﬠל ְיֵדי ֵכּן ֵאינוֹ ַמִנּיַח ֶאת‬,‫ ֲאָבל ַהַח ְרָדּל הוּא ַחד( יוֵֹתר ִמַדּאי‬,‫ֶשַׁﬠל ְיֵדי ֶשֵׁהן ַחִדּין ֵהן ְמַמֲה ִרין ֶאת ָהִﬠָסּה ְלַהְחִמיץ‬ ‫יא‬:‫ַהֶקַּמח ֶשְׁבּתוֹכוֹ ֶשׁ ְיַּמֵהר ְלַהְחִמיץ‬ 2 As was already explained in sec. 453[:4], the custom in these regions is not to partake of mustard at all on Pesach, for the reason explained there.7 Even if [the mustard seeds] were crushed, ground, and mixed together with wine before Pesach, one should nevertheless refrain from partaking of [the mustard mixture] on Pesach. [The rationale is that] the mustard is of primary importance [in the mixture], and it is noticeable and apparent. Therefore, such a mixture is not one which may be permitted even on Pesach, as explained [in sec. 453:5].8 Moreover, [the Sages] ruled leniently only with regard to a mixture that came about as a matter of course. When, by contrast, one mixes [a forbidden substance with a permitted substance] actively and intentionally with the intent of partaking of [the mixture] on Pesach, he is not allowed to partake of it [on Pesach].9 7.‫יג ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ָשׁם‬,‫ב וְּכָבר ִנְתָבֵּאר ְבִּסיָמן תנ"גיב ַהִמְּנָהג ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ֶלֱאֹכל ְכָּלל ַח ְרָדּל ְבֶּפַסח‬ ‫יד ְדֵּכיָון ֶשַׁהַח ְרָדּל הוּא‬,‫ַוֲאִפלּוּ ִאם ֹקֶדם ַהֶפַּסח ְכָּתשׁוֹ וְּטָחנוֹ ְוֵﬠ ְרבוֹ ִﬠם ַי ִין – ַאף ַﬠל ִפּי ֵכן ֵאין אוְֹכִלין אוָֹתהּ ְבֶּפַסח‬ ,‫ ְועוֹד‬8,‫טו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ִﬠָקּר ְוהוּא ִנָכּר ְו ִנ ְרֶאה – ֵאין ֶזה ִנְקָרא ַתֲּﬠֹרֶבת ֶשַׁמִּתּי ִרין אוֹתוֹ ֲאִפלּוּ ְבּתוֹ ַהֶפַּסח‬ ‫ ֲאָבל ַהְמָﬠֵרב ַבָּיַּד ִים ְכֵּדי ֶלֱאֹכל ַהַתֲּﬠֹרֶבת ְבֶּפַסח – ֵאין ַמִתּי ִרין לוֹ‬,‫ֶשׁלּ ֹא ֵהֵקלּוּ ֶאָלּא ְבַּהַתֲּﬠֹרֶבת ֶשַׁנֲּﬠֶשׂה ֵמֵאָליו‬ 9,‫טז‬:‫ְלָאְכָלהּ‬

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Shulchan Aruch: Chapter 465 - The Laws [Governing] Bran on Pesach -...

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Shulchan Aruch: Chapter 465 - The Laws [Governing] Bran on Pesach By Rabbi Schneur Zalman of Liadi

SECTION 465 The Laws [Governing] Bran on Pesach (1-6) ‫סימן תסה ִדּין ֻמ ְרָסן ְבֶּפַסח וּבוֹ ו' ְסִﬠיִפים‬: 1 Bran should not be soaked in water {[to make it edible] for chickens} from the beginning of the sixth hour [on the day before Pesach] onward.1 Even if [a person] stands over [the chickens] to ensure that the bran will not remain before them for the amount of time [it takes to walk] a mil2– and in any [amount of] time less than this [amount of time, grain] will not become chametz – [leaving soaked grain for chickens] is forbidden. [The basis for this ruling is that] as an initial preference, it is forbidden to leave dough without manipulating it for even a moment, as explained in sec. 459[:9]. ‫ ֲאִפלּוּ ִאם הוּא עוֵֹמד ֲﬠֵליֶהם ִל ְראוֹת ֶשׁלּ ֹא‬1,‫ב‬. ‫א ֵאין שׁוֹ ִרין ֻמ ְרָסן ְבַּמ ִים ]ַלַתּ ְר ְנגוִֹלים[א ִמְתִּחַלּת ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל‬ ‫ ֶשֲׁהֵרי ָאְסרוּ‬,‫ ְוָכל ָפּחוֹת ִמַכִּשּׁעוּר ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ – ַאף ַﬠל ִפּי ֵכן ָאסוּר‬2,‫ִיְשֶׁהה ַהֻמּ ְרָסן ִלְפֵניֶהם ְכִּשׁעוּר ִמיל‬ ‫ד‬:‫ג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ט‬,‫ְלָהִניַח ִﬠָסּה ְבּל ֹא ֵﬠֶסק ְלַכְתִּחָלּה ֲאִפלּוּ ֶרַגע ֶאָחד‬ 2 However, it is permitted to blanch bran in boiling water and afterwards place it before chickens.1 Even though there may be an interval of several days [until the blanched bran is placed before them], it is of no consequence, since [grain] that has been blanched will never become chametz at all.1 Nevertheless, the Geonim forbade all blanching [of grain or flour], as explained in sec. 454[:7]. ‫ ְוַאף ַﬠל ִפּי ֶשׁשּׁוֶֹהה ַכָּמּה ָיִמים – ֵאין‬1.‫ב ֲאָבל ֻמָתּר ַלְח ט ֶאת ַהֻמּ ְרָסןה ְבּרוְֹתִחיןו ְוַאַחר ָכּ נוְֹתָנן ִלְפֵני ַהַתּ ְר ְנגוִֹלים‬ ‫ט‬:‫ח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ד‬,‫ ֲאָבל ַהְגּאוֹ ִנים ָאְסרוּ ָכּל ֲחִליָטה‬1,‫ז‬,‫ ֶשֶׁהָחלוּט ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ ְכָּלל‬,‫ְבָּכ ְכּלוּם‬ 3 When one places [kernels of] barley or wheat before [chickens] from the sixth hour [on the day before Pesach] onward, he must be careful not to cast [the kernels] in a moist place where they could possibly become chametz. However, before [the onset of] the sixth [hour on the day preceding Pesach], it is permitted even to place actual chametz before [chickens]. However, [when doing so] from the beginning of the night of the fourteenth [of Nissan] after [conducting] the search [for chametz], it is necessary to stand over [the chickens] from the time [they begin] eating until after they finish eating, as stated in sec. 433[:27].3 What remains after [the chickens] eat may not be left before them. Instead, it should be placed in a guarded place until the time of the obliteration, as explained in that source. It is desirable to be careful from 30 days before Pesach onward4 not to [scatter] barley before [chickens] in a moist place (unless one stands over [the chickens] from the time [they begin] eating until after they finish eating and [is careful] not to

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leave what remains [of the grain] before [the chickens]). [The rationale is that] there are grounds for concern that when the time to search [for chametz] arrives, [the owner] will not have in mind that the place where he left the barley was moist, and he will not search there.5 [Moreover,] even if [the person] does search there, he will [only] find [kernels of] barley that remained after [the chickens] ate, and he will not [think it necessary] to obliterate [these kernels] because [the kernels] will have already dried and [the fact that they] became chametz will not be apparent. It is desirable for one to be careful and not give [chickens] water to drink while barley [kernels] are still placed before them. Instead, he should first thoroughly sweep the area [where he placed the barley. Only] afterwards should he place water there. ‫ג וְּכֶשׁהוּא נוֵֹתן ִלְפֵניֶהם ְשׂעוֹ ִרים אוֹ ִחִטּים ִמֵשּׁשׁ ָוֵאיָל – ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלַהְשִׁליָכם ְבָּמקוֹם ַלח ֶשׁיּוְּכלוּ ָלבוֹא ִליֵדי‬ ‫י‬.‫ִחמּוּץ‬ ‫ ַרק ֶשָׁצּ ִרי ִלָזֵּהר ִמְתִּחַלּת ֵליל י"ד ַאַחר ַהְבּ ִדיָקה ָוֵאיָל ַלֲﬠֹמד‬,‫ֲאָבל ֹקֶדם ֵשׁשׁ ֻמָתּר ִלֵתּן ִלְפֵניֶהם ֲאִפלּוּ ָחֵמץ ָגּמוּר‬ ‫ וַּמה ֶשִּׁמְּשַׁתֵּיּר ֵמֲאִכיָלָתם ל ֹא ַי ִנּיֶחנּוּ‬3,‫יא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫ֲﬠֵליֶהם ִמְשַּׁﬠת ֲאִכיָלָתם ַﬠד ֶשׁ ִיְּגְמרוּ ֶלֱאֹכל‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ ֶאָלּא ַי ִנּיֶחנּוּ ְבָּמקוֹם ְמֻשָׁמּר ַﬠד ְזַמן ַהִבּעוּר‬,‫מוָּטל ִלְפֵניֶהם‬. ‫ )ֶאָלּא ִאם ֵכּן עוֵֹמד‬4,‫ְוטוֹב ִלָזֵּהר ִמְשּׁ ִשׁים יוֹם ֹקֶדם ַהֶפַּסח ָוֵאיָל יב ֶשׁלּ ֹא ְלַהְשִׁלי ִלְפֵניֶהם ְשׂעוֹ ִרים ְבָּמקוֹם ַלחיג‬ ‫ ִכּי ֵישׁ ָלֹחשׁיד ֶשָׁמּא ְכֶּשַׁיִּגּיַﬠ ְזַמן‬,(‫ וַּמה ֶשּׁ ִנְּשַׁתֵּיּר ל ֹא ַי ִנּיֶחנּוּ מוָּטל ִלְפֵניֶהם‬,‫ֲﬠֵליֶהם ִבְּשַׁﬠת ֲאִכיָלָתם ַﬠד ֶשׁ ִיְּגְמרוּ ֶלֱאֹכל‬ ‫ ְוַאף ִאם ִיְבֹדּק ָשׁם ִיְמָצא‬5,‫ַהְבּ ִדיָקה ל ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ֶשַׁהָמּקוֹם ֶשִׁהְשִׁלי ָשׁם ְשׂעוֹ ִרים ָהָיה ַלח ְול ֹא ִיְבֹדּק ָשׁם‬ ‫ ֵכּיָון ֶשְׁכָּבר ִנְתַנְגּבוּ ְוֵאין ִחמּוָּצן ִנָכּר‬,‫ְשׂעוֹ ִרים ֶשׁ ִנְּשַׁתּ ְיּרוּ ֵמֲאִכיָלָתם ְול ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ְלַבֲﬠָרם‬. ‫ ֶאָלּא ְיַכֵבּד ִמְתִּחָלּה אוֹתוֹ ָמקוֹם ֵהיֵטב‬,‫ְוטוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלֵתּן ִלְפֵניֶהם ַמ ִים ִלְשׁתּוֹת ְבּעוֹד ֶשַׁהְשּׂעוֹ ִרים ֻמָנִּחין ִלְפֵניֶהם‬ ‫טו‬:‫ְוַאַחר ָכּ ִיֵתּן ָשׁם ַמ ִים‬ 4 A woman should not soak bran in water from the sixth [hour on the day preceding Pesach] onward [with the intention] to rub her skin with it in a bathhouse.6 She is, however, permitted to apply dry bran to her skin and rub with it. [This license applies] even when there is moist sweat on the woman’s skin. [The rationale is that] human sweat is not considered as water with regard to causing grain to leaven, provided the individual is not sweating as a result of the heat of [bathhouse] water, but because of the heat of the fire, as will be explained in sec. 466[:1, 7]. Nevertheless, [in such an instance, a woman] must be careful to remove all the bran from her skin before she washes her skin with water. [This applies] whether [she washes herself] with hot water or cold water. Since women are not currently knowledgeable about this, [at present,] it is forbidden for them to [apply] bran to their skin and rub with it7 even when [the bran] is dry.8 ‫ ֲאָבל ֻמֶתֶּרת ָלשׁוּף ַﬠל ְבָּשָׂרהּ ֻמ ְרָסן‬6.‫ד ל ֹא ַתְּשֶׁרה ָהִאָשּׁה ֶאת ַהֻמּ ְרָסן ְבַּמ ִים ִמֵשּׁשׁ ָוֵאיָל ָלשׁוּף בּוֹ ֶאת ְבָּשָׂרהּ ַבֶּמּ ְרָחץ‬ ‫ ְלִפי ֶשֵׁזַּﬠת ָהָאָדם ֵאינוֹ ְכַּמ ִים ְלָהִביא ִליֵדי ִחמּוּץיז ִאם ֵאינוֹ ַמִזּיַﬠ‬,‫ָיֵבשׁטז ֲאִפלּוּ ְבּעוֹד ֶשֵׁמּי ַהֵזָּﬠה טוְֹפִחין ַﬠל ְבָּשָׂרהּ‬ ‫יח‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תס"ו‬,‫ֵמֲחַמת ֹחם ַהַמּ ִים ֶאָלּא ֵמֲחַמת ֹחם ָהאוּר‬ ‫ ְצ ִריָכה ִהיא ִלָזֵּהר ְלַהֲﬠִביר ָכּל ַהֻמּ ְרָסן ֵמַﬠל ָכּל ְבָּשָׂרהּ ֹקֶדם ֶשִׁתּ ְרַחץ גּוָּפהּ ְבַּמ ִים ֵבּין ְבַּחִמּים ֵבּין‬,‫וִּמָכּל ָמקוֹם‬ 8,‫כ‬:‫ ֲאִפלּוּ הוּא ָיֵבשׁ‬7‫ ְלִפיָכ ָאסוּר ָלֶהם ָלשׁוּף ֻמ ְרָסן ַﬠל ְבָּשָׂרן‬, ‫יט וְּלִפי ֶשַׁﬠְכָשׁו ֵאין ַהָנִּשׁים ְבִּקיאוֹת ְבָּכ‬.‫ְבּצוֹ ְנ ִנין‬ 5 If one rubbed bran on [the skin of] a [slaughtered] goose that was wet, even though [the goose] was cold, it is forbidden to partake of the goose on Pesach. [This restriction applies] whether [one rubbed the bran on the goose] when [the goose’s] skin was still upon it or whether [he did so after] the skin had been removed. [The

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rationale for the prohibition is that] the bran enters the pores of the [goose’s] skin.9 And the meat [of a goose] also has [portions] that are cracked open on all of its sides.10 [The Rabbis feared that] the flavor of the bran would be absorbed [in the meat of] the goose through these holes and cracks. True, [such a stringency is not applied] with regard to other prohibitions when a [severe] financial loss [is involved] or in a pressing situation. For example, [if] cold meat fell into cold milk, it is customary to permit the meat once it has been rinsed and washed thoroughly, even though the meat has many cracks, as stated in Yoreh Deah, sec. 91.11 Nevertheless, there are grounds for stringency with regard to chametz on Pesach, since even the slightest trace of chametz causes a substance to be forbidden.12 Hence, [the goose] should be forbidden. If, however, one rubbed [the goose with bran] before Pesach, even on the day preceding Pesach after the sixth hour of the day and onward,13 there are grounds to permit [the goose] to be eaten, even during Pesach, when a severe [financial] loss is involved or in a pressing situation,14 provided one washes [the goose] very thoroughly and rubs it effectively with water during Pesach [to remove any trace of the bran]. ‫ ֵבּין ְבּעוֹדוֹ ְבּעוֹרוֹ ֵבּין ְכֶּשֻׁהְפַשׁט ֵמעוֹרוֹ – ָאסוּר‬,‫ה ִאם ִשְׁפְשׁפוּ ֻמ ְרָסן ְבַּאָוּזכא ַלח ִמַמּ ִיםכב ַאף ַﬠל ִפּי ֶשׁהוּא צוֵֹנן‬ ‫ ְוֶדֶר ַה ְנָּקִבים‬10,‫ ְוַגם ַבָּבָּשׂרכד ֵישׁ ְבָּקִﬠים ְבָּכל ַצד‬9,‫כג‬,‫ ִמְפֵּני ֶשַׁהֻמּ ְרָסן ִנְכַנס ַבּ ְנָּקִבים ֶשֵׁיּשׁ ְבּעוֹרוֹ‬,‫ְלָאְכלוֹ ְבֶּפַסח‬ ‫כה‬.‫ְוַהְבָּקִﬠים ִנְבָלע ַטַﬠם ַהֻמּ ְרָסן ָבַּאָוּז‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ַבָּבָּשׂר ְבָּקִﬠים ַה ְרֵבּה נוֲֹהִגין‬,‫ ְכּגוֹן ָבָּשׂר צוֵֹנן ֶשָׁנַּפל ְלתוֹ ָחָלב צוֵֹנן‬,‫ְוַאף ַﬠל ִפּי ֶשִׁבְּשָׁאר ִאסּוּ ִרים‬ ‫ ִמָכּל‬11,‫כו‬,‫ְלַהִתּיר ַהָבָּשׂר ַﬠל ְיֵדי ְשִׁטיָפה ַוֲהָדָחה ְבֶּהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"א‬ ‫ – ֵישׁ ְלַהֲחִמיר ְוֶלֱאֹסרכז ַבֲּאִכיָלה‬12‫ָמקוֹם ְלִﬠ ְנַין ָחֵמץ ְבֶּפַסח ֶשׁאוֵֹסר ֲאִפלּוּ ְבַּמֶשּׁהוּ‬. ‫ ֲאִפלּוּ ְבֶּﬠֶרב ֶפַּסח ַאַחר ָשָׁﬠה ִשִׁשּׁית ָוֵאיָל – ֵישׁ ְלַהִתּירכח ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ‬,‫ֲאָבל ִאם ִשְׁפְשׁפוֹ ֹקֶדם ַהֶפַּסח‬ ‫ל‬:‫כט וִּבְלַבד ֶשׁ ִיָּזֵּהר ַלֲהִדיחוֹ וְּלַשְׁפְשׁפוֹ ְבַּמ ִים ָיֶפה ְבּתוֹ ַהֶפַּסח‬,‫ ַאף ְלָאְכלוֹ ְבּתוֹ ַהֶפַּסח‬14‫ְשַׁﬠת ַהְדָּחק‬ 6 As an initial preference, one should be careful not to singe fowl15 on Pesach with the stubble at the ends of [wheat] stalks, for perhaps there is a kernel of grain that became chametz among the stalks, and it will flavor the fowl while it is being singed. Nevertheless, after the fact, the fowl should not be forbidden. [This leniency applies] even if many kernels [of grain] that became chametz were found among the stalks that remained after the singeing. [Even so,] it is not assumed that a forbidden substance exists merely because there is such a possibility.16 [Accordingly, it is not said that] kernels of grain that became chametz also existed among the stalks used to singe [the fowl]. Instead, it is assumed that all the kernels fell from [those stalks] during the threshing process. (If, however, it is known that a kernel [of grain] that became chametz existed among the stalks used to singe [the fowl], the fowl should be prohibited to be eaten,17 since on Pesach even the slightest trace of chametz [causes a substance to be forbidden].) Similarly,18 if one found an empty stalk in a dish of cooked food that had dissolved, there is no concern that the stalk contained a kernel of grain that became chametz, and which fell into the cooked dish and dissolved there. ‫לב ִכּי ֶשָׁמּא ֵישׁ ַגּ ְרִגּיר ָדָּגן‬,‫לא ְדַּה ְינוּ ַז ְנבוֹת ַהִשֳּׁבִּלים‬,‫ ְבֶּפַסח ְבַּקִשּׁין‬15‫ו ֵישׁ ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁלּ ֹא ְיַהְבֲהבוּ ָהעוֹפוֹת‬ ‫לג‬.‫ָחֵמץ ְבּתוֹ ַהִשֳּׁבִּלין ְו ִיֵתּן ַטַﬠם ָבּעוֹפוֹת ִבְּשַׁﬠת ַהִהְבהוּב‬

12/16/2020, 10:38 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4682305/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 465 - The Laws [Governing] Bran on Pesach -...‬‬

‫וִּמָכּל ָמקוֹם‪ְ ,‬בִּדיֲﬠַבד ֵאין ֶלֱאֹסר ָהעוֹפוֹת‪.‬לד ַוֲאִפלּוּ ִאם ָמָצא ַה ְרֵבּה ַגּ ְר ְגּ ִרים ַהְמֻחָמִּצים ַבִּשֳּׁבִּלים ַהנּוָֹת ִרים ְלַאַחר‬ ‫ַהִהְבהוּב – ֵאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפקלה‪ 16,‬לוַֹמר ֶשַׁגּם ַבִּשֳּׁבִּלים ֶשִׁהְבֵהב ָבֶּהם ָהָיה ָבֶּהם ַגּ ְרְגּ ִרים ְמֻחָמִּצים‪ֶ ,‬אָלּא‬ ‫‪.‬תּוִֹלין לוַֹמר ֶשָׁכּל ַהַגּ ְרְגּ ִרים ָנְפלוּ ֵמֶהם ִבְּשַׁﬠת ַהִדּיָשׁה‬ ‫ֲאָבל ִאם ָידוַּﬠ ָלנוּ ֶשָׁהָיה ַגּ ְרִגּיר ְמֻחָמּץ ַבִּשֳּׁבִּלים ֶשִׁהְבֵהב ָבֶּהם – ֵישׁ ֶלֱאֹסר ָהעוֹפוֹתלו ַבֲּאִכיָלה‪,‬לז‪ֶ 17,‬שָׁחֵמץ ְבֶּפַסח(‬ ‫‪ְ).‬בַּמֶשּׁהוּ‬ ‫ְוֵכן‪ִ 18‬אם ִנְמָצא ִשֹׁבֶּלת ֵרָקִנית ְבַּתְבִשׁיל ִנמּוַֹח – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ָהָיה ָדָּגן ְמֻחָמּץ ַבִּשֹּׁבֶּלת ְוָנַפל ְלתוֹ ַהַתְּבִשׁיל‬ ‫ְו ִנמּוַֹח ָשׁם‪:‬לח‬

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Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Cause [Grain or Flour] to Become Chametz By Rabbi Schneur Zalman of Liadi

SECTION 466 Whether Spittle, Urine, and the like Cause [Grain or Flour] to Become Chametz (1-16) ‫סימן תסו ִאם ָהֹרק וֵּמי ַרְגַל ִים ְודוָֹמיו ַמְחִמיִצין וּבוֹ ט"ז ְסִﬠיִפים‬: 1 It was already explained in sec. 462[:1-2] that only water or the derivatives of water can cause grain or flour to become chametz. The following are the derivatives of water: [fluid] secreted from the eye, the ear, the nose, or the mouth,1 whether from a human or from a domesticated animal, an undomesticated animal, or fowl, and waste water excreted by man, whether urine or fluid discharged from the anus.2 By contrast, feces,3 whether from a human or from a domesticated animal, an undomesticated animal, or fowl, urine from a domesticated animal, an undomesticated animal, or fowl,4 human sweat5 ([the laws applying to the sweat] of an animal are explained in sec. 453[:27]),6 milk, kosher fat,7 non-kosher fat, and gall-bladder secretions are governed by the laws pertaining to mei peiros, [i.e.,] they do not cause [grain or flour] to become chametz. An exception applies only when [even] the slightest amount of water becomes mixed with these substances. In such an instance, [these substances] cause [grain or flour] to become chametz more rapidly than does water alone. Therefore, [if any of these substances] fell into a dough that was kneaded with water, [that dough] must be baked immediately,8 as explained in sec. 462[:3]. If, however, [any of these substances] fell on flour, and the flour became moistened from it, it is permitted to knead the flour with water once [the flour] dries. It is not necessary to bake [the resulting dough] immediately (after one completed kneading [it]). [The rationale is that] since [the substance that came in contact with the flour] already dried out and was absorbed by the flour before [the flour] came in contact with water, [the substance] no longer has the power to hasten the leavening process when [the flour] is mixed with water. ‫ב ְוֵאלּוּ ֵהן‬.‫א ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תס"בא ֶשֵׁאין ֵמִביא ֶאת ַהָדָּגן אוֹ ֶאת ַהֶקַּמח ִליֵדי ִחמּוּץ ֶאָלּא ַמ ִים אוֹ תּוְֹלדוֹת ַמ ִים‬ ‫ד וֵּמי ַרְגַל ִיםה‬,‫ ֵבּין ֶשׁל ָאָדם ֵבּין ֶשׁל ְבֵּהָמה ַחָיּה ָועוֹף‬1,‫ג‬,‫ ִמן ַהֶפּה‬,‫ ִמן ַהֹחֶטם‬,‫ ִמן ָהֹאֶזן‬,‫ ַהיּוֵֹצא ִמן ָהַﬠ ִין‬:‫תּוְֹלדוֹת ַהַמּ ִים‬ 2,‫ח‬.‫ז ְדַּה ְינוּ ַמְשִׁקין ַהיּוְֹצִאין ִמִפּי ַהַטַּבַּﬠת‬,‫ו ֵבּין ְקַטִנּים ֵבּין ְגּדוִֹלים‬,‫ֶשׁל ָאָדם‬ ‫ )ֲאָבל‬5,‫ ְוֵזַﬠת ָאָדםיב‬4,‫יא‬,‫י וֵּמי ַר ְגַל ִים ֶשׁל ְבֵּהָמה ַחָיּה ָועוֹף‬,‫ ֵבּין ֶשׁל ָאָדם ֵבּין ֶשׁל ְבֵּהָמה ַחָיּה ָועוֹף‬3,‫ט‬,‫ֲאָבל ַהצּוָֹאה‬ ‫טז וֵּמי ַהָמָּרהיז – ִדּיָנם ְכֵּמי ֵפּרוֹת ֶשֵׁאין‬,‫ ְוַהֵחֶלב‬7,‫טו‬,‫יד ְוַהֻשָּׁמּן‬,‫ ְוֶהָחָלב‬,(6,‫ֶשׁל ְבֵּהָמה ִנְתָבֵּאר ְבִּסיָמן תנ"גיג‬ ‫ַמְחִמיִצין‬. ‫ ִאם ָנְפלוּ ְלתוֹ ָהִﬠָסּה‬, ‫יח ְלִפיָכ‬.‫ ְוָאז ֵהן ְמַמֲה ִרין ְלַהְחִמיץ יוֵֹתר ִמַמּ ִים ִבְּלַבד‬,‫ֶאָלּא ִאם ֵכּן ִנְתָﬠֵרב ָבֶּהם ַמ ִים ָכּל ֶשׁהוּא‬ 12/16/2020, 10:39 PM

Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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‫יט‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תס"ב‬8,‫ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים – ָצ ִרי ֶלֱאפוָֹתהּ ִמָיּד‬ ‫ ְוֵאין ָצ ִרי ֶלֱאפוָֹתהּ ִמָיּד‬,‫ֲאָבל ִאם ָנְפלוּ ַﬠל ַהֶקַּמח ְו ִנְתַלְחֵלַח ַהֶקַּמח ֵמֶהם ְוַאַחר ָכּ ִנְתַנֵגּב – ֻמָתּר ָללוּשׁ אוָֹתהּ ְבַּמ ִים‬ ‫ ְדֵּכיָון ֶשְׁכָּבר ִנְתַנְגּבוּ ְו ִנְבְלעוּ ְבּתוֹ ַהֶקַּמח ֹקֶדם ֶשָׁבּאוּ ָﬠָליו ַמ ִים – שׁוּב ֵאין ָבֶּהם ֹכַּח ְלַמֵהר‬,(‫)ַאַחר ְגַּמר ַהִלּיָשׁה‬ ‫כ‬:‫ַהִחמּוּץ ְכֶּשָׁיּבוֹאוּ ָﬠָליו ַמ ִים‬ 2 Dew is governed by the laws that govern water.9 Blood is governed by the laws [that govern] mei peiros.10 If grain fell into [blood] and [the grain] did not remain in [the blood] for [an entire] 24-hour hour period,11 even though [the grain] softened [in the blood], there is no concern that it became chametz. [However, the grain must first be] washed thoroughly12 and [then, once the grain has dried,] it is permitted [to be used]. Even if the grain cracked open, it should be permitted, as explained in sec. 462[:9] with regard to [a kernel of] wheat discovered in mei peiros.13 Consult that text. If, however, [a person] spat out blood that he sucked out [between] his teeth,14 as those who spit do, [the mixture] causes [grain or flour] to become chametz, for it is impossible that it will not contain some drops of spittle.15 ‫כג ַאף ַﬠל ִפּי‬,‫ ְוִאם ָנַפל ְלתוֹכוֹ ָדָּגן ְול ֹא ָשָׁהה ְבּתוֹכוֹ ֵמֵﬠת ְלֵﬠת‬10,‫כב‬.‫ ְוַהָדּם ִדּינוֹ ְכֵּמי ֵפּרוֹת‬9,‫כא‬.‫ב ַהַטּל ִדּינוֹ ְכַּמִים‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֲאִפלּוּ ִאם ִנְתַבֵּקַּﬠ ַהָדָּגן – ֵישׁ ְלַהִתּיר‬.‫ וֻּמָתּר‬12‫ וְּמִדיחוֹ‬11,‫ֶשׁ ִנְּתַרְכָּכה ְבּתוָֹכהּ – ֵאין בּוֹ ֲחַשׁשׁ ִחמּוּץ‬ ‫ ַﬠֵיּן ָשׁם‬13,‫ְבִּסיָמן תס"בכד ְלִﬠ ְנַין ִחָטּה ֶשִׁנְּמֵצאת ְבּתוֹ ֵמי ֵפּרוֹת‬. ‫כה ְלִפי ֶשִׁאי ֶאְפָשׁר לוֹ ְבּל ֹא ִצְחצוֵּחי‬,‫ ְכֶּדֶר ָהרוְֹקִקים – ֲהֵרי ֶזה ַמְחִמיץ‬14‫ ִאם ְמָצצוֹ ְבִּשָׁנּיו‬,‫ֲאָבל ִמי ֶשָׁרַקק ָדּם‬ 15,‫כו‬:‫ֹרק‬ 3 Since spittle causes [grain or flour] to become chametz,16a person should not chew [kernels of] wheat and place them on his wound.17 [The rationale is that these kernels] will become chametz because of the spittle in his mouth when they remain on the wound for the amount of time [it takes to walk] a mil.18[Hence, the person] will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] because of [these kernels. Accordingly,] even if [the person] chewed [the kernels] and placed them on his wound before Pesach, he must remove them at the onset of the sixth hour on the day before Pesach, unless they have already become spoiled to the extent that they are unfit for a dog to eat, as explained in sec. 442[:21].19 ‫ ִמְפֵּני ֶשֵׁהן ִמְתַחְמּצוֹתכז ַﬠל ְיֵדי ָהֹרק‬17,‫ ְלִפיָכ ל ֹא ִיְלֹעס ָאָדם ִחִטּים ְוַי ִנּיַח ַﬠל ַגֵּבּי ַמָכּתוֹ‬16,‫ג ְוֵכיָון ֶשָׁהֹרק ַמְחִמיץ‬ ‫כט‬."‫ ְועוֵֹבר ֲﬠֵליֶהן ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬18,‫כח‬,‫ֶשְׁבִּפיו ְכֶּשׁשּׁוִֹהין ַﬠל ַגֵּבּי ַהַמָּכּה ִשׁעוּר ִמיל‬ ‫ל ֶאָלּא ִאם ֵכּן ְכָּבר‬,‫ַוֲאִפלּוּ ְלָﬠָסן ְוִהִנּיַח ַﬠל ַגֵּבּי ַמָכּתוֹ ֹקֶדם ַהֶפַּסח – ָצ ִרי ַלֲהִסיָרן ְכֶּשַׁתִּגּיַﬠ ָשָׁﬠה ִשִׁשּׁית ְבֶּﬠֶרב ֶפַּסח‬ 19,‫לב‬:‫לא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ב‬,‫ִנְס ְרָחה ַﬠד ֶשׁ ִנְּפְסָלה ֵמֲאִכיַלת ֶכֶּלב‬ 4 When does the above [law] apply? When [the kernels of] wheat belonged to a Jew. [A different law applies] if, by contrast, [the kernels of] wheat belonged to a nonJew and the non-Jew chewed them and lent them to the Jew to place upon his wound during Pesach.20 It is permitted [for the Jew to place these softened kernels on his wound] as long as the Jew is not [financially] responsible for [the kernels.21 The rationale for the leniency is that the Jew] does not intend to acquire [the kernels] as his own, but rather to have them remain in the possession of the nonJew. Therefore, [the Jew] does not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] because of them.

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If the non-Jew does not own [kernels of] wheat, the Jew may transfer the ownership of [his unleavened kernels of] wheat to [the non-Jew].22 The non-Jew may then chew [these kernels of wheat] and lend them to the Jew. True, [the Jew] is benefitting from chametz on Pesach23 and becoming healed by it. Nevertheless, this is not of [halachic] consequence. [The rationale is that] since [the Jew] is not benefitting from [the chametz] in the ordinary manner, [such benefit] is forbidden only according to Rabbinic Law.24 And the Sages did not impose their decree in an instance where healing is involved. ‫ ֲאָבל ִחִטּים ֶשׁל ָנְכ ִרי ֶשְׁלָּﬠָסן ַהָנְּכ ִרילג ְוִהְשִׁאיָלן ְלִיְשָׂרֵאל ְלַה ִנּיָחן ַﬠל‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּחִטּים ֶשׁל ִיְשָׂרֵאל‬ ,‫ ֵכּיָון ֶשֵׁאין ַדְּﬠתּוֹ ִלְזכּוֹת ָבֶּהם ֶשׁ ִיְּהֶיה ֶשׁלּוֹ‬21,‫ – ֲהֵרי ֶזה ֻמָתּר ִאם ֵאין ַאֲחָריוּתוֹ ַﬠל ַהִיְּשָׂרֵאל‬20‫ַגֵּבּי ַמָכּתוֹ ְבֶּפַסח‬ ‫ ְוִאם ֵאין ַלָנְּכ ִרי ִחִטּים – ָיכוֹל‬."‫ וְּלָכ ֵאינוֹ עוֵֹבר ֲﬠֵליֶהם ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬,‫ֶאָלּא ֲﬠַד ִין ֵהן ִבּ ְרשׁוּת ַהָנְּכ ִרי‬ 22,‫לד‬.‫ַהִיְּשָׂרֵאל ְלַהְקנוֹת לוֹ ִחִטּים ְו ִיְלֲﬠֵסן ַהָנְּכ ִרי ְוַיְשִׁאיֵלן ְלַה ִיְּשָׂרֵאל‬ ‫ ֵכּיָון ֶשׁהוּא ֶשׁלּ ֹא ְכֶּדֶר ֲהָנָאתוֹלו ֵאין בּוֹ ִאסּוּר‬,‫ – ֵאין ְבָּכ ְכּלוּם‬23,‫ְוַאף ַﬠל ִפּי ֶשׁהוּא ֶנֱהֶנה וִּמְתַרֵפּא ֵמָחֵמץ ְבֶּפַסחלה‬ ‫לח‬:‫ וִּבְמקוֹם ְרפוָּאה ל ֹא ָגְּזרוּ ֲחָכִמים‬24,‫לז‬,‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 5 All the above applies regarding a wound that is not life-threatening. If, however, there is concern [that the wound involves a] life-threatening concern, a Jew may make chametz from his [own property] for the sake of a remedy,25 provided the remedy is well known or [the person] is instructed by an expert [doctor to use this remedy], as explained in Yoreh Deah, sec. 155.26 [The following laws apply to] a person who has an abdominal ailment (referred to as a heib-mutter),27 which is remedied by cooking barley or oats and placing them on his stomach: If this condition occurs during Pesach and becomes lifethreatening, water should be boiled thoroughly and then the barley should be blanched in it. Afterwards, [the barley] will not become chametz.28 [Although if there were no alternative, the therapy could even have been performed with chametz, since this option exists, this measure is taken] because whatever is possible to do in a permitted manner should be done. Similarly, if it is possible to blanch the barley in mei peiros, it should not be blanched in water, since the Geonim forbade all types of blanching in water as explained in sec. 454[:7].29 25,‫לט‬,‫ ֲאָבל ִאם ֵישׁ ָשׁם ֲחַשׁשׁ ַסָכָּנה – ֻמָתּר ְלִיְשָׂרֵאל ַלֲﬠשׂוֹת ֶהָחֵמץ ִמֶשּׁלּוֹ ִל ְרפוָּאה‬,‫ה ְוָכל ֶזה ְבַּמָכּה ֶשֵׁאין בּוֹ ַסָכָּנה‬ 26,‫מא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן קנ"ה‬,‫ְוהוּא ֶשִׁיְּהֶיה ָה ְרפוָּאה ָידוַּﬠמ אוֹ ַﬠל ִפּי ֻמְמֶחה‬ ‫( ֶשׁ ְרפוָּאתוֹ ֶשְׁמַּבְשִּׁלין ְשׂעוֹ ִרין אוֹ ִשֹׁבֶּלת שׁוָּﬠל וַּמ ִנּיִחין ַﬠל ַגֵּבּי‬27‫וִּמי ֶשֵׁיּשׁ לוֹ ֹחִלי ְבִּבְטנוֹ )ֶשׁקּוֹ ִרין היי"ב מוט"ר‬ ‫מב ְושׁוּב ֵאיָנן‬,‫ ִאם ֵאַרע ֹחִלי ֶזה ְבֶּפַסח ְוֵישׁ בּוֹ ַסָכָּנה – ַמ ְרִתּיִחין ַהַמּ ִים ֵהיֵטב ְוַאַחר ָכּ חוְֹלִטין ַהְשּׂעוֹ ִרין ְבּתוָֹכן‬,‫ִבְּטנוֹ‬ ‫מד ְוֵכן ִאם ֶאְפָשׁר ַלְח ט ַהְשּׂעוֹ ִרים ְבֵּמי‬.‫ ְלִפי ֶשָׁכּל ַמה ֶשֶּׁאְפָשׁר ַלֲﬠשׂוֹת ְבֶּהֵתּר ָצ ִרי ַלֲﬠשׂוֹת‬28,‫מג‬,‫ָבִּאים ִליֵדי ִחמּוּץ‬ ‫מו‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תנ"ד‬,‫מה ֶשֲׁהֵרי ַהְגּאוֹ ִנים ָאְסרוּ ָכּל ִמיֵני ֲחִליָטה ְבַּמ ִים‬,‫ֵפּרוֹת – ל ֹא ַיְחִליֵטם ְבַּמ ִים‬ 6 When a person places barley [kernels] before his animal [as fodder] on Pesach and discovers [traces of] the animal’s spittle in [the kernels that remain afterwards], he must obliterate [those kernels] lest they already have become chametz.30 [This ruling applies] even if [the barley kernels] had not remained [where the owner placed them] for the amount of time [it takes to walk] a mil18[from the time the animal partook of them. The rationale is that] if [the person] does not obliterate [the kernels], they will become chametz when they 12/16/2020, 10:39 PM

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remain for the amount of time [it takes to walk] a mil, and he will [then] violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz. Moreover,] if [the person’s] animal will eat [these kernels, the person] will have benefitted from chametz on Pesach.31 However, [if the person] does not know whether there are traces of spittle among [the kernels] or not, he does not have to obliterate them, for we do not presume that a prohibition exists merely because there is such a possibility.32 When does the above apply? With regard to [all] livestock other than cattle. Cattle, [by contrast,] generally drool when they are eating,33 and it can [therefore] be assumed that spittle is found in [the fodder] that remains after they eat. Therefore, [when feeding cattle on Pesach,] one must be careful to feed them a little at a time, so that nothing will remain from what they eat. There are authorities who rule stringently [and also require] that other livestock be fed a little at a time. It is desirable to give weight to their words. ‫ו ַהנּוֵֹתן ְשׂעוֹ ִרים ִלְפֵני ְבֶּהְמתּוֹ ְבֶּפַסח ְוַאַחר ָכּ ָמָצא ָבֶּהם ִריר ֶשָׁיָּצא ִמִפּי ַהְבֵּהָמה – ָצ ִרי ְלַבֲﬠָרםמז ֶשָׁמּא ְכָּבר‬ ‫ ִמָכּל ָמקוֹם ִאם ל ֹא ְיַבֲﬠֵרם ָיבוֹאוּ ִליֵדי ִחמּוּץ ְכֶּשׁ ִיְּשׁהוּ ִשׁעוּר ִמיל ְוַיֲﬠֹבר‬18,‫ ְוַאף ִאם ל ֹא ָשָׁהה ִשׁעוּר ִמיל‬30.‫ֶהְחִמיצוּ‬ ‫ ֲאָבל ִמן ַהְסָּתם ֶשֵׁאינוֹ‬31,‫מח‬.‫ ְוִאם תּ ֹאְכֵלם ְבֶּהְמתּוֹ – ִנְמָצא ֶנֱהֶנה ֵמָחֵמץ ְבֶּפַסח‬,"‫ֲﬠֵליֶהם ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬ 32,‫נ‬.‫מט ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפק‬,‫יוֵֹדַﬠ ִאם ֵישׁ ָבֶּהם ִריר ִאם ָלאו – ֵאין ָצ ִרי ְלַבֲﬠָרם‬ ‫ וִּמן ַהְסָּתם‬33,‫נא‬,‫ ֶשֶׁדֶּר ַהָבָּקר ְלהוִֹציא ִריר ִבְּשַׁﬠת ֲאִכיָלה‬,‫ חוּץ ִמן ַהָבָּקר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּשָׁאר ִמיֵני ְבֵּהָמה‬ ‫נב ְלִפיָכ ֵישׁ ִלָזֵּהרנג ִלֵתּן לוֹ ֶלֱאֹכל ְמַﬠט ְמַﬠטנד ְבִּﬠ ְנָין ֶשׁלּ ֹא ִיְשַׁתֵּיּר ְכּלוּם ֵמֲאִכיָלתוֹ‬,‫ֵישׁ ִריר ְבַּמה ֶשּׁ ִנְּשַׁתֵּיּר ֵמֲאִכיָלתוֹ‬. ‫נו‬:‫נה ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬.‫ְוֵישׁ ַמֲחִמי ִרין ַגּם ִבְּשָׁאר ִמיֵני ְבֵּהָמה ִלֵתּן ִלְפֵניֶהם ְמַﬠט ְמַﬠט‬ 7 Moisture released by [stone] walls is governed by the laws governing water, for the wall releases moisture because of the water it [previously] absorbed. Even moisture released by a wooden wall is governed by the laws governing water. [The rationale is that] the wood releases moisture from the water it absorbed while it was still attached [to the ground]. Similarly, moisture released by dried meat34 that releases moisture in the rainy season is governed by the laws governing water. [The rationale is that the meat] releases moisture from the water [it absorbed] when it was washed before it was salted.35 There are authorities who differ with the above and maintain that the moisture released by a [stone] wall and dried meat – even though it originates from water – is not governed by the laws governing water, but rather by those governing mei peiros.36 By contrast, moisture that stems from water itself, for example, the moisture [that collects on the walls of] a bathhouse which comes from the vapor of the hot water there, is governed by the laws governing water. If, however, [the walls] release moisture because of the heat of fire,37 [according to these authorities, that moisture] is governed by the laws governing mei peiros.38 With regard to the actual halachah regarding partaking of [products made with grain or flour and] such moisture on Pesach, one should apply the stringencies resulting from both perspectives. On one hand, one should apply the stringency [of considering these liquids] to be water, that [– even though another liquid is not added to them –] they alone could cause [grain or flour] to become chametz. [Conversely, one should apply] the stringency of mei peiros [to these liquids, i.e.], that when [they are] mixed with even the slightest amount of water, [the mixture] will cause [grain or flour] to become chametz faster than would water alone. [Accordingly, if even just a drop of such moisture] fell into a dough [kneaded with

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water, the dough] must be baked immediately.39 Nevertheless, with regard to maintaining possession of [products made with grain or flour and such moisture] until after Pesach, one may follow the leniencies of both approaches. [Thus,] if such moisture alone fell on flour, one may maintain possession of [the flour] until after Pesach.40 Similarly, if [some of this moisture] fell into a dough kneaded with water and [the dough] was not baked immediately, [but was baked within the time it takes to walk a mil from when water was added to the flour,] one may maintain possession of the dough until after Pesach. ‫ ִכּי ָהֵﬠץ‬,‫ ְוַאף ֵזַﬠת ֹכֶּתל ֶשׁל ֵﬠץ – ִדּיָנהּ ְכַּמ ִים‬.‫נז ִכּי ַהחוָֹמה ַמִזּיָﬠה ִמֹכַּח ַהַמּ ִים ֶשֵׁיּשׁ ָבּהּ‬,‫ז ֵזַﬠת ַהחוָֹמה – ִדּיָנהּ ְכַּמ ִים‬ ‫ ִכּי הוּא ַמִזּיַﬠ‬,‫ ֶשַׁמִּזּיַﬠ ִבּימוֹת ַהְגָּשִׁמים – ִדּיָנהּ ְכַּמ ִים‬34‫נח ְוֵכן ֵזַﬠת ָבָּשׂר ָיֵבשׁ‬.‫ַמִזּיַﬠ ִמֹכַּח ַהַמּ ִים ֶשִׁקֵּבּל ְבּעוֹדוֹ ִבְּמֻחָבּר‬ 35,‫נט‬.‫ִמֹכַּח ַהַמּ ִים ֶשׁהוַּדח ָבֶּהן ֹקֶדם ְמִליָחתוֹ‬ ‫ ֶאָלּא ְכֵּמי‬,‫ְוֵישׁ חוְֹלִקיןס ַﬠל ֶזה ְואוְֹמ ִרים ֶשֵׁזַּﬠת ַהחוָֹמה וָּבָשׂר ָיֵבשׁסא ַאף ֶשִׁהיא ָבָּאה ִמֹכַּח ַהַמּ ִים – ֵאין ִדּיָנהּ ְכַּמ ִים‬ ‫ ֲאָבל ִאם‬.‫ ְכּגוֹן ֵזַﬠת ַהֶמּ ְרָחץ ֶשׁהוּא ַמִזּיַﬠ ֵמֶהֶבל ַהַמּ ִים ַחִמּין ֶשְׁבּתוָֹכהּ – ִדּיָנהּ ְכַּמ ִים‬,‫ ֲאָבל ֵזָﬠה ִמַמּ ִים ַﬠְצָמן‬36.‫ֵפּרוֹת‬ 38,‫סב‬.‫ – ִדּיָנהּ ְכֵּמי ֵפּרוֹת‬37‫ַמִזּיַﬠ ֵמֹחם ָהאוּר‬ ‫ ְדַּה ְינוּ ֶשֵׁיּשׁ ִלֵתּן ַﬠל ֵזָﬠה זוֹ ֻחְמֵרי ַמ ִים ֶשֵׁהם‬,‫וְּלִﬠְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ְכֻּחְמֵרי ְשֵׁתּי ַהְסָּברוֹת ְלִﬠ ְנַין ֲאִכיָלה ְבֶּפַסח‬ ‫ ְוֻחְמֵרי ֵמי ֵפּרוֹת ֶשֵׁהם ְמַמֲה ִרין ְלַהְחִמיץ ִﬠם ַתֲּﬠֹרֶבת ַמ ִים ָכּל ֶשׁהוּא יוֵֹתר ִמַמִּים‬,‫ִבְּלַבָדּן ְיכוִֹלין ְלָהִביא ִליֵדי ִחמּוּץ‬ 39.‫סג ְוִאם ָנְפלוּ ְלתוֹ ָהִﬠָסּה – ָצ ִרי ֶלֱאפוָֹתהּ ִמָיּד‬,‫ִבְּלַבָדּן‬ ‫ ֶשִׁאם ָנְפָלה ֵזָﬠה זוֹ ִבְּלַבָדּהּ ַﬠל ַהֶקַּמח – ָיכוֹל‬,‫ֲאָבל ְלִﬠ ְנַין ְלַהְשׁהוֹת ַﬠד ְלַאַחר ַהֶפַּסח – ֵישׁ ְלָהֵקלסד ְכֻּקֵלּי ב' ַהְסָּברוֹת‬ ‫ ְוֵכן ִאם ָנְפָלה ְלתוֹ ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְול ֹא ֲאָפָאהּ ִמָיּד – ָיכוֹל ְלַהְשׁהוָֹתהּ ַﬠד ְלַאַחר‬40.‫ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ַהֶפַּסח‬: 8 If water fell on flour, one should remove the portion that became wet, and the remainder [of the flour] is permitted. [This ruling applies] even if the water fell [on the flour] during Pesach. It is desirable41 to sift [the remaining flour].42 Similarly, if a portion of a sack filled with flour became damp from water, [the owner] should pour out all the flour in the sack while holding the portion of the sack that became damp and the flour near it in his hands.43 Afterwards, he should44 sift [the flour that was poured out]. If it is impossible [for the person] to follow this course of action – for example, the side [of the sack] was moistened in several places – he should sift all the flour [in the sack]. Any flour that became moist and [caked together] like dough will remain [in the sifter]. The remainder is permitted. [This law applies] even during Pesach. [The following directives should be adhered to] if [such a situation occurs] on [one of the] festive days. In that instance, it is forbidden to sift all of the flour [in the sack] if [the person] does not need it all on [that festive day]45 since [then it would be as if] he was [sifting it for the sake of a weekday:46 [The Jewish owner] should have a non-Jew sift [the flour. The rationale for permitting the owner to instruct a non-Jew to perform this act47 is that] the flour was already sifted once before the festival, and all the bran was removed from it. It is being sifted again solely to remove the chametz from it. Accordingly, [this sifting] does not constitute the performance of a melachah in a complete sense.48 Instead, it is a shvus49[instituted] by Rabbinic decree, as will be explained in sec. 506[:3].50 Instructing a non-Jew [to perform this activity] is thus a shvus d’shvus.51 [In such a situation, instructing the non-Jew to sift the flour] is permitted for the sake of [observing] the mitzvah of obliterating chametz,52 for when [the non-Jew] removes the moist flourfrom the other flour and casts it to the ground, it will be

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Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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obliterated as a matter of course by [people] treading on it.53 [Alternatively,] should he so desire [the person] may give all the flour in the sack as an outright present to a non-Jew immediately after it became moist,54 before it remained for the amount of time [it takes to walk] a mil.18In such an instance, [the owner] will not have to sift [the flour] at all.55 ‫ ְלַרְקּדוֹ‬41‫סו ְוטוֹב‬.‫סה ֲאִפלּוּ ָנְפלוּ ַהַמּ ִים ְבּתוֹ ַהֶפַּסח‬,‫ח ִאם ָנְפלוּ ַמ ִים ַﬠל ֶקַמח – ָיִסיר ְמקוֹם ַהְמֻלְחָלח ְוַהְשָּׁאר ֻמָתּר‬ ‫ ְוֵכן ִאם ַשׂק ָמֵלא ֶקַמח ִנְתַלְחֵלַח ִמְקָצתוֹ ִמַמּ ִים – ֶיֱאֹחז ְבָּידוֹ ֶאת ְמקוֹם ַהְמֻלְחָלח ִﬠם ַהֶקַּמח ֶשֶׁאְצלוֹ ַﬠד‬41,‫סז‬. ‫ַאַחר ָכּ‬ 44.‫ ְוַאַחר ָכּ ְיַרְקֶּדנּוּ‬42,‫ֶשָׁיּ ִריק ָכּל ַהֶקַּמח ֶשַׁבַּשּׂקסח‬ ‫ ְוָכל ֶקַמח ֶשִׁנְּתַלְחֵלַח ְוָהָיה‬,‫סט ְכּגוֹן ֶשִׁנְּתַלְחֵלַח ְבִּצדּוֹ ְבַּה ְרֵבּה ְמקוֹמוֹתע – ְיַרֵקּד ָכּל ַהֶקַּמח‬,‫ְוִאם ִאי ֶאְפָשׁר ַלֲﬠשׂוֹת ֵכּן‬ ‫ ְוַהְשָּׁאר ֻמָתּרעא ֲאִפלּוּ הוּא ְבּתוֹ ַהֶפַּסח‬,‫ְכּמוֹ ִﬠָסּה ִיָשֵּׁאר ְלַמְﬠָלה‬. ‫ ֶשֲׁהֵרי הוּא טוֵֹרַח ְלֹצֶר‬45‫ְוִאם הוּא יוֹם טוֹב ֶשָׁאסוּר ְל ִיְשָׂרֵאל ְלַרֵקּד ָכּל ַהֶקַּמח ִאם ֵאין ָצ ִרי ְלֻכלּוֹ ְבּיוֹם טוֹב‬ ‫ ְדֵּכיָון ֶשְׁכָּבר ִנ ְרַקד ַהֶקַּמח ַפַּﬠם ַאַחת ֹקֶדם יוֹם טוֹב ְוָיְצאוּ ִמֶמּנּוּ ָכּל ַהֻסִּבּין ְוֵאינוֹ חוֵֹזר‬,‫ – ְיַרְקֶּדנּוּ ַﬠל ְיֵדי ָנְכ ִרי‬46‫ַהֹחל‬ ‫ ְכּמוֹ‬,‫ ִמִדְּבֵרי סוְֹפ ִרים‬49‫ ֶאָלּא ְשׁבוּת‬48,‫ ִאם ֵכּן ֵאין ָכּאן ְמָלאָכה ְגּמוָּרהעב‬47,‫ְורוְֹקדוֹ ֶאָלּא ְכֵּדי ְלַבֵﬠר ֶהָחֵמץ ִמתּוֹכוֹ‬ 52,‫עד‬,‫ ְוִהִתּירוּהוּ ְלֹצֶר ִמְצַות ִבּעוּר ָחֵמץ‬51,‫ ְוָהֲאִמיָרה ְלָנְכ ִרי הוּא ְשׁבוּת ִדְּשׁבוּת‬50,‫עג‬,‫ֶשִׁיְּתָבֵּאר ְבִּסיָמן תק"ו‬ 53,‫עה‬.‫ֶשְׁכֶּשֵׁמִּסיר ֶקַמח ַהְמֻלְחָלח ִמְשָּׁאר ַהֶקַּמח וַּמְשִׁליכוֹ ַא ְרָצה הוּא ִמְתַבֵּﬠר ֵמֵאָליו ַﬠל ְיֵדי ְדּ ִריַסת ָהַרְגַל ִים‬ ‫ ֹקֶדם ֶשָׁשָּׁהה ִשׁעוּר‬54‫ְוִאם הוּא רוֶֹצה ָיכוֹל הוּא ִלֵתּן ָכּל ַהֶקַּמח ֶשַׁבַּשּׂק ְבַּמָתָּנה ְגּמוָּרה ְלָנְכ ִרי ִמָיּד ֶשׁ ִנְּתַלְחֵלַח‬ 55:‫ ְוָאז ל ֹא ִיְצָטֵר ְלַרְקּדוֹ ְכָּלל‬18,‫עו‬,‫ִמיל‬ 9 When is the sifting mentioned above effective? When the flour is still moist. If, however, the moistness [of the flour] has dried in many places, sifting is not effective at all. [The rationale is that] there are grounds for concern that [after] the flour dried, it crumbled into fine crumbs, and [these fine crumbs] will pass through the holes of the sifter and become mixed with the remainder of the flour. Their presence in the flour [will] not be nullified [even when the flour contains] 60 times [their volume. The rationale is that] this instance is comparable to a mixture of a solid in a liquid. [It is classified as such because] the flour is governed by the laws applying to a liquid;56 since it is soft, it spreads [out] and mixes seamlessly with other flour [as liquids mix with each other. By contrast,] the crumbs [that formed when the flour came in contact with water], although they are fine like flour, are governed by the laws applying to solids, because they are [each] a single lump that does not dissolve nor spread [out].57 Therefore, [these crumbs] do not mix together with the flour. Instead, they remain as a distinct entity. This is not considered a [liquid] mixture. Accordingly, [the presence of the crumbs] is not nullified [in the flour]. True, there are authorities who maintain (see Yoreh Deah, sec. 104)58 that when a solid becomes mixed with a liquid in an instance where it is impossible to remove it – for example, a crumb that became mixed in a thick sauce which could not be filtered out – [the presence of the solid] can be nullified in 60 [times its volume of liquid. These authorities maintain that] even though [the crumb] is not mixed with the sauce but rather exists as a separate entity within it, since a person cannot separate the crumb from the sauce, [the two are] considered a mixture. Nevertheless, [even these authorities would agree that] it is impossible [to permit] partaking of this flour that has a crumb of chametz59 in it. Although [according to these authorities, the presence of this crumb] was nullified before Pesach, when Pesach commences, [the crumb’s presence] becomes significant again because even the slightest trace of chametz on Pesach [is significant].60

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Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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[Such a mixture] does not resemble a mixture of two liquids. [In that instance, if the presence of a forbidden liquid] was nullified in 60 times [its volume of a permitted liquid] before Pesach, [the forbidden liquid] does not become significant again on Pesach. [The rationale for the distinction is that] a mixture of two liquids mixes seamlessly and actually becomes one single entity. Therefore, [the presence of the substance that was] nullified does not become significant again, because it has already become a single entity with [the substance in which its presence] was nullified. By contrast, the crumb does not mix with the flour. Instead, it remains a distinct entity. Therefore, it becomes significant again [on Pesach]. ‫ ֲאָבל ִאם ִנְתַיֵבּשׁ ַהַלְּחלוִּחית ִבְּמקוֹמוֹת ַה ְרֵבּה – ֵאין‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשׁמּוִֹﬠיל ִרקּוּד? ִבְּזַמן ֶשַׁהֶקַּמח ְמֻלְחָלח‬ ‫ ֶשֵׁיּשׁ ָלֹחשׁ ַﬠל ַהֶקַּמח ֶשִׁנְּתַיֵבּשׁ ֶשָׁמּא ִנְפַר עז ְוַנֲﬠָשׂה ִמֶמּנּוּ ֵפּרוּ ִרין ַדִּקּים ְוֵהן יוְֹצִאין ֶדֶּר ִנְקֵבי‬,‫ִרקּוּד מוִֹﬠיל ְכּלוּם‬ ‫ַהָנָּפהעח וִּמְתָﬠ ְרִבין ִבְּשָׁאר ַהֶקַּמח‬. ‫ ְלִפי ֶשׁהוּא ִנמּוַֹח‬56,‫פ‬,‫עט ֶשֲׁהֵרי ַהֶקַּמח ִדּינוֹ ְכַּלח‬,‫ ְלִפי ֶשֶׁזּהוּ דּוֶֹמה ְלַתֲﬠֹרֶבת ָיֵבשׁ ְבַּלח‬,‫ְוֵאיָנן ְבֵּטִלים ְבּתוָֹכהּ ְבִּשִׁשּׁים‬ ‫ וְּלָכ‬57,‫ ְלִפי ֶשׁהוּא גּוּשׁ ֶאָחד ְוֵאינוֹ ִנמּוַֹח וִּמְתַפֵּשּׁט‬,‫ ְוַהֵפּרוּר ַאף ֶשׁהוּא ַדּק ְכֶּקַמח ִדּינוֹ ְכָּיֵבשׁ‬,‫וִּמְתַפֵּשּׁט ְו ִנְבָלל ָיֶפה‬ ‫ וְּלִפיָכ ֵאינוֹ ִמְתַבֵּטּל ָשׁם‬,‫ ְוֵאין ֶזה ִנְקָרא ַתֲּﬠֹרֶבת‬,‫ֵאינוֹ ִנְבָלל ְבּתוֹ ַהֶקַּמח ֶאָלּא הוּא עוֵֹמד ָשׁם ִבְּפֵני ַﬠְצמוֹ‬. ‫ ְכּגוֹן‬,‫( ֶשַׁהָיֵּבשׁ ֶשׁ ִנְּתָﬠֵרב ְבַּלח ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר ַלֲהִסירוֹ ִמָשּׁם‬58,‫ְוַאף ְלִדְבֵרי ָהאוְֹמ ִרים )ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"דפא‬ ‫פב ְדֵּכיָון ֶשִׁאי ֶאְפָשׁר ְלָאָדם ְלַהְפ ִריד‬,‫ ֲהֵרי הוּא ִמְתַבֵּטּל ְבִּשִׁשּׁים‬,‫ֵפּרוּר ֶשָׁנַּפל ְלתוֹ ֹרֶטב ָﬠֶבה ֶשִׁאי ֶאְפָשׁר ְלַסְנָּנהּ‬ ‫ ִמָכּל‬,‫ ֲהֵרי ֶזה ִנְקָרא ַתֲּﬠֹרֶבת‬,‫ ַאף ֶשֵׁאיָנן ִנְבָלִלין ֶזה ָבֶּזה ֶאָלּא הוּא עוֵֹמד ִבְּפֵני ַﬠְצמוֹ ְבּתוֹ ָהֹרֶטב‬,‫ַהֵפּרוּר ֵמָהֹרֶטב‬ ‫ ְלִפי ֶשַׁהֵפּרוּר‬,‫ ְבּתוֹכוֹ – ִאי ֶאְפָשׁר ְלָאְכלוֹ ְבֶּפַסח ַאף ֶשִׁנְּתַבֵּטּל ְבּתוֹכוֹ ֹקֶדם ַהֶפַּסח‬59‫ָמקוֹם ֶקַמח ֶזה ֶשֵׁיּשׁ ֵפּרוּר ָחֵמץ‬ ‫ ֶשֵׁאינוֹ דּוֶֹמה ְלַתֲﬠֹרֶבת ַלח ְבַּלח ֶשׁ ִנְּתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬60,‫ ֶשָׁחֵמץ ְבַּמֶשּׁהוּ‬,‫חוֵֹזר ְוֵנעוֹרפג ְכֶּשַׁמִּגּיַﬠ ַהֶפַּסח‬ ‫ וְּלָכ ֵאין ַהִמְּתַבֵּטּל חוֵֹזר‬,‫פד ְלִפי ֶשַׁלח ְבַּלח ִנְבָלִלין ֶזה ָבֶּזה ָיֶפה ְוַנֲﬠִשׂין גּוּף ֶאָחד ַמָמּשׁ‬,‫ֶשֵׁאינוֹ חוֵֹזר ְוֵנעוֹר ְבֶּפַסח‬ ‫ ַמה ֶשֵּׁאין ֵכּן ַהֵפּרוּר ֶשֵׁאינוֹ ִנְבָלל ְבּתוֹ ַהֶקַּמח ֶאָלּא הוּא עוֵֹמד ָשׁם‬,‫ְוֵנעוֹר ֵכּיָון ֶשְׁכָּבר ַנֲﬠָשׂה גּוּף ֶאָחד ִﬠם ַהְמַבֵטּל‬ ‫פה‬:‫ְבֵּﬠינוֹ – ֲהֵרי הוּא חוֵֹזר ְוֵנעוֹר‬ 10 [The stringency called for in the previous subsection applies] even if one desires to bake matzos from this flour before Pesach. [In such an instance,] the crumbs would have become a single entity with the flour by being baked [together] before Pesach. Afterwards, [the crumbs] will not become significant again during Pesach, as explained in sec. 453[:9].61 Nevertheless, weight should be given to the opinion that the presence of a dry entity within a liquid is never nullified.62 According to [this view], the crumb which is a dry entity and [chametz] nukshah63will not be nullified in the flour even after [the dough] is kneaded and baked. [The rationale is that] the dough [intended for the matzah] does not contain [any] dry crumbs [that are not chametz] that will nullify [the presence of] the crumbs of chametz via a simple majority, as is the law regarding a dry mixture.64 There are authorities who differ and permit [a person who] desires to bake matzos from this flour before Pesach [to do so. These authorities maintain that once the matzah has been baked,] the crumbs [that came into contact with the water] became a single entity [with the flour] and [hence, their presence] was nullified before Pesach. [Therefore, the crumbs] do not become significant again [when Pesach arrives]. [These authorities maintain that the mixture of flour and crumbs] does not resemble a mixture of a solid in a liquid. [It is not classified in this manner] because the crumb is fine like flour is. [Instead, these authorities maintain that stringency is required] because weight is given to the authorities who maintain that a mixture of flour [that is kosher-for-Pesach] with flour [that is not kosher-for-Pesach] is governed by the laws applying to dry mixtures, in which instance, [the forbidden substance] becomes significant again on Pesach, as stated in sec. 447[:1]. There are

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authorities who rule in this manner. Therefore, [these authorities65 maintain] that [as long as] one baked [a dough made from the mixture] before Pesach, all authorities agree that it is permitted.66 One may rely on the words of these authorities in a pressing situation when there is no other flour available to purchase, nor is grinding other wheat feasible. Nevertheless, [when relying on this view,] one should act stringently and take some of the flour [and cook it] and partake of it before Pesach. [In this way,] one could postulate that the [chametz] crumbs were present in the portion that [the person] already ate. See sec. 429[:19].67 ‫פו ְו ִנְמָצא ֶשַׁנֲּﬠשׂוּ ַהֵפּרוּ ִרין ִﬠם ַהֶקַּמח גּוּף ֶאָחד ַמָמּשׁ ַﬠל ְיֵדי‬,‫י ַוֲאִפלּוּ ִאם רוֶֹצה ֶלֱאפוֹת ַהַמּצּוֹת ִמֶקַּמח ֶזה ֹקֶדם ַהֶפַּסח‬ ‫ ִמָכּל ָמקוֹם ֵישׁ ָלֹחשׁ‬61,‫פז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"ג‬,‫ ְושׁוּב ֵאין חוֵֹזר ְוֵנֹער ְבּתוֹ ַהֶפַּסח‬,‫ָהֲאִפָיּה ֹקֶדם ַהֶפַּסח‬ ‫ ֵאינוֹ ִמְתַבֵּטּל ַבֶּקַּמח ַאף ְלַאַחר‬63‫ ְוִאם ֵכּן ַהֵפּרוּר ֶשׁהוּא ָיֵבשׁ נְֻקֶשׁה‬62,‫ְלָהאוְֹמ ִרים ֶשָׁיֵּבשׁ ְבַּלח ֵאינוֹ ִמְתַבֵּטּל ְכָּלל‬ ‫ ֶשֲׁהֵרי ֵאין ְבִּﬠַסּת ַהַמָּצּה ֵפּרוּ ִרין ְיֵבִשׁים ֶשׁ ִיְּתַבְּטּלוּ ֵפּרוֵּרי ֶהָחֵמץ ְבּתוָֹכם ְבֹּרב ְכִּדין ַתֲּﬠֹרֶבת ָיֵבשׁ‬,‫ַהִלּיָשׁה ְוָהֲאִפָיּה‬ 64.‫ְבָּיֵבשׁ‬ ‫ ֶשְׁכָּבר ַנֲﬠשׂוּ ֵאלּוּ ַהֵפּרוּ ִרין גּוּף ֶאָחד ְו ִנְתַבְּטּלוּ‬,‫ְוֵישׁ חוְֹלִקיןפח וַּמִתּי ִרין ִאם רוֶֹצה ֶלֱאפוֹת ַמצּוֹת ִמֶקַּמח ֶזה ֹקֶדם ַהֶפַּסח‬ ‫ ֶאָלּא‬,‫ ֵמַאַחר ֶשַׁהֵפּרוּר הוּא ַנֲﬠֶשׂה ַדּק ְכֶּקַמח‬,‫ ֶשֵׁאינוֹ דּוֶֹמה ְלַתֲﬠֹרֶבת ָיֵבשׁ ְבַּלח‬,‫ֹקֶדם ַהֶפַּסח ְושׁוּב ֵאינוֹ חוֵֹזר ְוֵנֹער‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"זפט‬,‫ֶשׁחוְֹשִׁשׁין ְלָהאוְֹמ ִרים ְדֶּקַמח ֶשׁ ִנְּתָﬠֵרב ְבֶּקַמח ֵישׁ לוֹ ִדּין ָיֵבשׁ ְבָּיֵבשׁ ֶשׁחוֵֹזר ְוֵנֹער ְבֶּפַסח‬ 66,‫צ‬.‫ וְּלִפיָכ ִאם ָאָפה ֹקֶדם ֶפַּסח – ֻמָתּר ְלִדְבֵרי ַהֹכּל‬,‫ ֵכּן‬65‫ֶשֵׁיּשׁ אוְֹמ ִרים‬ ‫ ֵישׁ‬,‫צא וִּמָכּל ָמקוֹם‬.‫ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדָּחק ֶשֵׁאינוֹ ָמצוּי ִלְקנוֹת ֶקַמח ַאֵחר אוֹ ִלְטֹחן ִחִטּים ֲאֵח ִרים‬ 67,‫צג‬:‫צב ַﬠֵיּן ִסיָמן תכ"ט‬,‫ ְכֵּדי ִלְתלוֹת ַהֵפּרוּ ִרין ְבַּמה ֶשָּׁאַכל ְכָּבר‬,‫ְלַהֲחִמיר ִלֹטּל ֵמַהֶקַּמח ְוֶלֱאֹכל ֹקֶדם ַהֶפַּסח‬ 11 Nevertheless, all authorities68 agree that after sifting the flour, it is permitted to maintain possession of it until after Pesach. [True, there are] authorities who maintain that when [the presence of a forbidden substance] is nullified in a liquid mixture ]comprising] 60 [times its volume of permitted substances] before Pesach, [the forbidden substance] becomes significant again on Pesach and, [hence,] it is forbidden to partake of the mixture [on Pesach]. Nevertheless, [even these authorities] permit maintaining possession of [such a mixture on Pesach], as explained in sec. 447[:22]. True, there are grounds to rule stringently, following [the position of] the authorities who maintain that the presence of a solid is never nullified in a liquid.69 As such, [the presence of] the crumbs [found] in the flour was never nullified.70 Thus, it would be appropriate to forbid one to maintain possession on Pesach of the flour which [contained] the crumbs. Nevertheless, [there is room for leniency,] since the prohibition against maintaining possession [of these crumbs] is only Rabbinic in origin (for [the mixture does not contain] any crumb larger than an olive-sized portion).71 Moreover, it is not certain that chametz is present at all, [rather,] there is only a suspicion that perhaps a crumb of chametz slipped through the holes of the sifter. Therefore, one may rely on [the authorities] who maintain that the presence of a solid may be nullified in a liquid. [Thus, the presence of] the crumbs was nullified in the flour before Pesach. Therefore, it is permitted to maintain possession [of the mixture over Pesach].72 ‫צד ֶשֲׁהֵרי ַאף ְלָהאוְֹמ ִרים‬,‫ ֻמָתּר ְלַהְשׁהוֹת ַהֶקַּמח ְלַאַחר ֶשׁ ִרְקּדוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬68‫ ְלִדְבֵרי ַהֹכּל‬,‫יא וִּמָכּל ָמקוֹם‬ ‫צה‬,‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלַהְשׁהוֹתוֹ‬,‫ֶשַׁתֲּﬠֹרֶבת ַלח ְבַּלח ֶשִׁנְּתַבֵּטּל ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח חוֵֹזר ְוֵנֹער ְבֶּפַסח ְוָאסוּר ְלָאְכלוֹ‬ ‫צו‬.‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ז‬ 70,‫ ְוִאם ֵכּן ֵפּרוּ ִרין ֶשְׁבּתוֹ ַהֶקַּמח ל ֹא ִנְתַבֵּטּל ֵמעוָֹלם‬69,‫ְוַאף ֶשֵׁיּשׁ ְלַהֲחִמיר ְכָּהאוְֹמ ִריםצז ֶשָׁיֵּבשׁ ְבַּלח ֵאינוֹ ִמְתַבֵּטּל‬

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‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁאסּוּר ְשִׁהָיּה זוֹ ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי‬,‫ְוָהָיה ָראוּי ֶלֱאֹסר ְלַהְשׁהוֹת ַהֶקַּמח ְבֶּפַסח ֶשַׁהֵפּרוּ ִרים ֵהם ְבּתוֹכוֹ‬ ‫ ְלָכ‬,‫ ְוַגם ֵאין ָכּאן ָחֵמץ ַוַדּאי ֶאָלּא ָסֵפק ֶשָׁמּא ָיָצא ֵפּרוּר ֶדֶּר ִנְקֵבי ַהָנָּפה‬71,(‫סוְֹפ ִרים )ֶשֲׁהֵרי ֵאין ָשׁם ֵפּרוּר ְכַּז ִיתצח‬ ‫ וְּלִפיָכ ֻמָתּר‬,‫ וְּכָבר ִנְתַבְּטּלוּ ַהֵפּרוּ ִרים ְבּתוֹ ַהֶקַּמח ֹקֶדם ַהֶפַּסח‬,‫ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִרים ֶשָׁיֵּבשׁ ְבַּלח ִמְתַבֵּטּל‬ 72,‫צט‬:‫ְלַהְשׁהוֹתוֹ‬ 12 When does [the leniency mentioned above] apply? When the moisture in the flour dried before Pesach, even though it was sifted during Pesach. If, by contrast, [the flour] dried during Pesach, it is forbidden to maintain possession of it even after it was sifted. [The rationale is that] there is concern that perhaps some fine crumbs [of flour that became chametz] crumbled into [the remainder of the flour]. Thus, the mixture will have been made during Pesach,73 because the moisture did not dry before Pesach, and [the flour that was moistened] was then like a dough, and had never mixed with the other flour. – ‫ ֲאָבל ִאם ִנְתַיֵבּשׁ ְבֶּפַסח‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁ ִנְּתַיֵבּשׁ ַלְחלוִּחית ַהֶקַּמח ֹקֶדם ַהֶפַּסח ַאף ֶשׁ ִרְקּדוֹ ְבּתוֹ ַהֶפַּסח‬ ‫ ַוֲהֵרי ַנֲﬠָשׂה ַתֲּﬠֹרֶבת ֶזה ְבּתוֹ‬,‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִנְתָפֵּרר ְלתוֹכוֹ ֵפּרוּ ִרים ַדִּקּים‬,‫ָאסוּר ְלַהְשׁהוֹתוֹק ַאף ְלַאַחר ֶשׁ ְיַּרְקֶּדנּוּ‬ ‫קא‬:‫ ְוָהָיה ָאז ְכּמוֹ ִﬠָסּה ְול ֹא ָהָיה ְמֹעָרב ְכָּלל ִבְּשָׁאר ַהֶקַּמח‬,‫ ֶשֲׁהֵרי ֹקֶדם ַהֶפַּסח ֲﬠַד ִין ל ֹא ִנְתַיֵבּשׁ ַהַלְּחלוִּחית‬73,‫ַהֶפַּסח‬ 13 All the above74 applies when the moisture dries in several places. If, however, it only dried on one of the sides of the sack – even if it becomes dry on Pesach – [the owner] should hold in his hand the portion of the sack that became moist and dried together with the flour near it, until he empties all the flour in the sack. Afterwards, he should sift [the dry flour].75 [However,] even if he does not sift [the flour, the flour] is permitted since he removed [the flour that was in] the place where water fell. ‫ ֲאִפלּוּ ִנְתַיֵבּשׁ ְבּתוֹ‬,‫ ֲאָבל ִאם ִנְתַיֵבּשׁ ְבָּמקוֹם ֶאָחד ִמִצֵּדּי ַהַשּׂק‬,‫ ְכֶּשִׁנְּתַיֵבּשׁ ַהַלְּחלוִּחית ִבְּמקוֹמוֹת ַה ְרֵבּה‬74‫יג ְוָכל ֶזה‬ ‫קב ְוַאַחר‬,‫ַהֶפַּסח – ֶיֱאֹחז ְבָּידוֹ ֶאת ַהָמּקוֹם ֶשִׁנְּתַלְחֵלַח ְו ִנְתַיֵבּשׁ ַבַּשּׂק ִﬠם ַהֶקַּמח ֶשֶׁאְצלוֹ ַﬠד ֶשׁיּוֹ ִריק ָכּל ַהֶקַּמח ֶשַׁבַּשּׂק‬ ‫קג‬:‫ ֵכּיָון ֶשְׁכָּבר ֵהִסיר ֶאת ַהָמּקוֹם ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים‬,‫ ְוִאם ל ֹא ִרְקּדוֹ – ֲהֵרי ֶזה ֻמָתּר‬75.‫ָכּ ְיַרְקֶּדנּוּ‬ 14 All the above74 applies when one knows that [the sack of flour] became moist from water. If, however, there are grounds to suspect that [the sack] became moist from mei peiros76 that do not cause [flour] to become chametz, [the flour] can even be permitted to be eaten once it is sifted. [This license applies] even if the moisture dried up during Pesach. [The rationale is that the situation] involves a compounded doubt [i.e., a sefek-sefeika]: Perhaps [the flour] became moist with mei peiros that do not cause [flour] to become chametz, and [even] if one will assert that [the flour became moist] from water, perhaps none of the flour that became moist and dried became mixed with the other flour. Nevertheless, if [the person] can easily find other flour that is [kosher]-for-Pesach, he should not rely on the compounded doubt to partake of this flour on Pesach. Instead, he should store it away until after Pesach.77 ‫ ֶשֵׁאיָנן ְמִביִאין ִליֵדי ִחמּוּץ – ֵישׁ‬76‫ ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּקקד ֶשָׁמּא ְבֵּמי ֵפּרוֹת‬,‫ ְכֶּשָׁיּדוַּﬠ ֶשִׁנְּתַלְחֵלַח ִמַמּ ִים‬74‫יד ְוָכל ֶזה‬ ‫ ֶשָׁמּא ִנְתַלְחֵלַח‬:‫ ִכּי ֵישׁ ָכּאן ְסֵפק ְסֵפיָקא‬,‫ ַאף ִאם ִנְתַיֵבּשׁ ַהַלְּחלוִּחית ְבּתוֹ ַהֶפַּסח‬,‫ְלַהִתּיר ַﬠל ְיֵדי ִרקּוּד ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ ֶשָׁמּא ל ֹא ִנְתָﬠֵרב ְכּלוּם ְבַּהֶקַּמח ִמַלְּחלוִּחית ֶשׁ ִנְּתַיֵבּשׁ‬,‫ ְוִאם ִתְּמָצא לוַֹמר ִמַמּ ִים‬,‫ְבֵּמי ֵפּרוֹת ֶשֵׁאיָנן ְמִביִאין ִליֵדי ִחמּוּץ‬ ‫קה‬.‫ְלתוֹ ְשָׁאר ַהֶקַּמח‬ ‫ ֶאָלּא‬,‫ ִאם ֶאְפָשׁר לוֹ ְבַּקל ִלְמצ ֹא ֶקַמח ַאֵחר ְלֶפַסחקו – ֵאין ִלְסֹמ ַﬠל ַהְסֵּפק ְסֵפיָקא ֶלֱאֹכל ֶקַמח ֶזה ְבֶּפַסח‬,‫וִּמָכּל ָמקוֹם‬ 77,‫קז‬:‫ַיְצ ִניֶﬠנּוּ ְלַאַחר ַהֶפַּסח‬

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Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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https://www.chabad.org/library/article_cdo/aid/4682346/jewish/Shulcha...

15 [The following guidelines should be adhered to when one discovers] a sack full of flour that mice nibbled at. Even when [the person] sees moisture on the flour at the place where [the mice] nibbled because [the flour] became moist due to the saliva in the mice’s mouths78 – [and] even when the moisture dried during Pesach79 – [all that is necessary is for the person] to hold the place of the sack where [the mice] nibbled with the flour near it in his hand and tie [the sack in that place] until he empties all the flour in the sack. Afterwards, he should sift [the flour]. It is not suspected that the mice went through all the flour in the sack, eating [as they went], and [that the flour thus] became chametz from the saliva released from their mouths. [The rationale is that] even if they ate [some of the flour further in the sack], it is almost certain that saliva was not released from their mouths, because mice do not usually release saliva while eating. The flour from the place where [the mice] bit the sack, by contrast, should be forbidden even if there is no sign of moisture on [the flour] or on the sack. [The following laws apply] if one shook the sack so that the flour from the portion [where the mice] bit [the sack] became mixed with the remainder of the flour in the sack: If [this occurred] before Pesach, one should sift all the flour [in the sack] and leave it until after Pesach. If [however this occurred] during Pesach, it is forbidden to maintain possession of [the flour].80 When does the above apply? When it is apparent that the mice ate some of the flour in the place [where the sack was] nibbled. However, if only the sack was nibbled and there is room for doubt [as to] whether or not [the mice] ate any of the flour, it is permitted to maintain possession [of the flour. This license applies] even if the sack was nibbled and [then] one shook it during Pesach. There is no need to sift [the flour] at all. [The rationale is that] a disqualifying factor did not arise concerning the flour itself, but only concerning the sack. Nevertheless, if one shook the sack,[the flour] should not be eaten during Pesach, even when it is sifted. [This restriction applies] even if one shook [the sack] before Pesach.81 ([The rationale is that] there is a [genuine] concern that the flour in the place where [the mice] nibbled [the sack] became chametz in a complete sense because it is almost certain that through the pressure of the mice biting the sack, saliva was released from their mouths due to the pressure of biting. It is possible [the saliva] fell on the nearby flour and caused it to become chametz.) ‫ ֲאִפלּוּ רוֶֹאה ַלְחלוִּחית ַﬠל ַהֶקַּמח ַבָּמּקוֹם ַהָנּשׁוּ ֶשׁ ִנְּתַלְחֵלַח ֵמֹרק ֶשְׁבִּפי‬,‫טו ַשׂק ָמֵלא ֶקַמח ֶשָׁנְּשׁכוּ בּוֹ ָהַﬠְכָבּ ִרים‬ ‫ – ֶיֱאֹחז ְבָּידוֹ ֶאת ְמקוֹם ַהָנּשׁוּ ַבַּשּׂק ִﬠם ַהֶקַּמח ֶשֶׁאְצלוֹ ְו ִיְקֹשׁר‬79‫ ַוֲאִפלּוּ ִנְתַיֵבּשׁ ַהַלְּחלוִּחית ְבּתוֹ ַהֶפַּסח‬78,‫ָהַﬠְכָבּר‬ ‫קח‬.‫ ְוַאַחר ָכּ ְיַרְקֶּדנּוּ‬,‫ָשׁם ַﬠד ֶשָׁיּ ִריק ָכּל ַהֶקַּמח ֶשַׁבַּשּׂק‬ ‫ ְלִפי ֶשַׁאף ִאם‬,‫ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ָהְלכוּ ָהַﬠְכָבּ ִרים ְבָּכל ַהֶקַּמח ֶשַׁבַּשּׂק ְוָאְכלוּ ָשׁם ְוִנְתַחֵמּץ ֵמָה ִריר ֶשָׁיָּצא ִמִפּיֶהם‬ ‫קט‬.‫ ֶשֵׁאין ֶדֶּר ָהַﬠְכָבּר ְלהוִֹציא ִריר ִמִפּיו ִבְּשַׁﬠת ֲאִכיָלתוֹ‬,‫ָאְכלוּ ָשׁם ַהָדָּבר ָקרוֹב ְלַוַדּאי ֶשׁלּ ֹא ָיָצא ִריר ִמִפּיֶהם‬ ‫ֲאָבל ַהֶקַּמח ֶשַׁבָּמּקוֹם ַהָנּשׁוּ – ֵישׁ ְלָאְסרוֹ ֲאִפלּוּ ֵאינוֹ רוֶֹאה ָﬠָליו ְול ֹא ַﬠל ַהַשּׂק שׁוּם ַלְחלוִּחית‬. ‫ ִאם הוּא ֹקֶדם ַהֶפַּסח – ְיַרֵקּד ָכּל‬,‫ְוִאם ִנֲﬠַנע ֶאת ַהַשּׂק ַﬠד ֶשַׁהֶקַּמח ֶשַׁבָּמּקוֹם ַהָנּשׁוּ ִנְתָﬠֵרב ִבְּשָׁאר ַהֶקַּמח ֶשַׁבַּשּׂק‬ 80,‫קי‬.‫ ְוִאם הוּא ְבּתוֹ ַהֶפַּסח – ָאסוּר ְלַהְשׁהוֹתוֹ‬.‫ַהֶקַּמח ְוַיְשֶׁהָנּה ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ ֲאָבל ִאם ָנַשׁ ַרק ַהַשּׂק ְוֵישׁ‬, ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁ ִנּ ְרֶאה ָלַﬠ ִין ֶשָׁאַכל ָהַﬠְכָבּר ְקָצת ִמן ַהֶקַּמח ֶשַׁבָּמּקוֹם ַהָנּשׁוּ‬ ‫ְלִהְסַתֵּפּק ֶשָׁמּא ל ֹא ָאַכל ְכּלוּם ִמן ַהֶקַּמח – ֻמָתּר ְלַהְשׁהוֹתוֹ ֲאִפלּוּ ָנַשׁ ַהַשּׂק ְו ִנֲﬠַנע אוֹתוֹ ְבּתוֹ ַהֶפַּסח‬. ‫ ֲאָבל ֵאין ְלָאְכלוֹ ְבֶּפַסח ֲאִפלּוּ ַﬠל ְיֵדי ִרקּוּד ִאם‬.‫ ֵכּיָון ֶשׁלּ ֹא נוַֹלד ֵרעוָּתא ַבֶּקַּמח ַﬠְצמוֹ ֶאָלּא ַבַּשּׂק‬,‫ְוֵאין ָצ ִרי ְלַרְקּדוֹ ְכָּלל‬ 12/16/2020, 10:39 PM

Shulchan Aruch: Chapter 466 - Whether Spittle, Urine, and the like Caus...

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,‫ )ִכּי ַהֶקַּמח ֶשַׁבָּמּקוֹם ַהָנּשׁוּ ֵישׁ בּוֹ ֲחַשׁשׁ ִחמּוּץ ָגּמוּר‬82,‫ ֲאִפלּוּ ִנֲﬠַנע אוֹתוֹ ֹקֶדם ַהֶפַּסחקיא‬81,‫ִנֲﬠַנע ֶאת ַהַשּׂק‬ ‫ ְוֶאְפָשׁר ֶשָׁנַּפל ַﬠל ַהֶקַּמח‬,‫ֶשַׁהָדָּבר ָקרוֹב ְלַוַדּאי ֶשַׁﬠל ְיֵדי ֹדַּחק ְנִשׁיַכת ָהַﬠְכָבּר ַבַּשּׂק ָיָצא ֹרק ִמִפּיו ַﬠל ְיֵדי ֹדַּחק ַהְנִּשׁיָכה‬ (‫ֶשֶׁאְצלוֹ ְו ִנְתַחֵמּץ‬: 16 When [rain-]drops descend on flour from a roof – even [if this continues for] the entire day – [the flour] will not become chametz.82[The rationale is that] the [continuous] dripping agitates the flour resting in the dripping water and prevents it from becoming chametz.83 [The above rule applies] provided the drops descend one drop immediately after another without any interruption at all between them.82 If one is in doubt whether the drippings [sufficiently] agitated [the flour] or not, it is forbidden to even maintain possession [of the flour] because the possibility of [violating] a Scriptural [prohibition] is involved. [Even when the dripping continued incessantly,] as soon as the dripping ceases, one must immediately knead the flour and bake it. If [the wet flour] was left for the amount of time [it takes to walk] a mil,18it is forbidden. Similarly, [kernels of] grain on which water dripped – even [if this continues for] the entire day – will not become chametz. When the dripping ceases, one must immediately grind [the kernel of grain]. ‫ ֶשִׁטּ ְרַדּת ַהֶדֶּלף מוֵֹנַﬠ‬83,‫טז ֶקַמח ֶשָׁנַּפל ָﬠָליו ֶדֶּלףקיב ַהיּוֵֹרד ִמן ַהַגּגקיג ֲאִפלּוּ ָכּל ַהיּוֹם ֻכּלּוֹ – ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ‬ ‫ ְוהוּא ֶשָׁהָיה ַהֶדֶּלף טוֵֹרד ִטָפּה ַאַחר ִטָפּה ִמָיּד ְבִּלי ֶהְפֵסק ְכָּלל‬,‫קטו‬.‫ִמְלַּהְחִמיץקיד ֶאת ַהֶקַּמח ַהָשּׁרוּי ְבֵּמי ַהֶדֶּלף‬ ‫קיח ִמְפֵּני ֶשׁהוּא ָסֵפק ֶשׁל‬,‫ ְוִאם הוּא ְמֻסָפּק ִאם ַהֶדֶּלף טוֵֹרד ִאם ָלאו – ָאסוּרקיז ֲאִפלּוּ ְלַהְשׁהוָֹתן‬83,‫קטז‬.‫ֵבּי ְנַת ִים‬ ‫קכ‬.‫ – ֲהֵרי ֶזה ָאסוּר‬18‫קיט ְוִאם ָשָׁהא ִשׁעוּר ִמיל‬,‫ וְּכֶשׁ ִיְּפֹסק ִט ְרַדּת ַהֶדֶּלף – ָצ ִרי ְללוּשׁוֹ ִמָיּד ְוֶלֱאפוֹתוֹ‬,‫תּוָֹרה‬ ‫קכא וְּכֶשׁ ִיְּפֹסק ִט ְרַדּת ַהֶדֶּלף – ָצ ִרי ְלָטֳחנוֹ ִמָיּד‬,‫ ְוֵכן ָדָּגן ֶשַׁהֶדֶּלף טוֵֹרד ָﬠָליו ֲאִפלּוּ ָכּל ַהיּוֹם ֻכּלּוֹ ֵאינוֹ ָבּא ִליֵדי ִחמּוּץ‬:

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upon Wheat and [When a Kernel] of Wheat is Discovered [in Matzah or Other Cooked] Foods By Rabbi Schneur Zalman of Liadi

SECTION 467 The Laws that Apply When Water Falls upon Wheat and [those that Apply When a Kernel] of Wheat is Discovered [in Matzah or in Other Cooked] Foods (1-65) ‫סימן תסז ִדּין ִחִטּים ֶשָׁנַּפל ֲﬠֵליֶהם ַמ ִים ְוַתְבִשׁיל ֶשִׁנְּמָצא ְבּתוֹכוֹ ִחָטּה וּבוֹ ס"ה ְסִﬠיִפים‬: 1 It was already explained in sec. 453[:20] that, according to Talmudic Law, it is permitted to [soak and stir] wheat [kernels].1 The rationale is that it can be assumed that as long as [the kernels are soaked and stirred] in water, they will not become chametz provided they have not cracked open. We assume that the activity of [stirring] the mixture prevents [the kernels] from becoming chametz.2 If, however, one sees that [the kernels] have cracked open while they are being stirred, they are forbidden according to Scriptural Law,3 since [the fact they are] cracked open is a sign that they are close to becoming chametz.4 Certainly, [the kernels] will very shortly reach a stage where they are absolutely chametz to the extent that one is obligated for kareis [for partaking of them on Pesach]. ‫ ֶשָׁכּל ְזַמן ֶשׁבּוֵֹלל אוָֹתם ְבַּמ ִים ֵאיָנן ָבִּאים ִליֵדי‬1,‫א ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תנ"גא ֶשִׁמִּדּין ַהְגָּמָראב ֻמָתּר ִלְלֹתּת ֶאת ַהִחִטּים‬ ‫ ֲאָבל ִאם רוֶֹאה אוָֹתן‬2.‫ ֶשֵׁﬠֶסק ַהְבִּליָלה ִמן ַהְסָּתם הוּא מוֵֹנַﬠ אוָֹתן ִמְלַּהְחִמיץ‬,‫ִחמּוּץג ִמן ַהְסָּתם ָכּל ְזַמן ֶשׁלּ ֹא ִנְתַבְּקּעוּ‬ ‫ וְּבַוַדּאי‬4,‫ו‬,‫ ֶשַׁהִבּקּוַּﬠ הוּא ִסיָמן ֶשֵׁהן ְקרוֹבוֹת ְלַהְחִמיץ‬3,‫ ה‬,‫ֶשׁ ִנְּתַבְּקּעוּ ִבְּשַׁﬠת ַהְלִּתיָתה – ֲהֵרי ֵהן ֲאסוּרוֹתד ִמן ַהתּוָֹרה‬ ‫ח‬:‫ַיְחִמיצוּ ֵתֶּכף וִּמָיּדז ִחמּוּץ ָגּמוּר ֶשַׁחָיִּבין ָﬠָליו ָכֵּרת‬ 2 Once one finishes stirring [the kernels] and ceases to manipulate them by hand, if they remain in the water for the amount of time [it takes to walk] a mil,5 it is possible for them to become absolutely chametz2 even if they do not crack open.6 Therefore, [the kernels] are forbidden according to Scriptural Law, out of concern that they may have already become chametz. Similarly, when even a small amount of water falls upon any grain – even if only a small amount of rain dripped on it – [and] the moisture of the water remained [on the grain] for the amount of time it takes [to walk] a mil, [the grain] is forbidden. [This prohibition applies] even if [the grain] did not soften in the water, but [rather] remained as firm as before. It is even forbidden to maintain possession of [the grain] until after Pesach, even if [the kernels] did not crack open. [Rather, the person] should sell [this grain] to non-Jews in small amounts [at one time],7 in a manner that it can be assumed that the non-Jews will partake of it before Pesach. [The person] should not, however, sell a large amount [of the grain] to one non-Jew. [This is] a decree [instituted as a safeguard] lest the non-Jew sell or give [the grain] to another Jew who does not know that it came in contact with

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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water. [Were that to happen,] that [other] Jew might eat it on Pesach.8 When, by contrast, [the Jew] sells [the grain] in small amounts, there are two possibilities that lead to leniency: [a)] perhaps the non-Jew will partake of [the grain] himself and not sell or give it to a Jew and [b)] even if the non-Jew will sell or give this small amount [of grain] to a Jew, one may presume that the Jew will eat this entire small amount before Pesach. ‫ – ְיכוִֹלין ֵהן ָלב ֹא ִליֵדי‬5,‫ ִאם ֵהן שׁוִֹהין ַבַּמּ ִיםט ִשׁעוּר ִמילי‬,‫ב ֲאָבל ְלַאַחר ְגַּמר ַהְלִּתיָתה ֶשׁשּׁוּב ֵאינוֹ עוֵֹסק ָבֶּהן ְבָּיַד ִים‬ ‫ ְוֵכן ָכּל ָדָּגן ֶשָׁנְּפלוּ ָﬠָליו‬.‫יא ֶשָׁמּא ְכָּבר ֶהְחִמיצוּ‬,‫ וְּלִפיָכ ֵהן ֲאסוּרוֹת ִמן ַהתּוָֹרה ִמָסֵּפק‬6,‫ ְבּל ֹא ִבּקּוַּﬠ‬2‫ִחמּוּץ ָגּמוּר‬ ‫ ַאף‬,‫יג ִאם ָשָׁהה ַלְחלוִּחית ַהַמּ ִים ָﬠָליו ִשׁעוּר ִמיל‬,‫ ַוֲאִפלּוּ ָהיוּ ְגָּשִׁמים ְמַזְלִּפין ָﬠָליו ְזִליָפה מוֶּﬠֶטת‬,‫ַמ ִיםיב ֲאִפלּוּ מוָּﬠִטים‬ ‫ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַרֵכּ ַבַּמּ ִים ֶאָלּא הוּא ָקֶשׁה ְכּמוֹ ֶשָׁהָיהיד – ֲהֵרי ֶזה ָאסוּר ֲאִפלּוּ ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסחטו ֲאִפלּוּ‬ ‫ֶשׁלּ ֹא ִנְתַבֵּקַּﬠ‬. ‫ ֲאָבל ל ֹא ִיְמֹכּר ִמֶמּנּוּ ַה ְרֵבּה‬,‫ ְבִּﬠְנָין ֶשֵׁיּשׁ ִלְתלוֹת ֶשׁיּ ֹאְכלוּהוּ ַהָנְּכ ִרים ֹקֶדם ַהֶפַּסח‬7,‫טז‬,‫ֶאָלּא מוְֹכרוֹ ְמַﬠט ְמַﬠט ְלָנְכ ִרים‬ ‫ ְגֵּזָרה ֶשָׁמּא ַיֲח ֹזר ַהָנְּכ ִרי ְוִיְמְכֶּרנּוּ אוֹ ִיְתֶּננּוּ ְלִיְשָׂרֵאל ַאֵחריז ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים ְוי ֹאְכֶלנּוּ‬,‫ְלָנְכ ִרי ֶאָחד‬ ‫ ֶשָׁמּא י ֹאְכֶלנּוּ ַהָנְּכ ִרי ְבַּﬠְצמוֹ ְול ֹא ִיְמֹכּר‬:‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁמּוְֹכרוֹ ְמַﬠט ְמַﬠט ֵישׁ ָכּאן ב' ְסֵפקוֹת ְלָהֵקל‬8,‫ַה ִיְּשָׂרֵאל ְבֶּפַסח‬ ‫ ְוַאף ִאם ַיֲח ֹזר ַהָנְּכ ִרי ְו ִיְמֹכּר ַהְמַﬠט ַהֶזּה ְל ִיְשָׂרֵאל ַאֵחר – ֵישׁ ִלְתלוֹת ֶשׁיּ ֹאַכל ַה ִיְּשָׂרֵאל ָכּל ַהְמַﬠט‬,‫ְו ִיֵתּן ִמֶמּנּוּ ְל ִיְשָׂרֵאל‬ ‫יח‬:‫ַהֶזּה ֹקֶדם ַהֶפַּסח‬ 3 If [the owner] desires to sell [the kernels that came in contact with water] to Jews – even if he only sells a small amount [of grain to each of the Jews] – he must notify the purchasers that [the kernels] came in contact with water, so that [the purchasers] do not partake of [them] on Pesach. If he does not notify [the purchasers], there are grounds for concern that one of [the purchasers] will keep aside some of that small amount and eat from it on Pesach. When, however, [the owner] notifies [a Jewish purchaser] that the grain came into contact with water, he may even sell a large amount [of grain] to one person. There is no concern that a purchaser [of the large amount of grain] will forget what the seller told him and partake of this [grain] on Pesach. ‫ ֲאִפלּוּ מוְֹכרוֹ ְמַﬠט ְמַﬠט – ָצ ִרי הוּא ְלהוֹ ִדיַﬠ ְלַהקּוֹ ִנים ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים ְול ֹא י ֹאְכלוּהוּ‬,‫ג ְוִאם רוֶֹצה ְלָמְכרוֹ ְל ִיְשָׂרֵאל‬ ‫ ֲאָבל ְכֶּשׁמּוִֹדיַﬠ ְלַהקּוֹ ִנים‬.‫יט ֶשִׁאם ל ֹא יוִֹדיֵﬠם ֵישׁ ָלֹחשׁ ֶשָׁמּא ְיַשֵׁיּר ֶאָחד ֵמֶהם ֵמַהְמַﬠט ַהֶזּה ֶלֱאֹכל ִמֶמּנּוּ ְבֶּפַסח‬,‫ְבֶּפַסח‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ַהלּוֵֹקַח ַמה ֶשּׁהוִֹדיעוֹ ַהמּוֵֹכר‬,‫ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים – ָיכוֹל ִלְמֹכּר ֲאִפלּוּ ַה ְרֵבּה ְלָאָדם ֶאָחד‬ ‫כ‬:‫ְוי ֹאַכל ִמֶמָּנּה ְבֶּפַסח‬ 4 All the above applies to grain that has not cracked open, in which instance [should the kernels become chametz], the fact that they became chametz is not apparent.9 If, however, [the kernels] have cracked open and thus [the fact that they became] chametz is apparent, [the owner] may sell even a large amount [of the grain] to one non-Jew. There is no concern that the non-Jew will grind [the kernels into flour, and] it will not be apparent that [the flour is] chametz, and then sell part of that flour to a Jew, who will partake of it on Pesach. [This concern does not arise] because [the Rabbis] have already forbidden a Jew from purchasing flour for Pesach from a non-Jew, as stated in sec. 453[:19]. There are authorities who forbid selling a large amount [of these kernels] to one non-Jew. They are concerned that the non-Jew will grind [the chametz kernels into flour, in which instance] it will not be apparent that [the flour contains] chametz and then, [the non-Jew] will sell that flour to a Jew. The Jew will [without knowing] this flour [contains chametz] leave [it in his possession] until after Pesach10 and thus, violate the prohibitions against having [chametz]seen [in his domain] and

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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possessing [chametz]. Weight should be given to the words [of these authorities] if a severe [financial] loss is not involved. If, however, a severe [financial] loss is involved – for example, if on the day before Pesach [a Jew] owns a large amount of grain that cracked open, and he cannot sell it to [another] Jew, because a Jew will not buy a large amount of chametz on the day before Pesach – he may rely on the first opinion and sell all [the grain] to one non-Jew. ([This is permitted because] even if the non-Jew will grind [the kernels into flour] and sell the flour to another Jew after the time when chametz becomes forbidden, [that Jew] will not violate the prohibition against having [chametz]seen [in his domain],11 because the sale will have been conducted under false premises. [The rationale is that] had the Jew known that the flour [was made] from grain that came in contact with water, he would not have purchased it, for it can be assumed that a person has no desire to acquire something that he is forbidden to own, as explained in sec. 448[:3]. And if [the non-Jew] sold it to a Jew before chametz became forbidden, [the Jewish purchaser] will also not violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] according to Scriptural Law, since it has become universal Jewish custom to nullify [one’s possession of chametz] at the end of the fifth hour [on the day preceding Pesach],12 as stated in sec. 434[:11].13 Moreover, there are authorities who maintain that a person only violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz] for chametz of whose existence he is aware, but not for chametz of whose existence he is unaware.14 And the purchaser is unaware that this flour is chametz.) If, however, [the kernels] did not crack open,15 [the owner] should not sell them to a non-Jew in an irrevocable sale.16 Instead, [the owner] should sell [the kernels] to a non-Jewish acquaintance, whom he knows will not touch his chametz, but instead, will watch it for him until after Pesach and then return it to him, as explained in sec. 448[:6]. Alternatively, [the owner] may seek out another non-Jew who will purchase [chametz] worth a maneh17for 200 [silver pieces], and promise [the non-Jew] that he will repurchase [the chametz] from him after Pesach and give him a profit [from the sale], as explained in that source.18 [In the latter instance,] there is no concern that the non-Jew will sell [the flour] to another Jew, since the non-Jew will surely not [desire to] forfeit his money. Nevertheless, one should not rely on these leniencies unless a severe [financial] loss is involved. ‫ ֲאָבל ִאם ִנְתַבֵּקַּﬠ ֶשִׁחמּוּצוֹ ִנָכּר – ָיכוֹל ִלְמֹכּר ֲאִפלּוּ ַה ְרֵבּה ְלָנְכ ִרי‬9,‫כא‬,‫ד ְוָכל ֶזה ְבָּדָגן ֶשׁלּ ֹא ִנְתַבֵּקַּﬠ ֶשֵׁאין ִחמּוּצוֹ ִנָכּר‬ ,‫כב ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ִיְטֲחֵנם ַהָנְּכ ִרי ְול ֹא ִיְהֶיה ִחמּוָּצם ִנָכּר ְוַאַחר ָכּ ִיְמֹכּר ֵמַהֶקַּמח ְל ִיְשָׂרֵאל ְוי ֹאְכֶלָנּה ְבֶּפַסח‬.‫ֶאָחד‬ ‫כד‬.‫כג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תנ"ג‬,‫ְלִפי ֶשְׁכָּבר ָאְסרוּ ְל ִיְשָׂרֵאל ֶשׁלּ ֹא ִלַקּח ִמָנְּכ ִרי ֶקַמח ְלֶפַסח‬ ‫ ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ִיְטֲחֵנם ַהָנְּכ ִרי ְול ֹא ְיֵהא ִחמּוָּצם ִנָכּר ְוִיְמֹכּר ַהֶקַּמח ְל ִיְשָׂרֵאל‬,‫ְוֵישׁ אוְֹס ִריןכה ִלְמֹכּר ַה ְרֵבּה ְלָנְכ ִרי ֶאָחד‬ ‫כו ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ִאם‬."‫ ְוַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא‬10‫ְוַיְשֶׁהה ַהִיְּשָׂרֵאל ֶאת ַהֶקַּמח ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה‬. ,‫ ְכּגוֹן ִמי ֶשֵׁיּשׁ לוֹ ְבֶּﬠֶרב ֶפַּסח ָדָּגן ַה ְרֵבּה ֶשִׁנְּתַבֵּקַּﬠ ֶשִׁאי ֶאְפָשׁר לוֹ ְלָמְכרוֹ ְל ִיְשָׂרֵאל‬,‫ֲאָבל ִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה‬ ‫ ְוָיכוֹל ְלָמְכרוֹ ֻכּלּוֹ ְלָנְכ ִרי ֶאָחד )ֶשֲׁהֵרי‬,‫ֶשֵׁאין ַה ִיְּשָׂרֵאל קוֶֹנה ָחֵמץ ַה ְרֵבּה ְבֶּﬠֶרב ֶפַּסח – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ְלִפי ֶשׁהוּא ֶמַקח‬,"‫ַאף ִאם ִיְטֲחנוֹ ַהָנְּכ ִרי ְו ִיְמֹכּר ַהֶקַּמח ְל ִיְשָׂרֵאל ַאַחר ְזַמן ִאסּוּר ָחֵמץ – ל ֹא ַיֲﬠֹבר ָﬠָליו ְבּ"ַבל ֵיָרֶאה‬ ‫כז ֶשִׁמּן ַהְסָּתם ֵאין נוַֹח ְלָאָדם ִלְקנוֹת‬,‫ ֶשִׁאלּוּ ָהָיה יוֵֹדַﬠ ֶשַׁהֶקַּמח הוּא ִמָדָּגן ֶשָׁנְּפלוּ ָﬠָליו ַמ ִים – ל ֹא ָהָיה לוְֹקחוֹ‬11,‫ָטעוּת‬ ‫כח ְוִאם ִיְמְכֶּרנּוּ ְל ִיְשָׂרֵאל ֹקֶדם ְזַמן ִאסּוּר ָחֵמץ ַגּם ֵכּן – ל ֹא ַיֲﬠֹבר‬.‫ָדָּבר ָהָאסוּר לוֹ ִלְקנוֹתוֹ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬12'‫ ֶשֲׁהֵרי ָנֲהגוּ ָכּל ִיְשָׂרֵאל ְלַבֵטּלכט ְבּסוֹף ָשָׁﬠה ה‬,‫ָﬠָליו ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ִמן ַהתּוָֹרה‬

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‫ ֶשֵׁיּשׁ אוְֹמ ִריםלא ֶשֵׁאין ָאָדם עוֵֹבר ְבּ"ַבל ֵיָרֶאה" וּ"ַבל ִיָמֵּצא" ֶאָלּא ַﬠל ֲחֵמצוֹ ַהָיּדוַּﬠ לוֹ ֲאָבל ל ֹא ַﬠל‬,‫ ְועוֹד‬13,‫ל‬.‫תל"ד‬ (‫ ְוֶקַמח ֶזה ֵאין ַהלּוְֹקחוֹ יוֵֹדַﬠ ֶשׁהוּא ָחֵמץ‬14,‫ֲחֵמצוֹ ֶשֵׁאין ָידוַּﬠ לוֹ‬. ‫ ֶאָלּא ִיְמְכֶּרנּוּ ְלָנְכ ִרי ַהַמִּכּירוֹ ֶשׁהוּא יוֵֹדַﬠ בּוֹ ֶשׁלּ ֹא ִיַגּע‬16,‫ – ל ֹא ִיְמְכֶּרנּוּ ְלָנְכ ִרי ְמִכיָרה ֲחלוָּטה‬15‫ֲאָבל ִאם ל ֹא ִנְתַבֵּקַּﬠ‬ ‫לג אוֹ ְיַבֵקּשׁ ִמָנְּכ ִרי ַאֵחר ֶשׁ ִיַּקּח‬,‫ַבֲּחֵמצוֹ ֶאָלּא ִיְשְׁמֶרנּוּ לוֹ ַﬠד ְלַאַחר ַהֶפַּסח ְוַיֲחִזיֶרנּוּ לוֹלב וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ח‬ ‫ ֶשֵׁמַּﬠָתּה‬18,‫לה‬,‫ ְבָּמאַת ִים ְוַיְבִטיַח לוֹ ֶשַׁיֲּח ֹזר ְו ִיַקּח ִמֶמּנּוּ ְלַאַחר ַהֶפַּסח ְו ִיֵתּן לוֹ ֶרַוחלד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬17‫ְשֵׁוה ָמֶנה‬ ‫ ֵאין ִלְסֹמ ַﬠל ֶהֵתּ ִרים‬,‫ ִמָכּל ָמקוֹם‬.‫ ֶשְׁבַּוַדּאי ל ֹא ַיְפִסיד ַהָנְּכ ִרי ָמעוָֹתיו‬,‫ֵאין ָלֹחשׁ ֶשָׁמּא ִיְמְכֶּרנּוּ ַהָנְּכ ִרי ְלִיְשָׂרֵאל ַאֵחר‬ ‫לו‬:‫ַהָלּלוּ ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה‬ 5 All the above19 applies when the water’s moisture remained on the grain for the amount of time [it takes to walk] a mil.5 [Different rules apply if the moisture did not remain on the grain for that amount of time.] Even if a large amount of grain was soaked in water on Pesach, one may sell all [the grain] to one non-Jew, provided he sells [the grain to the non-Jew] before it remains [in the water] for the amount of time [it takes to walk] a mil. [The rationale is that the kernels] have yet to become chametz and it is [therefore] permitted to benefit from them.20 ‫ ֲאִפלּוּ ָדָּגן ַה ְרֵבּה ֶשׁ ִנְּשָׁרה ַבַּמּ ִים ְבּתוֹ‬,‫ ֲאָבל ֹקֶדם ָלֵכן‬5,‫ ְכֶּשָׁשָּׁהה ַלְחלוִּחית ַהַמּ ִים ַﬠל ַהָדָּגן ִשׁעוּר ִמיל‬19‫ה ְוָכל ֶזה‬ 20,‫לח‬:‫ ֶשֲׁﬠַד ִין ל ֹא ִנְתַחֵמּץ וֻּמָתּר ַבֲּהָנָאה‬,‫ַהֶפַּסח – ָיכוֹל ְלָמְכרוֹלז ֻכּלּוֹ ְלָנְכ ִרי ֶאָחד ֹקֶדם ֶשׁ ִיְּשֶׁהה ִשׁעוּר ִמיל‬ 6 When a Jew purchased wheat from a non-Jew and afterwards, the non-Jew [casually] mentioned in the course of conversation21 that he washed the wheat, [the wheat] is permitted. [The rationale is that] the non-Jew’s word is not accepted [regarding the wheat] once he sold it and it left his domain.22 If, however, [the non-Jew] made such statements while [the object of] the sale is in his domain, his word is accepted even if he did not make these statements in the course of [casual] conversation.23 If [the Jew] considers the non-Jew as trustworthy, [the wheat] is forbidden even though [the non-Jew] made these statements after he sold [the wheat] and even if he did not make these statements in the course of [casual] conversation. ‫לט‬,‫ ֶשָׁרַחץ ַהִחִטּים ְבַּמ ִים – ֲהֵרי ֵהן ֻמָתּרוֹת‬21‫ו ִיְשָׂרֵאל ֶשָׁלַּקח ִחִטּים ִמָנְּכ ִרי ְוַאַחר ָכּ ָהָיה ַהָנְּכ ִרי ֵמִסיַח ְלִפי ֻתּמּוֹ‬ 22,‫מ‬.‫ֶשֵׁאין ַהָנְּכ ִרי ֶנֱאָמן ָבֶּזה ֶשָׁאַמר ְלַאַחר ֶשְׁמָּכָרם ְוָיְצאוּ ִמַתַּחת ָידוֹ‬ 23,‫מא‬.‫ֲאָבל ִאם ָאַמר ֵכּן ִבְּשַׁﬠת ַהֶמֶּכר ְבּעוָֹדן ְבָּידוֹ – ֶנֱאָמן ֲאִפלּוּ ל ֹא ָהָיה ֵמִסיַח ְלִפי ֻתּמּוֹ‬ ‫ ַאף ִאם ָאַמר ֵכּן ְלַאַחר ֶשְׁמָּכָרן – ֲאסוּ ִריןמב ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה ֵמִסיַח ְלִפי‬,‫ְוִאם ַהָנְּכ ִרי הוּא ֻמְחָזק ְלֶנֱאָמן ְבֵּﬠיָניו‬ 21,‫מג‬:‫ֻתּמּוֹ‬ 7 When grain sank in a river and remained there for the amount of time [it takes to walk] a mil5 or longer, it is not [categorized as] definitely chametz; instead, its status [– whether or not it is considered chametz –] is doubtful. [This ruling applies] even if [the grain] softened in the water and is close to cracking open. Therefore, if [this grain] was wiped and dried out, and then became mixed with a far greater amount of other grain – even if it became mixed [with the other grain] during Pesach – there are authorities who permit the mixture even to be eaten. [The rationale for this ruling is that] with regard to all Scriptural prohibitions, when a [forbidden] dry substance is mixed with a [permitted] dry substance [in a dry mixture], the presence of [the forbidden substance] is batel (nullified) when [the mixture contains] a majority [of the permitted substance]. True, [the Sages] ruled stringently with regard to chametz and forbade even [a mixture containing] the 12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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slightest trace [of chametz.24 Nevertheless,] their stringency [was applied] only to [mixtures containing] an entity that was definitely chametz, not to [a mixture containing a substance] that was [only] possibly [chametz]. There are authorities who differ with this [ruling] and forbid [the mixture] if the [grain that was moistened] had [thoroughly] softened before it became mixed [with the other grain].25 This is the custom in these countries, as will be explained.26 Nevertheless, in the event of a severe [financial] loss, e.g., one cannot find a nonJew to whom to sell [the mixture] with the exception of the value of the forbidden [grain] it contains, (as explained in sec. 447[:2],)27 one may rely on the first opinion to permit maintaining possession of the mixture until after Pesach.28 [This ruling applies] even if the mixture came about during Pesach. If, however, a severe [financial] loss is not involved, one should not rule leniently, even if the mixture came about before Pesach. Instead, one should follow the guidelines explained in sec. 442[:16] and 453[:11] with regard to grain that became chametz in a complete sense and then became mixed [with other grain]. Consult those sources.29 ‫ ַאף ַﬠל ִפּי ֶשִׁנְּתַרֵכּ ַבַּמּ ִים ְוָקרוֹב ְלִהְתַבֵּקַּﬠ – ֵאינוֹ ָחֵמץ ַוַדּאי‬,‫ אוֹ יוֵֹתר‬5‫ז ָדָּגן ֶשׁ ִנְּטַבּע ַבָּנָּהר ְוָשָׁהה ָשׁם ִשׁעוּר ִמיל‬ ‫מו ֲאִפלּוּ ִנְתָﬠֵרב ְבּתוֹ ַהֶפַּסח – ֵישׁ‬,‫ ִאם ִנְתַנֵגּב ְו ִנְתַיֵבּשׁ ְו ִנְתָﬠֵרב ְבָּדָגן ַאֵחרמה ַה ְרֵבּה ִמֶמּנּוּ‬, ‫מד ְלִפיָכ‬.‫ֶאָלּא ָסֵפק‬ ‫ ֶאָלּא ֶשְׁבָּחֵמץ ְבֶּפַסח‬,‫ ֶשֲׁהֵרי ְבָּכל ִאסּוֵּרי תּוָֹרה ָיֵבשׁ ֶשׁ ִנְּתָﬠֵרב ְבָּיֵבשׁ ָבֵּטל ְבֹּרב‬,‫ַמִתּי ִריןמז ַהַתֲּﬠֹרֶבת ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫נ‬.‫ ְול ֹא ֶהֱחִמירוּ ֶאָלּא ְבָּחֵמץ ַוַדּאי ֲאָבל ל ֹא ִבְּסֵפק ָחֵמץ‬24,‫מט‬,‫ֶהֱחִמירוּ ֲחָכִמיםמח ֶלֱאֹסר ְבַּמֶשּׁהוּ‬ ‫ ְוֵכן ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ְכּמוֹ‬25.‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהנא ְואוְֹס ִרין ִאם ְכָּבר ָהָיה ְמֻרָכּ ֹקֶדם ֶשׁ ִנְּתָﬠֵרב‬ 26,‫נב‬.‫ֶשׁ] ִיּ[ְתָבֵּאר‬ ‫ ְכּגוֹן ֶשִׁאי ֶאְפָשׁר לוֹ ִלְמצ ֹא ָנְכ ִרי ְלָמְכרוֹ לוֹ חוּץ ִמְדֵּמי ִאסּוּר ֶשׁבּוֹ )ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֲאִפלּוּ ַנֲﬠָשׂה‬28,‫( – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ְלַהִתּיר ְלַהְשׁהוֹת ַהַתֲּﬠֹרֶבת ַﬠד ְלַאַחר ַהֶפַּסחנד‬27,‫ְבִּסיָמן תמ"זנג‬ ‫נו ֶאָלּא ַיֲﬠֶשׂה ְכּמוֹ‬,‫נה ֲאָבל ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה – ֵאין ְלָהֵקל ֲאִפלּוּ ַנֲﬠָשׂה ֹקֶדם ַהֶפַּסח‬.‫ַהַתֲּﬠֹרֶבת ְבּתוֹ ַהֶפַּסח‬ 29:‫ ַﬠֵיּן ָשׁם‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"בנז ְותנ"גנח ְבָּדָגן ֶשׁ ִנְּתַחֵמּץ ִחמּוּץ ָגּמוּר ְוַאַחר ָכּ ִנְתָﬠֵרב‬ 8 When grain was stored in a loft and rain fell into the loft through the roof, moistening some of the [kernels of] wheat, [on Pesach] it is even forbidden to maintain possession of [the kernels] that became moist. The remainder [of the kernels, however], are permitted, [even] to be eaten [on Pesach]. [This ruling applies] even though there is a doubt that perhaps the rain also fell on [these kernels,] and then they dried out. [Leniency is granted] because of a sefek sefeika [i.e., a compounded doubt]: Maybe rain did not fall on [these kernels], and even if [rain] did fall [on them], maybe they did not become chametz. Nevertheless, if [the owner] can easily find other wheat for Pesach, he should not rely on the compounded doubt and should not partake of [these kernels] on Pesach.30 Instead, he should leave them until after Pesach, since he will not suffer a [financial] loss by [doing so]. ‫ח ָדָּגן ֶשָׁהָיה ֻמָנּח ַבֲּﬠִלָיּה ְוָי ְרדוּ ְגָּשִׁמים ֶדֶּר ַהַגּג ְלתוֹ ָהֲﬠִלָיּה ְוִנְתַלְחְלחוּ ִמְקָצת ַהִחִטּים – אוָֹתן ֶשׁ ִנְּתַלְחְלחוּ ָאסוּר‬ ‫ ְוַהְשָּׁאר ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ָבֶּהן ֶשָׁמּא ָי ְרדוּ ֲﬠֵליֶהם ְגָּשִׁמים ְוַאַחר ָכּ ִנְתַנְגּבוּ – ַאף ַﬠל ִפּי ֵכן‬,‫ֲאִפלּוּ ְלַהְשׁהוָֹתן‬ ‫ ֶשָׁמּא ל ֹא‬,‫ ְוִאם ִתְּמָצא לוַֹמר ָי ְרדוּ‬,‫ ֶשָׁמּא ל ֹא ָי ְרדוּ ֲﬠֵליֶהם ְגָּשִׁמים‬:‫ֵהן ֻמָתּרוֹתנט ֲאִפלּוּ ַבֲּאִכיָלהס ִמֹכַּח ְסֵפק ְסֵפָקא‬ ‫סא‬.‫ִנְתַחְמּצוּ‬ 30,‫ ִאם ֶאְפָשׁר לוֹ ְבַּקל ִלְמצ ֹא ִחִטּים ֲאֵח ִרים ְלֶפַסח – ֵאין לוֹ ִלְסֹמ ַﬠל ַהְסֵּפק ְסֵפָקא ֶלֱאֹכל ֵמֶהם ְבֶּפַסח‬,‫וִּמָכּל ָמקוֹם‬ ‫סב‬:‫ ֵמַאַחר ֶשֵׁאין לוֹ ֶהְפֵסד ִבְּשִׁהָיָּתן‬,‫ֶאָלּא ַיְשֶׁהה אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח‬

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9 When does the [requirement that if there is an alternative, one should leave the kernels until after Pesach] apply? When [the owner] saw that some of the wheat [stored] in the loft became moist, in which instance, there are grounds for concern that the remainder also became moist, but later dried out. [Different rules apply,] however, if the [kernels] did not become moist in a loft, [but instead,] they split open [beforehand], while in the grain heap, because of the rain that descended upon them [then]. Although there are many kernels that split open, the remainder of [the kernels] that did not split open are permitted even to be eaten. [The rationale is that] it is very common that when it rains, [the kernels] on the top and on the bottom of the grain heap [will become moist], leaven, and split open, but the water will not touch those [kernels] in the center [of the grain heap] at all. ‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִנְתַלְחְלחוּ ַגּם ַהְשָּׁאר ְוַאַחר ָכּ‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁרָאה ֶשׁ ִנְּתַלְחְלחוּ ִמְקָצת ַהִחִטּים ֶשַׁבֲּﬠִלָיּה‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבֶּהן ַה ְרֵבּה ְמֻבָקּעוֹת ֶשׁ ִנְּתַבְּקּעוּ ְבּעוָֹדן ַבָּגִּדישׁ ֵמֲחַמת ַהְגָּשִׁמים‬,‫ ֲאָבל ִאם ל ֹא ִנְתַלְחְלחוּ ַבֲּﬠִלָיּה‬.‫ִנְתַנְגּבוּ‬ ‫ ְלִפי ֶשַׁהָדָּבר ָמצוּי ֶשִׁבְּשַׁﬠת ַהְגָּשִׁמים ֶﬠְליוֹנוֹת‬,‫ ִמָכּל ָמקוֹם ַהְשָּׁאר ֶשׁלּ ֹא ִנְתַבְּקּעוּ ֻמָתּרוֹת ֲאִפלּוּ ַבֲּאִכיָלה‬,‫ֶשָׁיּ ְרדוּ ֲﬠֵליֶהם‬ ‫סג‬:‫ַהָגִּדישׁ ְוַתְחתּוֹנוֹת ִמְתַחֵמּץ וִּמְתַבֵּקַּﬠ ְוֵאין ַהַמּ ִים נוְֹגִﬠין ְבֶּאְמָצִﬠיתוֹ ְכָּלל‬ 10 During a year in which much rain fell on the piles [of harvested grain]31 in the fields to the extent that some of the stalks on the [grain] piles sprouted, there is nevertheless no concern regarding the bulk of the wheat from that year’s [crop] as long as it shows no signs of leavening. [The rationale is that] we follow the majority32 and the majority [of the grain] did not leaven. A lenient assumption is made even with regard to those piles of [grain] that were seen to have rain fall upon them. [It is postulated that] perhaps the rain only [fell] upon the kernels on top of the [grain] pile, but not [on those] in its center. And even if [rain] would have [fallen] upon them, perhaps they did not become chametz. – ‫ ֶשַׁבָּשּׂדוֹת ַﬠד ֶשְׁקָּצת ֵמַהִשֳּׁבִּלים ֶשַׁﬠל ָהֲﬠֵרמוֹת ָהיוּ ַמֲﬠִלין ְצָמִחים‬31‫י ָשָׁנה ֶשַׁרבּוּ בּוֹ ַהְגָּשִׁמים ְוָי ְרדוּ ַﬠל ָהֲﬠֵרמוֹת‬ ‫סד ְלִפי ֶשָׁאנוּ הוְֹלִכין ַאַחר‬,‫ַאף ַﬠל ִפּי ֵכן ֵאין חוְֹשִׁשׁין ִלְסָתם ִחִטּים ֶשׁל אוָֹתהּ ַהָשָּׁנה ָכּל ֶשֵׁאין רוִֹאין ָבֶּהם ִסיַמן ִחמּוּץ‬ ‫ ֶשָׁמּא ל ֹא ִנְכ ְנסוּ‬,‫סה ְוַאף אוָֹתם ֲﬠֵרמוֹת ֶשָׁרִאינוּ ֶשָׁנְּפלוּ ֲﬠֵליֶהם ְגָּשִׁמים – תּוִֹלין ְלָהֵקל‬.‫ ְוֵאין ָהֹרב ַמְחִמיִצין‬32‫ָהֹרב‬ ‫סו‬:‫ ֶשָׁמּא ל ֹא ִהְסִפּיקוּ ְלַהְחִמיץ‬,‫ ְוִאם ִתְּמָצא לוַֹמר ִנְכְנסוּ‬,‫ַהְגָּשִׁמים ֶאָלּא ַבִּשֳּׁבִּלים ָהֶﬠְליוִֹנים ֲאָבל ל ֹא ְבֶּבֶטן ָהֲﬠֵרָמה‬ 11 When wheat was transported by ship and [the kernels] are dry and firm, without their appearance changing, it is not assumed that a prohibition exists merely because such a possibility exists.33 [Thus, it is not presumed] that perhaps [the wheat kernels] came in contact with water, [became chametz, had the water] wiped off, and then dried. If, however, their appearance changed or they are moist, even though they did not soften, it is forbidden even to maintain possession of them. :‫ לוַֹמר‬33,‫ ִאם ֵהם ְיֵבשׁוֹת ְוָקשׁוֹת ְול ֹא ִנְשַׁתּנּוּ ַמ ְרִאיָתן – ֵאין ַמֲחִזיִקין ָבֶּהן ִאסּוּר ִמָסֵּפקסז‬,‫יא ִחִטּים ֶשָׁבּאוּ ִבְּסִפיָנה‬ – ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַרְכּכוּ‬,‫סח ֲאָבל ִאם ִנְשַׁתָּנּה ַמ ְרִאיָתן אוֹ ֶשֵׁהן ַלחוֹת‬.‫ֶשָׁמּא ָבּאוּ ַבַּמּ ִים ְוַאַחר ָכּ ִנְתַנ ְגּבוּ ְו ִנְתַיְבּשׁוּ‬ ‫סט‬:‫ָאסוּר ֲאִפלּוּ ְלַהְשׁהוָֹתן‬ 12 [Even when] grain is still attached to the earth, if it has already dried completely and no longer requires the nurture of the earth, it is considered as if it was harvested and stored in a container. [Hence,] it is possible for [for such grain] to become chametz if rain falls on it.34 ‫ ְוָיכוֹל ָלב ֹא‬,‫ ִאם ִנְתַיֵבּשׁ ְלַגְמֵרי ְוֵאין ָצ ִרי עוֹד ִלי ֹנק ִמן ָהָאֶרץ – ֲהֵרי הוּא ְכָּתלוּשׁ וֻּמָנּח ְבַּכד‬,‫יב ָדָּגן ֶשְׁמֻּחָבּר ַלַקּ ְרַקע‬ 34,‫ע‬:‫ִליֵדי ִחמּוּץ ִאם ֵי ְרדוּ ָﬠָליו ְגָּשִׁמים‬

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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13 The laws pertaining to a Jew who owns storage cisterns filled with wheat are explained in sec. 436[:17-19]. Consult that source. ‫עא ַﬠֵיּן ָשׁם‬,‫יג ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ בּוֹרוֹת ְמֵלִאים ִחִטּים – ִנְתָבֵּאר ְבִּסיָמן תל"ו‬: 14 It is customary in these regions not to partake of honey on Pesach out of concern that perhaps flour from wheat that was washed in water before being ground was mixed into it.35 Even when a Jew took honey from his [own] beehive, and he knows [with absolute certainty] that flour was not mixed into it, the honey should not be eaten [on Pesach. Similarly, such honey] should not be included in a cooked food or used to make mead during Pesach because of the impression that might be created, for not everyone knows that [the honey came from a hive that] belonged to a Jew. Before Pesach, however, it is permitted to make mead to drink during Pesach even from honey [purchased from] a non-Jew. [The rationale is that] even if a small amount of flour was mixed into the honey, its presence is nullified in 60 [times the volume] of the beverage before Pesach, and it will not become significant again during Pesach.36 Even when honey alone was cooked before Pesach, it is permitted to partake of it during Pesach. [The rationale is that] even if there was a small amount of chametz in [the honey], its presence is nullified in 60 [times its volume of honey], since there is only an [unspecific] concern that [the honey contained] chametz.37 There are authorities who permit [using honey] even when [the mixture might comprise] less than 60 times the [volume of the flour]. One may rely on their words in the event of a severe [financial] loss, or when [failing to use the honey] will prevent [a person] from [appropriately] rejoicing on the festival. ‫עב ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ֵﬠ ְרבוּ בּוֹ ֶקַמח ֵמִחִטּים ֶשׁ ִנּ ְרֲחצוּ ְבַּמ ִים ֹקֶדם‬,‫יד נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ֶלֱאֹכל ְדַּבשׁ ְבֶּפַסח‬ ‫ ַוֲאִפלּוּ ְדַּבשׁ ֶשׁל ִיְשָׂרֵאל ֶשָׁרָדה אוֹתוֹ ִמַכֶּוֶּרת ֶשׁלּוֹ ְוָידוַּﬠ לוֹ ֶשׁלּ ֹא ִנְתָﬠֵרב בּוֹ ֶקַמח – ַאף ַﬠל ִפּי ֵכן ֵאין‬35,‫עג‬.‫ַהְטִּחיָנה‬ ‫ ִמְפֵּני ַמ ְרִאית‬,‫ְלָאְכלוֹ ְול ֹא ִלְתּנוֹ ְלתוֹ ַהַתְּבִשׁיל ְול ֹא ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה ֵמי ְדַּבשׁעד )ֶשׁקּוֹ ִרין מע"ד( ְבּתוֹ ַהֶפַּסח‬ ‫עה‬.‫ ֶשֵׁאיָנן יוְֹדִﬠין ֶשׁהוּא ֶשׁל ִיְשָׂרֵאל‬,‫ָהַﬠִין‬ ‫ ֶשַׁאף ִאם ִנְתָﬠֵרב ְמַﬠט‬,‫ ֲאִפלּוּ ְדַּבשׁ ֶשׁל ָנְכ ִרי – ֻמָתּר ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה ֵמי ְדַּבשׁ ִלְשׁתּוֹתוֹ ְבֶּפַסח‬,‫ֲאָבל ֹקֶדם ַהֶפַּסח‬ 36,‫עז‬.‫עו ְוֵאינוֹ חוֵֹזר ְוֵנֹער ְבֶּפַסח‬,‫ֶקַמח ְבּתוֹ ַהְדַּבשׁ – ֲהֵרי הוּא ִמְתַבֵּטּל ְבִּשִׁשּׁים ְבּתוֹ ַהַמְּשֶׁקה ֹקֶדם ַהֶפַּסח‬ ‫ ֶשַׁאף ִאם ָהָיה ְבּתוֹכוֹ ְמַﬠט ָחֵמץ – ֲהֵרי הוּא‬,‫ַוֲאִפלּוּ ְדַּבשׁ ִבְּפֵני ַﬠְצמוֹ ֶשִׁבְּשּׁלוֹ ֹקֶדם ַהֶפַּסח – ֻמָתּר ְלָאְכלוֹ ְבֶּפַסח‬ 37.‫ ֵכּיָון ֶשֵׁאין בּוֹ ֶאָלּא ֲחַשׁשׁ ִחמּוּץ‬,‫ִנְתַבֵּטּל ְבּתוֹכוֹ ְבִּשִׁשּׁים‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה אוֹ ִבְּמקוֹם ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬.‫ ְוֵישׁ ַמִתּי ִריןעח ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁים‬: 15 All the above applies to honey that is brought in small containers, [since the honey was placed in them] after it was already separated from the honeycomb. Therefore, there is concern that flour was mixed into [the honey] so that the flour [mixed into it] will also turn into honey. For this is the nature of honey – it transforms the substances that fall into it and causes them to become honey.38 When, by contrast, honey is brought in barrels from the hive, and [the honey] is still mixed with the honeycomb, it is not common to mix flour into it. Therefore, it is permitted to make a beverage from [such honey] on Pesach or to partake of it in its natural form. There are authorities who rule stringently and do not partake of [such honey] in its 12/16/2020, 10:40 PM

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natural form or make a beverage from it on Pesach. It is desirable to give weight to their opinion and not partake of [such honey] in its natural form unless it was cooked before Pesach.39 Nevertheless, in these countries where we do not have other beverages to drink on Pesach,40 one who acts leniently and makes beverages [from such honey] is not remiss. [On the contrary,] he is due praise for honoring the festival.41 ‫ וְּלָכ ֵישׁ ָלֹחשׁ ֶשָׁמּא ֵﬠ ְרבוּ בּוֹ ֶקַמח ְכֵּדי ֶשַׁאף‬,‫ ֶשְׁכָּבר ֻהְבַדּל ִמן ַהַשֲּׁﬠָוה‬,‫טו ְוָכל ֶזה ִבְּדַבשׁ ֶשְׁמִּביִאין ְבֵּכִלים ְקַט ִנּים‬ ‫ ֲאָבל ְדַּבשׁ ֶשְׁמִּביִאין‬38,‫עט‬.‫ ֶשֵׁכּן ֶדֶּר ַהְדַּבשׁ ְלַהֲחִזיר ֶאת ַהָדָּבר ַהנּוֵֹפל ְלתוֹכוֹ וְּלָהְפכוֹ ִלְדַבשׁ‬,‫ַהֶקַּמח ִיְתַהֵפּ ִלְדַבשׁ‬ ‫ וְּלָכ ֻמָתּר ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה‬,‫ְבָּחִביּוֹת ִמן ַהַכֶּוֶּרתפ ֶשֲׁﬠַד ִין הוּא ְמֹעָרב ְבּתוֹ ַהַשֲּׁﬠָוהפא – ֵאין ֶדֶּר ְלָﬠֵרב בּוֹ ֶקַמח‬ ‫פב‬.‫ְבּתוֹ ַהֶפַּסח אוֹ ְלָאְכלוֹ ְבֵּﬠינוֹ‬ ‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ְלָאְכלוֹ ְבֵּﬠינוֹ ֶאָלּא‬.‫ ְוֶשׁלּ ֹא ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה ְבֶּפַסח‬,‫ְוֵישׁ ַמֲחִמי ִריןפג ֶשׁלּ ֹא ְלָאְכלוֹ ְבֵּﬠינוֹ‬ 39.‫ִאם ֵכּן ִנְתַבֵּשּׁל ֹקֶדם ַהֶפַּסח‬ ‫ ְוֶשַׁבח ְכּבוֹד יוֹם טוֹב‬,‫ – ל ֹא ִהְפִסיד‬40‫ ַהֵמֵּקל ִבְּמִדינוֹת ֵאלּוּ ֶשֵׁאין ָלנוּ ְשִׁתָיּה ַאֶחֶרת ְבֶּפַסח‬,‫ֲאָבל ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה‬ 41,‫פד‬:‫ְבָּידוֹ‬ 16 All the above applies in places [where the local custom is unknown]. However, in places where it is known with certainty that it is not common to mix flour into honey, it is permitted even to partake of honey that was separated from the honeycomb and is in its natural state.42 [By contrast,] in places where it is known that it is common for non-Jews to mix large amounts of flour into honey to the extent that there are grounds for concern that so much flour was mixed into the honey separated from the honeycomb that the honey [mixture] would not contain 60 [times as much honey as the volume of the flour], one should not make a beverage from [such honey] even before Pesach. It is, nevertheless, permitted to maintain possession of [the honey] until after Pesach. If [such honey] falls into cooked food on Pesach, its presence is nullified even if [the cooked dish] contains less than 60 times the volume [of the honey]43 in the event of a severe [financial] loss, or when [failing to use the cooked food] will prevent [the person] from [appropriately] rejoicing on the festival. [The rationale is that] one may rely on those authorities who maintain that whenever a forbidden substance falls into honey and is transformed into honey, its forbidden quality departs from it and it is permitted entirely. Nevertheless, one should not rely on this opinion and act leniently only when he does not know with certainty that flour that was chametz was mixed into this honey that he desires to keep [until after Pesach], or that fell into food [that he desires to eat on Pesach. In such a situation,] there are many reasons to rule leniently concerning this honey without [considering] this opinion,44 for even without considering this opinion, there are, nevertheless, several factors [that raise a doubt as to whether the honey contains chametz]: There is a possibility that flour [that was chametz] was not mixed into [the honey] at all. And if one would presume to say that [flour] was mixed into [the honey], maybe the flour came from unwashed wheat [and was not chametz]. And [even] if one would presume to say that [the wheat] was washed, maybe [the kernels] did not become chametz. For even if wheat remained in water for a long time, it is not definitely chametz; there is only a possibility of such, as explained above.45 If, by contrast, it is definitely known that flour that was chametz was mixed into

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[the honey] (see sec. 453[:18]),46 even if [the flour] was transformed into honey, it is forbidden to maintain possession of [such honey].47 If [such honey] fell into a cooked dish, even the slightest trace causes the entire mixture to be forbidden. [These rules apply] even in the event of a severe [financial] loss or when [failing to use the cooked food] will prevent [the person] from [appropriately] rejoicing on the festival. ‫ ֲאָבל ִבְּמקוֹמוֹת ֶשָׁיּדוַּﬠ ְבֵּברוּר ֶשֵׁאין ֶדֶּר ְלָﬠֵרב ַבְּדַּבשׁ שׁוּם ֶקַמח – ֵישׁ ְלַהִתּיר ָשׁם ֲאִפלּוּ‬,‫טז ְוָכל ֶזה ִבְּסָתם ְמקוֹמוֹת‬ 42,‫פה‬.‫ַהְדַּבשׁ ֶשֻׁהְבַדּל ֵמַהַשֲּׁﬠָוה ַאף ְלָאְכלוֹ ְבֵּﬠינוֹ‬ ‫וִּבְמקוֹמוֹת ֶשָׁיּדוַּﬠ ֶשֶׁדֶּר ַהָנְּכ ִרים ְלָﬠֵרב ַה ְרֵבּה ֶקַמח ַבְּדַּבשׁפו ַﬠד ֶשֵׁיּשׁ ָלֹחשׁ ַבְּדַּבשׁ ֶשֻׁהְבַדּל ֵמַהַשֲּׁﬠָוהפז ֶשָׁמּא ֵﬠ ְרבוֹ בּוֹ‬ ‫פט‬.‫ָכּל ָכּ ֶקַמח ַﬠד ֶשֵׁאין ְבַּהְדַּבשׁ ִשִׁשּׁים ְכֶּנְגדּוֹפח – ֵאין ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמְשֶׁקה ֲאִפלּוּ ֹקֶדם ַהֶפַּסח‬ 43‫צ ְוִאם ָנַפל ְלתוֹ ַהַתְּבִשׁיל ְבֶּפַסח – ֲהֵרי הוּא ִמְתַבֵּטּל ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁים‬.‫ֲאָבל ֻמָתּר ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח‬ ‫צא ְלִפי ֶשֵׁיּשׁ ִלְסֹמ צב ַﬠל ָהאוְֹמ ִריםצג ֶשָׁכּל ִאסּוּר ֶשׁנּוֵֹפל ְלתוֹ‬,‫ִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬ ‫ַהְדַּבשׁ ְו ִנְתַהֵפּ ִלְהיוֹת ְדַּבשׁ ִנְפָקע ִאסּוּרוֹ ִמֶמּנּוּ ַוֲהֵרי הוּא ֶהֵתּר ָגּמוּר‬. ‫ ֵאין ִלְסֹמ ַﬠל ְסָבָרא זוֹ ְלָהֵקל ֶאָלּא ְכֶּשֵׁאין ָידוַּﬠ ְבֵּברוּרצד ֶשֵׁﬠ ְרבוּ ֶקַמח ָחֵמץ ִבְּדַבשׁ ֶזה ֶשׁרוֶֹצה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשָׁמּא‬44,‫ ֶשֵׁיּשׁ ִבְּדַבשׁ ֶזה ַה ְרֵבּה ְצָדִדים ְלָהֵקלצה ְבּל ֹא ְסָבָרא זוֹ‬,‫ אוֹ ִבְּדַבשׁ ֶזה ֶשָׁנַּפל ִמֶמּנּוּ ְלתוֹ ַהַתְּבִשׁיל‬,‫ְלַהְשׁהוֹתוֹ‬ ,‫ ְוִאם ִתְּמָצא לוַֹמר ִנ ְרֲחצוּ‬,‫ ֶשָׁמּא ַהֶקַּמח הוּא ֵמִחִטּים ֶשׁלּ ֹא ִנ ְרֲחצוּ‬,‫ ְוִאם ִתְּמָצא לוַֹמר ֵﬠ ְרבוּ‬,‫ל ֹא ֵﬠ ְרבוּ בּוֹ ֶקַמח ְכָּלל‬ 45,‫צו‬.‫ ֶשַׁאף ֶשָׁשּׁהוּ ַהִחִטּים ַה ְרֵבּה ְבַּמ ִים ֵאיָנן ָחֵמץ ַוַדּאי ֶאָלּא ָסֵפק ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֶשָׁמּא ל ֹא ִנְתַחְמּצוּ‬ ‫ ְוִאם‬47,‫צח‬.‫ ַאף ֶשׁ ִנְּתַהֵפּ ִלְדַבשׁ – ָאסוּר ְלַהְשׁהוֹתוֹ‬46(‫ֲאָבל ִאם ָידוַּﬠ ְבֵּברוּר ֶשֵׁﬠ ְרבוּ ֶקַמח ָחֵמץ )ַﬠֵיּן ִסיָמן תנ"גצז‬ ‫ָנַפל ְלתוֹ ַהַתְּבִשׁיל – אוֵֹסר ַתֲּﬠָרְבתּוֹ ְבַּמֶשּׁהוּ ַאף ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה וְּמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬: 17 In these regions, it is customary during Pesach not to eat any type of dried fig or raisin, and all other types of dried fruit48 until the final festive day [of Pesach celebrated] in the Diaspora.49 [The rationale is that] it is common to sprinkle flour over figs when they are being dried, and it is common to mix raisins with figs while they are being dried.50 Similarly, it is common to sprinkle flour over all other dried fruit. Also, it is common to dry [fruits] in an oven, and there are times when they are dried in [an oven] after bread that is chametz was baked there. If, however, it is known that there is no suspicion that [the dried fruit] became chametz, e.g., they were dried by a Jew [who] took care that they did not [come into contact] with chametz, there is no need to act stringently with regard to them.51 ‫ ָכּל ִמיֵני ְגּרוָֹגרוֹת ְוִצמּוִּקין וְּשָׁאר ָכּל‬49‫יז נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ֶלֱאֹכל ְבֶּפַסח ַﬠד יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ ‫ק ְוַהִצּמּוִּקין ְרִגיִלין ְלָﬠ ְרָבם ִﬠם‬,‫ ְלִפי ֶשֶׁדֶּר ְלַפֵזּר ֶקַמח ַﬠל ַהְגּרוָֹגרוֹת ְבָּשָׁﬠה ֶשְׁמַּיְבִּשׁין אוָֹתן‬48,‫צט‬,‫ַהֵפּרוֹת ֶשׁ ִנְּתַיְבּשׁוּ‬ ‫ ְוַגם ֵישׁ ֶשׁ ְרִגיִלין‬,‫ ְוֵכן ְשָׁאר ָכּל ַהֵפּרוֹת ַה ְיֵבִשׁים ְרִגיִלין ְלַפֵזּר ֲﬠֵליֶהם ֶקַמח‬50,‫קא‬,‫ַהְגּרוָֹגרוֹת ְבָּשָׁﬠה ֶשְׁמַּיְבִּשׁין אוָֹתן‬ ‫קב‬.‫ וְּפָﬠִמים ֶשְׁמַּיְבִּשׁין בּוֹ ְלַאַחר ֶשָׁאפוּ בּוֹ ֶלֶחם ָחֵמץ‬,‫ְלַיְבָּשׁם ְבַּתנּוּר‬ 51,‫קג‬:‫ ְכּגוֹן ֶשׁ ִנְּתַיְבּשׁוּ ַﬠל ְיֵדי ִיְשָׂרֵאל ְו ִנְזַהר ָבֶּהם ֵמָחֵמץ – ֵאין ְלַהֲחִמיר ָבֶּהם‬,‫ֲאָבל ִאם ָידוַּﬠ ֶשֵׁאין ָבֶּהם ֲחַשׁשׁ ִחמּוּץ‬ 18 Even if [the fruits] were dried by a non-Jew, if they fell into a cooked dish, [the cooked dish] is not forbidden because of [the dried fruits] even though the cooked dish does not contain 60 times [the volume of the fruit]. [Indeed,] in some places, even as an initial preference, leniency is taken with regard to making beverages [to be drunk] on Pesach from [dried fruits,] i.e., [people] soak [the fruit] in water until its flavor is imparted to the water, and [then] drink the [flavored] water on Pesach. [The rationale for this leniency is that] since there is merely an [undefined] concern [that the fruit contained chametz], the stringency of forbidding the water in which they soaked is not [imposed]. Nevertheless, the

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leniency of cooking [such fruits] on Pesach52 to drink the [beverage produced] on Pesach is not granted. [The rationale is that] the flavor [of the fruit] is absorbed more [powerfully] by the water through cooking than by merely soaking it [in water].53 In a few places, it is common to act as stringently with regard to the water in which [such fruit] was soaked as one does with regard to the water in which it was cooked, unless [the fruit] was soaked or cooked before Pesach.54 ‫ ִאם ָנְפלוּ ְלתוֹ ַהַתְּבִשׁיל – ֵאיָנן אוְֹס ִריןקד ַאף ַﬠל ִפּי ֶשֵׁאין ְבַּהַתְּבִשׁיל ִשִׁשּׁים‬,‫יח ַוֲאִפלּוּ ִנְתַיְבּשׁוּ ְבַּיד ַהָנְּכ ִרי‬ ‫קה‬.‫ְכֶּנְגָדּם‬ ‫ ְדַּה ְינוּ ֶשׁשּׁוֹ ִרין אוָֹתם ְבַּמ ִים ַﬠד ֶשׁ ִנְּקַלט ַטְﬠָמן‬,‫ְוַאף ְלַכְתִּחָלּה נוֲֹה ִגין ֶהֵתּר ִבְּקָצת ְמקוֹמוֹת ַלֲﬠשׂוֹת ֵמֶהם ַמְשֶׁקה ְבֶּפַסח‬ ‫ ְדֵּכיָון ֶשֵׁאין ָבֶּהם ֶאָלּא ֲחָשׁשׁ ְבָּﬠְלָמא – ֵאין ַמֲחִמי ִרין ָכּל ָכּ ֶלֱאֹסר ַאף ֵמי ְשׁ ִרָיָּתן‬,‫ְבּתוֹ ַהַמּ ִים ְושׁוִֹתין ַהַמּ ִים ְבֶּפַסח‬. ‫ ְלִפי ֶשַׁﬠל ְיֵדי ַהִבּשּׁוּל ִנְקָלט ַטְﬠָמם‬,‫ ְכֵּדי ִלְשׁתּוֹת ֵמי ִבּשּׁוָּלם ְבֶּפַסח‬52‫ֲאָבל ֵאין ְמִקִלּין ָכּל ָכּ ְלַבֵשּׁל אוָֹתם ְבֶּפַסח‬ ‫קו ֶאָלּא ִאם ֵכּן ְשָׁרָאן‬,‫ וְּבִמְקָצת ְמקוֹמוֹת נוֲֹה ִגין ְלַהֲחִמיר ְבֵּמי ְשׁ ִרָיָּתן ְכּמוֹ ְבֵּמי ִבּשּׁוָּלן‬53.‫ַבַּמּ ִים יוֵֹתר ֵמַﬠל ְיֵדי ְשׁ ִרָיּה‬ 54:‫וִּבְשָּׁלן ֹקֶדם ַהֶפַּסח‬ 19 There is no concern that sugar that is made like a cone (and that is called “hat sugar”)55 [contains] chametz. It is permitted to maintain possession of [such sugar] on Pesach. Nevertheless, it is customary to sell [this sugar] to a non-Jew before Pesach. After the fact, if one forgot and maintained possession of [such sugar] until after Pesach, it is even permitted to partake of it [at that time. Indeed,] one may even partake of it on the final festive day [of Pesach celebrated]56 in the Diaspora.49 If one recalls [that he possesses such sugar] during Pesach, he may sell it to a nonJew.57 If [such sugar] falls into cooked food, it does not cause [the dish] to be forbidden even if [the cooked food] contains less than 60 times [the volume of the sugar]. ‫קח‬.‫קז וֻּמָתּר ְלַהְשׁהוֹתוֹ ְבֶּפַסח‬,‫ – ֵאין בּוֹ ֲחַשׁשׁ ָחֵמץ‬55(‫יט ַהצּוֶּקר ֶהָﬠשׂוּי ְכּכוַֹבע )ֶשׁקּוֹ ִרין הוט צוקר‬ ‫ וְּבִדיֲﬠַבד ֶשָׁשַּׁכח ְוִהְשָׁהה אוֹתוֹ ַﬠד ְלַאַחר ַהֶפַּסח – ֻמָתּרקט ֲאִפלּוּ‬.‫ְוַאף ַﬠל ִפּי ֵכן נוֲֹהִגין ְלָמְכרוֹ ְלָנְכ ִרי ֹקֶדם ַהֶפַּסח‬ ‫ ְוִאם ִנְזַכּר ְבּתוֹ ַהֶפַּסח – ָיכוֹל ְלָמְכרוֹ‬56,‫קי‬.‫ ֻמָתּר ְלָאְכלוֹ‬49‫ ַוֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬,‫ַבֲּאִכיָלה‬ ‫קיא‬:‫ ְוִאם ָנַפל ְלתוֹ ַהַתְּבִשׁיל – ֵאינוֹ אוֵֹסר ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁים‬57.‫ְלָנְכ ִרי‬ 20 In contrast, there is concern that cooked sugar that is cut into pieces (known as “sugar candy”)58 and similarly, [all] types of sugar dips with which different types of fruit and spices are coated contain chametz. One should not maintain possession of [sugar candy or sugar-coated fruits and spices] during Pesach, nor should they be eaten, not even on the final festive day [of Pesach celebrated in the Diaspora]. Nevertheless, [if sugar candy or such sugar-coated fruits or spices] fell into a cooked food, they do not cause [the cooked food] to be forbidden even if [the food] contains less than 60 times [the volume of the sweets or spices that fell in] if [forbidding the food would cause] a severe [financial] loss or when [failing to use the cooked food] will prevent [a person] from [properly] rejoicing on the festival. Similarly, if [a person] violated [the above directive] and maintained possession of [such candy or sugar-coated fruits or spices] until after Pesach, it is permitted to benefit from them, and if a severe [financial] loss is involved, it is even permitted to partake of them. 12/16/2020, 10:40 PM

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[The rationale is that] there are many grounds for leniency: Perhaps flour was never mixed with [the coating]. If [one would presume that flour] was mixed with [the coating], perhaps it was nullified in 60 times [its volume of permitted food]. If one would presume that [the flour] was not nullified, perhaps the flour came from unwashed wheat. And [even] if one would presume that the [wheat] was washed, perhaps [the kernels] did not become chametz.59 True, there are also grounds for concern that the sugar was cooked in utensils that were used for chametz. Nevertheless, there are authorities who even permit eating food on Pesach that was cooked before Pesach in utensils that were used for chametz, as stated in sec. 447[:45].60 ‫ ְוֵכן ִמיֵני ְבִּלילוֹת צוֶּקר ֶשְׁמַּחִפּין ָבֶּהם ִמיֵני‬58,‫קיב‬,(‫כ ֲאָבל ַהצּוֶּקר ַהְמֻּבָשּׁל ַהֶנְּחָתּ ַלֲחִתיכוֹת )ֶשׁקּוֹ ִרין צוקר קאנדיל‬ ‫קיד ְוֵאין ְלָאְכָלם ֲאִפלּוּ ְבּיוֹם טוֹב ָהַאֲחרוֹן‬,‫ ְוֵאין ְלַהְשׁהוָֹתם ְבֶּפַסח‬,‫ֵפּרוֹת וְּבָשִׂמיםקיג – ֵישׁ ָבֶּהם ֲחַשׁשׁ ִחמּוּץ‬. ‫ ִאם ָנְפלוּ ְלתוֹ ַהַתְּבִשׁיל – ֵאיָנן אוְֹס ִרין ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁים ִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת‬,‫וִּמָכּל ָמקוֹם‬ ‫קטו ְוֵכן ִאם ָﬠַבר ְוִהְשָׁהה אוָֹתם ַﬠד ְלַאַחר ַהֶפַּסח – ֵישׁ ְלַהִתּיָרם ַבֲּהָנָאה‬.‫ִשְׂמַחת יוֹם טוֹב‬. ,‫ ֶשָׁמּא ל ֹא ֵﬠ ְרבוּ ָבֶּהם ֶקַמח‬:‫קטז ְלִפי ֶשֵׁיּשׁ ָכּאן ַה ְרֵבּה ְצָדִדים ְלָהֵקל‬,‫וִּבְמקוֹם ֶהְפֵסד ְמֻרֶבּה ֵישׁ ְלַהִתּיר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ ֶשָׁמּא ַהֶקַּמח הוּא ֵמִחִטּים ֶשׁלּ ֹא‬,‫ ְוִאם ִתְּמָצא לוַֹמר ל ֹא ִנְתַבֵּטּל‬,‫ ֶשָׁמּא ִנְתַבֵּטּל ָבֶּהם ְבִּשִׁשּׁים‬,‫ְוִאם ִתְּמָצא לוַֹמר ֵﬠ ְרבוּ‬ ‫ ִמָכּל‬,‫ ְוַאף ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִבְּשּׁלוּ ַהצּוֶּקר ְבֵּכִלים ֲחמוִּצים‬59,‫קיז‬.‫ ְוִאם ִתְּמָצא לוַֹמר ִנ ְרֲחצוּ ֶשָׁמּא ל ֹא ִנְתַחְמּצוּ‬,‫ִנ ְרֲחצוּ‬ ‫קיח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ָמקוֹם ֲהֵרי ֵישׁ ַמִתּי ִרין ָדָּבר ֶשׁ ִנְּתַבֵּשּׁל ִבְּכִלי ָחֵמץ ֹקֶדם ַהֶפַּסח ֲאִפלּוּ ְלָאְכלוֹ ְבֶּפַסח‬ 60,‫קיט‬:‫תמ"ז‬ 21 It is customary in these regions not to eat cloves or saffron [during Pesach] because flour is mixed with water and poured over saffron when it is dried, and cloves are soaked in barley water before they are dried.61 ‫קכ ְלִפי ֶשׁבּוֲֹחִשׁין ֶקַמח ִﬠם‬,(‫כא נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ֶלֱאֹכל ִצֹפֶּרן )ֶשׁקּוֹ ִרין נעגלי"ך( ְוַכ ְרֹכּם )ֶשׁקּוֹ ִרין זאפרי"ן‬ ‫קכא ְוַהִצֹּפֶּרן שׁוֹ ִרין אוֹתוֹ ְבֵּמי ְשׂעוֹ ִרים ֹקֶדם ֶשְׁמַּיְבִּשׁין‬,‫ַמ ִים וְּמַזְלִּפין ַﬠל ַהַכּ ְרֹכּם ְבָּשָׁﬠה ֶשְׁמַּיְבִּשׁין אוָֹתם‬ 61,‫קכב‬:‫אוֹתוֹ‬ 22 Even when saffron grows in the garden of [a person’s] home, and he is careful that chametz does not [come in contact] with it, it is [nevertheless] customary to forbid [using this saffron] because of the impression that might be created. Since saffron is not commonly found in these regions, [people] will think that the saffron comes from a distant place. This is not the case regarding all fruits that were dried by Jews who were careful that chametz did not [come in contact] with them. [In these instances,] there is no concern for the impression that might be created,62 because [these fruits] are commonly found [in these regions] and it is common knowledge that sometimes they are dried by Jews. ‫קכג ֶשַׁהַכּ ְרֹכּם ֵאינוֹ ָמצוּי‬,‫ ִמְפֵּני ַמ ְרִאית ָהַﬠִין‬,‫כב ְוַאף ַכּ ְרֹכּם ַהָגֵּדל ְבִּגַנּת ֵבּיתוֹ ְוִנְזָהר בּוֹ ֵמָחֵמץ – נוֲֹהִגין בּוֹ ִאסּוּר‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְשָׁאר ָכּל ַהֵפּרוֹת ֶשׁ ִנְּתַיְבּשׁוּ ַﬠל ְיֵדי ִיְשָׂרֵאל ְוִנְזַהר‬,‫ִבְּמִדינוֹת ֵאלּוּ ְו ִיְסְבּרוּ ֶשׁהוּא ַכּ ְרֹכּם ַהָבּא ִמֶמּ ְרַחִקּים‬ ‫ ְלִפי ֶשֵׁהם ְמצוּ ִיין ְוַהֹכּל יוְֹדִﬠים ֶשִׁלְּפָﬠִמים ְמַיְבִּשׁין אוָֹתם ַﬠל‬62,‫קכד‬,‫ָבֶּהם ֵמָחֵמץ ֶשֵׁאין חוְֹשִׁשׁין ָבֶּהם ְלַמ ְרִאית ָהַﬠִין‬ ‫קכה‬:‫ְיֵדי ִיְשָׂרֵאל‬ 23 It is customary not to use articles63 dyed with saffron on Pesach. [Nevertheless,] if saffron or cloves fell into cooked food on Pesach, the mixture is not forbidden even if [the cooked food] contains less than 60 times [the volume of the saffron or cloves].64

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‫קכו ְוַכ ְרֹכּם ְוִצֹפֶּרן ֶשָׁנְּפלוּ ְלַתְבִשׁיל ֵאיָנן אוְֹס ִרין‬.‫ ַהְצּבוִּﬠים ְבַּכ ְרֹכּם נוֲֹהִגין ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבֶּפַסח‬63‫כג ֵכִּלים‬ 64,‫קכח‬:‫ַתֲּﬠָרְבָתּםקכז ֲאִפלּוּ ְבָּפחוֹת ִמִשִּׁשּׁים‬ 24 In a few places, it is common to soak tobacco in beer [before drying it. In those places,] one must lock [his tobacco] in a room65 or construct a divider in front of it66 [before Pesach. The same laws apply to] saffron in those places where it is customarily forbidden. ‫ ְוֵכן‬66,‫קל‬.‫ אוֹ ַלֲﬠשׂוֹת ְמִחָצּה ְלָפָניו‬65,‫כד ַהטאב"ק ֶדֶּר ִלְשׁרוֹתוֹ ְבֵּשָׁכר ִבְּקָצת ְמקוֹמוֹת – ָצ ִרי ְלָסְגרוֹ ְבֶּחֶדרקכט‬ ‫קלא‬:‫ַהַכּ ְרֹכּם ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין בּוֹ ִאסּוּר‬ 25 [The following laws apply when a kernel of] wheat or barley was found in cooked food on Pesach. If [the kernel] is actually cracked open, it is forbidden even to benefit from all the cooked food,67 for even the slightest trace of chametz [causes a mixture to be forbidden] on Pesach.68 However, if [the kernel] has not actually split open, even if it has softened and is close to splitting open, there are authorities who permit the cooked food even to be eaten, provided [the volume of the cooked food] is 60 times [the volume of the kernel. The rationale is that] as long as [the kernel] has not cracked open, it is not definitely chametz, rather there is merely a possibility that it became chametz. The [Sages] only applied the stringency that [even] the slightest trace [of chametz causes a mixture] to be forbidden to [a substance that is] definitely chametz, as explained above.69 There are authorities who differ with this [ruling] and maintain that any grain that has softened in water to the point that it is ready to soon crack open is [considered to be] definitely chametz according to Scriptural Law, even though it has not yet cracked open,70 because it will certainly become chametz in the immediate future. In the present era, we are not knowledgeable regarding when [a kernel] is considered as ready to crack open. Therefore, as long as a wheat kernel softened, even though it did not crack open, it is forbidden even to benefit from the entire cooked dish [in which it is found. Moreover,] if even a trace from this cooked dish became mixed with other cooked dishes, it is forbidden to benefit from all of them.71 In addition, all the utensils that were used with these foods while they were hot to the extent that a hand would recoil from touching them, [in Talmudic terminology, yad soledes bo,]72 must be stored away until after Pesach, as explained in sec. 447[:3, 17] with regard to [utensils used with substances that were] definitely chametz. Consult that source. It is the accepted custom in these regions [to follow the latter perspective] and one should not deviate from it. Nevertheless, if a severe [financial] loss is involved, one may rely on the first perspective to permit benefitting from the mixture73 or maintaining possession of it until after Pesach, after removing the kernel from it and obliterating [the kernel].74 All the above applies when [the kernel of] wheat or barley had softened [before] it fell into the cooked food or if it softened in the cooked food. If, however, [the kernel] did not soften, it does not cause the cooked food to be forbidden at all. [The cooked food may] even be eaten.75 67,‫קלג‬,‫ ִאם ִהיא ְמֻבַקַּﬠת ַמָמּשׁ – ָכּל ַהַתְּבִשׁיל ָאסוּרקלב ֲאִפלּוּ ַבֲּהָנָאה‬,‫כה ִחָטּה אוֹ ְשׂעוָֹרה ֶשׁ ִנְּמֵצאת ְבַּתְבִשׁיל ְבֶּפַסח‬

12/16/2020, 10:40 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4682453/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...‬‬

‫ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‪ֲ 68.‬אָבל ִאם ֵאיָנהּ ְמֻבַקַּﬠת ַמָמּשׁ‪ַ ,‬אף ַﬠל ִפּי ֶשׁ ִנְּתַרְכָּכה ְוִהיא ְקרוָֹבה ְלִהְתַבֵּקַּﬠ – ֵישׁ‬ ‫ַמִתּי ִריןקלד ַהַתְּבִשׁיל ֲאִפלּוּ ַבֲּאִכיָלה ִאם ֵישׁ בּוֹ ִשִׁשּׁים ְכֶּנ ְגָדּהּ‪,‬קלה ְדֵּכיָון ֶשׁלּ ֹא ִנְתַבְּקָּﬠה ֲﬠַד ִין ֵאיָנהּ ָחֵמץ ַוַדּאי ֶאָלּא‬ ‫ָסֵפק‪ְ ,‬ול ֹא ֶהֱחִמירוּ ֶלֱאֹסר ְבַּמֶשּׁהוּ ֶאָלּא ְבָּחֵמץ ַוַדּאי‪,‬קלו ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‪.‬קלז‪69,‬‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהקלח ְואוְֹמ ִרים ֶשָׁכּל ָדָּגן ֶשׁ ִנְּתַרֵכּ קלט ְבַּמ ִים ָכּל ָכּ ַﬠד ֶשׁהוּא ָראוּי ְלִהְתַבֵּקַּﬠ – ֲהֵרי ֶזה ָחֵמץ ַוַדּאי‬ ‫ִמן ַהתּוָֹרהקמ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַבֵּקַּﬠ ֲﬠַד ִין‪ְ 70,‬לִפי ֶשְׁבַּוַדּאי ָיבוֹא ִליֵדי ִחמּוּץ ֵתֶּכף וִּמָיּד‪.‬קמא וְּלִפי ֶשַׁﬠְכָשׁו ֵאין ָאנוּ‬ ‫ְבִּקיִאין ַמה ִנְּקָרא ָראוּי ְלִהְתַבֵּקַּﬠ‪ְ ,‬לִפיָכ ָכּל ֶשׁ ִנְּתַרְכָּכה ַהִחָטּה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַבְּקָּﬠה – ֶנֱאָסר ָכּל ַהַתְּבִשׁילקמב‬ ‫ֲאִפלּוּ ַבֲּהָנָאה‪.‬קמג ְוִאם ִנְתָﬠֵרב ַמֶשּׁהוּ ִמַתְּבִשׁיל ֶזה ְלַתְבִשׁיִלין ֲאֵח ִרים – ֻכָּלּם ֶנֱאָס ִריםקמד ַבֲּהָנָאה‪ְ 71.‬וַגם ָכּל‬ ‫ַהֵכִּליםקמה ֶשִׁשְּׁמּשׁוּ ְבַּתְבִשׁיִלין ֵאלּוּ ְבּעוָֹדן ַחִמּין ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‪ָ – 72‬צ ִרי ְלַהְצ ִניָﬠן ַﬠד ְלַאַחר ַהֶפַּסח‪ְ ,‬כּמוֹ‬ ‫‪ֶ.‬שִׁנְּתָבֵּאר ְבִּסיָמן תמ"זקמו ְבָּחֵמץ ַוַדּאי‪ַ ,‬ﬠֵיּן ָשׁם‪ְ .‬וֵכן ַהִמְּנָהג ָפּשׁוּט ִבְּמִדינוֹת ֵאלּוּ‪,‬קמז ְוֵאין ְלַשׁנּוֹת‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ְלַהִתּיר ַהַתֲּﬠֹרֶבת ַבֲּהָנָאה‪,‬קמח‪ 73,‬אוֹ‬ ‫ְלַהְשׁהוֹתוֹ ַﬠד ַאַחר ַהֶפַּסח ְלַאַחר ֶשָׁיִּסיר ִמָשּׁם ֶאת ַהִחָטּה ִויַבֲﬠֶרָנּה‪.‬קמט‪74,‬‬ ‫ְוָכל ֶזה ְכֶּשָׁנַּפל ְלתוֹ ַהַתְּבִשׁיל ִחָטּה אוֹ ְשׂעוָֹרה ְמֻרֶכֶּכת‪ ,‬אוֹ ֶשׁ ִנְּתַרְכָּכה ְבּתוֹ ַהַתְּבִשׁיל‪ֲ .‬אָבל ִאם ל ֹא ִנְתַרְכָּכה – ֵאיָנהּ‬ ‫אוֶֹסֶרת ְכָּלל ֶאת ַהַתְּבִשׁיל ֲאִפלּוּ ַבֲּאִכיָלה‪:‬קנ‪75,‬‬ ‫‪26 Even when [a kernel of] wheat that split open was found in a cooked dish, in‬‬ ‫‪which instance, it is forbidden to benefit from the cooked dish according to all‬‬ ‫‪authorities,76 [the owner] may nevertheless sell [the cooked food] to a non-Jew‬‬ ‫‪after he removes the wheat [kernel] from it77 if this occurs on Chol HaMoed, for‬‬ ‫‪the reason explained in sec. 447[:1].78‬‬ ‫‪There are authorities who forbid [this], and the common custom in these regions is‬‬ ‫‪[to follow this view]. One should not deviate [from this custom] unless a very severe‬‬ ‫‪[financial] loss is involved, as explained [in that source].79 Nevertheless, if the‬‬ ‫‪[kernel of] wheat has not split open, one may permit the sale [of the cooked food‬‬ ‫‪into which it fell] to a non-Jew even when a very severe [financial] loss is not‬‬ ‫‪involved. If, however, no serious [financial] loss is involved at all, leniency should‬‬ ‫‪not be taken.‬‬ ‫כו ַוֲאִפלּוּ ִחָטּה ְמֻבַקַּﬠת ֶשׁ ִנְּמֵצאת ְבַּתְבִשׁיל‪ֶ ,‬שַׁהַתְּבִשׁיל ָאסוּר ֲאִפלּוּ ַבֲּהָנָאה ְלִדְבֵרי ַהֹכּל‪ִ 76,‬מָכּל ָמקוֹם ָיכוֹל ְלָמְכָרהּ‬ ‫ְלָנְכ ִרי ְלַאַחר ֶשֵׁהִסיר ַהִחָטּה ִמֶמּנּוּקנא‪ִ 77,‬אם הוּא ֻחלּוֹ ֶשׁל מוֵֹﬠד‪,‬קנב ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תמ"ז‪.‬קנג‪78,‬‬ ‫ְוֵישׁ אוְֹס ִרין‪.‬קנד ְוֵכן ַהִמְּנָהג ִבְּמִדינוֹת ֵאלּוּ‪,‬קנה ְוֵאין ְלַשׁנּוֹת ֶאָלּא ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה ְמֹאד‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ָשׁם‪.‬קנו‪79,‬‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ֵאין ַהִחָטּה ְבּקוָּﬠה – ֵישׁ ְלַהִתּיר ִלְמֹכּר ְלָנְכ ִריקנז ַאף ַﬠל ִפּי ֶשֵׁאין ָשׁם ֶהְפֵסד ְמֻרֶבּה ְמֹאד‪ֲ .‬אָבל ִאם‬ ‫ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה ְכָּלל – ֵאין ְלָהֵקל‪:‬קנח‬ ‫‪27 When [the owner] desires to sell [the cooked food into which a kernel of wheat‬‬ ‫‪that has not split open fell], he must sell it immediately upon becoming aware of‬‬ ‫‪[the mixture], because it is forbidden to maintain possession of [such food] on‬‬ ‫‪Pesach, for the reason explained in [the above] source.80 If [such a situation‬‬ ‫‪occurs] on Shabbos or on a festive day, [the owner] may give [the mixture] to a‬‬ ‫‪non-Jew as a gift,81 according to the authorities who permit selling [the mixture to‬‬ ‫‪a non-Jew] on Chol HaMoed.82[The rationale is that] it is permitted to give food to‬‬ ‫‪a non-Jew on Shabbos or on a festival, as explained in sec. 325[:1-3].83‬‬ ‫כז ְכֶּשׁרוֶֹצה ְלָמְכרוֹ – ָצ ִרי ְלָמְכרוֹ ֵתֶּכף וִּמָיּד ֶשׁנּוַֹדע ַהַתֲּﬠֹרֶבת‪ֶ ,‬שֲׁהֵרי ָאסוּר ְלַהְשׁהוֹתוֹ ְבֶּפַסחקנט ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬ ‫ָשׁם‪.‬קס‪80,‬‬ ‫ְוִאם הוּא ַשָׁבּת אוֹ יוֹם טוֹב – יוַּכל ִלְתּנוֹ ְלָנְכ ִרי ְבַּמָתָּנהקסא‪ְ 81,‬לִדְבֵרי ַהַמִּתּי ִרין ְלָמְכרוֹ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‪ֶ 82,‬שֲׁהֵרי‬ ‫‪12/16/2020, 10:40 PM‬‬

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83,‫קסב‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שכ"ה‬,‫ֻמָתּר ִלֵתּן ְמזוֹנוֹת ְלָנְכ ִרי ְבַּשָׁבּת ְויוֹם טוֹב‬ 28 If one violated [the above directives] and maintained possession of [the cooked food] until the eighth day of Pesach,84 he may maintain possession of it until after Pesach, even if the [kernel of] wheat cracked open.85 Needless to say, if the mixture came about on the eighth day of Pesach, [the owner] is permitted to maintain possession of it. He need not give it to a non-Jew according to the authorities [who maintain that] it is permitted [to sell the food after removing the kernel. The rationale is that] since [the observance of] the eighth day [of Pesach] is merely [due to] a Rabbinic ordinance, [the Sages] did not rule that stringently regarding it and [did not] forbid maintaining possession of a mixture containing a mere trace of chametz.86 It is forbidden, however, to maintain possession of the trace of chametz itself even on the eighth day of Pesach.87 Instead, [if one discovers such a small amount of chametz on the eighth day,] he should follow the guidelines explained in sec. 446[:6].88 Consult that source. ‫ ֲאִפלּוּ ָהְיָתה ַהִחָטּה ְבּקוָּﬠה – ָיכוֹל ְלַהְשׁהוֹתוֹ ַﬠד ְלַאַחר‬84,‫קסג‬,‫כח ְוִאם ָﬠַבר ְוִהְשָׁהה אוָֹתם ַﬠד ְשִׁמי ִני ֶשׁל ֶפַּסח‬ ‫קסד ְוֵאין ָצ ִרי ִלְתּנוֹ‬,‫ ֶשַׁרַשּׁאי ְלַהְשׁהוֹתוֹ‬,‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ַנֲﬠָשׂה ַהַתֲּﬠרוֹבוֹת ְבּיוֹם ְשִׁמי ִני ֶשׁל ֶפַּסח‬85.‫ַהֶפַּסח‬ ‫ ְדֵּכיָון ֶשׁיּוֹם ְשִׁמי ִני ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםקסה – ל ֹא ֶהֱחִמירוּ בּוֹ ָכּל ָכּ ֶלֱאֹסר ְלַהְשׁהוֹת‬,‫ְלָנְכ ִרי ְלִדְבֵרי ַהַמִּתּי ִרין‬ 86.‫ַתֲּﬠֹרֶבת ָחֵמץ ַמֶשּׁהוּ‬ ‫ ֶאָלּא ַיֲﬠֶשׂה ַכִּמְּשָׁפּט ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬87,‫קסו‬,‫ֲאָבל ֶהָחֵמץ ַמֶשּׁהוּ ַﬠְצמוֹ – ָאסוּר ְלַהְשׁהוֹתוֹ ֲאִפלּוּ ְבּיוֹם ְשִׁמי ִני‬ ‫ ַﬠֵיּן ָשׁם‬88,‫קסז‬,‫תמ"ו‬: 29 Although [even] the slightest trace of chametz [causes a mixture to be forbidden] on Pesach, [nevertheless], chametz does not cause cold [liquids] to become forbidden. For example, if [a kernel of] wheat that cracked open is discovered in cold water or wine on Pesach, [the water or the wine] is permitted89 if it is known that [the kernel] did not soak in [the liquid]90 for 24 hours.91 [The rationale is that cold] liquids do not cause [flavors] to be released or absorbed at all [unless they soak for 24 hours]. Thus, not even the slightest trace of [flavor of chametz] was released from the wheat into the wine or the water. Nevertheless, if a slice of bread92 or dough fell into [these liquids] – even if [the bread or dough] fell into [it] before Pesach and [the substance] was removed before Pesach – it is forbidden to maintain possession or drink the liquid during Pesach unless one filtered it before Pesach. [The rationale is that] bread and dough are likely to crumble, and there are grounds for concern that crumbs remained in the water or wine. (See sec. 447[:24].) There are authorities who differ with the above and maintain that cold liquids do cause a trace [of flavor] to be released and absorbed.93 [Therefore,] if [a kernel of] wheat that split open is discovered in water94 in which meat was soaked on Pesach, the meat is forbidden. [The rationale is that] the water causes a trace of the flavor of the wheat to be released and [then causes it] to be absorbed by the meat. [This ruling applies] even if [the meat or the kernel] did not remain in [the water for a significant amount of time]. Needless to say, the water itself becomes forbidden, and if it was used to cook food, the food becomes forbidden. Even if the [kernel of] wheat did not crack open, but [merely] softened95 in the water into which it fell, or it fell into it when [it was already] softened, it is

12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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considered as if it cracked open96 according to the [prevailing] custom in these regions, as explained [above].97 ‫קסח ְכּגוֹן ִאם ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ְבֶּפַסח ְבַּמ ִים אוֹ‬,‫ ִמָכּל ָמקוֹם ֵאינוֹ אוֵֹסר ְבּצוֵֹנן‬,‫כט ַאף ַﬠל ִפּי ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬ ‫ ְלִפי ֶשַׁהצּוֵֹנן ֵאינוֹ ַמְפִליט‬91,‫ ֵמֵﬠת ְלֵﬠת‬90‫ ִאם ָידוַּﬠ ֶשׁלּ ֹא ָשֲׁהָתה ְבּתוָֹכם‬89‫ְבַּי ִיןקסט צוֹ ְנ ִנים – ֲהֵרי ֵהם ֻמָתּ ִרין‬ ‫קע‬.‫ ְול ֹא ִנְפַלט ִמן ַהִחָטּה ֲאִפלּוּ ַמֶשּׁהוּ ְלתוֹ ַהַיִּין אוֹ ַהַמּ ִים‬,‫וַּמְבִליַﬠ ְכּלוּם‬ ‫ ֲאִפלּוּ ָנְפָלה ֹקֶדם ַהֶפַּסח ֶוֱהִסיָרהּ ִמָשּׁם ֹקֶדם ַהֶפַּסח – ָאסוּר‬,‫ אוֹ ִﬠָסּה‬92‫ ִאם ָנְפָלה ְלתוָֹכם ְפּרוַּסת ֶלֶחם‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְשֲׁארוּ ֵפּרוּ ִרין‬,‫ ְלִפי ֶשַׁהֶלֶּחם ְוָהִﬠָסּה ֲﬠשׂוּ ִיין ְלִהְתָפֵּרר‬,‫ ֶאָלּא ִאם ֵכּן ִסְנָּנם ֹקֶדם ַהֶפַּסח‬,‫ִלְשׁתּוָֹתם ְבֶּפַסח‬ (‫ְבּתוֹ ַהַמּ ִים ְוַהַיּ ִיןקעא )ַﬠֵיּן ִסיָמן תמ"זקעב‬. ‫ ֶשָׁשּׁרוּ ָבֶּהם‬94‫ ְוִאם ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ְבַּמ ִים‬93,‫ְוֵישׁ חוְֹלִקיןקעג ַﬠל ֶזה ְואוְֹמ ִרים ֶשַׁהצּוֵֹנן ַמְפִליט וַּמְבִליַﬠ ַמֶשּׁהוּ‬ ‫קעד ְלִפי ֶשַׁהַמּ ִים ַמְפִליִטין ַטַﬠם ַמֶשּׁהוּ ִמן ַהִחָטּה וַּמְבִליִﬠין ַבָּבָּשׂרקעה ַאף ֶשׁלּ ֹא ָשָׁהה‬,‫ָבָּשׂר ְבֶּפַסח – ַהָבָּשׂר ָאסוּר‬ ‫קעז ַוֲאִפלּוּ ל ֹא ִנְתַבְּקָּﬠה‬,‫קעו ְוִאם ִבֵּשּׁל ָבּהּ ַתְּבִשׁיל – ַהַתְּבִשׁיל ָאסוּר‬,‫ ְוֵאין ָצ ִרי לוַֹמר ֶשַׁהַמּ ִים ֲאסוּ ִרים‬.‫ְבּתוָֹכם‬ ‫ אוֹ ֶשָׁנְּפָלה ְלתוָֹכם ְכֶּשִׁהיא ְמֻרֶכֶּכת – ֲהֵרי ִהיא ְכִּאלּוּ‬,‫ ַבַּמּ ִים ַהָלּלוּ ֶשָׁנְּפָלה ְלתוָֹכם‬95‫ַהִחָטּה ֶאָלּא ֶשִׁנְּתַרְכָּכה‬ 97,‫קעט‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ ְלִפי ִמְנַהג ְמִדינוֹת ֵאלּוּ‬96,‫ִנְתַבְּקָּﬠהקעח‬ 30 Fundamentally, the halachah follows the first perspective.98 Nevertheless, in a place where it is customary to rule stringently, one should not deviate [from the local practice] unless a severe financial [loss] is involved or it is a pressing situation.99 In such an instance, one may rule leniently even if the [kernel of] wheat cracked open. Similarly, in those places, [one may rely on the first perspective] if there is another rationale for leniency.100 For example, if [a kernel of] wheat was discovered in water after meat that was soaking in it was removed, [the meat] is not forbidden. [The rationale is that] it could be presumed that there was no wheat in the water while the meat was soaking there; [only] after [the meat] was removed did the wheat fall [into the water]. Similarly, if water was removed from this [container of] water before the wheat was discovered in it and food was cooked [with that water], the cooked food is permitted even if the [kernel of] wheat had cracked open. ‫קפא ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁם‬,‫ ְבָּמקוֹם ֶשָׁנֲּהגוּ ְלַהֲחִמיר – ֵאין ְלַשׁנּוֹת‬,‫ וִּמָכּל ָמקוֹם‬98,‫קפ‬.‫ל ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫קפג‬.‫ ֶשָׁאז ֵישׁ ְלָהֵקל ֲאִפלּוּ ְבִּחָטּה ְבּקוָּﬠה‬99,‫קפב‬,‫ֶהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק‬ ‫ ְכּגוֹן ֶשׁ ִנְּמֵצאת ַהִחָטּה ַבַּמּ ִים ְלַאַחר ֶשֵׁהִסירוּ ִמָשּׁם ַהָבָּשׂר ֶשׁ ִנְּשָׁרה‬100,‫קפד‬,‫ְוֵכן ִאם ֵישׁ ָשׁם עוֹד ַצד ֶאָחד ְלָהֵקל‬ ‫ ְוַאַחר ֶשֱׁהִסירוּהוּ ִמָשּׁם ָנְפָלה‬,‫קפה ֶשֵׁיּשׁ ִלְתלוֹת ְולוַֹמר ֶשָׁכּל ְזַמן ֶשַׁהָבָּשׂר ָהָיה ָשׁרוּי ַבַּמּ ִים ל ֹא ָה ְיָתה ָשׁם ִחָטּה‬,‫ְבּתוָֹכם‬ ‫ַהִחָטּה ָשָׁמּה – ֲהֵרי ֶזה ֻמָתּר‬. ‫ְוֵכן ִאם ָנַטל ַמ ִים ִמַמּ ִים ]ֵאלּוּ[ ֹקֶדם ֶשׁ ִנְּמֵצאת ָבֶּהם ַהִחָטּה וִּבֵשּׁל ָבֶּהם ַתְּבִשׁיל – ַהַתְּבִשׁיל ֻמָתּר ֲאִפלּוּ ָהְיָתה ַהִחָטּה‬ ‫ְבּקוָּﬠה‬: 31 [Moreover,] even when [a kernel of] wheat was found in hot water – [and] it had softened, but had not cracked open – it is possible to permit cooked food that was cooked in [this water] before the wheat was discovered there on the basis of a compounded doubt (sefek sefeika):101 Perhaps [the kernel of] wheat fell into [the water] after [the food was cooked]. And even if it is presumed that [the kernel of wheat] fell [into the pot] beforehand, perhaps it did not soften until [the moment it was discovered], and [if the kernel] did not soften, the cooked food should not be forbidden, even according to our custom, as explained [above].102 ‫קפו ַאף ַﬠל ִפּי ֶשׁ ִנְּתַרְכָּכה ֶאָלּא ֶשֵׁאיָנהּ ְבּקוָּﬠה – ֵישׁ ְלַהִתּיר ַהַתְּבִשׁיל‬,‫לא ַוֲאִפלּוּ ַמ ִים ַחִמּין ֶשִׁנְּמֵצאת ָבֶּהן ִחָטּה‬ ‫ ְוִאם ִתְּמָצא לוַֹמר ֹקֶדם‬,‫ ֶשָׁמּא ַאַחר ָכּ ָנְפָלה ָשָׁמּה ַהִחָטּה‬101:‫ ִמֹכַּח ְסֵפק ְסֵפָקא‬,‫ֶשִׁבְּשּׁלוּ ָבֶּהם ֹקֶדם ֶשָׁמְּצאוּ ָבֶּהם ִחָטּה‬

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‫ ְכּמוֹ‬,‫קפז וְּבל ֹא ִנְתַרְכָּכה – ֵאין ֶלֱאֹסר ַהַתְּבִשׁילקפח ֲאִפלּוּ ְלִפי ִמ ְנָהֵגנוּ‬.‫ ֶשָׁמּא ל ֹא ִנְתַרְכָּכה ַﬠד ַﬠָתּה‬,‫ָלֵכן ָנְפָלה‬ 102,‫קפט‬:‫ֶשִׁנְּתָבֵּאר‬ 32 [More stringent rules apply,] however, when actual chametz – e.g., bread, dough, or [a kernel of] wheat that cracked open – is discovered in hot water. Even if [these substances] are [discovered in water] in a k’li sheni,103 food that was cooked in that [water], even before the chametz was discovered in it, should be forbidden. Leniency should not be taken even when [acting stringently will cause] a severe [financial] loss or will prevent [the owner] from rejoicing [adequately] on the festival. It is even forbidden to maintain possession [of this cooked food. The rationale is that] it can be assumed that the chametz existed in the [container of] water when the water [used] to cook the food was taken from it.104 [The rationale for this stringency is that we follow the principle that] whenever a forbidden substance [is discovered, the prior status of the substance in which it is found] is defined retroactively according to its status at the time [the forbidden substance] was discovered,105 i.e., when a forbidden substance is discovered in one place, we assume that the substance existed there previously, and it is said that [since] the forbidden substance exists there now, it [is presumed to have] existed there beforehand. Therefore, it is not considered doubtful [whether chametz was present in the above instance].106 Only when there is another factor that raises an uncertainty [regarding whether a substance is actually chametz, do we say that the possibility that the chametz was not present previously is considered a factor substantial enough] to create a compounded doubt (sefek sefeika).107 Nevertheless, if a trace from this cooked food becomes mixed with other cooked food, the other cooked food may be permitted even to be eaten,108 when [forbidding the mixture will cause] a severe [financial] loss or will prevent [the owner] from [appropriately] rejoicing on the festival. ‫ ֲאִפלּוּ ֵהם ְבּתוֹ ְכִּלי‬,‫ ְכּגוֹן ֶלֶחם אוֹ ִﬠָסּהקצ אוֹ ִחָטּהקצא ְבּקוָּﬠהקצב ֶשׁ ִנְּמְצאוּ ְבַּמ ִים ַחִמּים‬,‫לב ֲאָבל ָחֵמץ ָגּמוּר‬ ‫ ַוֲאִפלּוּ ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה וְּמ ִניַﬠת‬.‫ – ֵישׁ ֶלֱאֹסר ַאף ַהַתְּבִשׁיל ֶשִׁבְּשּׁלוּ ָבּהּ ֹקֶדם ֶשִׁנְּמָצא ָבֶּהם ֶהָחֵמץ‬103,‫ֵשׁ ִניקצג‬ ‫קצה ְלִפי ֶשִׁמּן ַהְסָּתם ָהָיה ְכָּבר ֶהָחֵמץ ְבּתוֹ ַהַמּ ִים ְכֶּשָׁנְּטלוּ‬.‫קצד ְוַאף ְלַהְשׁהוֹתוֹ ָאסוּר‬.‫ִשְׂמַחת יוֹם טוֹב – ֵאין ְלָהֵקל‬ ‫ ְדַּה ְינוּ ְכֶּשָׁאנוּ מוְֹצִאין‬105,‫ ֶשָׁכּל ָהִאסּוּ ִרין ָאנוּ ָדּ ִנין אוָֹתן ִכְּשַׁﬠת ְמִציָאָתןקצו ְלַמְפֵרַﬠ‬104,‫ֵמֶהם ְלַבֵשּׁל ַהַתְּבִשׁיל‬ ‫ ְוָכאן ָהָיהקצז ְכָּבר‬,‫ ָכּאן ִנְמָצא ָהִאסּוּר ַﬠְכָשׁו‬:‫ ְואוְֹמ ִרים‬,‫ִאסּוּר ְבָּמקוֹם ֶאָחד – ָאנוּ ַמֲחִזיִקין ִאסּוּר ַבָּמּקוֹם ַהֶזּה ְלַמְפֵרַﬠ‬ 107,‫קצח‬.‫ ֶאָלּא ְלִﬠ ְנָין ֶשְׁכֶּשֵׁיּשׁ ָשׁם עוֹד ָסֵפק ֶאָחד – ֲהֵרי ֶזה ִנְקָרא ְסֵפק ְסֵפָקא‬106,‫ ְוֵאין ֶזה ִנְקָרא ָסֵפק‬.‫ֹקֶדם ָלֵכן‬ ‫ ִאם ֵישׁ ָשׁם‬108‫ ִאם ִנְתָﬠֵרב ַמֶשּׁהוּ ִמַתְּבִשׁיל ֶזה ְבַּתְבִשׁיל ַאֵחר – ֵישׁ ְלַהִתּיר אוֹתוֹ ַתְּבִשׁיל ֲאִפלּוּ ַבֲּאִכיָלה‬,‫וִּמָכּל ָמקוֹם‬ ‫קצט‬:‫ֶהְפֵסד ְמֻרֶבּה וְּמִניַﬠת ִשְׂמַחת יוֹם טוֹב‬ 33 Similarly, it is forbidden even to maintain possession of meat that soaked in hot water [but which was removed] before chametz, [i.e., a kernel of wheat that had cracked open,] was discovered in [the water]. If, however, [the kernel of] wheat had not cracked open, the meat may be permitted even to be eaten, as explained [above].109 There are authorities who, based on the [prevailing] custom in these regions,110 differ with this ruling and prohibit meat that soaked in [such water] or food cooked in [such water] even if [the kernel of] wheat discovered in it had not cracked open, but [had merely] softened. Weight should be given to their words [and the meat or other food should be forbidden] unless a severe [financial] loss is involved or [doing so] will prevent [the owner] from [appropriately] rejoicing on the festival.111

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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Even according to [the authorities who rule stringently], it is permitted to sell the meat or the cooked food to a non-Jew. [The rationale is that] since there is a compounded doubt leading to leniency, as previously explained, stringency [so severe] as to prohibit the sale [of the meat or food] to a non-Jew should not be imposed, for [indeed,] there are authorities who permit [selling] even cooked food in which there was discovered [a kernel of] wheat that had cracked open [to a nonJew].112 ‫ ְוִאם ִנְמָצא ָבֶּהם ִחָטּה ֶשֵׁאיָנהּ‬.‫לג ְוֵכן ָבָּשׂר ֶשׁ ִנְּשָׁרה ַבַּחִמּין ַהָלּלוּ ֹקֶדם ֶשִׁנְּמָצא ָבֶּהם ֶהָחֵמץ – ָאסוּר ֲאִפלּוּ ְלַהְשׁהוֹתוֹ‬ 109,‫ר‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְבּקוָּﬠה – ֵישׁ ְלַהִתּיר ַהָבָּשׂר ֲאִפלּוּ ַבֲּאִכיָלה‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהרא ְואוְֹס ִרין ַהָבָּשׂר ֶשׁ ִנְּשָׁרה ָבֶּהםרב אוֹ ַהַתְּבִשׁיל ֶשִׁבְּשּׁלוּ ָבֶּהםרג ַאף ֶשׁ ִנְּמָצא ָבֶּהם ִחָטּה ֶשֵׁאיָנהּ‬ ‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה ְול ֹא ְמ ִניַﬠת‬110,‫רד‬.‫ְבּקוָּﬠה ֶאָלּא ֶשִׁנְּתַרְכָּכה ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ‬ 111,‫רה‬.‫ִשְׂמַחת יוֹם טוֹב‬ ‫ ְדֵּכיָון ֶשֵׁיּשׁ ָכּאן ְסֵפק ְסֵפָקא ְלָהֵקל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר – ֵאין‬,‫ְוַאף ְלִפי ִדְּבֵריֶהם ֻמָתּר ִלְמֹכּר ַהָבָּשׂר אוֹ ַהַתְּבִשׁיל ְלָנְכ ִרי‬ 112,‫רז‬:‫רו ֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרין ַאף ַהַתְּבִשׁיל ֶשִׁנְּמָצא בּוֹ ִחָטּה ְבּקוָּﬠה‬,‫ַמֲחִמי ִרין ָכּל ָכּ ֶלֱאֹסר ַאף ַהְמִּכיָרה ְלָנְכ ִרי‬ 34 All the above applies regarding the meat of domesticated or non-domesticated animals and even with regard to the meat of fowl, provided the kernel of wheat discovered in the water was whole.113 However, [different rules apply] if the meat of fowl was soaked in hot water114 – even in a k’li rishon115 – and after [the meat] was removed [from the water] a fragmented [kernel of] wheat was discovered [in the water], even if [the kernel] had cracked open. [In this instance, the meat of] the fowl may even be permitted to be eaten because of the compounded doubt involved (sefek sefeika): Perhaps [the kernel of] wheat fell into [the water] after the fowl was removed from it.116 And even if one will postulate that [the kernel] was present [in the water] beforehand, perhaps this kernel came from the fowl’s intestines and was already digested to the extent that it became fragmented. [Afterwards, the kernel] passed from [the fowl’s] intestines [and attached itself] to its meat and from its meat, it fell into the water where it was found. [Accordingly, the kernel does not present a halachic difficulty, because] once [grain is digested to this extent], it will never become forbidden as chametz, as will be explained [below].117 ‫ ֲאָבל ִאם ִנְשָׁרה‬113,‫רח‬,‫לד ְוָכל ֶזה ִבְּבַשׂר ְבֵּהָמה ְוַחָיּה אוֹ ֲאִפלּוּ ְבַּשׂר עוֹף ֶאָלּא ֶשַׁהִחָטּה ֶשׁ ִנְּמֵצאת ַבַּמּ ִים ִהיא ְשֵׁלָמה‬ ‫ ֲאִפלּוּ ִהיא ְבּקוָּﬠה‬,‫ וְּלַאַחר ֶשִׁסְּלּקוּהוּ ִמָשּׁם ָמְצאוּ ָשׁם ִחָטּה ְשׁבוָּרה‬115‫ ֲאִפלּוּ ִבְּכִלי ִראשׁוֹן‬114‫ְבַּשׂר עוֹף ְבַּמ ִים ַחִמּין‬ 116,‫רי ֶשָׁמּא ַﬠָתּה ָנְפָלה ַהִחָטּה ָשׁם ְלַאַחר ֶשִׁסְּלּקוּ ָהעוֹף ִמָשּׁם‬:‫– ֵישׁ ְלַהִתּיר ָהעוֹף ֲאִפלּוּ ַבֲּאִכיָלהרט ִמֹכַּח ְסֵפק ְסֵפָקא‬ ,‫ ֶשָׁמּא ָהָיה ִחָטּה זוֹ ְכָּבר ִבְּמֵﬠי ָהעוֹף ְו ִנְתַﬠֵכּל ְכָּבר ְבֵּמָﬠיוריא ַﬠד ֶשׁ ִנְּשְׁבָּרה‬,‫ְוִאם ִתְּמָצא לוַֹמר ֹקֶדם ָלֵכן ָה ְיָתה ָשׁם‬ ‫ וִּמֵמָּﬠיו ָנְפָלה ִלְבָשׂרוֹ וִּמְבָּשׂרוֹ ָנְפָלה ְלתוֹ ַהַמּ ִים ֶשׁ ִנְּמֵצאת ָבֶּהם‬117,‫ריב‬,‫ ְושׁוּב ֵאין ָבּהּ ִאסּוּר ָחֵמץ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬: 35 There are authorities [who advocate ruling] leniently when, on Pesach, [a kernel of] wheat that had cracked open was discovered in a dough or in matzah that was already baked. [These authorities] desire to permit the entire matzah or dough [to be eaten based on the following reasoning: A kernel of] wheat that cracked open does not immediately become actual chametz. [Rather, its status] is that it is close to becoming chametz, and will become actual chametz in the very near future.118 [Thus, it can be concluded that] this [kernel of] wheat that was discovered in the dough or the matzah certainly did not [yet] become chametz.119 [To explain this conclusion:] It can be assumed that [the kernel of wheat] did not fall into the dough at the time [a person] was occupied with kneading or arranging 12/16/2020, 10:40 PM

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it, for [if it had, the person working the dough] would have seen it and removed it. Instead, [the kernel] certainly fell into the flour before [water was added to the flour and] it was kneaded. [The kernel] certainly did not become chametz at the time [it fell into the flour], because no water was present there [at that time]. Afterwards, when the flour was kneaded with water, the [kernel of] wheat certainly did not become chametz, because wheat is firm and will not become chametz as quickly as dough does.120 Since the dough did not become chametz, [the kernel of] wheat certainly [did not]. [Moreover,] it is not suspected that [the kernel of] wheat had already cracked open before it fell into the flour,121 because it is not assumed that a prohibition exists merely because there is such a possibility.33 [Thus, it is not] said that [the kernel] was already exposed to water and cracked open before it fell into the flour. Instead, we assume that [the kernel] cracked open because of the water in the dough in which it was found. Since that dough did not become chametz, [it can be assumed] that [the kernel of] wheat also did not become chametz. [Similarly,] it is not suspected that this [kernel of] wheat was in the water used to knead the dough, and that it cracked open there before [the water] came in contact with the dough, because the Jewish people are accustomed to carefully guard the water drawn for the kneading of [the dough for] matzah, [taking precautions] that nothing falls into it, as explained in sec. 455[:9]. ‫ ְלִפי‬,‫לה ִחָטּה ְבּקוָּﬠה ֶשׁ ִנְּמֵצאת ְבֶּפַסח ְבִּﬠָסּה אוֹ ְבַּמָצּה ֲאפוָּיה – ֵישׁ רוִֹצים ְלָהֵקלריג ְלַהִתּיר ָכּל ַהַמָּצּה ְוָהִﬠָסּה‬ ‫ריד ְוֵתֶכף וִּמָיּד ָתּבוֹא ִליֵדי ִחמּוּץ‬,‫ֶשַׁהִחָטּה ֶשׁ ִנְּתַבְּקָּﬠה ֵאיָנהּ ָחֵמץ ָגּמוּר ִמָיּד ֶשִׁנְּתַבְּקָּﬠה ֶאָלּא ִהיא ְקרוָֹבה ְלַהְחִמיץ‬ ‫ ֶשֲׁהֵרי ִמן ַהְסָּתם ל ֹא ָנְפָלה‬119,‫ ְוִחָטּה זוֹ ֶשׁ ִנְּמֵצאת ָבִּﬠָסּה אוֹ ַבַּמָּצּה ְבַּוַדּאי ֲﬠַד ִין ל ֹא ָבָּאה ִליֵדי ִחמּוּץ‬118,‫רטו‬,‫ָגּמוּר‬ ‫ ֶאָלּא ְבַּוַדּאי ָנְפָלה ְלתוֹ‬,‫רטז ֶשֲׁהֵרי ָהָיה רוֶֹאה אוָֹתהּ וְּמִסיָרהּ‬,‫ְלתוֹ ָהִﬠָסּה ְבָּשָׁﬠה ֶשָׁהָיה עוֵֹסק ָבּהּ ְבִּליָשׁה ַוֲﬠ ִריָכה‬ ‫ ְוַגם ַאַחר ָכּ ֶשׁ ִנּלּוֹשׁ ַהֶקַּמח ְבַּמ ִים ְבַּוַדּאי ַגּם ֵכּן‬,‫ ֵכּיָון ֶשֵׁאין ָשׁם ַמ ִים‬,‫ ְוָאז ְבַּוַדּאי ל ֹא ֶהְחִמיָצה‬,‫ַהֶקַּמחריז ֹקֶדם ַהִלּיָשׁה‬ ‫ ְוֵכיָון ֶשָׁהִﬠָסּה ל ֹא ֶהְחִמיָצה ָכּל ֶשֵׁכּן‬120,‫ ֶשַׁהִחָטּה ִהיא ָקָשׁה ְוֵאיָנהּ ְמַמֶהֶרת ְלַהְחִמיץ ְכּמוֹ ָהִﬠָסּה‬,‫ל ֹא ֶהְחִמיָצה ַהִחָטּה‬ ‫ַהִחָטּה‬. ‫ לוַֹמר‬33,‫ ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפקריח‬121,‫ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָה ְיָתה ַהִחָטּה ְכָּבר ְבּקוָּﬠה ֹקֶדם ֶשָׁנְּפָלה ְלתוֹ ַהֶקַּמח‬ ,‫ ֶאָלּא תּוִֹלין ֶשׁ ִנְּתַבְּקָּﬠה ֵמֲחַמת ַהַמּ ִים ֶשְׁבִּﬠָסּה זוֹ ֶשׁ ִנְּמֵצאת ָבּהּ‬,‫ֶשְׁכָּבר ָבָּאה ַבַּמּ ִים ְוִנְתַבְּקָּﬠה ֹקֶדם ֶשָׁנְּפָלה ְלתוֹ ַהֶקַּמח‬ 120.‫ְוֵכיָון ֶשָׁהִﬠָסּה ל ֹא ִנְתַחְמָּצה ַגּם ַהִחָטּה ל ֹא ִנְתַחְמָּצה‬ ‫ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָהְיָתה ִחָטּה זוֹ ְבּתוֹ ַהַמּ ִים ֶשָׁלּשׁוּ ָבֶּהם ָהִﬠָסּה וְּכָבר ִנְתַבְּקָּﬠה ָשׁם ְבּתוֹ ַהַמּ ִים ֹקֶדם ֶשָׁבָּאה ְלִﬠָסּה‬ ‫ריט ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְלִפי ֶשׁ ְרִגיִלין ִיְשָׂרֵאל ִלְשֹׁמר ָיֶפה ֶאת ַהַמּ ִים ֶשׁ ִנְּשֲׁאבוּ ְלִליַשׁת ַהַמָּצּה ֶשׁלּ ֹא ִיֹפּל ְלתוָֹכם שׁוּם ָדָּבר‬,‫זוֹ‬ ‫רכ‬:‫ְבִּסיָמן תנ"ה‬ 36 There are authorities who differ with [the above conclusion] and maintain that it is necessary to remove [an area the size of] k’dei netilah from the dough or the matzah, i.e., one must remove an area within a radius of a thumbbreadth122 in all directions around the point where the [kernel of] wheat came in contact [with the dough or matzah. The rationale is that] there are grounds for concern that [the kernel of] wheat had already cracked open before it fell into the dough, and thus it would have caused the dough with which it came in contact to be forbidden. [This ruling would apply] even according to those authorities who maintain that [even] on Pesach, chametz does not cause [the food that comes in contact with it] to become forbidden [when both the chametz and that food] are cold.123 [The present instance is an exception, because] the pressure generated by the kneading squeezes out [a discharge] from the wheat into the dough for an area within a radius [the length] of a thumbbreadth. According to the prevailing custom in these regions,110 this law applies even if the [kernel of] wheat did not crack open, but merely

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softened. There are authorities who maintain that if [a kernel of] wheat that cracked open – and according to the prevailing custom in these regions,110 even if the [kernel of] wheat did not crack open, but merely softened – is discovered in dough, the entire dough is forbidden. [The rationale is that] the [kernel of] wheat did not merely touch one place [in the dough]. Instead, it touched many places, here and there, as the dough was being rolled. In each and every place [of the dough], there is concern that perhaps [a discharge] from the wheat was squeezed out. Therefore, the entire [dough] should be forbidden if this occurs during Pesach, for even the slightest trace of chametz on Pesach [causes a mixture to be forbidden]. Before Pesach, however, even if [the kernel] is discovered after the dough is baked, it is sufficient to remove [a portion of matzah that is equivalent to a] k’dei netilah [from] its place [around the kernel].124 Even if the [kernel of wheat] is found after [the dough was baked,] it is sufficient to remove [an area equivalent to a k’dei netilah] from that area alone. See sec. 461[:16].125 With regard to the halachah, one should follow the stringency of the latter perspective, and this is the prevailing custom. Nevertheless, if a severe [financial] loss is involved, or it is a pressing situation, one may rely on the second126 perspective and even during Pesach, it is sufficient to remove [the dough] in the place [around the point of contact. This leniency may be followed] since there are authorities who maintain that it is not even necessary to remove [this small portion of dough]. ‫ ְדַּה ְינוּ ֶשָׁיִּסיר‬,‫לו ְוֵישׁ חוְֹלִקיןרכא ַﬠל ֶזה ְואוְֹמ ִרים ֶשָׁצּ ִרי ְלָהִסיר ִמן ָהִﬠָסּהרכב אוֹ ֵמַהַמָּצּהרכג ְכֵּדי ְנִטיַלת ָמקוֹם‬ ‫ ְלִפי ֶשֵׁיּשׁ ָלֹחשׁרכה ֶשָׁמּא ָה ְיָתה ַהִחָטּה ְכָּבר ְבּקוָּﬠה‬,‫ ִמָכּל ְסִביבוֶֹתיָה‬122,‫ִבְּמקוֹם ַמָגָּﬠהּ ֶשׁל ַהִחָטּה ְבֹּרַחב גּוָּדלרכד‬ 123,‫ ְוַאף ְלָהאוְֹמ ִריםרכז ֶשָׁחֵמץ ְבֶּפַסח ֵאינוֹ אוֵֹסר ְבּצוֵֹנן‬.‫רכו ְואוֶֹסֶרת ֶאת ָהִﬠָסּה ִבְּמקוֹם ַמָגָּﬠהּ‬,‫ְכֶּשָׁנְּפָלה ְלתוֹ ָהִﬠָסּה‬ ‫ וְּלִפי ִמְנַהג‬.‫ִמָכּל ָמקוֹם ַﬠל ְיֵדי ֹדַּחק ַהִלּיָשׁה ִמְתַמֶצּה ְו ִנְסָחט ֵמַהִחָטּה ְלתוֹ ָהִﬠָסּהרכח ְכֹּרַחב גּוָּדל ִמָכּל ְסִביבוֶֹתיָה‬ ‫רכט‬.‫ְמִדינוֹת ֵאלּוּ ַהִדּין ֵכּן ֲאִפלּוּ ִאם ל ֹא ִנְתַבְּקָּﬠה ַהִחָטּה ֶאָלּא ֶשׁ ִנְּתַרְכָּכה‬ – ‫ וְּלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֲאִפלּוּ ל ֹא ִנְתַבְּקָּﬠה ֶאָלּא ֶשׁ ִנְּתַרְכָּכהרלא‬,‫ְוֵישׁ אוְֹמ ִריםרל ֶשִׁאם ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ָבִּﬠָסּה‬ ‫ ֶאָלּא ָכּאן ְוָכאן ִבְּמקוֹמוֹת ַה ְרֵבּה ֶדֶּר ִגְּלגּוָּלהּ ֶשׁל‬,‫ ְלִפי ֶשׁלּ ֹא ְבָּמקוֹם ֶאָחד ִבְּלַבד ָנְגָﬠה ַהִחָטּה‬110,‫ָכּל ָהִﬠָסּה ֲאסוָּרה‬ ‫רלג וְּלִפיָכ ֵישׁ ְלָאְסָרהּ ֻכָּלּהּ ִאם הוּא ְבּתוֹ‬,‫רלב וְּבָכל ָמקוֹם וָּמקוֹם ֵישׁ ֲחָשׁשׁ ֶשָׁמּא ִנְסַחט ְלָשׁם ַמֶשּׁהוּ ֵמַהִחָטּה‬,‫ִﬠָסּה‬ ‫ ְוַאף‬124,‫רלד‬.‫ ֲאָבל ֹקֶדם ַהֶפַּסח ֵאין ָצ ִרי ְלָהִסיר ִמֶמָּנּה ֶאָלּא ְכֵּדי ְנִטיַלת ָמקוֹם ִבְּלַבד‬.‫ ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּ‬,‫ַהֶפַּסח‬ (125,‫ ַדּי ִבּ ְנִטיַלת ָמקוֹם ִבְּלַבדרלה )ַﬠֵיּן ִסיָמן תס"ארלו‬,‫ִאם ִנְמֵצאת ָבּהּ ְלַאַחר ֲאִפָיָּתהּ‬. ‫ ְבֶּהְפֵסד ְמֻרֶבּה אוֹ ְשַׁﬠת ַהְדָּחק ֵישׁ‬,‫רלח וִּמָכּל ָמקוֹם‬.‫רלז ְוֵכן נוֲֹהִגין‬.‫וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ ‫ ֵכּיָון ֶשֵׁיּשׁ אוְֹמ ִרים ֶשַׁאף ְנִטיַלת ָמקוֹם ֵאין‬,‫ ְוַאף ְבּתוֹ ַהֶפַּסח ַדּי ִבּ ְנִטיַלת ָמקוֹם‬126,‫רלט‬.‫ִלְסֹמ ַﬠל ְסָבָרא ַהְשּׁ ִנָיּה‬ ‫ָצ ִרי‬: 37 [The following laws apply if a person] cut a large dough into many matzos and [a kernel of] wheat that cracked open was discovered in one of the matzos:Whether it was discovered after [the matzos] were baked or whether it was discovered while the dough [was still unbaked, the matzah in which the kernel was found] is forbidden if the dough was kneaded during Pesach. The remaining matzos are permitted. There is no concern that the [kernel of] wheat had been in the large dough and [hence that] entire [dough] became forbidden. Instead, a lenient assumption is made [and it is presumed] that the [kernel of] wheat fell into one of [the matzos] after the matzos were cut from [the large dough. This leniency is taken] because it is presumed that [since the kernel of] wheat was now discovered in this matzah, that is where it was at first, when it fell;127 it never 12/16/2020, 10:40 PM

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fell into the large dough. [The rationale is that] it is not presumed that a forbidden substance [was moved] from one place to another.128 ‫רמ ֵבּין ֶשׁ ִנְּמֵצאת ָבּהּ ְלַאַחר‬,‫לז ְוִאם ָחַת ִﬠָסּה ַאַחת ְגּדוָֹלה ְלַמצּוֹת ַה ְרֵבּה ְו ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ְבַּאַחת ִמן ַהַמּצּוֹת‬ ‫ וְּשָׁאר ַהַמּצּוֹת ֻמָתּרוֹת‬,‫ ֵבּין ֶשׁ ִנְּמֵצאת ָבּהּ ְבּעוָֹדהּ ָבֵּצקרמא – ִהיא ֲאסוָּרה ִאם ִנלּוָֹשׁה ָבּהּ ַהִחָטּה ְבּתוֹ ַהֶפַּסח‬,‫ֲאִפָיָּתהּ‬. ‫ ְלַאַחר ֶשֶׁנְּחְתָּכה ִמֶמָּנּה‬:‫ ֶאָלּא תּוִֹלין ְלָהֵקל לוַֹמר‬,‫ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָה ְיָתה ִחָטּה זוֹ ְבּתוֹ ָהִﬠָסּה ַהְגּדוָֹלה ְוֶנֶאְסָרה ֻכָּלּהּ‬ ‫ ָכּאן ִנְמֵצאת ַהִחָטּה ַﬠְכָשׁו ְבַּמָצּה זוֹ – ָכּאן‬:‫רמב ְלִפי ֶשָׁאנוּ אוְֹמ ִרים‬,‫ַהַמָּצּה ָנְפָלה ַהִחָטּה ְלתוֹ ַמָצּה ַאַחת ֵמֶהן‬ ‫ ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָמּקוֹם‬,‫ ְול ֹא ָנְפָלה ֵמעוָֹלם ְלתוֹ ִﬠָסּה ַה ְגּדוָֹלה‬127,‫ָה ְיָתהרמג ַבְּתִּחָלּה ְכֶּשָׁנְּפָלה‬ 128,‫רמד‬:‫ְלָמקוֹם‬ 38 If, [however,] the [kernel of] wheat [that was discovered in the dough] is filled with water, and is moist from one side to the other, it would appear that [the kernel fell previously], had been [soaking] in the water, and [was poured from there into] the large dough. Therefore, [ostensibly,] all the matzos [baked from the original large batch of dough] should be forbidden. Nevertheless, if it is [more logical] to presume that [the kernel] had been in another place where there is much water [other than the large batch of dough], and fell [from there] into this matzah at the present time, such a presumption that leads to leniency is made as long as there is a basis for it. (For presumptions are always made in favor of the most likely [scenario], whether doing so leads to leniency or to stringency. A situation is considered [to be] doubtful only when there are [equally valid] presumptions to be made [both towards leniency and towards stringency], as explained in Yoreh Deah.)129 ‫ ָלֵכן ֵישׁ ֶלֱאֹסר‬,‫ ִאם ֵכּן ִנ ְרֶאה ֶשָׁה ְיָתה ַבַּמּ ִים וָּבִﬠָסּה ַהְגּדוָֹלה‬,‫לח ְוִאם ַהִחָטּה ִהיא ְמֵלָאה ַמ ִים וְּמֻלְחֶלֶחת ֵמֵﬠֶבר ֶאל ֵﬠֶבר‬ ‫ָכּל ַהַמּצּוֹת‬. ‫ ִאם ֵישׁ ִלְתלוֹת ֶשָׁה ְיָתה ְבָּמקוֹם ַאֵחר ְבּלוָּﬠה ִמַמּ ִים ְוָנְפָלה ַﬠְכָשׁו ְלתוֹ ַמָצּה זוֹ – תּוִֹלין ְלָהֵקל ִאם ֵישׁ‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוֵאינוֹ ִנְקָרא ָסֵפק ֶאָלּא ְכֶּשֵׁיּשׁ ִלְתלוֹת ָבֶּזה ְכּמוֹ‬,‫ ֵבּין ְלָהֵקל ֵבּין ְלַהֲחִמיר‬,‫ְבַּמה ִלְּתלוֹתרמה )ֶשְׁלּעוָֹלם תּוִֹלין ַבָּמּצוּי‬ (129,‫רמו ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠהרמז‬,‫ָבֶּזה‬: 39 Nevertheless, we do accept the presumption that [a factor causing] a prohibition [that was later discovered] had been [in the place where it was discovered] over the course of time [provided only] one place [is involved].130 For example, [on Pesach,131 a person] cut a large dough into many [small pieces for individual] matzos, and distributed them among many people. Each of those people went to his own place to bake [those matzos. The person who made the dough] retained possession of [dough for] one matzah in the place where he cut the dough, and [a kernel of] wheat was discovered [in that dough. In that instance,] all [the dough he distributed and/or the matzos baked from it] is forbidden. [The rationale is that] we suspect that the [kernel of] wheat was in [the large batch of dough] beforehand, when [the dough for] all the matzos was joined with it, before [the pieces] were cut from it, and all [the dough] became forbidden [at that time]. Nevertheless, if the [kernel of] wheat did not crack open, even [if] it softened, there are grounds to permit the other matzos132 to be sold133 to a non-Jew, for there are many factors that lead to leniency:134 Perhaps the [kernel of] wheat did not become chametz or perhaps it fell into [the dough of the remaining matzah] after [the dough for] the other matzos were cut off. Nevertheless, [such a situation] is not considered as a sefek sefeika [i.e., a compounded doubt] in a complete sense [to the extent that] it could be permitted even to eat [the other matzos. The rationale is that] the doubt [as to] whether [the kernel] became chametz is a doubt stemming

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from a lack of knowledge, i.e., we are not knowledgeable [regarding whether a softened kernel] is fit to break open or not, as explained above.135 Whenever a doubt [regarding the status of a substance exists] because of a lack of knowledge, it is not considered as a doubt at all, as stated in Yoreh Deah.136[Such a factor] is only considered as significant with regard to selling [the dough in question] to a non-Jew, because there are authorities who permit [such a sale] even when [a kernel of] wheat has cracked open.112 ‫ ִמי ֶשָׁחַת ִﬠָסּה ְגּדוָֹלה ְלַמצּוֹת ַה ְרֵבּה ְוִחְלָּקן ִלְבֵני‬131‫ ְכּגוֹן‬130,‫רמח‬,‫לט ֲאָבל ַמֲחִזיִקין ִאסּוּר ִמְזַּמן ִלְזַמן ְבָּמקוֹם ֶאָחד‬ ‫ָאָדם ַה ְרֵבּה ְוִנְתַפְּזּרוּ ִאישׁ ִלְמקוֹמוֹ ַלֲﬠשׂוָֹתן וַּמָצּה ַאַחת הוִֹתיר ְבָּידוֹ ְבּאוֹתוֹ ָמקוֹם ֶשָׁחַת ֶאת ָהִﬠָסּה ְו ִנְמֵצאת ָבּהּ ִחָטּה‬ ‫ ְכֶּשָׁהיוּ ֲﬠַד ִין ָכּל ַהַמּצּוֹת ְמֻחָבּרוֹת ִﬠָמּהּ ֹקֶדם ֶשֶׁנְּחְתּכוּ‬,‫ ֶשָׁאנוּ חוְֹשִׁשׁין ֶשָׁמּא ָה ְיָתה ָבּהּ ַהִחָטּה ֹקֶדם ָלֵכן‬,‫– ֻכָּלּם ֲאסוּרוֹת‬ ‫רמט‬.‫ ְוֶנֶאְסרוּ ֻכָּלּם‬,‫ִמֶמָּנּה‬ ‫ ֵכּיָון‬,‫ ְלָנְכ ִרי‬132‫ ְשָׁאר ַהַמּצּוֹת‬133‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּתַרְכָּכה – ֵישׁ ְלַהִתּיר ִלְמֹכּר‬,‫ ִאם ֵאין ַהִחָטּה ְבּקוָּﬠה‬,‫וִּמָכּל ָמקוֹם‬ ‫רנ‬.‫ ְוֶשָׁמּא ָנְפָלה ָשָׁמּה ְלַאַחר ֶשֶׁנְּחְתּכוּ ְשָׁאר ַהַמּצּוֹת‬,‫ ֶשָׁמּא ל ֹא ִנְתַחְמָּצה ַהִחָטּה‬134:‫ֶשֵׁיּשׁ ָכּאן ַה ְרֵבּה ְצָדִדים ְלָהֵקל‬ ‫ ְלִפי ֶשַׁהָסֵּפק ֶשָׁמּא ל ֹא ִנְתַחְמָּצה הוּא ָסֵפק ֵמֲחַמת ֶחְסרוֹן‬,‫ ֵאין ֶזה ְסֵפק ְסֵפָקא ָגּמוּר ְלַהִתּיָרם ַאף ַבֲּאִכיָלה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָכל ָסֵפק‬135,‫ ְדֵּכיָון ֶשִׁנְּתַרְכָּכה ֵאין ָאנוּ ְבִּקיִאין ִאם ִהיא ְראוָּיה ְלִהְתַבֵּקַּﬠ ִאם ָלאו ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְיִדיָﬠה‬ ‫ ְוֵאינוֹ מוִֹﬠיל ֶאָלּא ְלַהִתּיר‬136,‫רנב‬,‫ֶשׁהוּא ֵמֲחַמת ֶחְסרוֹן ְיִדיָﬠה – ֵאינוֹ ִנְקָרא ָסֵפק ְכָּללרנא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬ 112,‫רנג‬:‫ ְלִפי ֶשֵׁיּשׁ ַמִתּי ִרין ֲאִפלּוּ ְבִּחָטּה ְבּקוָּﬠה‬,‫ַהְמִּכיָרה ְלָנְכ ִרי‬ 40 Similar [laws apply]137 regarding salted cabbage that was pickled in a barrel [on Pesach. If a person] took a small amount of brine from the barrel [and placed it] in a bowl and a cracked-open [kernel of] wheat was discovered in the bowl, the cabbage in the barrel is permitted [to be eaten on Pesach. The rationale is that] we presume that [the kernel] fell into the bowl and never was in the barrel, since it is not presumed that a forbidden substance [was moved] from one place to another. If, however, a [kernel of] wheat that cracked open was discovered in the barrel after [the brine] was taken from it [and placed] in the bowl, the cabbage in the bowl is also forbidden.138 [The rationale is that] it is presumed that [a factor causing] a prohibition [that was later discovered, had been in the place where it was discovered] over the course of time.139 [Thus,] perhaps the [kernel of] wheat had been located in the barrel before [the brine was taken] from it and placed in the bowl. At that time, all the contents of the barrel were forbidden. [This ruling applies] even according to those authorities who maintain that on Pesach, chametz does not cause [a mixture] to be forbidden when [the substances are] cold,140 because there are grounds for suspicion that the [kernel of] wheat soaked in the barrel for a 24-hour period, and whenever a substance soaks for a 24-hour period, it is considered as cooked.91 [The brine and the cabbage] in the bowl should not be permitted on the basis of [the following] sefek sefeika: Perhaps the [kernel of] wheat fell into the barrel at the present time, after [some of the cabbage was taken] from it and placed in the bowl. And [even] if one would presume that [the kernel of wheat] fell into [the barrel] before that, perhaps it did not soak [in the barrel] for a 24-hour period. [The latter circumstance is not considered significant] because [when a factor that causes] a prohibition [was later discovered], it is presumed to have been [in the place where it was discovered] over the course of time.130 Accordingly, we presume that the [kernel of] wheat discovered in the barrel now was there for longer than 24 hours. As a result, all [the cabbage taken] from it and placed in the bowl during this time is also forbidden. Thus, there is no sefek sefeika at all.

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– ‫ ְכּרוּב ָמִליַח ַהָכּבוּשׁ ְבָּחִבית ְוָנַטל ְמַﬠט ִציר ִמן ֶהָחִבית ְלתוֹ ַהְקָּﬠָרה ְוִנְמֵצאת ִחָטּה ְבּקוָּﬠה ַבְּקָּﬠָרה‬137‫מ ְוֵכן‬ ‫רנד ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָמּקוֹם‬,‫ ֶשָׁאנוּ תּוִֹלין ֶשְׁלּתוֹ ַהְקָּﬠָרה ָנְפָלה ְול ֹא ָה ְיָתה ֵמעוָֹלם ֶבָּחִבית‬,‫ַהְכּרוּב ֶשֶׁבָּחִבית ֻמָתּר‬ ‫ְלָמקוֹם‬. ‫ ֶשַׁמֲּחִזיִקין‬138,‫ֲאָבל ִאם ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ֶבָּחִבית ְלַאַחר ֶשָׁנַּתן ִמֶמָּנּה ְלתוֹ ַהְקָּﬠָרה – ַגּם ַהְכּרוּב ֶשַׁבְּקָּﬠָרה ָאסוּר‬ ‫ ְוֶנֱאַסר ָאז ָכּל ַמה ֶשֶּׁבָּחִביתרנה ַאף‬,‫ ְוֶשָׁמּא ָהְיָתה ַהִחָטּה ֶבָּחִבית ֹקֶדם ֶשָׁנְּתנוּ ִמֶמָּנּה ַלְקָּﬠָרה‬139,‫ִאסּוּר ִמְזַּמן ִלְזַמן‬ ‫ ְוָכל‬,‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ִנְכְבָּשׁה ַהִחָטּה ֵמֵﬠת ְלֵﬠת ְבּתוֹ ֶהָחִבית‬140,‫ְלָהאוְֹמ ִריםרנו ֶשָׁחֵמץ ְבֶּפַסח ֵאינוֹ אוֵֹסר ְבּצוֵֹנן‬ 91,‫רנז‬.‫ַהָכּבוּשׁ ֵמֵﬠת ְלֵﬠת – ֲהֵרי הוּא ִכְּמֻבָשּׁל‬ ‫ ֶשָׁמּא ַﬠָתּה ָנְפָלה ַהִחָטּה ְלתוֹ ֶהָחִבית ְלַאַחר ֶשְׁכָּבר ָנַתן ִמֶמָּנּה ְלתוֹ‬,‫ְוֵאין ְלַהִתּיר ַמה ֶשַּׁבְּקָּﬠָרה ִמֹכַּח ְסֵפק ְסֵפָקא‬ 130,‫ ְדֵּכיָון ֶשַׁמֲּחִזיִקין ִאסּוּר ִמְזַּמן ִלְזַמן‬,‫ ְוִאם ִתְּמָצא לוַֹמר ֹקֶדם ָלֵכן ָנְפָלה ֶשָׁמּא ל ֹא ָשֲׁהָתה ָשָׁמּה ֵמֵﬠת ְלֵﬠת‬,‫ַהְקָּﬠָרה‬ ‫ וִּמֵמּיָלא ֶנֱאַסר ַגּם‬,‫ָאנוּ אוְֹמ ִרים ֶשִׁחָטּה זוֹ ֶשִׁנְּמֵצאת ַﬠָתּה ֶבָּחִבית ְכָּבר ָה ְיָתה ָשׁם ֶבָּחִבית ִמְזַּמן ְמֻרֶבּה יוֵֹתר ִמֵמֵּﬠת ְלֵﬠת‬ ‫רנח‬:‫ ְוֵאין ָכּאן ְסֵפק ְסֵפָקא ְכָּלל‬,‫ַמה ֶשָּׁנְּתנוּ ִמֶמָּנּה ְלתוֹ ַהְקָּﬠָרה ְבּתוֹ ֶזה ַהְזַּמן‬ 41 All the above141 applies when the [kernel of] wheat had cracked open. If, however, the [kernel of] wheat had not cracked open and a significant [financial] loss is involved, the contents of the barrel may be permitted on the basis of a sefek sefeika:142Perhaps [the kernel of wheat] fell into [the barrel] within a 24-hour period. And even if one would presume that [the kernel of wheat] fell [into the barrel] before that time, perhaps it did not soften until within these 24 hours.143 ,‫ ֲאָבל ִאם ל ֹא ִנְתַבְּקָּﬠה ַהִחָטּה – ֵישׁ ְלַהִתּיר ַמה ֶשֶּׁבָּחִבית ִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה‬,‫ ְכֶּשַׁהִחָטּה ְמֻבַקַּﬠת‬141‫מא ְוָכל ֶזה‬ ‫ ֶשָׁמּא ל ֹא ִנְתַרְכָּכה ַﬠד תּוֹ‬,‫ ְוִאם ִתְּמָצא לוַֹמר ָנְפָלה ֹקֶדם ָלֵכן‬,‫ ֶשָׁמּא ָנְפָלה ָשׁם תּוֹ ֵמֵﬠת ְלֵﬠת‬142:‫ִמֹכַּח ְסֵפק ְסֵפָקא‬ 143,‫רנט‬:‫ֵמֵﬠת ְלֵﬠת‬ 42 All the above141 applies when the [kernel of] wheat was discovered in the brine in the barrel.144 If, however, [the kernel] is discovered on a piece of cabbage and the brine does not cover it, [the kernel] is not governed by the laws applying to [substances that are] soaked at all. Instead, [the only laws that are relevant are] the laws applying to [substances that come in contact] with salted [substances],145 as will be explained.146 ‫ ֲאָבל ִאם ִנְמָצא ַﬠל ַגֵּבּי ֲחִתיַכת ְכּרוּב ְוֵאין ַהִצּיר עוֶֹלה ַﬠל‬144,‫ ְכֶּשׁ ִנְּמָצא ַהִחָטּה ְבּתוֹ ַהִצּיר ֶשֶׁבָּחִבית‬141‫מב ְוָכל ֶזה‬ 146,‫רסב‬:‫ ֶשׁ ִיְּתָבֵּאר‬145,‫רס ֶאָלּא ִדּין ָמִליַחרסא‬,‫ַגָּבּהּ – ֵאין ָבּהּ ִדּין ָכּבוּשׁ ְכָּלל‬ 43 [The following rules apply when a person] broke off a small piece of matzah from a larger piece of matzah and put it in his mouth, and took a small piece of meat from the cold meat placed before him and also put that in his mouth, chewed [the two] together, and [while they were] in his mouth he felt that there was [a kernel of] wheat there. He [then] took the food out of his mouth and saw that there was [a kernel of] wheat that had cracked open there, and it is not apparent whether [the kernel] had been in the matzah or in the meat. The meat remaining before [the person] may be permitted, because [even if it is presumed that the kernel originated in the meat], it can [also] be presumed that the [kernel of] wheat fell on [the meat] after it was placed before [the person]. At that time, [the meat] was cold, and all authorities agree that cold food that is dry, without sauce, does not cause a substance to become forbidden.147 It is not suspected that [the kernel] fell on [the meat] while it was [still] boiling hot while in a pot or a bowl, because [we follow the principle that]148 it is not presumed that a forbidden substance [was moved] from one place to another. Similarly, the larger piece of matzah should [also] be permitted. True, there are

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grounds to suspect that the [kernel of] wheat had originated in the matzah that was in [the person’s] mouth. And [the kernel of wheat] certainly did not fall onto [the matzah] after it was baked, for then it would have rolled off and fallen from it.149 [Hence, if the kernel originated in the matzah,] it certainly fell into it before it was baked, while it was being kneaded. [Were that to have been the case,] the entire matzah would have been forbidden if it was baked during Pesach, because even the slightest trace of chametz on Pesach [causes a substance to be forbidden]. (See sec. 461[:16].) Nevertheless, [in this instance, there are grounds for leniency. The rationale is that] since [the principle that] even the slightest trace of chametz [on Pesach causes a substance] to be forbidden is [merely] a Rabbinic [stringency], a lenient presumption is made, [and therefore we presume that the kernel of] wheat was never in the matzah.150 Instead, [we presume that it had fallen] into the meat after it became cold. Thus, both [the meat and the matzah] are permitted.151 Nonetheless, [as a safeguard, a piece of matzah the size of] k’dei netilah122 must be removed from the larger piece of matzah in the place where the small piece was broken off. [This safeguard is necessary] because there are grounds for suspicion that perhaps the [kernel of] wheat had [originated] in that portion [of the larger piece of matzah] and [therefore,] a portion [the size of] k’dei netilah [of the larger piece of matzah] became forbidden since the flavor of the wheat [may] have been released there.152 [That would cause a portion of the larger matzah to be forbidden,] for the flavor [of a substance] is considered as the [substance itself]153 according to Scriptural Law, as explained in Yoreh Deah, sec. 98.154 ‫ ְוָנַטל ֲחִתיַכת ָבָּשׂר ְקַטָנּה ֵמַהָבָּשׂר צוֵֹנן ַהֻמָּנּח‬,‫מג ִמי ֶשָׁפַּרס ֲחִתיַכת ַמָצּה ְקַטָנּה ֵמֲחִתיַכת ַמָצּה ְגּדוָֹלה וְּנָתָנהּ ְלתוֹ ִפּיו‬ ,‫ ְוָנַטל ַהַמֲּאָכל ִמִפּיו ְוָרָאה ָשׁם ִחָטּה ְבּקוָּﬠה‬,‫ ְוִה ְרִגּישׁ ְבִּפיו ֶשֵׁיּשׁ ָשׁם ִחָטּה‬,‫ְלָפָניו וּ ְנָתָנהּ ַגּם ֵכּן ְלתוֹ ִפּיו וְּלָﬠָסן ַיַחד‬ ‫ ֶשָׁאנוּ תּוִֹלין ֶשָׁנְּפָלה ַהִחָטּה ָﬠָליו ְלַאַחר‬,‫ְוֵאין ִנָכּר ִאם ָה ְיָתה ַבַּמָּצּה אוֹ ַבָּבָּשׂר – ֵישׁ ְלַהִתּיר ַהָבָּשׂר ֶשׁ ִנְּשַׁאר ֻמָנּח ְלָפָניו‬ 147,‫רסג‬.‫ ְוצוֵֹנן ָיֵבשׁ ְבּל ֹא ֹרֶטב ֵאינוֹ אוֵֹסר ְלִדְבֵרי ַהֹכּל‬,‫ ְוָאז ָהָיה צוֵֹנן‬,‫ֶשִׁה ִנּיחוֹ ְלָפָניו‬ ‫ ֶשֵׁאין ַמֲחִזיִקין ִאסּוּר ִמָמּקוֹם ְלָמקוֹם‬148,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָנְפָלה ָﬠָליו ְבּעוֹדוֹ רוֵֹתַח ַבְּקֵּדָרה אוֹ ַבְּקָּﬠָרה‬. ‫ וְּבַוַדּאי ל ֹא ָנְפָלה‬,‫ְוַגם ֲחִתיַכת ַמָצּה ַהְגּדוָֹלה ֵישׁ ְלַהִתּיר ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ָה ְיָתה ַהִחָטּה ְבּתוֹ ַהַמָּצּה ְבִּפיו‬ ‫ ְוֶנֱאֶסֶרת ָכּל‬,‫ ֶאָלּא ָנְפָלה ָﬠֶליָה ֹקֶדם ֲאִפָיָּתהּ ִבְּשַׁﬠת ִליָשָׁתהּ‬149,‫ ֶשֲׁהֵרי ָהְיָתה ִמְתַגְּלֶגֶּלת ְויוֶֹרֶדת‬,‫ָﬠֶליָה ְלַאַחר ָהֲאִפָיּה‬ ‫ ֵכּיָון ֶשִׁאסּוּר ַמֶשּׁהוּ ֵאינוֹ‬,‫ ִמָכּל ָמקוֹם‬.(‫ַהַמָּצּה ִאם ֶנֱאֵפית ְבּתוֹ ַהֶפַּסח ֶשָׁחֵמץ ְבֶּפַסח ְבַּמֶשּׁהוּרסד )ַﬠֵיּן ִסיָמן תס"ארסה‬ ‫ ֶאָלּא ְבּתוֹ ַהָבָּשׂר ְלַאַחר‬150‫ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – תּוִֹלין ְלָהֵקלרסו ֶשׁלּ ֹא ָהְיָתה ַהִחָטּה ֵמעוָֹלם ְבּתוֹ ַהַמָּצּה‬ 151.‫ וְּשֵׁניֶהם ֻמָתּ ִרים‬,‫ֶשׁ ִנְּצַטֵנּן‬ ‫ ֵמֲחִתיַכת ַמָצּה ַהְגּדוָֹלה ְבּאוֹתוֹ ָמקוֹם ֶשָׁפַּרס ִמֶמָּנּה ַהֲחִתיָכה‬122‫ ָצ ִרי ְלָהִסיר ְכֵּדי ְנִטיַלת ָמקוֹם‬,‫וִּמָכּל ָמקוֹם‬ ‫רסח ְלִפי ֶשִׁנְּפַלט ַטַﬠם‬,‫רסז ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ָה ְיָתה ַהִחָטּה ְבּאוֹתוֹ ָמקוֹם ְוֶנֱאַסר ָשׁם ְכֵּדי ְנִטיַלת ָמקוֹם ִמן ַהַמָּצּה‬,‫ְקַטָנּה‬ 154,‫רסט‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ח‬,‫ ִמן ַהתּוָֹרה‬153‫ ְוַטַﬠם הוּא ְכִּﬠָקּר‬152,‫ַהִחָטּה ְלָשׁם‬ 44 All the above155 applies when the meat [brought] in front of the person was already cold156 when it was placed there. If, however, [the meat] was boiling hot when it was placed before him in a bowl which is a k’li sheni,103 [the meat] is forbidden.157 ([This ruling applies] even when there was no sauce [on the meat], according to the [prevailing] custom in these countries, as will be explained.)158 [The rationale is that] it is presumed that [a factor causing] a prohibition [that was later discovered had been in the place where it was discovered] over the course of time.130 [The meat] should not be permitted on the basis of the [following] sefek sefeika: Perhaps the [kernel of] wheat was in the matzah that was in the person’s mouth. And even if one would presume that it was in the meat, perhaps it fell [on the meat] 12/16/2020, 10:40 PM

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after it cooled. [This sefek sefeika is not accepted,] for if [it was accepted,] it would be necessary to deem the matzah as forbidden before one permitted the meat.159 [Were that ruling to be made, one might argue:] Why is the meat being permitted and it is being presumed that the [kernel of] wheat originated in the matzah and [hence,] the matzah is being forbidden? Perhaps [the kernel of wheat] originated in the meat and the matzah is permitted? [The rationale for permitting the matzah would be that] whenever there is a doubt concerning a Rabbinic decree, a lenient ruling is granted.160 [But] if the matzah was permitted, [it would have to be postulated that the kernel had originated in the meat, and] it would be impossible to permit the meat, because there is only one factor that raises doubt on which basis leniency could be taken: Perhaps the kernel fell on [the meat] after it cooled. [We] cannot rule leniently based on that factor alone, since it [involves the status of the meat] as it existed in one place over the course of time.161 Since it is impossible to permit both [the meat and the matzah] – for certainly the [kernel of] wheat was in one of them – it is necessary to forbid both of them.162 ‫ ֲאָבל ִאם ִה ִנּיחוֹ ְלָפָניו ְכֶּשׁהוּא רוֵֹתַח‬,‫ ְכָּבר ְכֶּשִׁה ִנּיחוֹ ְבָּמקוֹם ֶזה‬156‫ ְכֶּשַׁהָבָּשׂר ַהֻמָּנּח ְלָפָניו ָהָיה צוֵֹנן‬155‫מד ְוָכל ֶזה‬ ‫ ְכּמוֹ‬,‫ )אוֹ ֲאִפלּוּ ל ֹא ָהָיה ָשׁם ֹרֶטב ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ‬157,‫ – ָאסוּרער‬103‫ַבְּקָּﬠָרה ֶשׁהוּא ְכִּלי ֵשׁ ִני‬ 130,‫ערב‬.‫ ֶשֲׁהֵרי ַמֲחִזיִקין ִאסּוּר ִמְזַּמן ִלְזַמן‬,(158,‫ֶשׁ ִיְּתָבֵּאררעא‬ ‫ ְוִאם ִתְּמָצא לוַֹמר ַבָּבָּשׂר ֶשָׁמּא ָנְפָלה ָﬠָליו ְלַאַחר‬,‫ ֶשָׁמּא ִחָטּה זוֹ ָה ְיָתה ַבַּמָּצּה ֶשְׁבִּפיו‬:‫ְוֵאין ְלַהִתּיר ִמֹכַּח ְסֵפק ְסֵפָקא‬ 159,‫ ָצ ִרי ַאָתּה ֶלֱאֹסר ֶאת ַהַמָּצּה ֹקֶדם ֶשַׁתִּתּיר ֶאת ַהָבָּשׂר‬,‫ ֶשִׁאם ֵכּן‬,‫ֶשׁ ִנְּצַטֵנּן‬ ‫ ֶשָׁכּל ְסֵפק‬,‫וָּמה ָרִאיָת ְלַהִתּיר ַהָבָּשׂר ְולוַֹמר ֶשַׁהִחָטּה ָה ְיָתה ַבַּמָּצּה ְוֶלֱאֹסר ַהַמָּצּה? ֶשָׁמּא ָה ְיָתה ַבָּבָּשׂר ְוַהַמָּצּה ֻמֶתֶּרת‬ 160,‫רעג‬.‫ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬ ‫ ְדַּה ְינוּ ֶשָׁמּא ָנְפָלה ָﬠָליו ְלַאַחר‬,‫ ְלִפי ֶשֵׁאין בּוֹ ֶאָלּא ָסֵפק ֶאָחד ְלָהֵקל‬,‫ְוִאם ַתִּתּיר ֶאת ַהַמָּצּה ִאי ֶאְפָשׁר ְלַהִתּיר ֶאת ַהָבָּשׂר‬ ,‫ ְוֵכיָון ֶשִׁאי ֶאְפָשׁר ְל ְלַהִתּיר ְשֵׁניֶהם‬161,‫ ֵכּיָון ֶשׁהוּא ְבָּמקוֹם ֶאָחד ִמְזַּמן ִלְזַמן‬,‫ ְוֵאין ְמִקִלּין ִמָסֵּפק ֶזה ִבְּלַבד‬,‫ֶשׁ ִנְּצַטֵנּן‬ 162,‫עדר‬:‫ֶשֲׁהֵרי ְבַּוַדּאי ָהְיָתה ַהִחָטּה ְבֶּאָחד ֵמֶהם – ָצ ִרי ַאָתּה ֶלֱאֹסר ְשֵׁניֶהם‬ 45 All the above163 applies with regard to the meat of a domesticated or nondomesticated animal or even with regard to the meat of fowl, provided the kernel of wheat [discovered] was whole.164 If, however, the [kernel of wheat discovered in the] meat of a fowl was fragmented, the meat may be permitted because of a sefek sefeika: Perhaps [the kernel of wheat] fell onto [the meat] after [the meat] cooled.165 And even if one will postulate that [the kernel fell onto the meat] beforehand, perhaps this kernel came from the fowl’s intestines and had already gone through the digestive process to the extent that it became fragmented. Accordingly, [the kernel does not present a halachic difficulty, because] once [grain is digested to this extent], it will never become forbidden as chametz.166[It is assumed that] it was not [until afterwards that the kernel] become attached to the meat [of the fowl]. Since the meat [of the fowl] is permitted [because of the sefek sefeika], the matzah may also be permitted. [The rationale is that] it can be presumed that the [kernel of] wheat fell on the meat after it cooled, or [that the kernel] was already digested in [the fowl’s] intestines [to the extent that it cracked]. Therefore, both [the meat and the matzah] are permitted, for whenever there is a doubt concerning a Rabbinic decree, a lenient ruling is granted.167 Nonetheless, [it is necessary] to remove [a portion the size of] k’dei netilah from the matzah.168 By contrast, it is not required to remove any of the meat, for it [was

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permitted on the basis of a valid] sefek sefeika, and any [valid] sefek sefeika is effective even in obviating a Scriptural prohibition. ‫ ֲאָבל ִאם הוּא ְבַּשׂר עוֹף‬164,‫ אוֹ ֲאִפלּוּ ִבְּבַשׂר עוֹף ֶאָלּא ֶשַׁהִחָטּה ִהיא ְשֵׁלָמה‬,‫ ִבְּבַשׂר ְבֵּהָמה ְוַחָיּה‬163‫מה ְוָכל ֶזה‬ ‫ ְוִאם ִתְּמָצא לוַֹמר‬165,‫ ֶשָׁמּא ָנְפָלה ָﬠָליו ְלַאַחר ֶשׁ ִנְּצַטֵנּן‬:‫ְוַהִחָטּה ִהיא ְשׁבוָּרה – ֵישׁ ְלַהִתּיר ַהָבָּשׂר ִמֹכַּח ְסֵפק ְסֵפָקא‬ 166,‫ערה ְושׁוּב ֵאין ָבּהּ ִאסּוּר ָחֵמץ‬,‫ ֶשָׁמּא ָה ְיָתה ְכָּבר ִבְּמֵﬠי ָהעוֹף ְו ִנְתַﬠְכָּלה ָשׁם ְבֵּמָﬠיו ַﬠד ֶשׁ ִנְּשְׁבָּרה‬,‫ֹקֶדם ָלֵכן‬ ‫ ֶשָׁאנוּ תּוִֹלין ֶשַׁהִחָטּה ָנְפָלה ְלתוֹ ַהָבָּשׂר ְלַאַחר‬,‫ ְוֵכיָון ֶשַׁהָבָּשׂר ֻמָתּר – ֵישׁ ְלַהִתּיר ַגּם ַהַמָּצּה‬,‫וִּמֵמָּﬠיו ִנְדְבָּקה ִלְבָשׂרוֹ‬ ‫ ַרק ֶשָׁיִּסיר‬167 ,‫רעו‬.‫ ֶשָׁכּל ְסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬,‫ וְּלִפיָכ ְשֵׁניֶהם ֻמָתּ ִרים‬,‫ אוֹ ֶשׁ ִנְּתַﬠְכָּלה ְכָּבר ְבֵּמָﬠיו‬,‫ֶשׁ ִנְּצַטֵנּן‬ ‫ ְוָכל ְסֵפק ְסֵפָקא מוִֹﬠיל‬,‫רעז ֵכּיָון ֶשֵׁיּשׁ בּוֹ ְסֵפק ְסֵפָקא‬,‫ ֲאָבל ֵמַהָבָּשׂר ֵאין ָצ ִרי ְלָהִסיר ְכּלוּם‬168,‫ְכֵּדי ְנִטיָלה ֵמַהַמָּצּה‬ ‫רעח‬:‫ֲאִפלּוּ ְבִּאסּוּר ֶשׁל תּוָֹרה‬ 46 If, before Pesach, hag’alah was performed on an urn that was chametz and the water that had [absorbed] chametz169 [through the hag’alah]was poured out and descended into a storage cistern during Pesach, the water in the storage cistern becomes forbidden.170 [This ruling applies] even according to the authorities who maintain that on Pesach, chametz does not cause a cold [mixture] to be forbidden.171 [These authorities] only ruled in this manner when the actual substance of the chametz was removed from the substance that was cold. [In that instance, the substance that was cold is permitted] because the flavor of [the chametz] is not released into that cold substance. In the instance described here, by contrast, the water that is chametz169is mixed with the water in the cistern. [The presence of the water that is chametz] is not nullified in [the cistern even when the cistern contains] 60 times [its volume of ordinary water], because [the chametz water] became mixed with [the water in the cistern] on Pesach.172 If, however, [the water used for hag’alah] descended into the cistern before Pesach, [the presence of this water] was nullified in [the water already in the cistern, provided the cistern contains] 60 times [the volume of the water used for hag’alah. Hence,] it is permitted [to use the water in the cistern on Pesach].173 Nevertheless, [a difficulty might arise] if there are grounds for concern that the water used for hag’alah did not mix thoroughly with the water [that was already] in the cistern, and instead, [the water used for hag’alah] collected and remained above [the water in the cistern. In such an instance,] it is forbidden to draw [water] from the cistern on Pesach unless water was drawn [from the cistern] many times before Pesach after the water used for hag’alah descended into it. [The rationale is that] drawing the water [many times alleviates that difficulty] because [it] will cause the water used for hag’alah to mix thoroughly with the water [that was already] in the cistern. [Thus,] before Pesach, [the water used for hag’alah] will have been nullified in [the water originally in the cistern, provided this water equals at least] 60 times [the volume of the water used for hag’alah]. If one did not draw any water at all from [the cistern] before Pesach, and then drew water from it on Pesach174 and used [that water] to cook food, the food may be permitted.175 [The rationale for permitting the food can be explained as follows:] The water [in the cistern] certainly contains 60 times the volume of the [relatively] small amount of water used for hag’alah that became mixed with it when the water was drawn.176 The water used for hag’alah does not cause [the other water] to become forbidden [even though] the slightest trace [of chametz on Pesach causes a mixture to be forbidden. The rationale is that in truth, the water used for hag’alah] is only suspected of being chametz because it was boiled in an urn that had absorbed chametz, and thus, it absorbed a secondary flavor of a permitted substance.177 (See sec. 447[:45].)178

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Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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All the above applies when the urn [on which the hag’alah was performed] had absorbed chametz within 24 hours of the time the hag’alah was performed on it. If, however, [the urn] had not [absorbed chametz] within 24 hours,179 even when the water descended into the cistern during Pesach and the cistern did not contain 60 times [the volume] of [the water used for hag’alah], it is permitted to drink [water] from the cistern on Pesach, even if the water used for hag’alah did not mix thoroughly with the water in the cistern. [The rationale is that] since the urn had not been used for 24 hours, the chametz absorbed in it releases an impaired flavor into the water used for hag’alah,180and whenever an impaired flavor is created before Pesach, it does not become significant again on Pesach.181 (Nevertheless, before the water used for hag’alah descended into the water of the cistern, it is forbidden to use the water used for hag’alah even though the chametz [absorbed in the urn] releases an impaired flavor into it, for the reason explained in sec. 452[:6].)182 – ‫ ְוָי ְרדוּ ְלבוֹר ְבּתוֹ ַהֶפַּסח‬169,‫מו ִאם ִה ְגִﬠילוּ יוָֹרה ְמֻחֶמֶּצתרעט ֹקֶדם ַהֶפַּסחרפ ְוָשְׁפכוּ ֵמי ַהְגָﬠָלה ַהְמֻחָמִּציםרפא‬ ‫ ֶשׁלּ ֹא ָאְמרוּ ֵכּן ֶאָלּא ְכֶּשֵׁהִסיר‬171,‫ ַאף ְלָהאוְֹמ ִריםרפב ֶשָׁחֵמץ ְבֶּפַסח ֵאינוֹ אוֵֹסר ְבּצוֵֹנן‬170‫ֶנֶאְסרוּ ַהַמּ ִים ֶשַׁבּבּוֹר‬ ‫רפג ְוֵאין‬,‫ ֵהן ְמֹעָרִבין ְבֵּמיֵמי ַהבּוֹר‬169‫ ֲאָבל ָכּאן ַהַמּ ִים ַהְמֻחָמִּצין‬,‫ ֶשֵׁאין ַטְﬠמוֹ ִנְפָלט ְבּצוֵֹנן‬,‫ַמָמּשׁוּת ֶהָחֵמץ ֵמַהצּוֵֹנן‬ 172.‫ ֵכּיָון ֶשִׁנְּתָﬠ ְרבוּ ָבֶּהם ְבּתוֹ ַהֶפַּסח‬,‫ִמְתַבְּטִּלין ְבּתוֹכוֹ ְבִּשִׁשּׁים‬ ‫ ִאם ֵישׁ ָלֹחשׁ ֶשֵׁמּי ַהְגָﬠָלה‬,‫ וִּמָכּל ָמקוֹם‬173,‫רפד‬.‫ֲאָבל ִאם ָי ְרדוּ ַלבּוֹר ֹקֶדם ַהֶפַּסח ְוִנְתַבְּטּלוּ ָשׁם ְבִּשִׁשּׁים – ֻמָתּ ִרין‬ ‫ ֶאָלּא ִאם ֵכּן ְכָּבר‬,‫ֵאיָנן ִמְתָﬠ ְרִבין ָיֶפה ְבֵּמיֵמי ַהבּוֹר ֶאָלּא ֵהם ִנְק ִוים ְועוְֹמִדים ְלַמְﬠָלה – ָאסוּר ִלְשֹׁאב ֵמַהבּוֹר ְבֶּפַסח‬ ‫ ֶשַׁﬠל ְיֵדי ַהְשִּׁאיָבה ִמְתָﬠ ְרִבים ָיֶפה ֵמי ַהְגָﬠָלה‬,‫ָשַׁאב ִמֶמּנּוּ ְפָּﬠִמים ַרבּוֹת ֹקֶדם ַהֶפַּסח ְלַאַחר ֶשָׁיּ ְרדוּ ְלָשׁם ֵמי ַהְגָﬠָלה‬ ‫רפה‬.‫ְבֵּמיֵמי ַהבּוֹר וִּמְתַבְּטִּלים ָבֶּהם ְבִּשִׁשּׁים ֹקֶדם ַהֶפַּסח‬ ‫ וִּבֵשּׁל ָבֶּהם ַתְּבִשׁיל – ֵישׁ ְלַהִתּיר‬174‫ְוִאם ל ֹא ָשַׁאב ִמֶמּנּוּ ְכּלוּם ֹקֶדם ַהֶפַּסח ְוָשַׁאב ִמֶמּנּוּ ַמ ִים ְבֶּפַסח‬ 176,‫רפז‬,‫ ֶשְׁבַּוַדּאי ֵישׁ ִשִׁשּׁים ַבַּמּ ִים ַהָלּלוּ ְכֶּנֶגד ְמַﬠט ֵמי ַה ְגָﬠָלה ֶשׁ ִנְּתָﬠ ְרבוּ ְבּתוָֹכם ַﬠל ְיֵדי ַהְשִּׁאיָבה‬175,‫רפו‬,‫ַהַתְּבִשׁיל‬ ‫ ַוֲהֵרי ֵישׁ ָבֶּהם‬,‫ ֵכּיָון ֶשֵׁאין ָבֶּהם ֲחַשׁשׁ ִחמּוּץ ֶאָלּא ֵמֲחַמת ֶשֻׁה ְרְתּחוּ ְבּיוָֹרה ְמֻחֶמֶּצת‬,‫וֵּמי ַהְגָﬠָלה ֵאיָנן אוְֹס ִרין ְבַּמֶשּׁהוּ‬ (178,‫ )ַﬠֵיּן ִסיָמן תמ"זרפח‬177‫נוֵֹתן ַטַﬠם ֶבּן נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר‬. ‫ ַאף ִאם ָי ְרדוּ ֵמי‬179,‫ ֲאָבל ִאם ל ֹא ָהְיָתה ַבּת יוָֹמא‬,‫ְוָכל ֶזה ְכֶּשַׁהיּוָֹרה ָה ְיָתה ַבּת יוָֹמא ִמְבִּליַﬠת ָחֵמץ ְבָּשָׁﬠה ֶשִׁהְגִﬠילוָּה‬ ‫ַהְגָﬠָלה ַלבּוֹר ְבּתוֹ ַהֶפַּסח ְוֵאין ְבֵּמי ַהבּוֹר ִשִׁשּׁים ְכֶּנְגָדּם – ֻמָתּר ִלְשׁתּוֹת ֵמַהבּוֹר ְבֶּפַסח ַאף ִאם ל ֹא ִנְתָﬠ ְרבוּ ָיֶפה ֵמי‬ 180,‫ ְדֵּכיָון ֶשַׁהיּוָֹרה ל ֹא ָה ְיָתה ַבּת יוָֹמא – ֲהֵרי ֶהָחֵמץ ַהָבּלוַּﬠ ָבּהּ נוֵֹתן ַטַﬠם ִלְפָגם ְבֵּמי ַהְגָﬠָלה‬,‫ַהַה ְגָﬠָלה ְבֵּמי ַהבּוֹר‬ ‫רפט‬.‫ ְבֶּפַסח‬181‫ְוָכל נוֵֹתן ַטַﬠם ִלְפָגם ֶשַׁנֲּﬠָשׂה ֹקֶדם ַהֶפַּסח – ֵאינוֹ חוֵֹזר ְוֵנֹער‬ (‫ ֹקֶדם ֶשָׁנְּפלוּ ֵמי ַהְגָﬠָלה ְלתוֹ ֵמי ַהבּוֹר – ָאסוּר ְלִהְשַׁתֵּמּשׁ ְבֵּמי ַהְגָﬠָלה ַאף ֶשֶׁהָחֵמץ ָהָיה נוֵֹתן ַטַﬠם‬,‫וִּמָכּל ָמקוֹם‬ 182,‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תנ"ברצ‬,‫)ִלְפָגם ָבֶּהם‬: 47 If [a kernel of] wheat94 that had cracked open was discovered in a well on Pesach,183 it is forbidden to draw water again from that well throughout the days of Pesach. [This ruling applies] even according to the authorities who maintain that chametz does not cause a cold [mixture] to be forbidden on Pesach.184 [These authorities would agree with the above ruling in this instance, because] there are grounds for concern that the [kernel of] wheat soaked in the well for a 24-hour period.185 [Leniency may,] however, [be granted] if the [kernel of] wheat had not cracked open, although it had softened. If it is a pressing situation, [e.g.,] it is only with great difficulty that one can find other water, [the water] may be permitted on the basis of a sefek sefeika.186[This ruling applies] even in places where the prevailing custom is to rule stringently regarding chametz [that mixed with permitted foods] on Pesach [when all the foods were] cold, as explained above.184 12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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If a slice of bread92 or dough was discovered in a well – even if it is known that it did not soak there for a 24-hour period, and [even] in places where the prevailing custom is not to rule stringently regarding chametz [that mixed with other foods] on Pesach [to form a] cold [mixture] – the water in the well should only be used after being filtered. [This ruling applies] even if [the bread or dough] was discovered before Pesach, as explained above.187 ‫ ַאף‬183,‫ ְבּקוָּﬠה ִבְּבֵאר ְבֶּפַסח – ָאסוּר ִלְשֹׁאב עוֹד ַמ ִים ֵמַהְבֵּאר ָכּל ְיֵמי ַהֶפַּסחרצב‬94,‫מז ִאם ִנְמֵצאת ִחָטּהרצא‬ ‫ ֶשִׁמָּכּל ָמקוֹם ֵישׁ ָלֹחשׁ ֶשָׁמּא ִנְשֵׁרית ָשׁם ִחָטּה ֵמֵﬠת‬184,‫ְלָהאוְֹמ ִריםרצג ֶשָׁחֵמץ ְבֶּפַסח ֵאינוֹ אוֵֹסר ְבּצוֵֹנן‬ 185,‫רצד‬.‫ְלֵﬠת‬ ‫ ִאם הוּא ְשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ַמ ִים ֲאֵח ִרים ֶאָלּא ַﬠל ְיֵדי‬,‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּתַרְכָּכה‬,‫ֲאָבל ִאם ֵאין ַהִחָטּה ְבּקוָּﬠה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ַאף ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ְלַהֲחִמיר ְבּצוֵֹנן ְבֶּפַסח‬186‫ַהְדָּחק – ֵישׁ ְלַהִתּיר ִמֹכַּח ְסֵפק ְסֵפָקא‬ 172,‫רצה‬.‫ְלַמְﬠָלה‬ ‫ ְוהוּא ָמקוֹם ֶשׁלּ ֹא ָנֲהגוּ‬,‫ ֲאִפלּוּ ִאם ָידוַּﬠ ֶשׁלּ ֹא ִנְשַׁתָּהה ָשׁם ֵמֵﬠת ְלֵﬠת‬,‫ אוֹ ִﬠָסּה ַבְּבֵּאר‬92‫ְוִאם ִנְמֵצאת ְפּרוַּסת ֶלֶחם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְלַהֲחִמיר ְבּצוֵֹנן – ֵאין ְלִהְשַׁתֵּמּשׁ ְבֵּמי ַהְבֵּאר ֶאָלּא ַﬠל ְיֵדי ִסנּוּןרצו ֲאִפלּוּ ִנְמְצאוּ ֹקֶדם ַהֶפַּסח‬ 187,‫רצז‬:‫ְלַמְﬠָלה‬ 48 It is desirable that [a person] who wishes to draw water during Pesach from wells belonging to non-Jews or to Jews who were not careful to [avoid] chametz [falling] into them throughout the year, filter the water [he draws] with a clean cloth188 each time he draws water [from these wells]. Nevertheless, [this is not necessary] according to the fundamentals of the law, for we do not presume that a prohibition exists merely because such a possibility exists.33 ‫ אוֹ ִמְבֵּארוֹת ֶשׁל ִיְשָׂרֵאל ֶשׁלּ ֹא ִנְזַהר ָבֶּהן ֵמָחֵמץ ָכּל ַהָשָּׁנה – טוֹב‬,‫מח ִמי ֶשׁרוֶֹצה ִלְשֹׁאב ְבֶּפַסח ִמְבֵּארוֹת ֶשׁל ָנְכ ִרים‬ 33,‫רצט‬:‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ַמֲחִזיִקין ִאסּוּר ִמָסֵּפק‬188,‫רחצ‬.‫ֶשׁ ְיַּסֵנּן ַהַמּ ִים ְבֶּבֶגד ָנִקי ְבָּכל ַפַּﬠם ֶשׁשּׁוֵֹאב‬ 49 [The following laws apply when a kernel of] wheat that cracked open was discovered on raw meat that was yet to be salted: If the [kernel of] wheat was dry and the meat was dry in the place where it came in contact with the [kernel of] wheat, it is not even necessary to wash [the meat]. If, however, either of them is slightly moist at their point of contact, it is necessary to wash the place where the meat came in contact with the [kernel of] wheat. [However,] the washing [that is performed on the meat] before its salting to cleanse it from its blood189 is sufficient [to satisfy this requirement]. If [a kernel of] wheat was discovered on [the meat] after it was washed [in preparation for the salting, but] before it was salted, the place where [the meat] came in contact with the wheat must be washed again before [the meat is] salted. [The person] should not rely on the washing that must be performed after the salting,190 because that trace of moisture that came in contact with the [cracked open kernel of] wheat must be removed from the meat by washing it.191 If [the moisture] was not removed before [the meat] was salted, it will be absorbed in the meat through the salting [process].192 Even in places where the prevailing custom is to rule stringently regarding chametz [that came in contact with other foods] on Pesach while cold, washing [the meat] is sufficient, since there is only a small amount of moisture at the point [where the meat came into] contact with the wheat.193 [The rationale is that the authorities who rule in this manner] applied this stringency only where there is much sauce and the chametz soaked in the sauce. In such an instance, a trace of the flavor of 12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 467 - Laws that Apply When Water Falls upo...

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chametz is released into the sauce and the sauce causes that trace of flavor to be absorbed into the permitted substance, [causing it to become forbidden].193 ‫ ִאם ַהִחָטּה ִהיא ְמנֶֻגֶּבת ְוַגם ַהָבָּשׂר הוּא ְמנָֻגּב ַבָּמּקוֹם ֶשָׁנְּגָﬠה בּוֹ‬,‫מט ָבָּשׂר ַחי ֶשִׁנְּמָצא ָﬠָליו ִחָטּה ְבּקוָּﬠה ֹקֶדם ְמִליָחתוֹ‬ ‫ש‬. ‫ַהִחָטּה – ֲאִפלּוּ ֲהָדָחה ֵאין ָצ ִרי‬ ‫שא ְוַדי לוֹ ַבֲּהָדָחה‬,‫ֲאָבל ִאם ֶאָחד ֵמֶהם ַלח ְקָצת ִבְּמקוֹם ְנִגיָﬠָתן – ָצ ִרי ְלָהִדיַח ַהָבָּשׂר ַבָּמּקוֹם ֶשָׁנְּגָﬠה בּוֹ ַהִחָטּה‬ ‫ ְוִאם ִנְמֵצאת ָﬠָליו ִחָטּה ְלַאַחר ֶשׁהוַּדח ֹקֶדם ַהְמִּליָחה – ָצ ִרי ַלֲח ֹזר‬189.‫ֶשְׁמִּדיחוֹ ֹקֶדם ַהְמִּליָחה ְלַהְכִשׁירוֹ ִמָדּמוֹ‬ ‫ ְלִפי‬190,‫ ְוֵאין לוֹ ִלְסֹמ ַﬠל ַהֲהָדָחה ֶשְׁמּ ִדיחוֹ ַאַחר ַהְמִּליָחה‬.‫ְוַלֲה ִדיחוֹ ֹקֶדם ַהְמִּליָחהשב ַבָּמּקוֹם ֶשָׁנְּגָﬠה בּוֹ ַהִחָטּה‬ – ‫ ִאם ל ֹא ַיֲﬠִביֶרנּוּ ֹקֶדם ַהְמִּליָחה‬191,‫ֶשׁאוֹתוֹ ַמֶשּׁהוּ ַלְחלוִּחית ֶשָׁנַּגע ַבִּחָטּה ֶשָׁצּ ִרי ְלַהֲﬠִבירוֹ ֵמַהָבָּשׂר ַﬠל ְיֵדי ֲהָדָחה‬ 192.‫ֲהֵרי הוּא ִנְבָלע ַבָּבָּשׂר ַﬠל ְיֵדי ַהְמִּליָחה‬ ‫ ֵכּיָון ֶשֵׁאין בּוֹ ִבְּמקוֹם ַהִחָטּה ֶאָלּא ְקָצת‬,‫ְוַאף ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ְלַהֲחִמיר ְבּצוֵֹנן ְבֶּפַסחשג – ַדּי לוֹ ַבֲּהָדָחה‬ ‫ ֶשָׁאז ִנְפָלט ַטַﬠם‬,‫ ְול ֹא ֶהֱחִמירוּ ֶאָלּא ְכֶּשֵׁיּשׁ ָשׁם ֹרֶטבשה ַה ְרֵבּה ְוֶהָחֵמץ הוּא ִנְשֶׁרהשו ְבּתוֹ ָהֹרֶטב‬193,‫דש‬,‫ַלְחלוִּחית‬ 188:‫ַמֶשּׁהוּ ֵמֶהָחֵמץ ְלתוֹ ָהֹרֶטב ְוָהֹרֶטב ַמְבִליַﬠ אוֹתוֹ ַטַﬠם ַמֶשּׁהוּ ְבּתוֹ ַהֶהֵתּר‬ 50 If a [kernel of] wheat is discovered on [a piece of meat] after it was salted, while the salt is still on it,194 one must remove the surface195 [of the meat only] at the point of contact with the [kernel of] wheat,196 provided it is known with certainty that [the kernel] only came in contact with [the meat] in the place where [the kernel] was discovered. If, however, there is reason to suspect that perhaps [the kernel] touched another portion [of the meat], the entire surface [of the meat] must be removed. [The rationale is that] it can be assumed that [the kernel] was already on [the meat] at the time it was salted, since it is presumed that [a factor causing] a prohibition [that was later discovered had been in the place where it was discovered] over the course of time.130 Thus, it can be assumed that some of the salt also fell on the [kernel of] wheat.197 The nature of salt is to cause brine to be released from the substance that was salted. [In this instance,] the brine released from the wheat will have been absorbed into the meat at the point of contact with the wheat,198 since [the brine] is considered as boiling hot.199 ‫ ִבְּמקוֹם‬195,‫ – ָצ ִרי ִלֹטּל ִמֶמּנּוּ ְכֵּדי ְקִליָפהשח‬194,‫נ ְוִאם ִנְמֵצאת ָﬠָליו ַהִחָטּה ְלַאַחר ֶשׁ ִנְּמַלח ְבּעוֹד ֶשַׁהֶמַּלח ָﬠָליושז‬ ‫ ִאם ָידוַּﬠ ְבֵּברוּר ֶשׁלּ ֹא ָנְגָﬠה בּוֹ ֶאָלּא ַבָּמּקוֹם ֶשׁ ִנְּמֵצאת בּוֹ‬196‫ַמָגָּﬠהּ ֶשׁל ַהִחָטּה‬. ‫שט ְלִפי ֶשִׁמּן ַהְסָּתם ְכָּבר ָה ְיָתה‬,‫ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא ָנְגָﬠה בּוֹ ְבָּמקוֹם ַאֵחר – ָצ ִרי ִלֹטּל ְכֵּדי ְקִליָפה ִמֻכּלּוֹ‬ ‫ וִּמן ַהְסָּתם ָנַפל ְקָצת ֶמַלח ַגּם ַﬠל‬130,‫שי‬,‫ ֶשֲׁהֵרי ַמֲחִזיִקין ִאסּוּר ִמְזַּמן ִלְזַמן‬,‫ָﬠָליו ַהִחָטּה ְבָּשָׁﬠה ֶשְׁמָּלחוֹ‬ ‫ ְוַהִצּיר ֶשִׁהְפִליט ֵמַהִחָטּה ִנְבַלע ַבָּבָּשׂר ִבְּמקוֹם ַמָגָּﬠהּ ֶשׁל‬,‫ ְוֶדֶר ַהֶמַּלח ְלַהְפִליט ִציר ִמָדָּבר ַהָמּלוַּח‬197,‫שיא‬,‫ַהִחָטּה‬ 199,‫שיב‬:‫ ְלִפי ֶשׁהוּא ְכּרוֵֹתַח‬198‫ַהִחָטּה‬ 51 When does the above200 apply? When the meat is lean. If, however, [the meat] is fatty in the place where it came in contact with the [kernel of] wheat, the entire piece of meat on which the [kernel of] wheat is found is forbidden. [It may not] even be left [until after Pesach] or sold to a non-Jew. [The rationale is that] the fat of the meat imparts fattiness to the brine [from the wheat] it absorbed, giving [that brine the same status] as if it were fatty itself.201 [The brine] then permeates and spreads through the entire piece of meat and is absorbed in it, for the nature of fat is to permeate [a substance] when it is boiling hot,202 and brine is considered as boiling hot.199 There are authorities who differ with the above and maintain that the fat of the meat is not powerful [enough] to impart fattiness to the brine [from the wheat it] 12/16/2020, 10:40 PM

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absorbed, since the fat is cold. True, [the meat] was salted and a substance that was salted is considered as boiling hot. However, [the meat] is not considered as actually boiling hot to the extent that it has the power to impart fattiness to the brine absorbed in it. Fundamentally, the halachah follows [this view]. Nevertheless, if a significant [financial] loss is not involved,203 nor will [refraining from using the meat] detract from one [appropriately] rejoicing on the festival, weight should be given to the first opinion and [the meat] should not be eaten on Pesach. One may, however, maintain possession of it [until after Pesach] after removing its surface, or one may sell it to a non-Jew. [Moreover,] in the present era, when we are not knowledgeable [enough to distinguish] between meat that is lean and [meat that is] fatty,204 as explained in sec. 447[:7, 22],205 even if the piece [of meat] on which the [kernel of] wheat was discovered [appears] entirely lean, it should not be eaten on Pesach. [This ruling should be followed] even if the [kernel of] wheat has not cracked open, but has merely softened. [An exception is made] only when a severe [financial] loss is involved,206 e.g., [the owner of the meat] is poor and the piece is large and significant, or if [refraining from using the meat] will detract from [the owner appropriately] rejoicing on the festival. In such instances, [the meat] may be permitted after its surface is removed. ‫ ֲאָבל ִאם הוּא ָשֵׁמן ִבְּמקוֹם ַמָגָּﬠהּ ֶשׁל ַהִחָטּהשיג – ֲהֵרי ָכּל‬,‫ ְכֶּשַׁהָבָּשׂר הוּא ָכּחוּשׁ‬200?‫נא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫שיד ְלִפי ֶשַׁשְּׁמנוּ ִנית ַהָבָּשׂר‬,‫אוָֹתהּ ַהֲחִתיָכה ֶשׁ ִנְּמֵצאת ַהִחָטּה ָﬠֶליָה ֲאסוָּרה ֲאִפלּוּ ְלַהְשׁהוָֹתהּ אוֹ ְלָמְכָרהּ ְלָנְכ ִרי‬ ‫ ַוֲאַזי הוּא ְמַפְﬠֵפַּﬠ וִּמְתַפֵּשּׁט ְו ִנְבָלע ְבָּכל אוָֹתהּ‬201,‫ְמַפֵטּםשטו ֶאת ַהִצּיר ַה ִנְּבָלע בּוֹשטז ְוַנֲﬠֶשׂה ְכִּאלּוּ הוּא ַﬠְצמוֹ ָשֵׁמן‬ 199.‫ ְוַהִצּיר הוּא ְכּרוֵֹתַח‬202,‫ ֶשֵׁכּן ֶדֶּר ַהֻשָּׁמּן ְלַפְﬠֵפַּﬠ ְכֶּשׁהוּא רוֵֹתַח‬,‫ַהֲחִתיָכה‬ ‫ ְוַאף‬,‫ ֵכּיָון ֶשַׁהַשְּׁמנוִּנית הוּא צוֵֹנן‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהשיז ְואוְֹמ ִרים ֶשֵׁאין ֹכַּח ְבַּשְׁמנוּ ִנית ַהָבָּשׂר ְלַפֵטּם ֶאת ַהִצּיר ַה ִנְּבָלע‬ .‫ ִמָכּל ָמקוֹם ֵאינוֹ ְכּרוֵֹתַח ַמָמּשׁ ְלִﬠ ְנָין ֶזה ֶשׁ ְיֵּהא בּוֹ ֹכַּח ְלַפֵטּם ֶאת ַהִצּיר ַהִנְּבָלע בּוֹ‬,‫ֶשׁהוּא ָמלוַּח ְוַהָמּלוַּח ִדּינוֹ ְכּרוֵֹתַח‬ ‫ ְוֵכן ִﬠָקּר‬. ‫ ְול ֹא ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב – ֵישׁ ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה ֶשׁלּ ֹא ְלָאְכלוֹ‬203‫ ִאם ֵאין ֶהְפֵסד ְמֻרֶבּה‬,‫וִּמָכּל ָמקוֹם‬ ‫שיח‬.‫ ֲאָבל ָיכוֹל ְלַהְשׁהוֹתוֹ ְלַאַחר ֶשֵׁהִסיר ִמֶמָּנּה ְכֵּדי ְקִליָפה אוֹ ְלָמְכרוֹ ְלָנְכ ִרי‬.‫ְבֶּפַסח‬ ‫ ַאף ִאם אוָֹתהּ ֲחִתיָכה‬205,‫שיט‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תמ"ז‬204‫ְוַﬠְכָשׁו ֶשֵׁאין ָאנוּ ְבִּקיִאין ֵבּין ָבָּשׂר ָכּחוּשׁ ְלָשֵׁמן‬ ‫שכ ֶאָלּא‬,‫ֶשִׁנְּמֵצאת ַהִחָטּה ָﬠֶליָה ִהיא ְכּחוָּשׁה ֻכָּלּהּ – ֵאין ְלָאְכָלהּ ְבֶּפַסח ֲאִפלּוּ ִאם ֵאין ַהִחָטּה ְבּקוָּﬠה ֶאָלּא ֶשׁ ִנְּתַרְכָּכה‬ ‫ אוֹ ֶשֵׁיּשׁ ָשׁם ְמִניַﬠת ִשְׂמַחת‬,‫ ְכּגוֹן ֶשׁהוּא ָﬠ ִנישכב ְוִהיא ֲחִתיָכה ְגּדוָֹלה ַוֲחשׁוָּבה‬206,‫שכא‬,‫ִאם ֵכּן ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה‬ ‫ ֶשָׁאז ֵישׁ ְלַהִתּיָרהּ ְלַאַחר ֶשָׁיִּסיר ְכֵּדי ְקִליָפה‬,‫יוֹם טוֹב‬: 52 All the above207 applies with regard to the piece [of meat] on which the [kernel of] wheat was found. Nevertheless, the other pieces [of meat] that were salted together with [that piece of meat] are not forbidden at all. [This ruling applies] even if [the other pieces] were touching [the piece of meat on which the kernel was found] and the brine secreted from it208 is absorbed in them, and even if [the other pieces of meat] were fatty and [the piece of meat on which the kernel was found] was fatty. [The rationale is that] even the authorities who maintain that the fat of the meat imparts fattiness to the brine secreted by the wheat,209 nevertheless, [agree] that this brine is not strong enough to permeate from one piece [of meat] to another without sauce. [It lacks that strength] because [the brine] itself is not [inherently] fatty.210 Thus, the other pieces [of meat] will not even contain a trace of the brine secreted by the wheat. ‫ ַאף ַﬠל ִפּי‬,‫ ֲאָבל ְשָׁאר ַהֲחִתיכוֹת ֶשִׁנְּמְלחוּ ִﬠָמּהּ ְבַּיַחד‬,‫ ְבּאוָֹתהּ ֲחִתיָכה ַﬠְצָמהּ ֶשׁ ִנְּמֵצאת ַהִחָטּה ָﬠֶליָה‬207‫נב ְוָכל ֶזה‬

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‫ – ֵאיָנן ֶנֱאָסרוֹתשכג ְכָּללשכד ֲאִפלּוּ ִאם ֵהן ְשֵׁמנוֹת ְוַגם אוָֹתהּ‬208‫ֶשָׁהיוּ נוֹ ְגעוֹת ָבּהּ ְוִנְבַלע ָבֶּהן ַהִצּיר ַהיּוֵֹצא ִמֶמָּנּה‬ ‫ ִמָכּל‬209,‫שכה ְלִפי ֶשַׁאף ְלָהאוְֹמ ִריםשכו ֶשַׁשְּׁמנוִּנית ַהָבָּשׂר ְמַפֵטּם ֶאת ַהִצּיר ַהיּוֵֹצא ֵמַהִחָטּה‬,‫ֲחִתיָכה ִהיא ְשֵׁמָנה‬ ‫ ְו ִנְמָצא ֶשֵׁאין‬210,‫שכח‬,‫שכז ֵכּיָון ֶשֵׁאינוֹ ָשֵׁמן ִמַצּד ַﬠְצמוֹ‬,‫ָמקוֹם ֵאין ְבִּציר ֶזה ֹכַּח ְלַפְﬠֵפַּﬠ ֵמֲחִתיָכה ַלֲחִתיָכה ְבּל ֹא ֹרֶטב‬ ‫ִבְּשָׁאר ַהֲחִתיכוֹת ֲאִפלּוּ ַמֶשּׁהוּ ִמִצּיר ֶזה ֶשָׁיָּצא ֵמַהִחָטּה‬: 53 There are authorities who differ with the above and maintain that [more stringent rules should apply. Their rationale is that] stringency is applied whenever any other substance that is forbidden by Scriptural Law is salted together with permitted substances. Even if there are many pieces [of food] touching each other and the forbidden substance is only touching one of [the permitted pieces of food, all the other pieces] are forbidden unless they are 60 times [the volume of the forbidden substance].211 [This ruling applies] even if both the forbidden and the permitted substances are lean. The reason [this stringency was imposed] is so that it would not be necessary to distinguish between [an instance when] the forbidden substance is lean and [one in which] the forbidden substance is fatty. For according to the letter of the law, when a forbidden substance is fatty, one should rule stringently and forbid [the permitted substances] unless they are 60 times [the volume of the forbidden substance] because the forbidden substance will spread from one piece to another since the substance is inherently fatty.210 Therefore, since [the presence of] chametz on Pesach never becomes nullified, [not] even when [it is] mixed with 60 times [its volume of a permitted substance], there are grounds to be stringent and forbid all the pieces [of meat] that were salted together with [the piece on which the wheat fell], even though the prohibited substance, [i.e., the flavor of chametz,] is lean. Weight should be given to their words if there is absolutely no [financial] loss involved in leaving [all the pieces of meat] until after Pesach or in selling them to a non-Jew.212 If, however, there is any loss whatsoever, or if the situation is slightly pressing and the [kernel of] wheat did not crack open, rather it [only] softened, one may rely on the first opinion, for fundamentally, the halachah follows that view. [The rationale for the leniency is that] regarding salted substances, the stringency of requiring 60 [times the volume of the forbidden substance] even when a forbidden substance is lean applies only to a forbidden substance that could in some way be considered as fatty, for example, lean meat from a treifah animal that was salted together with a permitted substance. Since there are [animals that are] treifah whose [meat] is lean and [animals that are] treifah whose [meat] is fatty, stringency is required with regard to [the meat of] all treifah [animals], even lean ones, so that a distinction need not be made between which [meat] is lean and which is fatty, since we are not knowledgeable with regard to [making such a distinction].204 Nevertheless, with regard to a forbidden substance that is always lean and can never be considered as fatty at all, like chametz on Pesach,213 there is no need to apply the stringencies associated with a fatty prohibited substance, whether with regard to salting or with regard to roasting, as will be explained.214 ‫ ֵכּיָון ֶשְׁבָּכל ִאסּוֵּרי תּוָֹרה ֶשׁ ִנְּמְלחוּ ִﬠם ַהֶהֵתּר ַאף ַﬠל ִפּי ֶשָׁהִאסּוּר ְוַהֶהֵתּר ֵהם‬:‫נג ְוֵישׁ חוְֹלִקיןשכט ַﬠל ָכּל ֶזה ְואוְֹמ ִרים‬ ‫ְכּחוִּשׁים ַאף ַﬠל ִפּי ֵכן ָאנוּ ַמֲחִמי ִרין ֶלֱאֹסר ַﬠד ִשִׁשּׁים ֲאִפלּוּ ֵהן ֲחִתיכוֹת ַה ְרֵבּה נוֹ ְגעוֹת זוֹ ָבּזוֹ ְוָהִאסּוּר ֵאינוֹ נוֵֹגַﬠ ֶאָלּא‬ ‫שלא ֶשְׁבִּאסּוּר‬,‫ ְוַהַטַּﬠם הוּא ְכֵּדי ֶשׁלּ ֹא ִנְצָטֵר ְלַהְבִחין ְלַחֵלּק ֵבּין ִאסּוּר ָכּחוּשׁ ְלִאסּוּר ָשֵׁמן‬211,‫של‬,‫ְבֶּאָחד ֵמֶהן ִבְּלַבד‬ ‫ ְלִפי ֶשָׁהִאסּוּר ַﬠְצמוֹ ְמַפְﬠֵפַּﬠ ֵמֲחִתיָכה ַלֲחִתיָכה ֵכּיָון‬,‫ָשֵׁמן ִמן ַהִדּין ֵישׁ ְלַהֲחִמיר ַﬠד ִשִׁשּׁים ֲאִפלּוּ ֵהן ֲחִתיכוֹת ַה ְרֵבּה‬ ‫ ִאם ֵכּן ְבָּחֵמץ ְבֶּפַסח ֶשֵׁאינוֹ ִמְתַבֵּטּל ְבִּשִׁשּׁים – ֵישׁ ְלַהֲחִמיר ֶלֱאֹסר ָכּל ֲחִתיכוֹת‬210,‫שלב‬,‫ֶשׁהוּא ָשֵׁמן ִמַצּד ַﬠְצמוֹ‬ ‫שלג‬.‫ֶשׁ ִנְּמְלחוּ ִﬠָמּהּ ַיַחד ַאף ַﬠל ִפּי ֶשׁהוּא ִאסּוּר ָכּחוּשׁ‬

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212,‫שלו‬.‫ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהםשלד ִאם ֵאין ָשׁם ֶהְפֵסד ְכָּלל ְכֶּשַׁיְּשֶׁהה אוָֹתן ַﬠד ְלַאַחר ַהֶפַּסחשלה אוֹ ֶשׁ ִיְּמְכֵּרם ְלָנְכ ִרי‬ ‫ ְוַהִחָטּה ֵאיָנהּ ְבּקוָּﬠה ֶאָלּא ֶשׁ ִנְּתַרְכָּכה – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬,‫ֲאָבל ִאם ֵישׁ ָשׁם ֶהְפֵסד ְקָצתשלז אוֹ ְקָצת ְשַׁﬠת ַהְדָּחק‬ ‫ ֶאָלּא‬,‫שלח ֶשֵׁאין ָאנוּ ַמֲחִמי ִרין ִבְּשָׁאר ִאסּוּ ִרין ְלַשֵׁﬠר ְבִּשִׁשּׁים ִבְּמִליָחה ֲאִפלּוּ ְבִּאסּוּר ָכּחוּשׁ‬.‫ ִכּי ֵכן ִﬠָקּר‬,‫ָה ִראשׁוָֹנה‬ ,‫ ֶשֵׁיּשׁ ְטֵרָפה ְכּחוָּשׁה ְוֵישׁ ְטֵרָפה ְשֵׁמָנה‬,‫ ְכּגוֹן ְבַּשׂר ְטֵרָפה ְכּחוָּשׁה ֶשִׁנְּמַלח ִﬠם ֶהֵתּר‬,‫ְבִּאסּוּר ֶשַׁשָּׁיּ בּוֹ ְקָצת ַשְׁמנוִּנית‬ ‫ ֶשֵׁאין ָאנוּ‬,‫ ְכֵּדי ֶשׁלּ ֹא ִנְצָטֵר ְלַהְבִחין וְּלַחֵלּק ֵבּין ְכּחוָּשׁה ִלְשֵׁמָנה‬,‫ְלִפיָכ ָאנוּ ַמֲחִמי ִרין ְבָּכל ְטֵרָפה ֲאִפלּוּ ְכּחוָּשׁה‬ ‫ – ֵאין ְלַהֲחִמיר‬213‫ ְכּגוֹן ָחֵמץ ְבֶּפַסח‬,‫ ֲאָבל ִאסּוּר ֶשְׁלּעוָֹלם הוּא ָכּחוּשׁ ְוֵאין ַשָׁיּ בּוֹ ַשְׁמנוּ ִנית ְכָּלל‬204,‫ְבִּקיִאין ָבֶּזה‬ 214,‫שמ‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫בּוֹ ְכּמוֹ ְבִּאסּוּר ָשֵׁמןשלט ֵבּין ְלִﬠ ְנַין ְמִליָחה ֵבּין ְלִﬠ ְנַין ָצִלי‬ 54 All the above215 applies when one is certain that the [cracked open kernel of] wheat only touched the piece [of meat] on which it was discovered, for example, [the kernel of wheat] was discovered inside a chicken.216 If, however, there are grounds for doubt that [the kernel of wheat] also touched other pieces, e.g., it was found on the outer surface of the chicken or on other [pieces of] meat, the surface of all [the meat] must be removed according to the fundamental requirements of the law.217 Moreover, even if it is known with absolute certainty that [the kernel] only came in contact with one of the other pieces [of meat], but [the identity of] that piece is not known, [the presence of that piece] is not nullified among [the other pieces even though they constitute] a majority,218 since this occurred during Pesach.219 Therefore, because of the doubt, the surface [of all the pieces of meat] must [be removed].220 If [the pieces of meat] are fatty, all [the pieces] are forbidden [in their entirety]221 unless a severe [financial] loss is involved or [failing to use the cooked food] will prevent [a person] from [appropriately] rejoicing on the festival. In the present era, we are not knowledgeable [enough to distinguish] between meat that is lean and [meat that is] fatty,204 [therefore,] even if [the meat appears] lean, it is governed by the laws [applying to] fatty [meat].222 If the person violated [the above rules] and cooked [any of this meat] without [removing] its surface, the entire cooked dish is forbidden [to be eaten] even if a severe [financial] loss is involved or [if failing to use the cooked food] will prevent [the person] from [appropriately] rejoicing on the festival.223 It is, however, permitted to maintain possession [of the meat until after Pesach] or to sell it to a non-Jew, even as an initial preference.224 [In such an instance, removing] the surface [of the meat] is not [necessary] since there is merely a doubt as to whether [the kernel actually] touched [the meat]. ‫שמא ְכּגוֹן ֶשׁ ִנְּמֵצאת תּוֹ‬,‫ ְכֶּשָׁיּדוַּﬠ ְבֵּברוּר ֶשׁלּ ֹא ָנְגָﬠה ַהִחָטּה ֶאָלּא ְבּאוָֹתהּ ֲחִתיָכה ֶשׁ ִנְּמֵצאת ָﬠֶליָה‬215‫נד ְוָכל ֶזה‬ ‫ ְכּגוֹן ֶשׁ ִנְּמֵצאת ַﬠל ַהַתּ ְרְנֹגֶלת ִמַבּחוּץשמב אוֹ ַﬠל‬,‫ ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא ָנְגָﬠה ַגּם ִבְּשָׁאר ַהֲחִתיכוֹת‬216,‫ַתּ ְרְנֹגֶלת‬ 217,‫שמג‬.‫ְשָׁאר ָבָּשׂר – ֲהֵרי ֻכָּלּן ְצ ִריכוֹת ְקִליָפה ֵמִﬠַקּר ַהִדּין‬ ‫ַוֲאִפלּוּ ִאם ָידוַּﬠ ְבֵּברוּר ֶשׁלּ ֹא ָנְגָﬠה ֶאָלּא ְבַּאַחת ִמְשָּׁאר ַהֲחִתיכוֹת ְוֵאין ָידוַּﬠ ֵאיזוֹ ִהיאשדמ – ֵאיָנהּ ִמְתַבֶּטֶּלת ְבּתוָֹכן‬ 220,‫שמה‬.‫ וְּלִפיָכ ֻכָּלּן ְצ ִריכוֹת ְקִליָפה ִמָסֵּפק‬219,‫ ֵכּיָון ֶשׁהוּא ְבּתוֹ ַהֶפַּסח‬218,‫ְבֹּרב‬ ‫ ְוַﬠְכָשׁו‬222,‫שמו‬.‫ ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה אוֹ ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב‬221,‫ְוִאם ֵהן ְשֵׁמנוֹת – ֻכָּלּן ֲאסוּרוֹת‬ ‫שמז‬.‫ ַאף ִאם ֵהם ְכּחוּשׁוֹת ִדּיָנם ִכְּשֵׁמנוֹת‬204,‫ֶשֵׁאין ָאנוּ ְבִּקיִאין ֵבּין ָכּחוּשׁ ְלָשֵׁמן‬ ‫שמח ֲאִפלּוּ ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה וְּמ ִניַﬠת ִשְׂמַחת יוֹם‬,‫ְוִאם ָﬠַבר וִּבְשָּׁלם ְבּל ֹא ְקִליָפה – ֵישׁ ֶלֱאֹסר ָכּל ַהַתְּבִשׁיל ַבֲּאִכיָלה‬ 223.‫טוֹב‬

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‫שמט‬:‫ ֵכּיָון ֶשֵׁאין ָבֶּהן ֶאָלּא ְסֵפק ְנִגיָﬠה‬,‫ ְבּל ֹא ְקִליָפה‬224‫ֲאָבל ֻמָתּר ְלַהְשׁהוָֹתן אוֹ ְלָמְכָרן ְלָנְכ ִרי ֲאִפלּוּ ְלַכְתִּחָלּה‬ 55 All the above225 applies when the [cracked open kernel of] wheat was discovered on the meat before it was washed after it had been salted.190 If, however, [the kernel] was discovered on [the meat] after [the meat] was washed [after it had been salted],226 it certainly fell on [the meat] at the present time and was not on it at the time it was salted. [Hence,] it is sufficient to wash [the portion of the meat] that came in contact [with the kernel. The rationale is that] if [the kernel] was on [the meat] at the time it was salted, [the kernel] would have been [rinsed] off [the meat] through the washing.227 When does the above apply? When [the kernel] was discovered on [the surface of] the [piece of] meat or on [the outer surface of] a chicken. If, however, [the kernel] was discovered inside a chicken, [it can be assumed that] it was certainly there at the time [the chicken] was salted, for it certainly did not fall inside the chicken from elsewhere. Instead, [it is assumed the wheat] had been located in [the chicken’s] intestines, and from its intestines, it fell onto [the chicken’s] meat. ‫ ֲאָבל ִאם ִנְמֵצאת ָﬠָליו ְלַאַחר‬190,‫ ְכֶּשִׁנְּמֵצאת ַהִחָטּה ַﬠל ַהָבָּשׂר ֹקֶדם ֶשׁהוַּדח ַאַחר ַהְמִּליָחה‬225‫נה ְוָכל ֶזה‬ ‫ ֶשִׁאם ָה ְיָתה ָﬠָליו‬,‫ וֵּמִדיַח ְמקוֹם ַמָגָּﬠהּ ְוַדי‬,‫ – ְבַּוַדּאי ַﬠְכָשׁו ָנְפָלה ָﬠָליו ְול ֹא ָה ְיָתה ָﬠָליו ִבְּשַׁﬠת ְמִליָחתוֹ‬226‫ֶשׁהוַּדח‬ 227,‫שנ‬.‫ִבְּשַׁﬠת ְמִליָחתוֹ – ָהְיָתה עוֶֹבֶרת ֵמָﬠָליו ַﬠל ְיֵדי ֲהָדָחה‬ ‫ ֲאָבל ִאם ִנְמֵצאת ְבּתוֹ ַהַתּ ְר ְנֹגֶלת – ְבַּוַדּאי‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁ ִנְּמֵצאת ַﬠל ַגֵּבּי ַהָבָּשׂר אוֹ ַﬠל ַגֵּבּי ַהַתּ ְר ְנֹגֶלת‬ ‫ ֶאָלּא ָהְיָתה ָשׁם ְבֵּמֶﬠיָה וִּמֵמֶּﬠיָה‬,‫שנא ֶשֲׁהֵרי ְבַּוַדּאי ל ֹא ָנְפָלה ִמָמּקוֹם ַאֵחר ְלתוֹ ַהַתּ ְר ְנֹגֶלת‬,‫ָהְיָתה ָשׁם ִבְּשַׁﬠת ְמִליָחה‬ ‫ָנְפָלה ָשׁם ַﬠל ְבָּשָׂרהּ‬: 56 All the above228 applies when the [cracked open kernel of] wheat is found lying on [a piece of] meat or fish. If, however, [the kernel] is discovered soaking in the brine secreted by the meat or the fish at the time they were salted, all of the pieces lying in the brine – even if they are lean – are forbidden. [It is even forbidden] to retain possession of them [on Pesach] or to sell them to a non-Jew. [The above prohibition applies if] the [kernel of] wheat soaked in the brine together with the pieces [of meat or fish] for the amount of time that it would take for the brine to begin to boil and cook if it was placed over a fire in a utensil.229 After [the kernel and the meat or fish] soaked in [the brine] for the time it would take to cook, it is considered as if they were actually cooked [together] in it.230 Nevertheless, if the [kernel of] wheat did not crack open, license may be granted to retain possession of [the meat or fish on Pesach], or to sell it to a non-Jew57 in the event of a severe [financial] loss, as explained above.231 ‫ ֲאָבל ִאם ִנְמֵצאת ִנְשֵׁרית ְבּתוֹ ִציר ַהיּוֵֹצא ִמָבָּשׂר‬,‫ ְוהוּא ַהִדּין ְבָּדִגים‬,‫ ְכֶּשִׁנְּמֵצאת ַהִחָטּה ֻמַנַּחת ַבָּבָּשׂר‬228‫נו ְוָכל ֶזה‬ ‫ ֲאִפלּוּ ֵהן ְכּחוּשׁוֹת – ֻכָּלּן ֲאסוּרוֹת ֲאִפלּוּ ְלַהְשׁהוָֹתן‬,‫אוֹ ָדּ ִגים ִבְּשַׁﬠת ְמִליָחָתן – ֲהֵרי ָכּל ַהֲחִתיכוֹת ַהֻמָּנּחוֹת ְבּתוֹ ַהִצּיר‬ ‫ ִאם ָשֲׁהָתה ַהִחָטּה ִﬠם ַהֲחִתיכוֹת ְבּתוֹ ַהִצּיר ִבְּכֵדי ֶשִׁאם ָהָיה נוֵֹתן ַהִצּיר ִבְּכִלי ַﬠל ָהֵאשׁ ָהָיה ַמְתִחיל‬,‫אוֹ ְלָמְכָרן ְלָנְכ ִרי‬ 230,‫שנג‬.‫ ְדֵּכיָון ֶשָׁשּׁהוּ ְבּתוֹכוֹ ְכִּשׁעוּר ִבּשּׁוּל – ֲהֵרי ֵהן ְכִּאלּוּ ִנְתַבְּשּׁלוּ ַמָמּשׁ ְבּתוֹכוֹ‬229,‫שנב‬,‫ְלַה ְרִתּיַח וְּלִהְתַבֵּשּׁל‬ ‫ ְכּמוֹ‬,‫ ִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה‬57,‫ ִאם ֵאין ַהִחָטּה ְמֻבַקַּﬠת – ֵישׁ ְלַהִתּיר ְלַהְשׁהוָֹתן אוֹ ְלָמְכָרן ְלָנְכ ִרישנד‬,‫וִּמָכּל ָמקוֹם‬ 231,‫שנה‬:‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ 57 [The following laws apply] if [in the situation described in the previous subsection], a portion of a piece [of the meat or fish] was lying in the brine and a portion was outside the brine. [In such an instance,] the portion [of meat or fish] in

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the brine is forbidden.232 [It is even forbidden] to retain possession of it [on Pesach] or sell it [to a non-Jew], even in the event of a severe [financial] loss. It is, [however,] permitted to retain possession of the portion [of the meat or fish] that is outside the brine or sell it [to a non-Jew], even if a severe financial loss is not involved.233 However, [the person] must be careful to remove the surface [from that piece, in the place] where it was connected to the other portion, [i.e., the portion] that was [lying] in the brine. In the event of a severe [financial] loss or when [failing to use the meat or fish] will prevent [a person] from [appropriately] rejoicing on the festival, one may even permit [the meat or fish outside the brine] to be eaten. ‫ ֲאִפלּוּ ְלַהְשׁהוָֹתהּ‬232‫נז ְוִאם ִמְקָצת ַהֲחִתיָכה ְבּתוֹ ַהִצּיר וִּמְקָצָתהּ ְלַמְﬠָלה ִמן ַהִצּיר – ַהִמְּקָצת ֶשְׁבּתוֹ ַהִצּיר ָאסוּר‬ ‫שנז ְוַהִמְּקָצת ֶשְׁלַּמְﬠָלה ִמן ַהִצּיר ֻמָתּרשנח ְלַהְשׁהוָֹתהּ אוֹ ְלָמְכָרהּשנט ֲאִפלּוּ‬,‫אוֹ ְלָמְכָרהּשנו ֲאִפלּוּ ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ ‫ ַרק ֶשׁ ִיָּזֵּהר ְלָהִסיר ִמֶמָּנּה ְכֵּדי ְקִליָפה ַבָּמּקוֹם ֶשָׁהָיה ְמֻחָבּר ְלִמְקָצת ַהב' ֶשְׁבּתוֹ‬233.‫ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה‬ ‫שסא‬:‫שס ְוִאם ֵישׁ ָשׁם ֶהְפֵסד ְמֻרֶבּה וְּמִניַﬠת ִשְׂמַחת יוֹם טוֹב – ֵישׁ ְלַהִתּירוֹ ֲאִפלּוּ ַבֲּאִכיָלה‬.‫ַהִצּיר‬ 58 According to the fundamentals of the law, [in the following situation,] the meat may be permitted [to be eaten] even when its surface is not removed: A small amount of beer remained in a container. Water was placed in the container, and meat was washed in it after being salted190 on Pesach. [The rationale is that] even though the water became forbidden because of the beer that mixed with it, the meat did not absorb any of this water because it was cold. True, there are authorities who rule stringently [when food comes in contact with chametz] on Pesach [even] when cold.123 [Nevertheless, even those authorities] ruled stringently only when a forbidden substance soaked in a permitted substance, a permitted substance soaked in a forbidden substance, or a forbidden substance and a permitted substance soaked together in cold sauce. [In the instance described] here, by contrast, the forbidden substance merely briefly passed over the permitted substance. [Hence,] all authorities would agree that [the permitted substance] does not become forbidden [because the forbidden substance] is cold. True, the meat was still salty at the time when it was washed and a substance that is salted is considered as if it is boiling.145 Nevertheless, [it is assumed that the meat] did not absorb any of this water,234 because as soon as it came in contact with the water, its heat was nullified, because the water in which [the meat] was washed nullifies the power of the salt.235 [Thus, the salt] does not have the power to cause the water234 to be absorbed in the meat. Even so, because of the severity of [the prohibition against] chametz on Pesach, some of the surface of the meat should be removed in the place where it came in contact with the water. This is, [however,] a mere stringency.236 ‫ ְבֶּפַסח – ֵישׁ ְלַהִתּיר ַהָבָּשׂר ַאף‬190‫נח ִאם ִנְשַׁאר ְמַﬠט ֵשָׁכר ִבְּכִלי ְוָנְטלוּ ְבּתוֹכוֹ ַמ ִים ְוֵהִדיחוּ ָבֶּהן ָבָּשׂר ַאַחר ְמִליָחתוֹ‬ ‫ ִמָכּל ָמקוֹם ַהָבָּשׂר ל ֹא ָבַּלע ְכּלוּם ִמַמִּים‬,‫ ֶשַׁאף ֶשַׁהַמּ ִים ֶנֶאְסרוּ ֵמֲחַמת ַהֵשָּׁכר ֶשׁ ִנְּתָﬠֵרב ְבּתוָֹכם‬,‫ְבּל ֹא ְקִליָפה ֵמִﬠַקּר ַהִדּין‬ ‫ – ל ֹא ֶהֱחִמירוּ ֶאָלּא ְכֶּשִׁנְּשָׁרה ָהִאסּוּר ְבּתוֹ ֶהֵתּר‬123,‫ ֶשַׁאף ַהַמֲּחִמי ִרין ְבֶּפַסח ְבּצוֵֹנןשסב‬,‫ ֵכּיָון ֶשׁהוּא צוֵֹנן‬,‫ַהָלּלוּ‬ ‫ ֲאָבל ָכּאן ֶשָׁהִאסּוּר ָﬠַבר ַﬠל‬,‫צוֵֹנן אוֹ ֶשִׁנְּשָׁרה ַהֶהֵתּר ְבּתוֹ ִאסּוּר צוֵֹנן אוֹ ֶשׁ ִנְּשָׁרה ָהִאסּוּר ְוַהֶהֵתּר ְבּתוֹ ֹרֶטב צוֵֹנן‬ ‫שסג‬.‫ַהֶהֵתּר ֶדֶּר ַהֲﬠָבָרה ְבָּﬠְלָמא – ל ֹא ֶנֱאַסר ְכָּלל ְבּצוֵֹנן ְלִדְבֵרי ַהֹכּל‬ ‫ ל ֹא ָבַּלע ְכּלוּם ִמַמִּים‬,‫ ִמָכּל ָמקוֹם‬145,‫ ְוַהָמּלוַּח הוּא ְכּרוֵֹתַח‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהָבָּשׂר ָהָיה ָמלוַּח ֲﬠַד ִין ְבָּשָׁﬠה ֶשֱׁהִדיחוֹ‬ ‫ ִכּי ַהַמּ ִים ֶשֵׁהִדיחוּ ָבֶּהם ֵהם ְמַבְטִּלים ֹכַּח‬,‫ ְלִפי ֶשִׁמָּיּד ֶשִׁהִגּיעוּ ָﬠָליו ַהַמּ ִים – ִנְתַבֵּטּל ְרִתיָחתוֹ‬234,‫ַהָלּלוּ‬ ‫ ַבָּבָּשׂר‬233‫ ְוֵאין לוֹ ֹכַּח ְלַהְבִליַﬠ ַהַמּ ִים‬235ּ,‫שסד‬,‫ַהֶמַּלח‬.

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‫ ְוִהיא ֻחְמָרא‬,‫ ֵמֲחַמת ֻחְמַרת ָחֵמץ ְבֶּפַסח – ֵישׁ ִלְק ף ְמַﬠט ַהָבָּשׂר ַבָּמּקוֹם ֶשָׁנְּגעוּ בּוֹ ַהַמּ ִים ַהָלּלוּ‬,‫וִּמָכּל ָמקוֹם‬ 234,‫שסה‬:‫ְבָּﬠְלָמא‬ 59 If a cracked open [kernel of] wheat is discovered on Pesach on a roasted chicken or on other roasted meat, [one should] estimate [the extent to] which [the flavor of the wheat] permeated [the meat and] remove [that portion]. It can be assumed that no more than the surface [of the meat] becomes forbidden,237 since the [kernel of] wheat is small and lean, and releases [only] a small [amount of flavor].238 When does the above apply? When [the meat] being roasted is lean. If, however, the place where [the meat] comes in contact with the [kernel of] wheat is fatty, all [the meat] is forbidden.221 [It is even forbidden] to maintain possession of it [on Pesach] or to sell it [to a non-Jew]. In the present era, we are not knowledgeable [enough to distinguish] between [meat that is] lean and [meat that is] fatty.204 [Hence,] even if [the meat appears] lean, it should be forbidden in its entirety. [This ruling applies] even if the [kernel of] wheat did not crack open, but merely softened. Nevertheless, in the event of a severe [financial] loss or when [failing to use the meat] will prevent [the person] from [appropriately] rejoicing on the festival, it is possible to rely on the judgment of [a contemporary Rabbinic authority regarding] whether [or not the meat] is lean239 and [on that basis] to permit it even to be eaten once its surface is removed, as explained in Yoreh Deah, sec. 105.240 ‫נט ִאם ִנְמֵצאת ִחָטּה ְבּקוָּﬠה ְבֶּפַסח ְבַּת ְרְנֹגֶלת ְצלוָּיה אוֹ ִבְּשָׁאר ָבָּשׂר ָצִלי – ָצ ִרי ְלָהִסיר ְמקוֹם ִפְּﬠפּוָּﬠהּ ְלִפי ֹאֶמד‬ ‫ ֶשַׁהִחָטּה ִהיא ְקַטָנּה וְּכחוָּשׁה וְּפִליָטָתהּ‬237,‫שסז‬,‫שסו וִּמן ַהְסָּתם ֵאיָנהּ אוֶֹסֶרת יוֵֹתר ִמְכֵּדי ְקִליָפה‬.‫ַהַדַּﬠת‬ 238,‫שסח‬.‫מוֶּﬠֶטת‬ ‫ ֲאִפלּוּ‬221‫שסט ֲאָבל ִאם הוּא ָשֵׁמן ִבְּמקוֹם ַמָגָּﬠהּ ֶשׁל ַהִחָטּהשע – ֻכּלּוֹ ָאסוּר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּצִלי ָכּחוּשׁ‬ ‫שעא‬.‫ְלַהְשׁהוֹתוֹ אוֹ ְלָמְכרוֹ‬ ,‫שעב ַאף ִאם ל ֹא ִנְתַבְּקָּﬠה ַהִחָטּה‬,‫ – ַאף ִאם הוּא ָכּחוּשׁ ֵישׁ ֶלֱאֹסר ֻכּלּוֹ‬204‫ְוַﬠְכָשׁו ֶשֵׁאין ָאנוּ ְבִּקיִאין ֵבּין ָכּחוּשׁ ְלָשֵׁמן‬ ‫שעג‬.‫ֶאָלּא ֶשׁ ִנְּתַרְכָּכה‬ ‫ ְלַהִתּירוֹ‬239‫ ְבֶּהְפֵסד ְמֻרֶבּה אוֹ ִבְּמקוֹם ְמ ִניַﬠת ִשְׂמַחת יוֹם טוֹב – ֵישׁ ִלְסֹמ ַﬠל ְבִּקיאוֵּתנוּ ִאם הוּא ָכּחוּשׁ‬,‫וִּמָכּל ָמקוֹם‬ 240,‫שעה‬:‫שעד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"ה‬,‫ֲאִפלּוּ ַבֲּאִכיָלה ְלַאַחר ֶשָׁיִּסיר ִמֶמּנּוּ ְכֵּדי ְקִליָפה‬ 60 All the above241 applies when [the meat] was roasted in a pot or on coals. If, however, [the meat] was roasted on a spit, even if it is entirely lean, all [the meat] is forbidden. [It is even forbidden] to retain possession of it [on Pesach] or to sell it [to a non-Jew. The rationale is that] when the spit is turned over, a trace of the flavor of the wheat will spread throughout all [the meat] that is being roasted.242 Should many chickens be roasted on one spit at the same time, and they touch each other, if [a cracked open kernel of] wheat is found on one of them, they are all forbidden, even if they are lean. [The rationale is that] when the spit is turned over, a trace of the flavor [of the wheat] will spread from one [chicken] to another. If, however, [the chickens] are not touching each other, they are permitted.243 When does the above244 apply? When the chicken on which the [kernel of] wheat was discovered is lean. If, however, [the chicken] is fatty, its fat fattens the trace of the flavor of chametz it absorbed and causes it to be absorbed throughout the entire length of the spit.245 Via the spit, [the fat causes this trace of flavor to] permeate and spread to all the chickens being roasted on the spit, causing [them] to be

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forbidden.246 Nevertheless, if the [kernel of] wheat is not cracked open, in the event of a significant [financial] loss, license may be granted to sell247 even the chicken on which the wheat was discovered248 to a non-Jew or to maintain possession of it [until after Pesach], as explained above.249 ‫ ֲאִפלּוּ הוּא ָכּחוּשׁ ְלַגְמֵרי – ֻכּלּוֹ ָאסוּר‬,‫ ֲאָבל ִאם ִנְצָלה ְבַּשׁפּוּד‬,‫ ְכֶּשׁ ִנְּצָלה ִבְּקֵדָרה אוֹ ַﬠל ַגֵּבּי ֶגָּחִלים‬241‫ס ְוָכל ֶזה‬ 242.‫ ְלִפי ְכֶּשְׁמַּהְפִּכים ַהַשּׁפּוּד ִמְתַפֵּשּׁט ַטַﬠם ַמֶשּׁהוּשעו ֵמַהִחָטּה ְבָּכל ַהָצִּלי‬,‫ֲאִפלּוּ ְלַהְשׁהוֹתוֹ אוֹ ְלָמְכרוֹ ְלָנְכ ִרי‬ ‫ְוִאם ִנְצלוּ ַתּ ְרְנגוֹלוֹת ַה ְרֵבּה ַﬠל ַשׁפּוּד ֶאָחד ְבַּבת ַאַחת ְוֵהן נוְֹגעוֹת זוֹ ָבּזוֹ ְו ִנְמֵצאת ִחָטּה ַﬠל ַאַחת ֵמֶהן – ֻכָּלּן ֲאסוּרוֹת‬ ‫שעז ֲאָבל ִאם ֵאיָנן נוְֹגעוֹת זוֹ‬.‫ ְלִפי ֶשַׁﬠל ְיֵדי ִהפּוּ ַהַשּׁפּוּד ִמְתַפֵּשּׁט ַהַטַּﬠם ַמֶשּׁהוּ ִמזּוֹ ָלזוֹ וִּמזּוֹ ָלזוֹ‬,‫ֲאִפלּוּ ֵהן ְכּחוּשׁוֹת‬ 243,‫שעח‬.‫ָבּזוֹ – ֻמָתּרוֹת‬ ‫שעט ֲאָבל ִאם ִהיא ְשֵׁמָנה – ֲהֵרי ַהֻשָּׁמּן‬,‫ ְכֶּשַׁהַתּ ְר ְנֹגֶלת ֶשׁ ִנְּמֵצאת ַהִחָטּה ָﬠֶליָה ִהיא ְכּחוָּשׁה‬244?‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫שפ ְוַﬠל ְיֵדי ַהַשּׁפּוּד ְמַפְﬠֵפַּﬠ וִּמְתַפֵּשּׁט ַטַﬠם ַמֶשּׁהוּ ֶזה ְו ִנְבָלע ְבָּכל ֹאֶר‬,‫ְמַפֵטּם ֶאת ַטַﬠם ַמֶשּׁהוּ ָחֵמץ ַהָבּלוַּﬠ ְבּתוֹכוֹ‬ 246,‫שפא‬.‫ ְואוֵֹסר ֶאת ָכּל ַתּ ְרְנגוֹלוֹת ַהְצּלוּיוֹת ַבַּשּׁפּוּד‬245‫ַהַשּׁפּוּד‬ ‫ – ֵישׁ ְלַהִתּיר ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה ִלְמֹכּר ְלָנְכ ִרי אוֹ ְלַהְשׁהוֹת ֲאִפלּוּ‬247‫ ִאם ֵאין ַהִחָטּה ְמֻבַקַּﬠת‬,‫וִּמָכּל ָמקוֹם‬ 249,‫שפג‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬248,‫שפב‬,‫ַהַתּ ְר ְנֹגֶלת ֶשִׁנְּמֵצאת ַהִחָטּה ָﬠֶליָה‬ 61 If [a kernel of] wheat or barley that cracked open was discovered on Pesach in a crop250 of a fowl after [the fowl] was singed in fire to remove its feathers, [the fowl] is permitted. [The rationale is that] even were [the fowl] to have actually been roasted, the [kernel of] wheat would not have caused more than the surface [of the fowl] to become forbidden.251 Here, the crop, which is removed and cast away, is [equivalent to] the surface [of the fowl that must be cast away]. Even if the fowl is fatty, there is no need to rule stringently and forbid more than the surface [of the fowl],252 for singeing [the fowl] in fire [to remove its feathers] does not resemble roasting it at all, since [the person] does not hold one portion [of the fowl over the fire] to be singed for an extended period of time. Instead, [the person continually] moves [the fowl around] to and fro, as explained in Yoreh Deah, sec. 68.253 – ‫ ָהעוֹף ְלַאַחר ֶשִׁהְבֲהבוּ אוֹתוֹ ָבּאוּר ְלָהִסיר נוַֹצת ָהעוֹף‬250‫סא ִאם ִנְמְצָאה ִחָטּה אוֹ ְשׂעוָֹרה ְבּקוָּﬠה ְבֶּפַסח ְבֶּזֶפק‬ ‫ ְוָכאן ַהֶזֶּפק הוּא ַהְקִּלָפּה‬251,‫שפה‬,‫שפד ֶשֲׁהֵרי ַהִחָטּה ֵאיָנהּ אוֶֹסֶרת ֲאִפלּוּ ְבָּצִלי ַמָמּשׁ יוֵֹתר ִמְכֵּדי ְקִליָפה‬,‫ֻמָתּר‬ ‫שפו‬.‫ֶשְׁמִּסי ִרין וַּמְשִׁליִכין אוֹתוֹ‬ ‫ הוִֹאיל ְוֵאינוֹ‬,‫ ִכּי ַהִהְבהוּב ֵאינוֹ דּוֶֹמה ְכָּלל ְלָצִלי‬252,‫ַוֲאִפלּוּ ִאם ָהעוֹף ָשֵׁמן – ֵאין ְלַהֲחִמיר בּוֹ יוֵֹתר ִמְכֵּדי ְקִליָפה‬ 253,‫שפח‬:‫שפז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ס"ח‬,‫ ֶאָלּא ַמֲﬠִבירוֹ ָתִּמיד ֵהָנּה ָוֵהָנּה‬,‫ְמַהְבֲהבוֹ ַה ְרֵבּה ְבָּמקוֹם ֶאָחד‬ 62 The [kernel of] wheat that was discovered in the crop must be burned254 even if it did not crack open, but merely softened. When does the above apply? When [the kernel] is whole. If, however, [the kernel] is fragmented, it is apparent that [the kernel] passed through the digestive system to the extent that it became fragmented.255 Hence, [the kernel] is deemed as waste, and the prohibition of chametz is released from it.256 [In this instance, the kernel] need not be burnt and, needless to say, it does not cause even the surface of the fowl to become forbidden. ‫ ֲאִפלּוּ ל ֹא ִנְתַבְּקָּﬠה ֶאָלּא ֶשׁ ִנְּתַרְכָּכה‬254,‫סב ְואוָֹתהּ ַהִחָטּה ֶשׁ ִנְּמֵצאת ַבֶּזֶּפק – ָצ ִרי ְלָשׂ ְרָפהּשפט‬.

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‫ ַוֲהֵרי‬255,‫ ֲאָבל ִאם ִהיא ְשׁבוָּרה – ֲהֵרי ִנָכּר ֶשָׁשַּׁלט ָבּהּ ָהִﬠכּוּל ַﬠד ֶשִׁנְּשַׁתְּבָּרה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהיא ְשֵׁלָמה‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשֵׁאיָנהּ אוֶֹסֶרת ֲאִפלּוּ ְכֵּדי ְקִליָפה‬.‫ ְוֵאין ָצ ִרי ְלַבֲﬠָרהּ‬256,‫שצ‬,‫זוֹ ְכֶּפֶרשׁ ְו ִנְפָקע ִאסּוּר ָחֵמץ ִמֶמָּנּה‬: 63 All the above applies to [kernels of] wheat, barley, and other similar entities that the fowl could have [gulped down and] swallowed while whole without [any digestion taking place in the mouth]257 at all. Therefore, they are not considered as having been digested until they fragmented in [the fowl’s] digestive system. [A different law applies] if, however, a fowl ate bran or other similar entities that are soft, and which have certainly [undergone some digestion] in the mouth. Were [these entities] to remain in [the fowl’s] digestive system for the time it takes food to digest, i.e., for a 24-hour period, they are considered as having been digested entirely and the prohibition against chametz is released from them.258 If [fowl] eliminated [such foods] through their anal opening, the prohibition against chametz is released from [the kernels] even within a 24-hour period.259 If, however, [fowl] swallowed [kernels of] wheat, barley, or the like and eliminated them while they were whole, even if [the kernels] remained in their digestive system for more than a 24-hour period, the prohibition against chametz is not released from them. Similarly, when [living beings] swallow other forbidden substances, the relevant laws are the same as those applying to chametz on Pesach in this context. ‫ וְּלָכ ֵאיָנן‬,‫ ְכָּלל‬257‫סג ְוָכל ֶזה ְבִּחָטּה וְּשׂעוָֹרה ְוַכיּוֵֹצא ָבֶּהן ִמְדָּב ִרים ֶשֶׁאְפָשׁר ֶשְׁבָּלָﬠן ָהעוֹף ְכֶּשֵׁהן ְשֵׁלִמים ְול ֹא ְלָﬠָסן‬ ‫ ִאם‬,‫ ֲאָבל ִאם ָאַכל ֻמ ְרָסן ְוַכיּוֵֹצא בּוֹ ִמְדָּב ִרים ַרִכּים ֶשְׁבַּוַדּאי ִנְלֲﬠסוּ ְבִּפיו‬.‫ֲחשׁוִּבים ִכְּמֻﬠָכִּלים ַﬠד ֶשִׁנְּשַׁתְּבּרוּ ָשׁם ְבֵּמָﬠיו‬ ‫ ְוִאם‬258,‫שצא‬.‫ ְדַּה ְינוּ ֵמֵﬠת ְלֵﬠת – ֲהֵרי ֵהם ִכְּמֻﬠָכִּלים ְלַגְמֵרי ְו ִנְפָקע ֵמֶהם ִאסּוּר ָחֵמץ‬,‫ָשׁהוּ ְבֵּמָﬠיו ְכִּשׁעוּר ִﬠכּוּל‬ ‫ ֲאָבל ִאם ָבַּלע ִחִטּים‬259,‫שצב‬.‫ ֲאִפלּוּ ְבּתוֹ ֵמֵﬠת ְלֵﬠת – ִנְפָקע ֵמֶהם ִאסּוּר ָחֵמץ‬,‫ֱהִקיָאן ֶדֶּר ֵבּית ָה ְרִﬠי‬ .‫שצד ַאף ֶשָׁשּׁהוּ ְבֵּמָﬠיו יוֵֹתר ִמֵמֵּﬠת ְלֵﬠתשצה – ל ֹא ִנְפַקע ִאסּוָּרן‬,‫וְּשׂעוֹ ִריםשצג ְוַכיּוֵֹצא ָבֶּהן ֶוֱהִקיָאן ְכֶּשֵׁהן ְשֵׁלִמים‬ ‫ ְוֵכן ִאם ָבַּלע ְשָׁאר ִאסּוּ ִרין – ִדּינוֹ ְכָּחֵמץ ְבֶּפַסח ְלִﬠ ְנָין ֶזה‬: 64 In all situations where leniency is granted because of a severe [financial] loss, if [the owner] would not suffer a severe loss if he maintained possession of [the food in question] until after Pesach or if he sold it to a non-Jew, leniency [to partake of it on Pesach] should not be granted.260 ‫ ִאם ָיכוֹל ְלַהְשׁהוֹת ַﬠד ְלַאַחר ַהֶפַּסח אוֹ ִלְמֹכּר ְלָנְכ ִרי ְבֶּפַסח ְול ֹא ִיְהֶיה ָשׁם‬,‫סד ָכּל ָמקוֹם ֶשְׁמִּקִלּין ֵמֲחַמת ֶהְפֵסד ְמֻרֶבּה‬ 260,‫שצו‬:‫ֶהְפֵסד ְמֻרֶבּה – ֵאין ְלָהֵקל‬ 65 In all situations where leniency is granted because [forbidding the food] will prevent [the owner] from [appropriately] rejoicing on the festival, leniency may be granted even on Chol HaMoed, for it is also included [as a festive day] with regard to [the obligation of] rejoicing [on the festivals], as explained in sec. 529[:6].261 ‫ ֶשַׁאף הוּא ִבְּכַלל יוֹם טוֹב ְלִﬠ ְנַין‬,‫סה ָכּל ָמקוֹם ֶשְׁמִּקִלּין ֵמֲחַמת ִשְׂמַחת יוֹם טוֹב – ֵישׁ ְלָהֵקל ֲאִפלּוּ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ 261,‫שצז‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תקכ"ט‬,‫ִשְׂמָחה‬

12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 468 - Not to Perform Work on the Day Before ...

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Shulchan Aruch: Chapter 468 - Not to Perform Work on the Day Before Pesach After Midday By Rabbi Schneur Zalman of Liadi

SECTION 468 Not to Perform Work on the Day Before Pesach After Midday (1-23) ‫סימן תסח ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְמָלאָכה ְבֶּﬠֶרב ֶפַּסח ַאַחר ֲחצוֹת וּבוֹ כ"ג ְסִﬠיִפים‬: 1 In the era of the Beis HaMikdash, the Sages prohibited every Jewish person from performing work on the day before Pesach after midday and onwards because this was the time when the Pesach sacrifice was offered.1 [The Sages] ordained that, throughout the year, the day on which any person offered a sacrifice is an [individual] festival for him.2 It is forbidden for him to perform work on that day, [as on] a festival. Accordingly, the day before Pesach from midday onwards, which is the time that all Jews offer their Pesach sacrifices, is deemed a festival for [all Jews]. It is forbidden to perform work [at this time.3This restriction applies] even to one who is exempt from offering a Pesach sacrifice, for example, one who lives in the Diaspora,4 since the day is a festival for the majority of the Jewish [people] who offer the Pesach sacrifice [on that day].5 ,‫א ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ָהָיה ַקָיּם ָאְסרוּ ֲחָכִמים ְלָכל ָאָדם ִמ ִיְּשָׂרֵאל ַלֲﬠשׂוֹת ְמָלאָכה ְבֶּﬠֶרב ֶפַּסח ֵמֲחצוֹת ַהיּוֹם וְּלַמְﬠָלה‬ ‫ ְוָכל ָאָדם ֶשַׁמְּק ִריב ָק ְרָבּן ְבָּכל ְימוֹת ַהָשָּׁנה אוֹתוֹ ַהיּוֹם הוּא יוֹם טוֹב‬1,‫ְלִפי ֶשֵׁמֲּחצוֹת ָוֵאיָל הוּא ְזַמן ַהְקָרַבת ַהֶפַּסח‬ ‫ג ְלִפיָכ ְבֶּﬠֶרב ֶפַּסח ֵמֲחצוֹת ָוֵאיָל ֶשׁהוּא‬,‫ ְוָאסוּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה ְבּאוֹתוֹ ַהיּוֹם ְכֵּﬠין יוֹם טוֹב‬2,‫ב‬,‫ֶשׁלּוֹא ִמִדְּבֵריֶהם‬ ,‫ ַאף ְלִמי ֶשָׁפּטוּר ֵמַהְקָרַבת ַהֶפַּסח‬3‫ד ְוָאסוּר ַבֲּﬠִשַׂיּת ְמָלאָכה‬,‫ְזַמן ַהְקָרַבת ַהֶפַּסח ְלָכל ִיְשָׂרֵאל ֲהֵרי הוּא יוֹם טוֹב ֶשָׁלֶּהם‬ 5,‫ו‬:‫ ֵכּיָון ֶשׁהוּא יוֹם טוֹב ְלֹרב ִיְשָׂרֵאל ַהַמְּק ִריִבים בּוֹ ֶפַּסח‬4,‫ה‬,‫ְכּגוֹן ֶשָׁדּר ְבּחוּץ ָלָאֶרץ‬ 2 Even after the destruction of the Beis HaMikdash and the nullification of the Pesach sacrifice, the prohibition against performing work at this [time] was not nullified. [The rationale is that] a quorum of Sages forbade the entire Jewish people [from performing work at this time]. Whenever a quorum of Sages voted to enact a prohibition for the entire Jewish people, the prohibition is not nullified even if the reason for which the prohibition was enacted was nullified6 unless a quorum [of Sages] equal to the first quorum gather to explicitly permit [the forbidden practice].7 ‫ז ֵכּיָון ֶשֶׁנֱּאַסר‬,‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִנְתַבֵּטּל ִאסּוּר ֲﬠִשַׂיּת ְמָלאָכה‬,‫ב ְוַאף ְלַאַחר ֶשָׁחַרב ֵבּית ַהִמְּקָדּשׁ וָּבַטל ָק ְרָבּן ֶפַּסח‬ ‫ ַאף ֶשַׁאַחר ָכּ ִנְתַבֵּטּל ַהַטַּﬠם‬,‫ט ְוָכל ָדָּבר ֶשֶׁנֱּאַסר ְבִּמ ְנַין ֲחָכִמים ַﬠל ָכּל ִיְשָׂרֵאל‬,‫ְבִּמ ְנַין ֲחָכִמיםח ַﬠל ָכּל ִיְשָׂרֵאל‬ 7,‫יב‬:‫ ַﬠד ֶשׁ ִנְּתַוֲﬠדוּ ְבִּמ ְנָיןי ַכִּמּ ְנָין ָה ִראשׁוֹןיא ְלַהִתּירוֹ ְבֵּפרוּשׁ‬6,‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִנְתַבֵּטּל ָהִאסּוּר‬,‫ֶשִׁבְּגָללוֹ ֲאָסרוּהוּ‬ 3 Therefore, a person who performs labor on [the day before Pesach] from midday onwards in the present age is placed under a ban of ostracism,8 as is the law regarding one who violates the ordinances of the Sages.9 Moreover, he will never realize any blessing from that work.10 Whatever [the person] gains through this work, he will lose by some other means. 12/16/2020, 10:40 PM

Shulchan Aruch: Chapter 468 - Not to Perform Work on the Day Before ...

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‫ ְוַגם‬9,‫יד‬,‫ ְכִּדין ָהעוֵֹבר ַﬠל ִדְּבֵרי ֲחָכִמים‬8,‫יג‬,‫ ָהעוֶֹשׂה ְמָלאָכה ִבְּזַמן ַהֶזּה ֵמֲחצוֹת ָוֵאיָל – ְמַשְׁמִּתין אוֹתוֹ‬, ‫ג וְּלִפיָכ‬ ‫ ֶשַׁמּה ֶשּׁהוּא ִמְשַׂתֵּכּר ִבְּמָלאָכה זוֹ ִיְהֶיה לוֹ ֶהְפֵסד ְכֶּנְגָדּהּ ְבָּמקוֹם‬10,‫טו‬,‫ֵאינוֹ רוֶֹאה ִסיַמן ְבָּרָכה ֵמאוָֹתהּ ְמָלאָכה ְלעוָֹלם‬ ‫טז‬:‫ַאֵחר‬ 4 It is forbidden [to perform labor at this time] even if [the person] does not do so for profit, but does so free of charge, whether for his benefit or for [the benefit of] others, and even [if the work he performs is] for the sake of the festival. For this reason, it is forbidden to cut a Jew’s hair from midday onwards,11 even if one does so without charge, with the intent of honoring the festival. It is even forbidden to cut one’s own hair. It is, however, permitted to have one’s hair cut by a non-Jew. [It is] even [permitted for] the Jew to bend his head towards [the barber]. It is of no consequence that [by doing so the Jew] is assisting [the barber] somewhat, because in this context, offering assistance is not considered significant.12 ‫ ֲאִפלּוּ ְלֹצֶר יוֹם טוֹביח – ֲהֵרי ֶזה‬,‫יז ֵבּין ְלַﬠְצמוֹ ֵבּין ַלֲאֵח ִרים‬,‫ד ְוַאף ִאם ֵאינוֹ עוֶֹשׂה ְכֵּדי ְלִהְשַׂתֵּכּר ֶאָלּא עוֶֹשׂה ְבִּחָנּם‬ ‫כא‬.‫ ַאף ַﬠל ִפּי ֶשׁעוֶֹשׂה ְבִּחָנּםכ וִּמְתַכֵּוּן ִלְכבוֹד יוֹם טוֹב‬11,‫יט‬, ‫ ָאסוּר ְלַסֵפּר ְל ִיְשָׂרֵאל ֵמֲחצוֹת ָוֵאיָל‬, ‫ ְלִפיָכ‬.‫ָאסוּר‬ ‫ ַוֲהֵרי הוּא‬,‫כב ַאף ַﬠל ִפּי ֶשַׁה ִיְּשָׂרֵאל ַמֶטּה ר ֹאשׁוֹ ֵאָליו‬.‫ ֲאָבל ֻמָתּר ְלִהְסַתֵּפּר ַﬠל ְיֵדי ָנְכ ִרי‬.‫ַוֲאִפלּוּ ְלַסֵפּר ֶאת ַﬠְצמוֹ ָאסוּר‬ 12,‫כד‬:‫ ֶשְׁמַּסֵיַּﬠ ֵאין בּוֹ ַמָמּשׁכג ְלִﬠְנָין ֶזה‬,‫ִכְּמַסֵיַּﬠ ְקָצת – ֵאין ְבָּכ ְכּלוּם‬ 5 Similarly, it is customary to permit other tasks to be performed by a non-Jew even when they are not [being performed] for the sake of the festival. [The rationale is that the Sages’] decree that [a Jew’s] instructing a non-Jew [to perform a task on his behalf] is [forbidden as] a shvus13applies only on Shabbos, the festivals, and Chol HaMoed.14By contrast, the day before Pesach after midday is not characterized by the holiness of the festival at all and [therefore, the laws that apply to] it are [even] more lenient than [those that apply to] Chol HaMoed.15 Accordingly, all activities that [a Jew] is permitted to perform on Chol HaMoed – e.g., [a)] work that [were it not performed] would lead to a [severe financial] loss,16 [b)] the performance of an activity that does not require professional expertise, but could be performed by an ordinary person,17 [provided the task] is necessary for the sake of the festival, and [c)] [all] similar activities permitted on Chol HaMoed – are certainly permitted to be performed after midday on the day before Pesach. Similarly, all those who are permitted to have their hair cut and do laundry on Chol HaMoed, e.g., one who arrives from an overseas journey or one who is freed from prison,18 may do so after midday on the day before Pesach. ‫ ֶשׁלּ ֹא ָאְמרוּ ֲאִמיָרה ְלָנְכ ִרי‬,‫כה ֲאִפלּוּ ֶשׁלּ ֹא ְלֹצֶר ַהמּוֵֹﬠד‬,‫ה ְוֵכן ְשָׁאר ָכּל ַהְמָּלאכוֹת נוֲֹהִגין ְלַהִתּיר ַלֲﬠשׂוֹת ַﬠל ְיֵדי ָנְכ ִרי‬ ‫כז‬,‫ ֲאָבל ֶﬠֶרב ֶפַּסח ַאַחר ֲחצוֹת – ֵאין בּוֹ ְקֻדַשּׁת יוֹם טוֹב ְכָּלל‬14,‫כו‬,‫ ֶאָלּא ְבַּשָׁבּת ְויוֹם טוֹב ְוֻחלּוֹ ֶשׁל מוֵֹﬠד‬13,‫ְשׁבוּת‬ 15,‫כח‬.‫ְוַקל הוּא יוֵֹתר ֵמֻחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ אוֹ ֶשׁעוֶֹשׂה ַמֲﬠֵשׂה ֶהְדיוֹט ְול ֹא ַמֲﬠֵשׂה‬16,‫ל‬,‫כט ְכּגוֹן ָדָּבר ָהָאֵבד‬,‫ ָכּל ַמה ֶשֻּׁמָּתּר ַלֲﬠשׂוֹת ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬, ‫ְלִפיָכ‬ ‫לב ְוַכיּוֵֹצא ָבֶּהם ִמְשָּׁאר ְדָּב ִרים ַהֻמָּתּ ִרים ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד – ָכּל ֶשֵׁכּן ֶשֻׁמָּתּ ִרים ְבֶּﬠֶרב‬,‫ ְוֵישׁ בּוֹ ֹצֶר ַהמּוֵֹﬠד‬17,‫ֻאָמּןלא‬ ‫ֶפַּסח ַאַחר ֲחצוֹת‬. – 18,‫ ְכּגוֹן ַהָבּא ִמְמִּדיַנת ַהָיּם ְוַהיּוֵֹצא ִמֵבּית ָהֲאסוּ ִריםלד‬,‫ְוֵכן ָכּל אוָֹתן ֶשִׁהִתּירוּ ְלַסֵפּרלג וְּלַכֵבּס ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ֻמָתּ ִרין ַגּם ֵכּן ְבֶּﬠֶרב ֶפַּסח ַאַחר ֲחצוֹת‬: 6 There are authorities who forbid cutting one’s nails after midday [on the day before Pesach]. Other authorities permit this since there are authorities who permit 12/16/2020, 10:40 PM

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doing so even on Chol HaMoed, as will be explained in sec. 532.19 [These authorities] are worthy of being relied upon at least with regard to the day before Pesach, for [the laws that apply to this day] are more lenient than [those applying to] Chol HaMoed. Nevertheless, as an initial preference, one should give weight to the first opinion and cut [his nails] before midday [on the day before Pesach]. Nevertheless, if one forgot and did not cut [his nails] before midday, he may rely on the second opinion and cut them after midday. ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫לו הוִֹאיל ְוֵישׁ ַמִתּי ִרין ֲאִפלּוּ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ ְוֵישׁ ְמִקִלּין‬. ‫ו ֵישׁ אוְֹס ִריןלה ִלֹטּל ַהִצָּפּ ְרַנ ִים ֵמֲחצוֹת ָוֵאיָל‬ ‫לח‬.‫ ֶשׁהוּא ַקל יוֵֹתר ֵמֻחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ וְּכַדאי ֵהם ִלְסֹמ ֲﬠֵליֶהם ַﬠל ָכּל ָפּ ִנים ְבֶּﬠֶרב ֶפַּסח‬19,‫לז‬,‫ְבִּסיָמן תקל"ב‬ ‫ ֲאָבל ִאם ָשַׁכח ְול ֹא ְנָטָלם ֹקֶדם ֲחצוֹת – ֵישׁ‬.‫ ְלַכְתִּחָלּה ֵישׁ ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה ְו ִיְטֵּלם ֹקֶדם ֲחצוֹת‬,‫וִּמָכּל ָמקוֹם‬ ‫לט‬:‫ ְוָיכוֹל ִלְטָּלם ַאַחר ֲחצוֹת‬,‫ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‬ 7 On the day before Pesach, [the Sages] only forbade [performing activities that constitute] work in a complete sense, for example, to fashion new utensils or sew new garments. One is, however, permitted to fix an old utensil that became somewhat defective if doing so is necessary for the sake of the festival. Similarly, if garments are torn slightly, one may sew them and fix them for the sake of the festival even when professional expertise [is required. One may make such alterations] for one’s own sake as well as for the sake of others, [provided he does] not charge [a fee]. However, it is forbidden [to mend clothes] for a fee even if one does so for the sake of the festival, even when [the repair] could be performed by an ordinary person.20 ‫מב ֲאָבל ַרַשּׁאי‬.‫ אוֹ ִלְתֹפּר ְבָּגִדיםמא ֲחָדִשׁים‬,‫מ ְכּגוֹן ַלֲﬠשׂוֹת ֵכִּלים ֲחָדִשׁים‬,‫ז ל ֹא ָאְסרוּ ְבֶּﬠֶרב ֶפַּסח ֶאָלּא ְמָלאָכה ְגּמוָּרה‬ ‫ ְוֵכן ְבָּגִדים ֶשׁ ִנְּק ְרעוּ ְקָצת – ַרַשּׁאי ְלָתְפָרם וְּלַתְקָּנן‬.‫הוּא ְלַתֵקּןמג ְכִּלי ָיָשׁן ֶשׁ ִנְּתַקְלֵקל ְקָצת ִאם ֵישׁ בּוֹ ֹצֶר ַהמּוֵֹﬠד‬ ‫ ֵבּין ְלַﬠְצמוֹ ֵבּין ַלֲאֵח ִרים ְבִּחָנּם‬,‫ ֲאִפלּוּ ַמֲﬠֵשׂה ֻאָמּן‬,‫ְלֹצֶר ַהמּוֵֹﬠד‬. 20:‫מד ֲאִפלּוּ ַמֲﬠֵשׂה ֶהְדיוֹט‬,‫ֲאָבל ְבָּשָׂכר – ָאסוּר ֲאִפלּוּ ְלֹצֶר ַהמּוֵֹﬠד‬ 8 [On the day before Pesach,] it is forbidden to write scrolls for others even without charge.21 [The rationale is that] writing [is considered] work in a complete sense, and was not permitted even for the sake of a mitzvah except in the [circumstances] where it is permitted on Chol HaMoed.22 It is, however, permitted to write scrolls for oneself in the context of one’s studies. Since [the person] is writing in the context of his studies, for his own sake, it does not appear that he is performing work in a complete sense, for certainly, he is not intending to write in a consummate and superior manner.23 [Thus, his actions are governed by] the laws applying to fixing things, which was permitted for the sake of the festival.24 The same law applies [when one is acting] for the sake of the mitzvah of writing words of the Torah [that he commits to paper] so that he will remember them. ‫ ְול ֹא ִהִתּירוָּה ֲאִפלּוּ ְלֹצֶר‬,‫ ֶשַׁהְכִּתיָבה ִהיא ְמָלאָכה ְגּמוָּרה‬21,‫מה‬,‫ח ִלְכֹתּב ְסָפ ִרים ַלֲאֵח ִרים ֲאִפלּוּ ְבִּחָנּם ָאסוּר‬ 22,‫מז‬.‫מו ֶאָלּא ִאם ֵכּן ְבֶּדֶר ֶשֻׁמָּתּר ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ִמְצָוה‬ ‫מח ְדֵּכיָון ֶשֶׁדֶּר ִלמּוּדוֹ וְּלַﬠְצמוֹ הוּא כּוֵֹתב – ֵאינוֹ ִנ ְרֵאית ִכְּמָלאָכהמט‬,‫ֲאָבל ֻמָתּר ִלְכֹתּב ְסָפ ִרים ְלַﬠְצמוֹ ֶדֶּר ִלמּוּדוֹ‬ ‫ ְוהוּא‬24,‫ ַוֲהֵרי ִדּינוֹ ְכִּתקּוּן ְבָּﬠְלָמאנ ֶשִׁהִתּירוּ ְלֹצֶר ַהמּוֵֹﬠד‬23,‫ ֶשְׁבַּוַדּאי ֵאינוֹ ִמְתַכֵּוּן ִלְכִתיָבה ְגּמוָּרה ַוֲהגוָּנה‬,‫ְגּמוָּרה‬ ‫נא‬:‫ַהִדּין ֹצֶר ִמְצַות ְכִּתיַבת ִדְּבֵרי תּוָֹרה ֶשׁ ִיְּהיוּ לוֹ ְלִזָכּרוֹן‬ 9 [How to conduct oneself regarding labor] on the day before Pesach before midday is dependent on [local] custom.25 In a place where it is customary [to perform

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work], one may perform all [types of] labor, even [work] that is not for the sake of the festival. In a place where it is customary not [to perform work], one may not perform [work.26 Moreover,] even the descendants [of the original residents of such a place] for all time who live in that place are not permitted to deviate from their ancestral custom,27 as [implied by] the verse:28 “Do not abandon the teachings of your mother.” Even a person who moved from a place where it was customary to [perform work before midday] and came to live in a place where it is customary not to [perform work before midday], is immediately considered as one of the residents of this place, provided his intent is never to return [and resettle] in the place from which he departed, but instead to settle permanently in the place to which he moved. He is bound by all of the stringencies observed in that place29 and he is forbidden to act leniently even in private and even outside the boundaries of that city. .‫ ָמקוֹם ֶשָׁנֲּהגוּ ַלֲﬠשׂוֹת – עוִֹשׂיןנב ָכּל ַהְמָּלאכוֹת ֲאִפלּוּ ֶשׁלּ ֹא ְלֹצֶר ַהמּוֵֹﬠד‬25,‫ט ְבֶּﬠֶרב ֶפַּסח ֹקֶדם ֲחצוֹת ָתּלוּי ְבִּמ ְנָהג‬ ‫ ְוַאף ְבֵּניֶהם ַאֲחֵריֶהםנד ַﬠד סוֹף ָכּל ַהדּוֹרוֹת ַהָדּ ִרים ָבִּﬠיר ַהזּ ֹאתנה‬26,‫נג‬.‫וְּבָמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת – ֵאין עוִֹשׂין‬ ‫ " ְוַאל ִתֹּטּשׁ תּוַֹרת ִאֶמּ‬28,‫ ִמשּׁוּם ֶשֶׁנֱּאַמרנו‬27,‫"– ֵאיָנן ַרָשִּׁאין ְלַשׁנּוֹת ִמִמּ ְנַהג ֲאבוֵֹתיֶהן‬. ‫ ִאם ֵאין ַדְּﬠתּוֹ ְלַהֲחִזיר ִדּיָרתוֹ ְלעוָֹלם‬,‫ְוַאף ִמי ֶשָׁיָּצא ִמָמּקוֹם ֶשָׁנֲּהגוּ ַלֲﬠשׂוֹת וָּבא ָלגוּר ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת‬ ‫ ְוָחלוּ‬,‫ ֶאָלּא ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם ַבָּמּקוֹם ֶשָׁהַל ְלָשׁם – ֲהֵרי הוּא ַנֲﬠֶשׂה ִמָיּד ְכַּא ְנֵשׁי אוֹתוֹ ָמקוֹם‬,‫ַלָמּקוֹם ֶשָׁיָּצא ִמָשּׁם‬ ‫נח ַוֲאִפלּוּ חוּץ ִלְתחוָּמהּ ֶשׁל אוָֹתהּ‬,‫ ְוָאסוּר לוֹ ְלָהֵקל ֲאִפלּוּ ְבִּצ ְנָﬠה‬29,‫נז‬,‫ָﬠָליו ָכּל ַהֻחְמרוֹת ֶשַׁמֲּחִמי ִרין ְבּאוֹתוֹ ָמקוֹם‬ ‫נט‬:‫ָהִﬠיר‬ 10 Nevertheless, as long as [a person] has yet to arrive within the boundaries of that city, he is not yet bound by the stringencies that apply in that city.30 However, once he arrives within the boundaries of the city in which he intends to settle permanently, even though he afterwards journeyed to another place, [since] he intends to return to that city, he is not released from its stringencies. If, however, [the person] does not ever intend to settle permanently in that city but instead, intends to return to the place from which he departed or [to move] to another place where it is customary to permit [work on the morning of the fourteenth of Nissan], even if he does not intend to return [to his permanent place of residence] for a long time, he is not bound by the stringencies of that place [where he currently resides], since he does not intend to ever settle in that city permanently. He is permitted to perform work [on the morning of the day before Pesach] in a field, outside the boundaries of that city. In the boundaries [of the city] itself, however, [the person] is forbidden to deviate from the custom [of the residents], lest [his actions lead to] strife.31 It is even forbidden for [the person] to perform [such work] privately, for it is impossible to perform work so privately that no one will ever find out about it. [Thus, eventually it will become public knowledge.] ‫ ֲאָבל‬30,‫ס‬.‫ ְכֶּשֲׁﬠַד ִין ל ֹא ִהִגּיַﬠ ְלתוֹ ְתּחוָּמהּ ֶשׁל אוָֹתהּ ָהִﬠיר – ל ֹא ָחלוּ ָﬠָליו ֲﬠַד ִין ֻחְמֵרי אוָֹתהּ ָהִﬠיר‬,‫י וִּמָכּל ָמקוֹם‬ ‫ ַאף ֶשַׁאַחר ָכּ ָהַל ִמָשּׁם ְלָמקוֹם ַאֵחר ְוַדְﬠתּוֹ ַלֲח ֹזר‬,‫ִמֶשִּׁהִגּיַﬠ ְלתוֹ ְתּחוָּמהּ ֶשׁל אוָֹתהּ ָהִﬠיר ֶשַׁדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם‬ ‫סא‬.‫ְלאוָֹתהּ ָהִﬠיר – ל ֹא ִנְפְקעוּ ִמֶמּנּוּ ֻחְמרוֶֹתיָה‬ ‫סב אוֹ ְלָמקוֹם ַאֵחר ֶשׁנּוֲֹהִגין בּוֹ‬,‫ ֶאָלּא ַדְּﬠתּוֹ ַלֲח ֹזר ַלָמּקוֹם ֶשָׁיָּצא ִמָשּׁם‬,‫ְוִאם ֵאין ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ְלעוָֹלם ְבּאוָֹתהּ ָהִﬠיר‬ – ‫ ֵכּיָון ֶשֵׁאין ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ְבּאוָֹתהּ ָהִﬠיר ְלעוָֹלם‬,‫סג ִמָכּל ָמקוֹם‬,‫ ֲאִפלּוּ ַדְּﬠתּוֹ ֶשׁלּ ֹא ַלֲח ֹזר ַﬠד ְלַאַחר ְזַמן ְמֻרֶבּה‬,‫ֶהֵתּר‬ – ‫סד ֲאָבל ְבּתוֹ ַהְתּחוּם‬.‫ וֻּמָתּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה ַבָּשֶּׂדה חוּץ ִלְתחוָּמהּ ֶשׁל ִﬠיר‬,‫ל ֹא ָחלוּ ָﬠָליו ֻחְמֵרי אוֹתוֹ ָמקוֹם‬ ‫ ֶשִׁאי ֶאְפָשׁר ִלְמָלאָכה ִלְהיוֹת ָכּל‬,‫ ַוֲאִפלּוּ רוֶֹצה ַלֲﬠשׂוֹת ְבִּצְנָﬠה – ָאסוּר‬31,‫סה‬.‫ ִמְפֵּני ַהַמֲּח ֶקת‬,‫ָאסוּר ְלַשׁנּוֹת ִמְנָהָגם‬

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‫סו‬:‫ָכּ ְבִּצ ְנָﬠה ֶשׁלּ ֹא ִיָוַּדע ַהָדָּבר ְלשׁוּם ָאָדם‬ 11 [Different rules apply,] however, with regard to all other stringencies that are observed in the place to which [the person] moved that do not involve the performance of forbidden work.32 If [the person] does not intend to settle permanently in [the place to which he moved], he is permitted to act leniently even within the city itself, provided he does so privately, in a manner where people at large will not find out about the matter so that [his conduct] will [not] lead to strife. It is not of consequence if a Torah scholar will become aware of [the person’s deviation from local custom], because a Torah scholar knows that the matter is dependent on [local] custom and thus this will not cause strife. Nevertheless, as an initial preference, one should not take leniencies [even] in the presence of a Torah scholar. It is only that if [a person] followed the custom of taking leniencies in the privacy of his own home and, in the midst [of his activity], a Torah scholar entered his home, he is not required to cease [his activity] in [the scholar’s] presence. Instead, he may continue the lenient act while in the presence of the Torah scholar. [The rationale is that] since [the person] began [the activity] in private, the Torah scholar will not initiate an argument with him, since the scholar knows that [the person] is permitted to take leniencies in private. If, by contrast, a person who is not a Torah scholar comes into a person’s home [when that person is in the midst of taking leniencies that deviate from local custom, the householder] must cease [the activity while] in the presence [of the visitor] so [the visitor] will not become aware [of his lenient activity, for if the visitor will become aware] strife may arise.31 ‫ ִאם ֵאין ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם‬32,‫יא ֲאָבל ְשָׁאר ָכּל ֻחְמרוֹת ֶשֵׁאיָנן ְבִּאסּוּר ְמָלאָכה ֶשַׁמֲּחִמי ִרין ְבּאוֹתוֹ ָמקוֹם ֶשָׁהַל ְלָשׁם‬ ‫סז ֶשׁלּ ֹא ִיָוַּדע ַהָדָּבר ַלֲהמוֹן ַﬠם ְוָיבוֹאוּ ִליֵדי ַמֲח ֶקת‬,‫ ַרק ֶשׁ ִיְּהֶיה ְבִּצ ְנָﬠה‬,‫– ַרַשּׁאי ְלָהֵקל ָבֶּהן ֲאִפלּוּ ְבּתוֹ ָהִﬠיר‬. ‫סח ֶשַׁהַתְּלִמיד ָחָכם יוֵֹדַﬠ ֶשַׁהָדָּבר ָתּלוּי ְבִּמ ְנָהגסט ְול ֹא ָיבוֹאוּ‬,‫ֲאָבל ִאם ִיָוַּדע ַהָדָּבר ְלַתְלִמיד ָחָכם – ֵאין ְבָּכ ְכּלוּם‬ ‫ע ֶאָלּא ֶשִׁאם ָנֲהגוּ ְלָהֵקל ְבִּצְנָﬠה ְבּתוֹ ֵבּיתוֹ‬,‫ ְלַכְתִּחָלּה ֵאין לוֹ ְלָהֵקל ִבְּפֵני ַהַתְּלִמיד ָחָכם‬,‫ וִּמָכּל ָמקוֹם‬.‫ִליֵדי ַמֲח ֶקת‬ ‫ ֶאָלּא ָיכוֹל ִלְגֹמר ַהָדָּבר ֶשׁנּוֵֹהג בּוֹ ְלָהֵקל ִבְּפֵני ַהַתְּלִמיד‬,‫וָּבֶאְמַצע ָבּא ַהַתְּלִמיד ָחָכם ְלֵביתוֹ – ֵאין ָצ ִרי ְלַהְפִסיק ִמָפָּניו‬ ‫ ֶשַׁהַתְּלִמיד ָחָכם יוֵֹדַﬠ ֶשֻׁמָּתּר לוֹ‬,‫ ְדֵּכיָון ֶשִׁהְתִחיל ַלֲﬠשׂוֹת ְבִּצ ְנָﬠה – ל ֹא ָיב ֹא ַהַתְּלִמיד ָחָכם ִﬠמּוֹ ִליֵדי ַמֲח ֶקת‬,‫ָחָכם‬ ‫ ֶשׁלּ ֹא ִיָוַּדע לוֹ ַהָדָּבר‬,‫עא ֲאָבל ִאם ָאָדם ַאֵחר ֶשֵׁאינוֹ ַתְּלִמיד ָחָכם ָבּא ְלתוֹ ֵבּיתוֹ – ָצ ִרי ְלַהְפִסיק ִמָפָּניו‬.‫ְלָהֵקל ְבִּצ ְנָﬠה‬ 31,‫עב‬:‫ְוָיב ֹא ִליֵדי ַמֲח ֶקת‬ 12 [The following rules apply when a person] departs from a place where it is customary to forbid [working on the morning of the day before Pesach] and comes to a place where leniency is practiced. If he intends to permanently settle there, he is released from the stringencies of his former place as soon as he arrives within the boundaries of the city in which he desires to settle.33 He may even perform work in public. ‫עג ֵכּיָון ֶשִׁה ִגּיַﬠ ְלתוֹ‬,‫יב ַההוֵֹל ִמָמּקוֹם ֶשׁנּוֲֹהִגים בּוֹ ִאסּוּר וָּבא ְלָמקוֹם ֶשׁנּוֲֹה ִגין בּוֹ ֶהֵתּר ְוַדְﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם ְלעוָֹלם‬ ‫ וֻּמָתּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה‬33,‫ְתּחוָּמהּ ֶשׁל אוָֹתהּ ָהִﬠיר ֶשַׁדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָבּהּ – ִנְפְקעוּ ִמֶמּנּוּ ֻחְמֵרי ַהָמּקוֹם ֶשָׁיָּצא ִמָשּׁם‬ ‫ֲאִפלּוּ ְבַּפ ְרֶהְסָיא‬: 13 If, however, [such a person] does not intend to permanently settle in [the city where he is currently located], but instead, intends to return to his original place or [go] to another place where the prohibition is observed, he [remains bound] by the stringencies of the place from which he departed.34 It is forbidden for [this person] to perform work [on the morning of the day before Pesach] both in private and in

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Shulchan Aruch: Chapter 468 - Not to Perform Work on the Day Before ...

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public. Nevertheless, he should not display [his behavior] in the presence of the people in the city [to which he came, making it obvious to them] that he is not working because of the prohibition practiced in his [former] place, lest strife arise. Instead, he should create the impression that he is not working because he has no work to do.35 ‫ ֶאָלּא ַדְּﬠתּוֹ ַלֲח ֹזר ִלְמקוֹמוֹעד אוֹ ְלָמקוֹם ַאֵחר ֶשׁנּוֲֹהִגין בּוֹ ִאסּוּר – נוְֹת ִנין ָﬠָליו‬,‫יג ְוִאם ֵאין ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם ְלעוָֹלם‬ ‫עה ְוַאף ַﬠל ִפּי ֵכן ל ֹא ִיְתָרֶאה ִבְּפֵני‬.‫ ְוָאסוּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה ֵבּין ְבִּצ ְנָﬠה ֵבּין ְבַּפ ְרֶהְסָיא‬34,‫ֻחְמֵרי ָמקוֹם ֶשָׁיָּצא ִמָשּׁם‬ ‫עו ֶאָלּא ְיֵהא ִנְדֶמה‬,‫ ֶשׁלּ ֹא ָיבוֹא ִליֵדי ַמֲח ֶקת‬,‫ַאְנֵשׁי אוֹתוֹ ָמקוֹם ֶשׁהוּא ָבֵּטל ִמְמָּלאָכה ֵמֲחַמת ִאסּוּר ְכִּמ ְנַהג ְמקוֹמוֹ‬ 35,‫עז‬:‫ְבֵּﬠיֵניֶהם ֶשׁהוּא ָבֵּטל ֵמֲחַמת ֶשֵׁאין לוֹ ְמָלאָכה ַלֲﬠשׂוֹת‬ 14 Similar [laws apply] with regard to all other stringencies observed [in a person’s] former place that are not observed in the place to which he moved. Even though [the person] intends to return to his [former] place and thus is not released from the stringencies [observed there], he should not appear before [the people in his new locale] as acting stringently in matters where they rule leniently so that strife not arise. Instead, he should act stringently in private so that the matter will not become known to people at large. If the situation is such that it is impossible for [the person] to act stringently without the matter becoming known to people at large, he should not act stringently at all. Instead, he should conduct himself according to the leniency [practiced in this place] because peace is [of] great [importance].36 [The person] should violate the custom of his [former] place for the sake of peace, since [by acting in a lenient manner] he is not violating a Scriptural (or Rabbinic) prohibition, [but] merely a custom.37 ‫ ֶשַׁאף ֶשַׁדְּﬠתּוֹ ַלֲח ֹזר‬,‫יד ְוֵכן ִבְּשָׁאר ָכּל ֻחְמרוֹת ֶשַׁמֲּחִמי ִרין ַבָּמּקוֹם ֶשָׁיָּצא ִמֶמּנּוּ וְּמִקִלּין ָבֶּהם ַבָּמּקוֹם ֶשָׁהַל ְלָשׁם‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִיְתָרֶאה ִבְּפֵניֶהםעח ֶשׁהוּא ַמֲחִמיר ְבַּמה ֶשֵּׁהם‬,‫ִלְמקוֹמוֹ ְול ֹא ִנְפְקעוּ ִמֶמּנּוּ ֻחְמֵרי ַהָמּקוֹם ֶשָׁיָּצא ִמָשּׁם‬ ‫ ֶשׁלּ ֹא ִיָוַּדע ַהָדָּבר ַלֲהמוֹן ַﬠם‬,‫ ֶאָלּא ַיֲחִמיר ְבִּצ ְנָﬠה‬,‫ ֶשׁלּ ֹא ָיבוֹאוּ ִליֵדי ַמֲח ֶקת‬,‫ְמִקִלּין‬. ,‫ ֶאָלּא ִי ְנַהג ֶהֵתּר ְכּמוָֹתם‬,‫ְוִאם הוּא ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר לוֹ ְלַהֲחִמיר ֶאָלּא ִאם ֵכּן ִיָוַּדע ַהָדָּבר ַלֲהמוֹן ַﬠם – ל ֹא ַיֲחִמיר ְכָּלל‬ ‫ ֵכּיָון ֶשֵׁאינוֹ עוֵֹבר ַﬠל ִאסּוּר ֶשׁל תּוָֹרה ) ְול ֹא ַﬠל ִדְּבֵרי‬,‫ ְוֵישׁ לוֹ ַלֲﬠֹבר ַﬠל ִמ ְנַהג ְמקוֹמוֹ ִמְפֵּני ַהָשּׁלוֹם‬36,‫ֶשָׁגּדוֹל ַהָשּׁלוֹם‬ 37,‫פ‬:‫סוְֹפ ִריםעט( ֶאָלּא ַﬠל ִמ ְנָהג ִבְּלַבד‬ 15 All the above applies when [the person] comes to a city that has an established custom of acting leniently. If, however, [the city] does not have an established custom of leniency – even though it also does not have an established custom of stringency – even [if the newcomer] plans on settling there permanently, he is not released from the stringencies of his former place until [his new city formally] establishes a custom of leniency. ‫ ַאף ֶשֵׁאין ָבּהּ ַגּם ֵכּן ִמְנָהג‬,‫ ֲאָבל ִאם ֵאין ָבּהּ ִמ ְנָהג ָקבוַּﬠ ְלָהֵקל‬,‫טו ְוָכל ֶזה ְכֶּשָׁבּא ְלִﬠיר ֶשֵׁיּשׁ ָבּהּ ִמ ְנָהג ָקבוַּﬠ ְלָהֵקל‬ ‫ ַﬠד ֶשׁ ְיֵּהא ִנְקָבּע‬,‫ ַאף ִאם ַדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָבּהּ ְלעוָֹלם – ל ֹא ִנְפְקעוּ ִמֶמּנּוּ ֻחְמֵרי ַהָמּקוֹם ֶשָׁיָּצא ִמָשּׁם‬,‫ָקבוַּﬠ ְלַהֲחִמיר‬ ‫פא‬:‫ָבִּﬠיר ִמ ְנָהג ָקבוַּﬠ ְלָהֵקל‬ 16 Even in a place where the custom is not to [perform work], it can be assumed that the custom applies only from sunrise and onward. Before then, [work] is permitted.38 If there is a place that clearly has an established custom to forbid [work] even before sunrise, this is not an important custom at all. Anyone who comes to that 12/16/2020, 10:40 PM

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place from another place39 – even if he intends to settle in that place – is not bound by this stringency, or by others like it, which are not [based on] a proper custom and were not established in the city by a Torah scholar but were [merely] stringencies adopted by [unlearned] people at large on their own initiative. Nevertheless, one must be careful not to act leniently in the presence of people at large,40 so that they will not learn from [this person] to treat prohibitions [of this nature] disdainfully and, as a result, they will come to treat other prohibitions disdainfully, including prohibitions mandated by law.40 However, one is permitted to act leniently in the presence of a Torah scholar.41 The Torah scholar himself, however, is forbidden to follow [such] leniencies even in private, since he is one of the residents of this city. [The rationale is that] since the residents of this city know that this [more lenient] practice is permitted by Torah Law and yet, they accepted this stringency [upon themselves, the stringency] is like a vow whose [observance] is incumbent upon all the residents of the city.42 [Such a vow] can only be released by making a [formal] request [of the Rabbinic Court] and [expressing] regret [to the judges],43 as explained in Yoreh Deah, sec. 214.44 38,‫פב‬.‫ ֲאָבל ֹקֶדם ָלֵכן – ֻמָתּר‬, ‫טז ֲאִפלּוּ ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת – ל ֹא ָנֲהגוּ ִמן ַהְסָּתם ֶאָלּא ֵמָהֵנץ ַהַחָמּה ָוֵאיָל‬ ‫פג ְוָכל ִמי ֶשָׁבּא‬,‫ְוִאם ֵישׁ ָמקוֹם ֶשֵׁיּשׁ בּוֹ ִמ ְנָהג ָקבוַּﬠ ְבֵּברוּר ֶלֱאֹסר ַאף ֹקֶדם ָהֵנץ ַהַחָמּה – ֵאין ֶזה ִמ ְנָהג ָחשׁוּב ְכָּלל‬ ‫ ַאף ֶשַׁדְּﬠתּוֹ ְלִהְשַׁתֵּקַּﬠ ָשׁם – ל ֹא ָחָלה ָﬠָליו ֻחְמָרא זוֹ ְוַכיּוֵֹצא ָבּהּ ֵמֻחְמרוֹת ֶשֵׁאין ָלֶהם ִמְנָהג‬39‫ְלָשׁם ִמָמּקוֹם ַאֵחר‬ ‫פד‬.‫ ֶאָלּא ָהָﬠם ֶהֱחִמירוּ ֵכּן ֵמַﬠְצָמם‬,‫ ְול ֹא ִנְקְבּעוּ ָבִּﬠיר ַﬠל ִפּי ַתְּלִמיד ָחָכם‬,‫ָהגוּן‬ ‫ ֶשׁלּ ֹא ִיְלְמדוּ ִמֶמּנּוּ ְלַזְלֵזל ְבִּאסּוּ ִריןפו ְוָיבוֹאוּ ַﬠל ְיֵדי ֵכן‬40,‫פה‬,‫ ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלָהֵקל ִבְּפֵני ֲהמוֹן ַﬠם‬,‫וִּמָכּל ָמקוֹם‬ 41,‫פח‬.‫ ֲאָבל ִבְּפֵני ַתְּלִמיד ָחָכם – ַרַשּׁאי ְלָהֵקל‬40,‫פז‬.‫ְלַזְלֵזל ִבְּשָׁאר ִאסּוּ ִרין ֶשֵׁהן ֲאסוּ ִרין ִמן ַהִדּין‬ ‫ ְדֵּכיָון ֶשְׁבֵּני‬,‫ֲאָבל ַהַתְּלִמיד ָחָכם ַﬠְצמוֹפט ֵכּיָון ֶשׁהוּא ֵמַאְנֵשׁי אוָֹתהּ ָהִﬠיר – ָאסוּר לוֹ ְלָהֵקל ֲאִפלּוּ ֵבּינוֹ ְלֵבין ַﬠְצמוֹ‬ 42,‫ָהִﬠיר יוְֹדִﬠים ֶשָׁדָּבר ֶזה ֻמָתּר הוּא ִמן ַהִדּין ְוַאף ַﬠל ִפּי ֵכן ָנֲהגוּ ְלַהֲחִמיר – ֲהֵרי ֻחְמָרא זוֹ ְכֶּנֶדר ַﬠל ָכּל ַא ְנֵשׁי ָהִﬠיר‬ 44,‫צא‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רי"ד‬43,‫צ‬,‫ְוֵאיָנהּ ִנֶתֶּרת ֶאָלּא ִבְּשֵׁאָלה ַוֲחָרָטה‬ 17 To whom does the above45 apply? To [the people of] that generation who accepted this stringency upon themselves, and similarly, to their children who observed this stringency three times during the lifetime of their parents or after their passing. It also applies even if [the children] only followed this custom once, but it was their intent at that time to follow it forever. [In such instances,] this stringency is incumbent upon them like a vow.46 If, however, [the children] did not have this intent, nor did they observe this custom three times, even though their parents accepted this practice with a vow and observed it throughout their lives, their children are not obligated to carry out the custom of their parents. [The rationale is that this practice] is an inferior custom that was not ordained by a Torah sage, but rather was put in practice by people at large on their own initiative, without there being a valid reason for their custom. Even in a place where it is customary not to [perform work on the morning of the day before Pesach], it can be assumed that the custom was only not to begin a task on the morning of the fourteenth [of Nissan]. However, any task that a person began before the fourteenth [of Nissan] may be finished on the fourteenth [of Nissan,47 as long as it is finished] by midday, [and] provided it is being performed for the sake of the festival.48

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The [practitioners of] three crafts – tailors, barbers, and launderers – are exceptions [to the above rule]. They may even begin [a task] on the morning of the fourteenth [of Nissan] if they are able to complete it by midday.47 [This leniency was granted] so that people could benefit from the work [of these practitioners] on the festival. Why was leniency granted to [practice] these three crafts? Because leniency was granted regarding them [even] on Chol HaMoed. [With regard to] sewing, an ordinary person who is not a professional is permitted to sew clothes on Chol HaMoed. And a person who arrives from an overseas journey or who is released from prison is permitted to have his hair cut and his laundry washed on Chol HaMoed. Since [the restrictions of] the day [before Pesach] are more lenient than [those of] Chol HaMoed,49 leniency may be granted for even a professional to sew, and for even one who did not arrive from an overseas journey or who was not released from prison to have his hair cut and laundry washed. Furthermore, these three crafts are greatly necessary for people to honor the festival. Therefore, greater leniency was shown regarding them than other [types of] work that are not as necessary for honoring the festival.50 ‫צב ְוֵכן ְבֵּניֶהם ַאֲחֵריֶהם ֶשָׁנֲּהגוּ ֻחְמָרא זוֹ ָשׁ שׁ‬,‫ ְבּאוֹתוֹ ַהדּוֹר ַﬠְצמוֹ ֶשָׁנֲּהגוּ ֻחְמָרא זוֹ‬45?‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ – ‫ אוֹ ֲאִפלּוּ ל ֹא ָנֲהגוּ ֶאָלּא ַפַּﬠם ַאַחת ֶאָלּא ֶשָׁהָיה ְבַּדְﬠָתּם ָאז ִל ְנֹהג ֵכּן ְלעוָֹלם‬,‫ְפָּﬠִמים ְבַּחֵיּי ֲאבוֵֹתיֶהם אוֹ ְלַאַחר ִמיָתָתם‬ 46,‫צג‬.‫ֲהֵרי ַנֲﬠֵשׂית ֻחְמָרא זוֹ ֲﬠֵליֶהם ְכֶּנֶדר‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁאבוֵֹתיֶהם ִקְבּלוָּה ֲﬠֵליֶהם ְבֶּנֶדר ְוָנֲהגוּ ָבּהּ ָכּל‬,‫ ְול ֹא ָנֲהגוּ ֵכּן ָשׁ שׁ ְפָּﬠִמים‬,‫ֲאָבל ִאם ל ֹא ָהָיה ְבַּדְﬠָתּם ֵכּן‬ ‫ ֶאָלּא‬,‫ ֵכּיָון ֶשׁהוּא ִמְנָהג ָגּרוַּﬠ ֶשׁלּ ֹא ַנֲﬠָשׂה ַﬠל ִפּי ַתְּלִמיד ָחָכם‬,‫ְיֵמיֶהם – ֵאין ְבֵּניֶהם ַחָיִּבים ְלַקֵיּם ִמ ְנַהג ֲאבוֵֹתיֶהם‬ ‫ ְוֵאין ַטַﬠם ָנכוֹן ְלִמ ְנָהָגם‬,‫ֶשָׁנֲּהגוּ ֵכּן ֶהָהמוֹן ֵמַﬠְצָמם‬. ‫ ֲאָבל ָכּל‬47,‫צה‬,‫ֲאִפלּוּ ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹתצד – ל ֹא ָנֲהגוּ ִמן ַהְסָּתם ֶאָלּא ֶשׁלּ ֹא ְלַהְתִחיל ְמָלאָכה ְבּי"ד ַשֲׁח ִרית‬ 48,‫צח‬.‫ְמָלאָכה ֶשִׁהְתִחיל ָבּהּ ֹקֶדם י"ד – ָיכוֹל ְלָגְמָרהּ ְבּי"דצו ַﬠד ֲחצוֹתצז ִאם ִהיא ְלֹצֶר ַהמּוֵֹﬠד‬ ‫ ֶשֵׁהן ְיכוִֹלים ֲאִפלּוּ ְלַהְתִחיל ִבְּתִחָלּה ְבּי"ד ַשֲׁח ִריתצט ִאם‬,‫ ְוַהכּוְֹבִסין‬,‫ ְוַהַסָּפּ ִרין‬,‫ ַהַחָיִּטין‬:‫ ֶשֵׁהן‬,‫חוּץ ִמָשּׁ שׁ ֻאָמּ ִניּוֹת‬ ‫קא‬.‫ ְכֵּדי ֶשׁיּוַּכל ֵלָהנוֹת ִמְמַּלאְכתּוֹ ַבּמּוֵֹﬠד‬46,‫ק‬,‫ְיכוִֹלים ִלְגֹמר ַﬠד ֲחצוֹת‬ ‫ ֶשְׁמֶּלאֶכת ַהְתִּפיָרה ִהִתּירוּ ְלֶהְדיוֹט ֶשֵׁאינוֹ‬,‫ְוָלָמּה ֵהֵקלּוּ ְבָּשׁ שׁ ֻאָמּ ִניּוֹת ֵאלּוּ? ְלִפי ֶשָׁמִּצינוּ ֶשֵׁהֵקלּוּ ָבֶּהן ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ ְוַהִגּלּוַּח ְוַהִכּבּוּס ִהִתּירוּ ְלִמי ֶשָׁבּא ִמְמִּדיַנת ַהָיּם וְּליוֵֹצא ִמֵבּית ָהֲאסוּ ִרים‬,‫ ֶשֻׁמָּתּר לוֹ ִלְתֹפּר ְבָּגִדים ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ֻאָמּן‬ ‫קד ְוַהִגּלּוַּח‬,‫ ְלִפיָכ ֵישׁ ְלַהִתּיר ַהְתִּפיָרה ֲאִפלּוּ ְלֻאָמּן‬49,‫קג‬,‫קב ְויוֹם ֶזה הוּא ַקל יוֵֹתר ֵמֻחלּוֹ ֶשׁל מוֵֹﬠד‬,‫ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ ֶשָׁשּׁ שׁ ֻאָמּ ִניּוֹת ֵאלּוּ ֵהן ְצ ִריכוֹת ֶאל ָהָﬠם ֹצֶר ָגּדוֹל ִלְכבוֹד יוֹם‬,‫קה ְועוֹד‬.‫ְוַהִכּבּוּס ֲאִפלּוּ ְלִמי ֶשֵׁאינוֹ ָבּא ִמְמִּדיַנת ַהָיּם‬ 50,‫קו‬:‫ ְלִפיָכ ֵהֵקלּוּ ָבֶּהן יוֵֹתר ִמִבְּשָׁאר ְמָלאכוֹת ֶשֵׁאיָנן ְצ ִריִכין ָכּל ָכּ ִלְכבוֹד יוֹם טוֹב‬,‫טוֹב‬ 18 All the above51 applies in a place where it is customary not to [perform work on the morning of the fourteenth of Nissan]. By contrast, in a place where it is customary to [perform work], it is permitted to begin any task before midday [on the fourteenth of Nissan], even if [the work] is not at all necessary for the sake of the festival. ‫ ֲאָבל ְבָּמקוֹם ֶשָׁנֲּהגוּ ַלֲﬠשׂוֹת – ֻמָתּר ְלַהְתִחיל ָכּל ַהְמָּלאכוֹת ַﬠד ֲחצוֹת ַאף‬,‫ ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת‬51‫יח ְוָכל ֶזה‬ ‫קז‬:‫ַﬠל ִפּי ֶשֵׁאין ָבֶּהן ֹצֶר ַהמּוֵֹﬠד ְכָּלל‬ 19 One may arrange dovecotes for doves throughout the entire day48 [of the fourteenth of Nissan]. Similarly, arranging a place for roosters and hens to stand is permitted the entire day, even after midday. It is, however, forbidden to have hens sit on eggs to raise chicks [for the first time] after midday52 on the fourteenth [of Nissan], or before midday [on the fourteenth of Nissan] in a place where it is 12/16/2020, 10:40 PM

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customary not to perform [work in the morning of that day]. If, however, [a hen] already sat on the eggs for three days or more, but then died, it is permitted to have another [hen] sit [on the eggs] instead of her on the fourteenth48 even after midday. [The rationale is that] this is a matter involving a [financial] loss. If [the person] will not have a hen sit on the eggs, [the eggs] will no longer be of any value, because they will already have become unfit for human consumption after being warmed under a hen for three days.53 See sec. 536.54 ‫ ְוֵכן ְלַתֵקּן ָמקוֹם ֶשַׁיַּﬠְמדוּ ָשׁם ַהַתּ ְר ְנגוִֹלים ְוַהַתּ ְרְנגוֹלוֹתקיא – ֻמָתּר‬47,‫קי‬.‫יט מוִֹשׁיִבין שׁוָֹבִכיןקח ְליוִֹניםקט ָכּל ַהיּוֹם‬ ‫ ֲאִפלּוּ ְלַאַחר ֲחצוֹת‬,‫ָכּל ַהיּוֹם‬. ‫ אוֹ ֹקֶדם ֲחצוֹת‬,‫ ְכֵּדי ְלַגֵדּל ֶאְפרוִֹחים‬52‫ֲאָבל ָאסוּר ְלהוִֹשׁיב ַהַתּ ְר ְנֹגֶלת ַﬠל ַהֵבּיִצים ִבְּתִחָלּה ְבּי"דקיב ַאַחר ֲחצוֹת‬ ‫ ֲאָבל ִאם ָיְשָׁבה ְכָּבר ַﬠל ַהֵבּיִצים ְשׁ ָשׁה ָיִמים אוֹ יוֵֹתרקיג וֵּמָתה – ֻמָתּר ְלהוִֹשׁיב ַאֶחֶרת‬.‫ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת‬ ‫קטז ֶשִׁאם ל ֹא יוִֹשׁיב ַתּ ְר ְנֹגֶלת ַﬠל ַהֵבּיִצים – שׁוּב‬,‫קטו ְלִפי ֶשׁהוּא ָדָּבר ָהָאֵבד‬,‫ ֲאִפלּוּ ַאַחר ֲחצוֹת‬47,‫ַתְּחֶתּיָה ְבּי"דקיד‬ ‫ ַﬠֵיּן ִסיָמן‬53,‫קיז‬,‫ ֶשְׁכָּבר ִנְפְסלוּ ֵמֲאִכיַלת ָאָדם ְכֶּשׁ ִנְּתַחְמּמוּ ַתַּחת ַהַתּ ְר ְנֹגֶלת ְשׁ ָשׁה ָיִמים‬,‫ֵאיָנן ְראוִּיים ִלְכלוּם‬ 54,‫קיח‬:‫תקל"ו‬ 20 Waste may be raked away from under the feet of a domesticated animal and [then] cast outside the barn throughout the entire day of the fourteenth [of Nissan].48 [This license is granted] even if the barn is large and there is [only] a small amount of waste, which could be moved to the sides within the barn. Nevertheless, it is permitted to take [the waste] outside the barn, because the filth of a barn is difficult [to bear], even if there is only a small amount of waste.55 By contrast, one should not take waste out of a courtyard [to a dung heap] when there is only a small amount of waste, and one could move it to the sides [of the courtyard. The rationale is that] the filth of a courtyard is not that difficult [to bear] if there is only a small amount of waste in it that was moved to the sides. If, however, the [amount of] waste in the courtyard increased (to the extent that the [waste in the] courtyard resembled [the waste in] a barn), [a person] is permitted to take the waste outside to a dung heap in the public domain.48 ‫ ֲאִפלּוּ ָהֶרֶפת ְגּדוָֹלה ְוַהֶזֶּבל‬47,‫קכ‬,‫כ גּוֹ ְרִפין ֶזֶבל ִמַתַּחת ַר ְגֵלי ַהְבֵּהָמה ְבּי"דקיט ָכּל ַהיּוֹם וַּמְשִׁליִכין אוֹתוֹ חוּץ ָלֶרֶפת‬ ‫ ִמְפֵּני ֶשָׁהֶרֶפת ִנוּוָּלהּ ָקֶשׁהקכא ֲאִפלּוּ‬,‫ ַאף ַﬠל ִפּי ֵכן ַרַשּׁאי ְלהוִֹציָאהּ חוּץ ָלֶרֶפת‬,‫ְמַﬠט ְוָיכוֹל ְלַסֵלּק ִלְצָדִדין ְבּתוֹ ָהֶרֶפת‬ 55,‫קכב‬.‫ֵאין ָשׁם ֶאָלּא ְמַﬠט ֶזֶבל‬ ‫ ֶשֶׁהָחֵצר ֵאין ִנוּוָּלהּ‬,‫ֲאָבל ַהֶזֶּבל ֶשְׁבָּחֵצר – ל ֹא יוִֹציֶאָנּה ַלחוּץקכג ִאם ֵאין ָשׁם ֶאָלּא ְמַﬠט ֶזֶבל ֶשָׁיּכוֹל ְלַסְלּקוֹ ִלְצָדִדים‬ ‫ ֲאָבל ִאם ִנְתַרָבּה ַהֶזֶּבל ֶבָּחֵצרקכד )ָכּל ָכּ ַﬠד ֶשַׁנֲּﬠֵשׂית ֶהָחֵצר‬.‫ָקֶשׁה ָכּל ָכּ ְכֶּשֵׁאין ָבּהּ ֶאָלּא ְמַﬠט ֶזֶבל ְמֻסָלּק ִלְצָדֶדיָה‬ 47:‫ְכֶּרֶפתקכה( – ֻמָתּר לוֹ ְלהוִֹציא ַהֶזֶּבל ָלַאְשָׁפּהקכו ַלחוּץ ִל ְרשׁוּת ָהַרִבּים‬ 21 It is permitted to bring articles to a craftsman’s shop the entire day on the fourteenth [of Nissan] even though [the craftsman] will not fix them until after the festival. Similarly, it is permitted to take articles from a craftsman’s shop [throughout the day of the fourteenth of Nissan] even though [the articles] are not needed for the festival at all.50 See sec. 534.56 ‫ ְוֵכן ֻמָתּר ְלָהִביא‬.‫כא ֻמָתּר ְלהוִֹלי ֵכִּלים ְלֵבית ָהֻאָמּן ְבּי"דקכז ָכּל ַהיּוֹםקכח ַאף ַﬠל ִפּי ֶשׁלּ ֹא ְיַתְקֵּנם ַﬠד ְלַאַחר ַהמּוֵֹﬠד‬ 56,‫קל‬:‫ ַﬠֵיּן ִסיָמן תקל"ד‬47,‫קכט‬.‫ֵכִּלים ִמֵבּית ָהֻאָמּן ַאף ַﬠל ִפּי ֶשֵׁאין ָבֶּהם ֹצֶר ַהמּוֵֹﬠד ְכָּלל‬ 22 It has become universal Jewish custom not to let blood on the day before any festival. One should not deviate from this practice. [This practice stems from a

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Talmudic narrative57 that relates] that on the day of Shavuos58 before the Giving of the Torah, a spirit whose name was Tavoach59 emerged, [saying] that if the Jews did not accept the Torah, he would butcher their blood and flesh. Therefore, it [has been considered] dangerous in all generations to let blood on that day, i.e., on the day before Shavuos. The Sages [added a safeguard and] decreed [that it is forbidden to let blood] on the day before any festival, lest [one do so] on the day before Shavuos. Nevertheless, it is permitted to let blood on the day before the final festive day[s]60 of Pesach, because all [the days of Pesach] are one festival.61 Hence, [that day] is not [considered as] the day before a festival, but rather as [a day] in the midst of the festive days. By contrast, it is forbidden to let blood on the day before the final festival of [Sukkos],62 i.e., on Hoshaanah Rabbah, because [Hoshaanah Rabbah] is actually the day before the festival [of Shemini Atzeres. The rationale is that] Shemini Atzeres is [considered] a festival in its own right with regard to several matters.63 [The above restriction applies only with regard to the daytime hours.] On the night of the day before the festival,64 it is permitted to let blood except on the night of Hoshaanah Rabbah because [Hoshaanah Rabbah] is a time of judgment.65 ‫ ֹקֶדם ַמַתּן‬58‫ ְלִפי ֶשְׁבּיוֹם ָשׁבוּעוֹת‬57,‫קלא‬.‫ ְוֵאין ְלַשׁנּוֹת‬,‫כב ָנֲהגוּ ָכּל ִיְשָׂרֵאל ֶשׁלּ ֹא ְלַהִקּיז ָדּם ְבּשׁוּם ֶﬠֶרב יוֹם טוֹב‬ ‫ ְלִפיָכ ֵישׁ ַסָכָּנה‬,‫ ֶשִׁאם ל ֹא ְיַקְבּלוּ ִיְשָׂרֵאל ֶאת ַהתּוָֹרה ָהָיה טוֵֹבַח ְלָדָמם וְּבָשָׂרם‬59,"‫תּוָֹרה ָיָצא רוַּח ֶשְׁשּׁמוֹ "ְטבוַֹח‬ ‫קלב‬.‫ ְוָגְזרוּ ֲחָכִמים ַﬠל ָכּל ֶﬠֶרב יוֹם טוֹב ִמשּׁוּם ֶﬠֶרב ָשׁבוּעוֹת‬.‫ ְדַּה ְינוּ ְבֶּﬠֶרב ָשׁבוּעוֹת‬,‫ְלדוֹרוֹת ְלַהִקּיז ָדּם ְבּאוֹתוֹ יוֹם‬ ‫ ְוֵאינוֹ ֶﬠֶרב יוֹם טוֹב‬61‫קלג ֶשַׁהֹכּל ֶרֶגל ֶאָחד הוּא‬,‫ ֶשׁל ֶפַּסח – ֻמָתּר ְלַהִקּיז‬60‫ ְבֶּﬠֶרב יוֹם טוֹב ָהַאֲחרוֹן‬,‫וִּמָכּל ָמקוֹם‬ ‫קלה‬,‫ ְדַּה ְינוּ ְבּהוַֹשְׁﬠָנא ַרָבּה – ָאסוּר ְלַהִקּיז‬62,‫קלד ֲאָבל ְבֶּﬠֶרב יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ַחג‬.‫ֶאָלּא ֶאְמַצע ָיִמים טוִֹבים‬ 63,‫קלו‬.‫ ֶשְׁשִּׁמיִני ֲﬠֶצֶרת ֶרֶגל ִבְּפֵני ַﬠְצמוֹ ְלִﬠְנַין ַכָּמּה ְדָּב ִרים‬,‫ֶשׁהוּא ֶﬠֶרב יוֹם טוֹב ַמָמּשׁ‬ 65:‫קלז ֶשׁהוּא ֵליל ִדּין‬,‫ חוּץ ִמֵלּיל הוַֹשְׁﬠָנא ַרָבּה‬,‫ – ֻמָתּר ְלַהִקּיז‬64‫וְּבֵליל ֶﬠֶרב יוֹם טוֹב‬ 23 The form of blood therapy known as cupping therapy66 may be permitted on the day before Pesach and the day before Sukkos because it does not resemble actual bloodletting. Hence, [license can be granted] because [in any case, bloodletting on these days] was forbidden only as a decree [and a safeguard. However,] on the day before Shavuos, when bloodletting was forbidden because of [actual] danger, one should take care [not to undergo this procedure]. The same [restriction applies] on Hoshaanah Rabbah, for it is a day of judgment. ,‫ ֵכּיָון ֶשֵׁאינוֹ דּוֶֹמה ְלַהָקַּזת ָדּם ַמָמּשׁ – ֵישׁ ְלַהִתּירקלח ְבֶּﬠֶרב ֶפַּסח וְּבֶﬠֶרב ֻסכּוֹת‬66,‫כג ַהָקָּזה ֶשׁקּוֹ ִרין קע"פ זעצי"ן‬ ‫קלט ְוֵכן ְבּהוַֹשְׁﬠָנא‬.‫ ֲאָבל ְבֶּﬠֶרב ָשׁבוּעוֹת ֶשִׁאסּוּרוֹ ִמשּׁוּם ַסָכָּנה – ֵישׁ ִלָזֵּהר‬.‫ֶשֵׁאין ִאסּוָּרן ֶאָלּא ִמשּׁוּם ְגֵּזָרה ְבָּﬠְלָמא‬ ‫קמ‬:‫ ֶשׁהוּא יוֹם ִדּין‬,‫ַרָבּה‬

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Shulchan Aruch: Chapter 469 - Not to Designate Meat for Pesach - Texts...

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Shulchan Aruch: Chapter 469 - Not to Designate Meat for Pesach By Rabbi Schneur Zalman of Liadi

SECTION 469 Not to Designate Meat for Pesach (1-5) ‫סימן תסט ֶשׁלּ ֹא ְלַיֵחד ָבָּשׂר ְלֶפַסח וּבוֹ ה' ְסִﬠיִפים‬: 1 It is forbidden for a person to say (regarding an animal he owns), “[Its] meat will be for Pesach.”1 Needless to say, he may not make such a statement regarding a goat kid or a lamb, because of the impression that might be created. A listener might think that he is consecrating [the animal] as a Pesach [sacrifice].2 Afterwards, when [the person] partakes of [the animal’s meat], it will appear that he is eating sacrificial meat outside [Jerusalem].3 [The prohibition is not restricted to a goat kid or lamb.] One should not say with regard to any type of domesticated animal, non-domesticated animal, or fowl,4 whether alive or slaughtered, “[Its] meat shall be for Pesach.” Rather he should say, “[Its] meat shall be for the festival.” Were [the person] to say, “…for Pesach,” a listener might think that he is consecrating the [animal’s] meat [to use] the money [he receives for it] for the Pesach sacrifice, i.e., he will sell the meat and use [the proceeds of the sale] to purchase a Pesach sacrifice. Thus, when he eats this meat afterwards, it will appear that he is misappropriating a consecrated article.5 Similarly, a person should not tell his agent, “Take this money and use it to purchase meat for Pesach for me.” Instead, he should say, “…purchase meat for the festival for me.”6 ‫ג‬,‫ ְוֵאין ָצ ִרי לוַֹמרב ֶשׁלּ ֹא י ֹאַמר ֵכּן ַﬠל ְגִּדי ְוָטֶלה‬1,‫א‬,"‫ "ָבָּשׂר ֶזה ְלֶפַסח הוּא‬:(‫א ָאסוּר ָלָאָדם ֶשׁיּ ֹאַמר )ַﬠל ְבֶּהְמתּוֹ‬ ‫ ְוַאַחר ָכּ ְכֶּשׁיּ ֹאְכֵלם ְיֵהא ִנ ְרֶאה ְכּאוֵֹכל ָקָדִשׁים‬2,‫ד‬,‫ ֶשַׁהשּׁוֵֹמַﬠ ָסבוּר ֶשׁהוּא ַמְקִדּישׁ אוָֹתם ְלֶפַסח‬,‫ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬ ,"‫ "ָבָּשׂר ֶזה ְלֶפַסח‬:‫ ֵבּין ַח ִיּים ֵבּין ְשׁחוִּטיםט – ל ֹא י ֹאַמר‬4,‫ח‬,‫ ֶאָלּא ֲאִפלּוּ ַﬠל שׁוּם ִמין ְבֵּהָמהו ַחָיּהז ָועוֹף‬3,‫ה‬.‫ַבּחוּץ‬ ‫יא ְדַּה ְינוּ‬,‫ ְיֵהא ַהשּׁוֵֹמַﬠ ָסבוּר ֶשַׁמְּקִדּישׁ ַהָבָּשׂר ִלְדֵמי ֶפַּסח‬,"‫ "ְלֶפַסח‬:‫י ֶשִׁאם י ֹאַמר‬,"‫ "ָבָּשׂר ֶזה ְליוֹם טוֹב‬:‫ֶאָלּא י ֹאַמר‬ 5,‫יג‬.‫יב ְוַאַחר ָכּ ְכֶּשׁיּ ֹאַכל הוּא ַﬠְצמוֹ ֶאת ַהָבָּשׂר – ְיֵהא ִנ ְרֶאה ְכּמוֵֹﬠל ְבָּקָדִשׁים‬,‫ֶשׁ ִיְּמֹכּר ַהָבָּשׂר ְו ִיַקּח ֶפַּסח ְבָּדָמיו‬ 6:"‫ "ַקח ִלי ָבָּשׂר ְליוֹם טוֹב‬:‫יד ֶאָלּא י ֹאַמר‬,"‫ "ֵהיָל ָמעוֹת ַהָלּלוּ ְוַקח ִלי ָבֶּהם ָבָּשׂר ְלֶפַסח‬:‫ְוֵכן ל ֹא י ֹאַמר ָאָדם ִלְשׁלוּחוֹ‬ 2 One may, however, say, “This is for Pesach,” with regard to fish or other substances that are not at all like meat. Certainly, a listener will not think that [the person] is consecrating this substance [to use] the money he receives for it [for the Pesach sacrifice. The rationale is that] the item in question shares no connection with the Pesach sacrifice since it is not a type of meat.7 There are authorities who maintain that one should refrain from saying, “This is for Pesach,” regarding any entity other than wheat or the like, [i.e., substances] that must be watched lest they become chametz.8 [Wheat is an exception because when] a listener hears [a person] say, “These [kernels of] wheat are for Pesach,” he will think that the speaker’s [intent] was that he will store the [kernels of] wheat and

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Shulchan Aruch: Chapter 469 - Not to Designate Meat for Pesach - Texts...

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guard them1 so that they will not become chametz [so that they could be used] for Pesach. As an initial preference, it is desirable to give weight to the words of these authorities.9 Nevertheless, after the fact, even if one said “This meat will be for Pesach” regarding a live goat kid or lamb, [the meat of these animals] is permitted to be eaten. [This ruling applies] even if one makes such a statement on the day before Pesach after midday.10 [The rationale is that] after the fact, [the possibility of] a mistaken impression being created is not [sufficient grounds] for a prohibition. (There are authorities who rule stringently [were one to make such a statement] regarding a goat kid or lamb and forbid [the person] from partaking [of the meat of these two types of animals concerning which these statements were made] whether during Pesach, before Pesach, or after [the Pesach holiday]. Even if one made such statements [not about the animals themselves, but only] regarding the meat of a goat kid or lamb, [the meat is forbidden] because of the concern that a listener will interpret the statement, “This meat is for Pesach,” as meaning that while [the animal was] alive, [the person] consecrated it [to be used as] the Pesach sacrifice. [Thus,] it will appear as if [the person] is eating consecrated meat outside [Jerusalem]. It is, however, permitted for [the person] to benefit from [the meat of these animals] because [the possibility of] a mistaken impression being created is not [sufficient grounds] to prohibit deriving benefit [from a substance], as explained in Yoreh Deah, sec. 5.11 It is desirable to give weight to the words [of these authorities] if a severe [financial] loss is not involved, nor is it a pressing situation. All the above applies when the goat kid or the lamb belongs [to the person making the statement] or he is a partner in their [ownership]. If, however, no portion of [the animal] belongs to him, there are no grounds for stringency at all, because a person cannot cause an article that does not belong to him to become forbidden.12 ‫ ֶשְׁבַּוַדּאי ל ֹא ְיֵהא ִנְדֶמה‬,"‫ "ֶזה ְיֵהא ְלֶפַסח‬:‫ב ֲאָבל ַﬠל ָדִּגים ְוַﬠל ָכּל ְשָׁאר ְדָּב ִרים ֶשֵׁאיָנן ִמין ָבָּשׂר ְכָּלל – ֻמָתּר לוַֹמר‬ ‫טו ֶשֲׁהֵרי ֵאיָנן ִמין ָבָּשׂר‬,‫ ֵכּיָון ֶשָׁדָּבר ֶזה ֵאין לוֹ ַשָׁיּכוּת ְכָּלל ִﬠם ֶפַּסח‬,‫ְלַהשּׁוֵֹמַﬠ ֶשׁהוּא ַמְקִדּישׁ ָדָּבר ֶזה ִלְדֵמי ֶפַּסח‬ 7.‫ְכָּלל‬ ‫ חוּץ ִמן ַהִחִטּיםיז ְוַכיּוֵֹצא ָבֶּהם ִמְדָּב ִרים ַהְצּ ִריִכים ִשׁמּוּר‬,"‫ "ֶזה ְלֶפַסח‬:‫ְוֵישׁ ַמֲחִמי ִריןטז ֶשׁלּ ֹא לוַֹמר ַﬠל שׁוּם ָדָּבר‬ 1,‫ ִחִטּים ֵאלּוּ ַאְצ ִניֵﬠם ְוֶאְשְׁמֵרםיח‬:‫ ְיֵהא ָסבוּר ֶשׁאוֵֹמר‬,"‫ "ִחִטּים ֵאלּוּ ְלֶפַסח‬:‫ ֶשַׁהשּׁוֵֹמַﬠ ֶשׁהוּא אוֵֹמר‬8,‫ֵמִחמּוּץ‬ 9,‫כ‬.‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‬.‫ֵמִחמּוּץיט ְלֹצֶר ַהֶפַּסח‬ ‫כא ֲאִפלּוּ ָאַמר ֵכּן ְבֶּﬠֶרב ֶפַּסח‬,‫ "ָבָּשׂר ֶזה ְלֶפַסח" – ֻמָתּ ִרים ַבֲּאִכיָלה‬:‫ ֲאִפלּוּ ִאם ָאַמר ַﬠל ְגִּדי ְוָטֶלה ַח ִיּים‬,‫ֲאָבל ְבּ ִדיֲﬠַבד‬ ‫ ְדִּמשּׁוּם ַמ ְרִאית ָהַﬠִין ֵאין ֶלֱאֹסר ְבּ ִדיֲﬠַבד‬10,‫ַאַחר ֲחצוֹת‬. (‫ ֲאִפלּוּ ָאַמר ֵכּן ַﬠל ְבַּשׂר‬,‫ ֵבּין ְבֶּפַסח ֵבּין ֹקֶדם ַהֶפַּסח אוֹ ַאֲחָריו‬,‫ְוֵישׁ ַמֲחִמי ִריןכב ִבְּגִדי ְוָטֶלה ְלָאְסָרם ַבֲּאִכיָלה ְלעוָֹלם‬ ‫כג‬,‫ ֶשׁחוְֹשִׁשׁים ְלִפי ֶשַׁהשּׁוֵֹמַﬠ ֶשׁהוּא אוֵֹמר ָבָּשׂר ֶזה ְלֶפַסח הוּא ָסבוּר ֶשְׁכָּבר ִהְקִדּישׁוֹ ֵמַח ִיּים ְלֵשׁם ֶפַּסח‬,‫ְגִּדי ְוָטֶלה‬ ‫כד ְדִּמשּׁוּם ַמ ְרִאית ָהַﬠ ִין ִבְּלַבד ֵאין אוְֹס ִרין ַבֲּהָנָאה ְכּמוֹ‬,‫ ֲאָבל ֻמָתּ ִרים ַבֲּהָנָאה‬.‫ִויֵהא ִנ ְרֶאה ְכּאוֵֹכל ָקָדִשׁים ַבּחוּץ‬ ‫ ְוָכל ֶזה‬.‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם ִאם ֵאין ָשׁם ֶהְפֵסד ְמֻרֶבּה ְול ֹא ְשַׁﬠת ַהְדָּחק‬11,‫כה‬.'‫ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ה‬ ‫ ֶשֵׁאין ָאָדם אוֵֹסר‬,‫ ֲאָבל ִאם ֵאין לוֹ ֵחֶלק ָבֶּהן – ֵאין ְלַהֲחִמיר ְכָּלל‬,‫ אוֹ ֶשֵׁיּשׁ לוֹ ֻשָׁתּפוּת ָבֶּהן‬,‫ְכֶּשַׁהְגִּדי ְוָטֶלה ֵהן ֶשׁלּוֹ‬ 12,‫)ָדָּבר ֶשֵׁאינוֹ ֶשׁלּוֹכו‬: 3 [The Sages] only forbade saying, “This meat is for Pesach.” It is, however, permitted to say, “This meat is al Pesach,” as it is common to say in Yiddish.13 [Using such wording] is permissible even [when referring to] a live goat kid or lamb. There is no concern regarding the impression that might be created, since

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Shulchan Aruch: Chapter 469 - Not to Designate Meat for Pesach - Texts...

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were [the owner] to be consecrating [the meat or the animal] as a Pesach [sacrifice], he would say, “This meat is for Pesach.” ‫ ְכּמוֹ ֶשׁהוּא ַהִמּ ְנָהג לוַֹמר ֵכּן ִבְּלשׁוֹן‬,"‫ "ָבָּשׂר ֶזה ַﬠל ֶפַּסח‬:‫ ֲאָבל לוַֹמר‬,"‫ "ָבָּשׂר ֶזה ְלֶפַסח‬:‫ג ל ֹא ָאְסרוּ ֶאָלּא לוַֹמר‬ ‫ ֶשִׁאם ָהָיה ַמְקִדּישׁ אוָֹתם ְלֶפַסח – ָהָיה לוֹ‬,‫ ֶשֵׁאין ָכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין‬,‫ ֲאִפלּוּ ַﬠל ְגִּדי ְוָטֶלה ַחִיּים‬13‫ַאְשְׁכַּנז – ֻמָתּר‬ ‫כז‬:"‫ "ָבָּשׂר ֶזה ְלֶפַסח‬:‫לוַֹמר‬ 4 It is forbidden to prepare a goat kid or a lamb mikulas14(on the day before Pesach after midday or on Pesach night,) i.e., to roast [the animal] whole (“[with] its head, its legs, and its inner organs”)15 like the Pesach sacrifice was roasted [in Jerusalem]. Even after the fact, it is forbidden to eat [the meat of an animal roasted in this manner] on the night of Pesach16 even if [the person] did not specify, “This meat is for Pesach.” ([This prohibition applies] even if [the animal] was roasted several days before Pesach,) as will be explained in sec. 476[:2]. See [that section] regarding all the details concerning this law. ‫ ְדַּה ְינוּ ִלְצלוֹתוֹ )ְבֶּﬠֶרב ֶפַּסח ַאַחר ֲחצוֹת אוֹ ְבֵּליל ֶפַּסח( ְכֶּשׁהוּא ָשֵׁלם‬14,‫כח‬,‫ד ָאסוּר ַלֲﬠשׂוֹת ְגִּדי אוֹ ָטֶלה ְמֻקָלּס‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬16,‫ ַוֲאִפלּוּ ְבִּדיֲﬠַבד ָאסוּר ְלָאְכלוֹל ְבֵּליל ֶפַּסח‬.‫( ְכֵּﬠין ְצִלַיּת ַהֶפַּסח‬15,‫)ר ֹאשׁוֹ ַﬠל ְכָּרָﬠיו ְוַﬠל ִק ְרבּוֹכט‬ ‫לב ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ו‬,(‫ "ָבָּשׂר ֶזה ְלֶפַסח"לא )ַוֲאִפלּוּ ְצָלאוֹ ַכָּמּה ָיִמים ֹקֶדם ַהֶפַּסח‬:‫ֵפַּרשׁ‬ ‫ִדּין ֶזה‬: 5 A person should not say, “How much trouble does this Pesach involve,” for it is the wicked son who says, “What is this service that you are performing?” i.e., why are you troubling yourselves for this?17 In the present era, people at large are not careful concerning this [matter]. There are authorities who have justified their conduct, [explaining] that one is only deemed wicked when he [complains], “How much trouble this is!” regarding the difficulty involved in offering the Pesach sacrifice, for that is a Scriptural commandment. Thus, [the person’s] words imply that he considers the mitzvos of the Torah as “trouble.” In the present era,18 by contrast, there is no prohibition [involved] when one says, “How much trouble [this is!],” with regard to the great care and the extra stringencies [observed when preparing for Pesach]. ‫לג ִכּי "ָרָשׁע ַמה הוּא אוֵֹמר? ָמה ָהֲﬠֹבָדה ַהזּ ֹאת ָלֶכם" – ַמה ֹטַּרח ֶזה‬,"‫ "ַכָּמּה ֹטַרח ֶפַּסח ֶזה‬:‫ה ל ֹא י ֹאַמר ָאָדם‬ 17,‫לד‬.‫ָלֶכם‬ ‫ "ַמה ֹטַּרח ֶזה" ַﬠל‬:‫לה ֶשֵׁאינוֹ ִנְקָרא ָרָשׁע ֶאָלּא ְכֶּשׁאוֵֹמר‬,‫ ְוֵישׁ ֶשׁלּוֵֹמד ֲﬠֵליֶהם ְזכוּת‬,‫ְוַﬠְכָשׁו ֵאין ָהעוָֹלם ִנְזָה ִרין ָבֶּזה‬ ‫ ַמה ֶשֵּׁאין ֵכּן ִבְּזַמן‬,‫ ְו ִנ ְרֶאה ִמ ְדָּבָריו ֶשִׁמְּצוֹת ַהתּוָֹרה ֵהן ָﬠָליו ְלֹטַרח‬,‫ ֶשִׁהיא ִמְצָוה ִמן ַהתּוָֹרה‬,‫ֹטַרח ַהְקָרַבת ַהֶפַּסח‬ ‫ "ַכָּמּה ֹטַרח" – ֵאין ִאסּוּר ַבָּדָּבר‬:‫ ְכֶּשׁאוֵֹמר ַﬠל ֹגֶּדל ַהְזִּהירוּת ְוֻחְמרוֹת ְיֵתרוֹת‬18‫ַהֶזּה‬:

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Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Befo...

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Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Before Pesach By Rabbi Schneur Zalman of Liadi

SECTION 470 The Fast of the Firstborn on the Day Before Pesach (1-9) ‫סימן תע ֶשַׁהְבּכוֹרוֹת ִמְתַﬠ ִנּין ְבֶּﬠֶרב ֶפַּסח וּבוֹ ט' ְסִﬠיִפים‬: 1 It is customary for the firstborn to fast1 – and complete [their fast]2 – every [year] on the day before Pesach to recall the miracle of [the Jewish firstborn] being saved from the Plague of the Firstborn. Even one who is only his father’s firstborn or his mother’s firstborn3 should fast. [The rationale is that] the Plague [of the Firstborn] affected all [the Egyptians’ firstborn, even those with such parenthood,4] for [such individuals] are deemed firstborn [children within the context of Torah Law]: One who is [only] his father’s firstborn is called a firstborn with regard to his rights to ancestral property5 and to inheritance rights.6 And one who is [only] his mother’s firstborn is called a firstborn with regard to [the obligation to] redeem the firstborn.7 Even a kohen or a Levite who is [only] his mother’s firstborn, who is not [considered] a firstborn regarding the [mitzvah to] redeem the firstborn – for [both a kohen and a Levite] are exempt from the [mitzvah to] redeem the firstborn8 – must fast. [The rationale is that this person] is still considered a firstborn; it is only that the Torah exempted him from having to be redeemed. ‫ג וִּמְתַﬠ ִנּין ֲאִפלּוּ‬.‫ ֵזֶכר ַלֵנּס ֶשִׁנּצּוֹלוּ ִמַמַּכּת ְבּכוֹרוֹת‬,‫ ְבָּכל ֶﬠֶרב ֶפַּסח‬2,‫ וְּלַהְשִׁליםב‬1,‫א נוֲֹה ִגין ַהְבּכוֹרוֹת ְלִהְתַﬠנּוֹתא‬ ‫ ַהְבּכוֹר ֵמָאב ִנְקָרא ְבּכוֹר‬,‫ ֶשֻׁכָּלּן ִנְקָרִאין ְבּכוֹרוֹת‬4,‫ו‬,‫ ֶשְׁבֻּכָלּם ָהְיָתה ַהַמָּכּה‬3,‫ה‬,‫ַהְבּכוֹר ֵמָאב ִבְּלַבדד אוֹ ֵמֵאם ִבְּלַבד‬ 7,‫ח‬.‫ ְוַהְבּכוֹר ֵמֵאם ִנְקָרא ְבּכוֹר ְלִﬠְנַין ִפְּדיוֹן ַהֵבּן‬6,‫ז‬,‫ ִויֻרָשּׁה‬5‫ְלַנֲחָלה‬ ‫ – ַאף ַﬠל ִפּי ֵכן‬8,‫ ֶשֲׁהֵרי הוּא ָפּטוּר ִמִפְּדיוֹןט‬,‫ ֶשֵׁאינוֹ ִנְקָרא ְבּכוֹר ְלִﬠ ְנַין ִפְּדיוֹן ַהֵבּן‬,‫ְוַאף ְבּכוֹר ֵמֵאם ֶשׁהוּא ֹכֵּהן אוֹ ֵל ִוי‬ ‫יא‬:‫י ֶשִׁמָּכּל ָמקוֹם ְבּכוֹר הוּא ֶאָלּא ֶשַׁהתּוָֹרה ְפָּטַרתּוּ ִמִפְּדיוֹן‬,‫ָצ ִרי ְלִהְתַﬠנּוֹת‬ 2 When a woman miscarried and afterwards gave birth to a viable son, that son is not deemed a firstborn with regard to [the obligation to] redeem the firstborn.9 [The rationale is that this child] is not “the first issue of the womb” since [his mother’s] womb had already experienced a [previous] issue. Nevertheless, [such a person] is considered a firstborn regarding inheritance10 and [therefore,] he must fast. Therefore, if [in the above instance,] the person’s father had already fathered a viable child from another wife, this person is not [considered] a firstborn [at all], neither with regard to inheritance nor with regard to [the obligation to be] redeemed. [Hence,] he need not fast. ‫ ֶשֲׁהֵרי‬9,‫יג‬,‫יב ַאף ַﬠל ִפּי ֶשׁאוֹתוֹ ַהֵבּן ֵאינוֹ ִנְקָרא ְבּכוֹר ְלִﬠ ְנַין ִפְּדיוֹן‬,‫ב ִאָשּׁה ֶשִׁהִפּיָלה ֵנֶפל ְוַאַחר ָכּ ָיְלָדה ֶבּן ַקָיָּמא‬ ‫ ְוָצ ִרי ְלִהְתַﬠנּוֹת‬10,‫טו‬,‫ ֲהֵרי הוּא ְבּכוֹר ְלִﬠ ְנַין ַנֲחָלה‬,‫יד ִמָכּל ָמקוֹם‬,‫ ֶשְׁכָּבר ִנְפַטר ַרְחָמהּ‬,"‫ֵאינוֹ "ֶפֶּטר ֶרֶחם‬. ‫ ְוִאם ֵכּן ֵבּן ֶזה ֵאינוֹ ְבּכוֹר ל ֹא ְלַנֲחָלה ְול ֹא ְלִפְדיוֹן – ֵאין ָצ ִרי‬,‫ְלִפיָכ ִאם נוַֹלד ְלָאב ֶזה ֶבּן ַקָיָּמא ְכָּבר ֵמִאָשּׁה ַאֶחֶרת‬ ‫טז‬:‫ְלִהְתַﬠנּוֹת‬

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Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Befo...

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3 There is an authority who maintains that even firstborn females must fast because the Plague was also visited upon [the firstborn Egyptian females].11 This is not the custom in these countries. Similarly, in houses where there is no firstborn [son], the eldest son need not fast even though the Plague was also visited upon [Egyptians of that status.12 The rationale is that] since the Fast of the Firstborn is primarily a mere custom, it is not customary to treat it so stringently. For the warning [given to the Egyptians] and [the subsequent description of] the Plague in the Torah only explicitly mention the firstborn males. ‫ ְוֵכן‬.‫ ְוֵאין נוֲֹה ִגין ֵכּןיט ִבְּמִדינוֹת ֵאלּוּ‬11,‫יח‬.‫ ֶשַׁגּם ָבֶּהם ָה ְיָתה ַהַמָּכּה‬,‫ג ֵישׁ ִמי ֶשׁאוֵֹמריז ֶשַׁגּם ַה ְנֵּקבוֹת ְבּכוֹרוֹת ִמְתַﬠנּוֹת‬ ‫ ְדֵּכיָון ֶשִׁﬠַקּר ַתֲּﬠִנית‬12,‫כא‬.‫כ ַאף ַﬠל ִפּי ֶשַׁגּם ָבֶּהם ָה ְיָתה ַהַמָּכּה‬,‫ְבָּבִתּים ֶשֵׁאין ָבֶּהם ְבּכוֹר – ֵאין ְגּדוֵֹלי ַהַבּ ִית ִמְתַﬠ ִנּין‬ – ‫כב ִמְפֵּני ֶשִׁﬠַקּר ַהַהְתָרָאה ְוַהַמָּכּה ַהְכּתוָּבה ַבּתּוָֹרה ְבֵּפרוּשׁ‬, ‫ַהְבּכוֹרוֹת ֵאינוֹ ֶאָלּא ִמְנָהג – ל ֹא ָנֲהגוּ ְלַהֲחִמיר ָכּל ָכּ‬ ‫כג‬:‫ל ֹא ָה ְיָתה ֶאָלּא ַﬠל ַהְבּכוֹ ִרים ַהְזָּכ ִרים‬ 4 It is customary for a father to fast instead of his firstborn son when [his son] is still a minor. [This is the custom] until [the son] comes of age, at which time [the son] should fast by himself. When a person has two sons who are firstborn who are minors, i.e., one is the father’s firstborn13 and one is the mother’s firstborn, [which she bore to him],14 the father’s fast counts for both of them. ‫כו וִּמי ֶשֵׁיּשׁ‬.‫כד ַﬠד ֶשׁ ִיְּגַדּלכה ְוָאז ִיְתַﬠֶנּה הוּא ְבַּﬠְצמוֹ‬,‫ד נוֲֹהִגין ֶשָׁהָאב ִמְתַﬠֶנּה ַתַּחת ְבּנוֹ ַהְבּכוֹר ְכֶּשֲׁﬠַד ִין הוּא ְבּכוֹר ָקָטן‬ ‫ – ֲהֵרי ַתֲּﬠ ִנית ָהָאב עוָֹלה‬14‫ ְוַהֵשּׁ ִני ְבּכוֹר ְלִאמּוֹ‬13‫ ָה ִראשׁוֹן הוּא ְבּכוֹר ְלָאִביו‬,‫לוֹ ְשֵׁני ָבִּנים ְקַטִנּים וְּשֵׁניֶהם ְבּכוֹרוֹת‬ ‫כז‬:‫ְבַּﬠד ְשֵׁניֶהם‬ 5 All the above15 applies when the father himself is not a firstborn. If, however, [the father] is a firstborn, and as such he must fast on his own account, his fast does not count for his son. Instead, [the son’s] mother must fast instead of her son until he comes of age. There are authorities who maintain that the mother does not have to fast, because the father’s fast [counts not only for himself, but] also counts for his son. [The rationale is that] this fast is merely to recall the miracle, and one commemoration suffices for both [father and son]. One may rely on this opinion when [the mother’s] discomfort is involved, and certainly, if she is pregnant or nursing. Even if a woman does not have a husband who will fast for her son, she need not fast if she is pregnant or nursing and the fast causes her discomfort. Similarly, a woman within 30 days of childbirth [need not fast] even if she does not feel discomfort.16 Nevertheless, if a woman fasted [even] once for her son’s sake and intended to continue doing so until her son came of age, it is as if she took a vow17 to fast. [If the mother now desires not to fast,] she must release [the vow] by making a [formal] request [of the court] and [expressing] regret [to the judges].18 ‫ ֶאָלּא‬,‫ ֲאָבל ִאם הוּא ְבּכוֹר ְוָצ ִרי ְלִהְתַﬠנּוֹת ְבַּﬠד ַﬠְצמוֹ – ֵאין ַתֲּﬠ ִניתוֹ עוָֹלה ְבַּﬠד ְבּנוֹ‬,‫ ְכֶּשֵׁאין ָהָאב ְבּכוֹר‬15‫ה ְוָכל ֶזה‬ ‫כח‬.‫ָהֵאם ִמְתַﬠָנּה ַתַּחת ְבָּנהּ ַהָקָּטן ַﬠד ֶשַׁיְּגִדּיל‬ ,‫ ֵכּיָון ֶשַׁתֲּﬠ ִנית ֶזה ֵאינוֹ ֶאָלּא ְלֵזֶכר ַלֵנּס‬,‫ ֶשַׁתֲּﬠ ִנית ָהָאב עוָֹלה ַגּם ְבַּﬠד ְבּנוֹ‬,‫ְוֵישׁ אוְֹמ ִריםכט ֶשֵׁאין ָהֵאם ְצ ִריָכה ְלִהְתַﬠנּוֹת‬ ‫לא‬.‫ ְוָכל ֶשֵׁכּן ִאם ִהיא ְמֻﬠֶבֶּרת אוֹ ֵמ ִניָקה‬,‫ל ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּמקוֹם ַצַﬠר‬.‫ְוִזָכּרוֹן ֶאָחד עוֶֹלה ְלָכאן וְּלָכאן‬ ‫ְוַאף ִאם ֵאין ָלהּ ַבַּﬠל ֶשׁ ִיְּתַﬠֶנּה ְבַּﬠד ְבּנוֹ – ֵאיָנהּ ְצ ִריָכה ְלִהְתַﬠנּוֹת ִאם ִהיא ְמֻﬠֶבֶּרת אוֹ ֵמ ִניָקה ְוֵישׁ ָלהּ ַצַﬠר ִמן‬ ‫ ִאם ִהְתַﬠֵנּית ְכָּבר ַפַּﬠם ַאַחת ְבַּﬠד ְבָּנהּלג‬,‫ וִּמָכּל ָמקוֹם‬16.‫לב ַאף ֶשֵׁאין ָלהּ ַצַﬠר‬,‫ ְוֵכן יוֶֹלֶדת ָכּל ְשׁ ִשׁים יוֹם‬.‫ַהַתֲּﬠִנית‬ ‫ ְוָצ ִרי ְלַהִתּיָרהּ ַﬠל ְיֵדי ְשֵׁאָלה‬17,‫ְוָהָיה ָאז ְבַּדְﬠָתּהּ ִל ְנֹהג ֵכּן ְלעוָֹלםלד ַﬠד ֶשִׁיְּגַדּל ְבָּנהּ – ֲהֵרי ַתֲּﬠ ִנית ֶזה ָﬠֶליָה ְכֶּנֶדר‬ 12/16/2020, 10:41 PM

Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Befo...

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‫ַוֲחָרָטה‬: 6 A firstborn [who is fasting] should recite [the passage] Aneinu19 in [the blessing] Shomei’a Tefilah in the Afternoon Service. If there are ten firstborn praying together [with others who are not firstborn], and one of [the firstborn] is the sheliach tzibbur, he should recite [the passage] Aneinu in [the blessing] Shomei’a Tefilah when repeating the Shemoneh Esreh, as is the law with regard to fast days undertaken by individuals.20 Nevertheless, as an initial preference, it is desirable not to have a firstborn serve as the sheliach tzibbur when ten firstborn are praying together [with others who are not firstborn. The rationale is that] there are authorities who maintain that it is not proper to mention a communal fast in the repetition of the Shemoneh Esreh, since it is [the month of] Nissan. See sec. 429[:9].21 ‫ ְוִאם ֲﬠָשָׂרה ְבּכוֹרוֹת ִמְתַפְּלִּלין ְבַּיַחד ְוֶאָחד ֵמֶהם‬19,‫לה‬.‫ו ַהְבּכוֹרוֹת אוְֹמ ִרים "ֲﬠֵננוּ" ְבּ"שׁוֵֹמַﬠ ְתִּפָלּה" ִבְּתִפַלּת ַהִמְּנָחה‬ 20,‫לז‬.‫לו ְכִּדין ַתֲּﬠִנית ְיִחיִדים‬,"‫ְשִׁליַח ִצבּוּר – ַמֲחִזיר ַהְתִּפָלּה י ֹאַמר "ֲﬠֵננוּ" ְבּ"שׁוֵֹמַﬠ ְתִּפָלּה‬ ‫ ִכּי ֵישׁ אוְֹמ ִריםלח ֶשֵׁאין‬,‫ ְלַכְתִּחָלּה טוֹב ֶשׁלּ ֹא ִיְהֶיה ַהְבּכוֹר ְשִׁליַח ִצבּוּר ְכֶּשֲׁﬠָשָׂרה ְבּכוֹרוֹת ִמְתַפְּלִּלין ַיַחד‬,‫וִּמָכּל ָמקוֹם‬ 21,‫לט‬:‫ ַﬠֵיּן ִסיָמן תכ"ט‬,‫ ֵכּיָון ֶשׁהוּא ֹחֶדשׁ ִניָסן‬,‫ָנכוֹן ְלַהְזִכּיר ַהַתֲּﬠ ִנית ְבִּצבּוּר ַבֲּחָזַרת ַהְתִּפָלּה‬ 7 When the day before Pesach falls on Friday, the firstborn should fast on that day.22 However, when [the day before Pesach] falls on Shabbos, the fast is moved forward to the preceding Thursday.23 If it is difficult for [some firstborn] to fast on [that] Thursday because the search for chametz is conducted that night, they have many rooms to check, and one is not allowed to eat a meal before [conducting] the search,24 they may taste a small amount of [food] before searching. [The rationale is that] it was only forbidden was to [partake of] an entire meal. (See sec. 232, [where] the amount considered as “a taste” is defined.)25 Alternatively, [the firstborn] may instruct others with carrying out the search on their behalf, and [the firstborn] will [be permitted to] eat [immediately after nightfall].26 '‫ ֲאָבל ִאם ָחל ְבַּשָׁבּת – ִנְדֶחה ְליוֹם ה‬22,‫מ‬.‫ז ִאם ָחל ֶﬠֶרב ֶפַּסח ְבֶּﬠֶרב ַשָׁבּת – ִמְתַﬠ ִנּין ַהְבּכוֹרוֹת בּוֹ ַבּיּוֹם‬ ‫ ְוֵאין ַרָשִּׁאין ִלְסֹעד ֹקֶדם‬,‫ ֵכּיָון ֶשַׁבַּלּ ְיָלה בּוְֹדִקין ֶאת ֶהָחֵמץ‬,'‫ ְוִאם ָקָשׁה ָלֶהם ַהַתֲּﬠ ִנית ְבּיוֹם ה‬23,‫מא‬.‫ֶשְׁלָּפָניו‬ ‫ ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ְסעוָּדהמג‬,‫ ְוֵישׁ ָלֶהם ַה ְרֵבּה ֲחָד ִרים ִלְבֹדּק – ְיכוִֹלים ִלְטֹעם ְמַﬠט ֹקֶדם ַהְבִּדיָקה‬24,‫מב‬,‫ַהְבִּדיָקה‬ 26:‫ אוֹ ְיַצוּוּ ְלַאֵחר ִלְבֹדּקמה ְוֵהם י ֹאְכלוּ‬,(25,‫) ְוִשׁעוּר ְטִﬠיָמה ַﬠֵיּן ִסיָמן רל"במד‬ 8 In a place where there is no prevalent custom [to the contrary], the firstborn may partake of a feast associated with a mitzvah27[and free himself from the obligation of fasting].28 However, may blessings light upon those who are stringent [and refrain from doing so]. In these countries, however, it has already become customary to be stringent.29 Therefore, [a firstborn] who desires to eat at a feast associated with a mitzvah must be released [from the obligation to fast] by making a [formal] request [of the court] and [expressing] regret [to the judges. The rationale is that] he fasted once on the day before Pesach and at that time he intended to continue doing so forever. [True,] at that time, there was no feast associated with a mitzvah in the city. Nevertheless, it can be assumed that he fasted because this was the [local] custom. Since [he accepted the local customs and] these customs [also include the practice of] not eating at a feast associated with a mitzvah, [adhering to] this custom became incumbent upon him like a vow, because he had the intent of conducting himself in 12/16/2020, 10:41 PM

Shulchan Aruch: Chapter 470 - The Fast of the Firstborn on the Day Befo...

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this manner forever. May blessings alight upon one who is stringent and does not [avail himself of the option of] making a [formal] request [of the court] and [expressing] regret [to the judges so that he can] eat [at such feasts]. However, the principals at a circumcision – i.e., the mohel,30 the sandek,31and the father of the child – may eat,32 (even without making a [formal] request [of the court] and [expressing] regret [to the judges]), because [the day] is a [personal] festival for them. [License to eat is granted to them, provided] they “loan out” the fast [to another day] and “repay” [their debt] by fasting after Pesach.33 (Alternatively, they may release their vow) by making a [formal] request [of the court] and [expressing] regret [to the judges]. A person [who is not a firstborn, but] is fasting on behalf of his son,34 may eat at [the feast celebrating] a circumcision even though he is not one of the principals at the circumcision, provided he makes a [formal] request [of the court] and [expresses] regret [to the judges]. ‫ ַהַמֲּחִמיר – ָתּבוֹא‬,‫ וִּמָכּל ָמקוֹם‬28,‫מו‬.‫ ִמְצָוה‬27‫ח ְבָּמקוֹם ֶשֵׁאין ָשׁם ִמ ְנָהג ָידוַּﬠ – ְיכוִֹלין ַהְבּכוֹרוֹת ֶלֱאֹכל ַﬠל ְסעוַּדת‬ ‫מז‬.‫ָﬠָליו ְבָּרָכה‬ ‫ ִמי ֶשׁרוֶֹצה ֶלֱאֹכל ַﬠל ְסעוַּדת ִמְצָוה – ָצ ִרי ְלַהִתּיר לוֹ ַﬠל ְיֵדי‬, ‫ ְלִפיָכ‬29,‫מח‬.‫ֲאָבל ִבְּמִדינוֹת ֵאלּוּ ְכָּבר ָנֲהגוּ ְלַהֲחִמיר‬ ‫ ַאף ֶשָׁאז ל ֹא ָה ְיָתה ְסעוַּדת‬,‫מט ְדֵּכיָון ֶשִׁהְתַﬠָנּה ַפַּﬠם ַאַחת ְבֶּﬠֶרב ֶפַּסח ְוָהָיה ָאז ְבַּדְﬠתּוֹ ִל ְנֹהג ֵכּן ְלעוָֹלם‬,‫ְשֵׁאָלה ַוֲחָרָטה‬ ‫ ִאם ֵכּן‬,‫ ְוֵכיָון ֶשַׁהִמּ ְנָהג הוּא ֶשׁלּ ֹא ֶלֱאֹכל ַﬠל ְסעוַּדת ִמְצָוה‬,‫ ִמָכּל ָמקוֹם ִמן ַהְסָּתם ִהְתַﬠָנּה ַﬠל ַדַּﬠת ַהִמְּנָהג‬,‫ִמְצָוה ָבִּﬠיר‬ ‫ ְוַהַמֲּחִמיר ֶשׁלּ ֹא ֶלֱאֹכל ַאף ַﬠל ְיֵדי ְשֵׁאָלה ַוֲחָרָטה‬.‫ ֵכּיָון ֶשָׁהָיה ָאז ְבַּדְﬠתּוֹ ִל ְנֹהג ֵכּן ְלעוָֹלם‬,‫ַנֲﬠָשׂה ֶזה ַהִמּ ְנָהג ָﬠָליו ְכֶּנֶדר‬ ‫– ָתּבוֹא ָﬠָליו ְבָּרָכה‬. ‫נ ֵכּיָון ֶשׁיּוֹם טוֹב ֶשָׁלֶּהם הוּאנא – ְיכוִֹלין ֶלֱאֹכל )ַאף ְבּל ֹא‬,‫ ַוֲאִבי ַהֵבּן‬31‫ ְוַהַסּ ְנָדּק‬30‫ ְדַּה ְינוּ ַהמּוֵֹהל‬,‫ֲאָבל ַבֲּﬠֵלי ַהְבּ ִרית‬ ‫ )אוֹ ַיִתּירוּ ַהֶנֶּדרנד( ַﬠל ְיֵדי ְשֵׁאָלה‬33,‫נג‬,‫ ַﬠל ְיֵדי ֶשׁ ִיְּלווּ ַהַתֲּﬠ ִנית ְו ִיְפ ְרעוּ ַתֲּﬠ ִנית ַאֵחרנב ְלַאַחר ַהֶפַּסח‬,(‫ְשֵׁאָלה ַוֲחָרָטה‬ ‫ַוֲחָרָטה‬. ‫ ַאף ֶשֵׁאינוֹ ִמַבֲּﬠֵלי ַהְבּ ִרית – ָיכוֹל ֶלֱאֹכל ַﬠל ַהִמּיָלהנה ַﬠל ְיֵדי ְשֵׁאָלה ַוֲחָרָטה‬34,‫וִּמי ֶשִׁמְּתַﬠֶנּה ְבַּﬠד ְבּנוֹ‬: 9 One who is of an extremely delicate constitution, to the extent that if he eats during the day, he will not be able to eat matzah with appetite at night, should fast on the day before Pesach so that he will be able to eat matzah with appetite at night.35 [In that way, he will be able to] fulfill the mitzvah,36“In the evening, you shall eat matzos,” with appetite.37 ‫ט ִמי ֶשׁהוּא ִאְסְטִניסנו ָכּל ָכּ ֶשִׁאם י ֹאַכל ַבּיּוֹם ל ֹא יוַּכל ֶלֱאֹכל ַבַּלּ ְיָלה ַמָצּה ְלֵתָאבוֹןנז – ֵישׁ לוֹ ְלִהְתַﬠנּוֹת ְבֶּﬠֶרב‬ 37,‫סא‬:‫ "ָבֶּﬠֶרב תּ ֹאְכלוּ ַמֹצּת"ס ְלֵתָאבוֹן‬36‫ ְלַקֵיּם ִמְצַות‬35,‫נט‬,‫נח ְכֵּדי ֶשׁיּ ֹאַכל ַמָצּה ְלֵתָאבוֹן ַבַּלּ ְיָלה‬,‫ֶפַּסח‬

12/16/2020, 10:41 PM

Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal o...

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Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal of] Bread, [i.e., Rich Matzah,] after the Tenth Hour on the Day before Pesach By Rabbi Schneur Zalman of Liadi

SECTION 471 The Prohibition Against Eating [a Meal of] Bread, [i.e., Rich Matzah,] after the Tenth Hour on the Day before Pesach (1-14) ‫סימן תעא ְבֶּﬠֶרב ֶפַּסח ַאַחר ָשָׁﬠה ֲﬠִשׂי ִרית ָאסוּר ֶלֱאֹכל ַפּת וּבוֹ י"ד ְסִﬠיִפים‬: 1 All people – even those whose constitution are not extremely delicate1 – are forbidden to eat bread, i.e., “rich matzah” (as will be explained),2 from the beginning of the tenth hour3 on the day before Pesach until the evening so that they will eat matzah with an appetite at night.4 Whether the day is long5 or short, it is always forbidden for one to eat [a meal] from the beginning of the last fourth of the day until nightfall.6 [A person] is even forbidden to begin [eating] before the tenth hour if he knows that his meal will continue into the tenth hour.7 ‫( ִמְתִּחַלּת ָשָׁﬠה‬2,‫ג ְדַּה ְינוּ ַמָצּה ֲﬠִשׁיָרהד )ְכּמוֹ ֶשִׁיְּתָבֵּארה‬,‫ – ָאסוּר לוֹ ֶלֱאֹכל ַפּת‬1,‫א ַאף ֶשֵׁאינוֹ ִאְסְט ִניסב‬,‫א ָכּל ָאָדם‬ – ‫ וֵּבין ֶשַׁהיּוֹם ָקָצר‬5 ‫ וֵּבין ֶשַׁהיּוֹם ָאֹר‬4,‫ח‬,‫ז ְכֵּדי ֶשׁיּ ֹאַכל ַמָצּה ַבַּלּ ְיָלה ְלֵתָאבוֹן‬,‫ ְבֶּﬠֶרב ֶפַּסח ַﬠד ַהַלּ ְיָלה‬3,‫ֲﬠִשׂי ִריתו‬ 6.‫ְלעוָֹלם ָאסוּר לוֹ ֶלֱאֹכל ִמְתִּחַלּת ְרִביַﬠ יוֹם ָהַאֲחרוֹןט ַﬠד ַהַלּ ְיָלה‬ 7,‫י‬:‫שׁ ְסעוָּדתוֹ ַﬠד תּוֹ ָשָׁﬠה ֲﬠִשׂי ִרית‬ ֹ ‫ ִאם יוֵֹדַﬠ ֶשִׁתְּמ‬,‫ַוֲאִפלּוּ ְלַהְתִחיל ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִרית ָאסוּר‬ 2 Nevertheless, [after the beginning of the tenth hour,] it is permitted to eat a small amount of fruit, a small amount of vegetables,8 – whether raw or cooked – a small amount of a cooked food made from the five species [of grain]9 that was cooked in mei peiros10 – if one follows the custom of permitting [foods cooked] with [grain and] mei peiros – a small amount of meat, fish, cheese, or eggs, and any other type [of food. The Sages] forbade only bread, this is because [for bread] satiates the heart,11 as it is written,12 “bread sates the heart of man.” Nevertheless, [the Sages] only permitted [eating] a small amount of other types of [foods]. One should not fill his stomach with them. Similarly, one may drink all beverages except wine. One should not drink a small amount of [wine] because it satiates the heart like bread does.13 One may, however, drink a large amount of wine, because drinking a large amount [of wine] whets one’s appetite for food.14 Nevertheless, one should not drink so much [wine] that he is satiated, for that will certainly ruin one’s desire for food. ‫יד אוֹ ְמַﬠט ַתְּבִשׁיל ֶהָﬠשׂוּי ֵמֲחֵמֶשׁת‬,‫ ֵבּין ַחִיּין ֵבּין ְמֻבָשִּׁלין‬8,‫יג‬,‫ב ֲאָבל ֻמָתּר ֶלֱאֹכליא ְמַﬠט ֵפּרוֹתיב אוֹ ְמַﬠט ְיָרקוֹת‬ ‫כ ְוֵכן‬,‫יז אוֹ ְמַﬠט ָבָּשׂריח ְוָדִגיםיט וּ ְגִביָנה וֵּביִצים‬,‫ ְלַהנּוֲֹהִגין ֶהֵתּר ְבֵּמי ֵפּרוֹת‬10,‫ ֶשִׁנְּתַבְּשּׁלוּ ְבֵּמי ֵפּרוֹתטז‬9,‫ַהִמּי ִניםטו‬ ‫ וִּמָכּל‬."‫ " ְוֶלֶחם ְלַבב ֱאנוֹשׁ ִיְסָﬠד‬12,‫ ֶשֶׁנֱּאַמרכב‬11,‫ ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ַפּת ִבְּלַבדכא ֶשׁסּוֶֹﬠֶדת ֶאת ַהֵלּב‬,‫ְשָׁאר ָכּל ַהִמּיִנין‬ 12/16/2020, 10:42 PM

Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal o...

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‫כג‬.‫ ֲאָבל ל ֹא ְיַמֵלּא ְכֵּרסוֹ ֵמֶהן‬,‫ ל ֹא ִהִתּירוּ ִמְשָּׁאר ַהִמּי ִנים ֶאָלּא ְמַﬠט‬,‫ָמקוֹם‬ ‫ ֲאָבל‬13,‫כה‬,‫כד ִמְפֵּני ֶשׁהוּא סוֵֹﬠד ֶאת ַהֵלּב ְכּמוֹ ַפּת‬,‫ ֶשׁלּ ֹא ִיְשֶׁתּה ִמֶמּנּוּ ְמַﬠט‬,‫ חוּץ ִמַיּ ִין‬,‫ְוֵכן ָיכוֹל ִלְשׁתּוֹת ָכּל ַהַמְּשִׁקין‬ ‫ ל ֹא ִיְשֶׁתּה‬,‫ וִּמָכּל ָמקוֹם‬14,‫כו‬.‫ ִמְפֵּני ֶשְׁכֶּשׁהוּא שׁוֶֹתה ַה ְרֵבּה ִמֶמּנּוּ – הוּא גּוֵֹרר ַתֲּאַות ַהַמֲּאָכל‬,‫ַה ְרֵבּה ַי ִין ָיכוֹל ִלְשׁתּוֹת‬ ‫כז‬:‫ ִכּי ְבַּוַדּאי הוּא ְמַקְלֵקל ַתֲּאַות ַהַמֲּאָכל‬,‫ַה ְרֵבּה ָכּל ָכּ ַﬠד ֶשׁ ְיֵּהא ָשֵׂבַﬠ‬ 3 One who possesses such a delicate constitution that [he] will not be able to eat at night with an appetite, even if he eats only a small amount from the [beginning of the] tenth hour of the day, is forbidden to eat even a small amount of other foods [from the tenth hour onward]. ‫ג ִמי ֶשׁהוּא ִאְסְטִניס ֶשַׁאף ְכֶּשׁהוּא אוֵֹכל ְמַﬠט ַבּיּוֹם ִמָשָּׁﬠה ֲﬠִשׂי ִרית ָוֵאיָל ל ֹא יוַּכל ֶלֱאֹכל ַבַּלּ ְיָלה ְלֵתָאבוֹן – ָאסוּר לוֹ‬ ‫כח‬:‫ֶלֱאֹכל ֲאִפלּוּ ְמַﬠט ִמְשָּׁאר ָכּל ַהִמּיִנים‬ 4 Before the tenth hour, it is permitted to eat bread according to the guidelines explained in sec. 249[:7, 9.15 But] what bread may one eat [on the fourteenth of Nissan]? One may not eat chametz from the fifth hour of the day onward,16 and one may not eat matzah the entire day,17 from dawn18 onward. The Sages [strongly prohibited doing so], saying:19 “Anyone who eats matzah on the day before Pesach is like one who is intimate with his wife-to-be20 in his father-in-law’s home before he brings her to the marriage canopy so that the sheva berachos [i.e., the seven blessings recited under the marriage canopy] may be recited over [their union]. Such a person21 is punished with stripes for rebellious conduct.”22 [Thus, on the day before Pesach, the only bread that] one may eat is “rich matzah,”23 [I.e., flour and water] mixed with mei peiros.10 For on the day before Pesach, the Sages only forbade eating matzah with which one could fulfill his obligation [to eat matzah that] night, and one may not fulfill his obligation with rich matzah, as explained in sec. 462[:1, 6].24 Consult that source for all the details of this law. ‫ וַּמה ִהיא ַהַפּת ֶשׁיּ ֹאַכל?לא ֶשֲׁהֵרי ָחֵמץ‬15,‫ל‬.‫ד ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִרית ֻמָתּר ֶלֱאֹכל ַפּתכט ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רמ"ט‬ ‫לד‬, ‫ ָוֵאיָל‬18‫ ֵמַﬠמּוּד ַהַשַּׁחר‬17,‫ וַּמָצּה ֵאינוֹ ָיכוֹל ֶלֱאֹכל ָכּל ַהיּוֹםלג‬16,‫לב‬, ‫ֵאינוֹ ָיכוֹל ֶלֱאֹכל ִמָשָּׁﬠה ֲחִמיִשׁית ָוֵאיָל‬ ‫ ְבֵּבית ָחִמיו ֹקֶדם ֶשַׁיְּכ ִניֶסָנּה ַלֻחָפּה‬20‫ ָכּל ָהאוֵֹכל ַמָצּה ְבֶּﬠֶרב ֶפַּסח – ְכִּאלּוּ בּוֵֹﬠל ֲארוָּסתוֹ‬19,‫לה‬:‫ֶשָׁאְמרוּ ֲחָכִמים‬ ‫ ְדַּה ְינוּ‬23,‫לח‬,‫ ָהא ֵאינוֹ ָיכוֹל ֶלֱאֹכל ֶאָלּא ַמָצּה ֲﬠִשׁיָרה‬22,‫לז‬.‫ ַמַכּת ַמ ְרדּוּת‬21‫לו וַּמִכּין אוֹתוֹ‬,‫ְלָבֵר ָﬠֶליָה ֶשַׁבע ְבָּרכוֹת‬ ‫ ֶשׁלּ ֹא ָאְסרוּ ֲחָכִמים ֶלֱאֹכל ְבֶּﬠֶרב ֶפַּסח ֶאָלּא ַמָצּה ֶשָׁאָדם ָיכוֹל ָלֵצאת ָבּהּ ְיֵדי חוָֹבתוֹ‬10,‫לט‬,‫ֶשֵׁﬠֵרב ָבּהּ ֵמי ֵפּרוֹת‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬24,‫מא‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תס"ב‬25‫מ ֲאָבל ַמָצּה ֲﬠִשׁיָרה ֵאין יוְֹצִאין ָבּהּ‬,‫ַבַּלּ ְיָלה‬: 5 [Matzah] is only referred to as “rich matzah” when the flavor of the mei peiros is discernible in the matzah. If, however, one only mixed a small amount of mei peiros into [the dough]25 and its flavor is not discernible, [the resulting matzah] is not deemed “rich matzah,” and it is [therefore] forbidden to be eaten on the day before Pesach.26 ‫ ֲאָבל ִאם ֵﬠֵרב ָבּהּ ְמַﬠט ֵמי ֵפּרוֹת ְוֵאין ַטְﬠָמן‬,‫ה ֵאיָנהּ ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה ֶאָלּא ִאם ֵכּן ַטַﬠם ַהֵמּי ֵפּרוֹת ִנ ְרָגּשׁ ַבַּמָּצּה‬ 26:‫מב ְוָאסוּר ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬,‫ִנ ְרָגּשׁ ָבּהּ – ֵאיָנהּ ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה‬ 6 All the above applies in those places where it is customary to bake rich matzah. Nevertheless, as already explained in sec. 462[:7], it is customary not to bake rich matzah in these regions at all. See the rationale explained in that source.25 ‫ ֲאָבל ְכָּבר ִנְתָבֵּאר ְבִּסיָמן תס"במג ֶשִׁבְּמִדינוֹת ֵאלּוּ ֵאין נוֲֹהִגין ְכָּלל‬,‫ו ְוָכל ֶזה ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ַלֲﬠשׂוֹת ַמָצּה ֲﬠִשׁיָרה‬

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Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal o...

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25:‫מד ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ַלֲﬠשׂוֹת ַמָצּה ֲﬠִשׁיָרה‬ 7 When a matzah is folded over or swollen, it is – as explained in sec. 46127 – forbidden to be eaten on Pesach out of concern that perhaps it became chametz. It is [also] forbidden to eat [such matzah] on the day before Pesach, even before the fifth hour,28 for there is [ample] reason to suspect that it did not become chametz.29 Thus, it is [treated as] matzah in the complete sense, and it is forbidden to eat matzah on the day before Pesach. ‫ ֶשׁאוְֹס ִרין אוָֹתהּ ַבֲּאִכיָלה ְבֶּפַסח ִמָסֵּפק ֶשָׁמּא ִנְתַחְמָּצה – ַאף‬27,‫ז ַמָצּה ְכּפוָּלה אוֹ ְנפוָּחהמה ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תס"אמו‬ ,‫ ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא ל ֹא ִנְתַחְמָּצה וַּמָצּה ְגּמוָּרה ִהיא‬28,‫מז‬,‫ַﬠל ִפּי ֵכן ָאסוּר ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח ֲאִפלּוּ ֹקֶדם ָשָׁﬠה ֲחִמיִשׁית‬ 29:‫ְוָאסוּר ֶלֱאֹכל ַמָצּה ְבֶּﬠֶרב ֶפַּסח‬ 8 When a matzah was baked as required and then broken into pieces, [placed in] water, other liquids, or mei peiros, and cooked, [the pieces] may be eaten on the day before Pesach before the tenth hour.30 [This ruling applies] even though the pieces [of matzah] remain [considerably large], to the extent that the blessing HaMotzi must be recited [before partaking of them] and the Grace after Meals [must be recited afterwards.31 The rationale for this leniency is that] a person cannot fulfill his obligation with such [matzah] on [Pesach] night, as explained in sec. 461[:14].32 If the pieces [of matzah] do not remain [of sufficient size], i.e., they are not the size of an olive, and [therefore,] the blessing Borei minei mezonos must be recited [before partaking of them] and Al hamichyah [i.e., the one blessing that encapsulates three, must be recited afterwards], they may even be eaten after the tenth hour, for they are not [included] in the category of bread at all with regard to [the] blessings [recited over them].33 When34 a matzah was baked as required and then broken into pieces, even very fine crumbs, it is forbidden to eat such crumbs on the day before Pesach, and one may fulfill his obligation [to eat matzah] with them on Pesach [night],35 for they still remain in the category of bread with regard to all matters, as explained in sec. 168[:19].36 ‫מח ַאף ַﬠל ִפּי‬,‫ח ַמָצּה ֶשֶׁנֱּאֵפית ְכִּתקּוָּנהּ ְוַאַחר ָכּ ִנְתָפּ ְרָרה ֵבּין ְבַּמ ִים ֵבּין ִבְּשָׁאר ַמְשִׁקים וֵּמי ֵפּרוֹת ְו ִנְתַבְּשָּׁלה‬ ‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬31,‫מט‬,‫ֶשַׁהְפּרוּסוֹת ַקָיּמוֹת ְבִּﬠ ְנָין ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬ 32,‫נ‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תס"א‬,‫ ֶשֲׁהֵרי ֵאין ָאָדם ָיכוֹל ָלֵצאת ָבּהּ ְיֵדי חוָֹבתוֹ ַבַּלּ ְיָלה‬30,‫ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִרית‬ – ‫ ְדַּה ְינוּ ֶשֵׁאין ֵמֶהם ְכַּז ִית ְבִּﬠ ְנָין ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ָשׁ שׁנא‬,‫ְוִאם ֵאין ַהְפּרוּסוֹת ַקָיּמוֹת‬ 33,‫נד‬.‫נב ֵכּיָון ֶשֵׁאין ֲﬠֵליֶהם תּוַֹרת ַפּתנג ְכָּלל ְלִﬠ ְנַין ְבָּרָכה‬,‫ֻמָתּר ְלָאְכָלן ַאף ִמָשָּׁﬠה ֲﬠִשׂי ִרית וְּלַמְﬠָלה‬ ‫ ְוָאָדם‬,‫ ֶשֶׁנֱּאֵפית ְכִּתקּוָּנהּ ְוַאַחר ָכּ ִנְתָפּ ְרָרה ֲאִפלּוּ ְלֵפרוּ ִרין ַדִּקּין ְמֹאד – ָאסוּר ֶלֱאֹכל ַהֵפּרוּ ִרין ְבֶּﬠֶרב ֶפַּסח‬34,‫ַמָצּהה‬ 36,‫נז‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ח‬,‫ ֶשֲׁﬠַד ִין תּוַֹרת ֶלֶחם ֲﬠֵליֶהם ְלָכל ָדָּבר‬35,‫נו‬,‫יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ְבֶּפַסח‬ 9 [Were the person to] knead together these crumbs with wine, oil, other liquids, or mei peiros, but not cook or fry [the resulting mass] afterwards, there is a doubt whether or not it is considered rich matzah. It is possible to say that since [the matzah] was already baked as “poor [man’s bread],” even though it was afterwards [upgraded and] made “rich,” it is still called “poor man’s bread.” [The rationale is that] at the time [the dough] became [classified as] “bread,” i.e., when it was baked, it was [classified as] “poor [man’s bread].”

12/16/2020, 10:42 PM

Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal o...

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[However,] one could [also] say that since [the original matzah] was broken into crumbs and kneaded with mei peiros, its [status] changes from its original one. [Hence, the matzah] is no longer referred to by its original name, [“poor man’s bread”, for it has now] become rich matzah.37 [Because of the doubt,] one should be stringent and not [seek to] fulfill one’s obligation with [such matzah] on Pesach [night], for perhaps it is rich matzah;38 nor should one eat it on the day before Pesach, for perhaps it is not rich matzah. ‫ ְול ֹא ִבְּשָּׁלן ְול ֹא ִטְגָּנן ַאַחר ָכּ – ֵישׁ‬,‫ט ְוִאם ָחַזר ְוָלשׁ ֶאת ַהֵפּרוּ ִרין ַהָלּלוּ ְבַּי ִין ְוֶשֶׁמן וְּשָׁאר ַמְשִׁקין וֵּמי ֵפּרוֹת‬ ‫ ַאף ַﬠל‬,‫נט ֵכּיָון ֶשְׁכָּבר ֶנֱאֵפית ְבֹּע ִני ַאף ֶשַׁאַחר ָכּ ִנְתַﬠְשָּׁרה‬:‫ ִכּי ֵישׁ לוַֹמר‬.‫ְלִהְסַתֵּפּקנח ִאם ִהיא ִנְקֵראת ַמָצּה ֲﬠִשׁיָרה‬ ‫ס ֵכּיָון‬:‫ אוֹ ֵישׁ לוַֹמר‬."‫ ָה ְיָתה ְבּ"ֹעִני‬,‫ ְדַּה ְינוּ ִבְּשַׁﬠת ֲאִפָיּה‬,"‫ ֶשְׁבָּשָׁﬠה ֶשַׁנֲּﬠֵשׂית "ֶלֶחם‬,"‫ִפּי ֵכן ֲא ִני קוֵֹרא ָלהּ "ֶלֶחם ֹעִני‬ ‫ֶשׁ ִנְּתָפּ ְרָרה ְוַאַחר ָכּ ָחַזר ְוָלשׁ אוָֹתהּ ְבֵּמי ֵפּרוֹת – ֲהֵרי ִנְשַׁתֵּנּית ִמַמּה ֶשָּׁה ְיָתה ְו ִנְפַקע ִמֶמָּנּה ְשָׁמהּ ָה ִראשׁוֹן ְוַנֲﬠֵשׂית‬ ‫ ְוַגם ֶשׁלּ ֹא‬38,‫ ִכּי ֶשָׁמּא ִהיא ַמָצּה ֲﬠִשׁיָרה‬,‫ ְלִפיָכ ֵישׁ ְלַהֲחִמיר ֶשׁלּ ֹא ָלֵצאת ָבּהּ ְיֵדי חוָֹבה ְבֶּפַסח‬37.‫ַמָצּה ֲﬠִשׁיָרה‬ ‫סא ִכּי ֶשָׁמּא ֵאיָנהּ ַמָצּה ֲﬠִשׁיָרה‬,‫ְלָאְכָלהּ ְבֶּﬠֶרב ֶפַּסח‬: 10 Throughout the entire day, on the day before Pesach, it is permitted to feed matzah to a young child, whether male or female, who does not understand when they are told the story of the Exodus from Egypt. [This license] even [applies] at night before Kiddush,39 based on the reason explained in sec. 343[:3].40 True, it is forbidden to directly41 feed a child food that is prohibited to be eaten, even when the prohibition stems from Rabbinic Law.42 Nevertheless, food that is not inherently forbidden, but only forbidden because of a time factor, for example, matzah on the day before Pesach or eating before Kiddush, may be directly fed41 [to children] if they require it,43 just as it is permitted to directly feed [children] on Yom Kippur. They are not caused to suffer, even if they could bear the fast.44 However, a child, whether male or female, who has the intellectual capacity to understand what he or she is told concerning the Exodus from Egypt that night – as will be explained in sec. 472[:25] – is forbidden to be fed [matzah] on the day before Pesach. [This is derived from] the verse:45 “You shall tell your children on that day, ‘It is for the sake of this….’” [Our Sages46 interpret the word “this” as referring] “the matzah and maror that are placed before [the person].” If the child would fill his stomach with matzah [during the day], how can he be told, “It is for the sake of this…”?47 ,‫י ָקָטןסב אוֹ ְקַטָנּהסג ֶשֵׁאיָנן יוְֹדִﬠין ַמה ֶשְּׁמַּסְפּ ִרים ָלֶהן ִבּיִציַאת ִמְצַר ִים – ֻמָתּר ְלַהֲאִכיָלם ַמָצּה ְבֶּﬠֶרב ֶפַּסח ָכּל ַהיּוֹם‬ 41‫ ְוַאף ַﬠל ִפּי ֶשָׁאסוּר ְלַהֲאִכיל ַהָקָּטן ְבָּיַד ִים‬40,‫סה‬.‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן שמ"ג‬39,‫סד‬,‫ַוֲאִפלּוּ ַבַּלּ ְיָלה ֹקֶדם ִקדּוּשׁ‬ ‫ ִמָכּל ָמקוֹם ְדָּב ִרים ֶשֵׁאיָנן ֲאסוּ ִרים ֵמֲחַמת ַﬠְצָמן ֶאָלּא‬42,‫סו‬,‫ ֲאִפלּוּ ֵאיָנן ֲאסוּ ִרין ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ְדָּב ִרים ָהֲאסוּ ִרין‬ ‫ ִאם ֵהם ְצ ִריִכין‬41‫ אוֹ ֶלֱאֹכל ֹקֶדם ִקדּוּשׁ – ֻמָתּר ְלַהֲאִכיָלם ְבָּיַד ִים‬,‫סז ְכּגוֹן ַמָצּה ְבֶּﬠֶרב ֶפַּסח‬,‫ֶשׁהוּא ְזַמן ִאסּוּר‬ 44,‫סט‬.‫ ְוֵאין ְמַﬠ ִנּין אוָֹתם ֲאִפלּוּ ְיכוִֹלין ִלְסֹבּל ַהַתֲּﬠ ִנית‬,‫ ְכּמוֹ ֶשֻׁמָּתּר ְלַהֲאִכיָלם ְבָּיַדִים ְבּיוֹם ַהִכּפּוּ ִרים‬43,‫סח‬, ‫ְלָכ‬ – ‫ֲאָבל ָקָטן וְּקַטָנּה ֶשֵׁיּשׁ ָבֶּהם ַדַּﬠת ְלָהִבין ַמה ֶשְּׁמַּסְפּ ִרים ָלֶהם ִבּיִציַאת ִמְצַרִים ַבַּלּ ְיָלה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"]ב[ע‬ ‫ "ַבֲּﬠבוּר‬,"'‫ " ְוִהַגְּדָתּ ְלִב ְנ ַבּיּוֹם ַההוּא ֵלאֹמר ַבֲּﬠבוּר ֶזה ָﬠָשׂה ְוכוּ‬45,‫עא ֶשֲׁהֵרי ֶנֱאַמרעב‬,‫ָאסוּר ְלַהֲאִכיָלם ְבֶּﬠֶרב ֶפַּסח‬ ‫ ְוִאם ַהִתּינוֹק ִמֵלּא ְכֵּרסוֹ ִמַמָּצּה – ַהֵאי ַשָׁיּ לוַֹמר לוֹ "ַבֲּﬠבוּר‬46,‫עג‬, ‫ ַה ְינוּ ַמָצּה וָּמרוֹר ַהֻמָּנִּחים ְלָפֶני‬,"‫ֶזה‬ 47,‫עד‬:"‫ֶזה‬ 11 There are some who are accustomed not to eat maror on the day before Pesach so that they will eat it at night with an appetite, nor to eat it during [the day on] the first day of Pesach48 so that they will eat it [at the Seder] on the second night with an appetite. Similarly, some people are accustomed to limit [the amount of] matzah49 they eat during [the day on] the first day of Pesach so that they will eat it on the second 12/16/2020, 10:42 PM

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night [at the Seder] with an appetite. ‫עו ְוֵכן ֶשׁלּ ֹא ֶלֱאֹכל ְבּיוֹם ִראשׁוֹן ֶשׁל‬.‫ ְכֵּדי ֶשׁיּ ֹאְכֶלנּוּ ַבַּלּ ְיָלה ְלֵתָאבוֹן‬,‫יא ֵישׁ נוֲֹהִגיןעה ֶשׁלּ ֹא ֶלֱאֹכל ָמרוֹר ְבֶּﬠֶרב ֶפַּסח‬ ‫ ְכֵּדי‬,‫ ְבּיוֹם ִראשׁוֹן‬49‫ ְוֵכן נוֲֹה ִגין ְקָצת ְבֵּני ָאָדם ְלַמֵﬠט ַבֲּאִכיַלת ַמָצּה‬48,‫עז‬.‫ ְכֵּדי ְלָאְכלוֹ ְבֵּליל ֵשׁ ִני ְלֵתָאבוֹן‬,‫ֶפַּסח‬ ‫עח‬:‫ְלָאְכלוֹ ְבֵּליל ֵשׁ ִני ְלֵתָאבוֹן‬ 12 There are those who are even more stringent and who are accustomed not to eat fruits50 on the day before Pesach nor during [the day on] the first day of Pesach so that they will eat charoses at night with an appetite. [However,] one need not show concern for this custom because it is a mitzvah to eat charoses solely to neutralize the toxicity of the maror so thatone will not be harmed by it.51 On the contrary, it is forbidden to eat [too] much charoses with the maror. [In fact,] one should shake [the charoses] off the maror so it will not nullify the flavor of the maror.52 If so, why shouldn’t one eat fruit during that day? ‫ ְכֵּדי ֶלֱאֹכל ֲחֹרֶסת ַבַּלּ ְיָלה‬,‫ ְבֶּﬠֶרב ֶפַּסח אוֹ ְבּיוֹם ִראשׁוֹן ֶשׁל ֶפַּסח‬50‫יב ֲאָבל ֵישׁ נוֲֹהִגין ְלַהֲחִמיר עוֹד ֶשׁלּ ֹא ֶלֱאֹכל ֵפּרוֹת‬ ‫עט ִכּי ַהֲחֹרֶסת ֵאין ִמְצָוה ְלָאְכלוֹ ֶאָלּא ְכֵּדי ְלַבֵטּל ָהֶאֶרס ֶשַׁבָּמּרוֹר ֶשׁלּ ֹא‬,‫ ְוֵאין ָלֹחשׁ ַלִמּ ְנָהג ַההוּא‬47.‫ְלֵתָאבוֹן‬ 52,‫פא‬,‫ ְוָצ ִרי ְלַנְפּצוֹ ֵמַﬠל ַהָמּרוֹר ֶשׁלּ ֹא ְיַבֵטּל ַטַﬠם ַהָמּרוֹר‬,‫ ְוַאְדַּרָבּה ָאסוּר ֶלֱאֹכל ַה ְרֵבּה ִמֶמּנוּ ִﬠם ַהָמּרוֹר‬51,‫פ‬,‫ַיִזּיֶקנּוּ‬ ‫ְוִאם ֵכּן ָלָמּה ל ֹא י ֹאַכל ֵפּרוֹת בּוֹ ַבּיּוֹם?פב‬ 13 There are some who are accustomed to be stringent and not break or crumble matzos on the day before Pesach, lest they forget and partake of them. Here as well, there is no need to show concern for this custom. Since a person does not frequently eat matzah throughout the year, there is no concern that he will forget and eat [it on the day before Pesach].53 Moreover, since the prohibition against eating matzah on the day before Pesach is only Rabbinic in origin, this degree of stringency is not required concerning it.54 ‫ ְוַגם ְלִמ ְנָהג ֶזה ֵאין‬.‫ ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ֵמֶהן‬,‫יג ֵישׁ נוֲֹהִגיןפג ְלַהֲחִמיר ֶשׁלּ ֹא ְלַשֵׁבּר אוֹ ְלָפֵרר ַהַמּצּוֹת ְבֶּﬠֶרב ֶפַּסח‬ ‫ ְדֵּכיָון ֶשִׁאסּוּר ֲאִכיַלת‬,‫ ְועוֹד‬53,‫פה‬.‫פד ְדֵּכיָון ֶשֵׁאינוֹ ָר ִגיל ְבַּמָצּה ָכּל ַהָשָּׁנה – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל‬,‫ָלֹחשׁ‬ 54,‫פו‬: ‫ַמָצּה ְבֶּﬠֶרב ֶפַּסח ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ֵאין ַמֲחִמי ִרין בּוֹ ָכּל ָכּ‬ 14 If [a person] began eating [a meal whose base was] rich matzah before the tenth hour [on the day before Pesach], he need not stop when the tenth hour arrives.55 Instead, he may continue his meal until nightfall, i.e., bein hashmashos.56Since it is undetermined [whether that time] is part of the night, one must cease eating [from sunset until he recites Kiddush]. There is no need to recite the Grace after Meals immediately.57 Instead, [the person may] wait until it is definitely night, for the reason to be explained in sec. 472[:2.58 After nightfall,] he should spread a cloth over the table to cover the loaves, [the matzos,] until after [reciting the] Kiddush, for the reason explained in sec. 271[:10].59 [The person should then] recite Kiddush for the festival on the first cup [of wine].60 He need not recite the blessing [Borei pri hagafen over the wine], since he is in the midst of his meal [during which he drank wine].61 Afterwards, [the person] should recite the Haggadah on the second cup [of wine. When he completes the Haggadah,]he need not recite a blessing over that [cup of wine]. (According to the custom in these regions that will be explained in sec. 474[:2], one must recite a blessing over both the first and second cups [of wine] for the reason to be explained in that source.)62 [The person] should then recite the blessing al achilas matzah on “poor man’s

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‫‪Shulchan Aruch: Chapter 471 - The Prohibition Against Eating [a Meal o...‬‬

‫‪bread.”63 [However,] he need not recite the blessing HaMotzi [before eating the‬‬ ‫‪matzah], since he is in the midst of his meal, and he has not diverted his attention‬‬ ‫‪from eating at all. [See] the explanation of all these [matters] in sec. 271[:9, 11].64‬‬ ‫יד ִאם ִהְתִחיל ֶלֱאֹכל ַמָצּה ֲﬠִשׁיָרה ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִרית – ֵאין ָצ ִרי ְלַהְפִסיק ְכֶּשַׁתִּגּיַﬠ ָשָׁﬠה ֲﬠִשׂי ִרית‪,‬פז‪ֶ 55,‬אָלּא ָיכוֹל‬ ‫‪ִ.‬לְמֹשׁ ְסעוָּדתוֹ ַﬠד ַהַלּ ְיָלה‪ְ ,‬דַּה ְינוּ ַﬠד ֵבּין ַהְשָּׁמשׁוֹתפח‪ֶ 56,‬שׁהוּא ְסֵפק ֲחֵשָׁכה‪ֶ ,‬שָׁאז ָצ ִרי ְלַהְפִסיק ְסעוָּדתוֹ‬ ‫ְוֵאין ָצ ִרי ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ִמָיּד‪,‬פט‪ֶ 57,‬אָלּא ַיְמִתּין ַﬠד ֶשִׁיְּהֶיה ַוַדּאי ֲחֵשָׁכה ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ב‪,‬צ‪58,‬‬ ‫ְוָאז ִיְפֹרס ַמָפּה ַﬠל ַהֻשְּׁלָחן ְלַכסּוֹת ַהַפּת ַﬠד ְלַאַחר ִקדּוּשׁ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רע"א‪,‬צא‪ְ 59,‬וי ֹאַמר ִקדּוּשׁ ַהיּוֹם ַﬠל‬ ‫כּוֹס ִראשׁוֹן‪ְ 60,‬ול ֹא ְיָבֵר ָﬠָליוצב ֵכּיָון ֶשׁהוּא עוֵֹמד ְבֶּאְמַצע ַהְסּעוָּדה‪,‬צג ְוַאַחר ָכּ י ֹאַמר ַהַהָגָּדה ַﬠל כּוֹס ֵשׁ ִני‪ְ ,‬וַגם ֵכּן‬ ‫ל ֹא ְיָבֵר ָﬠָליו )וְּלִפי ִמְנַהג ְמִדינוֹת ֵאלּוּ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"דצד ָצ ִרי ְלָבֵר ֵבּין ַﬠל כּוֹס ִראשׁוֹן ֵבּין ַﬠל כּוֹס ֵשִׁני‪,‬‬ ‫ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ָשׁם‪ְ ,(62‬וַאַחר ָכּ ְיָבֵר "ַﬠל ֲאִכיַלת ַמָצּה" ַﬠל "ֶלֶחם ֹע ִני"‪ְ 63,‬וֵאין ָצ ִרי ְלָבֵר "ַהמּוִֹציא"‪,‬צה ֵכּיָון‬ ‫ֶשׁהוּא ְבֶּאְמַצע ַהְסּעוָּדה ְול ֹא ִהִסּיַח ַדְּﬠתּוֹ ְכָּלל ֵמָהֲאִכיָלה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ָכּל ֶזה ְבִּסיָמן רע"א‪:‬צו‪64,‬‬

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Shulchan Aruch: Chapter 472 -The Laws Pertaining to Reclining and [Dr...

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Shulchan Aruch: Chapter 472 -The Laws Pertaining to Reclining and [Drinking] the Four Cups [of Wine at the Seder] By Rabbi Schneur Zalman of Liadi

SECTION 472 The Laws Pertaining to Reclining and [Drinking] the Four Cups [of Wine at the Seder] (1-31) ‫סימן תעב ִדּיֵני ֲהִסָבּה ְוד' כּוֹסוֹת וּבוֹ ל"א ְסִﬠיִפים‬: 1 A person’s [Seder] table should be arranged while it is still day1 [on the day before Pesach] so that he can begin the Seder immediately at nightfall.2 Even if [one] is in a House of Study, he should arise [and depart] immediately at nightfall,3 for it is a mitzvah to hurry to begin the Seder [as early as possible] so that the children not fall asleep.4 [Their participation is a priority, as reflected by] the Torah’s statement:5 “You shall tell your children on that day….” ‫ ְוַאף ִאם הוּא ְבֵּבית ַהִמְּדָרשׁ – ָיקוּםב ִמָיּד‬2,‫א‬. ‫ ְכֵּדי ְלַהְתִחיל ַהֵסֶּדר ִמָיּד ְכֶּשֶׁתֱּחַשׁ‬1,‫א ִיְהֶיה ֻשְׁלָחנוֹ ָﬠרוּ ִמְבּעוֹד יוֹם‬ ‫ " ְוִהַגְּדָתּ ְלִב ְנ‬5,‫ה‬:‫ ְוַהתּוָֹרה ָאְמָרה‬4,‫ד‬,‫ ֶשִׁמְּצָוה ְלַמֵהר ְלַהְתִחיל ַהֵסֶּדר ִבְּשִׁביל ַהִתּינוֹקוֹת ֶשׁלּ ֹא ִיְשׁנוּ‬3,‫ג‬, ‫ְכֶּשֶׁתֱּחַשׁ‬ ‫"ַבּיּוֹם ַההוּא‬: 2 Nevertheless, one should not hasten to recite Kiddush before it is definitely nightfall. Even though on other festivals6 a person may add [time] from the mundane to the holy and recite Kiddush and eat while it is still day [on the day preceding the festival],7 nevertheless, one may not do so on Pesach. [The rationale is that Scripture] links eating matzah to partaking of the Pesach sacrifice,8 as it is written:9 “You shall eat [the Pesach sacrifice] together with matzah and bitter herbs,” and with regard to the Pesach sacrifice, it is written:10 “They shall eat the meat on this night,” [implying that the Pesach sacrifice must be eaten] specifically at night. Since the Scriptural requirement to eat matzah [applies] only after nightfall, therefore, all the four cups [of wine] that our Sages ordained may similarly [be drunk] only at night, during the time when it is fit to partake of matzah, for all [the practices] established by our Sages were ordained in a manner resembling Scriptural practices.11 [Since] the cup [of wine over which] Kiddush [is recited] is one of the four cups [of wine to be drunk at the Seder], therefore, it must [be drunk] when it is actually night and not during [the time] added from the mundane to the holy. ‫ ָיכוֹל ָהָאָדם‬6,‫ו ַאף ַﬠל ִפּי ֶשִׁבְּשָׁאר ָיִמים טוִֹביםז‬.‫ ל ֹא ְיַמֵהר ְלַהְתִחיל ַהִקּדּוּשׁ ֹקֶדם ֶשׁ ִיְּהֶיה ַוַדּאי ֲחֵשָׁכה‬,‫ב וִּמָכּל ָמקוֹם‬ ‫ ְלִפי ֶשֲׁאִכיַלת ַמָצּה‬,‫ ִמָכּל ָמקוֹם ְבֶּפַסח ֵאינוֹ ָיכוֹל ַלֲﬠשׂוֹת ֵכּן‬7,‫ח‬,‫ְלהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ ְלַקֵדּשׁ ְוֶלֱאֹכל ִמְבּעוֹד יוֹם‬ ‫ " ְוָאְכלוּ ֶאת ַהָבָּשׂר ַבַּלּ ְיָלה‬10,‫יא‬:‫ וְּבֶפַסח ֶנֱאַמר‬,"‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים י ֹאְכֻלהוּ‬9,‫ ֶשֶׁנֱּאַמרי‬8,‫ט‬,‫ֻהְקָּשׁה ַלֲאִכיַלת ֶפַּסח‬ ‫ ָלֵכן ַגּם ָכּל ָהַא ְרַבּע כּוֹסוֹת ֶשִׁתְּקּנוּ‬,‫ ְוֵכיָון ֶשֲׁאִכיַלת ַמָצּה ֶשִׁהיא ִמן ַהתּוָֹרה ֵאינוֹ ֶאָלּא ַבַּלּ ְיָלה‬,‫ ַבַּלּ ְיָלה ַמָמּשׁ‬,"‫ַהֶזּה‬ ‫ ְוכוֹס ֶשׁל‬11,‫יג‬,‫יב ֶשָׁכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמים ְכֵּﬠין ֶשׁל תּוָֹרה ִתְּקּנוּ‬,‫ ַבְּזַּמן ָהָראוּי ַלֲאִכיַלת ַמָצּה‬,‫ֲחָכִמים ֵאינוֹ ֶאָלּא ַבַּלּ ְיָלה‬ ‫יד ְול ֹא ְבַּמה ֶשּׁהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬,‫ ְלִפיָכ ָצ ִרי ַבַּלּ ְיָלה ַמָמּשׁ‬,‫ִקדּוּשׁ הוּא ֶאָחד ִמן ָהַא ְרַבּע כּוֹסוֹת‬:

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3 A person who is in mourning – even for his father and/or mother – is obligated to recline. He may not refrain from reclining because of his state of mourning. [The rationale is that] once the shivah12[period of mourning] passes, [one] is permitted to recline on his bed, even on weekdays, for one is only obligated to overturn one’s bed13 during the shivah [period. Thus, by and large, this practice is not relevant in this instance, for] even if one’s deceased [relative] was buried on the day preceding Pesach, the mourning [obligations] of shivah are nullified immediately at the onset of the Pesach [holiday] if [the person] observed the mourning practices for any amount of time14 before nightfall, as will be explained in Yoreh Deah, sec. 399.15 ‫ ֶשֲׁהֵרי ִמֶשָּׁﬠְברוּ‬,‫ ְוֵאינוֹ ַרַשּׁאי ִלְמ ֹנַﬠ ִמְלָּהֵסב ֵמֲחַמת ָהֲאֵבלוּת‬,‫ג ִמי ֶשׁהוּא ָאֵבל ֲאִפלּוּ ַﬠל ָאִביו ְוִאמּוֹ – ַחָיּב ְלָהֵסב‬ ‫טו‬.‫ ֶאָלּא תּוֹ ִשְׁבָﬠה‬13‫ ֶשֵׁאינוֹ ַחָיּב ִבְּכִפַיּת ַהִמָּטּה‬,‫ ַרַשּׁאי ְלָהֵסב ַﬠל ִמָטּתוֹ ֲאִפלּוּ ְבֹּחל‬12‫ִשְׁבָﬠה‬ ‫ ִמָכּל ָמקוֹם ִמָיּד ֶשִׁהִגּיַﬠ ַהֶפַּסח – ָבְּטָלה ִמֶמּנּוּ ָהֲאֵבלוּת ִשְׁבָﬠהטז ִאם ָנַהג ֲאֵבלוּת ָשָׁﬠה‬,‫ַוֲאִפלּוּ ִנְקַבּר ֵמתוֹ ְבֶּﬠֶרב ֶפַּסח‬ 15,‫יז‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שצ"ט‬,‫ ֹקֶדם ַהַלּ ְיָלה‬14‫ַאַחת‬ 4 If, however, a person did not observe the mourning [practices] at all before Pesach and thus, the mourning [obligations of] shivah were not nullified for him,16 it is customary not to recline on Pesach night. [The rationale is that] reclining is considered a private practice and one must observe [the mourning restrictions against such private practices] during the festival, as explained in Yoreh Deah, loc. cit.17 Nevertheless, such a person may wear the kittel, as is [customarily] worn while conducting the Seder,18because this garment is [comparable to a shroud] in which the dead are garbed. It is worn to humble the heart,19 so that one’s spirits [will] not rise [to the point of haughtiness] because of the joy and freedom experienced on this night. ‫ – נוֲֹהִגין ֶשׁלּ ֹא ְלָהֵסב‬16,‫ד ֲאָבל ִאם ל ֹא ָנַהג ֲאֵבלוּת ְכָּלל ֹקֶדם ַהֶפַּסח ְבִּﬠ ְנָין ֶשֲׁﬠַד ִין ל ֹא ָבְּטָלה ַמָמּשׁיח ֲאֵבלוּת ִשְׁבָﬠהיט‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫כ ְלִפי ֶשׁחוְֹשִׁבין ֲהִסָבּה זוֹ ִכְּדָב ִרים ֶשְׁבִּצ ְנָﬠה ֶשׁהוּא נוֵֹהג אוָֹתם ָבֶּרֶגל‬,‫ְבֵּליל ֶפַּסח‬ 17,‫כא‬.‫ָשׁם‬ ‫כג ְולוְֹבִשׁין אוֹתוֹ‬,‫ ֶשֶׁבֶּגד ֶזה הוּא ֶבֶּגד ֵמִתים‬18,‫כב‬,‫ ָיכוֹל ִלְלֹבּשׁ ַהִקּיְטל ֶשׁלּוְֹבִשׁין ִבְּשַׁﬠת ֲﬠִשַׂיּת ַהֵסֶּדר‬,‫וִּמָכּל ָמקוֹם‬ ‫כד‬:‫ ֶשׁלּ ֹא ָתּזוַּח ַדְּﬠתּוֹ ֵמֲחַמת ַהִשְּׂמָחה ְוַהֵחרוּת ֶשׁעוִֹשׂין ְבֵּליל ֶזה‬19,‫ְלַהְכִניַﬠ ַהֵלּב‬ 5 A mourner is obligated to recite Hallel on this night.20 Although it is customary not to recite Hallel in the house of a mourner,21 nevertheless, [the recitation of] Hallel on this [occasion] is an obligation [even for a mourner].22 ‫ ִמָכּל ָמקוֹם ַהֵלּל ֶזה חוָֹבה‬21,‫ ַאף ֶשֵׁאין נוֲֹה ִגין ִלְקרוֹת ַהֵלּל ְבֵּבית ָהָאֵבל‬20.‫ה ְוַחָיּב ָהָאֵבל ְבַּהֵלּל ֶשְׁבַּל ְיָלה ֶזה‬ 22,‫כה‬:‫הוּא‬ 6 Even though during the entire year, it is desirable to minimize the use of attractive [articles and] utensils in remembrance of the destruction [of the Beis HaMikdash],23 on Pesach night, it is desirable to use attractive articles and utensils according to one’s capacity.24 Even [articles and] utensils that are not necessary for the meal should be arranged on the table25 for aesthetic reasons, to recall [our people’s] freedom. Even articles and utensils belonging to a non-Jew which are held as collateral [for a loan] should be arranged on the table for aesthetic reasons. Even if one would desire to use [these utensils], that would not constitute stealing from the non-Jew

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or deceiving him, as explained in Yoreh Deah, sec. 120.26 ‫ ִמָכּל ָמקוֹם ְבֵּליל ֶפַּסח טוֹב ְלַה ְרבּוֹתכו ְבֵּכִלים ָנִאים‬23,‫ו ַאף ַﬠל ִפּי ֶשְׁבָּכל ַהָשָּׁנה טוֹב ְלַמֵﬠט ְבֵּכִלים ָנִאים ֵזֶכר ַלֻח ְרָבּן‬ ‫ל‬.‫ ֵזֶכר ְלֵחרוּת‬,‫ ְלנוֹי‬25,‫ ֲאִפלּוּ ַהֵכִּלים ֶשֵׁאין ָצ ִרי ַלְסּעוָּדהכח ְיַסְדֵּרם ָיֶפה ַﬠל ַהֻשְּׁלָחןכט‬24,‫כז‬,‫ְכִּפי ֹכּחוֹ‬ ‫לב ְוַאף ִאם ִי ְרֶצה ְלִהְשַׁתֵּמּשׁ ָבֶּהם – ֵאין ָבֶּזה‬.‫ַוֲאִפלּוּ ֵכִּלים ַהְמֻמְשָׁכִּנים ְבָּידוֹ ִמן ַהָנְּכ ִרי ְיַסְדֵּרם ַﬠל ַהֻשְּׁלָחןלא ְלנוֹי‬ 26,‫לד‬:‫לג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן ק"כ‬,‫ִמשּׁוּם ֵגֶּזל ַהָנְּכ ִרי ְול ֹא ִמשּׁוּם ְגֵּנַבת ַדַּﬠת‬ 7 One should prepare a place to sit so that he will be able to recline27 in a manner [that reflects] freedom,28 as kings and men of great stature do while eating.29 [The underlying rationale for this practice is that] in every generation, a person is obligated to present himself30 as if he is now leaving the subjugation of Egypt,31 as [implied by] the verse,32 “It is for the sake of this that G-d acted on my behalf when I went out33 of Egypt.” It is with regard to this matter that the Holy One, blessed be He, commanded,34 “And you shall remember that you were a slave in Egypt,” i.e., it is as if you yourself were a slave in Egypt and were redeemed and granted freedom. Therefore, one must carry out all the practices of this night in a manner that reflects freedom, as will be explained.35 ‫ ְלִפי‬29,‫לח‬,‫ ְכֶּדֶר ֶשַׁהְמָּלִכים ְוַהְגּדוִֹלים אוְֹכִלים‬28,‫לז‬,‫ ֶדֶּר ֵחרוּת‬27,‫לה ֶשֵׁיֵּשׁב ַבֲּהִסָבּהלו‬,‫ז ְוָיִכין ְמקוֹם מוָֹשׁבוֹ‬ 31,‫מב‬,‫ ְכִּאלּוּ הוּא ַﬠָתּה יוֵֹצא ִמִשְּׁﬠבּוּד ִמְצַר ִים‬30‫ֶשְׁבָּכל דּוֹר ָודוֹרלט ַחָיּב ָהָאָדםמ ְלַה ְראוֹתמא ֶאת ַﬠְצמוֹ‬ ‫ " ְוָזַכ ְרָתּ ִכּי‬34,‫מד‬:‫ ְוַﬠל ָדָּבר ֶזה ִצָוּה ַהָקּדוֹשׁ ָבּרוּ הוּא‬,"‫ ִמִמְּצָר ִים‬33‫ "ַבֲּﬠבוּר ֶזה ָﬠָשׂה ה' ִלי ְבֵּצאִתי‬32,‫ֶשֶׁנֱּאַמרמג‬ ‫מה ְלִפיָכ ָצ ִרי ַלֲﬠשׂוֹת ָכּל‬,‫ ְכִּאלּוּ ַאָתּה ְבַּﬠְצְמ ָה ִייָת ְבִּמְצַר ִים ֶﬠֶבד ְוִנְפֵדיָת ְוָיָצאָת ְלֵחרוּת‬,"‫ֶﬠֶבד ָה ִייָת ְבִּמְצָר ִים‬ 35,‫מז‬:‫מו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ַמֲﬠֵשׂה ַל ְיָלה ֶזה ֶדֶּר ֵחרוּת‬ 8 A poor person who does not possess cushions and bedding on which to recline should nevertheless sit on a bench [at the Seder] and not on the ground as he does during the other days of the year. If possible, [the poor person] should lean on the thigh of another person, [for] this is [also] deemed reclining.36 [The poor person] should not, however, lean on his own thigh, for then he appears to be worrying, and that is not conduct that reflects freedom. .‫מח ִמָכּל ָמקוֹם ֵיֵשׁב ַﬠל ַהַסְּפָסלמט ְול ֹא ַﬠל ַהַקּ ְרַקענ ְכִּבְשָׁאר ְימוֹת ַהָשָּׁנה‬,‫ח ְוָﬠִני ֶשֵׁאין לוֹ ָכּ ִרים וְּכָסתוֹת ְלָהֵסב ֲﬠֵליֶהן‬ ‫ ִמְפֵּני ֶשׁ ִנּ ְרֶאה‬,‫ ֲאָבל ל ֹא ִיְסֹמ ַﬠל ֶיֶר ַﬠְצמוֹ‬36,‫נא‬.‫ְוִאם ֶאְפָשׁר לוֹ ִלְסֹמ ַﬠל ֶיֶר ֶשׁל ֲחֵברוֹ – ֲהֵרי זוֹ ִנְקֵראת ֲהִסָבּה‬ ‫נג‬:‫נב ְוֵאין זוֹ ֶדֶּר ֵחרוּת‬,‫ְכּדוֵֹאג‬ 9 When a person reclines, he should not lean on his back or on his face,37 for this is not [conduct] that reflects freedom. Instead, [one] should lean on his left side. [One should] not [lean] on his right [side] because this is not the manner in which [one] reclines. [The rationale is that one] must eat with his right [hand].38 Furthermore, if [one] leans to his right, a dangerous situation might result, for the esophagus is to the right and the trachea is to the left. Should [one] lean on his right [side], the esophagus will be below the trachea. [Consequently,] the flap over the trachea will open as a matter of course and food will enter the trachea, resulting in a dangerous situation.36 Therefore, even one who is left-handed, [and] who usually eats with his left hand, should, nevertheless, recline on his left side, i.e., that [side] which is deemed by people as a whole as “left.” ‫נו ְול ֹא‬,‫נה ֶאָלּא ַיֶטּה ַﬠל ִצדּוֹ ַהְשָּׂמאִלית‬,‫ ֶשֵׁאין ֶזה ֶדֶּר ֵחרוּת‬37,‫נד‬,‫ט וְּכֶשׁהוּא ֵמֵסב – ל ֹא ַיֶטּה ַﬠל ַגּבּוֹ ְול ֹא ַﬠל ָפָּניו‬

12/16/2020, 10:42 PM

Shulchan Aruch: Chapter 472 -The Laws Pertaining to Reclining and [Dr...

4 of 13

https://www.chabad.org/library/article_cdo/aid/3635089/jewish/Shulcha...

,‫ ְועוֹד ֶשִׁאם ָיֵסב ְבָּיִמין יוַּכל ָלבוֹא ִליֵדי ַסָכָּנה‬38,‫נח‬.‫ ֶשֲׁהֵרי ָצ ִרי ֶלֱאֹכל ְבָּיִמין‬, ‫ַﬠל ַה ְיָמ ִניתנז ֶשֵׁאין ֶדֶּר ֲהִסָבּה ְבָּכ‬ ‫ ִויֵהא ִנְפָתּח‬,‫ ְוִאם ַיֶטּה ַﬠל ְיִמינוֹ – ִיְהֶיה ַהֵוֶּשׁט ִמְלַּמָטּה ְוָקֶנהנט ִמְלַמְﬠָלה‬,‫ְלִפי ֶשַׁהֵוֶּשׁט הוּא ְבָּיִמין ְוַהָקֶּנה ִבְּשׂמ ֹאל‬ ‫ ַאף ִמי ֶשׁהוּא ִאֵטּר ֶשַׁדּ ְרכּוֹ‬, ‫ וְּלִפיָכ‬36,‫ס‬.‫ַהכּוַֹבע ֶשַׁﬠל ִפּי ַהָקֶּנה ֵמֵאָליו ְוִיָכֵּנס ַהַמֲּאָכל ֶדֶּר ַהָקֶּנה ְוָיבוֹא ִליֵדי ַסָכָּנה‬ ‫סא‬:‫ ַאף ַﬠל ִפּי ֵכן ָיֵסב ַﬠל ְשׂמ ֹאלוֹ ֶשׁהוּא ְשׂמ ֹאל ָכּל ָאָדם‬,‫ֶלֱאֹכל ִבְּשׂמ ֹאל‬ 10 A woman – whether married, widowed, or divorced39 – is not required to recline40 because it is not common for women to recline and for them, this is not conduct that reflects freedom. A prominent woman, whose ordinary practice is to recline, is obligated to recline.36 [Presently,] all our woman are considered as prominent. Nevertheless, it is not customary for them to recline. [The rationale is that] there are authorities who maintain that there is no obligation to recline at all in the present era,41 since it is not customary to recline in these countries at all on the other days of the year. Indeed, even kings and prominent people sit in an ordinary manner. In the present era, women rely on the words [of these authorities] and do not recline. ‫ ְלִפי ֶשֵׁאין ֶדֶּר ַהָנִּשׁים ְלָהֵסבסד ְוֵאין ֶזה‬40,‫ – ֵאיָנהּ ְצ ִריָכה ֲהִסָבּה‬39,‫סב ֵבּין ְנשׂוָּאה ֵבּין ַאְלָמָנה וְּגרוָּשׁהסג‬,‫י ִאָשּׁה‬ ‫סח‬,‫ ְוָכל ַהָנִּשׁים ֶשָׁלּנוּ ִנְקָראוֹת ֲחשׁוּבוֹת‬36.‫סה ְוִאם ִהיא ֲחשׁוָּבהסו ְוַד ְרָכּהּ ְלָהֵסבסז – ְצ ִריָכה ֲהִסָבּה‬.‫ֶדֶּר ֵחרוּת ָלֶהן‬ ‫ ֵכּיָון ֶשַׁאף ִבְּשָׁאר ְימוֹת‬41,‫סט ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםע ֶשִׁבְּזַמן ַהֶזּה ֵאין ָצ ִרי ְלָהֵסב ְכָּלל‬,‫ְוַאף ַﬠל ִפּי ֵכן ל ֹא ָנֲהגוּ ְלָהֵסב‬ ‫ ְוַﬠל ִדְּבֵריֶהן סוְֹמכוֹת‬,‫ ֶאָלּא ַאף ַהְמָּלִכים ְוַהְגּדוִֹלים יוְֹשִׁבין ְכַּד ְרָכּן‬,‫ַהָשָּׁנה ֵאין ְרִגילוּת ְלָהֵסב ְכָּלל ָבֲּאָרצוֹת ַהָלּלוּ‬ ‫עא‬:‫ַהָנִּשׁים ַﬠְכָשׁו ֶשׁלּ ֹא ְלָהֵסב‬ 11 A son who eats in his father’s presence must recline.36 [This applies] even if his father is his foremost teacher.42 [The rationale is that] it can be assumed that a father will waive the honor due him from his son. By contrast, when a student eats in his teacher’s presence, even when he is not [the student’s] foremost teacher, [the student] is not permitted to recline,36 as an expression of the awe and honor due his teacher, unless [the] teacher gave [the student] permission to recline in his presence. In that instance, [the student] is required to recline. A teacher is not, [however,] obligated to give his students permission to recline in his presence. It is only that if [the teacher] desires to forego his honor and grant [a student] permission to recline, he has license to do so.43 Similarly, one who eats in the presence of a Torah sage who is one of the most distinguished [scholars] in his generation should consider [the sage] as his teacher [and must respect the sage accordingly]44 even if he did not learn anything from that scholar. He should not recline in [the scholar’s] presence unless he gives him permission. All the above applies when one eats at the same table as his teacher. If, however, [a person] eats at another table [which is located in the same room as his teacher’s table], he is obligated to recline even [if the teacher] is his foremost teacher and the leading sage of the generation. ‫ ְלִפי ֶשִׁמּן ַהְסָּתם ָהָאב מוֵֹחל‬42,‫עד‬,‫ ֲאִפלּוּ ִאם ָאִביו הוּא ַרבּוֹעג ֻמְבָהק‬36,‫עב‬,‫יא ֵבּן ָהאוֵֹכל ֵאֶצל ָאִביו – ָצ ִרי ֲהִסָבּה‬ 36,‫עו ֲאִפלּוּ ֵאינוֹ ַרבּוֹ ֻמְבָהקעז – ֵאינוֹ ַרַשּׁאיעח ְלָהֵסב ְבָּפָניו‬,‫עה ֲאָבל ַתְּלִמיד ָהאוֵֹכל ִלְפֵני ַרבּוֹ‬.‫ַﬠל ְכּבוֹדוֹ ִלְבנוֹ‬ ‫פב ְוֵאין ִחיּוּב ַﬠל‬.‫ ֶשָׁאז ַחָיּב הוּא ְלָהֵסב‬,‫ ֶאָלּא ִאם ֵכּן ָנַתן לוֹ ָהַרב ְרשׁוּתפא ְלָהֵסב ְבָּפָניו‬,‫ִמשּׁוּם מוָֹראעט וְּכבוֹדפ ָהַרב‬ 43,‫פג‬.‫ ֶאָלּא ִאם רוֶֹצה ִלְמֹחל ַﬠל ְכּבוֹדוֹ ְוִלֵתּן לוֹ ְרשׁוּת ְלָהֵסב – ָה ְרשׁוּת ְבָּידוֹ‬,‫ָהַרב ִלֵתּן ְרשׁוּת ְלַתְלִמידוֹ ְלָהֵסב ְבָּפָניו‬ ‫פד ְוֵאין לוֹ ְלָהֵסב ְבָּפָניו ַﬠד‬,‫ְוֵכן ָהאוֵֹכל ֵאֶצל ַתְּלִמיד ָחָכם ֻמְפָלג ְבּדוֹרוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָלַמד ִמֶמּנּוּ ְכּלוּם – ָחשׁוּב ְכַּרבּוֹ‬ 44.‫ֶשׁ ִיֵּתּן לוֹ ְרשׁוּת‬

12/16/2020, 10:42 PM

Shulchan Aruch: Chapter 472 -The Laws Pertaining to Reclining and [Dr...

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‫פה ֲאִפלּוּ הוּא ַרבּוֹ ֻמְבָהק ְוָגדוֹל‬,‫ ֲאָבל ִאם אוֵֹכל ַﬠל ֻשְׁלָחן ַאֵחר – ַחָיּב ְלָהֵסב‬,‫ְוָכל ֶזה ְכֶּשׁאוֵֹכל ַﬠל ֻשְׁלָחן ֶאָחד ִﬠם ָהַרב‬ ‫ְבּדוֹרוֹ‬: 12 All the above applies with regard to a student [who studies] Torah [under a teacher]. A student who learns a profession, by contrast, even though he is in awe of his teacher, honors him, and serves him, must nevertheless recline, even in his [teacher’s] presence.45 Similarly, one’s Jewish servants46 and maidservants47 must recline. Although they must walk to and fro to serve during the meal, nevertheless, it is possible48 for them to recline while they eat the [required] olive-sized portion of matzah49and the afikoman50and drink the four cups of wine.45 [Reclining at these times suffices, for] these constitute the fundamental mitzvah of reclining, as will be explained.51 ‫ ַאף ַﬠל‬,‫פו ַאף ַﬠל ִפּי ֶשׁהוּא ִמְתָיֵרא ֵמַרבּוֹ וְּמַכְבּדוֹ וְּמָשׁ ְרתוֹ‬,‫ ֲאָבל ַתְּלִמיד ַהלּוֵֹמד ֻאָמּנוּת‬,‫יב ְוָכל ֶזה ְבַּתְלִמיד ֶשׁל תּוָֹרה‬ ‫פח ַאף ַﬠל ִפּי ֶשֵׁהן ְצ ִריִכין‬.‫ ָהִﬠְב ִרים ְצ ִריִכין ֲהִסָבּה‬47,‫ וְּשָׁפחוֹתפז‬46‫ ְוֵכן ֲﬠָבִדים‬45.‫ִפּי ֵכן ָצ ִרי ְלָהֵסב ֲאִפלּוּ ְבָּפָניו‬ 45‫ וְּשִׁתַיּת ַא ְרַבּע כּוֹסוֹת‬50‫ ַוֲאִפיקוָֹמן‬49‫פט ִמָכּל ָמקוֹם ִבְּשַׁﬠת ֲאִכיַלת ְכַּז ִית ַמָצּה‬,‫ֵליֵל ָאֶנה ָוָאָנה ְלַשֵׁמּשׁ ַבְּסּעוָּדה‬ ‫צא‬:‫ ָלֶהם ְלָהֵסב‬48‫ – ֶאְפָשׁר‬51,‫ֶשָׁבֶּהן ִﬠַקּר ִמְצַות ֲהִסָבּה ְכּמוֹ ֶשִׁיְּתָבֵּארצ‬ 13 Anyone who is exempt from reclining and yet reclines is considered a commoner.52 52,‫צב‬:‫יג ָכּל ִמי ֶשָׁפּטוּר ֵמֲהִסָבּה וֵּמֵסב – ֲהֵרי ֶזה ִנְקָרא ֶהְדיוֹט‬ 14 When is it necessary to recline? When eating the olive-sized portion [of matzah]45 on which one recites the blessing, Al achilas matzah,53when eating the korech [that combines] matzah and maror,54when eating the afikoman,55and when drinking [each of] the four cups of wine.45 [The rationale is that] all of these acts are commemorations of the redemption and the freedom [granted to the Jews].56 For the Sages ordained [the drinking of] the four cups [of wine] to correspond to the four promises of redemption57 related in Parshas Va’eira:58“I will take out,” “I will redeem,” “I will take,” and “I will save.”59 And the afikoman and the korech are commemorations of the Pesach [sacrifice]60 that was eaten in a manner [reflecting] freedom. Therefore, [the afikoman and korech also] must be [eaten while] reclining in a manner [reflecting] freedom. However, during the rest of the meal, if one desires to eat and/or drink without reclining, he may do so, for we do not have [the authority] to require him to recline. Nevertheless, one who reclines during the entire meal is praiseworthy and performs the mitzvah in the optimum manner.61 ‫ וִּבְשַׁﬠת ֲאִכיַלת ַהְכּ ִריָכה‬53,‫צה‬,‫ ֶשְׁמָּבֵר ָﬠָליו ַﬠל ֲאִכיַלת ַמָצּה‬45,‫יד ֵאיָמַתי ָצ ִרי ְלָהֵסב?צג ִבְּשַׁﬠת ֲאִכיַלת ְכַּז ִיתצד‬ ‫ ְלִפי ֶשָׁכּל ְדָּב ִרים ֵאלּוּ ֵהם ֵזֶכר‬45,‫צח‬,‫ וִּבְשַׁﬠת ְשִׁתַיּת ד' כּוֹסוֹת‬55,‫צז‬,‫ וִּבְשַׁﬠת ֲאִכיַלת ֲאִפיקוָֹמן‬54,‫צו‬,‫ַמָצּה וָּמרוֹר‬ 58,‫ק‬:‫ ָהֲאמוּ ִרים ְבָּפָרָשׁה ָוֵאָרא‬57,‫ ֶשַׁהד' כּוֹסוֹת ִתְּקּנוּ ֲחָכִמים ְכֶּנֶגד ד' ְלשׁוֹנוֹת ֶשׁל ְגֻּאָלּהצט‬56,‫ִלְגֻאָלּה וְּלֵחרוּת‬ ‫קג‬,‫ ֶשָׁהָיה ֶנֱאָכל ֶדֶּר ֵחרוּת‬60,‫קב‬,‫ ְוָהֲאִפיקוָֹמן ְוַהְכּ ִריָכה ֵהם ֵזֶכר ַלֶפַּסח‬59,‫קא‬,"‫" ְוהוֵֹצאִתי ְוָגַאְלִתּי ְוָלַקְחִתּי ְוִהַצְּלִתּי‬ ‫ְלִפיָכ ֵהם ְצ ִריִכין ֲהִסָבּה ֶדֶּר ֵחרוּת‬. ‫קד ֲאָבל‬.‫ ְוֵאין ְבָּיֵדינוּ ְלַהְצ ִריכוֹ ְלָהֵסב‬,‫ ִאם ָרָצה ֶלֱאֹכל ְוִלְשׁתּוֹת ְבּל ֹא ֲהִסָבּה – ָה ְרשׁוּת ְבָּידוֹ‬,‫ֲאָבל ְשָׁאר ָכּל ַהְסּעוָּדה‬ 61,‫קו‬:‫ ַהֵמֵּסב ְבָּכל ַהְסּעוָּדה – ֲהֵרי ֶזה ְמֻשָׁבּחקה ְועוֶֹשׂה ִמְצָוה ִמן ַהֻמְּבָחר‬,‫ִמָכּל ָמקוֹם‬ 15 According to the strict [requirements of the law, everyone who is required to

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recline and ate or drank without reclining, must eat and/or drink a second time while reclining.62 Nevertheless, since there are authorities who rule that in the present era, there is no obligation to recline at all in these countries,63 one may rely on their words [to the extent that], after the fact, one [is considered to have] fulfilled his obligation although he did not recline. Nevertheless, with regard to partaking of matzah, it is desirable to be stringent and eat [a second time] while reclining. Similarly, with regard to the second cup [of wine], if one drank it without reclining, he should drink [another cup of wine] while reclining. [The person] need not recite the blessing borei pri hagafen again, because the blessing borei pri hagafen that he recited on the second cup [of wine], which is in close proximity to the meal, covers even the wine [he will] drink during the meal,64 as explained in sec. 174[:5].65 If, however, [the person] drank the first, third, or fourth cups [of wine] without reclining, he should not drink them a second time while reclining. [The rationale is that the person] would have to recite another blessing over [the additional cup of wine], for [in the present era], it is uncommon to drink between the first cup [of wine] and the second.66 And it is forbidden to drink between the third and fourth cups [of wine] according to law, for the reason to be explained in sec. 479[:3]. Similarly, it is forbidden to drink more after the fourth cup [of wine], as will be explained in sec. 481[:1]. If so, when [one] drinks one of these cups without reclining and, afterwards, remembers that he drank without reclining and, hence, desires to drink again while reclining, he is considered to have changed his mind [and decided to drink after intending to cease drinking. Hence,] he must recite another blessing.67 Thus, [making an additional blessing] would cause it to appear [as if the person] is adding to the number of cups [of wine] the Sages ordained [that one drink at the Seder]. Therefore, it is preferable not to drink [another cup of wine in these instances], relying on the authorities who maintain that in the present era, it is not necessary to recline at all. Nevertheless, as an initial and preferred option, it is desirable that when one first reclines [at the beginning of the Seder], before he recites the blessing over the first cup of wine, he have in mind that he will drink [again] between the first and second cups [of wine] on the basis of this blessing.68 In such an instance, even if [the person] will err and drink the first cup [of wine] without reclining, he will be able to drink again without [reciting] a [new] blessing, since [this second cup of wine] is covered by the blessing recited over the first cup [of wine]. If so, [drinking this additional cup of wine] is considered [as part of] a single continuum of drinking that was interrupted [and divided into] two [parts]. Thus, it does not seem as if [the person] added to the number of cups [of wine ordained by the Sages]. 62.‫טו ָכּל ִמי ֶשָׁצּ ִרי ְלָהֵסב ְוָאַכל אוֹ ָשָׁתה ְבּל ֹא ֲהִסָבּה – ָצ ִרי ַלֲח ֹזר ֶלֱאֹכל ְוִלְשׁתּוֹת ַבֲּהִסָבּהקז ֵמִﬠַקּר ַהִדּין‬ ‫ – ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלִﬠ ְנָין‬63‫ֲאָבל ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקח ֶשִׁבְּזַמן ַהֶזּה ֵאין ָצ ִרי ְלָהֵסב ְכָּלל ִבְּמִדינוֹת ֵאלּוּ‬ ‫קי ְוֵכן ְלִﬠ ְנַין‬.‫ ְלִﬠ ְנַין ֲאִכיַלת ַמָצּה – טוֹב ְלַהֲחִמיר ַלֲח ֹזר ְוֶלֱאֹכל ַבֲּהִסָבּה‬,‫קט וִּמָכּל ָמקוֹם‬.‫ֶשְׁבִּדיֲﬠַבד ָיָצא ְבּל ֹא ֲהִסָבּה‬ ‫ ִכּי ִבּ ְרַכּת‬,"‫קיא ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬.‫ ִאם ָשָׁתה ְבּל ֹא ֲהִסָבּה – ַיֲח ֹזר ְו ִיְשֶׁתּה ַבֲּהִסָבּה‬,‫כּוֹס ֵשׁ ִני‬ ‫ ְכּמוֹ‬64,‫קיב‬,‫"בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ֶשֵׁבַּר ַﬠל כּוֹס ֵשׁ ִני ֶשׁהוּא ָסמוּ ַלְסּעוָּדה ִהיא פּוֶֹטֶרת ֲאִפלּוּ ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‬ 65,‫קיג‬.‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ד‬ ‫ ְלִפי ֶשִׁיְּצָטֵר‬,‫ֲאָבל ִאם ָשָׁתה כּוֹס ִראשׁוֹןקיד אוֹ ְשִׁליִשׁי אוֹ ְרִביִﬠיקטו ְבּל ֹא ֲהִסָבּה – ֵאין לוֹ ַלֲח ֹזר ְוִלְשׁתּוֹתוֹ ַבֲּהִסָבּה‬ ‫ וֵּבין כּוֹס ְשִׁליִשׁי ִל ְרִביִﬠי ִמן ַהִדּין‬66,‫קטז‬,‫ ֶשֲׁהֵרי ַﬠְכָשׁו ֵאין ֶדֶּר ִלְשׁתּוֹת ֵבּין כּוֹס ִראשׁוֹן ְלֵשׁ ִני‬,‫ַלֲח ֹזר וְּלָבֵר ָﬠָליו‬ ‫קיז ְוֵכן ְלַאַחר כּוֹס ְרִביִﬠי ָאסוּר ִלְשׁתּוֹת עוֹד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ָאסוּר לוֹ ִלְשׁתּוֹת ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ט‬ ‫קיח ְוִאם ֵכּן ְבָּשָׁﬠה ֶשֵׁבַּר ַﬠל ָכּל כּוֹס ִמְשּׁ ָשׁה כּוֹסוֹת ֵאלּוּ ְבּל ֹא ֲהִסָבּה ְוַאַחר ָכּ ְכֶּשׁ ִנְּזַכּר ֶשָׁשָּׁתה ְבּל ֹא ֲהִסָבּה‬,‫תפ"א‬

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‫ ִויֵהא ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ִמ ְנַין ַהכּוֹסוֹת ֶשִׁתְּקּנוּ‬67, ‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר‬, ‫ְורוֶֹצה ַלֲח ֹזר ְוִלְשׁתּוֹת – ֲהֵרי ֶזה ִנְמָל‬ ‫קכ‬.‫ ְוִלְסֹמ ַﬠל ָהאוְֹמ ִרים ֶשִׁבְּזַמן ַהֶזּה ֵאין ָצ ִרי ְלָהֵסב ְכָּלל‬,‫קיט ָלֵכן טוֹב יוֵֹתר ֶשׁלּ ֹא ַלֲח ֹזר ְוִלְשׁתּוֹת‬,‫ֲחָכִמים‬ ‫ ְלַכְתִּחָלּה טוֹב ֶשׁ ִיְּהֶיה ְבַּדְﬠתּוֹ ִבְּתִחַלּת ֲהִסָבּה ֹקֶדם ֶשְׁמָּבֵר ַﬠל כּוֹס ִראשׁוֹן ֶשַׁיֲּח ֹזר ְו ִיְשֶׁתּה ֵבּין כּוֹס ִראשׁוֹן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָאז ֲאִפלּוּ ִאם ִיְטֶﬠה ְו ִיְשֶׁתּה כּוֹס ִראשׁוֹן ְבּל ֹא ֲהִסָבּה – יוַּכל ַלֲח ֹזר ְוִלְשׁתּוֹת ְבּל ֹא‬68,‫ְלֵשׁ ִני ַﬠל ְסַמ ְבָּרָכה זוֹ‬ ‫ ִאם ֵכּן ַהֹכּל ְשִׁתָיּה ַאַחת ִהיא‬,‫ ֵכּיָון ֶשׁהוּא ִנְפָטר ְבִּב ְרַכּת כּוֹס ִראשׁוֹן‬,‫קכא ְול ֹא ְיֵהא ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ַהכּוֹסוֹת‬,‫ְבָּרָכה‬ ‫ֻמְפֶסֶקת ִלְשַׁנִים‬: 16 One must drink the four cups [of wine] in the order to be explained,69 i.e., between the first cup and the second cup, and between the third and the fourth [cups], he should intervene with the recitation of the Haggadah and the recitation of the Hallel [respectively]. Between the second [cup] and the third [cup, one] should intervene with eating matzah and [reciting] Grace. If one did not intervene with these practices, but instead drank the four cups [of wine] one after the other [in direct succession], he does not fulfill [his obligation to drink] four cups [of wine].70 Instead, they are all considered as one cup [of wine], and [the person] is required to drink another three cups [of wine] according to the order to be explained. ‫ ְדַּה ְינוּ ֶשֵׁבּין כּוֹס ִראשׁוֹן ְלֵשׁ ִני וֵּבין ְשִׁליִשׁי ִל ְרִביִﬠי‬69,‫קכג‬,‫טז ָצ ִרי ִלְשׁתּוֹת ַהד' כּוֹסוֹת ַﬠל ַהֵסֶּדרקכב ֶשׁ ִיְּתָבֵּאר‬ ‫ וֵּבין ֵשׁ ִני ִלְשִׁליִשׁי ַיְפִסיק ַבֲּאִכיַלת ַמָצּה וִּב ְרַכּת ַהָמּזוֹן‬,‫ַיְפִסיק ַבֲּאִמיַרת ַהַהָגָּדהקכד ְוַהַהֵלּל‬. ‫ ֶאָלּא ֻכָּלּן‬70,‫קכה‬,‫ ֶאָלּא ָשָׁתה ד' כּוֹסוֹת ֶזה ַאַחר ֶזה – ל ֹא ָיָצא ְיֵדי ד' כּוֹסוֹת‬,‫ְוִאם ל ֹא ִהְפִסיק ֵבּיֵניֶהם ַבְּדָּב ִרים ַהָלּלוּ‬ ‫קכז‬:‫ ְוַחָיּב ִלְשׁתּוֹת עוֹד ]ג'[ כּוֹסוֹת ַﬠל ַהֵסֶּדרקכו ֶשׁ ִיְּתָבֵּאר‬,‫ֶנְחָשִׁבין לוֹ ְלכוֹס ֶאָחד‬ 17 Each one of these four cups may not have less than a reviis71 of wine after it has been blended70 [with water] if it is strong wine that requires diluting.72 The extent to which the wine must be diluted is dependent on the feelings of the person drinking,73 so that he will experience the drinking as pleasant and as an expression of freedom. If [the person] drank [the wine] undiluted, without blending it [with water], were there to have been a reviis of wine in each cup, he would have fulfilled [the mitzvah of drinking] four cups [of wine]70 and he would not be required to drink the four cups again. However, [the person] would not have fulfilled [his obligation to drink the wine] in a manner that reflects freedom, i.e., he did not fulfill the mitzvah in an optimum manner. It can be assumed that the wines of the present era are not strong and do not require any blending.74 ‫ ִאם הוּא ַי ִין ָחָזק‬70,‫ ַי ִין ְלַאַחר ֶשִׁיְּמְזֶגנּוּקכח‬71‫יז ָכּל ֶאָחד ִמד' כּוֹסוֹת ַהָלּלוּ ָצ ִרי ֶשׁ ִיְּהֶיה בּוֹ ל ֹא ָפּחוֹת ֵמ ְרִביִﬠית‬ ‫קלב‬.‫ ְכֵּדי ֶשִׁתְּהֶיה ְשִׁתָיּה ֲﬠֵרָבהקלא ֶדֶּר ֵחרוּת‬73,‫קל‬,‫ ְוִשׁעוּר ְמִזיָגה הוּא ְלִפי ַדַּﬠת ַהשּׁוֶֹתה‬72,‫קכט‬,‫ֶשָׁצּ ִרי ְמִזיָגה‬ ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר‬70,‫קלג ִאם ֵישׁ ְרִביִﬠית ַי ִין ְבָּכל כּוֹסקלד – ָיָצא ְיֵדי ד' כּוֹסוֹת‬,‫ְוִאם ְשָׁתאוֹ ַחי ְבּל ֹא ְמִזיָגה‬ ,‫קלז וְּסָתם ֵיינוֹת ֶשָׁלּנוּ ֵאיָנן ֲחָזִקים‬.‫קלו ְכּלוַֹמר ֶשׁלּ ֹא ִקֵיּם ִמְצָוה ִמן ַהֻמְּבָחר‬,‫קלה ֲאָבל ְיֵדי ֵחרוּת ל ֹא ָיָצא‬,‫ְוִלְשׁתּוֹת‬ 74,‫קלח‬:‫ְוֵאין ָצ ִרי ְמִזיָגה ְכָּלל‬ 18 The measurements of a cup that holds a reviis [are as follows]: Its length is two thumbbreadths;75 its width, two thumbbreadths; and its height, 2.7 thumbbreadths. These measurements apply when the cup is cube-shaped over its entire height. A similar reckoning should be made when the cup is cylindrical, [the area of] a circle being [approximately] a fourth less than a square [whose side-length is the same as the diameter of the circle] (i.e., .9 less).76 If so, a [circular] cup with a length and 12/16/2020, 10:42 PM

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width of two thumbbreadths must be 3.6 thumbbreadths high.77 ‫ ְוָגְבהוֹ ְכֹּרַחב ב' גּוָּדִלין ַוֲחִצי‬,‫ ְוָרְחבּוֹ ְכֹּרַחב ב' גּוָּדִלין‬75,‫ ָא ְרכּוֹ ְכֹּרַחב ב' גּוָּדִלין‬,‫יח ִשׁעוּר ַהכּוֹס ֶשַׁמֲּחִזיק ְרִביִﬠית‬ ‫ ֶשָׁהִﬠגּוּל ָפּחוֹת‬,‫ ְוַﬠל ֶדֶּר ֶזה ְתַּשֵׁﬠר ְבּכוֹס ָﬠֹגל‬,‫קלט ְוִשׁעוּר ֶזה הוּא ְכֶּשַׁהכּוֹס ְמֻרָבּע ַﬠל ְפֵּני ָכּל ָגְּבהוֹ‬.‫גּוָּדל ְוֹחֶמשׁ גּוָּדל‬ ‫ ְוִאם ֵכּן ִאם ַהכּוֹס הוּא ב' גּוָּדִלין ֹאֶר וּב' גּוָּדִלין ֹרַחב – ָצ ִרי‬76,(‫ִמְמֻּרָבּע – ְרִביַﬠקמ )ֶשׁהוּא ד' ֻחְמִשׁין ָוֵחִציקמא‬ 77‫ֶשׁ ִיְּהֶיה ָגְּבהוֹ ג' גּוָּדִלין ְוג' ֻחְמֵשׁי גּוָּדִלין‬: 19 There are authorities who maintain that as an initial preferred option, [on Pesach night,] it is a mitzvah to drink the entire cup [of wine over which a blessing was recited],78 even if it holds several revios. Although it is sufficient to drink a cheekful, i.e., the majority of a reviis, even as an initial preferred option, for Kiddush on other festivals and Shabbasos,79nevertheless, for the four cups [of wine] on Pesach, the Sages ruled stringently [and required] that the entire cup be drunk as an initial preferred option. And after the fact, one who drank the majority of the cup fulfills his obligation. If, however, [a person] drank only half the cup, even if [the cup] contains several reviis, he does not fulfill his obligation. There are other authorities who differ with this ruling and maintain that, even as an initial preferred option, it is sufficient to drink the majority of a reviis even if the cup contains several reviis. Fundamentally, [this view deserves] primacy and this is the commonly accepted practice. Nevertheless, it is preferable to give weight to the first opinion and [if it is difficult for one to drink an entire large cup of wine, he should] take a small cup and drink it in its entirety. In places where wine is expensive, it is sufficient to drink [the] majority [of the cup of wine]. All the above applies to the first three cups. It is, however, necessary to drink an entire reviis for the fourth cup [of wine], so that one will be able to recite the blessing afterwards80 without any hesitation [as to whether a blessing is required], as explained in sec. 190[:6] with regard to the cup [of wine over which] Grace [is recited];81 consult that source. ‫ ַאף ַﬠל ִפּי ֶשְׁבִּקדּוּשׁ ֶשׁל ְשָׁאר‬.‫ ֲאִפלּוּ ַמֲחִזיק ַכָּמּה ְרִביִﬠיּוֹת‬78,‫יט ֵישׁ אוְֹמ ִריםקמב ֶשְׁלַּכְתִּחָלּה ִמְצָוה ִלְשׁתּוֹת ָכּל ַהכּוֹס‬ ‫ ִמָכּל ָמקוֹם ְבּד' כּוֹסוֹת ֶשׁל‬79,‫קמג‬,‫ ְדַּה ְינוּ ֹרב ְרִביִﬠית‬,‫ָיִמים טוִֹבים ְוַשָׁבּתוֹת ֲאִפלּוּ ְלַכְתִּחָלּה ַדּי ִבְּשִׁתַיּת ְמל ֹא ֻלְגָמיו‬ ‫קמד ֲאָבל ִאם ל ֹא ָשָׁתה ֶאָלּא ֲחִצי‬.‫ וְּבִדיֲﬠַבד ֶשָׁשָּׁתה ֹרב ַהכּוֹס – ָיָצא‬.‫ֶפַּסח ֶהֱחִמירוּ ֲחָכִמים ִלְשׁתּוֹת ָכּל ַהכּוֹס ְלַכְתִּחָלּה‬ ‫ ֲאִפלּוּ ֶשֶׁחְציוֹ ַמֲחִזיק ַכָּמּה ְרִביִﬠיּוֹת – ל ֹא ָיָצא‬,‫ַהכּוֹס‬. ,‫ ְוֵכן ִﬠָקּר‬.‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםקמה ֶשַׁאף ְלַכְתִּחָלּה ַדּי ִבְּשִׁתַיּת ֹרב ְרִביִﬠית ַאף ִאם ַהכּוֹס ַמֲחִזיק ַכָּמּה ְרִביִﬠיּוֹת‬ ‫קמו‬.‫ְוֵכן ַהִמּ ְנָהג ָפּשׁוּט‬ ‫קמח וִּבְמקוֹמוֹת ֶשַׁהַיּ ִין ְבּ ֹיֶקר – ַדּי ִבְּשִׁתַיּת‬.‫ טוֹב ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה ְוִלַקּח כּוֹס ָקָטןקמז ְוִלְשׁתּוֹת ֻכּלּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫קמט‬.‫ֻרבּוֹ‬ ‫ ְכֵּדי ֶשׁיּוַּכל ְלָבֵר ְבָּרָכה‬,‫ ֲאָבל ַבּכּוֹס ָהַאֲחרוֹן – ָצ ִרי ִלְשׁתּוֹת ְרִביִﬠית ָשֵׁלם‬,‫ְוָכל ֶזה ְבּג' כּוֹסוֹת ָה ִראשׁוִֹנים‬ ‫ ַﬠֵיּן ָשׁם‬81,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ק"צקנא ְלִﬠְנַין כּוֹס ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ְבִּלי שׁוּם ִפְּקפּוּק‬80,‫ָהַאֲחרוָֹנהקנ‬: 20 As an initial and preferred option, it is desirable to drink the majority of a reviis at once, i.e., this [measure] should be drunk with one swallow,78 without pausing [so that] two swallows [are necessary]. Therefore, one should not take a cup with a narrow opening (like those that are called klug glasses), for it is impossible to drink a reviis at once [from such a glass]. After the fact, even if one paused several times [while drinking], he fulfilled [his obligation].

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[The latter ruling] applies provided the person does not take more time than k’dei achilas p’ras (i.e., the time it takes to eat a half a loaf of bread) from the time he begins drinking to when he finishes.82 There are authorities who maintain that the person must not take more than the time it takes to drink a reviis from the time he begins drinking to when he finishes (see sec. 612[:15]).83 Weight should be given to their words with regard to the first two cups [of wine drunk at the Seder]. If [one] tarries in his drinking to the extent that more than the time it takes to drink a reviis [has elapsed from the beginning of the time he began drinking until he finished], he should drink that cup again without reciting [another] blessing. With regard to the two last cups, by contrast, if one is required to drink again, it could be considered as if he added to the number of cups [ordained by the Sages], as explained above.84 [Hence,] one should rely on the first opinion and not drink again, unless he waited more than k’dei achilas p’ras from [the beginning of] the time he began drinking until he finished. ‫ ְול ֹא ַיְפִסיֶקנּוּ ִלְשֵׁתּי‬78‫קנב ְדַּה ְינוּ ֶשִׁיְּשֶׁתּה אוֹתוֹ ִבְּשִׁתָיּה ַאַחת‬,‫כ ָצ ִרי ִלָזֵּהר ְלַכְתִּחָלּה ִלְשׁתּוֹת ֹרב ָה ְרִביִﬠית ְבַּבת ַאַחת‬ ‫ ִמְפֵּני ֶשׁלּ ֹא ָיכוֹל ִלְשׁתּוֹת ְרִביִﬠית ְבַּבת‬,(‫קנג ְוָלֵכן ֵאין ִלַקּח כּוֹס ֶשִׁפּיו ַצר ְכֵּﬠין ֶשׁקּוֹ ִרין )קלו"ג גלא"ז‬.‫ְשִׁתיּוֹת‬ ‫קנד‬.‫ַאַחת‬ ‫ ְוהוּא ֶשׁלּ ֹא ִיְשֶׁהה ִמְתִּחַלּת ַהְשִּׁתָיּה ַﬠד סוָֹפהּ יוֵֹתר ִמְכֵּדי ֲאִכיַלת‬.‫וְּב ִדיֲﬠַבד ֲאִפלּוּ ִהְפִסיק ַכָּמּה ְפָּﬠִמים ָבֶּאְמַצע – ָיָצא‬ ‫ ְוֵישׁ אוְֹמ ִריםקנו ֶשָׁצּ ִרי ֶשׁלּ ֹא ִיְשֶׁהה ִמְתִּחַלּת ְשִׁתָיּה ִראשׁוָֹנה ַﬠד סוֹף ְשִׁתָיּה ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי ְשִׁתַיּת‬82,‫קנה‬.‫ְפָּרס‬ ‫ ֶשִׁאם ִהְפִסיק ָכּל ָכּ ְבֶּאְמַצע‬,‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְלִﬠ ְנַין ְשֵׁני כּוֹסוֹת ָה ִראשׁוֹ ִנים‬83.(‫ְרִביִﬠית )ַﬠֵיּן ִסיָמן תרי"בקנז‬ ‫ַהְשִּׁתָיּה ַﬠד ֶשֵׁיּשׁ ִמְתִּחַלּת ַהְשִּׁתָיּה ַﬠד סוָֹפהּ יוֵֹתר ִמְכֵּדי ְשִׁתַיּת ְרִביִﬠית – ָצ ִרי ַלֲח ֹזר ְוִלְשׁתּוֹת אוֹתוֹ ַהכּוֹסקנח ְבּל ֹא‬ ‫ ֶשִׁאם ִיְצָטֵר ַלֲח ֹזר ְוִלְשׁתּוֹת ְיֵהא ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ִמ ְנַין ַהכּוֹסוֹת ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֲאָבל ִבְּשֵׁני כּוֹסוֹת ָהַאֲחרוֹ ִנים‬.‫ְבָּרָכה‬ ‫ ְול ֹא ַיֲח ֹזר ְו ִיְשֶׁתּה ֶאָלּא ִאם ֵכּן ָשָׁהה ִמְתִּחַלּת ַהְשִּׁתָיּה ַﬠד סוָֹפהּ יוֵֹתר‬,‫ – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬84,‫ְלַמְﬠָלהקנט‬ ‫קס‬:‫ִמְכֵּדי ֲאִכיַלת ְפָּרס‬ 21 Even [a person] who does not drink wine throughout the year because he dislikes it or because it is harmful to him is nevertheless obligated to force himself to drink the four cups [of wine at the Seder]. Thus, our Sages relate85 that Rabbi Yehudah the son of Rabbi Ila’i would drink the four cups of wine on Pesach and would have to bind his temples until Shavuos.86 '‫כא ִמי ֶשֵׁאינוֹ שׁוֶֹתה ַי ִין ָכּל ַהָשָּׁנה ִמְפֵּני ֶשׁשּׂוֹ ְנאוֹ אוֹ ֶשַׁמִּזּיקוֹ – ַאף ַﬠל ִפּי ֵכן ַחָיּב ִלְדֹחק ֶאת ַﬠְצמוֹ ִלְשׁתּוֹת ד‬ ‫ ַﬠל ַרִבּי ְיהוָּדה ְבַּרִבּי ִאיְלַﬠי ֶשָׁהָיה שׁוֶֹתה ַא ְרַבּע כּוֹסוֹת ֶשׁל ֶפַּסח ְוַאַחר ָכּ‬85,‫קסא ְכּמוֹ ֶשָׁאְמרוּ ֲחָכִמיםקסב‬,‫כּוֹסוֹת‬ 86:‫ָהָיה ָצ ִרי ַלֲחֹגר ְצָדָﬠיו ַﬠד ֲﬠֶצֶרת‬ 22 By contrast, it is not necessary to compel oneself to drink the cup [of wine] for Kiddush on other festivals and on Shabbasos. Instead, one may listen to Kiddush recited by someone else, as explained in sec. 272[:12]. This is not true with regards to the four cups [of wine drunk on] Pesach. [On that night,] even the other members of the household who listen to Kiddush and the Haggadah as recited by the master of the household are, nevertheless, obligated to each drink four cups [of wine]87 in a manner that reflects freedom.88 ‫ ֶאָלּא ָיכוֹל ִלְשֹׁמַﬠ ַהִקּדּוּשׁ‬,‫כב ֲאָבל ִקדּוּשׁ ֶשׁל ְשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת – ֵאין ָצ ִרי ִלְדֹחק ֶאת ַﬠְצמוֹ ִלְשׁתּוֹת ַהכּוֹס‬ ‫ ֶשַׁאף ְבֵּני ַהַבּ ִית ֶשֵׁהן שׁוְֹמִﬠין ַהִקּדּוּשׁ‬,‫קסג ַמה ֶשֵּׁאין ֵכּן ְבַּא ְרַבּע כּוֹסוֹת ֶשׁל ֶפַּסח‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬,‫ֵמַאֵחר‬ 88,‫קסה‬:‫ ֶדֶּר ֵחרוּת‬87,‫ ַאף ַﬠל ִפּי ֵכן ַחָיּב ָכּל ֶאָחד ְוֶאָחד ִלְשׁתּוֹת ד' כּוֹסוֹתקסד‬,‫ְוַהַהָגָּדה ִמַבַּﬠל ַהַבִּית‬ 23 If it is impossible for a person to hold the Seder immediately at the beginning of the night89 and the young children wish to eat, even though it is permitted to feed them before they hear Kiddush and the Haggadah, as stated in sec. 269[:3] and sec. 471[:10],90 nevertheless, [one] should hurry to remove the food from them so that

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they do not eat much, lest they sleep at the time of the recitation of the Haggadah.91(It is possible that it is forbidden to give [the young children] even a small amount of matzah that is “poor man’s bread”92 before the recitation of the Haggadah for the reason explained in sec. 471[:10]. Consult that source.)93 ‫ ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ִלֵתּן ָלֶהם‬,‫ ְוַהִתּינוֹקוֹת רוִֹצים ֶלֱאֹכל‬89,‫כג ִאם ִאי ֶאְפָשׁר לוֹ ַלֲﬠשׂוֹת ַהֵסֶּדר ִבְּתִחַלּת ַהַלּ ְיָלה ִמָיּדקסו‬ ‫ ִמָכּל ָמקוֹם ְיַמֵהר ְלַסֵלּק‬90,‫קסח‬,‫ֶלֱאֹכל ֹקֶדם ֶשׁ ִיְּשְׁמעוּ ַהִקּדּוּשׁ ְוַהַהָגָּדה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"טקסז ְותע"א‬ 91,‫קסט‬.‫ ֶשׁלּ ֹא ִיְשׁנוּ ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה‬,‫ַהַמֲּאָכל ִמִלְּפֵניֶהם ְול ֹא ַי ִנּיֵחם ֶלֱאֹכל ַה ְרֵבּה‬ (‫קע‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"א‬,‫ ָאסוּר ְלַהֲאִכיָלם ֲאִפלּוּ ְמַﬠט ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬92"‫ְוֶאְפָשׁר ֶשַׁמַּצּת "ֶלֶחם ֹע ִני‬ ‫)ַﬠֵיּן ָשׁם‬:93 24 If the cup from which the master of the house drinks is large and contains several revios, his children and the other members of his household may fulfill their obligation by drinking what remains in the cup after the master of the house drinks, provided everyone receives the majority of a reviis [to drink].94 Nevertheless, the optimum manner of fulfilling the mitzvah is to give every participant [in the Seder] an individual cup so that they can all drink from a full cup. That is an embellishment of the mitzvah, as stated in sec. 183[:4].95 ‫כד ְוִאם ַהכּוֹס ֶשָׁשָּׁתה ַבַּﬠל ַהַבּ ִית ִמֶמּנּוּ הוּא ָגּדוֹל וַּמֲחִזיק ַכָּמּה ְרִביִﬠיּוֹת – ְיכוִֹלין ָבָּניו וְּבֵני ֵבּיתוֹ ָלֵצאת ְבַּמה ֶשִּׁנְּשַׁתֵּיּר‬ ‫ וִּמָכּל ָמקוֹם ִמְצָוה ִמן ַהֻמְּבָחרקעג‬94.‫קעא וִּבְלַבד ֶשַׁיּ ִגּיַﬠ ֹרב ְרִביִﬠיתקעב ְלָכל ֶאָחד ְוֶאָחד‬,‫ַבּכּוֹס ִמְשִּׁתַיּת ַבַּﬠל ַהַבּ ִית‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫קעד ֶשֶׁזּה ִהדּוּר ִמְצָוה‬,‫ ְכֵּדי ֶשָׁכּל ֶאָחד ִיְשֶׁתּה ִמכּוֹס ָמֵלא‬,‫ִלֵתּן כּוֹס ְלָכל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ‬ 95,‫קעה‬:‫קפ"ג‬ 25 A father is obligated to train even [his] young children in the observance of the mitzvos and have them drink cups [of wine]96 in the order to be explained,97 if they have reached an educable age, (i.e., [the children have] reached an age when they are fit to be trained to hear [and understand] the concepts that are recited over these cups [of wine], for example, [when] they comprehend the holiness of a festival, it is therefore appropriate to train them to listen to the Kiddush that is recited over the first cup [of wine]98 (see sec. 269[:3]).99 Similarly, [when children] are capable of understanding [the portions of the story] of the Exodus from Egypt that are being related to them during the recitation of the Haggadah,100it is therefore appropriate to train them to listen to the Haggadah that is recited over the second cup [of wine]. Similarly, one is obligated to train [his children] to listen to Grace that is recited over the third cup [of wine]101 and the conclusion of the Hallel, the Great Hallel,102and [the blessing] Nishmas that is recited over the fourth cup [of wine].) Young girls as well are governed by the same laws as boys when they reach an educable age.103 Similarly, there is no difference between men and women with regard to the other mitzvos observed on this night. Although women are exempt from all the time-oriented positive commandments, whether of Scriptural or Rabbinic origin,104 the Sages nevertheless obligated them in all the practices ordained for this night,105 for they also were [part] of the miracle of the Exodus from Egypt. [Women] are obligated to eat matzah according to Scriptural Law. [This requirement is derived as follows:] An association was established between the positive commandment of eating matzah and the prohibition against eating chametz, as [reflected in] the verse,106 “Do not eat chametz with it; eat matzos

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because of it for seven days.” [This association teaches that] just as women are charged with the prohibition against eating chametz, as it is written:107 “For anyone who partakes of leaven will be cut off…”; the word “anyone” includes women [in the prohibition], so too, are they charged with the positive commandment of eating matzah.108 ‫ ִאם ְכָּבר‬97,‫ ַﬠל ַהֵסֶּדר ֶשׁ ִיְּתָבֵּארקעח‬96,‫כה ְוַאף ַהְקַּטִנּיםקעו ַחָיּב ֲאִביֶהם ְלַחְנָּכם ְבִּמְצוֹת ְלַהְשׁקוָֹתם כּוֹסוֹתקעז‬ ‫ ְכּגוֹן ֶשֵׁהן יוְֹדִﬠין ֵמִﬠ ְנַין‬,‫ִהִגּיעוּ ְלִחנּוּ קעט )ְדַּה ְינוּ ֶשִׁהִגּיעוּ ַלְזַּמן ֶשָׁראוּי ְלַח ְנָּכם ִלְשֹׁמַﬠ ַהְדָּב ִרים ֶשׁאוְֹמ ִרים ַﬠל ַהכּוֹסוֹת‬ 99.(‫ )ַﬠֵיּן ִסיָמן רס"טקפב‬98,‫ ְוָלֵכן ָראוּי ְלַח ְנָּכם ִלְשֹׁמַﬠ ַהִקּדּוּשׁקפ ֶשׁאוְֹמ ִרים ַﬠל כּוֹס ִראשׁוֹןקפא‬,‫ְקֻדַשּׁת יוֹם טוֹב‬ ‫ ְוָלֵכן ָראוּי ְלַח ְנָּכם ִלְשֹׁמַﬠ‬100,‫קפג‬,‫ְוַגם ֵישׁ ָבֶּהן ַדַּﬠת ְלָהִבין ַמה ֶשְּׁמַּסְפּ ִרים ָלֶהם ִמיִציַאת ִמְצַר ִים ַבֲּאִמיַרת ַהַהָגָּדה‬ 101,‫קפו‬,‫קפד ְוֵכן ַחָיּב ְלַח ְנָּכם ִלְשֹׁמַﬠ ִבּ ְרַכּת ַהָמּזוֹןקפה ֶשׁאוְֹמ ִרים ַﬠל כּוֹס ְשִׁליִשׁי‬.‫ַהַהָגָּדה ֶשׁאוְֹמ ִרים ַﬠל כּוֹס ֵשׁ ִני‬ (‫ ְו" ִנְשַׁמת" ֶשׁאוְֹמ ִרים ַﬠל כּוֹס ְרִביִﬠיקפז‬102‫וּ ְגַמר ַהַהֵלּל ְוַהֵלּל ַהָגּדוֹל‬. ‫ ְוֵכן ִבְּשָׁאר ָכּל ַהִמְּצוֹת ַהנּוֲֹהגוֹת ְבַּל ְיָלה ֶזה – ֵאין ִחלּוּק ֵבּין‬103,‫קפח‬.‫ְוַאף ַהְקַּטנּוֹת ֶשִׁהִגּיעוּ ְלִחנּוּ ִדּיָנם ִכְּקַט ִנּים‬ ‫קצ ֵבּין ֶשׁל תּוָֹרה ֵבּין ֶשׁל ִדְּבֵרי‬,‫קפט ֶשַׁאף ֶשַׁהָנִּשׁים ְפּטוּרוֹת ִמָכּל ִמְצוֹת ֲﬠֵשׂה ֶשַׁהְזַּמן ְגָּרָמא‬,‫ֲאָנִשׁים ְלָנִשׁים‬ ‫ ְלִפי ֶשַׁאף ֵהם ָהיוּ ְבּאוֹתוֹ‬105,‫ ַאף ַﬠל ִפּי ֵכן ִח ְיּבוּ אוָֹתן ֲחָכִמים ְבָּכל ַהְדָּב ִרים ֶשִׁתְּקּנוּ ְבַּל ְיָלה ֶזה‬104,‫קצא‬,‫סוְֹפ ִרים‬ ‫קצג‬.‫ַהֵנּסקצב ֶשׁל ְיִציַאת ִמְצַרִים‬ ‫קצד ְלִפי ֶשֻׁהְקָּשׁה ִמְצַות ֲﬠֵשׂה ֶשׁל ֲאִכיַלת ַמָצּה ְלִמְצַות ל ֹא ַתֲﬠֶשׂה ֶשׁל ֲאִכיַלת‬,‫וַּבֲאִכיַלת ַמָצּה ֵהן ַחָיּבוֹת ִמן ַהתּוָֹרה‬ ‫ לוַֹמר ְל ֶשְׁכֵּשׁם ֶשַׁהָנִּשׁים‬,"‫ "ל ֹא ת ֹאַכל ָﬠָליו ָחֵמץ ִשְׁבַﬠת ָיִמים תּ ֹאַכל ָﬠָליו ַמצּוֹת‬106,‫קצה ֶשֶׁנֱּאַמרקצו‬,‫ָחֵמץ‬ ‫ "ִכּי ָכּל" ְלַרבּוֹת‬,"'‫ "ִכּי ָכּל ֹאֵכל ַמְחֶמֶצת ְו ִנְכ ְרָתה ְוגוֹ‬107,‫ ֶשֶׁנֱּאַמרקצז‬,‫ֻמְזָהרוֹת ַﬠל ל ֹא ַתֲﬠֶשׂה ֶשׁל ֲאִכיַלת ָחֵמץ‬ 108,‫קצט‬:‫ַהָנִּשׁיםקצח – ָכּ ֵהן ֻמְזָהרוֹת ַﬠל ִמְצַות ֲﬠֵשׂה ֶשׁל ֲאִכיַלת ַמָצּה‬ 26 It is a mitzvah to seek out red wine [for the four cups] if the white [wine available] is not more esteemed than it, as [can be derived from] the verse,109 “Do not look at the wine when it is red,” from which it appears that wine is superior when red. True, with regard to Kiddush on other festivals and Shabbasos, it is customary to follow the view of the authorities who maintain that there is no need to seek out red wine if it is not superior to white [wine], as stated in sec. 272[:4]. Nevertheless, for the four cups [of wine for the Seder], one should follow [the directive of] the authority who maintains that it is necessary to seek out [red wine],110 because it recalls the blood [shed by] Pharaoh, [who ordered] the slaughter of Jewish children.111 In the present era, when it is common [for non-Jews] to instigate blood libels, [the custom has become] to refrain from taking red wine for Pesach.112 ‫ ַמְשַׁמע‬,"‫ "ַאל ֵתֶּרא ַי ִין ִכּי ִיְתַאָדּם‬109,‫רא ֶשֶׁנֱּאַמררב‬,‫כו ִמְצָוה ַלֲח ֹזר ַאַחר ַי ִין ָאֹדםר ִאם ֵאין ַהָלָּבן ְמֻשָׁבּח ִמֶמּנּוּ‬ ‫רג ְוַאף ַﬠל ִפּי ֶשְׁבִּקדּוּשׁ ֶשׁל ְשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת נוֲֹהִגין ְכָּהאוְֹמ ִריםרד ֶשֵׁאין‬.‫ֶשֲׁחִשׁיבוּתוֹ ֶשׁל ַי ִין ְכֶּשׁהוּא ָאֹדם‬ ‫רה ִמָכּל ָמקוֹם ְבּד' כּוֹסוֹת ֵישׁ ִלְנֹהג‬,‫ָצ ִרי ַלֲח ֹזר ַאַחר ַי ִין ָאֹדם ִאם ֵאינוֹ ְמֻשָׁבּח ִמן ַהָלָּבן ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬ 111,‫רז‬.‫רו ֶשָׁהָיה ַפּ ְרֹעה שׁוֵֹחט ֶאת ְבֵּני ִיְשָׂרֵאל‬,‫ ְלִפי ֶשֵׁיּשׁ בּוֹ ֵזֶכר ַלָדּם‬110,‫ְכָּהאוֵֹמר ֶשָׁצּ ִרי ַלֲח ֹזר ַאֲחָריו‬ 112,‫רח‬:‫ְוַﬠְכָשׁו ֶשְׁמּצוּ ִים ַלֲﬠ ל ֲﬠִלילוֹת ְשָׁק ִרים – ִנְמ ְנעוּ ִמִלַּקּח ַי ִין ָאֹדם ְלֶפַסח‬ 27 All wines that are acceptable for Kiddush on other festivals and Shabbasos are acceptable for the four cups [of wine used at the Seder.113 This includes] boiled wine114 and konditon, i.e., wine in which honey and pepper are mixed.115 One may even fulfill his obligation with [such wines] as an initial preference if he does not have other wine that is of the same quality as them, as explained in sec. 272[:9]. Similarly, [wine made from] soaking raisins in water is acceptable for the four cups [of the Seder] if it was made in a manner that it is acceptable for Kiddush, i.e., some

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moisture would emerge from [the raisins] when [they were] crushed without their being steeped in water.116 Therefore, one who does not drink wine because he took a vow [against doing so] should take raisin [wine] for the four cups. 114‫ ְכּגוֹן ַי ִין ְמֻבָשּׁל‬113,‫כז ָכּל ַהֵיּינוֹת ַהְכֵּשׁ ִרים ְלִקדּוּשׁ ִבְּשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת ְכֵּשׁ ִרים ְלַא ְרַבּע כּוֹסוֹת‬ ‫ ַוֲאִפלּוּ ְלַכְתִּחָלּה ָיכוֹל ָלֵצאת ָבֶּהם ִאם ֵאין לוֹ ַי ִין ַאֵחר‬115,‫רי‬.‫רט ְדַּה ְינוּ ַי ִין ֶשְׁמָּﬠ ְרִבין בּוֹ ְדַּבשׁ וִּפְלְפִּלין‬,‫ְוקוֹ ְנִדּיטוֹן‬ ‫ריא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬,‫ְמֻשָׁבּח ְכּמוָֹתם‬ ‫ ְדַּה ְינוּ ֶשׁיּוֵֹצא ֵמֶהן ַלְחלוִּחית ְקָצת ַﬠל‬,‫ְוֵכן ֵמי ְשׁ ִרַיּת ִצמּוִּקים ְכֵּשׁ ִרים ְלד' כּוֹסוֹתריב ִאם ֵהם ְבִּﬠ ְנָין ֶשְׁכֵּשׁ ִרים ְלִקדּוּשׁ‬ ‫ריד‬:‫ וְּלִפיָכ ִמי ֶשֵׁאינוֹ שׁוֶֹתה ַי ִין ֵמֲחַמת ֶנֶדר – ִיַקּח ֵמי ִצמּוִּקים ְלַא ְרַבּע כּוֹסוֹת‬116,‫ריג‬.‫ְיֵדי ְדּ ִריָכה ְבּל ֹא ְשׁ ִרָיּה ְבַּמ ִים‬ 28 Similarly, in places where wine is not commonly found, the optimum way of fulfilling the mitzvah is to use raisin [wine]. Nevertheless, according to the letter of the law, in places where grapevines do not grow abundantly within a day’s journey around a town, only sparsely, one may take other beverages which are chamar medinah (“the wine of the region”)117 [and use these beverages] for the four cups [of wine at the Seder. One must use a beverage that is a chamar medinah] in that town, e.g., mead in places where it is common to drink [mead] on Pesach. There is no concern that perhaps flour was mixed into [the mead], as explained in sec. 467[:14-16].118 With regard to Kiddush on other festivals and Shabbasos, it is preferable to recite Kiddush over bread rather than to recite Kiddush over other beverages even though they are chamar medinah, as explained in sec. 272[:11]. Nevertheless, on the night of the Pesach [Seder], it is impossible to recite Kiddush on bread,119 because one is obligated to drink four cups of wine and the first is the cup of Kiddush. ,‫רטו ֲאָבל ֵמִﬠַקּר ַהִדּין ִבְּמקוֹמוֹת ֶשֵׁאין ַי ִין ָמצוּי‬.‫כח ְוֵכן ִבְּמקוֹמוֹת ֶשֵׁאין ַי ִין ָמצוּי – ִמְצָוה ִמן ַהֻמְּבָחר ִלַקּח ֵמי ִצמּוִּקים‬ ‫ְדַּה ְינוּ ֶשַׁמֲּהַל יוֹם ֶאָחד ְסִביבוֹת ָהִﬠיר ֵאין ָגֵּדל ָשׁם ַי ִיןרטז ַה ְרֵבּה ֶאָלּא ְמַﬠט ִמְזֵּﬠירריז – ָיכוֹל ִלַקּח ְלד' כּוֹסוֹת ְשָׁאר‬ ‫ ְכּגוֹן ֵמי ְדַּבשׁ ִבְּמקוֹמוֹת ֶשׁ ְרִגיִלין ִלְשׁתּוֹתוֹ ְבֶּפַסחריח ְוֵאיָנן חוְֹשִׁשׁין ְלִזיּוּף‬,‫ ְבּאוֹתוֹ ָהִﬠיר‬117‫ַמְשִׁקים ֶשֵׁהם ֲחַמר ְמִדיָנה‬ 118,‫רכ‬.‫ריט ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תס"ז‬,‫ֶקַמח‬ ‫ְוַאף ַﬠל ִפּי ֶשְׁבִּקדּוּשׁ ֶשׁל ְשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת יוֵֹתר טוֹב ְלַקֵדּשׁ ַﬠל ַהַפּת ִמְלַּקֵדּשׁ ַﬠל ְשָׁאר ַמְשִׁקים ַאף ַﬠל ִפּי‬ ‫ ֶשֲׁהֵרי ַחָיּב‬,119‫רכא ִמָכּל ָמקוֹם ְבֵּליל ֶפַּסח ִאי ֶאְפָשׁר ְלַקֵדּשׁ ַﬠל ַהַפּת‬,‫ֶשׁהוּא ֲחַמר ְמִדיָנה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬ ‫רכב ְוָה ִראשׁוֹן הוּא כּוֹס ֶשׁל ִקדּוּשׁ‬,‫ְבַּא ְרַבּע כּוֹסוֹת‬: 29 All the above120 applies only to mead and other similar prestigious beverages which are considered like wine in a given town. [Different rules apply to] undignified beverages like apple juice,121 ginger water, or licorice.122 Even though the typical drink of the average person in that town is [one] of these beverages, since they are not prestigious beverages, they are considered like water. And even when water is used for most of the drinking needs of a town, it may not be used for a cup over which a [special] blessing is recited, as stated in sec. 182[:3]. ‫ ֲאָבל ְשָׁאר ַמְשִׁקין‬.‫ ֶשֲׁהֵרי ֵהם ְבּאוֹתוֹ ָהִﬠיר ִבְּמקוֹם ַי ִין‬,‫ ְבֵּמי ְדַּבשׁ ְוַכיּוֵֹצא בּוֹ ִמְשָּׁאר ַמְשִׁקין ַהֲחשׁוִּבים‬120‫כט ְוָכל ֶזה‬ ‫ וֵּמי ֹשֶׁרשׁ‬,(‫ וֵּמי ַז ְנְגִּביל ֶשׁקּוֹ ִרין )אינגב"ר וואש"ר‬,(‫ )ֶשׁקּוֹ ִרין עפי"ל טראנ"ק‬121‫רכג ְכּגוֹן ֵמי ַתּפּוִּחים‬,‫ַהְגּרוִּﬠין‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאיָנן‬,‫ ַאף ַﬠל ִפּי ֶשֹׁרב ְשִׁתַיּת ַהֵבּינוֹ ִנים ְבּאוָֹתהּ ָהִﬠיר ִהיא ִמַמְּשִׁקים ַהָלּלוּ‬122,(‫ֶשׁקּוֹ ִרין )לאקרי"ץ‬ ‫רכה‬,‫רכד ֶשַׁאף ֶשֹׁרב ְשִׁתַיּת ָהִﬠיר הוּא ַמ ִים – ֵאין נוְֹטִלין אוָֹתן ְלכוֹס ֶשׁל ְבָּרָכה‬,‫ַמְשִׁקין ֲחשׁוִּבין – ֲהֵרי ֵהן ְכּמוֹ ַמ ִים‬ ‫רכו‬:‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ב‬ 30 Even a poor person who derives his livelihood from charity123 and who does not have money to purchase wine for the four cups, nor was it given to him by the administrators [of the charitable fund],124 is obligated to borrow money, sell his

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clothing,125 or hire himself out to [purchase] wine for the four cups, or [to purchase] other beverages in places where they are [acceptable as] chamar medinah. If [a person] only has a minimal amount of money and if he [uses it] to purchase wine for the four cups, he will not have a lamp for his home, a lamp for his home takes priority over the four cups, because [it leads to] peace in the home.126 [In such an instance, the person] should carry out the Seder on bread127 [in the manner] to be explained in sec. 483[:1-3]. (See that source regarding the laws that govern how one should conduct himself when he has only a small amount of wine and it is not sufficient for four cups for both nights.) 124,‫ ֶשׁלּ ֹא ָנְתנוּ לוֹ ַהַגָּבִּאיםרכח‬,‫ ְוֵאין לוֹ ָמעוֹת ִלְקנוֹת ַי ִין ְלַא ְרַבּע כּוֹסוֹת‬123,‫ל ֲאִפלּוּ ָﬠ ִני ַהִמְּתַפּ ְרֵנס ִמן ַהְצָּדָקהרכז‬ ‫ אוֹ ְלַהְשִׂכּיר ֶאת ַﬠְצמוֹ ִבְּשִׁביל ַי ִין ְלד' כּוֹסוֹתרכט אוֹ ְשָׁאר ַמְשִׁקים ְבָּמקוֹם ֶשֵׁהם‬125‫– ַחָיּב ִלְלוֹת אוֹ ִלְמֹכּר ְכּסוּתוֹ‬ ‫ֲחַמר ְמִדיָנה‬. ‫ְוִאם ֵאין לוֹ ֶאָלּא ְמַﬠט ָמעוֹת ְוִאם ִיְקֶנה ָבֶּהן ַי ִין ְלד' כּוֹסוֹת ל ֹא ִיְהֶיה לוֹ ֵנר ְבֵּביתוֹ – ֲהֵרי ֵנר ֵבּיתוֹ ֹקֶדם ְלד' כּוֹסוֹת‬ ‫רלא‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תפ"ג‬127‫ ְוַיֲﬠֶשׂה ַהֵסֶּדר ַﬠל ַהַפּת‬126,‫רל‬,‫ִמְפֵּני ְשׁלוֹם ֵבּיתוֹ‬ (‫) ְוַﬠֵיּן ָשׁםרלב ִדּין ִמי ֶשֵׁיּשׁ לוֹ ְמַﬠט ַי ִין ְוֵאינוֹ ַמְסִפּיק לוֹ ְלד' כּוֹסוֹת ִלְשֵׁני ַהֵלּילוֹת ֵאי ַיֲﬠֶשׂה‬: 31 It is a mitzvah to distribute roasted seeds and nuts to children on Pesach night128 before carrying out the Seder so that the children will notice the change129 and ask: Why is this night different than all other nights? Although we do not have an answer for them [concerning this matter], since they will see this change and be aroused to ask about it, they will be aroused to ask about the other changes [that take place], e.g., that matzah and maror are eaten, that we sit reclining, [etc.] And [then,] we will answer them: “We were slaves to Pharaoh in Egypt….” 129‫ ְכֵּדי ֶשִׁיּ ְראוּ ִשׁנּוּי‬,‫ ֹקֶדם ֲﬠִשַׂיּת ַהֵסֶּדר‬128,‫לא ִמְצָוה ְלַחֵלּק ַלִתּינוֹקוֹת ְקָליוֹת ֶוֱאגוִֹזיםרלג ְבֵּליל ֶפַּסחרלד‬ ‫ ִמָכּל‬,‫רלו ְוַאף ַﬠל ִפּי ֶשַׁﬠל ְשֵׁאָלה זוֹ ֵאין ָלנוּ ַמה ְלָּהִשׁיב ָלֶהם‬."‫רלה "ַמה ִנְּשַׁתָּנּה ַהַלּ ְיָלה ַהֶזּה ִמָכּל ַהֵלּילוֹת‬:‫ְו ִיְשֲׁאלוּ‬ ‫רלז ְדַּה ְינוּ ֶשׁאוְֹכִלין‬,‫ָמקוֹם ַﬠל ְיֵדי ֶשִׁיּ ְראוּ ִשׁנּוּי ֶזה ְוִיְתעוֹ ְררוּ ִלְשֹׁאל ָﬠָליו ִיְתעוֹ ְררוּ ַגּם ֵכּן ִלְשֹׁאל ַﬠל ִשׁנּוּ ִיים ֲאֵח ִרים‬ ‫ "ֲﬠָבִדים ָה ִיינוּ ְוכוּ‬:‫ ְוָיִשׁיבוּ ָלֶהם‬,‫"'ַמָצּה וָּמרוֹר ְויוְֹשִׁבין ַבֲּהִסָבּה‬:

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of Wine] and the Order of the Pesach Seder until the Second Cup [of Wine] By Rabbi Schneur Zalman of Liadi

SECTION 473 The Laws [Governing] the First Cup [of Wine] and the Order of the Pesach Seder until the Second Cup [of Wine] (1-53) ‫סימן תעג ִדּיֵני כּוֹס ִראשׁוֹן ְוֵסֶדר ַהֶפַּסח ַﬠד כּוֹס ֵשִׁני וּבוֹ נ"ג ְסִﬠיִפים‬: 1 The first cup [of the four cups of wine] should be blended1 and the Kiddush for the [festival] should be recited over it. If possible,it is desirable that the master of the house not blend the wine himself; instead, another person should blend it for him.2 [Thus, that person will appear] as his servant, highlighting [the themes of] freedom and sovereignty in commemoration of the Exodus from Egypt. 2,‫ ֶאָלּא ַאֵחר ִיְמ ֹזג לוֹ‬,‫א ְוִאם ֶאְפָשׁר טוֹב ֶשׁלּ ֹא ִיְמ ֹזג ַהַבַּﬠל ַהַבִּית ְבַּﬠְצמוֹ‬.‫ כּוֹס ִראשׁוֹן ְואוֵֹמר ָﬠָליו ִקדּוּשׁ ַהיּוֹם‬1‫א מוֵֹזג‬ ‫ב‬:‫ ֵזֶכר ִליִציַאת ִמְצַר ִים‬,‫ ְכּלוַֹמר ֶדֶּר ֵחרוּת וְּשָׂררוּת‬,‫ֶשׁ ְיֵּהא לוֹ ִכְּמָשׁ ְרתוֹ‬ 2 After concluding [the blessing of] Kiddush, before drinking from the cup, one should recite the blessing Shehecheyanu.3If one forgot to recite the blessing before he drank, he should recite it afterwards, immediately upon remembering. [Moreover,] even if [the person] remembered [his omission] the following day, he should [immediately] recite the blessing, even [if he remembers when he is] in the middle of the marketplace.4 If he remembered after the onset of the second day of the festival observed in the Diaspora, [he should not recite a blessing for the first day. His obligation] is satisfied by [the blessing] Shehecheyanu that he will recite over the cup [of wine] after the Kiddush [on the second night].5 If one forgot to recite Shehecheyanu during the Kiddush for the second night, he is obligated to recite the blessing whenever he remembers throughout the duration of [all] the seven days of the holiday, i.e., until the conclusion of the final festive day of Pesach observed in the Diaspora. [This ruling applies] even if one recited this blessing on the first night [of the holiday].6 ‫ ְוִאם ָשַׁכח ְלָבֵר ֹקֶדם ַהְשִּׁתָיּה – ְיָבֵר ַאַחר ָכּ ִמָיּד‬3."‫ב ְלַאַחר ְגַּמר ַהִקּדּוּשׁג ֹקֶדם ֶשׁ ִיְּשֶׁתּה ַהכּוֹס – ְמָבֵר "ֶשֶׁהֱחָינוּ‬ ‫ ְוִאם ִנְזַכּר ְלַאַחר ֶשִׁקֵּדּשׁ ַהיּוֹם יוֹם טוֹב ֵשִׁני‬4,‫ה‬.‫ד ַוֲאִפלּוּ ְבֶּאְמַצע ַהשּׁוּק‬, ‫ ַוֲאִפלּוּ ִנְזַכּר ְלָמָחר ַבּיּוֹם – ְיָבֵר‬.‫ְכֶּשׁ ִנְּזַכּר‬ ‫ ְוִאם ָשַׁכח ְלָבֵר "ֶשֶׁהֱחָינוּ" ְבִּקדּוּשׁ ֵליל‬5.‫ֶשׁל ָגֻּליּוֹת – ֲהֵרי הוּא ִנְפַטר ְבּ"ֶשֶׁהֱחָינוּ" ֶשׁ ְיָּבֵר ַﬠל ַהכּוֹסו ְלַאַחר ַהִקּדּוּשׁ‬ ‫ז ְדַּה ְינוּ ַﬠד סוֹף יוֹם טוֹב‬,‫ ֲאִפלּוּ ִאם ֵבַּר ְכָּבר ְבֵּליל ִראשׁוֹן – ַחָיּב ְלָבֵר ֵאיָמַתי ֶשׁ ִנְּזַכּר ְבָּכל ִשְׁבַﬠת ְיֵמי ֶהָחג‬,‫ֵשִׁני‬ 6,‫ח‬:‫ָהַאֲחרוֹן ֶשׁל ָגֻּליּוֹת‬ 3 If one forgot to recite Kiddush at night, he may compensate [by reciting it] on the following day, as [is the law] regarding the Kiddush for Shabbos.7On the following day, he should recite the blessing borei pri hagafen [over a cup of wine] and then

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recite the blessing of Kiddush “…asher bachar banu….”8 By contrast, a person who forgot to recite the Haggadah [at night] cannot compensate [by reciting it] during the day. [This ruling is derived from] the verse,9 “It is for the sake of this….”[The word “this” refers to visible symbols of redemption. As will be explained,]10 the verse teaches [that the obligation applies] only when matzah and maror are placed before you.” [Moreover, the matzah and the maror must be present when the person is] obligated [to partake of them], i.e., on the first night [of the festival]. From this time onward, eating matzah is [not a mitzvah, but is] left to the person’s discretion.11 ‫ ְדַּה ְינוּ ֶשְׁלָּמָחר ַבּיּוֹם ְיָבֵר "בּוֵֹרא ְפּ ִרי‬7,‫ י‬,‫ג ִאם ָשַׁכח ְלַקֵדּשׁ ַבַּלּ ְיָלה – ֵישׁ לוֹ ַתְּשׁלוִּמין ְלָמָחרט ְכּמוֹ ְבִּקדּוּשׁ ֶשׁל ַשָׁבּת‬ 8."'‫ ְוַאַחר ָכּ ְיָבֵר ִבּ ְרַכּת ַהִקּדּוּשׁ "ֲאֶשׁר ָבַּחר ָבּנוּ כוּ‬,"‫ַהָגֶּפן‬ ‫ "ַבֲּﬠבוּר ֶזה" – ל ֹא‬,"'‫ "ַבֲּﬠבוּר ֶזה ְוגוֹ‬9,‫יב ֶשֶׁנֱּאַמריג‬,‫ֲאָבל ִמי ֶשָׁשַּׁכח לוַֹמר ַהַהָגָּדה – ֵאין לוֹ ַתְּשׁלוִּמיןיא ַבּיּוֹם‬ ‫טו ֲאָבל ִמָכּאן ָוֵאיָל‬,‫ ְדַּה ְינוּ ַבַּלּ ְיָלה ָה ִראשׁוֹן‬,‫ ֶאָלּא ְבָּשָׁﬠה ֶשֵׁיּשׁ ַמָצּה וָּמרוֹר ֻמָנִּחים ְלָפֶני יד ְלֵשׁם חוָֹבה‬10‫ָאַמ ְרִתּי‬ 11,‫טז‬:‫ֲאִכיַלת ַמָצּה ִהיא ְרשׁוּת‬ 4 One should not wash his hands [ritually] before [reciting] Kiddush unless [he knows that] his hands are not clean.12 [This directive should be followed] even by those who are accustomed to [ritually] wash their hands for the meal on all festivals and Shabbasos before Kiddush. [The proponents of this practice] maintain that Kiddush is not considered an interruption between washing and the meal, since [Kiddush] is necessary for the meal, as explained in sec. 271[:23.13 Nevertheless,] even [according to this view, the practice is not appropriate] on Pesach night when an extended interruption is made after Kiddush with the recitation of the Haggadah. During that [recitation, one] will divert his attention from watching his hands [and keeping them clean].14 Therefore, even if [a person] would wash his hands before Kiddush, this washing would not be at all effective, and he would have to wash his hands again for the meal after [reciting] the Haggadah.15 True, this washing would be effective in that [the person] would not have to wash his hands again after Kiddush before partaking of the vegetable dipped in liquid,16 as will be explained,17 for whenever a food is dipped in liquid, [a person must] wash his hands without reciting a blessing, as stated in sec. 158[:3]. Nevertheless, it is preferable that one wash his hands after Kiddush [directly] before the dipping. [The rationale is that] if one will [ritually] wash [his hands] before Kiddush, it is possible that some of the common people will err and recite a blessing over this washing.18 They will think that this washing [of their hands] is the same as all other [hand] washings that are performed before Kiddush on festivals and Shabbasos, for which the blessing Al netilas yadayim is recited. 12,‫יח‬.‫ד ֵאין ִלֹטּל ַהָיַּד ִים ֹקֶדם ִקדּוּשׁיז ֶאָלּא ִאם ֵכּן ֵאין ָיָדיו ְנִקיּוֹת‬ ‫ ְלִפי ֶשׁסּוְֹב ִרין ֶשַׁהִקּדּוּשׁ ֵאינוֹ ָחשׁוּב ֶהְפֵסק‬,‫ְוַאף ַהנּוֲֹהִגים ְבָּכל ָיִמים טוִֹבים ְוַשָׁבּתוֹת ִלֹטּל ַהָיַּד ִים ַלְסּעוָּדה ֹקֶדם ִקדּוּשׁ‬ ‫ ִמָכּל ָמקוֹם ְבֵּליל ֶפַּסח‬13,‫יט‬,‫ֵבּין ְנִטיַלת ָיַד ִים ַלְסּעוָּדה הוִֹאיל ְוהוּא ִמָצּ ְרֵכי ַהְסּעוָּדה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רע"א‬ ‫ ְלִפיָכ ַאף ִאם ִיֹטּל ָיָדיו‬14,‫ֶשַׁמְּפִסיִקין ַה ְרֵבּה ַאַחר ַהִקּדּוּשׁכ ַבֲּאִמיַרת ַהַהָגָּדה וְּבתוֹ ָכּ ַמִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיַרת ָיָדיו‬ 15,‫כא‬.‫ ְו ִיְצָטֵר ַלֲח ֹזר ְוִלֹטּל ָיָדיו ַלְסּעוָּדה ַאַחר ַהַהָגָּדה‬,‫ֹקֶדם ַהִקּדּוּשׁ – ֵאין ְנִטיָלה זוֹ ָשָׁוה ְכּלוּם‬ 16,‫ְוַאף ֶשְׁנִּטיָלה זוֹ מוֶֹﬠֶלת ֶשׁלּ ֹא ִיְצָטֵר ַלֲח ֹזר ְוִלֹטּל ָיָדיו ַאַחר ַהִקּדּוּשׁ ֹקֶדם ֲאִכיַלת ְיָרקוֹת ֶשְׁמַּטֵבּל אוָֹתם ְבַּמְשֶׁקהכב‬ ‫ ִמָכּל‬17,‫כד‬,‫ ְוָכל ָדָּבר ֶשִׁטּבּוּלוֹ ְבַּמְשֶׁקה ָצ ִרי ְנִטיַלת ָיַד ִים ְבּל ֹא ְבָּרָכה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קנ"ח‬17,‫כג‬,‫ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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‫ ֶשִׁאם ִיֹטּל ֹקֶדם ַהִקּדּוּשׁ – ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְטעוּ ִמְקַצת ֶהָהמוֹן‬,‫ָמקוֹם יוֵֹתר טוֹב ֶשִׁיֹּטּל ָיָדיו ַאַחר ַהִקּדּוּשׁ ֹקֶדם ַהִטּבּוּל‬ ‫ ְלִפי ֶשׁ ִיְּדֶמה ְבֵּﬠיֵניֶהם ְנִטיָלה זוֹ ָשָׁוה ִלְשָׁאר ְנִטילוֹת ֶשׁנּוְֹטִלין ֹקֶדם ַהִקּדּוּשׁ ְבָּכל ָיִמים טוִֹבים‬18,‫ִויָב ְרכוּ ַﬠל ְנִטיָלה זוֹ‬ ‫כה‬:"‫ ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "ַﬠל ְנִטיַלת ָיָד ִים‬,‫ְוַשָׁבּתוֹת‬ 5 If [Pesach] falls on Shabbos, it is customary [for the head of the household] to recite [the passage] Vay’chulu before Kiddush19in order to fulfill the obligation20 of his sons and the members of his household who were not in the synagogue and did not hear [this passage] when it was recited by the congregation after [the Shemoneh Esreh].21 (See sec. 275[:10, which states that] it is permitted to recite the Haggadah [on Pesach that falls on Shabbos] by candlelight.)22 ‫ ֶאת ָבָּניו ְוֶאת ְבֵּני ֵבּיתוֹכח ֶשׁלּ ֹא ָהיוּ‬20‫ ְכֵּדי ְלהוִֹציא‬19,‫כז‬,‫ה ִאם ָחל ְבַּשָׁבּת נוֲֹהִגין לוַֹמר "ַו ְיֻכלּוּ"כו ֹקֶדם ַהִקּדּוּשׁ‬ 21,‫כט‬.‫ְבֵּבית ַהְכֶּנֶסת ְול ֹא ָשְׁמעוּ ְכֶּשָׁאְמרוּ ַהִצּבּוּר "ַו ְיֻכלּוּ" ַאַחר ַהְתִּפָלּה‬ (‫) ְוַﬠֵיּן ְבִּסיָמן ער"הל ֶשֻׁמָּתּר לוַֹמר ַהַהָגָּדה ְלאוֹר ַהֵנּר‬:22 6 If [Pesach] falls on Saturday night, Havdalah23must be recited after Kiddush.24If the person has a light,25 he should recite the blessing over it before [reciting] Havdalah, [but] after [reciting] Kiddush. After Havdalah, he should recite the blessing Shehecheyanu.24 Thus, the order of the blessings is YaKNaHaZ.26 (If one changed the order [of the blessings] and recited those [to be recited] later earlier and those [to be recited] earlier later, he has fulfilled his obligation and should not recite the blessings again [in the correct order].27 The [only] exception is if one recited Kiddush before the blessing over the wine. [In that instance, the person] must recite the blessing of Kiddush again because he followed the opinion of the School of Shammai rather than that of the School of Hillel,28 and whenever a person follows the instructions of the School of Shammai [instead of the instructions of the School of Hillel], he does not fulfill his obligation.)29 (See sec. 298.)30 Whenever a festival begins on Saturday night, the blessing over the [aromatic] spices is not recited [during Havdalah as is the ordinary practice.31 The rationale is that the reason] a blessing is recited over [aromatic] spices every Saturday night is to revive the soul which is aggrieved over the departure of the Shabbos32 because of the loss of the extra soul that was taken from it.33 [However, when] a festival [begins on Saturday night], there is no need for spices because the pleasure and joy [generated by] the festival revive the soul. ‫ ְיָבֵר ָﬠָליולב ֹקֶדם ַהַהְבָדָּלה‬25,‫ ְוִאם ֵישׁ לוֹ ֵנרלא‬24,‫ ְלַאַחר ַהִקּדּוּשׁ‬23‫ו ִאם ָחל ְבּמוָֹצֵאי ַשָׁבּת ָצ ִרי לוַֹמר ַהְבָדָּלה‬ 26,‫לג‬.‫ יקנה"ז‬:‫ ִנְמָצא ֵסֶדר ַהְבָּרכוֹת‬24,"‫ ְוַאַחר ַהַהְבָדָּלה ְיָבֵר "ֶשֶׁהֱחָינוּ‬,‫ְלַאַחר ַהִקּדּוּשׁ‬ (‫ חוּץ ֵמִאם ִהְקִדּים ַהִקּדּוּשׁ ְלִב ְרַכּת‬27, ‫ ְול ֹא ַיֲח ֹזר ִויָבֵר‬,‫ְוִאם ִשָׁנּה ַהֵסֶּדר ֶשִׁהְקִדּים ַהְמֻאָחר ְוֵאֵחר ַהֻמְּקָדּם – ָיָצא‬ ‫ ְוָכל ָהעוֶֹשׂה‬28,‫לה‬,‫ ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר ִבּ ְרַכּת ַהִקּדּוּשׁלד ְלִפי ֶשָׁﬠָשׂה ְכּ ִדְבֵרי ֵבּית ַשַׁמּאי ְכֶּנֶגד ִדְּבֵרי ֵבּית ִהֵלּל‬,‫ַהַיִּין‬ 29,‫)ְכִּדְבֵרי ֵבּית ַשַׁמּאי – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹלו‬. (30,‫)ַﬠֵיּן ִסיָמן רח"צלז‬. ‫ ְלִפי ֶשַׁמּה ֶשְּׁמָּב ְרִכין ַﬠל ַהְבָּשִׂמים ְבָּכל מוָֹצֵאי ַשָׁבּת‬31,‫לח‬,‫ֲאָבל ֵאין ְמָב ְרִכין ַﬠל ַהְבָּשִׂמים ְבָּכל מוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב‬ ‫ וְּביוֹם‬33,‫מ‬,‫ ֵמֲחַמת ְנָשָׁמה ַהְיֵתָרה ֶשׁ ִנְּטָּלה ִמֶמּנּוּ‬32‫הוּא ְכֵּדי ְלָהִשׁיב ֶאת ַהֶנֶּפשׁ ֶשִׁהיא דּוֶֹאֶבת ִליִציַאת ַהֶנֶּפשׁלט ַהַשָּׁבּת‬ ‫מא‬:‫ ֶשַׁתֲּﬠנוּג יוֹם טוֹב ְוִשְׂמָחתוֹ ֵמִשׁיב ֶאת ַהֶנֶּפשׁ‬,‫טוֹב ֵאין ָצ ִרי ִלְבָשִׂמים‬

12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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https://www.chabad.org/library/article_cdo/aid/4332234/jewish/Shulcha...

7 [The following laws apply] if one forgot to recite Havdalah [after Kiddush] and did not remember until after he began [reciting] the Haggadah: He should complete the Haggadah until after the blessing ga’al Yisrael. [After concluding that blessing, the person] should not drink the cup [of wine over which that blessing is recited] immediately. Instead, he should recite the blessing over the light and the [blessing of] Havdalah over [that cup of wine,] and then drink it. True, two [different]34 mitzvos should not be performed over the same cup [of wine],35 as explained in sec. 271[:12-13].36 Nevertheless, in this instance, there is no alternative. Were [the person] to recite Havdalah on a cup [of wine] in the middle of [the recitation of] the Haggadah, he would have to recite the blessing Borei pri hagafen on that cup [of wine] according to the custom in these regions, that the blessing recited over the first cup [of wine] does not exempt one from reciting a blessing on the second cup, as will be explained in sec. 474[:1-2].37 If so, [by reciting a blessing over the cup of wine over which Havdalah is recited,] the person will appear to be adding to the number of cups [of wine] the Sages ordained [to drink at the Seder].38 (The same law applies if [a person] remembers [that he failed to recite Havdalah] before [he begins] reciting the Haggadah, [i.e.,]immediately after drinking the first cup [of wine over which] Kiddush was recited, before partaking of the vegetable that is dipped.39 He should not immediately pour a second cup [of wine] to recite Havdalah on it so that he will not add to the [number of] cups [of wine] the Sages ordained [to drink at the Seder. Instead,] it is preferable that he taste the vegetable before [reciting] Havdalah40and [then] recite the entire Haggadah until after [the blessing] ga’al Yisrael. [After concluding that blessing,] he should recite the blessing over the light and the Havdalah, and then drink the cup [of wine].)41 If [the person] did not remember until he was in the midst of the meal, he must interrupt his meal immediately42 after he remembered and recite Havdalah over a cup [of wine]. He should not recite the blessing Borei pri hagafen unless he [specifically] had in mind not to drink additional wine during the meal when he recited Borei pri hagafen on the second cup [of wine].43 See sec. 299[:4]44 and sec. 174[:5,45 ]which deal with relevant matters]. (The same law applies if [a person] remembers [that he failed to recite Havdalah]immediately after drinking the second cup [of wine]. He should immediately46 pour a third cup [of wine] and recite Havdalah on it. He should not recite the blessing [Borei pri hagafen]unless he [specifically] had in mind not to drink other wine during the meal or before the meal when he recited [Borei pri hagafen]on the second cup.)43 If he did not remember [his omission of Havdalah] {47until after he finished his meal, i.e., [until] after he ate the afikoman, he should not recite Havdalah over a cup [of wine] before reciting the Grace after Meals, so that it will not appear as is if he is adding to the number of cups [of wine the Sages ordained to be drunk at the Seder].38 The Sages ordained that two cups be drunk after the meal and he would be drinking three. (By contrast, in the midst [of the meal, drinking a cup of wine] would not be [considered] adding [to the four cups], since [the Sages] did not ordain at all [that any of the four cups be drunk during the meal].)48 Instead, [in the above instance, a person] should wait until after [reciting] Grace after Meals and then recite the blessing over the light and the Havdalah, and then drink the cup [of wine over which] Grace [was recited].49

12/16/2020, 10:43 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4332234/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...‬‬

‫]‪If [the person] did not remember} until after he drank the cup [of wine over which‬‬ ‫‪Grace [was recited], he should wait until he completes reciting Hallel and the‬‬ ‫‪Haggadah. [Only] then should he recite Havdalah on [his] fourth cup of wine.50‬‬ ‫‪(If [the person] did not remember until after he drank the fourth cup [of wine], he‬‬ ‫‪should recite Havdalah over a fifth cup because [at this point] there is no‬‬ ‫‪alternative.)51‬‬ ‫ז ִאם ָשַׁכח ְלַהְבִדּיל ְול ֹא ִנְזַכּר ַﬠד ְלַאַחר ֶשִׁהְתִחיל ַהַהָגָּדה – ַיְשִׁלים ַהַהָגָּדה ַﬠד ְלַאַחר "ָגַּאל ִיְשָׂרֵאל"מב ְול ֹא ִיְשֶׁתּה‬ ‫‪ַ.‬הכּוֹס ִמָיּד‪ֶ ,‬אָלּא י ֹאַמר ָﬠָליו ִבּ ְרַכּת ַהֵנּר ְוַהַהְבָדָּלה ְוַאַחר ָכּ ִיְשֶׁתּנּוּ‬ ‫ְוַאף ַﬠל ִפּי ֶשֵׁאין עוִֹשׂין ְשֵׁתּי ִמְצוֹת‪ַ 34‬ﬠל כּוֹס ֶאָחדמג‪ְ 35,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רע"א‪,‬מד‪ִ 36,‬מָכּל ָמקוֹם ָכּאן ִאי‬ ‫ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‪ֶ ,‬שִׁאם ַיְבִדּיל ַﬠל ַהכּוֹס ְבֶּאְמַצע ַהַהָגָּדה – ִיְצָטֵר ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל כּוֹס ַההוּא‪ְ ,‬לִפי‬ ‫ִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֶשִׁבּ ְרַכּת כּוֹס ָה ִראשׁוֹן ֵאיָנהּ פּוֶֹטֶרת ִמְלָּבֵר ַﬠל ַהכּוֹס ַהֵשּׁ ִני ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ד‪,‬מה‪ְ 37‬וִאם‬ ‫ֵכּן ְיֵהא ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ִמְנַין ַהכּוֹסוֹת ֶשִׁתְּקּנוּ ֲחָכִמים‪.‬מו‪38,‬‬ ‫ְוהוּא ַהִדּין ִאם ִנְזַכּר ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‪ִ ,‬מָיּד ְלַאַחר ֶשָׁשָּׁתה כּוֹס ִראשׁוֹן ֶשׁל ִקדּוּשׁ‪ֹ ,‬קֶדם ֶשָׁאַכל ַה ְיָרקוֹת ֶשׁל(‬ ‫ִטבּוּל‪ – 39‬ל ֹא ִיְמ ֹזג ִמָיּד כּוֹס ֵשִׁני ְלַהְבִדּיל ָﬠָליו‪ֶ ,‬שׁלּ ֹא ְיֵהא מוִֹסיף ַﬠל ַהכּוֹסוֹת‪ .‬וּמוָּטב ִלְטֹעם ַה ְיָרקוֹת ֹקֶדם‬ ‫‪ַ).41‬הַהְבָדָּלה‪ְ 40,‬ולוַֹמר ָכּל ַהַהָגָּדה ַﬠד ְלַאַחר "ָגַּאל ִיְשָׂרֵאל"‪ְ ,‬וַאַחר ָכּ י ֹאַמר ִבּ ְרַכּת ַהֵנּר ְוַהַהְבָדָּלה‪ְ ,‬ו ִיְשֶׁתּה ַהכּוֹס‬ ‫ְוִאם ל ֹא ִנְזַכּר ַﬠד תּוֹ ַהְסּעוָּדה – ָצ ִרי ְלַהְפִסיק ְבֶּאְמַצע ֲאִכיָלתוֹ ִמָיּד ֶשׁ ִנְּזַכּר‪ 42‬וְּלַהְבִדּיל ַﬠל ַהכּוֹס‪ְ ,‬ול ֹא ְיָבֵר ָﬠָליו‬ ‫"בּוֵֹרא ְפּ ִרי ַהָגֶּפן"‪ֶ ,‬אָלּא ִאם ֵכּן ֶשְׁבָּשָׁﬠה ֶשֵׁבַּר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל כּוֹס ַהֵשּׁ ִני ָהָיה ַדְּﬠתּוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת עוֹד ַי ִין‬ ‫ְבּתוֹ ַהְסּעוָּדה‪,‬מז‪ַ 43,‬ﬠֵיּן ִסיָמן רצ"טמח‪ְ 44,‬וקע"ד‪.‬מט‪45,‬‬ ‫ְוהוּא ַהִדּין ִאם ִנְזַכּר ִמָיּד ְלַאַחר ֶשָׁשָּׁתה כּוֹס ַהֵשּׁ ִני – ָצ ִרי ִלְמ ֹזג ִמָיּד‪ 46‬כּוֹס ְשִׁליִשׁי ְוַיְבִדּיל ָﬠָליו‪ְ ,‬ול ֹא ְיָבֵר ָﬠָליו‪,‬נ(‬ ‫‪ֶ).‬אָלּא ִאם ֵכּן ֶשְׁבָּשָׁﬠה ֶשֵׁבַּר ַﬠל כּוֹס ַהֵשּׁ ִני ָהָיה ַדְּﬠתּוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת עוֹד ַי ִין ְבּתוֹ ַהְסּעוָּדה ְול ֹא ֹקֶדם ַהְסּעוָּדהנא‪43,‬‬ ‫ְוִאם ל ֹא ִנְזַכּר )‪ַ47‬ﬠד ְלַאַחר ְגַּמר ַהְסּעוָּדה‪ְ ,‬דַּה ְינוּ ְלַאַחר ֶשָׁאַכל ֲאִפיקוָֹמן – ל ֹא ַיְבִדּיל ַﬠל ַהכּוֹס ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‪,‬‬ ‫ֶשׁלּ ֹא ְיֵהא ְכּמוִֹסיף ַﬠל ַהכּוֹסוֹת‪ֶ 38,‬שֲׁחָכִמים ִתְּקּנוּ ְשֵׁני כּוֹסוֹת ַאַחר ַהְסּעוָּדה ְוהוּא ִיְשֶׁתּה ְשׁ ָשׁה )ַמה ֶשֵּׁאין ֵכּן ָבֶּאְמַצע‬ ‫ֶשׁלּ ֹא ִתְּקּנוּ ְכּלוּם – ֵאין ָכּאן הוָֹסָפהנב‪ֶ ,(48,‬אָלּא ַיְמִתּין ַﬠד ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן‪ֶ ,‬שָׁאז י ֹאַמר ִבּ ְרַכּת ַהֵנּר ְוַהַהְבָדָּלה‪,‬‬ ‫ְו ִיְשֶׁתּה ַהכּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‪ְ 49.‬וִאם ל ֹא ִנְזַכּר( ַﬠד ְלַאַחר ֶשָׁשָּׁתה כּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן – ַיְמִתּין ַﬠד ְלַאַחר ְגַּמר‬ ‫ַהַהֵלּל ְוַהַהָגָּדה‪ְ ,‬וָאז ַיְבִדּיל ַﬠל כּוֹס ָה ְרִביִﬠי‪.‬נג‪50,‬‬ ‫‪ְ ):‬וִאם ל ֹא ִנְזַכּר ַﬠד ְלַאַחר ֶשָׁשָּׁתה כּוֹס ְרִביִﬠי – ַיְבִדּיל ַﬠל כּוֹס ֲחִמיִשׁי‪,‬נד ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‪(51‬‬ ‫‪8 It is customary to stand when reciting Havdalah every Saturday night in‬‬ ‫‪deference to the king52 whom we are escorting. Nevertheless, when a festival falls‬‬ ‫‪on Saturday night, since Havdalah is recited during Kiddush, Havdalah should be‬‬ ‫‪recited while seated, as Kiddush is.53 See sec. 271[:19].‬‬ ‫ח ַאף ֶשׁנּוֲֹה ִגין ַלֲﬠֹמד ִבְּשַׁﬠת ַהְבָדָּלה ְבָּכל מוָֹצֵאי ַשָׁבּתוֹת ִלְכבוֹד ַהֶמֶּל ‪ֶ 52‬שָׁאנוּ ְמַל ִוּין אוֹתוֹ‪,‬נה ִמָכּל ָמקוֹם ְבַּהְבָדָּלה‬ ‫ֶשְׁבּמוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב‪ ,‬הוִֹאיל ְואוְֹמ ִרים אוָֹתהּ ְבּתוֹ ַהִקּדּוּשׁ – אוְֹמ ִרים אוָֹתהּ ְמיָֻשּׁב ְכּמוֹ ַהִקּדּוּשׁ‪,‬נו‪ַ 53,‬ﬠֵיּן ִסיָמן‬ ‫רע"א‪:‬נז‬ ‫‪9 [When reciting] Havdalah when a festival falls on Saturday night, one should‬‬ ‫‪conclude [with] the blessing HaMavdil bein kodesh lekodesh [“…Who distinguishes‬‬ ‫‪between ]one[ holy [day] and another”].54 Since it is necessary to include a phrase‬‬ ‫‪that reflects the conclusion [of a blessing] before concluding it,55 [the Sages‬‬ ‫‪ordained56] to add the phrase, “You distinguished between the holiness of Shabbos‬‬ ‫‪and the holiness of the festival.” Thus, according to the fundamentals of the law, the‬‬ ‫‪text of Havdalah should read:‬‬ ‫‪…Who distinguishes between the holy and the mundane, between light‬‬

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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https://www.chabad.org/library/article_cdo/aid/4332234/jewish/Shulcha...

and darkness, between Israel and the nations. You distinguished between the holiness of Shabbos and the holiness of the festival. Blessed are You, G-d, Who distinguishes between one holy [day] and another. There is no need to [include the phrase], “between the seventh day and the six days of work,” because [this phrase] was included in the Havdalah [on Saturday night] only to reflect the conclusion [of a blessing] before concluding that blessing,55 as explained in sec. 296.57 When, however, a festival falls on Saturday night and [the blessing of Havdalah]concludes [“…Who distinguishes] between one holy [day] and another,” [the Sages] ordained to recite, “You distinguished between the holiness of Shabbos…” before the conclusion [of the blessing and thus,] it is no longer necessary to say, “between the seventh day….” In these later generations,58 it has become the custom to [conclude the blessing]: …between the seventh day [and the six days]…. You distinguished between the holiness of Shabbos and the holiness of the festival and You sanctified the seventh day [more than] the six days of work. You distinguished and sanctified Your nation Israel in Your holiness. Blessed are You, G-d, Who distinguishes between [one] holy [day] and another. The reason for [reciting this version] is that the Sages said59 that with regard to all [wording used] for Havdalah on all Saturday nights, on all the nights following festivals, and whenever a festival falls on Saturday night, that at the very least, one should not mention less than three distinctions – a) “between the holy and the mundane, b) between light and darkness, and c) between Israel and the nations.” [“Between the seventh day…” and “between the holiness of Shabbos…” are not [counted] among the three distinctions. [The rationale is that] they are being mentioned only so that there is [a phrase that] reflects the conclusion [of the blessing] before the conclusion of that blessing. One who desires60 to mention more distinctions [made by G-d] may add up to seven [distinctions], corresponding to the seven heavens.61 Therefore, when a festival falls on Saturday night, due to the obligations62 of the day, it became customary to add to the distinctions [mentioned], so that seven distinctions would be mentioned on [at least] one occasion.63 [The seven distinctions mentioned include] the three recited on every Saturday night and after every festival.64 The fourth is “between the seventh day….” [In this instance, this phrase] is counted since it is not being mentioned in proximity to the conclusion [of the blessing]. The fifth is “[You distinguished] between the holiness of Shabbos [and the holiness of the festivals] and You sanctified the seventh day from the six days of work.” [The latter phrase refers to] Chol HaMoed. [This entire clause is counted as] one distinction [because it states that] Shabbos is distinguished both from the festivals and from Chol HaMoed. “You distinguished and sanctified [Your nation Israel in Your holiness” reflects] two distinctions – between kohanim and Levites [and] between Levites and Israelites. These two distinctions also reflect the conclusion [of the blessing], which is “[Who distinguishes] between one holy [day] and another.”65 ‫ וְּלִפי ֶשָׁצּ ִרי לוַֹמר ֵמֵﬠין‬54,‫נח‬."‫ "ַהַמְּב ִדּיל ֵבּין ֹקֶדשׁ ְלֹקֶדשׁ‬:‫ט ְבַּהְבָדָּלה ֶשְׁבּמוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב ָצ ִרי ַלְחֹתּם‬ ‫ס ִנְמָצא ֹנַסח‬."‫ "ֵבּין ְקֻדַשּׁת ַשָׁבּת ִלְקֻדַשּׁת יוֹם טוֹב ִהְבַדְּלָתּ‬56:‫ ְלִפיָכ הוִֹסיפוּ לוַֹמר‬55,‫נט‬,‫ֲחִתיָמה ָסמוּ ַלֲחִתיָמה‬

12/16/2020, 10:43 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4332234/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...‬‬

‫ַהְבָדָּלה ֵמִﬠַקּר ַהִדּין הוּא‪ַ" :‬הַמְּבִדּיל ֵבּין ֹקֶדשׁ ְלחוֹל‪ֵ ,‬בּין אוֹר ְלֹחֶשׁ ‪ֵ ,‬בּין ִיְשָׂרֵאל ָלַﬠִמּים‪,‬סא ֵבּין ְקֻדַשּׁת ַשָׁבּת ִלְקֻדַשּׁת‬ ‫‪".‬יוֹם טוֹב ִהְבַדְּלָתּ‪ָ ,‬בּרוּ ַאָתּה ה'‪ַ ,‬הַמְּבִדּיל ֵבּין ֹקֶדשׁ ְלֹקֶדשׁ‬ ‫ְוֵאין ָצ ִרי לוַֹמר "ֵבּין יוֹם ַהְשִּׁביִﬠי ְלֵשֶׁשׁת ְיֵמי ַהַמֲּﬠֶשׂה"‪ֶ ,‬שֲׁהֵרי ְבַּהְבָדָּלה ֶשְׁבָּכל מוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב ֵאין אוְֹמ ִרים‬ ‫"ֵבּין יוֹם ַהְשִּׁביִﬠי ְלֵשֶׁשׁת ְיֵמי ַהַמֲּﬠֶשׂה" ֶאָלּא ְכֵּדי ֶשׁ ִיְּהֶיה ֵמֵﬠין ֲחִתיָמה ָסמוּ ַלֲחִתיָמהסב‪ְ 55,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬ ‫רצ"ו‪,‬סג‪ 57,‬וְּבמוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב ֶשׁחוְֹתִמין "ֵבּין ֹקֶדשׁ ְלֹקֶדשׁ" ְוָקְבעוּ לוַֹמר "ֵבּין ְקֻדַשּׁת ַשָׁבּת ְוכוּ'" ָסמוּ‬ ‫ַלֲחִתיָמה – שׁוּב ֵאין ָצ ִרי לוַֹמר‪ֵ" :‬בּין יוֹם ַהְשִּׁביִﬠי כוּ'"‪.‬סד‬ ‫וַּבדּוֹרוֹת ָהַאֲחרוֹ ִניםסה‪ָ 58,‬נֲהגוּ לוַֹמר‪ֵ" :‬בּין יוֹם ַהְשִּׁביִﬠי כוּ' ֵבּין ְקֻדַשּׁת ַשָׁבּת ִלְקֻדַשּׁת יוֹם טוֹב ִהְבַדְּלָתּ‪ְ ,‬וֶאת יוֹם‬ ‫‪ַ'".‬הְשִּׁביִﬠי ִמֵשֶּׁשׁת ְיֵמי ַהַמֲּﬠֶשׂה ִקַדְּשָׁתּ‪ִ ,‬הְבַדְּלָתּ ְוִקַדְּשָׁתּ ֶאת ַﬠְמּ ִיְשָׂרֵאל ִבְּקֻדָשֶּׁת ‪,‬סו ָבּרוּ ַאָתּה ה' ַהַמְּבִדּיל כוּ‬ ‫ְוַהַטַּﬠם הוּא‪,‬סז ְלִפי ֶשָׁאְמרוּ ֲחָכִמיםסח‪ְ 59,‬בַּהְבָדּלוֹת ֶשְׁבָּכל מוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב וִּממּוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב‪ַ" :‬הפּוֵֹחת‬ ‫– ל ֹא ִיְפֹחת ִמָשּׁ שׁ ַהְבָדּלוֹת"‪ְ ,‬דַּה ְינוּ "ֵבּין ֹקֶדשׁ ְלחוֹל" ַאַחת‪ֵ" ,‬בּין אוֹר ְלֹחֶשׁ " ְשַׁתּ ִים‪ֵ" ,‬בּין ִיְשָׂרֵאל ָלַﬠִמּים" ָשׁ שׁ‪,‬‬ ‫חוּץ ִמן "ֵבּין יוֹם ַהְשִּׁביִﬠי כוּ'"‪ ,‬אוֹ "ֵבּין ְקֻדַשּׁת ַשָׁבּת כוּ'"‪ֶ ,‬שֵׁהן ֵאיָנן ִמִמְּנַין ַהָשּׁ שׁ ַהַהְבָדּלוֹת‪ֶ ,‬שֵׁאין אוְֹמ ִרים אוָֹתם‬ ‫ֶאָלּא ְכֵּדי ֶשׁ ִיְּהֶיה ֵמֵﬠין ַהֲחִתיָמה ָסמוּ ַלֲחִתיָמה‪ ,‬וִּמי ֶשׁרוֶֹצה‪ְ 60‬להוִֹסיף ְבַּהְבָדּלוֹת ָיכוֹל ְלהוִֹסיף ַﬠד ִשְׁבָﬠה‪,‬סט ְכֶּנֶגד‬ ‫ִשְׁבָﬠה ְרִקיִﬠים‪,‬ע‪ 61,‬וְּלִפיָכ ְבּמוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב ֵמֲחַמת חוַֹבת ַהיּוֹםעא‪ָ 62,‬נֲהגוּ ְלהוִֹסיף ְבַּהְבָדּלוֹת ְכֵּדי לוַֹמר‬ ‫ַפַּﬠם ַאַחת ִשְׁבָﬠה ַהְבָדּלוֹת‪ְ 63,‬דַּה ְינוּ ָשׁ שׁ ֶשְׁבָּכל מוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב‪ְ 64,‬רִביִﬠית "ֵבּין יוֹם ַהְשִּׁביִﬠי כוּ'"‪,‬עב‬ ‫ְדֵּכיָון ֶשֵׁאינוֹ ָסמוּ ַלֲחִתיָמה הוּא עוֶֹלה ִמן ַהִמּ ְנָין‪ֲ ,‬חִמיִשׁית "ֵבּין ְקֻדַשּׁת ַשָׁבּת כוּ'‪ְ ,‬וֶאת יוֹם ַהְשִּׁביִﬠי ִמֵשֶּׁשׁת ְיֵמי‬ ‫ַהַמֲּﬠֶשׂה"‪ְ ,‬דַּה ְינוּ ֵמֻחלּוֹ ֶשׁל מוֵֹﬠד – "ִקַדְּשָׁתּ"‪ְ ,‬וַהֹכּל ַהְבָדָּלה ַאַחת‪ֶ ,‬שַׁהַשָּׁבּת ֻמְבָדּל ִמיּוֹם טוֹב וֵּמֻחלּוֹ ֶשׁל מוֵֹﬠד‪,‬עג‬ ‫"ִהְבַדְּלָתּ ְוִקַדְּשָׁתּ כוּ'" – ֵהן ְשֵׁתּי ַהְבָדּלוֹת‪ֵ ,‬בּין ֹכֲּה ִנים ִלְל ִו ִיּם ֵבּין ְל ִו ִיּם ְל ִיְשָׂרֵאל‪ ,‬וְּשֵׁתּי ַהְבָדּלוֹת ֵאלּוּ ֵהן ֵמֵﬠין ֲחִתיָמה‪,‬‬ ‫ֶשִׁהיא ֵבּין ֹקֶדשׁ ְלֹקֶדשׁ‪:‬עד‪65,‬‬ ‫‪10 One should not recite the blessing [usually] recited after [partaking of wine] after‬‬ ‫‪[drinking] the first cup. [This ruling applies] even if one drank a reviis or more,66‬‬ ‫‪[and regardless of] whether he drank wine or other beverages that are “the wine of‬‬ ‫‪the region.”67 [The rationale is that] the cup of [wine over which] Kiddush [is‬‬ ‫‪recited] is necessary for the meal68 and is considered as [one of the foods] that‬‬ ‫‪come for the sake of the meal. [Such foods] do not require the recitation of a‬‬ ‫‪blessing after [partaking of them] because they are subordinate to the meal and are‬‬ ‫‪thus covered by the Grace recited after the meal, as explained in sec. 174[:8]69 and‬‬ ‫‪sec. 177[:1].70 Moreover, [this cup of wine] is covered by the blessing [recited] after‬‬ ‫‪the fourth cup [of wine]. Even if [the person] drank much [wine] in the interim‬‬ ‫‪[between the first cup and the fourth cup], it is of no consequence.‬‬ ‫‪([The rationale is that] as long as [the wine] was not digested by the person, he may‬‬ ‫‪[still] recite the blessing [generally recited] after [partaking of wine], as stated in‬‬ ‫‪sec. 184[:1, 3], and as long as the stomach is open,71 [what he ate or drank‬‬ ‫‪previously] will not have been digested, as explained in that source.)72‬‬ ‫י ַאַחר כּוֹס ִראשׁוֹן ל ֹא ְיָבֵר ְבָּרָכה ַאֲחרוָֹנהעה ֲאִפלּוּ ָשָׁתה ְרִביִﬠית ְויוֵֹתר‪ֵ 66,‬בּין ֶשׁהוּא ַי ִין ֵבּין ֶשׁהוּא ְשָׁאר ַמְשִׁקין‬ ‫ֶשֵׁהם ֲחַמר ְמִדיָנה‪,‬עו‪ְ 67,‬לִפי ֶשַׁהכּוֹס ֶשׁל ִקדּוּשׁ הוּא ִמָצּ ְרֵכי ַהְסּעוָּדה‪,‬עז‪ַ 68,‬וֲהֵרי הוּא ַכְּדָּב ִרים ַהָבִּאים ֵמֲחַמת‬ ‫ַהְסּעוָּדה ֶשֵׁאיָנם ְצ ִריִכים ְבָּרָכה ְלַאֲחֵריֶהם‪ְ ,‬לִפי ֶשֵׁהם ְטֵפִלים ַלְסּעוָּדה ְו ִנְפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן ֶשְׁלַּאַחר ַהְסּעוָּדה‪,‬עח‬ ‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"דעט‪ְ 69,‬וקע"ז‪.‬פ‪70,‬‬ ‫ְועוֹד‪ֶ ,‬שׁהוּא ִנְפָטר ִבְּבָרָכה ַאֲחרוָֹנה ֶשְׁיָּבֵר ַאַחר כּוֹס ְרִביִﬠי‪.‬פא ְוַאף ַﬠל ִפּי ֶשׁשּׁוֶֹתהפב ַה ְרֵבּה ֵבּי ְנַת ִים – ֵאין ְבָּכ‬ ‫ְכּלוּם )ֶשֲׁהֵרי ָכּל ְזַמן ֶשׁלּ ֹא ִנְתַﬠֵכּל ְבֵּמָﬠיו ָיכוֹל ְלָבֵר ָﬠָליו ְבָּרָכה ַאֲחרוָֹנה‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קפ"ד‪,‬פג ְוָכל ְזַמן‬ ‫‪ֶ:‬שָׁהִאְצטוְֹמָכא ְפּתוָּחה‪ֶ 71‬לֱאֹכל ֵאינוֹ ִמְתַﬠֵכּל‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‪(72‬‬ ‫‪11 According to the fundamentals of the law, if an individual desires to drink several‬‬ ‫‪cups [of wine] – whether immediately after Kiddush or whether in the middle of the‬‬ ‫‪[recitation of the] Haggadah, before beginning the blessing asher g’alanu –he has‬‬ ‫‪license to do so.73 Nevertheless, it is appropriate not to drink wine or any other‬‬

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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https://www.chabad.org/library/article_cdo/aid/4332234/jewish/Shulcha...

intoxicating beverage before finishing the Haggadah and drinking the second cup of wine unless [he feels] a great need [to drink], lest he become intoxicated and be prevented from reading the Haggadah.74 Nevertheless, after one has drunk the second cup [of wine], he may drink [more] wine – either a lot or a little – even before the meal.73 True, it was explained in sec. 471[:2], that it is forbidden to drink a small amount of wine on the day before Pesach, because if one drinks a small amount of wine, it satiates the heart75 and he will not eat matzah at night with an appetite. Nevertheless, at this time, since [the person] already drank two cups [of wine – the cup] over which Kiddush [was recited and the cup] over which the Haggadah [was recited] – even if he drinks only a little more, when combined with these two cups, it is considered as if he drank a large amount [of wine, and drinking a large amount of wine] intensifies a person’s desire for food.76 By contrast, when one drinks a small amount [of wine] on the day before Pesach, that small amount is not combined with these two cups so that it would be considered that he drank a large amount [of wine], since there is ample time in the interim [for any of the initial effects of the wine to wear off]. ‫פד ֵבּין ִמָיּד ְלַאַחר ַהִקּדּוּשׁ ֵבּין ְבֶּאְמַצע ַהַהָגָּדהפה ֹקֶדם ֶשִׁהְתִחיל ִבּ ְרַכּת "ֲאֶשׁר ְגָּאָלנוּ‬,‫יא ִאם רוֶֹצה ִלְשׁתּוֹת ַכָּמּה כּוֹסוֹת‬ ‫ ְוַאף ַﬠל ִפּי ֵכן ָראוּי ְלִהָזֵּהר ֶשׁלּ ֹא ִלְשׁתּוֹת ַי ִיןפח ְול ֹא שׁוּם ַמְשֶׁקה ַהְמַשֵׁכּרפט‬73.‫כוּ'"פו – ָה ְרשׁוּת ְבָּידוֹפז ֵמִﬠַקּר ַהִדּין‬ 74.‫ ֶשׁלּ ֹא ִיְשַׁתֵּכּר ְוִיָמַּנע ִמְקּ ִריַאת ַהַהָגָּדה‬,‫ֹקֶדם ֶשִׁסֵּיּם ַהַהָגָּדה ְוָשָׁתה כּוֹס ֵשׁ ִני ִאם ל ֹא ְלֹצֶר ַה ְרֵבּה‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬73.‫ֲאָבל ְלַאַחר ֶשָׁשָּׁתה כּוֹס ֵשִׁני ָיכוֹל ִלְשׁתּוֹת ַי ִין ֵהן ַרב ֵהן ְמַﬠט ֲאִפלּוּ ֹקֶדם ַהְסּעוָּדה‬ ‫ ְול ֹא י ֹאַכל‬75‫תע"א צ ֶשָׁאסוּר ִלְשׁתּוֹת ַי ִין ְמַﬠט ְבֶּﬠֶרב ֶפַּסח ִמְפֵּני ]ֶשׁ[ְכֶּשׁהוּא שׁוֶֹתה ִמֶמּנּוּ ְמַﬠט הוּא סוֵֹﬠד ֶאת ַהֵלּב‬ ‫ ֲאִפלּוּ ְכֶּשׁשּׁוֶֹתה עוֹד ְמַﬠט – ֲהֵרי‬,‫ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשׁשּׁוֶֹתה ב' כּוֹסוֹת ֶשׁל ִקדּוּשׁ ְוֶשׁל ַהַהָגָּדה‬,‫ַבַּלּ ְיָלה ַמָצּה ְלֵתָאבוֹן‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁשּׁוֶֹתה ְמַﬠט ְבֶּﬠֶרב ֶפַּסח – ֵאין‬76,‫צא‬.‫ֶזה ִנְקָרא ַה ְרֵבּה ִﬠם ְשֵׁני כּוֹסוֹת ַהָלּלוּ ְוגוֵֹרר ֶאת ַתֲּאַות ַהַמֲּאָכל‬ ‫צב‬:‫ ֵכּיָון ֶשֵׁיּשׁ ְשׁהוּת ַה ְרֵבּה ֵבּי ְנַת ִים‬,‫אוֹתוֹ ַהְמַﬠט ִמְצָטֵרף ִﬠם ְשֵׁני כּוֹסוֹת ַהָלּלוּ ִלְהיוֹת ִנְקָרא ַה ְרֵבּה‬ 12 All the above applies in an instance where [the person] would not be required to recite the blessing Borei pri hagafen over [the wine] he desires to drink, for example, at the time he recited the blessing over the first or the second cup of wine, he had in mind to drink additional wine afterwards, either during the meal or beforehand.77 If, however, [the person] did not have in mind to drink more wine [when he recited the blessing], and changed his mind afterwards [and desires to] drink more [wine] (before the meal), [the rule is as follows:] Since he would have to recite the blessing Borei pri hagafen over [the wine that he would drink now] as he would do for all four cups according to the custom in these regions,78 [by drinking this additional amount,] it [would] appear that he is adding to the number of cups [the Sages ordained to be drunk at the Seder]. ‫צג ְכּגוֹן ֶשְׁבָּשָׁﬠה ֶשֵׁבַּר ַﬠל‬,‫יב ְוָכל ֶזה ְכֶּשׁהוּא ְבִּﬠְנָין ֶשֵׁאין ָצ ִרי ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַמה ֶשּׁרוֶֹצה ִלְשׁתּוֹת‬ ‫ ֲאָבל ִאם ל ֹא ָהָיה‬77.‫כּוֹס ָה ִראשׁוֹן אוֹ ַהֵשּׁ ִני ָהָיה ַדְּﬠתּוֹ ִלְשׁתּוֹת עוֹד ַי ִיןצד ַאַחר ָכּ ְבּתוֹ ַהְסּעוָּדה אוֹ ֹקֶדם ַהְסּעוָּדה‬ ‫צה ֵכּיָון ֶשׁהוּא ָצ ִרי ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי‬,(‫ַדְּﬠתּוֹ ִלְשׁתּוֹת עוֹד ַי ִין ְוַאַחר ָכּ ִנְמַל ִלְשׁתּוֹת עוֹד )ֹקֶדם ַהְסּעוָּדה‬ ‫ – ֲהֵרי ֶזה ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ִמ ְנַין‬78,‫ַהָגֶּפן"צו ְכֶּדֶר ֶשׁהוּא ְמָבֵר ַﬠל ָכּל ד' כּוֹסוֹתצז ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּצח‬ ‫ַהכּוֹסוֹת‬: 13 Nevertheless, it is permitted to drink other beverages [while one is reciting the Haggadah], even when he would be required to recite a blessing over them,79 since he does not appear to be adding to the number of cups [the Sages ordained to be drunk at the Seder], since the four cups consist of wine [and these other beverages are not wine]. [However,] in places where other beverages are deemed “the wine of the region,”67

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(even though [the person] is drinking wine for the four cups,80 nevertheless,) if the situation is such that he is required to recite a blessing on what he desires to drink, he is forbidden to drink other [beverages] unless the beverage is not [considered] “the wine of the region.”81 ‫ ֶשֵׁאינוֹ ִנ ְרֶאה ְכּמוִֹסיף ַﬠל‬79,‫ ֻמָתּר ִלְשׁתּוֹת ְשָׁאר ַמְשִׁקין ַאף ֶשׁהוּא ְבִּﬠ ְנָין ֶשָׁצּ ִרי ְלָבֵר ֲﬠֵליֶהם‬,‫יג וִּמָכּל ָמקוֹם‬ '‫ )ַאף ַﬠל ִפּי ֶשׁהוּא שׁוֶֹתה ד‬67‫צט וִּבְמקוֹמוֹת ֶשְׁשָּׁאר ַמְשִׁקין ֵהם ֲחַמר ְמִדיָנה‬.‫ ֶשֲׁהֵרי ַהד' כּוֹסוֹת ֵהן ֶשׁל ַי ִין‬,‫ַהכּוֹסוֹת‬ ‫ – ַאף ַﬠל ִפּי ֵכן( ָאסוּר לוֹ ִלְשׁתּוֹת עוֹד ִכּי ִאם ַהַמְּשֶׁקה ֶשֵׁאינוֹ ֲחַמר ְמִדיָנה ִאם הוּא ְבִּﬠ ְנָין ֶשָׁצּ ִרי‬80‫כּוֹסוֹת ֶשׁל ַי ִין‬ 81,‫ק‬:‫ְלָבֵר ַﬠל ַמה ֶשּׁרוֶֹצה ִלְשׁתּוֹת עוֹד‬ 14 After drinking the first cup [of wine], each and every person must eat a small amount82 of vegetables after dipping them,83 i.e., one should dip [his vegetables] in vinegar, salt water,84 or other dips. If he does not have [such dips], he should dip them in charoses.85 Why did the Sages ordain this practice? To arouse the children’s wonderment.86 They will see the deviation [from the ordinary practice] – that vegetables are being eaten after being dipped, [even though] throughout the year, [vegetables] are not eaten before the meal – and they will question this deviation [from the norm]. [Their questions are desirable] because it is a mitzvah [for the parent] to relate the Haggadah as a response to the questions asked of him [by the children],87 as [indicated by] the verse,88 “When your child will ask you… and you shall tell your child, ‘We were slaves….’ ” ‫ ְדַּה ְינוּ ֶשׁ ִיְּטְבֶּלנּוּ ְבֹּחֶמץ‬83,‫קג‬,‫ ְיָרקוֹת ְבִּטבּוּל‬82,‫יד ַאַחר ֶשָׁשּׁתוּ כּוֹס ִראשׁוֹן – ָצ ִרי ָכּל ֶאָחד ְוֶאָחדקא ֶלֱאֹכל ְמַﬠטקב‬ 85,‫קו‬.‫קה ְוִאם ֵאין לוֹ – ִיְטְבֶּלנּוּ ַבֲּחֹרֶסת‬.‫ אוֹ ִבְּשָׁאר ִמיֵני ִטבּוִּלים‬84,‫אוֹ ְבֵּמי ֶמַלחקד‬ ‫ ֶשׁ ִיּ ְראוּ ִשׁנּוּי ֶשׁאוְֹכִלין ְיָרקוֹת ְבִּטבּוּל ֶשֵׁאין ֶדֶּר ְלָאְכָלם‬86,‫ְוָלָמּה ִתְּקּנוּ ֲחָכִמים ָדָּבר ֶזה? ְכֵּדי ְלַהְתִמיַהּ ֶאת ַהִתּינוֹקוֹת‬ ‫קז ֶשֲׁאִמיַרת ַהַהָגָּדה ִמְצָוָתהּ ְלָאְמָרהּ ֶדֶּר ְתּשׁוָּבה ַﬠל ְשֵׁאלוֹת‬,‫ ְו ִיְשֲׁאלוּ ַﬠל ִשׁנּוּי ֶזה‬,‫ֹקֶדם ַהְסּעוָּדה ְבָּכל ְימוֹת ַהָשָּׁנה‬ ‫ ְוָאַמ ְרָתּ ְלִב ְנ ֲﬠָבִדים ָהִיינוּ ְוגוֹ‬,'‫ "ִכּי ִיְשָׁאְל ִב ְנ ְוגוֹ‬88,‫ ֶשֶׁנֱּאַמרקט‬87,‫קח‬,‫"'ֶשְׁשָּׁאלוּהוּ‬: 15 Since [the vegetable is being] eaten solely to arouse wonderment among the children, it is therefore unnecessary [to eat] an olive-sized portion89 as [is required] whenever the Torah mentions eating,90 since anything less than [this amount] is not considered as eating. [Here, however, the situation is different, since eating] even the slightest amount is sufficient to arouse wonderment among the children. (Even [a person] who is sitting alone [and performing the Seder] without any children to ask him is also obligated [to eat] this dipped [vegetable],91 because the Sages did not make any distinctions [regarding their ordinances].)92 90‫ ִכְּשָׁאר ֲאִכילוֹת ֶשַׁבּתּוָֹרה‬89,‫קי ְלִפיָכ ֵאין ָצ ִרי ְכַּז ִיתקיא‬,‫טו ְוֵכיָון ֶשֲׁאִכיָלה זוֹ ֵאיָנהּ ֶאָלּא ְלַהְתִמיַהּ ֶאת ַהִתּינוֹקוֹת‬ ‫קיג‬.‫קיב ֶאָלּא ֲאִפלּוּ ְבַּמֶשּׁהוּ ַדּי ְלַהְתִמיַהּ ַהִתּינוֹקוֹת‬,‫ֶשֵׁאיָנהּ ִנְקֵראת ֲאִכיָלה ְבָּפחוֹת ִמְכַּז ִית‬ (‫ ֶשׁלּ ֹא ִחְלּקוּ‬91,‫קטו‬,‫ְוַאף ִמי ֶשׁיּוֵֹשׁב ְיִחיִדי ְוֵאין ְלָפָניו ִתּינוֹקוֹת ֶשׁ ִיְּשֲׁאלוּ אוֹתוֹקיד – ַאף ַﬠל ִפּי ֵכן ַחָיּב ְבִּטבּוּל ֶזה‬ 92‫)ֲחָכִמים‬: 16 It is customary to seek out the vegetable called karpas [(‫ )כרפס‬for this practice]93 (ipach in Yiddish)94 because it serves as an acronym for [the Hebrew words] ‫ס' פרך‬ [meaning “sixty back-breaking labor,”] i.e., sixty myriads [600,000] performed back-breaking labor.

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If one cannot obtain karpas, he should take any other type of vegetable that he desires95 as long as it is not [one of the types] of vegetable with which one could fulfill the obligation [to eat] maror.96 [The rationale is that] were one to eat [one of those vegetables] now, how could he [later], in the midst of the meal, recite the blessing [praising G-d] “…Who sanctified us with His commandments and commanded us to eat maror,”when he has already partaken of [maror] beforehand?95 ‫ ְכּלוַֹמר‬," ‫ ְלִפי ֶשׁהוּא נוְֹט ִריקוֹן "ס' ֶפֶּר‬,(94‫ )איפ"ך ִבְּלשׁוֹן ַאְשְׁכַּנז‬93"‫טז ְונוֲֹה ִגין ַלֲח ֹזר ַאַחר ָיָרק ַה ִנְּקָרא "ַכּ ְרַפּס‬ ‫קטז‬. ‫ִשִׁשּׁים ִרבּוֹא ָﬠְבדוּ ֲﬠבוַֹדת ֶפֶּר‬ ‫ וִּבְלַבד ֶשׁלּ ֹא ִיְהֶיה ֵמַה ְיָרקוֹת ֶשׁיּוְֹצִאין בּוֹ ְיֵדי‬95,‫קיז‬.‫ְוִאם ֵאין לוֹ ַכּ ְרַפּס – ִיַקּח ָיָרק ַאֵחר ֵמֵאיֶזה ִמין ָיָרק ֶשׁ ִיּ ְרֶצה‬ ‫ ֶשִׁאם י ֹאַכל ַﬠְכָשׁו ֵמֶהן – ֵאי ַיֲח ֹזר ִויָבֵר ְבּתוֹ ַהְסּעוָּדה "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ֲאִכיַלת‬96,‫חוַֹבת ָמרוֹר‬ 95,‫קיח‬:‫ ֵכּיָון ֶשְׁכָּבר ָאַכל ִמֶמּנּוּ ֹקֶדם ָלֵכן‬,"‫ָמרוֹר‬ 17 The vegetable must be of the type over which the blessing Borei pri haadamah is recited when it is eaten raw97 so that it will preclude the necessity of reciting [that blessing] on the maror that one will eat during the meal.98 Even though one intervenes with [the recitation of] the Haggadah between [eating the vegetableand eating the maror, that interruption] is not significant, for the reason to be explained in sec. 474[:1].99 Therefore, one should not recite the blessing Borei nefashos rabbos after [eating] this vegetable, even if he ate an olive-sized portion, so that he will not be required to recite the blessing Borei pri haadamah on the maror. After [eating] the maror, one should also not recite the blessing Borei nefashos rabbos, even if he ate an olive-sized portion of the vegetable. [The rationale is that] since the maror was covered by the blessing Borei pri haadamah recited over the vegetable, the vegetable is covered by the blessing recited after eating the maror, i.e., the Grace after Meals.100 [The rationale is that] since the maror comes in the midst of the meal, it is considered as secondary to the meal and is therefore covered by the Grace after Meals, just like [any] other [produce] that is served during the meal, which does not require the recitation of a blessing after [partaking of] it, since it is covered by the Grace after Meals.101 If, [however,] it happened that one recited the blessing Borei nefashos rabbos after [eating] the vegetable, he should recite the blessing Borei pri haadamah over the maror.102Similarly, if one only possesses vegetables whose blessing is shehakol when they are eaten raw,97 he should recite the blessing Borei pri haadamah over the maror. There are authorities who differ with all the above and maintain that since an extended interruption is made by reciting the Haggadah and the Hallel between eating the vegetable and eating the maror,103 the maror is not covered by the blessing Borei pri haadamah [recited] over the vegetable. [These authorities maintain that the reason] it is not necessary to recite the blessing Borei pri haadamah over the maror is that maror is one of the necessities of the meal, for [every Jew] is obligated to eat maror immediately after [eating] matzah. [Thus, the maror] is considered as one of the foods that come because of the meal that is served during the meal, and [therefore] do not require that a blessing be recited before [partaking of] them, since they are secondary to the bread and are covered by the blessing HaMotzi, as explained in sec. 177[:1. Accordingly,] since the maror is not included in the blessing Borei pri haadamah [that was recited] over the

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vegetable, [a person] is obligated to recite the blessing Borei nefashos rabbos after [eating] the vegetable104 if he ate an olive-sized portion [of it]. ‫ ְכֵּדי ֶשׁ ִיָּפֵּטר ִמְלָּבֵר‬97,‫קיט‬,‫יז ְוָצ ִרי ֶשׁ ִיְּהֶיה ַהָיָּרק ִמִמּיֵני ְיָרקוֹת ֶשִׁבּ ְרָכָתן ִהיא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְכֶּשׁאוְֹכָלן ַח ִיּים‬ ‫ ְוַאף ַﬠל ִפּי ֶשַׁמְּפִסיק ֵבּיְנַת ִים ַבַּהָגָּדה – ֵאין ְבָּכ‬98.‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהָמּרוֹרקכ ֶשׁיּ ֹאַכל ְבּתוֹ ַהְסּעוָּדה‬ ‫ ל ֹא ְיָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ַאַחר ָיָרק ֶזהקכג ֲאִפלּוּ‬, ‫ וְּלִפיָכ‬99,‫קכב‬.‫קכא ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ד‬,‫ְכּלוּם‬ ‫קכה ְוַאַחר ַהָמּרוֹר ַגּם ֵכּן ֵאין ָצ ִרי‬.‫קכד ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵר ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהָמּרוֹר‬,‫ָאַכל ִמֶמּנּוּ ְכַּז ִית‬ ‫ ְדֵּכיָון ֶשַׁהָמּרוֹר ִנְפָטר ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶשַׁﬠל‬,‫ְלָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ֲאִפלּוּ ָאַכל ֵמַהָיָּרק ְכַּז ִית‬ ‫ ֶשַׁהָמּרוֹר הוּא ָבּא ְבּתוֹ‬100,‫ ְדַּה ְינוּ ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ ָלֵכן ַגּם ַה ְיָרקוֹת ִנְפָט ִרים ִבְּבָרָכה ַאֲחרוָֹנה ֶשׁל ַהָמּרוֹר‬,‫ַה ְיָרקוֹת‬ ‫קכו ְכּמוֹ ְשָׁאר ֵפּרוֹת ַהָבִּאים ְבּתוֹ ַהְסּעוָּדה ֶשֵׁאין ָצ ִרי ְלָבֵר‬,‫ַהְסּעוָּדה ְוהוּא ָטֵפל ַלְסּעוָּדה ְוִנְפָטר ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְוִאם ֵאַרע ֶשֵׁבַּר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ַאַחר ַה ְיָרקוֹת – ָצ ִרי ְלָבֵר‬101,‫קכז‬.‫ ֶשֵׁהם ִנְפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ְלַאֲחָריו‬ – 97‫ ְוֵכן ִאם ֵאין לוֹ ֶאָלּא ְיָרקוֹת ֶשִׁבּ ְרָכָתן ִהיא "ֶשַׁהֹכּל" ְכֶּשֵׁהם ַחִיּים‬102,‫קכח‬.‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהָמּרוֹר‬ ‫קכט‬.‫ָצ ִרי ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהָמּרוֹר‬ 103,‫ְוֵישׁ חוְֹלִקים ַﬠל ָכּל ֶזהקל ְואוְֹמ ִרים ֶשֵׁכּיָון ֶשַׁמְּפִסיִקין ַה ְרֵבּה ֵבּין ֲאִכיַלת ַה ְיָרקוֹת ַלֲאִכיַלת ַהָמּרוֹר ַבַּהָגָּדה ְוַהֵלּל‬ ‫ וַּמה ֶשֵּׁאין ָצ ִרי ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל‬,‫ְלִפיָכ ֵאין ַהָמּרוֹר ִנְפָטר ְבּ"בוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶשַׁﬠל ַה ְיָרקוֹת‬ ‫ ַוֲהֵרי ֵהם ַכְּדָּב ִרים‬,‫ ֶשַׁחָיּב הוּא ֶלֱאֹכל ָמרוֹר ַאַחר ַהַמָּצּהקלא ִמָיּד‬,‫ הוּא ִמשּׁוּם ֶשַׁהָמּרוֹר הוּא ִמָצּ ְרֵכי ַהְסּעוָּדה‬,‫ַהָמּרוֹר‬ ‫ ְו ִנְפָט ִרים ְבִּב ְרַכּת‬,‫ ֶשֵׁהם ְטֵפִלים ַלַפּת‬,‫ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְבּתוֹ ַהְסּעוָּדה ֶשֵׁאיָנם ְצ ִריִכים ְבָּרָכה ִלְפֵניֶהם‬ – ‫קלב ְוֵכיָון ֶשַׁהָמּרוֹר ֵאינוֹ ִנְפָטר ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶשַׁﬠל ַהְיָרקוֹת‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ז‬,"‫"ַהמּוִֹציא‬ ‫ ִאם ָאַכל ְכַּז ִית‬104,‫ַחָיּב הוּא ְלָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ַאַחר ַה ְיָרקוֹתקלג‬: 18 With regard to the halachah, weight should be given to both approaches. Therefore, one should not eat an entire olive-sized portion of the vegetable, so that he would not be required to recite the blessing Borei nefashos rabbos after [eating this vegetable], as dictated by the second opinion. However, if it happened that one did eat an olive-sized portion, he should not recite the blessing Borei nefashos rabbos, lest he be reciting a blessing in vain, as the first opinion maintains. [Accordingly,] even if it happened that one recited the blessing Borei nefashos rabbos, and similarly, if one only has vegetables whose blessing is shehakol when they are [eaten] raw,97 he should not recite the blessing Borei pri haadamah over the maror lest he be reciting a blessing in vain, as the second opinion would maintain. ‫ ֶשׁלּ ֹא ִיְצָטֵר ְלָבֵר ַאֲחָריו "בּוֵֹרא‬,‫ ְוָלֵכן ל ֹא י ֹאַכל ֵמַה ְיָרקוֹת ְכַּז ִית ָשֵׁלם‬.‫יח וְּלִﬠְנַין ֲהָלָכה – ֵישׁ ָלֹחשׁ ְלב' ַהְסָּברוֹת‬ ‫ְנָפשׁוֹת ַרבּוֹת"קלד ְלִפי ְסָבָרא ָהַאֲחרוָֹנה‬. ‫קלה ֶשׁלּ ֹא ְיָבֵר ְלַבָטָּלהקלו ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬,"‫ ְוִאם ֵאַרע ֶשָׁאַכל ְכַּז ִית – ל ֹא ְיָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬. ‫ – ַאף ַﬠל ִפּי ֵכן‬97‫ ְוֵכן ִאם ֵאין לוֹ ֶאָלּא ְיָרקוֹת ֶשִׁבּ ְרָכָתן "ֶשַׁהֹכּל" ְכֶּשֵׁהן ַחִיּים‬,"‫ְוִאם ֵאַרע ֶשֵׁבַּר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫קלז ֶשׁלּ ֹא ְיָבֵר ְלַבָטָּלה ְלִפי ְסָבָרא ַהב‬,‫'ל ֹא ְיָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהָמּרוֹר‬: 19 Before dipping the vegetable into vinegar, salt water, or the like, one must [ritually] wash his hands105 without [reciting] a blessing,106 for – as explained in sec. 158[:3] – whenever partaking of a food dipped in liquid, one must [ritually] wash [his hands]107 without reciting a blessing.108 (See sec. 321[:3. According to that source,] if Pesach falls on Shabbos, one may make salt water on Shabbos, provided he only makes a very small amount, [i.e.] only what is necessary for this dipping alone.109 Since it is difficult to be so precise, one should make the salt water on Friday. If one forgot, he may make a very small amount on Shabbos.)

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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‫ ְכּמוֹ‬106,‫קלט‬,‫ ְבּל ֹא ְבָּרָכה‬105,‫יט ֹקֶדם ֶשְׁמַּטֵבּל ַהָיָּרק ְבֹּחֶמץ אוֹ ְבֵּמי ֶמַלח ְוַכיּוֵֹצא ָבֶּהם – ָצ ִרי ִלֹטּל ָיָדיוקלח‬ 108,‫קמא‬.‫ ְבּל ֹא ְבָּרָכה‬107‫קמ ֶשָׁכּל ָדָּבר ֶשִׁטּבּוּלוֹ ְבַּמְשֶׁקה ָצ ִרי ְנִטיָלה‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קנ"ח‬ (‫קמג וִּבְלַבד ֶשׁלּ ֹא ַיֲﬠֶשׂה ֶאָלּא‬,‫ְוַﬠֵיּן ְבִּסיָמן שכ"אקמב ֶשִׁאם ָחל ֶפַּסח ְבַּשָׁבּת – ָיכוֹל ַלֲﬠשׂוֹת ַהֵמּי ֶמַלח ְבַּשָׁבּת‬ ‫ ָלֵכן ַיֲﬠֶשׂה ַהֵמּי ֶמַלח‬, ‫ וְּלִפי ֶשָׁקֶּשׁה ַהָדָּבר ְלַצְמֵצם ָכּל ָכּ‬109,‫קמה‬.‫ְמַﬠטקמד ִמְזֵּﬠיר ַמה ֶשָּׁצּ ִרי ְלִטבּוּל ֶזה ִבְּלַבד‬ ‫קמו ְוִאם ָשַׁכח – ַיֲﬠֶשׂה ְבַּשָׁבּת ְמַﬠטקמז ִמְזֵּﬠיר‬.‫)ֵמֶﬠֶרב ַשָׁבּת‬: 20 After the vegetable is eaten, one should bring the three matzos for the mitzvah110 [of eating matzah] in front of the person reciting the Haggadah111 so that he can recite the Haggadah while [the matzos] are present, as [alluded to by] the description112 [of matzah] as “the bread of affliction.” [Oni, “affliction,” shares the letters of the word oneh, “respond.” Thus,] the Sages113 interpreted [the description of matzah as lechem oni as meaning] “bread over which one responds with many words,” i.e., [the matzah over which] the Haggadah is recited. Also, it is written:9 “You shall tell your children on that day, ‘It is for the sake of this….’” [Our Sages114 taught:] “This” refers to [visible symbols of redemption. Thus, the verse is teaching that the obligation applies] “only when matzah and maror are placed before you.” Therefore, maror must also be in front of a person when he recites the Haggadah.113 Moreover, [maror is necessary because during the Seder, the person] must say with regard to [the maror], “This maror….” [The Sages also] ordained that charoses be present before [a person] when [he is] reciting the Haggadah113 to commemorate the mortar with which our ancestors were [forced to work while] enslaved in Egypt.115 And it also recalls the apple [trees], as will be explained.116 Therefore, [the charoses] should be on the table when describing the enslavement in Egypt. In the era of the Beis HaMikdash, it was also necessary to bring the Pesach sacrifice [before the person] reciting the Haggadah.117 At present, when the Beis HaMikdash is destroyed, the Sages ordained that two cooked foods be on the table while the Haggadah is being recited:118 one commemorating the Pesach sacrifice and one commemorating the chagigah (“festive”)offering [that accompanied it].119 (It is customary that) one of these cooked foods be meat.120 The other may even be the broth in which the meat was cooked.120 Since the earlier generations, it has become customary to use a shank bone [of an animal], called the zeroa (forearm),121 as a remembrance that the Holy One, blessed be He, redeemed [the Jews] with an outstretched arm.122 The second [cooked food] should be an egg,123 because it is referred as bei’a in Aramaic. [Bei’a also means “desire,”] i.e. the Merciful One desired to redeem us with an upraised arm. According to the letter of the law, [the shank bone and the egg] may be prepared [by] either roasting or cooking. ‫ ְכֵּדי לוַֹמר ֲﬠֵליֶהם‬110,‫ ג' ַמצּוֹתקנ ֶשׁל ִמְצָוהקנא‬111,‫כ ַאַחר ֶשָׁאַכל ַה ְיָרקוֹת ָיִביאוּקמח ִלְפֵני ִמי ֶשׁאוֵֹמר ַהַהָגָּדהקמט‬ ‫ ְדַּה ְינוּ ֲאִמיַרת‬,"‫ "ֶלֶחם ֶשׁעוִֹנין ָﬠָליו ְדָּב ִרים ַה ְרֵבּה‬113,‫קנד‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ "ֶלֶחם ֹע ִני‬112,‫קנב ֶשֶׁנֱּאַמרקנג‬,‫ַהַהָגָּדה‬ ‫ "ַבֲּﬠבוּר ֶזה" – ל ֹא ָאַמ ְרִתּי ֶאָלּא‬,"'‫ " ְוִהַגְּדָתּ ְלִב ְנ ַבּיּוֹם ַההוּא ֵלאֹמר ַבֲּﬠבוּר ֶזה ְוגוֹ‬9,‫קנה ְועוֹד ֶנֱאַמרקנו‬.‫ַהַהָגָּדה‬ ‫ ְלִפיָכ ָצ ִרי ֶשְׁיֵּהא ַגּם ַהָמּרוֹר ְלָפָניוקנח ִבְּשַׁﬠת ֲאִמיַרת‬114,‫קנז‬, ‫ְבָּשָׁﬠה ֶשֵׁיּשׁ ַמָצּה וָּמרוֹר ֻמָנִּחים ְלָפֶני‬ ‫קס‬."'‫ ֶשָׁצּ ִרי לוַֹמר ָﬠָליו "ָמרוֹר ֶזה כוּ‬,‫ ְועוֹד‬113,‫קנט‬.‫ַהַהָגָּדה‬ ‫ ֶשַׁהֲחֹרֶסת הוּא ֵזֶכר ַלִטּיטקסב ֶשׁ ִנְּשַׁתְּﬠְבּדוּ בּוֹ ֲאבוֵֹתינוּ‬113,‫ְוִתְקּנוּ ֶשׁ ִיְּהֶיה ְלָפָניו ֲחֹרֶסתקסא ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה‬ ‫ ְלָכ ָצ ִרי ִלְהיוֹת ַﬠל ַהֻשְּׁלָחן ְבָּשָׁﬠה ֶשְׁמַּסֵפּר ִשְׁﬠבּוּד‬116,‫קסה‬,‫ ְוֵזֶכר ַלַתּפּוַּחקסד ְכּמוֹ ֶשׁ] ִיּ[ְתָבֵּאר‬115,‫ְבִּמְצַר ִיםקסג‬ 12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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‫ִמְצַרִים‬. ‫ ְוַﬠְכָשׁו ֶשָׁחַרב ֵבּית‬117.‫וִּבְזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ַקָיּם – ָהָיה ָצ ִרי ְלָהִביא ַגּם ֶאת ַהֶפַּסחקסו ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה‬ ‫ ֶאָחד ֵזֶכר ַלֶפַּסח ְוֶאָחד‬118,‫קסז‬,‫ַהִמְּקָדּשׁ – ִתְּקּנוּ ֲחָכִמים ֶשִׁיְּהיוּ ַﬠל ַהֻשְּׁלָחן ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה ְשֵׁני ִמיֵני ַתְּבִשׁיִלין‬ ‫ ְוַהֵשִּׁני ָיכוֹל ִלְהיוֹת ֲאִפלּוּ ַהָמָּרק ֶשִׁנְּתַבֵּשּׁל‬120,‫קסט‬,‫ ְוֶאָחד ֵמַהַתְּבִשׁיִלין )ָנֲהגוּ ֶשׁ ִיְּהֶיה( ָבָּשׂר‬119,‫קסח‬,‫ֵזֶכר ַלֲחִגיָגה‬ 120,‫קע‬.‫בּוֹ ַהָבָּשׂר‬ ‫ ִלְזֹכּר ֶשׁ ְגָּאָלם ַהָקּדוֹשׁ ָבּרוּ הוּא‬121,‫קעא‬,"‫וְּכָבר ָנֲהגוּ ִמדּוֹרוֹת ָה ִראשׁוֹ ִנים ֶשַׁהָבָּשׂר ִיְהֶיה ִמֶפֶּרק ַה ִנְּקָרא "ְזרוַֹﬠ‬ ‫קעד ְכּלוַֹמר ְדָּבָﬠא ַרֲחָמָנא‬,‫ ְלִפי ֶשׁהוּא "ֵבּיָﬠא" ִבְּלשׁוֹן ֲאַרִמּי‬123,‫קעג‬,‫ ְוַהֵשּׁ ִני ִיְהֶיה ֵבּיָצה‬122,‫קעב‬,‫ִבְּזרוַֹﬠ ְנטוָּיה‬ ‫קעה‬.‫ְלִמְפַרק ָיָתָנא ִבְּדָרָﬠא ְמָרְמָמא‬ ‫ ְוָיכוֹל ַלֲﬠשׂוָֹתן ֵבּין ְצלוּ ִיין ֵבּין ְמֻבָשִּׁליןקעו ֵמִﬠַקּר ַהִדּין‬: 21 It is customary for the meat to be roasted over coals in commemoration of the Pesach sacrifice that was roasted over fire.124 True, as an initial and preferred option, the Pesach sacrifice was roasted using a spit.125 Nevertheless, it is impossible to roast the meat using the same [type of] spit with which the Pesach sacrifice was roasted, for the Pesach sacrifice was roasted using a pomegranate spit, and seeking out a pomegranate spit involves great difficulty. Therefore, [the shank bone] should be roasted over coals, for a Pesach sacrifice that was roasted over coals is acceptable.126 The egg may be either roasted127 or cooked.128 It is eaten during the meal, as will be explained in sec. 476[:6].129 By contrast, it is not customary to eat the meat [from the Seder plate] on this night, even in places where it is customary to permit eating roasted meat on [this] night.130 Were one to partake of this meat that is being brought in commemoration of the Pesach sacrifice on this night, it would appear that he is eating sacrificial meat outside [its designated place]. For this reason, if one forgot to roast [the shank bone] on the day before Pesach, he should not roast it on the festival after nightfall, unless he intends to eat it during the day131 on the following day.132 If, however, [the person] intends to leave [the shank bone] until the following night, he is forbidden to roast it on the first night.133 Similarly, [should one] roast [a shank bone] on the second night, he should be careful to eat it during the day on the following day and not leave it for the [following] night. ‫ ְוַאף ֶשַׁהֶפַּסח ָהָיה ִנְצֶלה‬124,‫קפ‬.‫קעח ֵזֶכר ַלֶפַּסחקעט ֶשָׁהָיה ְצִלי ֵאשׁ‬,‫כא ְוָנֲהגוּ ֶשַׁהָבָּשׂר ִיְהֶיה ָצִליקעז ַﬠל ַהֶגָּחִלים‬ ‫ ֶשַׁהֶפַּסח ל ֹא ָהָיה‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁאי ֶאְפָשׁר ִלְצלוֹת ַהָבָּשׂר ְבַּשׁפּוּד ֶשַׁהֶפַּסח ִנְצָלה בּוֹ‬125,‫ְבַּשׁפּוּדקפא ְלַכְתִּחָלּה‬ ‫ ֶשַׁאף‬,‫קפג ְלִפיָכ צוִֹלין ַﬠל ַגֵּבּי ֶגָּחִלים‬,‫קפב ְוֹטַרח הוּא ַלֲח ֹזר ַאַחר ַשׁפּוּד ֶשׁל ִרמּוֹן‬,‫ִנְצָלה ֶאָלּא ְבַּשׁפּוּד ֶשׁל ִרמּוֹן‬ 126,‫קפד‬.‫ַהֶפַּסח ֶשִׁנְּצָלה ַﬠל ַגֵּבּי ֶגָּחִלים – ָכֵּשׁר‬ ‫ ְואוְֹכִלין אוָֹתהּ ְבּתוֹ ַהְסּעוָּדהקפו ְכּמוֹ ֶשׁ] ִיּ[ְתָבֵּאר ְבִּסיָמן‬128,‫קפה‬,‫ ֵבּין ְמֻבֶשֶּׁלת‬127‫ְוַהֵבּיָצה עוִֹשׂין ֵבּין ְצלוָּיה‬ 129,‫קפז‬.‫תע"ו‬ ‫ ִמָכּל‬130,‫קפט‬,‫ֲאָבל ַהָבָּשׂר ֵאין נוֲֹה ִגין ְלָאְכלוֹ ַבַּלּ ְיָלה ַהֶזּהקפח ֲאִפלּוּ ְבָּמקוֹם ֶשׁנּוֲֹה ִגין ֶהֵתּר ַבֲּאִכיַלת ָבָּשׂר ָצִלי ַבַּלּ ְיָלה‬ ‫קצ‬.‫ ִאם י ֹאְכֶלנּוּ ְבַּל ְיָלה ֶזה – ְיֵהא ִנ ְרֶאה ְכּאוֵֹכל ָקָדִשׁים ַבּחוּץ‬,‫ָמקוֹם ֶזה ַהָבָּשׂר ֶשְׁמִּביִאין אוֹתוֹ ֵזֶכר ַלֶפַּסח‬ 131‫קצא ֶאָלּא ִאם ֵכּן ַדְּﬠתּוֹ ְלָאְכלוֹ ְלָמָחר‬,‫ְלִפיָכ ִאם ָשַׁכח ִלְצלוָֹתן ֵמֶﬠֶרב יוֹם טוֹב – ל ֹא ִיְצֶלה ְבּיוֹם טוֹב ִמֶשֲּׁחֵשָׁכה‬ ‫ ְוֵכן ִיָזֵּהר ְכֶּשׁצוֶֹלה ַבַּלּ ְיָלה‬133,‫קצב‬.‫ ֲאָבל ִאם ַדְּﬠתּוֹ ְלַה ִנּיחוֹ ַלַלּ ְיָלה ַהֵשּׁ ִני – ָאסוּר ִלְצלוֹתוֹ ְבַּל ְיָלה ִראשׁוֹן‬132.‫ַבּיּוֹם‬

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‫ ְול ֹא ֶי ִנּיֵחם ַﬠד ַהַלּ ְיָלה‬,‫ַהֵשּׁ ִני ֶשׁיּ ֹאַכל ְלָמָחר ַבּיּוֹם‬: 22 It is necessary to be careful that there is a small amount of meat wrapped around the shank bone, for a bone without meat is not considered cooked food.134 134,‫קצג‬:‫ ֶשֶׁﬠֶצם ְבּל ֹא ָבָּשׂר ֵאינוֹ ִנְקָרא ַתְּבִשׁיל‬,‫כב ָצ ִרי ִלָזֵּהר ֶשׁ ִיְּהֶיה ְמַﬠט ָבָּשׂר ָכּרוּ ַﬠל ָהֶﬠֶצם ַהְזּרוַֹﬠ‬ 23 When Pesach falls on Saturday night, it is, nevertheless, necessary to bring two cooked foods, one commemorating the Pesach sacrifice and one commemorating the chagigah offering. True, [in the era of the Beis HaMikdash,] the chagigah offering was not eaten on that night, for it is impossible to slaughter it and offer it on Shabbos.135It is also impossible to offer it on Friday, because [such a sacrifice] may only be eaten for two days and one night, [i.e., the night] between the two days.136 However, since these [foods] are only being brought [to the table] as a commemoration, there is no concern that [one might think it is] the chagigah offering [that] was not [permitted to be] eaten on this night [in the era of the Beis HaMikdash]. On the contrary, one who is careful about this makes it appear that these foods are being regarded like actual sacrifices. ‫קצד ְלִפי ֶשִׁאי ֶאְפָשׁר ְלָשֲׁחָטהּ וְּלַהְק ִריָבהּ‬,‫ ַאף ֶשׁלּ ֹא ָהְיָתה ֲחִגיָגה ֶנֱאֶכֶלת ְבַּל ְיָלה ֶזה‬,‫כג ִאם ָחל ֶפַּסח ְבּמוָֹצֵאי ַשָׁבּת‬ ‫ ֶשֲׁהֵרי ֵאיָנהּ ֶנֱאֶכֶלת ֶאָלּא ִלְשֵׁני ָיִמים ְוַל ְיָלה ֶאָחד ֶשֵׁבּין ַהְשֵּׁני‬,‫ ְוַגם ִאי ֶאְפָשׁר ְלַהְק ִריָבהּ ְבֶּﬠֶרב ַשָׁבּת‬135,‫קצה‬,‫ְבַּשָׁבּת‬ ‫ ְדֵּכיָון ֶשֵׁאין ְמִביִאין‬,‫ ֶאָחד ֵזֶכר ַלֶפַּסח ְוֶאָחד ֵזֶכר ַלֲחִגיָגה‬,‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ְלָהִביא ְשֵׁני ַתְּבִשׁיִלים‬136,‫קצו‬,‫ָיִמים‬ ‫ ְוַאְדַּרָבּה ַהְמַדְקֵדּק ָבֶּזה ִנ ְרֶאה ֶשׁעוֶֹשׂה אוָֹתן‬,‫ֶאָלּא ְלֵזֶכר ְבָּﬠְלָמא – ֵאין ָלֹחשׁ ִאם ל ֹא ָה ְיָתה ֲח ִגיָגה ֶנֱאֶכֶלת ְבַּל ְיָלה ֶזה‬ ‫קצז‬:‫ְכִּמין ָקָדִשׁים ַמָמּשׁ‬ 24 All of these items, i.e., the matzos, the maror, the charoses, and the two cooked foods, need only be brought before the person reciting the Haggadah,137 i.e., the master of the house. It is not necessary to bring them before the members of his household138 who fulfill their obligation [to commemorate the exodus from Egypt] by listening to the master of the house.139 (Indeed, it is proper for them [to fulfill their obligation in this manner] in keeping with [the injunction:]140 “The King’s glory is [evident] amidst a multitude of people,” as explained in sec. 8[:11].141) [The above applies] both at the time [the members of the household] listen to the Haggadah and at the time of the meal. [Instead,] the master of the house should distribute matzah, maror, and charoses to each person. True, on a festival, it is necessary to break bread on two loaves.142 Nevertheless, since [those in attendance] fulfill their obligation [by listening to] the blessing of HaMotzi recited by the master of the house,143 they also fulfill their obligation for [breaking bread on] two loaves with his [loaves].144 ‫ ְדַּה ְינוּ ַהַמּצּוֹת ְוַהָמּרוֹר ְוַהֲחֹרֶסת וְּשֵׁני ַתְּבִשׁיִלין – ֵאין ָצ ִרי ְלָהִביא ֶאָלּא ִלְפֵני ִמי ֶשׁאוֵֹמר‬,‫כד ָכּל ְדָּב ִרים ֵאלּוּ‬ ‫ )ֶשֵׁכּן ָנכוֹן‬139,‫קצט ֲאָבל ְבֵּני ַהַבּ ִית ֶשֵׁהן יוְֹצִאין ִבְּשִׁמיָﬠה ִמַבַּﬠל ַהַבִּיתר‬,‫ ְדַּה ְינוּ ִלְפֵני ַבַּﬠל ַהַבּ ִית‬137,‫קצח‬,‫ַהַהָגָּדה‬ ‫( – ֵאין ָצ ִרי ֶשׁ ִיְּהיוּ ְדָּב ִרים ֵאלּוּ‬141,‫ "ְבָּרב ָﬠם ַהְדַרת ֶמֶל "רב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ח'רג‬140‫ַלֲﬠשׂוֹתרא ִמשּׁוּם‬ ‫ ֶשַׁבַּﬠל ַהַבּ ִית ְיַחֵלּק ַמָצּה וָּמרוֹר ַוֲחֹרֶסת ְלָכל ֶאָחד‬,‫ ל ֹא ִבְּשַׁﬠת ְשִׁמיַﬠת ַהַהָגָּדה ְול ֹא ִבְּשַׁﬠת ַהְסּעוָּדה‬138,‫ִלְפֵניֶהם‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁהם יוְֹצִאין ְבִּב ְרַכּת "ַהמּוִֹציא" ֶשׁל‬142,‫רה‬,‫רד ֶשַׁאף ֶשְׁבּיוֹם טוֹב ָצ ִרי ִלְבֹצַﬠ ַﬠל ֶלֶחם ִמְשֶׁנה‬,‫ְוֶאָחד‬ 144,‫רו‬:‫ – ֵהם יוְֹצִאים ַגּם ֵכּן ְבֶּלֶחם ִמְשֶׁנה ֶשׁל ַבַּﬠל ַהַבּ ִית‬143‫ַבַּﬠל ַהַבִּית‬ 25 It is customary to bring all of these items before the master of the house immediately after Kiddush,145 before partaking of the vegetable146 (so that Kiddush will be recited in proximity to the beginning of the meal, i.e., [the time 12/16/2020, 10:43 PM

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when] matzah and maror are brought [to the table]; see sec. 271[:17].)147 After partaking of the vegetable, one may remove any remnants of the vegetable and the vinegar or the salt water from the table.148 ‫ )ְכֵּדי ֶשׁ ִיְּהֶיה‬146,‫ ֹקֶדם ֲאִכיַלת ַה ְיָרקוֹתרז‬145‫כה ְוָנֲהגוּ ְלָהִביא ָכּל ְדָּב ִרים ֵאלּוּ ִלְפֵני ַבַּﬠל ַהַבִּית ִמָיּד ַאַחר ִקדּוּשׁ‬ (147,‫ ַﬠֵיּן ִסיָמן רע"ארח‬,‫ ְדַּה ְינוּ ֲהָבַאת ַהַמָּצּה ְוַהָמּרוֹר‬,‫ַהִקּדּוּשׁ ָסמוּ ְלַהְתָחַלת ַהְסּעוָּדה‬. 148,‫רי‬:‫וְּלַאַחר ֶשָׁאְכלוּ ֵמַה ְיָרקוֹת – ָיכוֹל ְלַסֵלּק ֵמַﬠל ַהֻשְּׁלָחן ֶאת ַמה ֶשּׁ ִנְּשַׁתֵּיּר ֵמַה ְיָרקוֹתרט ְוַהֹחֶמץ אוֹ ֵמי ַהֶמַּלח‬ 26 When the vegetables and the other objects are brought before [the person reciting the Haggadah], it is desirable that he arrange them on the [Seder] plate in a manner that will not require him to bypass any of the mitzvos,149 i.e., the vegetable should be closer to him than the matzah, the matzah closer than the maror and the charoses, and the maror and the charoses [should be closer to him] than the two cooked foods. There are some who do not object to the charoses and the two cooked foods being closer to [the person reciting the Haggadah. The rationale is that] since [these items] are only brought to the table as a remembrance,150 concerns regarding bypassing the mitzvos do not apply to them. Similarly, [these authorities] do not have objections regarding the maror being closer to [the person reciting the Haggadah], since a person does not cherish it, nor is there a reason why the blessing recited over it [when partaking of it] should have precedence [over that of the other foods].151 Therefore, there is also no objection if one will have to bypass [the maror] and recite a blessing on the vegetable first, then on the matzah, and then on the maror. Those who arrange all the items [mentioned] on the matzah152 because of an [esoteric] reason known to them, rely on this rationale. Thus, after they arrange the matzos on the Seder plate in their order – [the matzah designated as] kohen above,153 [the one designated as] levi below it, and [the one designated as] Yisrael below it154 – [the above items] are arranged on the [matzah designated as] kohen [as follows]: The forearm of a lamb [is placed] on the [upper] right, the egg on the [upper] left, and the maror slightly below them in the middle, in a [triangular] form like a segol (ֶ). Afterwards, the charoses is placed on the [lower] right, the karpas on the [lower] left, and the marorto be used for the korech [is placed] slightly below them in the middle, in the form of a second segol.155 ‫כו ְכֶּשֵׁמִּביא ְלָפָניו ַה ְיָרקוֹת ִﬠם ָכּל ְדָּב ִרים ֵאלּוּ – טוֹב ֶשׁ ְיַּסְדֵּרם ְלָפָניו ַבְּקָּﬠָרה ְבִּﬠ ְנָין ֶשׁלּ ֹא ִיְצָטֵר ַלֲﬠֹבר ַﬠל‬ ‫ ְוַהָמּרוֹר ְוַהֲחֹרֶסת ִמן‬,‫ריא ְוַהַמָּצּה ִמן ַהָמּרוֹר ַוֲחֹרֶסת‬,‫ ְדַּה ְינוּ ֶשַׁה ְיָרקוֹת ִיְהיוּ ְסמוִּכים לוֹ יוֵֹתר ִמן ַהַמָּצּה‬149,‫ַהִמְּצוֹת‬ ‫ריב‬.‫ְשֵׁני ַתְּבִשׁיִלין‬ ‫ ְדֵּכיָון ֶשֵׁאיָנן ָבִּאין ַﬠל ַהֻשְּׁלָחן ֶאָלּא ְלֵזֶכר‬,‫ְוֵישׁ ֶשֵׁאין ַמְקִפּיִדיןריג ַﬠל ַהֲחֹרֶסת וְּשֵׁני ַתְּבִשׁיִלין ִאם ִיְהיוּ ְסמוִּכים ֵאָליו‬ ‫ ְדֵּכיָון‬,‫ריד ְוַגם ַﬠל ַהָמּרוֹר ֵאין ַמְקִפּיִדין ִאם ִיְהֶיה ָסמוּ לוֹ‬."‫ – ל ֹא ַשָׁיּ ֶאְצָלם "ֵאין ַמֲﬠִבי ִרין ַﬠל ַהִמְּצוֹת‬150‫ְבָּﬠְלָמא‬ ‫ ָלֵכן ַגּם ָכּאן ֵאין ַמְקִפּיִדין ִאם ִיְצָטֵר ַלֲﬠֹבר ָﬠָליו‬151,‫ֶשֵׁאינוֹ ָחִביב ַﬠל ָהָאָדם ְוֵאין לוֹ ִדּין ְקִדיָמה ְלִﬠ ְנַין ִבּ ְרַכּת ַהֶנֱּה ִנין‬ ‫וְּלָבֵר ַﬠל ַה ְיָרקוֹת ַבְּתִּחָלּה ְוַאַחר ָכּ ַﬠל ַהַמָּצּה ְוַאַחר ָכּ ַﬠל ַהָמּרוֹר‬. ‫רטז ְדַּה ְינוּ ְלַאַחר ֶשִׁסְּדּרוּ ַהַמּצּוֹת‬,‫ְוַﬠל ֶזה סוְֹמִכים ַהנּוֲֹהִגים ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהםרטו ְלַסֵדּר ָכּל ְדָּב ִרים ֵאלּוּ ַﬠל ַגֵּבּי ַהַמָּצּה‬ ‫ – ְמַס ְדּ ִרין ַﬠל ַגֵּבּי ַהֹכֵּהן‬155,‫ ְו ִיְשָׂרֵאל ַתְּחָתּיוריט‬,‫ ְוֵל ִוי ַתְּחָתּיו‬154,‫ריח ֹכֵּהן ִמְלַמְﬠָלה‬:‫ ְכִּסְדָרן‬153,‫ְבּתוֹ ַהְקָּﬠָרהריז‬ ,‫ ְוַאַחר ָכּ ַהֲחרוֶֹסת ִמָיִּמין‬,‫ ְוַהָמּרוֹר ְלַמָטּה ְמַﬠט ְכֶּנֶגד ֶאְמָצָﬠם ְכֵּﬠין ֶסגּוֹ"ל‬,‫ ְוַהֵבּיָצה ִמְשּׂמ ֹאל‬,‫ַהְזּרוַֹﬠ ֶשׁל ָטֶלהרכ ִמָיִּמין‬ 152:‫ ְוַהָמּרוֹר ֶשׁל ְכּ ִריָכהרכא ְלַמָטּה ְמַﬠט ְכֶּנֶגד ֶאְמָצָﬠם ְכֵּﬠין ֶסגּוֹ"ל ֵשִׁני‬,‫ְוַהַכּ ְרַפּס ִמְשּׂמ ֹאל‬

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27 A person may fulfill his obligation [to partake of] maror with the [following] vegetables:156 a) chazeres, which is called salat in German and salata in Spanish. Its name is latuga in Turkish, Italy, Germany, Spain, and Portugal, and in medical literature, latiga is identified as salat.157On Pesach, it is only found in warm regions. It is not the vegetable that is called zarzuch in Polish.158 b) olshin, referred to as endivi;159c) tamcha, referred to as chrain or martuch, merubia in the vernacular;160 d) charchavina which is called alkartzina in Arabic;161 and e) maror, which is called vermot in German or laanah [in Hebrew].162 The Torah uses the term maror without further specification. The Sages received [the tradition] that there are no vegetables that are referred to as maror without further description except for these five species. ‫ וְּבָלשׁוֹן‬,‫ ַבֲּחֶזֶרתרכב )ֶשׁקּוֹ ִרין סאל"ט(רכג ִבְּלשׁוֹן ַאְשְׁכַּנז‬156:‫כז ֵאלּוּ ְיָרקוֹת ֶשָׁאָדם יוֵֹצא ָבֶּהן ְיֵדי חוַֹבת ָמרוֹר‬ ‫ וְּבִסְפֵרי ָה ְרפוּאוֹת‬,‫ ְוֵשׁם ָהֶﬠֶצם ֶשׁלּוֹ הוּא לטוגא ְבּתוַֹג ְרָמ"א ְוִאיַטְלָיא ְוַאְשְׁכַּנז וְּסָפַרד וּפוֹ ְרְטַגאל‬,‫ְסָפַרד סאלאטא‬ ‫רכד ְוֵאינוֹ ָיָרק ַהִנְּקָרא זערזו"ך ִבְּלשׁוֹן‬,‫ ְוֵאינוֹ ָמצוּי ִבְּזַמן ַהֶפַּסח ֶאָלּא ַבְּמִּדינוֹת ַהַחמּוֹת‬157,‫ִנְקָרא לאטיגא סאלאט‬ ‫רכט וְּבַלַﬠז‬,‫ ְבַּתְמָכארכח )ֶשׁקּוֹ ִרין קרין אוֹ מערטך‬,(159,‫ ְבֻּﬠְלִשׁיןרכו )ֶשׁקּוֹ ִרין אנדיבירכז‬,[(]158,‫פּוִֹליןרכה‬ ‫ וְּבָמרוֹררלג )ֶשׁקּוֹ ִרין ווערמט ִבְּלשׁוֹן‬161,(‫ ְבַּח ְרֲחִביָנארלא )ֶשׁקּוֹ ִרין ַבֲּﬠָרִבי אלקרצינארלב‬,(160,‫מרובייארל‬ ‫ ְוִקְבּלוּ ֲחָכִמים ֶשֵׁאין שׁוּם ִמין ָיָרק ַמר ִנְקָרא‬,‫ ְלִפי ֶשֶׁנֱּאַמר ַבּתּוָֹרה ָמרוֹר ְסָתם‬,(162,‫רלד ְוהוּא ַלֲﬠָנהרלה‬,‫ַאְשְׁכַּנז‬ ‫רלו‬:‫ְבֵּשׁם ָמרוֹר ְסָתם ֶאָלּא ה' ִמיֵני ְיָרקוֹת ֵאלּוּ‬ 28 These five species may be combined together to reach the [prescribed] olivesized portion.163 One may fulfill his obligation by [eating] the leaves or the stems [of these species],156 but not the roots. [In this context the term “roots” refers to] the small roots that branch off to either side.164 However, the main root from which the leaves grow is considered as part of the stem, even though it grows underground. Nevertheless, it is preferable to take the leaves and the stem that grow above the ground, for there are authorities who maintain that [any part of the plant] that grows underground is considered the root. Fundamentally, however, [the halachah] follows the first opinion. ‫ ֲאָבל ל ֹא‬156,‫רלח‬,‫ ְויוְֹצִאים ָבֶּהם ֵבּין ֶבָּﬠִלין ֵבּין ִבְּקָלִחים‬163,‫רלז‬.‫כח ֲחִמָשּׁה ִמיִנים ַהָלּלוּ ִמְצָט ְרפוֹת ִלְכַז ִית‬ ‫ ֲאָבל ַהֹשֶּׁרשׁ ַהָגּדוֹל ֶשׁבּוֹ ְגֵּדִלים ֶהָﬠִלים ַאף‬164.‫רלט ְדַּה ְינוּ ָשָׁרִשׁים ַהְקַּט ִנּים ַהִמְּתַפְּצִּלים ְלָכאן וְּלָכאן‬,‫ְבָּשָׁרִשׁים‬ ‫רמ‬.‫ֶשׁהוּא ָטמוּן ַבַּקּ ְרַקע – ֲהֵרי ֶזה ִבְּכַלל ֶקַלח‬ ‫רמא ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםרמב ֶשַׁמּה ֶשּׁהוּא ָטמוּן ַבַּקּ ְרַקע‬,‫ טוֹב יוֵֹתר ִלֹטּל ֶהָﬠִלים ְוַהֶקַּלח ַהיּוֵֹצא חוּץ ַלַקּ ְרַקע‬,‫וִּמָכּל ָמקוֹם‬ ‫רמג‬:‫ ֲאָבל ָהִﬠָקּר הוּא ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫הוּא ִנְקָרא ֹשֶׁרשׁ‬ 29 One may fulfill his obligation with the leaves [of these species] only when they are fresh, but not when they are withered, and needless to say, not when they are dried out.165 (See sec. 648[:1].)166 One may, however, fulfill his obligation with stems whether fresh or dried out. Needless to say, withered [stems are acceptable.165 The rationale is that] since stems are thick, their bitter flavor will not dissipate even though they dried out. However, one may not fulfill his obligation with a stem that is cooked,156 because the bitterness of its flavor dissipates through cooking.167 Kevishah, [soaking,] is equivalent to cooking.168 Thus, if [a stem from one of these species] soaked in strong brine or strong vinegar169 and remained there for the amount of time that the brine or vinegar would begin to boil if they were put over a fire,170 [it is considered as cooked]. Similarly, if [a stem] soaked for 24 hours even in cold water, one may not fulfill his obligation [to eat maror] with it.

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Some of the common people are not careful [about this] and are accustomed to soaking maror for more than 24 hours in cold water to reduce its bitterness slightly. There is an authority who justifies their practice, explaining that although [food] that soaks in water for 24 hours is considered as kavush and is equivalent to having been cooked with regard to all the Torah’s prohibitions, with regard to maror, it is not considered as cookedunless it was soaked in vinegar or brine. [The rationale is that] the flavor of the vinegar or the brine will change and nullify the bitter flavor of the maror soaked in it entirely. Water, by contrast, does not nullify the bitterness [of the maror]; it only reduces its bitterness slightly. As long as [the maror] has not been soaked in vinegar or brine, it will still retain some bitterness. Furthermore, even with regard to all prohibited substances, there are authorities who maintain that the principle that kevishah is equivalent to cooking applies only when food has been soaked in vinegar or brine, but not in water. True, we rule stringently with regard to all prohibited substances. Nevertheless, one should not rule stringently with regard to maror since the stringency will lead to laxity in observance in places where romaine lettuce is not found and horseradish is eaten to fulfill the mitzvah of maror. Since [horseradish is] sharp, [people] are unable to eat an olive-sized portion of it. Therefore, they [are accustomed] to soak it in water for a day or two to reduce its bitterness slightly. Nonetheless, [when soaking the maror,] it is desirable to remove it from the water within the 24 hours and then return it [to the water] again. [The rationale for doing this is that] since [the maror] does not soak for 24 hours uninterruptedly, all authorities agree that it is not considered as kavush.171 ‫ )ַﬠֵיּן‬165,‫רמה ְוֵאין ָצ ִרי לוַֹמר ְיֵבִשׁיםרמו‬,‫רמד ֲאָבל ל ֹא ְכּמוִּשׁים‬,‫כט ֶהָﬠִלין ֵאין יוְֹצִאין ָבֶּהן ֶאָלּא ִאם ֵכּן ֵהם ַלִחין‬ 165,‫רמט‬,‫רמח ְוֵאין ָצ ִרי לוַֹמר ְכּמוִּשׁים‬,‫ ֲאָבל ַהְקָּלִחים יוְֹצִאין ָבֶּהם ֵבּין ַלִחים ֵבּין ְיֵבִשׁים‬.(166,‫ִסיָמן תרמ"חרמז‬ ‫רנ‬.‫ְדֵּכיָון ֶשַׁהֶקַּלח הוּא ָﬠב – ֵאין ַטַﬠם ְמ ִריָרתוֹ ִנְפָסד ַﬠל ְיֵדי ֶשִׁמְּתַיֵבּשׁ‬ ‫ ְוַהָכּבוּשׁ הוּא‬167,‫רנב‬,‫ ְלִפי ֶשִׁנְּפָסד ַטַﬠם ְמ ִריָרתוֹ ַﬠל ְיֵדי ַהִבּשּׁוּל‬156,‫רנא‬,‫ֲאָבל ֵאין יוְֹצִאין ְבֶּקַלח ְמֻבָשּׁל‬ ‫ ְוָשָׁהה ָשׁם ִבְּכֵדי ֶשִׁאם ָהיוּ נוְֹת ִנין ַהִצּיר‬169,‫ ְדַּה ְינוּ ִאם ִנְשָׁרה ְבִּציררנד אוֹ ְבֹּחֶמץרנה ָחָזקרנו‬168,‫רנג‬,‫ִכְּמֻבָשּׁל‬ 170,‫רנז‬.‫ְוַהֹחֶמץ ַﬠל ַגֵּבּי ָהאוּר ָהיוּ ַמְתִחיִלין ְלַה ְרִתּיַח‬ ‫ ְוֵכן ִאם ִנְשָׁרה ֵמֵﬠת ְלֵﬠת ֲאִפלּוּ ְבַּמ ִים צוֹ ְנ ִניםרנח – ֵאין יוְֹצִאין בּוֹ‬. ‫ ְוֵישׁ ִמי ֶשְׁמַּיֵשּׁב‬.‫ ְוָנֲהגוּ ִלְשׁרוֹת ַהָמּרוֹר יוֵֹתר ִמֵמֵּﬠת ְלֵﬠת ְבּצוֵֹנן ְכֵּדי ְלָהִפיג ְמ ִריָרתוֹ ְקָצת‬,‫וִּמְקַצת ֶהָהמוֹן ֵאין ִנְזָה ִרין‬ ‫ ִמָכּל‬,‫ ַוֲהֵרי הוּא ִכְּמֻבָשּׁל ְלִﬠ ְנַין ָכּל ִאסּוּ ִרים ֶשַׁבּתּוָֹרה‬,‫ִמ ְנָהָגםרנט לוַֹמר ֶשַׁאף ֶשַׁהָשּׁרוּי ְבַּמ ִים ֵמֵﬠת ְלֵﬠת ִנְקָרא ָכּבוּשׁ‬ ‫ ְלִפי ֶשַׁטַּﬠם ַהֹחֶמץ אוֹ ַהִצּיר ְמַשֶׁנּה וְּמַבֵטּל ַטַﬠם‬,‫ָמקוֹם ְלִﬠ ְנַין ָמרוֹר ֵאינוֹ ִכְּמֻבָשּׁל ֶאָלּא ִאם ֵכּן ָכּבוּשׁ ְבֹּחֶמץ ְוִציר‬ ‫ ְוָכל ֶשׁלּ ֹא ִנְכַבּשׁ‬,‫ ֲאָבל ַהַמּ ִים ֵאין ְמַבְטִּלין ַהְמּ ִרירוּת ֶאָלּא ְמִפיִגין ַטֲﬠמוֹ ְקָצת‬,‫ְמ ִרירוּת ַהָמּרוֹר ַה ִנְּכָבּשׁ ָבֶּהם ְלַגְמֵרי‬ ‫ ֶשַׁאף ְבָּכל ִאסּוּ ִרים ֵישׁ אוְֹמ ִריםרס ֶשׁלּ ֹא ָאְמרוּ "ָכּבוּשׁ ִכְּמֻבָשּׁל" ֶאָלּא‬,‫ ְועוֹד‬.‫ְבֹּחֶמץ ְוִציר ֲﬠַד ִין ֵישׁ בּוֹ ְמ ִרירוּת ְקָצת‬ ‫ ֶשִׁהיא ֻחְמָרא‬,‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ָמרוֹר ֵאין ְלַהֲחִמיר‬,‫ ְוַאף ֶשָׁאנוּ ַמֲחִמי ִרין ְבָּכל ִאסּוּ ִרים‬.‫ ְול ֹא ְבַּמ ִים‬,‫ָכּבוּשׁ ְבֹּחֶמץ ְוִציר‬ ‫ וֵּמֲחַמת ֲח ִריפוּתוֹ ֵאין ְיכוִֹלין ֶלֱאֹכל ִמֶמּנּוּ‬,‫ ִבְּמקוֹמוֹת ֶשֵׁאין ֲחֶזֶרת ָמצוּי ְואוְֹכִלין ַהַתְּמָכא ְלִמְצַות ָמרוֹר‬,‫ַהָבָּאה ִליֵדי ֻקָלּא‬ ‫ ְוָלֵכן שׁוֹ ִרין אוֹתוֹ ְבַּמ ִים יוֹם אוֹ יוַֹמ ִים ְלָהִפיג ְמ ִריָרתוֹ ְקָצת‬,‫ְכַּז ִית‬. – ‫ ֶשְׁכֶּשֵׁאינוֹ ָשׁרוּי ְבַּמ ִים כ"ד ָשׁעוֹת ְרצוִּפים‬,‫ ְוַיֲח ֹזר ְו ִיְשֶׁרנּוּ ָשׁם‬,‫ טוֹב ְלהוִֹציא ֵמַהַמּ ִים תּוֹ ֵמֵﬠת ְלֵﬠת‬,‫וִּמָכּל ָמקוֹם‬ 171,‫רסא‬:‫ֵאינוֹ ִנְקָרא ָכּבוּשׁ ְלִדְבֵרי ַהֹכּל‬ 30 Although all these five species are called maror according to the Torah, according to Rabbinic Law, it is a mitzvah to seek out romaine lettuce,172 even if it is necessary to pay large sums of money to purchase it, as will be explained in sec.

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656173 with regard to a beautiful esrog; consult that source. True, [the leaves of] romaine lettuce are not bitter. Nevertheless, if [romaine lettuce] is left in the ground [for a long time], its stem becomes firm and very bitter.174 Accordingly, it is classified as maror. It is a mitzvah to seek out [romaine lettuce] even when it is sweet. [The rationale is that its pattern of growth reflects the phases of the Egyptian exile.] For the mitzvah of maror serves as a remembrance of [how the] Egyptians embittered the lives of our ancestors with rigorous work (avodas perech). Initially, [the Egyptians] caused the Jews to work for them with a soft tongue (peh rach).175 They placated the [Jews] and gave them a wage. Ultimately, [the Egyptians] embittered [the Jews’] lives with hard work.176 Therefore, [this enslavement should be commemorated by] eating romaine lettuce which is initially sweet and soft, but ultimately, firm and bitter, i.e., its stem becomes firm like wood and bitter like wormwood. ‫רסב ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִרים ִמְצָוהרסג ַלֲח ֹזר ַאַחר‬,‫ל ַאף ַﬠל ִפּי ֶשָׁכּל ה' ִמי ִנים ֵאלּוּ ִנְקָרִאים ָמרוֹר ִבְּלשׁוֹן תּוָֹרה‬ ‫ ַﬠֵיּן‬,‫ ְלִﬠ ְנַין ֶאְתרוֹג ָהדוּר‬173,‫רסה ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תר]נ["ורסו‬,‫ ֲאִפלּוּ ִלְקנוֹתוֹ ְבָּדִמים ְיָק ִרים‬172,‫ֲחֶזֶרתרסד‬ ‫רסז ִמָכּל ָמקוֹם ְכֶּשִׁהיא שׁוָֹהה ַבַּקּ ְרַקע ִמְתַקֶשּׁה ַהֶקַּלח ֶשָׁלּהּרסח ְוַנֲﬠֶשׂה ַמר‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהֲחֶזֶרת ֵאין ָבּהּ ְמ ִרירוּת‬.‫ָשׁם‬ ‫רסט‬.‫ וִּמְפֵּני ָכּ ִהיא ִנְקֵראת ָמרוֹר‬174,‫ְמֹאד‬ ‫ער ְלִפי ֶשִׁמְּצַות ָמרוֹר ִהיא ֵזֶכר ְלַמה ֶשֵּׁמּ ְררוּ ַהִמְּצ ִרים ֶאת ַחֵיּי ֲאבוֵֹתינוּרעא‬,‫וִּמְצָוה ַלֲח ֹזר ַאֲחֶריָה ַאף ְכֶּשִׁהיא ְמתוָּקה‬ ‫עדר וְּלַבסּוֹף‬,‫ ְוָנְתנוּ ָלֶהם ָשָׂכר‬,‫ ַﬠל ְיֵדי ִפּיּוִּסים‬175,‫ערב ְוֵהם ִנְשַׁתְּﬠְבּדוּ ָבֶּהם ִבְּתִחָלּה ְבֶּפה ַר רעג‬, ‫ַבֲּﬠבוַֹדת ֶפֶּר‬ ‫רעו ְדַּה ְינוּ‬,‫ ָלֵכן ֵישׁ ֶלֱאֹכל ַהֲחֶזֶרת ֶשְׁתִּחָלָּתהּ ְמתוָּקה ְוַרָכּה ְוסוָֹפהּ ָקֶשׁה ָוַמר‬176,‫ערה‬,‫ֵמ ְררוּ ַחֵיּיֶהם ַבֲּﬠבוָֹדה ָקָשׁה‬ ‫רעח‬:‫ְכֶּשַׁהֶקַּלח ֶשָׁלּהּ ִמְתַקֶשּׁה ְכֵּﬠץרעז ְוַנֲﬠֶשׂה ַמר ַכַּלֲּﬠָנה‬ 31 If one does not have romaine lettuce, he should seek out endives. If he does not have endives, he should seek out horseradish. If he does not have horseradish, he should seek out charchavina. If he does not have charchavina, he should take maror, i.e., wormwood.177 If one cannot even [obtain] wormwood, he should take any bitter vegetable that he desires, for there are authorities who maintain that any bitter vegetable that is fit to be eaten is called maror according to the Torah, provided: [a] it has sap, (i.e., when it is cut and squeezed where it was cut, sap that is white like milk will be expressed); and [b] its surface blanches, i.e., its leaves are not very green as are [the leaves of] leeks, onions, or other vegetables,178 but rather are whitish, tending to grey (bleichlich in Yiddish).179 Nevertheless, one should not recite the blessing [al achilas maror] over such vegetables, since primarily, the halachah follows the first opinion. (If one does not have a vegetable that has sap and a blanched surface, it is desirable that he eat any vegetable that is slightly bitter, as a mere remembrance [of the bitterness of the servitude.180 In this instance,] it is not necessary [for the person to eat] an olive-sized portion. Similarly,) a person who is sick or dainty and cannot eat maror,181 should chew it slightly so that he will taste the bitterness in his mouth, as a mere remembrance. He should not, [however,] recite a blessing. [The above] refers to a person who cannot eat [maror] at all. However, a person is 12/16/2020, 10:43 PM

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obligated to force himself to observe the mitzvah of the Sages to eat an entire olivesize portion [of maror] even if it will cause him pain. The size of an olive-sized portion will be explained in sec. 486[:1]. Consult that source.182 ‫ ְוִאם ֵאין לוֹ ַתְּמָכא – ַיֲחִזיר‬.‫ ְוִאם ֵאין לוֹ ֻﬠְלִשׁין – ַיֲחִזיר ַאַחר ַתְּמָכא‬.‫לא ְוִאם ֵאין לוֹ ֲחֶזֶרת – ַיֲחִזיר ַאַחר ֻﬠְלִשׁין‬ ‫רפ‬.‫רעט ְדַּה ְינוּ ַלֲﬠָנה‬,‫ – ֲאַזי ִיַקּח ַהָמּרוֹר‬177‫ ְוִאם ֵאין לוֹ ַח ְרֲחִביָנא‬.‫ַאַחר ַח ְרֲחִביָנא‬ ‫רפא ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםרפב ֶשָׁכּל ָיָרק ַמר ֶשָׁראוּי ַלֲאִכיָלה ִנְקָרא‬,‫ְוִאם ֵאין לוֹ ֲאִפלּוּ ָמרוֹר – ִיַקּח ֵאיֶזה ָיָרק ַמר ֶשׁ ִיּ ְרֶצה‬ ‫ ְוהוּא ֶשֵׁיּשׁ לוֹ ָשָׂרף )ֵפּרוּשׁרפג ְכֶּשְׁמַּחְתִּכין בּוֹ ְוסוֲֹחִטין אוֹתוֹ ִבְּמקוֹם ִחתּוּכוֹ יוֵֹצא ִמֶמּנּוּ ֹמַהל ָלָבן‬.‫ָמרוֹר ִבְּלשׁוֹן תּוָֹרה‬ ‫ ֶאָלּא‬178,‫רפד ְדַּה ְינוּ ֶשָׁﬠֶלה ֶשׁלּוֹ ֵאינוֹ ָיֹרק ְמֹאדרפה ַכֲּﬠֵלי ַהְכֵּרִשׁים וְּבָצִלים וְּשָׁאר ְיָרקוֹת‬,‫ְכָּחָלב( וָּפָניו ַמְכִסיִפין‬ ‫רפז‬,‫ ל ֹא ְיָבֵר ֲﬠֵליֶהם‬,‫ וִּמָכּל ָמקוֹם‬179,‫רפו‬.(‫נוֶֹטה ְקָצת ְל ֶבן ַהנּוֶֹטה ְלַשֲׁחרוּת ֶשׁקּוֹ ִרין )בלייכלי"ך ִבְּלשׁוֹן ַאְשְׁכַּנז‬ ‫רפח‬.‫ֶשָׁהִﬠָקּר הוּא ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ (‫ְוִאם ֵאין לוֹ ָיָרק ֶשֵׁיּשׁ לוֹ ָשָׂרף וָּפָניו ַמְכִסיִפין – טוֹב ֶשׁיּ ֹאַכל ֵאיֶזה ָיָרק ַאֵחר ֶשֵׁיּשׁ בּוֹ ְמ ִרירוּת ְקָצת ְלֵזֶכר‬ ‫ ְוֵכן‬.‫ – ְוֵאין ָצ ִרי ְכַּז ִית‬180,‫רפט‬,‫ – טוֹב ֶשׁ ִיְּלֹעס )ְבָּﬠְלָמא‬181‫ִמי ֶשׁהוּא חוֶֹלה אוֹ ִאְסְט ִניס ְוֵאינוֹ ָיכוֹל ֶלֱאֹכל ָמרוֹר‬ ‫רצ‬.‫ ְוֶזהוּ ְכֶּשִׁאי ֶאְפָשׁר לוֹ ְכָּלל‬,‫ְמַﬠט ַﬠד ֶשַׁיּ ְרִגּישׁ ַטַﬠם ְמ ִרירוּת ְבִּפיו ְלֵזֶכר ְבָּﬠְלָמא ְבּל ֹא ְבָּרָכה‬ ‫רצא ְוִשׁעוּר ְכַּז ִית ִיְתָבֵּאר‬.‫ֲאָבל ַחָיּב ָאָדם ִלְדֹחק ֶאת ַﬠְצמוֹ ְלַקֵיּם ִמְצַות ֲחָכִמים ֶלֱאֹכל ְכַּז ִית ָשֵׁלם ַאף ִאם ִיְכֹאב ָﬠָליו‬ 182:‫ְבִּסיָמן תפ"ורצב ַﬠֵיּן ָשׁם‬ 32 The charoses must be thick because it commemorates the mortar with which our ancestors were compelled to work. Afterwards, it must be softened with liquid, in remembrance of the blood.183 [The charoses] should be softened with a red liquid like vinegar or red wine. The charoses should be made from fruits that are used as metaphors for the Jewish people, for example, figs, as it is written:184 “The fig tree has sprouted its buds,” nuts, as it is written:185 “[I descended] to the nut-garden,” dates, as it is written:186 “I will ascend the date-palm,” pomegranates, as it is written:187 “like a slice of pomegranate,” and apples, recalling [the verse,188] “Beneath the apple tree, I aroused you,” for [in Egypt, the Jewish women] would give birth to their children [beneath the apple trees] without sorrow. [The charoses should also include] almonds (shekeidim), for the Holy One, blessed be He, hurried (shakad) the redemption and brought it about.189 According to the fundamentals of the law, one may even make [the charoses] from vegetables,190 and soften it even with water or other liquids. Nevertheless, at the very least, one should add kiyuha to [the charoses],191 e.g., apples,192 wine, or vinegar, to recall the servitude that the Jews suffered until their teeth turned dark.193 ‫ ְוַאַחר ָכּ ָצ ִרי ְלַרֵכּ אוֹתוֹ‬,‫רצג ְלִפי ֶשׁהוּא ֵזֶכר ַלִטּיטרצד ֶשׁ ִנְּשַׁתְּﬠְבּדוּ בּוֹ ֲאבוֵֹתינוּ‬,‫לב ַהֲחֹרֶסת ָצ ִרי ִלְהיוֹת ָﬠב‬ ‫רצז‬.‫ ְכּגוֹן ֹחֶמץ אוֹ ַי ִין ֲאֻדִמּים‬,‫ ְוֵישׁ ְלַרְכּכוֹ ְבַּמְשֶׁקה ָאֹדם‬183,‫רצו‬.‫ְבַּמְשֶׁקהרצה ֵזֶכר ַלָדּם‬ ‫ "ַהְתֵּאָנה ָחְנָטה‬184,‫רצט ֶשֶׁנֱּאַמרש‬,‫רחצ ְכּגוֹן ְתֵּא ִנים‬,‫ְוֵישׁ ַלֲﬠשׂוֹת ַהֲחֹרֶסת ִמֵפּרוֹת ֶשׁ ִנְּמְשׁלוּ ָבֶּהם ְכֶּנֶסת ִיְשָׂרֵאל‬ ‫שה‬,‫ ְו ִרמּוֹ ִנים‬,"‫ "ֶאֱﬠֶלה ְבָתָמר‬186,‫שג ֶשֶׁנֱּאַמרדש‬,‫ וְּתָמ ִרים‬,"‫ "ֶאל ִגַּנּת ֱאגוֹז‬185,‫שא ֶשֶׁנֱּאַמרשב‬,‫ ֶוֱאגוִֹזים‬,"‫ַפֶגּיָה‬ ‫שח ֶשָׁהיוּ יוְֹלדוֹת ָשׁם ְבֵּניֶהם ְבּל ֹא‬," ‫"ַתַחתשז ַהַתּפּוַּח עוַֹר ְרִתּי‬188‫ ֵזֶכר ְל‬,‫ ְוַתפּוִּחים‬,"‫ "ְכֶּפַלח ָה ִרמּוֹן‬187,‫ֶשֶׁנֱּאַמרשו‬ 189,‫שיב‬.‫שי ַﬠל ֵשׁם ֶשָׁשַּׁקד ַהָקּדוֹשׁ ָבּרוּ הוּא ַﬠל ַהֵקּץשיא ַלֲﬠשׂוֹת‬,‫שט וְּשֵׁקִדים‬,‫ֶﬠֶצב‬ ‫ ָצ ִרי ִלֵתּן‬,‫ ֲאָבל ַﬠל ָכּל ָפּ ִנים‬.‫ וְּלַרְכּכוֹ ֲאִפלּוּ ְבַּמ ִים וְּשָׁאר ַמְשִׁקין‬190,‫שיג‬,‫וֵּמִﬠַקּר ַהִדּין ָיכוֹל ַלֲﬠשׂוֹתוֹ ֲאִפלּוּ ִמיָרקוֹת‬ ‫שטז ֵזֶכר ַלִשְּׁﬠבּוּד ֶשָׁהיוּ ִמְשַׁתְּﬠְבִּדים‬,‫ אוֹ ַי ִיןשטו ְוֹחֶמץ‬192‫ ְכּגוֹן ַתּפּוִּחים‬191,‫שיד‬,‫ְלתוֹכוֹ ָדָּבר ֶשֵׁיּשׁ בּוֹ ִקיּוָּהא‬ 193,‫שיז‬:‫ְבּ ִיְשָׂרֵאל ַﬠד ֶשָׁהיוּ ִשֵׁנּיֶהם ֵקהוֹת‬

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33 In [the charoses], one should include spices191 that resemble straw, e.g., cinnamon and ginger,194 that cannot be ground thoroughly, [i.e.,] after they have been ground, there remain strands that are firm and slightly long that resemble straw, recalling the straw that [the Jews] would mix into the mortar. ‫ ֶשֵׁאיָנן ִנדּוִֹכין ָהֵדק ֵהיֵטב ְוֵישׁ ָבֶּהן‬194,‫ ְכּגוֹן ִקָנּמוֹן ְוַז ְנ ְגִּבילשיט‬,‫ ַהדּוִֹמין ְלֶתֶבן‬191,‫לג ְוָצ ִרי ִלֵתּן ְבּתוֹכוֹ ַתְּבִליןשיח‬ ‫שכ‬:‫ ֵזֶכר ַלֶתֶּבן ֶשָׁהיוּ ְמַגְבִּלין ְבּתוֹ ַהִטּיט‬,‫ְלַאַחר ַהִדּיָכה חוִּטין ָקִשׁין ַוֲאֻרִכּין ְקָצת ְכּמוֹ ֶתֶּבן‬ 34 If Pesach falls on Shabbos, one must be careful to soften the charoses with a liquid on Friday.195 If one forgot to soften [the charoses] before Shabbos, he should soften it on Shabbos, [but should do so while] deviating from his ordinary pattern, i.e., he should put the liquid into the container first and then place the charoses in it. [The person] may [then] stir [the mixture] with his finger or hold the container and shake it until [the liquid] is mixed in. See sec. 321[:16].196 ‫ ְוִאם ָשַׁכח ְלַרְכּכוֹ ֵמֶﬠֶרב ַשָׁבּת‬195,‫שכא‬.‫לד ִאם ָחל ֶפַּסח ְבַּשָׁבּת – ָצ ִרי ִלָזֵּהר ְלַרֵכּ ַהֲחֹרֶסת ְבַּמְשֶׁקה ֵמֶﬠֶרב ַשָׁבּת‬ ‫שכב ְוָיכוֹל‬,‫ ְדַּה ְינוּ ֶשִׁמְּתִּחָלּה ִיֵתּן ַהַמְּשֶׁקה ְלתוֹ ַהְכִּלי ְוַאַחר ָכּ ִיֵתּן ְלתוֹכוֹ ַהֲחֹרֶסת‬,‫– ְיַרְכּכוֹ ְבַּשָׁבּת ַﬠל ְיֵדי ִשׁנּוּי‬ 196,‫שכג‬:‫ ַﬠֵיּן ִסיָמן שכ"א‬,‫ְלָﬠ ְרבוֹ ְבֶּאְצָבּעוֹ אוֹ אוֵֹחז ַבְּכִּלי וְּמַנֲﬠֵנַﬠ ַﬠד ֶשׁ ִיְּתָﬠֵרב‬ 35 After eating the vegetable dipped in liquid,197 one must take the middle matzah from the three placed on the plate and break off a piece of it for the reason to be explained.198 The entire Jewish people have adopted the custom of using this piece of matzah that was broken off to perform another mitzvah with it,199 i.e., it is left over for the afikoman. Therefore, it is proper that this portion comprise the majority of the matzah,200 because the afikoman is an important mitzvah, taking the place of the Pesach sacrifice.201 It is customary to hide [the afikoman] under the tablecloth,202 recalling [the manner in which the Jews carried their dough out of Egypt], “their leftovers bound in their garments [on their shoulders].”203 There are some who bind [the afikoman] in a cloth and place it on their shoulders as a remembrance of the Exodus from Egypt.204 ‫ – ָצ ִרי ִלַקּח ַמָצּה ָהֶאְמָצִﬠיתשכד ִמָשּׁ שׁ ַמצּוֹת ַהֻמָּנִּחים ְלָפָניו ַבְּקָּﬠָרה ְוִלְבֹצַﬠ‬197‫לה ַאַחר ֶשָׁאְכלוּ ֵמַה ְיָרקוֹת ְבִּטבּוּל‬ ‫ ְוָנֲהגוּ ָכּל ִיְשָׂרֵאל ֶשִׁמְּקָצת ֶזה ֶשׁבּוְֹצִﬠים ֵמַהַמָּצּה עוִֹשׂין בּוֹ ַגּם ֵכּן ִמְצָוה‬198,‫שכה‬.‫ִמְקָצָתהּ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר‬ 200,‫שכז‬,‫ ָנכוֹן ַהָדָּבר ֶשִׁיְּהֶיה ִמְקָצת ַהֶזּה ֹרב ַהַמָּצּה‬, ‫שכו וְּלִפיָכ‬.‫ ְדַּה ְינוּ ֶשְׁמַּשְׁמּ ִרין אוֹתוֹ ַלֲאִפיקוָֹמן‬199,‫ַאֶחֶרת‬ 201,‫שכט‬.‫שכח ֶשׁהוּא ָלנוּ ִבְּמקוֹם ַהֶפַּסח‬,‫ֶשֲׁאִפיקוָֹמן ִהיא ִמְצָוה ֲחשׁוָּבה‬ ‫ ְוֵישׁ ֶשׁכּוֹ ְרִכין אוֹתוֹ ְבִּמְטַפַּחת‬203,‫שלא‬."‫ ֵזֶכר ְל"ִמְשֲׁאֹרָתם ְצֻרֹרת ְבִּשְׂמ ָתם‬202,‫של‬,‫ְונוֲֹהִגין ְלַהְצִניעוֹ ַתַּחת ַהַמָּפּה‬ 204,‫שלב‬:‫ ֵזֶכר ִליִציַאת ִמְצַר ִים‬,‫וְּמִשׂיִמין ַﬠל ִשְׁכָמם‬ 36 The other portion of [the middle matzah] should be returned to the [Seder]plate and placed between the two whole matzos so that the Haggadah will be recited over it. [The rationale is that] the Haggadah must be recited over matzah with which it is fit to fulfill one’s obligation [to eat matzah. Furthermore, the Haggadah must not be recited over a whole matzah, as indicated by] the verse:205 “Eat matzos, lechem oni [i.e., the bread of affliction], because of it.” [The Sages206 noted that the word oni, “affliction,” shares the same letters as the word oneh, “respond.” Thus,] the Sages interpreted [the phrase lechem oni as referring to] “[bread] over which one responds with many words.”207 [Also,] because oni is written lacking [the letter] vav, the Sages interpreted206 the phrase lechem oni as lechem ani, “poor man’s bread,” [and commented:] “What is the habit of a poor

12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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man? With a [mere] piece [of bread. Hence,] in this instance as well, [one should partake of] a piece [of bread],”208 i.e., the matzah with which one fulfills his obligation should not be whole, but merely a piece. Over this [piece of matzah], the Haggadah should be recited.209 (In sec. 475[:4], it is explained why [this piece of matzah] is placed between the two whole matzos.) Afterwards, it is customary to lift the plate on which the matzos [were placed]210 and recite the passage Ha211 lachma [anya][“This is the bread of affliction”]212until Mah nishtanah. It is not necessary to remove the cooked foods from the plate [containing the matzos] before it is lifted. Instead, one may lift [the plate containing the matzos] with these items on it. ‫שלד‬,‫שלג ְכֵּדי לוַֹמר ָﬠָליו ַהַהָגָּדה‬,‫לו וִּמְקָצָתהּ ַהֵשּׁ ִני ָצ ִרי ְלַהֲחִזירוֹ ַלְקָּﬠָרה ְוִלֵתּן אוֹתוֹ ְבּתוֹ ְשֵׁתּי ַמצּוֹת ַהְשֵּׁלמוֹת‬ ,"‫ "תּ ֹאַכל ָﬠָליו ַמצּוֹת ֶלֶחם ֹע ִני‬205,‫ ֶשֶׁנֱּאַמרשלה‬,‫ְלִפי ֶשָׁצּ ִרי לוַֹמר ַהַהָגָּדה ַﬠל ַמָצּה ָהָראוּי ָלֵצאת ָבּהּ ְיֵדי חוָֹבה‬ ‫ ָדּ ְרשׁוּ‬,‫ וִּמתּוֹ ֶשֶׁנֱּאַמר "ֶלֶחם ֹע ִני" ָחֵסר ָוא"ו‬207,‫ ֶשׁעוֹ ִנין ָﬠָליו ְדָּב ִרים ַה ְרֵבּה‬206,‫ְוָד ְרשׁוּ ֲחָכִמיםשלו‬ ‫ ֶשַׁהַמָּצּה ֶשׁיּוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬208,‫ ַמה ַדּ ְרכּוֹ ֶשׁל ָﬠ ִני ִבְּפרוָּסה – ַאף ָכּאן ִבְּפרוָּסה‬,"‫ "ֶלֶחם ָﬠ ִני‬206,‫שלז‬:‫ֲחָכִמים‬ ‫ )וְּבִסיָמן תע"השלט ִיְתָבֵּאר ָלָמּה ְמִשׂיִמין אוֹתוֹ ְבּתוֹ‬209,‫ ְוָﬠֶליָה י ֹאַמר ַהַהָגָּדהשלח‬,‫ל ֹא ִתְּהֶיה ְשֵׁלָמה ֶאָלּא ְפּרוָּסה‬ (‫ְשֵׁתּי ַהְשֵּׁלמוֹת‬. ‫שמ ְוֵאין‬."‫ ַﬠד "ַמה ִנְּשַׁתָּנּה‬212"'‫ ַלְחָמא ְוכוּ‬211‫ ְואוְֹמ ִרים "ָהא‬210,‫ַאַחר ָכּ נוֲֹה ִגין ְלַה ְגִבּיַהּ ַהְקָּﬠָרה ֶשָׁבּהּ ַהַמּצּוֹת‬ ‫שמא‬:‫ ֶאָלּא ָיכוֹל ְלַהְגִבּיָההּ ִﬠם ָכּל ַהְדָּב ִרים ֶשָׁﬠֶליָה‬,‫ָצ ִרי ְלָהִסיר ַהַתְּבִשׁיִלין ֵמַהְקָּﬠָרה ֹקֶדם ַהַהְגָבָּהה‬ 37 There are those who are careful to say Kiha lachma or Ha kilachma, [i.e., “this is like the bread,”] because it is not appropriate to say ha lachma di achalu avhasana [“this is the bread that our ancestors ate,”] because this is not the actual bread our ancestors ate. Therefore, even though the wording in all texts [of the Haggadah] is Ha lachma, one who says Kiha lachma or Ha kilachma is not remiss.213 ‫ ֶשֲׁהֵרי‬,"‫ ְלִפי ֶשֵׁאין ַשָׁיּ לוַֹמר "ָהא ַלְחָמא ִדּי ֲאָכלוּ ַאְבָהָתָנא‬,"‫לז ֵישׁ ְמַדְקְדִּקים לוַֹמר "ְכָּהא ַלְחָמא" אוֹ "ָהא ְכַּלְחָמא‬ ,‫שמג ִמָכּל ָמקוֹם‬,"‫ "ָהא ַלְחָמא‬:‫ ַאף ֶשְׁבָּכל ַהְסָּפ ִרים ַה ֹנַּסח הוּא‬, ‫שמב וְּלִפיָכ‬.‫ֵאין ֶזה ַהֶלֶּחם ַמָמּשׁ ֶשָׁאְכלוּ ֲאבוֵֹתינוּ‬ 213,‫שדמ‬:‫ "ְכָּהא ַלְחָמא" אוֹ "ָהא ְכַּלְחָמא" – ל ֹא ִהְפִסיד‬:‫ָהאוֵֹמר‬ 38 In the era of the Sages of the Gemara, there were small tables before each one of the participants [in the Seder. At this point in the Seder,]214 the Sages required206 that the small table positioned before the person leading the Seder together with the matzos on itbe removed, and placed in another corner, to [attract] the children’s attention and [motivate] them to ask,206 “Why are the matzos being removed, when we haven’t eaten yet?” As a result, they will be motivated to ask other questions, including the Mah nishtanah, as will be explained.215 In the later generations, when all the participants [in the Seder began to] eat at one large table, which it is difficult to remove, it became customary to remove the Seder plate with the matzos from before [the person] reciting the Haggadah and place it at the end of the table, as if [everyone had completed] eating so the children would ask questions. In the present era, it is not customary to remove the Seder plate,216 because the children know that the main part of the meal will not be comprised of the matzos that are on the Seder plate. Therefore, they will not ask any questions when [those matzos] are removed from the table. ‫ ַלֲﬠֹקר‬206‫לח ִבּיֵמי ַחְכֵמי ַהְגָּמָרא ֶשָׁהיוּ ָלֶהם ֻשְׁלָחנוֹת ְקַט ִנּים ִלְפֵני ָכּל ֶאָחד ְוֶאָחד ֵמַהְמֻסִבּיןשמה – ִהְצ ִריכוּ ֲחָכִמים‬ ‫ ְכֵּדי‬,‫ ִﬠם ַהַמּצּוֹת ַהֻמָּנּחוֹת ָﬠָליו וְּלַה ִנּיָחם ְבָּז ִוית ַאֶחֶרת‬214‫ִמִלְּפֵני ִמי ֶשׁאוֵֹמר ַהַהָגָּדהשמו ֶאת ַהֻשְּׁלָחן ַהָקָּטן ֶשְׁלָּפָניו‬ 12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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‫שמח ְוַﬠל ְיֵדי ֵכן ִיְתעוֹ ְררוּ ִלְשֹׁאל ַגּם ֵכּן‬,‫ ָלָמּה ְמִסי ִרין ַהַמּצּוֹת ַוֲﬠַדִין ל ֹא ָאַכְלנוּ‬206,‫שמז‬:‫ֶשׁ ִיּ ְראוּ ַהִתּינוֹקוֹת ְו ִיְשֲׁאלוּ‬ 215,‫שנ‬.‫שמט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,'"‫ "ַמה ִנְּשַׁתָּנּה כוּ‬:‫ְשָׁאר ַהְשֵּׁאלוֹת‬ ‫וַּבדּוֹרוֹת ָהַאֲחרוֹ ִנים ֶשָׁכּל ַהְמֻּסִבּין אוְֹכִלין ַﬠל ֻשְׁלָחן ֶאָחד ָגּדוֹל ְוֵישׁ ֹטַרח ָגּדוֹל ַבֲּﬠִקיָרתוֹשנא – ָנֲהגוּ ַלֲﬠֹקר ַהְקָּﬠָרה‬ ‫ ְכֵּדי ֶשׁ ִיְּשֲׁאלוּ‬,‫ֶשָׁבּהּ ַהַמּצּוֹת ִמִלְּפֵני ַבַּﬠל ַהַבִּית ָהאוֵֹמר ַהַהָגָּדה וְּלַה ִנּיחוֹ ְבּסוֹף ַהֻשְּׁלָחןשנב ְכִּאלּוּ ְכָּבר ָאְכלוּ‬ ‫שנג‬.‫ַהִתּינוֹקוֹת‬ ‫ ְלִפי ֶשַׁהִתּינוֹקוֹת יוְֹדִﬠין ֶשִׁﬠַקּר ָהֲאִכיָלה ל ֹא ִתְּהֶיה ִמַמּצּוֹת ֵאלּוּ‬216,‫ְוַﬠְכָשׁו ֵאין נוֲֹהִגין ֲאִפלּוּ ַבֲּﬠִקיַרת ַהְקָּﬠָרה‬ ‫שנד‬:‫ וְּלִפיָכ ל ֹא ִיְשֲׁאלוּ ְכּלוּם ְכֶּשׁ ְיִּסיֵרן ֵמַﬠל ַהֻשְּׁלָחן‬,‫ֶשַׁבְּקָּﬠָרה‬ 39 Afterwards,217 the second cup [of wine] should be poured.218 It is not necessary to wash and rinse the cup,219 because it was already washed and rinsed before [it was used for] Kiddush. ‫ ֶשֲׁהֵרי ְשָׁטפוֹ ֶוֱהִדיחוֹ ֹקֶדם‬219,‫שנז‬,‫ ְוֵאין ָצ ִרי ְשִׁטיָפה ַוֲהָדָחה‬218,‫שנו‬.‫ ָצ ִרי ִלְמ ֹזג כּוֹס ֵשׁ ִני‬217,‫לט ַאַחר ָכּ שנה‬ ‫שנח‬:‫ַהִקּדּוּשׁ‬ 40 Even though it is not necessary to hold the cup of wine in one’s hand until one reaches [the passage beginning] Lifichach, as will be explained,220 it is nevertheless necessary to pour the second cup immediately, before beginning the recitation of the Haggadah. [In this way,] the children will [be motivated to] ask, “Why are we drinking a second cup [of wine] before the meal?”, for it is not customary to drink in this manner on all the [other] days of the year. In this manner, [the children] will be motivated to ask the other questions, [including] Mah nishtanah…. [In this way, one will have] his children fulfill [the charge implied by] the verses,221 “When in the future, your child will ask you, saying, ‘What are these testimonials, statutes, and judgments,’… and you shall tell your child, ‘We were slaves….?’ ”222 If the child lacks the level of understanding to ask, then his father is obligated to teach him to ask Mah nishtanah.218If a person does not have a child,223 his wife is obligated to ask him.218If [the person] does not have a wife, he should ask himself,224 “Mah nishtanah…?”218Even if two Torah scholars who are learned in the laws of Pesach [are sharing the Seder] together, one should ask the other, Mah nishtanah…?218 Afterwards, they both225 begin [reading] Avadim hayinu [i.e., “We were slaves….”]. It is not necessary for the second [scholar] to ask [the first in return] Mah nishtanah. Similarly, if one’s child or wife asked [the questions, the person conducting the Seder] need not ask Mah nishtanah.226Instead, he should begin Avadim hayinu. ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ִלְמ ֹזג‬220,‫שנט‬,‫מ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ֶלֱאֹחז ַהכּוֹס ְבָּידוֹ ַﬠד ֶשַׁיִּגּיַﬠ ִל"ְלִפיָכ " ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫שסא ֶשֵׁאין ֶדֶּר‬,‫ ָלָמּה שׁוִֹתין כּוֹס ֵשׁ ִני ֹקֶדם ַהְסּעוָּדה‬:‫שס ְכֵּדי ֶשׁ ִיְּשֲׁאלוּ ַהִתּינוֹקוֹת‬,‫ִמָיּד ֹקֶדם ַהְתָחַלת ֲאִמיַרת ַהַהָגָּדה‬ ‫שסב ְלַקֵיּם ְלָבָניו‬,"'‫ "ַמה ִנְּשַׁתָּנּה ְוכוּ‬:‫ ְוַﬠל ְיֵדי ָכּ ִיְתעוֹ ְררוּ ִלְשֹׁאל ַגּם ֵכּן ְשָׁאר ַהְשֵּׁאלוֹת‬,‫ִלְשׁתּוֹת ֵכּן ְבָּכל ְימוֹת ַהָשָּׁנה‬ ‫ ְוָאַמ ְרָתּ ְלִבְנ ֲﬠָבִדים ָה ִיינוּ‬,'‫ "ִכּי ִיְשָׁאְל ִב ְנ ָמָחר ֵלאֹמר ָמה ָהֵﬠֹדת ְוַהֻחִקּים ְוַהִמְּשָׁפִּטים ְוגוֹ‬221,‫שסג‬:‫ַמה ֶשֶּׁנֱּאַמר‬ 222."'‫ְוכוּ‬ ‫ – ֲהֵרי‬223‫ ְוִאם ֵאין לוֹ ֵבּן‬218,‫שסד‬."'‫ְוִאם ֵאין ַדַּﬠת ַבֵּבּן ִלְשֹׁאל – ֲהֵרי ָאִביו ַחָיּב ְלַלְמּדוֹ ִלְשֹׁאל "ַמה ִנְּשַׁתָּנּה כוּ‬ 218,‫שסו‬."'‫ "ַמה ִנְּשַׁתָּנּה כוּ‬224‫שסה ְוִאם ֵאין לוֹ ִאָשּׁה – הוּא שׁוֵֹאל ֶאת ַﬠְצמוֹ‬.‫ִאְשׁתּוֹ ַחֶיֶּבת ִלְשֹׁאל אוֹתוֹ‬

12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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‫ַוֲאִפלּוּ ִאם ְמֻסִבּין ְשֵׁני ַתְּלִמיֵדי ֲחָכִמים ַהְבִּקיִאים ְבִּהְלכוֹת ֶפַּסח – שׁוֵֹאל ֶאָחד ֵמֶהם ֶאת ֲחֵברוֹ "ַמה ִנְּשַׁתָּנּה‬ ‫שסט‬."‫ ְוֵאין ַהֵשּׁ ִני ָצ ִרי לוַֹמר "ַמה ִנְּשַׁתָּנּה‬,"‫ "ֲﬠָבִדים ָה ִיינוּ‬225,‫ ְוַאַחר ָכּ ַמְתִחיִלין ְשֵׁניֶהםשסח‬218,‫שסז‬."'‫כוּ‬ ‫שע‬:"‫ ֶאָלּא ַמְתִחיל "ֲﬠָבִדים ָה ִיינוּ‬226,"‫ְוֵכן ְכֶּשַׁהֵבּן אוֹ ָהִאָשּׁה שׁוֲֹאִלין אוֹתוֹ – ֵאין הוּא ָצ ִרי לוַֹמר "ַמה ִנְּשַׁתָּנּה‬ 41 [When asking the questions,] one must say, “[On all other nights,] we do not dip even once.” One should not say, “We are not obligated to dip even once,”227 because [the conclusion of the question], “this night, twice,” would not [be appropriate.218] That would imply that we are obligated to dip twice [at the Seder,] while in truth, we dip because of an obligation only once, i.e., [when we] dip the maror in the charoses.228 The first [time we dip] is not obligatory, but is performed [only] to arouse the children’s curiosity.229 ‫ "ֵאין ָאנוּ ַחָיִּבים ְלַטֵבּל ֲאִפלּוּ ַפַּﬠם‬:‫שעא ֲאָבל ֵאין לוַֹמר‬."‫ "ֵאין ָאנוּ ַמְטִבּיִלין ֲאִפלּוּ ַפַּﬠם ֶאָחת‬:‫מא ָצ ִרי לוַֹמר‬ ,‫ ֶשׁ ִיְּהֶיה ַמְשַׁמע ֶשַׁחָיִּבים ְלַהְטִבּיל ְשֵׁתּי ְפָﬠִמים‬218,"‫ "ַהַלּ ְיָלה ַהֶזּה ְשֵׁתּי ְפָﬠִמים‬:‫ ְלִפי ֶשֵׁאי י ֹאַמר‬227,‫שעב‬,"‫ֶאָחת‬ ‫ ֲאָבל ִטבּוּל ָה ִראשׁוֹן‬228,‫שעג‬,‫ ְדַּה ְינוּ ַהָמּרוֹר ֶשַׁמְּטִבּיִלין ַבֲּחֹרֶסת‬,‫וֶּבֱאֶמת ֵאין ַמְטִבּיִלין ֵמֲחַמת ִחיּוּב ֶאָלּא ַפַּﬠם ַאַחת‬ 229,‫שעד‬:‫ ֶאָלּא ְכֵּדי ְלַהְתִמיַהּ ַהִתּינוֹקוֹת‬,‫ֵאינוֹ ֵמֲחַמת ִחיּוּב‬ 42 “The father should teach his child, answering his questions according to the child’s level of understanding.”230 This refers to the recitation of the Haggadah, which is a positive Scriptural commandment.231 Even if the child did not ask [his father] anything, [the father should teach his child the story of the Exodus,] as it is written:221 “You shall tell your child on that day.” For this reason, it is necessary to recite the Haggadah in a language that children and women232 understand233 or explain the idea to them according to their level of understanding. If they [are capable of] understanding a lot, it should be explained to them in its entirety. ‫ ֶשִׁהיא ִמְצַות ֲﬠֵשׂה ִמן‬,‫ ְדַּה ְינוּ ֲאִמיַרת ַהַהָגָּדה‬230,‫מב וְּלִפי ַדְּﬠתּוֹ ֶשׁל ֵבּן ָאִביו ְמַלְמּדוֹשעה ַהְתּשׁוָּבה ַﬠל ְשֵׁאלוָֹתיו‬ , ‫ וְּלִפיָכ‬."'‫ " ְוִהַגּ ְדָתּ ְלִב ְנ ַבּיּוֹם ַההוּא ְוגוֹ‬221,‫שעו ֶשֶׁנֱּאַמרשעז‬,‫ ֲאִפלּוּ ִאם ל ֹא ָשַׁאל אוֹתוֹ ַהֵבּן ְכּלוּם‬231‫ַהתּוָֹרה‬ ‫ ִאם ֵהם‬,‫ אוֹ ְיָפֵרשׁ ָלֶהם ָהִﬠ ְנָין ְלִפי ַדְּﬠָתּם‬232,‫שעח‬,‫ ַהְקַּטִנּים ְוַהָנִּשׁים‬233‫ָצ ִרי לוַֹמר ַהַהָגָּדה ְבָּלשׁוֹן ֶשְׁמִּבי ִנים‬ ‫שעט‬:‫ְמִבי ִנים ַה ְרֵבּה – ְיָפֵרשׁ ָלֶהם ַהֹכּל‬ 43 The fundamental text of the Haggadah which our Sages ordained234 as an obligation for everyone [to recite or hear] is from the beginning of [the passage] Avadim hayinu [i.e., “We were slaves,”]235until [the words,] “…is worthy of being praised.” [The Sages ordained that] then [the passage,] “In the beginning, our ancestors worshipped idols,” should be recited until the conclusion of the exposition of the passage, “An Aramean sought to destroy my forefather.”236 Afterwards, [one must recite the passages beginning,]237 “The Pesach sacrifice that [our ancestors] would eat,” “This matzah,” “This maror,” “In every generation,” [including the verse,] “He brought us out from there,”238 and “Therefore…” until [the conclusion of the blessing], “Blessed are You, G-d, Who redeemed Israel.”239 The remainder of the text of the Haggadah is a custom practiced by the entire Jewish people from the earlier generations [onward].240 ,"‫ ַﬠד "ֲהֵרי ֶזה ְמֻשָׁבּח‬235,‫ הוּא ִמְתִּחַלּת "ֲﬠָבִדים ָה ִיינוּ"שפ‬,‫ חוָֹבה ַﬠל ַהֹכּל‬234‫מג ְוִﬠַקּר ֹנַסח ַהַהָגָּדה ֶשִׁתְּקּנוּ ֲחָכִמים‬ ‫ְוַאַחר ָכּ שפא "ִמְתִּחָלּה עוְֹבֵדי ֲﬠבוָֹדה ָזָרה ָהיוּ ֲאבוֵֹתינוּ כוּ'"שפב ַﬠד סוֹף ְדּרוּשׁשפג ָפָּרַשׁת "ֲאַרִמּי ֹאֵבד‬ ‫ ְואוָֹתנוּ‬,'‫שפה ְבָּכל דּוֹר ָודוֹר כוּ‬,'‫ ָמרוֹר ֶזה כוּ‬,'‫ ַמָצּה זוֹ כוּ‬,'‫ "ֶפַּסח ֶשָׁהיוּ אוְֹכִלין כוּ‬237 ‫ ְוַאַחר ָכּ‬236,‫שפד‬,"‫ָאִבי‬ 239,‫שפז‬."‫ ַﬠד "ָבּרוּ ַאָתּה ה' ָגַּאל ִיְשָׂרֵאל‬,"'‫ ְלִפיָכ כוּ‬238,‫שפו‬,'‫הוִֹציא ִמָשּׁם כוּ‬

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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240,‫שפח‬:‫וְּשָׁאר ָכּל ֹנַסח ַהַהָגָּדה הוּא ִמ ְנָהג ֶשָׁנֲּהגוּ ָכּל ִיְשָׂרֵאל ִמדּוֹרוֹת ָה ִראשׁוִֹנים‬ 44 In the era when the table or the Seder plate that was placed before the person reciting the Haggadah was removed, it was necessary to return [the table]241 when he would begin the recitation of “We were slaves….” [The rationale is that] the Haggadah must be recited over the matzah,242 maror, charoses, and the two cooked foods, as explained above.243 Therefore, one must take care that the matzah is slightly uncovered until [the passage beginning] Lifichach. At that point, it is customary for each person to raise his cup [of wine]244 and hold it in his hand until he concludes the blessing [“Blessed are You, G-d,] Who redeemed Israel.”245 Therefore, it is appropriate to cover the matzos [at this time], so that the bread will not see its shame,246 when the cup [of wine] is being raised. Similarly, when [the passage] Vehi she’amdah… (“It is this [promise] that has stood by…”) is recited, there are those who are accustomed to holding the cup [of wine] in their hand247 until [after the words,] “and the Holy One, blessed be He, saves us from their hand.” [Therefore,] it is appropriate that the matzah be covered [then] as well until the cup is placed on the table. Then, [the matzah] should be uncovered. 241,‫מד ִבְּזַמן ֶשָׁהיוּ ְמִסי ִרין ַהֻשְּׁלָחן אוֹ ַהְקָּﬠָרה ִמִלְּפֵני ָהאוֵֹמר ַהָגָּדהשפט – ָהיוּ ְצ ִריִכים ְלַהֲחִזיָרן ְלָפָניושצ‬ ‫ וָּמרוֹר ַוֲחֹרֶסת וְּשֵׁני ַתְּבִשׁיִלין ְכּמוֹ‬242,‫שצא ְלִפי ֶשָׁצּ ִרי לוַֹמר ַהַהָגָּדה ַﬠל ַמָצּהשצב‬,"‫ְכֶּשַׁמְּתִחיל "ֲﬠָבִדים ָה ִיינוּ‬ ‫שצה ֶשָׁאז נוֲֹהִגין‬," ‫ ְוָלֵכן ֵישׁ ִלָזֵּהר ֶשְׁתֵּהא ַהַמָּצּה ְמֻגָלּה ְקָצתשצד ַﬠד ֶשַׁיּ ִגּיַﬠ ִל"ְלִפיָכ‬243,‫שצג‬.‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ ָנכוֹן ְלַכסּוֹת ַהַמּצּוֹת‬, ‫ וְּלִפיָכ‬245,‫שצח‬."‫ ְוֶלֱאֹחז ְבָּידוֹשצז ַﬠד ֶשׁחוֵֹתם "ָגַּאל ִיְשָׂרֵאל‬244,‫ְלַהְגִבּיַהּ ָכּל ֶאָחד כּוֹסוֹשצו‬ ‫ת‬.‫ ְכֶּשׁנּוְֹטִלין ַהכּוֹס‬246,‫ֶשׁלּ ֹא ִי ְרֶאה ַהַפּת ָבְּשׁתּוֹשצט‬ – "‫ ַﬠד " ְוַהָקּדוֹשׁ ָבּרוּ הוּא ַמִצּיֵלנוּ ִמָיָּדם‬247,‫ ֵישׁ נוֲֹהִגיןתא ֶלֱאֹחז ַהכּוֹס ַבָּיּדתב‬,"'‫ְוֵכן ְכֶּשׁאוֵֹמר " ְוִהיא ֶשָׁﬠְמָדה כוּ‬ ‫תד‬:‫ ְוָאז ְיַגֶלָּנּה‬,‫ָנכוֹן ַגּם ֵכּן ֶשְׁתֵּהא ַהַמָּצּה ְמֻכָסּהתג ַﬠד ֶשַׁיֲּﬠִמיד ַהכּוֹס ַﬠל ַהֻשְּׁלָחן‬ 45 When [the person conducting the Seder] reaches [the passage] “This matzah that we eat…,” he should lift the matzah248 and show it to the participants [in the Seder] so that the mitzvah [of eating matzah] will be dear to them. One should lift the middle [matzah, i.e.,] the one that was broken, that is called “the bread of affliction,” and with which one [will] fulfill his obligation [to eat matzah],249 as explained above.250 Similarly, when one reaches [the passage], “This maror,” one should lift the maror251 and show it to the participants. However, when one says “(This)252 Pesach offering that our ancestors…,” one should not lift the cooked food on the Seder plate that commemorates the Pesach sacrifice, so that it will not appear that he consecrated [the cooked food] for that purpose.253 ‫ ְלַה ְראוָֹתהּ ְלַהְמֻּסִבּין ֶשֵׁתָּחֵבב ַהִמְּצָוה‬248,‫מה ְכֶּשַׁיּ ִגּיַﬠ ְל"ַמָצּה זוֹ ֶשָׁאנוּ אוְֹכִלין כוּ'"תה – ָצ ִרי ְלַהְגִבּיַהּ ַהַמָּצּהתו‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬249‫תז ְוֵישׁ ְלַהְגִבּיַהּ ָהֶאְמָצִﬠית ַהְפּרוָּסה ֶשִׁהיא ִנְקֵראת "ֶלֶחם ֹע ִני"תח וָּבהּ הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ‬.‫ֲﬠֵליֶהם‬ ‫תיב ֲאָבל ְכֶּשׁיּ ֹאַמר‬.‫ ְלַה ְראוֹתוֹ ַלְמֻּסִבּין‬251,‫ ְוֵכן ְכֶּשַׁיּ ִגּיַﬠ ְל"ָמרוֹר ֶזה"תי – ָצ ִרי ְלַהְגִבּיַהּ ַהָמּרוֹרתיא‬250,‫תט‬.‫ְלַמְﬠָלה‬ ‫תטו ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה‬,‫( ֶשָׁהיוּ ֲאבוֵֹתינוּ כוּ'"תיד – ל ֹא ַיְגִבּיַהּ ַהַתְּבִשׁיל ֶשַׁבְּקָּﬠָרה ֶשׁהוּא ֵזֶכר ַלֶפַּסח‬252,‫"ֶפַּסח )ֶזהתיג‬ 253,‫תטז‬: ‫ְכִּאלּוּ ִהְקִדּישׁוֹ ְלָכ‬ 46 [When reciting the phrase] vene’emar lifanav shirah chadashah; Halleluyah,254 the nun of vene’emar should be vocalized with a segol. The intent is [to stress the past tense of the word, i.e.], that Moshe and the Jewish people already recited a new song, i.e., the song [sung before G-d at the Splitting] of the Sea, when they left Egypt. Also, there are [Sages]255 who maintain that Moshe and the Jewish people recited the Hallel [after the Splitting of the Sea].

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Shulchan Aruch: Chapter 473 - The Laws [Governing] the First Cup [of...

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One should not vocalize the nun with a cholem,256in which instance, [the phrase would] refer to the Future Redemption. Were that to be the case, the phrase should read venomar lifanav shir chadash in a masculine form,257for the Midrash258 teaches that all the songs the Jewish people recited are referred to as shirah, using the feminine form [for song], for all of the redemptions resembled a woman in childbirth who bore a son and then was relieved of the pain of the birth. Afterwards, she again gave birth amidst pain. Similarly, all the redemptions259 [experienced by the Jews] have been followed by exiles and difficulties.260 However, the Ultimate Redemption will not be followed by difficulty at all. Therefore, [concerning it, the verse] declares:261 “Sing to G-d a new song (shir),” using the masculine term [for song]. For this reason, [when reciting] the blessing asher g’alanu,262 one must use the words shir chadash and not shirah chadashah in the phrase, “and we give thanks to You with a new song.” ‫תיח ְו ִיְהֶיה ֵפּרוּשׁוֹ‬,‫ – ָצ ִרי לוַֹמר ַהנּוּ"ן ֶשׁל " ְוֶנֱאַמר" ְבֶּסגוֹ"ל‬254,‫מו " ְוֶנֱאַמר ְלָפָניו ִשׁיָרה ֲחָדָשׁה ַהְללוָּיהּ"תיז‬ ‫תכ ְוַגם ֵישׁ אוְֹמ ִריםתכא‬,‫ ְדַּה ְינוּ ִשׁיַרת ַהָיּם‬,"‫ֶשְׁכָּבר ָאְמרוּ ְלָפָניו ֹמֶשׁה ְו ִיְשָׂרֵאל ְבֵּצאָתם ִמִמְּצַר ִיםתיט "ִשׁיָרה ֲחָדָשׁה‬ 255,‫תכב‬.‫ֶשֹׁמֶּשׁה ְו ִיְשָׂרֵאל ָאְמרוּ ֶאת ַהַהֵלּל‬ ‫ " ְונ ֹאַמר ְלָפָניו ִשׁיר‬:‫ ִאם ֵכּן ָהָיה ָצ ִרי לוַֹמר‬,‫ ] ְו[  ִיְהֶיה ֵפּרוּשׁוֹ ַﬠל ְגֻּאָלּה ָהֲﬠִתיָדה‬256,‫ֲאָבל ל ֹא י ֹאַמר ַהנּוּ"ן ְבּחוָֹלם‬ ‫ ִכּי ְתּשׁוָּﬠָתם‬,‫ ָכּל ַהִשּׁירוֹת ִנְקֵראת "ִשׁיָרה" ְלשׁוֹן ְנֵקָבה‬258,‫תכד‬:‫ ֶשָׁכּ ָאְמרוּ ַבִּמְּדָרשׁ‬257,‫תכג ִבְּלשׁוֹן ָזָכר‬,"‫ָחָדשׁ‬ ‫ ָהיוּ ַאֲחֵריֶהן‬259‫ ָכּ ָכּל ַהְגֻּאלּוֹת‬,‫ְכּיוֶֹלֶדת ֶשִׁהְמִליָטה ָזָכרתכה ְוִנְפְטָרה ִמַצַּﬠר ַהֵלָּדה ְוַאַחר ָכּ חוֶֹזֶרת ְויוֶֹלֶדת ְבַּצַﬠר‬ ,"‫ "ִשׁירוּ ַלה' ִשׁיר ָחָדשׁ‬261,‫ ְלָכ ֶנֱאַמרתכו‬,‫ ֲאָבל ְגֻּאָלּה ַאֲחרוָֹנה ל ֹא ִתְהֶיה ַאֲחֶריָה ָצָרה ְכָּלל‬260,‫ָגֻּליּוֹת ְוָצרוֹת‬ ‫ְלשׁוֹן ָזָכר‬. ‫תכז‬:"‫ ְול ֹא י ֹאַמר "ִשׁיָרה ֲחָדָשׁה‬,"‫ " ְונוֶֹדה ְל ִשׁיר ָחָדשׁ‬262:"‫ ָצ ִרי לוַֹמר ְבִּב ְרַכּת "ֲאֶשׁר ְגָּאָלנוּ‬, ‫וְּלִפיָכ‬ 47 A blessing is not recited over the Hallel recited on this night,263 because it is not read as a single continuum. Instead, a portion is read before the meal and a portion [is read] after [reciting] Grace after Meals.264 ‫ ֶאָלּא קוֹ ִרין ִמְקָצתוֹ ִלְפֵני‬,‫ ְלִפי ֶשֵׁאין קוֹ ִרין אוָֹתהּ ְבַּפַﬠם ֶאָחד‬263,‫תכח‬,‫מז ֵאין ְמָב ְרִכין ַﬠל ַהַהֵלּל ֶשׁקּוֹ ִרין ְבַּל ְיָלה ֶזה‬ 264,‫תכט‬:‫ַהְסּעוָּדה וִּמְקָצתוֹ ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬ 48 Although, [generally,] Hallel is recited while standing, as explained in sec. 420,265 nevertheless, the Hallel recited on this night263 may even be recited while sitting. [The rationale is that] all the practices performed on this night [should be performed] in a manner that [bespeaks] freedom.266 Therefore, a person is not troubled to stand. Nevertheless, one should not read the Hallel or the Haggadah while leaning on his side. Instead, he should sit [upright] in awe and dread. See sec. 63[:1].267 263‫ ִמָכּל ָמקוֹם ַהַהֵלּל ֶשְׁבַּל ְיָלה ֶזה‬265,‫תל‬,‫מח ַאף ַﬠל ִפּי ֶשְׁקּ ִריַאת ַהַהֵלּל ִהיא ְמֻﬠָמּד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"כ‬ ‫תלב‬.‫ ְלִפיָכ ֵאין ַמְט ִריִחין אוֹתוֹ ַלֲﬠֹמד‬266,‫תלא‬,‫ ְלִפי ֶשָׁכּל ַמֲﬠֵשׂי ַל ְיָלה ֶזה הוּא ֶדֶּר ֵחרוּת‬,‫קוֹ ִרין ֲאִפלּוּ ְמיָֻשּׁב‬ 267,‫תלד‬:‫תלג ַﬠֵיּן ִסיָמן ס"ג‬,‫ ֶאָלּא ֵיֵשׁב ְבֵּאיָמה וְּב ִי ְרָאה‬,‫ ל ֹא ִיְקָרא ַהַהֵלּל ְוַהַהָגָּדה ְכֶּשׁהוּא ֻמֶטּה ַﬠל ִצדּוֹ‬,‫וִּמָכּל ָמקוֹם‬ 49 In the blessing asher g’alanu,262 one should say min haZevachim (“from the sacrifices”) and then min haPesachim (“from the Pesach offerings”). [The rationale is that] the sacrifice [referred to in this blessing is] the chagigah offering, [which] was eaten on this night before the Pesach sacrifice so that the Pesach sacrifice would be eaten when one was sated.268

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When Pesach falls on Saturday night, there are those who are precise in the matter and say min haPesachim u’min haZevachim (“from the Pesach offerings and from the sacrifices”), because the chagigah offering is not eaten on such a night,269 as explained above.270 [In this instance, the phrase] “the sacrifices” refer to the chagigah offerings and the festive peace-offerings that are offered on the following day during the day.271 There are others who are not precise regarding this matter and use one version uniformly.272 [The rationale is that] we are asking that G-d bring us to other festivals that approach as we rejoice in His service and in the following year, when Pesach will not fall on Saturday night [in Jerusalem], we will eat first from the sacrifices, i.e., the chagigah offering which can be eaten on such a night, and then from the Pesach offering. [This applies] even [in a year] when according to the fixed calendar [we follow at present], in the following year, Pesach will fall on Saturday night. Nevertheless, when the Beis HaMikdash will be rebuilt, [the new moon] will be sanctified according to [when it] is sighted, and it is possible that [Pesach] will not fall on Saturday night.273 ‫ ְלִפי ֶשַׁהֶזַּבח ִהיא ַהֲח ִגיָגה‬,"‫ ָצ ִרי לוַֹמר "ִמן ַהְזָּבִחים" ְוַאַחר ָכּ "ִמן ַהְפָּסִחים‬262"‫מט ְבִּב ְרַכּת "ֲאֶשׁר ְגָּאָלנוּ‬ – ‫ וְּכֶשָׁחל ֶפַּסח ְבּמוָֹצֵאי ַשָׁבּת‬268,‫תלה‬.‫שַּׂבע‬ ֹ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה ַהֶפַּסח ֶנֱאָכל ַﬠל ַה‬,‫ַהֶנֱּאֶכֶלת ְבַּל ְיָלה ֶזה ֹקֶדם ֲאִכיַלת ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬269‫ ֶשֲׁהֵרי ֵאין ֲחִגיָגה ֶנֱאֶכֶלת ְבַּל ְיָלה ֶזה‬,"‫ "ִמן ַהְפָּסִחים וִּמן ַהְזָּבִחים‬:‫ֵישׁ ְמַדְקְדִּקיןתלו לוַֹמר‬ 271,‫תלח‬.‫ ְוַהְזָּבִחים ֵהם ַהֲח ִגיָגה ְוַשְׁלֵמי ִשְׂמָחה ֶשַׁמְּק ִריִבין ְלָמָחר ַבּיּוֹם‬270,‫תלז‬,‫ְלַמְﬠָלה‬ ‫ ֶשֲׁהֵרי ָאנוּ ְמַבְקִּשׁיםתמ ֶשׁ"ַיִּגּיֵﬠנוּ ה' ְלמוֲֹﬠִדים ַהָבִּאים‬272,‫ְוֵישׁ ֶשֵׁאין ְמַדְקְדִּקין ְבָּכ תלט ְואוְֹמ ִרים ַהֹכּל ֹנַסח ֶאָחד‬ ‫ ְדַּה ְינוּ ֵמֲח ִגיָגה‬,‫ ִמן ַהְזָּבִחים ִמְתִּחָלּה‬,‫ ְכֶּשׁלּ ֹא ִיְהֶיה ֶפַּסח ְבּמוָֹצֵאי ַשָׁבּת‬,‫ ְוָשׁם נ ֹאַכל ְלָשָׁנה ַהָבָּאה‬,"‫ָשִׂשׂים ַבֲּﬠבוָֹדתוֹ‬ ‫ ַוֲאִפלּוּ ִאם ַﬠל ִפּי ֶחְשׁבּוֹן ַהְקִּביעוּת ַהָמּסוּר ְבָּיֵדינוּ ִיְהֶיה ֶפַּסח ַהָבּא ְבּמוָֹצֵאי‬.‫ ְוַאַחר ָכּ ִמן ַהְפָּסִחים‬,‫ֶשֶׁנֱּאֶכֶלת ְבַּל ְיָלה ֶזה‬ 273:‫תמא ְוֶאְפָשׁר ֶשׁלּ ֹא ִיְהֶיה ְבּמוָֹצֵאי ַשָׁבּת‬,‫ ְכֶּשׁ ִיָּבֶּנה ֵבּית ַהִמְּקָדּשׁ ְיַקְדּשׁוּ ַﬠל ִפּי ָה ְרִאָיּה‬,‫ ִמָכּל ָמקוֹם‬,‫ַשָׁבּת‬ 50 [During the recitation of the Haggadah,] it is customary to sprinkle a bit of [the wine] from one’s cup when he reaches [the phrase], “Blood, fire, and columns of smoke,” when he mentions the Ten Plagues by name, and similarly, when he mentions them in groupings, i.e., detzach, adash, b’achav, [sprinkling a bit of wine for each word, sprinkling] a total of 16 times. [The Hebrew letters ‫ ו”י‬have the numerical value of 16, and thus] recall the sword of the Holy One, blessed be He, that is called 274.‫[ יוה"ך‬This is the name of] the angel charged with executing vengeance. ‫ ְוֵכן‬,‫ ְוֵכן ְכֶּשַׁמְּזִכּיר ַהַמּכּוֹת ִבְּשׁמוָֹתן ִבְּפָרט‬,"‫נ נוֲֹהִגין ִלְזֹרק ְמַﬠט ִמן ַהכּוֹס ְכֶּשַׁמּ ִגּיַﬠ ְל"ָדם ָוֵאשׁ ְוִתְמרוֹת ָﬠָשׁן‬ ‫תמג ְכֶּנֶגד ַח ְרבּוֹ ֶשׁל ַהָקּדוֹשׁ ָבּרוּ הוּא‬,‫תמב ַס ַהֹכּל י"ו ְפָּﬠִמים‬,"‫ ְדַּה ְינוּ "ְדַּצ" ֲﬠַד"שׁ ְבַּאַח"ב‬,‫ְכֶּשַׁמְּזִכּיָרן ִבְּכָלל‬ ‫תמד‬:‫ ְוהוּא ַמְלָא ַהְמֻמֶנּה ַﬠל ַהְנָּקָמה‬274,‫ֶשִׁנְּקֵראת יוה"ך‬ 51 It is customary to sprinkle a small amount [of the wine] from the cup with the finger that is closest to the thumb, [i.e., the index finger. This finger] is referred to as etzba without any further description.275 Thus, it recalls the verse,276 “It is the finger of G-d.” Others are accustomed to sprinkle [the wine] with the finger call kemitzah (the ring finger) because it is with this finger that the Holy One, blessed be He, struck the Egyptians.277 There are some who pour [the wine] from the cup itself because of [esoteric] reasons known to them278and do not [sprinkle it] with their fingers.279 ‫ ֶרֶמז ַﬠל ַמה‬275,‫תמו‬,‫ ֶשׁהוּא ִנְקָרא ֶאְצַבּע ְסָתם‬,‫נא ְונוֲֹהִגין ִלְזֹרק ְמַﬠט ִמן ַהכּוֹס ְבֶּאְצָבּעוֹתמה ַהָסּמוּ ַלגּוָּדל‬ ‫ ְלִפי ֶשְׁבֶּאְצַבּע זוֹ ִהָכּה‬,‫תמח ְוֵישׁ נוֲֹה ִגיןתמט ִלְזֹרק ָבֶּאְצַבּע ַה ִנְּקָרא ְקִמיָצה‬."‫ "ֶאְצַבּע ֱא ִהים ִהיא‬276,‫ֶשָּׁכּתוּבתמז‬ ‫ ֶשׁלּ ֹא ַﬠל ְיֵדי‬,‫ ִלְזֹרק ִמן ַהכּוֹס ַﬠְצמוֹ‬278‫ ְוֵישׁ נוֲֹהִגיןתנא ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהם‬277,‫תנ‬,‫ַהָקּדוֹשׁ ָבּרוּ הוּא ְלִמְצַר ִים‬ 12/16/2020, 10:43 PM

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279:‫ֶאְצַבּע‬ 52 A blind person is obligated to recite the Haggadah [by heart] or to hear it [read by others] according to Scriptural Law.280 Therefore, he may fulfill the obligation on behalf of others.281 [This ruling applies] even if [the person] is blind from birth. ‫ הוּא מוִֹציא ָהַרִבּים ְיֵדי‬, ‫ וְּלִפיָכ‬280,‫תנג‬.‫נב סוָּמא ַחָיּב ִבְּק ִריַאת ַהַהָגָּדה אוֹ ִבְּשִׁמיָﬠָתהּתנב ִמן ַהתּוָֹרה‬ ‫תנה‬:‫ ַאף ִאם הוּא סוָּמא ֵמֵﬠת ִהָוְּלדוֹ‬281,‫תנד‬,‫חוָֹבָתן‬ 53 An incident occurred regarding a person who was held prisoner by non-Jews and did not know the wording of the Haggadah by heart. He had a Chumash in his possession and [on the Seder night], he recited all the passages relating the Exodus from Egypt.282 ‫ ְוָהָיה לוֹ ֻחָמּשׁ ְוָאַמר ָכּל ַהָפָּרִשׁיּוֹת ֶשׁל‬,‫נג ַמֲﬠֶשׂה ְבֶּאָחד ֶשָׁהָיה ָתּפוּס ִבּיֵדי ָנְכ ִרים ְול ֹא ָיַדע ַבֲּאִמיַרת ַהַהָגָּדה ְבַּﬠל ֶפּה‬ 282,‫תנו‬:‫ְיִציַאת ִמְצַר ִים‬

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Shulchan Aruch: Chapter 474 - A Blessing is not Recited on the Second...

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Shulchan Aruch: Chapter 474 - A Blessing is not Recited on the Second Cup [of Wine] By Rabbi Schneur Zalman of Liadi

SECTION 474 A Blessing is not Recited on the Second Cup [of Wine] (1-3) ‫סימן תעד ַﬠל כּוֹס ֵשׁ ִני ֵאין ְמָב ְרִכין וּבוֹ ג' ְסִﬠיִפים‬: 1 There are some who follow the custom not to recite the blessing Borei pri hagafen on the second cup [of wine], because it was covered by [the blessing] Borei pri hagafen that was recited on the first cup. Similarly, [they maintain] that a blessing should not be recited on the fourth cup [of wine], because it was covered by the blessingthat was recited on the third cup. [These authorities maintain that] even though one made a lengthy interruption [between the first and second cups of wine] with the recitation of the Haggadah and the Hallel, [nevertheless,] he did not divert his attention from drinking, since when he recited the blessing on the first cup [of wine], he knew that he would later drink a second cup. Similarly, when [the person] recited the blessing on the third cup [of wine], he knew that he would later drink the fourth cup. Also, when reciting the Haggadah, [the person] did not divert his attention from drinking, for, according to the fundamentals of the law, he could drink during the recitation of the Haggadah if he so desired.1 True, between the third [cup] and the fourth [cup], it is forbidden to drink.2 Nevertheless, since the cup is standing before [the person], and he intends to drink from it when he concludes the Haggadah, [it is not considered that] he diverted his attention from drinking. Therefore, he is not required to recite another blessing when drinking [the fourth cup]. [True, a person] is required to recite a blessing on the third cup [of wine] over which the Grace after Meals is recited, even though when he recited a blessing over the first cup [of wine], he intended to drink another three cups. [However, in that instance] the rationale [for reciting the additional blessing] is that [reciting] Grace marks the conclusion and the withdrawal from the meal that one ate.3 Thus, [Grace] is considered as an interruption and a diversion of attention from drinking, because [during its recitation] it is not possible for him to drink, since he cannot drink and speak4 at the same time.5 Reciting the Haggadah or the Hallel, by contrast, is not considered an interruption and a diversion of attention from drinking. [The rationale is that] even though one cannot drink and speak at the same time, [nevertheless,] what [the person] is now saying does not constitute a conclusion and withdrawal from [the drinking] that preceded it. (See sec. 178[:7].) .‫ ְלִפי ֶשׁ ִנְּפַטר ְבּ"בוֵֹרא ְפּ ִרי ַהָגֶּפן" ֶשֵׁבַּר ַﬠל כּוֹס ִראשׁוֹן‬,‫א ֵישׁ נוֲֹהִגיןא ֶשׁלּ ֹא ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל כּוֹס ֵשׁ ִני‬ ‫ ְלִפי ֶשׁ ִנְּפַטר ְבַּמה ֶשֵּׁבַּר ַﬠל כּוֹס ְשִׁליִשׁי‬,‫ ְוֵכן ל ֹא ְיָבֵר ַﬠל כּוֹס ְרִביִﬠי‬. ‫ ֶשֲׁהֵרי ְכֶּשֵׁבַּר ַﬠל‬,‫ ֵכּיָון ֶשֵׁאין ָכּאן ֶהַסּח ַהַדַּﬠת ִמְשִּׁתָיּה‬,‫ְוַאף ַﬠל ִפּי ֶשִׁהְפִסיק ַה ְרֵבּה ֵבּי ְנַת ִים ַבֲּאִמיַרת ַהַהָגָּדה ְוַהֵלּל‬ ‫ ְוַגם‬.‫ ְוֵכן ְכֶּשֵׁבַּר ַﬠל כּוֹס ְשִׁליִשׁי ָהָיה יוֵֹדַﬠ ֶשׁ ִיְּשֶׁתּה עוֹד כּוֹס ְרִביִﬠי‬.‫כּוֹס ִראשׁוֹן ָהָיה יוֵֹדַﬠ ֶשִׁיְּשֶׁתּה עוֹד כּוֹס ֵשׁ ִני‬

12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 474 - A Blessing is not Recited on the Second...

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https://www.chabad.org/library/article_cdo/aid/4332249/jewish/Shulcha...

‫ ֶשֲׁהֵרי ִאם ָהָיה רוֶֹצה ָהָיה ָיכוֹל ִלְשׁתּוֹת ְבֶּאְמַצע ַהַהָגָּדה ֵמִﬠַקּר‬,‫ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁתָיּה‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהכּוֹס עוֵֹמד ְלָפָניו ְוַדְﬠתּוֹ ִלְשׁתּוֹת ִמֶמּנּוּ‬2,‫ג‬,‫ ְוַאף ֵבּין ְשִׁליִשׁי ִל ְרִביִﬠי ֶשָׁאסוּר ִלְשׁתּוֹת‬1,‫ב‬.‫ַהִדּין‬ ‫ד‬.‫ וְּלִפיָכ ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ַהְשִּׁתָיּה‬,‫ְכֶּשׁ ְיַּסֵיּם ַהַהָגָּדה – ֲהֵרי ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁתָיּה‬ '‫וַּמה ֶשָּׁצּ ִרי ְלָבֵר ַﬠל כּוֹס ְשִׁליִשׁי ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן ַאף ַﬠל ִפּי ]ֶשׁ[ְכֶּשֵׁבַּר ַﬠל כּוֹס ִראשׁוֹן ָהָיה ְבַּדְﬠתּוֹ ִלְשׁתּוֹת עוֹד ג‬ ‫ – ֲהֵרי זוֹ ֲחשׁוָּבה ְכֶּהְפֵסק ְוֶהַסּח ַהַדַּﬠת‬3‫ ְלִפי ֶשִׁבּ ְרַכּת ַהָמּזוֹן הוּא ְגַּמר ְוִסלּוּק ַﬠל ַהְסּעוָּדה ֶשָׁאַכל‬:‫ ַהַטַּﬠם הוּא‬,‫כּוֹסוֹת‬ ‫ ֲאָבל ֲאִמיַרת‬5,‫ו‬.‫ ְכֶּאָחד‬4‫ ֶשִׁאי ֶאְפָשׁר ִלְשׁתּוֹת וְּלַדֵבּר‬,‫ה ֵכּיָון ֶשִׁבְּשַׁﬠת ִבּ ְרַכּת ַהָמּזוֹן ִאי ֶאְפָשׁר לוֹ ִלְשׁתּוֹת‬,‫ִמְשִּׁתָיּה‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ְוֶהַסּח ַהַדַּﬠת‬,‫ַהַהָגָּדה ְוַהַהֵלּל ַאף ַﬠל ִפּי ֶשַׁגּם ֵכּן ִאי ֶאְפָשׁר לוֹ ִלְשׁתּוֹת וְּלַדֵבּר ְכֶּאָחד‬ (‫ ֶשֲׁאִמיָרה זוֹ ֵאיָנהּ ְגַּמר ְוִסלּוּק ַﬠל ַמה ֶשֹּׁקֶּדם ָלֵכן )ַﬠֵיּן ִסיָמן קע"חז‬,‫ִמְשִּׁתָיּה‬: 2 In these regions,6 it is customary to also recite the blessing [Borei pri hagafen] on the second and fourth cups [of wine. The rationale is that] the Sages ordained that these four cups be drunk as an expression of freedom.7 Each one of them is an independent expression of freedom and a mitzvah in its own right.8 Therefore, none [of the four cups of wine] are combined with one another to be covered by a single blessing. Instead, a blessing must be recited over each one individually. 7,‫ח ְלִפי ֶשׁד' כּוֹסוֹת ֵאלּוּ ִתְּקּנוּ ֲחָכִמים ִלְשׁתּוָֹתם ֶדֶּר ֵחרוּת‬,‫ נוֲֹהִגין ְלָבֵר ַגּם ַﬠל כּוֹס ֵשׁ ִני וּ ְרִביִﬠי‬6‫ב וִּבְמִדינוֹת ֵאלּוּ‬ ‫י ֶאָלּא ָצ ִרי‬,‫ט וְּלִפיָכ ֵאיָנן ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלִהָפֵּטר ִבְּבָרָכה ַאַחת‬,‫ְוָכל ֶאָחד ְוֶאָחד הוּא ֵחרוּת וִּמְצָוה ִבְּפֵני ַﬠְצָמהּ‬ 8:‫ְלָבֵר ַﬠל ָכּל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ‬ 3 All the above applies to the blessing recited before drinking [wine]. By contrast, the blessing recited after drinking wine should not be recited after any of the cups other than the last [one]. Even those authorities who maintain that [the recitation of] Hallel and the Haggadah are considered an interruption with regard to the blessing [recited] before drinking9 [agree] that they are not considered as an interruption with regard to the blessing recited after [drinking. Hence,] all of the cups [of wine] are covered by the blessing one recites after the last cup. Even the Grace after Meals, which constitutes a conclusion and withdrawal from the meal [that one ate], and which is considered as an interruption and a diversion of attention with regard to the blessing [recited] before [drinking], nevertheless, [does not constitute an interruption with regard to the blessing recited after drinking]. [The rationale is that] diverting one’s attention [from eating or drinking] does not require a person to recite a blessing immediately after the food or the drink from which he diverted his attention. Instead, one may wait until he decides whether to eat or drink again and recite a blessing after the [final] eating or drinking, and that [blessing] will also cover [the initial eating and drinking], as explained in sec. 179[4-5].10 ‫ ִכּי ִאם ַאַחר כּוֹס‬,‫ ֲאָבל ְבָּרָכה ָהַאֲחרוָֹנה ַﬠל ַהַיּ ִין – ֵאין ְלָבֵר ַאַחר שׁוּם כּוֹס‬,‫ג ְוָכל ֶזה ְלִﬠְנַין ְבָּרָכה ִראשׁוָֹנה‬ ‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ְבָּרָכה‬9,‫יא ַוֲאִפלּוּ ְלָהאוְֹמ ִריםיב ֶשַׁהַהֵלּל ְוַהַהָגָּדה ֲחשׁוִּבים ֶהְפֵסק ְלִﬠ ְנַין ְבָּרָכה ִראשׁוָֹנה‬.‫ָהַאֲחרוֹן‬ ‫יג ְוָכל ַהכּוֹסוֹת ִנְפָט ִרין ִבְּבָרָכה ַאֲחרוָֹנה ֶשְׁיָּבֵר ַאַחר כּוֹס ָהַאֲחרוֹן‬,‫ַאֲחרוָֹנה ֵאיָנן ֲחשׁוִּבים ֶהְפֵסק‬. ‫יד ִמָכּל ָמקוֹם‬,‫ַוֲאִפלּוּ ִבּ ְרַכּת ַהָמּזוֹן ֶשׁהוּא ְגַּמר ְוִסלּוּק ַﬠל ַהְסּעוָּדה ְוָחשׁוּב ְכֶּהְפֵסק ְוֶהַסּח ַהַדַּﬠת ְלִﬠ ְנַין ְבָּרָכה ִראשׁוָֹנה‬ ,‫ְלִﬠ ְנַין ְבָּרָכה ַאֲחרוָֹנה ֵאין ֶהַסּח ַהַדַּﬠת ַמְזִקיק ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה ִמָיּד ַאַחר ָהֲאִכיָלה אוֹ ַהְשִּׁתָיּה ֶשִׁהִסּיַח ַדְּﬠתּוֹ ִמֶמָּנּה‬ ,‫ ִויָבֵר ַאַחר אוָֹתהּ ָהֲאִכיָלה אוֹ ְשִׁתָיּה ְו ִיְפֹטר ַגּם ֶאת זוֹ‬,‫ֶאָלּא ָיכוֹל ְלַהְמִתּין ַﬠד ֶשׁ ְיֵּהא ִנְמָל ַלֲח ֹזר ְוֶלֱאֹכל אוֹ ִלְשׁתּוֹת‬ 10,‫טו‬:‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ט‬

12/16/2020, 10:43 PM

Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the ...

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Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the Seder By Rabbi Schneur Zalman of Liadi

SECTION 475 The Remaining Laws Pertaining to the Seder (1-33) ‫סימן תעה ֶיֶתר ִדּיֵני ַהֵסֶּדר וּבוֹ ל"ג ְסִﬠיִפים‬: 1 After completing the Haggadah and the [initial psalms of] Hallel, one must [ritually] wash his hands again for the sake of the meal. [He should] recite the blessing Al netilas yadayim, even though he had already washed his hands for the sake of [eating] the vegetable that was dipped.1 [The rationale is that] during the recitation of the Haggadah and the Hallel, [a person will have] diverted his attention from guarding his hands,2 and because his hands are active,3 there is concern that [they may have] touched a place of filth.4 ‫א ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו ַלְסּעוָּדהב וְּלָבֵר "ַﬠל ְנִטיַלת‬,‫א ַאף ַﬠל ִפּי ֶשָׁנַּטל ָיָדיו ְלֹצֶר ִטבּוּל ַה ְיָרקוֹת‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא‬2,‫ ְלִפי ֶשִׁבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה ְוַהַהֵלּל ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיַרת ָיָדיו‬1,‫ָיָד ִים"ג ַאַחר ְגַּמר ַהַהָגָּדה ְוַהַהֵלּל‬ 3,‫ו‬:‫ ֶשַׁהָיַּד ִים ַﬠְסָק ִניּוֹת ֵהן‬4,‫ה‬,‫ָנַגעד ִבְּמקוֹם ַהִטּ ֹנֶּפת‬ 2 Even if one did not divert his attention from guarding his hands during the recitation of the Haggadah and the Hallel, he must nevertheless, [ritually,] wash his hands again for the meal. [However, he] should not recite a blessing [over the washing. The rationale is that] when he washed his hands for the sake of dipping the vegetables he did not have in mind that this washing [was also] for the sake of the meal. [The law is that] whenever one [ritually] washes his hands for [the purpose of eating] something dipped in liquid, this washing is not effective [in granting him] license to eat bread [as a result of this washing] if he did not have this in mind at the time he washed, as explained in section 158[:13].5 If, however, when [the person] washed his hands for the vegetables he had in mind that this washing [would] also be for the meal, he need not wash [his hands] again for the meal, provided that he did not divert his attention from guarding his hands during the recitation of the Haggadah and the Hallel. Nevertheless, as an initial preference, it is not proper to conduct oneself in that manner, as explained in section 164[:1-2].6 ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו ַלְסּעוָּדהז‬,‫ב ְוַאף ִאם ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה ְוַהַהֵלּל ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיַרת ָיָדיו‬ ‫ ְוָכל ַהנּוֵֹטל ָיָדיו‬,‫ ְלִפי ְכֶּשָׁנַּטל ָיָדיו ְלֹצֶר ִטבּוּל ַהְיָרקוֹת ל ֹא ָהָיה ְבַּדְﬠתּוֹ ֶשַׁתֲּﬠֶלה לוֹ ְנִטיָלה זוֹ ַלְסּעוָּדה‬,‫ְבּל ֹא ְבָּרָכה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְלָדָבר ֶשִׁטּבּוּלוֹ ְבַּמְשֶׁקה – ֵאין ְנִטיָלה זוֹ עוָֹלה לוֹ ֶלֱאֹכל ֶלֶחם ִאם ל ֹא ָהָיה ַדְּﬠתּוֹ ְלָכ ִבְּשַׁﬠת ְנִטיָלה‬ 5,‫ח‬.‫ְבִּסיָמן קנ"ח‬ ‫ְוִאם ְכֶּשָׁנַּטל ָיָדיו ְלִטבּוּל ַה ְיָרקוֹת ָהָיה ַדְּﬠתּוֹ ֶשַׁתֲּﬠֶלה לוֹ ְנִטיָלה זוֹ ַגּם ַלְסּעוָּדה – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ַלְסּעוָּדה ִאם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְלַכְתִּחָלּה ֵאין ָנכוֹן ַלֲﬠשׂוֹת ֵכּן‬,‫ט וִּמָכּל ָמקוֹם‬.‫ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיַרת ָיָדיו ִבְּשַׁﬠת ֲאִמיַרת ַהָגָּדה ְוַהֵלּל‬ 6,‫י‬:‫ְבִּסיָמן קס"ד‬ 12/16/2020, 10:44 PM

Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the ...

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3 Although on every festival a person is obligated to break bread on two loaves, as will be explained in sec. 529,7 nevertheless, there are authorities who maintain that on the night of Pesach, all that is necessary is to have one-and-a-half loaves. [Their rationale is based] on the Sages’ interpretation8 of the fact that the phrase,9 lechem oni (“the bread of affliction”), is written [in the Torah] without [the letter] vav. [Thus, the phrase could be read as lechem ani, “poor man’s bread,”] implying that there should be [only] a broken piece of matzah, for that is the habit of a poor man, [to have only a broken piece of bread. These authorities maintain that] the Sages interpreted [the verse in this manner] solely to minimize [the obligation of breaking bread on] two [whole] loaves, [thus teaching that] one [of the two loaves] need not be whole. Others maintain that the interpretation was intended solely to augment [the obligation of] two loaves, [i.e.,] that in addition to the two whole matzos on which one must break bread as on other festivals, one must also have another piece [of matzah with which to fulfill the obligation of] “poor man’s bread.” This is the universally accepted custom and one should not deviate from it except in a pressing situation, as will be explained in sec. 482[:4].10 ‫ ִמָכּל ָמקוֹם ְבֵּליל ֶפַּסח‬7,‫יא‬,‫ג ַאף ַﬠל ִפּי ֶשְׁבָּכל יוֹם טוֹב ַחָיּב ָהָאָדם ִלְבֹצַﬠ ַﬠל ֶלֶחם ִמְשֶׁנה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקכ"ט‬ ,‫ ִמַמּה ֶשָּׁכּתוּביד "ֶלֶחם ֹע ִני" ָחֵסר ָוא"ו‬8,‫ ְלִפי ֶשַׁמּה ֶשָּׁדּ ְרשׁוּ ֲחָכִמיםיג‬,‫ֵישׁ אוְֹמ ִריםיב ֶשֵׁאין ָצ ִרי ִכּי ִאם ַאַחת וֶּמֱחָצה‬ ‫טו‬.‫ ֶשַׁאַחת ֵמֶהם ל ֹא ִתְּהֶיה ְשֵׁלָמה‬,‫ֶשְׁתֵּהא ַהַמָּצּה ְפּרוָּסה ְכַּד ְרכּוֹ ֶשׁל ָﬠ ִני – ל ֹא ָדּ ְרשׁוּ ֶאָלּא ִל ְגֹרַﬠ ִמֶלֶּחם ִמְשֶׁנה‬ ‫ ֶשִׁמְּלַּבד ב' ַמצּוֹת ְשֵׁלמוֹת ֶשָׁצּ ִרי ִלְבֹצַﬠ ֲﬠֵליֶהן ְכּמוֹ ִבְּשָׁאר‬,‫ְוֵישׁ אוְֹמ ִריםטז ֶשׁלּ ֹא ָדּ ְרשׁוּ ֶאָלּא ְלהוִֹסיף ַﬠל ֶלֶחם ִמְשֶׁנה‬ ‫יח ְוֵאין ְלַשׁנּוֹת ֶאָלּא ִבְּשַׁﬠת‬,‫יז ְוֵכן ַהִמּ ְנָהג ָפּשׁוּט‬."‫יוֹם טוֹב – ָצ ִרי ִלְהיוֹת עוֹד ְפּרוָּסה ַאַחת ִמשּׁוּם "ֶלֶחם ֹעִני‬ 10,‫כ‬:‫יט ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תפ"ב‬,‫ַהְדָּחק‬ 4 When reciting the blessing HaMotzi, one must hold11 the two whole [matzos]12 with the broken piece [of matzah13positioned] between the two whole [matzos].14 One should not place the broken piece on top. [The rationale is that] first one must recite the blessing HaMotzi and then the blessing al achilas matzah [“concerning the eating of matzah”].15The blessing HaMotzi is [being recited] over the whole [matzah], while the blessing al achilas matzah is [being recited] over the broken piece,16 “the poor man’s bread.” If the broken piece would be on top, one would have to bypass a mitzvah17 when he recites the blessing HaMotzi first [over the whole matzah]. ‫ ִתְּהֶיה ֵבּין ְשֵׁתּי‬13‫כב ְוַהְפּרוָּסה‬,"‫ ִבְּשַׁﬠת ִבּ ְרַכּת "ַהמּוִֹציא‬11,‫ ְבָּידוֹכא‬12‫ד ְוָצ ִרי ֶשׁיּ ֹאַחז ְשֵׁתּי ַהְשֵּׁלמוֹת‬ ‫ ְלִפי ֶשַׁבְּתִּחָלּה ָצ ִרי ְלָבֵר "ַהמּוִֹציא" ְוַאַחר ָכּ "ַﬠל ֲאִכיַלת‬,‫ ְול ֹא ַי ִנּיַח ַהְפּרוָּסה ִמְלַמְﬠָלה‬14,‫כג‬,‫ַהְשֵּׁלמוֹת‬ ‫ ֶשִׁהיא "ֶלֶחם‬16,‫כה‬,‫ וִּב ְרַכּת "ַהמּוִֹציא" ִהיא ַﬠל ַהְשֵּׁלָמה וִּב ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ִהיא ַﬠל ַהְפּרוָּסה‬15,‫כד‬,"‫ַמָצּה‬ ‫כו‬:‫ ְכֶּשׁ ְיָּבֵר "ַהמּוִֹציא" ַבְּתִּחָלּה‬17‫ ְוִאם ַהְפּרוָּסה ִתְּהֶיה ִמְלַמְﬠָלה – ִיְצָטֵר ַלֲﬠֹבר ַﬠל ַהִמְּצוֹת‬,"‫ֹעִני‬ 5 After reciting the blessing HaMotzi, one should leave hold of the third [matzah] that is whole18 and hold the broken piece of matzah below and the top [matzah] above, and recite the blessing al achilas matzah. One should not release the upper matzah that is whole before [reciting] the blessing al achilas matzah, and needless to say, one should not break off any portion of [the upper matzah] until after completing the blessing al achilas matzah. [The rationale is that] there are authorities who maintain that the blessing HaMotzi [was ordained to be recited] over the piece [of the matzah], for it is “poor man’s bread,” and the blessing al achilas matzah [was ordained to be recited] over the whole [matzah]. Therefore, it is desirable to satisfy both opinions and initially recite both blessings 12/16/2020, 10:44 PM

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[while holding both the upper matzah and the piece of the broken matzah]. Afterwards, [the person] should break off an olive-sized portion19 from the upper, whole [matzah] and an olive-sized portion from the piece [of the middle matzah]. True, for the blessing HaMotzi, there is no need to break off an olive-sized portion according to the fundamentals of the law. Instead, one may recite HaMotzi on the smallest amount [of bread or matzah]. Nevertheless, it is necessary to break off an olive-sized portion for the blessing al achilas matzah, since one may not recite that blessing on a portion that is smaller than an olive-sized portion, for one does not fulfill his obligation with [eating] less than an olive-sized portion.20 If so, according to the authorities who maintain that the blessing al achilas matzah is being recited over the upper, whole [matzah], an olive-sized portion must be broken off from it. And according to the first opinion, (which deserves primacy),21 the blessing al achilas matzah is being recited over the piece [of the middle matzah]. Therefore, in order to satisfy both [opinions], it is necessary to break off an olive-sized portion from each one. ‫ ְוֶיֱאֹחז ַבְּפּרוָּסה ִמְלַּמָטּה וְּבָהֶﬠְליוָֹנה‬18,‫ה וְּלַאַחר ֶשָׁגַּמר ִבּ ְרַכּת "ַהמּוִֹציא" – ֵישׁ ְלַהְשִׁמיט ַהְשִּׁליִשׁית ַהְשֵּׁלָמה ִמן ָידוֹ‬ ‫"ִמְלַמְﬠָלה ִויָבֵר כז "ַﬠלכח ֲאִכיַלת ַמָצּה‬. ‫כט ְוֵאין ָצ ִרי לוַֹמר ֶשׁלּ ֹא ִיְבַצע ִמֶמָּנּה‬,"‫ֲאָבל ל ֹא ַיְשִׁמיט ִמָיּדוֹ ַמָצּה ַהְשֵּׁלָמה ָהֶﬠְליוָֹנה ֹקֶדם ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה‬ ‫ ֶשִׁהיא‬,‫ל ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםלא ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" ִהיא ַﬠל ַהְפּרוָּסה‬,"‫ְכּלוּם ַﬠד ְלַאַחר ְגַּמר ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה‬ ‫לב וְּלָבֵר ַבְּתִּחָלּה ְשֵׁתּי‬,‫ ְלִפיָכ טוֹב ָלֵצאת ְיֵדי ְשֵׁניֶהם‬,‫ וִּב ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ִהיא ַﬠל ַהְשֵּׁלָמה‬,"‫"ֶלֶחם ֹע ִני‬ ‫לג‬.‫ ֵמָהֶﬠְליוָֹנה ַהְשֵּׁלָמה וְּכַז ִית ֵמַהְפּרוָּסה‬19‫ ְוַאַחר ָכּ ִיְבַצע ְכַּז ִית‬,‫ְבָּרכוֹת ֵאלּוּ‬ ‫ ֶאָלּא ֲאִפלּוּ ָכּל ֶשׁהוּא ָיכוֹל ְלָבֵר‬,‫ְוַאף ַﬠל ִפּי ֶשִׁבְּשִׁביל ִבּ ְרַכּת "ַהמּוִֹציא" ִבְּלַבד ֵאין ָצ ִרי ִלְבֹצַﬠ ְכַּז ִית ֵמִﬠַקּר ַהִדּין‬ , ‫ ֶשַׁﬠל ָפּחוֹת ִמְכַּז ִית ֵאינוֹ ָיכוֹל ְלָבֵר‬,‫לד ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁבְּשִׁביל ִבּ ְרַכּת "ֲאִכיַלת ַמָצּה" ָצ ִרי ִלְבֹצַﬠ ְכַּז ִית‬,"‫"ַהמּוִֹציא‬ ‫ ְוִאם ֵכּן ְלָהאוְֹמ ִרים ֶשִׁבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ִהיא ַﬠל ַהְשֵּׁלָמה‬20,‫לה‬,‫ֶשֵׁאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ְבָּפחוֹת ִמְכַּז ִית‬ ‫ ֶשִׁבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ִהיא ַﬠל‬21(‫ ְוַלְסָּבָרא ָה ִראשׁוָֹנהלו )ֶשִׁהיא ִﬠָקּרלז‬,‫ָהֶﬠְליוָֹנה – ָצ ִרי ִלְבֹצַﬠ ִמֶמָּנּה ְכַּז ִית‬ ‫לח‬:‫ ְלִפיָכ ָלֵצאת ְיֵדי ְשֵׁניֶהם ָצ ִרי ִלְבֹצַﬠ ְכַּז ִית ִמזּוֹ וְּכַז ִית ִמזּוֹ‬,‫ַהְפּרוָּסה – ָצ ִרי ִלְבֹצַﬠ ְכַּז ִית ִמן ַהְפּרוָּסה‬ 6 One should eat these two olive-sized portions [of matzah] together, i.e., he should put them into his mouth at the same time. [The rationale is that] if [the person] will first eat the olive-sized portion associated with the blessing HaMotzi,22 i.e., the [olive-sized portion from the upper,] whole [matzah] and then [eat] the olive-sized portion [of matzah] associated with the blessing al achilas matzah, i.e., the piece [of the middle matzah], he will be making an interruption between reciting the blessing al achilas matzah and eating an olive-sized portion from the piece [of the middle matzah] by eating an olive-sized portion from the whole [matzah]. Conversely, according to the authority who maintains that the blessing HaMotzi is associated with the piece [of the middle matzah], if one will first eat an olive-sized portion from the piece [of the middle matzah], and then an olive-sized portion of the whole [matzah], he will be making an interruption between reciting the blessing al achilas matzah and eating an olive-sized portion from the whole [matzah]. Therefore, [the person] should put [both olive-sized portions] into his mouth at the same time. [The person] need not swallow them both at the same time. Instead, he should crush them in his mouth and then first swallow one entire olive-sized portion at one time, and then swallow the second olive-sized portion at one time.23 ‫מ ֶשִׁאם י ֹאַכל ִמְתִּחָלּה ֶאת ַהְכַּז ִית ֶשׁל‬,‫לט ְדַּה ְינוּ ֶשַׁיְּכ ִניֵסם ְלִפיו ְבַּבת ַאַחת‬,‫ו וְּשֵׁני ְכַּז ִית ֵאלּוּ ָצ ִרי ְלָאְכָלם ְבַּיַחד‬ ‫ ְדַּה ְינוּ ֶשׁל ַהְשֵּׁלָמה ְוַאַחר ָכּ י ֹאַכל ַהְכַּז ִית ֶשׁל "ֲאִכיַלת ַמָצּה" ְדַּה ְינוּ ֶשׁל ַהְפּרוָּסה – ִיְהֶיה ַמְפִסיק ֵבּין‬22"‫"ַהמּוִֹציא‬ 12/16/2020, 10:44 PM

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"‫ ְוֵכן ְלָהאוֵֹמר ֶשִׁבּ ְרַכּת "ַהמּוִֹציא‬,‫ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ַלֲאִכיַלת ְכַּז ִית ֵמַהְפּרוָּסה ַבֲּאִכיַלת ַמָצּה ְכַּז ִית ֵמַהְשֵּׁלָמה‬ ‫ ִאם י ֹאַכל ִמְתִּחָלּה ַהְכַּז ִית ֵמַהְפּרוָּסה ְוַאַחר ָכּ ַהְכַּז ִית ֵמַהְשֵּׁלָמה – ֲהֵרי הוּא ַמְפִסיק ֵבּין ִבּ ְרַכּת‬,‫ִהיא ַﬠל ַהְפּרוָּסה‬ ‫מא ְלִפיָכ ַיְכ ִניֵסם ְלִפיו ְבַּבת ַאַחת‬,‫ֲאִכיַלת ַמָצּה ַלֲאִכיַלת ְכַּז ִית ֵמַהְשֵּׁלָמה‬. ‫ ְוַאַחר ָכּ ִיְבַלע ְכַּז ִית‬,‫ ְו ִיְבַלע ַבְּתִּחָלּה ְכַּז ִית ֶאָחד ֻכּלּוֹ ְבַּבת ַאַחת‬,‫ ֶאָלּא ְיַרְסֵּקם ְבִּפיו‬,‫ֲאָבל ֵאין ָצ ִרי ְלָבְלָﬠם ְבַּבת ַאַחת‬ 23,‫מב‬:‫ַהֵשִּׁני ְבַּבת ַאַחת‬ 7 If a person is unable to crush the two olive-sized portions together in his mouth [at the same time], he should first eat the olive-sized portion associated with [the blessing] HaMotzi,24i.e., [the portion from] the whole [matzah] according to the first opinion (which deserves primacy), and then the olive-sized portion associated with [the blessing al] achilas matzah. After the fact, partaking of the matzah associated with the blessing HaMotzi is not considered an interruption between reciting the blessing al achilas matzah and eating an olive-sized portion from the piece [of the middle matzah. The rationale is that eating this olive-sized portion] is necessary for the sake of eating the olive-sized portion [from the broken matzah]. [The intent is that] since the blessing HaMotzi must also be recited over the olivesized portion from the piece [of the middle matzah, and that blessing is associated primarily with the whole matzah, eating from the whole matzah is not considered an interruption].25 ‫ ְדַּה ְינוּ ֶשׁל ַהְשֵּׁלָמה ְלִפי‬24,"‫ז ְוִאם ֵאינוֹ ָיכוֹל ְלַרֵסּק ְבִּפיו ְשֵׁני ַהֵזּיִתים ְבַּיַחד – י ֹאַכל ַבְּתִּחָלּה ַהְכַּז ִית ֶשׁל "ַהמּוִֹציא‬ ‫מד ְוֵאין ֲאִכיַלת ַהְכַּז ִית ֶשׁל "ַהמּוִֹציא" ָחשׁוּב‬,"‫ ְוַאַחר ָכּ ַהְכַּז ִית ֶשׁל "ֲאִכיַלת ַמָצּה‬,(‫ְסָבָרא ָה ִראשׁוָֹנה )ֶשִׁהיא ִﬠָקּרמג‬ ‫מה ְדַּה ְינוּ ְלֹצֶר‬,‫ ֵכּיָון ֶשׁהוּא ְלֹצֶר אוֹתוֹ ְכַּז ִית‬,‫ֶהְפֵסק ְבִּדיֲﬠַבד ֵבּין ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה" ַלֲאִכיַלת ְכַּז ִית ֵמַהְפּרוָּסה‬ 25,‫מו‬:‫ִבּ ְרַכּת "ַהמּוִֹציא" ֶשָׁצּ ִרי ְלָבֵר ַגּם ַﬠל אוֹתוֹ ְכַּז ִית ֶשׁל ַהְפּרוָּסה‬ 8 All the above applies as an initial preference. After the fact, however, even if one ate only one olive-sized portion, whether from the whole [matzah] or the piece [of the middle matzah], he fulfills his obligation.26 [This ruling applies] even when [the person] ate many [small portions at a time], one after the other, as long as [the entire time] from when he first began to eat until he finished eating was no longer than k’dei achilas p’ras,27i.e., [the amount of time it takes to eat a portion the size of] three eggs.28 (See sec. 612[:4].)29 [One fulfills his obligation] even if he spoke extensively in the midst of eating the olive-sized portion. He need not repeat the blessing al achilas matzah and, needless to say, he need not repeat the blessing HaMotzi since he did not speak between the blessing and when he began to eat.30 (See sec. 432[:7].)31 ‫ ַוֲאִפלּוּ ָאַכל‬,‫ ֵבּין ֵמַהְשֵּׁלָמה ֵבּין ֵמַהְפּרוָּסה‬,‫מז ֲאָבל ְבּ ִדיֲﬠַבד ֲאִפלּוּ ל ֹא ָאַכל ֶאָלּא ְכַּז ִית ֶאָחד ִבְּלַבד‬,‫ח ְוָכל ֶזה ְלַכְתִּחָלּה‬ ‫ ִאם ֵאין ִמְתִּחַלּת ֲאִכיָלה ִראשׁוָֹנהמח ַﬠד סוֹףמט ֲאִכיָלה ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי ֲאִכיַלת‬,‫ָבֶּזה ַאַחר ֶזה ַבֲּאִכילוֹת ַה ְרֵבּה‬ 26.‫( – ָיָצא‬29,‫ )ַﬠֵיּן ִסיָמן תרי"בנא‬28,‫ ְדַּה ְינוּ ג' ֵבּיִציםנ‬27,‫ְפָּרס‬ ‫ ְוֵאין ָצ ִרי‬,"‫ַוֲאִפלּוּ ֵהִשׂיַח ַה ְרֵבּה ְבֶּאְמַצע ַהְכַּז ִית ֵבּין ֲאִכיָלה ַלֲאִכיָלה – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ַﬠל ֲאִכיַלת ַמָצּה‬ (31,‫ )ַﬠֵיּן ִסיָמן תל"בנב‬30‫ ֵכּיָון ֶשׁלּ ֹא ֵהִשׂיַח ֵבּין ְבָּרָכה ִלְתִחַלּת ָהֲאִכיָלה‬,"‫לוַֹמר "ַהמּוִֹציא‬: 9 When one first eats the olive-sized portion associated with [the blessing] HaMotzi and then [eats] the olive-sized portion associated with [the blessing al] achilas matzah,32 he must also recline while eating the olive-sized portion associated with [the blessing] HaMotzi, [i.e.,] the olive-sized portion of the whole [matzah]. ([By doing so, the person] also satisfies the opinion of the authorities who maintain that the blessing al achilas matzah is associated with the olive-sized portion of the

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whole [matzah],33and one fulfills his obligation [to eat matzah] with it. [That obligation] can only be fulfilled when [one eats the matzah] while reclining.34 True, according to their opinion, one should first eat the olive-sized portion from the piece [of the middle matzah] that is associated with [the blessing] HaMotzi and afterwards [eat] the olive-sized portion of the whole [matzah]. If, however, one does the opposite, [he is not transgressing] an outright prohibition, even according to their opinion. It is only that according to the opinion [of these authorities], as an initial preference, it is proper to begin eating the olive-sized portion from the piece [of the middle matzah] because they maintain that this [matzah] is associated with the blessing HaMotzi. Nevertheless, primacy is given to the first opinion, which maintains that the blessing HaMotzi which is recited initially,is associated with the olive-sized portion of the whole [matzah]. Therefore, it is necessary to place the piece [of the middle matzah] under the whole [matzah] before breaking off a piece [of the whole matzah], so that one will not have to bypass a mitzvah, as explained above.35 Accordingly, one should first eat an olive-sized portion from the whole [matzah]. Weight is given to the second opinion only with regard to matters that would not arouse any concern even according to the first opinion, for example, to eat an olivesized portion of the whole matzah while reclining.) ‫ט ְכֶּשׁאוֵֹכל ַבְּתִּחָלּה ַהְכַּז ִית ֶשׁל "ַהמּוִֹציא" ְוַאַחר ָכּ ַהְכַּז ִית ֶשׁל "ֲאִכיַלת ַמָצּה" – ָצ ִרי ְלָהֵסב ַגּם ַבֲּאִכיַלת ְכַּז ִית ֶשׁל‬ 32.‫נג ְדַּה ְינוּ ְכַּז ִית ֶשׁל ַהְשֵּׁלָמה‬,"‫"ַהמּוִֹציא‬ (,‫ וּבוֹ הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ‬33"‫ְכֵּדי ָלֵצאת ַגּם ְלָהאוְֹמ ִרים ֶשַׁהְכַּז ִית ֶשׁל ַהְשֵּׁלָמה ָﬠָליו הוּא ְמָבֵר "ַﬠל ֲאִכיַלת ַמָצּה‬ ‫ ְוַאף ַﬠל ִפּי ֶשְׁלִּדְבֵריֶהם ָצ ִרי ֶלֱאֹכל ְתִּחָלּה ַהְכַּז ִית ֶשׁל ַהְפּרוָּסהנה ְדַּה ְינוּ ֶשׁל‬34,‫נד‬.‫ְוֵאינוֹ יוֵֹצא ֶאָלּא ַבֲּהִסָבּה‬ ‫ ֶאָלּא‬,‫ ִמָכּל ָמקוֹם ִאם ִהֵפּ ֵאין ְבָּכאן ִאסּוּר ָגּמוּר ַאף ְלִפי ִדְּבֵריֶהם‬,‫"ַהמּוִֹציא"נו ְוַאַחר ָכּ ְכַּז ִית ֶשׁל ַהְשֵּׁלָמה‬ ‫ֶשְׁלַּכְתִּחָלּהנז ָנכוֹן ַהָדָּבר ְלַהְקִדּים ַהְכַּז ִית ֶשׁל ַהְפּרוָּסה ְלִפי ִדְּבֵריֶהם ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" ֶשְׁמָּבֵר ַבְּתִּחָלּה ִהיא ַﬠל‬ ‫ וְּלִפיָכ ָצ ִרי‬,‫ ֲאָבל ָהִﬠָקּר הוּא ַכְּסָּבָרא ָה ִראשׁוָֹנה ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" ֶשְׁמָּבֵר ַבְּתִּחָלּה ִהיא ַﬠל ַהְשֵּׁלָמה‬.‫ַהְפּרוָּסה‬ ‫ ְוָלֵכן אוֵֹכל‬35,‫נח‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ֶשׁלּ ֹא ִיְצָטֵר ַלֲﬠֹבר ַﬠל ַהִמְּצוֹת‬,‫ְלַה ִנּיַח ַהְפּרוָּסה ַתַּחת ַהְשֵּׁלָמה ֹקֶדם ַהְבִּציָﬠה‬ ,‫ ְוֵאין ָאנוּ חוְֹשִׁשׁין ַלְסָּבָרא ָהַאֲחרוָֹנה ֶאָלּא ְבָּדָבר ֶשֵׁאין בּוֹ ֲחָשׁשׁ ַאף ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬,‫ַבְּתִּחָלּה ַהְכַּז ִית ֵמַהְשֵּׁלָמה‬ ‫)ְכּגוֹן ֶלֱאֹכל ְכַּז ִית ָשֵׁלם ֵמַהְשֵּׁלָמה ַבֲּהִסָבּהנט‬: 10 There are some who are accustomed to dip in salt the olive-sized portion [of matzah over which the blessing] HaMotzi [is recited] and [the olive-sized portion of matzah over which the blessing] al achilas matzah [is recited].36 This is not the custom in these regions. [It is acceptable not to dip the matzah in salt,] because bread [made from fine flour] does not require salt, as explained in sec. 167[:8]. True, during the other days of Pesach, the matzah is dipped in salt even though it is [made from fine flour]. Nevertheless, on these two nights of Pesach, it is not customary to do so, [as an expression of how one] cherishes the matzah, [and] fulfills his obligation with matzah that does not have any other flavor mixed in with it at all.37 Nevertheless, according to the fundamentals of the law, there is no concern [should one dip the matzah in salt].38 (By contrast, one should refrain from dipping matzah in liquids according to the fundamentals of the law, as stated in sec. 461[:12].)39 ‫סא ְלִפי‬,‫ וִּבְמ ִדינוֹת ֵאלּוּ ֵאין נוֲֹה ִגין ֵכּן‬36."‫י ֵישׁ נוֲֹה ִגין ְלַטֵבּל ְבֶּמַלחס ֶאת ַהְכַּז ִית ֶשׁל "ַהמּוִֹציא" ְוֶשׁל "ֲאִכיַלת ַמָצּה‬ ‫סג ְוַאף ֶשִׁבְּשָׁאר ְימוֹת ַהֶפַּסח ַמְטִבּיִלין ַהַמָּצּה ְבֶּמַלח ַאף‬.‫סב ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ז‬,‫ֶשַׁפּת ְנִקָיּה ֵאין ָצ ִרי ֶמַלח‬ ‫סה ָלֵצאת ְיֵדי חוָֹבתוֹ ְבַּמָצּה‬,‫ ִמְפֵּני ִחבּוּב ַמָצּה‬,‫סד ִמָכּל ָמקוֹם ְבּב' ֵלילוֹת ֵאלּוּ ֶשׁל ֶפַּסח – ֵאין נוֲֹה ִגין ֵכּן‬,‫ֶשִׁהיא ְנִקָיּה‬

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38,‫סו‬.‫ ֲאָבל ֵמִﬠַקּר ַהִדּין ֵאין ָלֹחשׁ ָלֶזה‬37.‫ֶשֵׁאין ִﬠָמּהּ ַתֲּﬠֹרֶבת ַטַﬠם ַאֵחר ְכָּלל‬ (39,‫סז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תס"אסח‬,‫)ֲאָבל ְלַטֵבּל ַהַמָּצּה ְבַּמְשִׁקין – ֵישׁ ִלְמ ֹנַﬠ ֵמִﬠַקּר ַהִדּין‬: 11 After eating the olive-sized portion [over which the blessing al] achilas matzah [was recited], one should immediately40 take an olive-sized portion41 of maror and submerge it entirely in charoses to kill the kappa in the maror so that [eating the maror] will not harm him.42 ([The term kappa] refers to a type of worm that infests maror; charoses kills it.)43 In the present era, it is not customary to submerge [the maror] entirely [in the charoses], only to dip a portion [into it]. There are those who justify the custom, [explaining that] kappa is not found at present. [The maror] is dipped in the charoses only as a mitzvah, [because the charoses] recalls the mortar.44 Even though [the charoses is a mitzvah], a blessing is not recited over it, because it is secondary to the maror, and is included in the blessing recited over the maror.45 ‫ ְכֵּדי ְלָהִמית‬42,‫עא‬,‫ ָמרוֹר ִויַשְׁקֶּﬠנּוּ ֻכּלּוֹ ַבֲּחֹרֶסת‬41‫ ְכַּז ִית‬40,‫יא ַאַחר ֶשָׁאַכל ַהְכַּז ִית ֶשׁל ֲאִכיַלת ַמָצּה – ִיַקּחסט ִמָיּדע‬ ‫ ְוַﬠְכָשׁו ֵאין נוֲֹהִגין‬.‫( ֶשַׁבָּמּרוֹר ֶשׁלּ ֹא ַיִזּיֶקנּוּ‬43‫ֶאת ַהַקָּפּאעב )ֵפּרוּשׁעג ִמין תּוַֹלַﬠת ֵישׁ ַבָּמּרוֹר ְוהוּא ֵמת ַﬠל ְיֵדי ַהֲחֹרֶסת‬ ‫עה ְוֵאין ַמְטִבּיִלין ַבֲּחֹרֶסת‬,‫ ְלִפי ֶשַׁקָּפּא ֶזה ֵאינוֹ ָמצוּי ֵבּיֵנינוּ‬,‫עד ְוֵישׁ ֶשְׁמַּיְשִּׁבין ַהִמּ ְנָהג‬.‫ ֶאָלּא ְבִּטבּוּל ִמְקָצתוֹ‬,‫ְלַשְׁקּעוֹ ֻכּלּוֹ‬ ‫ ְלִפי ֶשׁהוּא ָטֵפל ַלָמּרוֹרעח ְוִנְפָטר‬,‫ ְוַאף ַﬠל ִפּי ֵכן ֵאין ְמָב ְרִכין ָﬠָליו‬44,‫עז‬.‫עו ֶשׁהוּא ֵזֶכר ַלִטּיט‬,‫ֶאָלּא ִמשּׁוּם ִמְצָוה‬ 45,‫עט‬:‫ְבִּב ְרַכּת ַהָמּרוֹר‬ 12 After dipping [the maror] in the charoses, one should recite the blessing [praising G-d], “Who sanctified us with His commandments and commanded us concerning the eating of maror.”46 One should not recite the blessing before dipping the maror [in the charoses], because the mitzvah ofeating [the maror] should be performed in as immediate proximity to the recitation of the blessing as possible. When dipping [the maror] in the charoses, one should be careful to remove [the maror] immediately and not leave it in [the charoses] extensively, lest the bitterness of the maror be nullified by the kiyuha of the charoses.47 For this reason, one should shake the charoses off [the maror] immediately after dipping [the maror in it].48 ‫ ְלִפי‬,‫ ְול ֹא ְיָבֵר ֹקֶדם ַהִטּבּוּל‬46,‫פ‬,"‫יב ְוַאַחר ֶשִׁטְּבּלוֹ ַבֲּחֹרֶסת – ְיָבֵר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ֲאִכיַלת ָמרוֹר‬ ‫פא וְּכֶשׁהוּא ְמַטְבּלוֹ ַבֲּחֹרֶסת – ִיָזֵּהר ְלהוִֹציאוֹ‬.‫ ְבָּכל ַמה ֶשֶּׁאְפָשׁר‬,‫ ְדַּה ְינוּ ָהֲאִכיָלה‬,‫ֶשֵׁיּשׁ ִלְתֹכּף ַהְבָּרָכה ַלֲﬠִשַׂיּת ַהִמְּצָוה‬ ‫ וִּמַטַּﬠם ֶזה ָצ ִרי ְלַנֵﬠר‬47,‫פג‬.‫ ֶשָׁמּא ִיְתַבֵּטּל ַטַﬠם ְמ ִריָרתוֹפב ַﬠל ְיֵדי ַהִקּיּוָּהא ֶשַׁבֲּחֹרֶסת‬,‫ ְול ֹא ַיְשֶׁהנּוּ ְבּתוֹכוֹ‬,‫ִמָיּד‬ 48,‫פד‬:‫ַהֲחֹרֶסת ֵמָﬠָליו ִמָיּד ְלַאַחר ַהִטּבּוּל‬ 13 Even though, for the reason explained in sec. 472[:14],49 it is not necessary to recline while eating the maror,50 if one desires to recline, he may. ‫ ִמָכּל ָמקוֹם ִאם ָרָצה‬49,‫פו‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ב‬50,‫יג ַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ְלָהֵסב ַבֲּאִכיַלת ָמרוֹרפה‬ ‫פז‬:‫ְלָהֵסב ַרַשּׁאי‬ 14 True, as an initial preference, [when eating the] matzah one should swallow the entire olive-sized portion at once.51 Nevertheless, if it is difficult for [a person] to swallow the [entire] olive-sized portion of maror at once,52 he may rely on the authorities who maintain that it is not necessary to swallow the entire olive-sized portion at once. Instead, one may swallow [the maror] bit by bit, as long as [the entire time] from when he began [eating the maror] until he finished [eating it] is 12/16/2020, 10:44 PM

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not more than k’dei achilas p’ras.29 ‫ ִמָכּל ָמקוֹם ַבָּמּרוֹר ִאם ָקֶשׁה ָﬠָליו ִלְב ַﬠ ְכַּז ִית‬51,‫פח‬,‫יד ַאף ַﬠל ִפּי ֶשַׁבַּמָּצּה ָצ ִרי ִלְב ַﬠ ָכּל ַהְכַּז ִית ְבַּבת ַאַחת ְלַכְתִּחָלּה‬ ,‫ ֶאָלּא ָיכוֹל ְלָבְלעוֹ ְמַﬠט ְמַﬠט‬,‫ – ֵישׁ ִלְסֹמ ַﬠל ִמי ֶשׁאוֵֹמרצ ֶשֵׁאין ָצ ִרי ִלְב ַﬠ ָכּל ַהְכַּז ִית ְבַּבת ַאַחת‬52,‫ְבַּבת ַאַחתפט‬ 29:‫וִּבְלַבד ֶשׁלּ ֹא ִיְשֶׁהה ִמְתִּחָלּה ְוַﬠד סוֹף יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס‬ 15 According to Scriptural Law, the mitzvah of [eating] maror applies only in the era when the Pesach sacrifice was eaten,53 as it is written:54 “You shall eat [the Pesach sacrifice] together with matzah and bitter herbs.” In the present era, by contrast, [the obligation to eat maror] is only of Rabbinic origin, ordained to commemorate the [Beis Ha]Mikdash.55 By contrast, the obligation to eat matzah on the first night [of Pesach] is of Scriptural origin even in the present era,56 as it is written:57 “In the evening, you shall eat matzos.” [That verse] makes no mention of the Pesach sacrifice. ‫ ֲאָבל ִבְּזַמן‬,"‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים י ֹאְכֻלהוּ‬54,‫ ֶשֶׁנֱּאַמרצא‬53,‫טו ִמְצַות ָמרוֹר ִמן ַהתּוָֹרה ֵאיָנהּ ֶאָלּא ִבְּזַמן ֶשַׁהֶפַּסח ֶנֱאָכל‬ 55,‫צג‬.‫ַהֶזּה ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםצב ֶשִׁתְּקּנוּ ֵזֶכר ַלִמְּקָדּשׁ‬ ,"‫ "ָבֶּﬠֶרב תּ ֹאְכלוּ ַמֹצּת‬57,‫ ֶשֶׁנֱּאַמרצה‬56,‫צד‬,‫ֲאָבל ִחיּוּב ֲאִכיַלת ַמָצּה ַבַּלּ ְיָלה ָה ִראשׁוֹן ַאף ִבְּזַמן ַהֶזּה הוּא ִמן ַהתּוָֹרה‬ ‫ ְול ֹא ֻהְזַכּר ָשׁם ֶפַּסח‬: 16 Therefore,58 in the present era, if a person wrapped59 an olive-sized portion of matzah together with an olive-sized portion of maror and chewed them together60 and ate them, he would not fulfill his obligation.61 [The rationale is that] the maror, which is a Rabbinic ordinance, would nullify the taste of the matzah, which is a Scriptural [Commandment]. By contrast, in the era of the Beis HaMikdash, when [the mitzvah to eat] maror was also Scripturally [commanded, if one ate the matzah and maror in the manner described,] he would fulfill his obligation of [eating] matzah and his obligation of [eating] maror.62 [The rationale is that] the mitzvos of the Torah do not nullify each other. They are all of the same weight, for they all [involve] fulfilling the commandments of the Holy One, blessed be He. Moreover, according to the opinion of Hillel the Elder,63 a person does not fulfill his obligation as prescribed by the Torah unless he wraps [together] an olive-sized portion of the Pesach sacrifice, an olive-sized portion of maror, and an olive-sized portion of matzah and eats them together, in fulfillment of the charge,54 “You shall eat [the Pesach sacrifice] together with matzah and bitter herbs.” ‫ ַוֲאָכָלן ִבְּזַמן ַהֶזּה – ל ֹא ָיָצא ְיֵדי‬60,‫ ָאָדם ְכַּז ִית ַמָצּה וְּכַז ִית ָמרוֹרצו וְּלָﬠָסן ַיַחדצז‬59 ‫ ִאם ָכַּר‬58, ‫טז ְלִפיָכ‬ ‫צח‬.‫ ֶשַׁהָמּרוֹר ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים ְמַבֵטּל ֶאת ַטַﬠם ַהַמָּצּה ֶשִׁהיא ִמן ַהתּוָֹרה‬61,‫חוָֹבתוֹ‬ ‫ ְלִפי‬62,‫צט‬,‫ֲאָבל ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ַקָיּם ֶשַׁהָמּרוֹר הוּא ַגּם ֵכּן ִמן ַהתּוָֹרה – ָיָצא ְיֵדי חוַֹבת ַמָצּה ִויֵדי חוַֹבת ָמרוֹר‬ ‫קא‬.‫ ֶשֻׁכָּלּן ִקיּוּם ִמְצוָֹתיו ֶשׁל ַהָקּדוֹשׁ ָבּרוּ הוּא ֵהן‬,‫ק ֶשְׁשּׁקוִּלין ֵהן ְכַּאַחת‬,‫ֶשִׁמְּצוֹת ֶשׁל תּוָֹרה ֵאיָנן ְמַבְטּלוֹת זוֹ ֶאת זוֹ‬ ‫ ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה ֶאָלּא ִאם ֵכּן כּוֵֹר ְכַּז ִית ֶפַּסח וְּכַז ִית‬63,‫ ֶאָלּא ֶשְׁלִּפי ַדַּﬠת ִהֵלּל ַהָזֵּקןקב‬,‫ְול ֹא עוֹד‬ ‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים י ֹאְכֻלהוּ‬54,‫קד‬:‫ ְלַקֵיּם ַמה ֶשֶּׁנֱּאַמר‬,‫"ָמרוֹר וְּכַז ִית ַמָצּהקג ְואוְֹכָלן ְבַּיַחד‬: 17 True, in the present era, when maror is a Rabbinic ordinance and matzah a Scriptural [Commandment], even Hillel would agree that if a person wrapped the [matzah and maror] together and ate them, he would not fulfill his obligation [to

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eat matzah], for [the flavor of] the maror would nullify the flavor of the matzah.64 Accordingly, one is obligated to eat an olive-sized portion of matzah alone – without maror – to fulfill the obligation of matzah according to Scriptural Law.65 Nevertheless, according to Hillel, [a person] does not [– even in the present era –] fulfill his obligation [to eat] maror unless he takes an additional olive-sized portion of matzah, wraps it with an olive-sized portion of maror, and eats them together. [The rationale is that] the Sages ordained that in the present era, maror [be eaten] as a remembrance of the Beis HaMikdash [in a manner representative] of the Scriptural obligation [observed] at that time. And in the era of the Beis HaMikdash, according to Hillel, one would not fulfill his obligation for maror according to Scriptural Law unless he [eats it] wrapped together with matzah. Therefore, in the present era as well, one must wrap it together with matzah. ‫ ְוִאם ְכָּרָכן ְבַּיַחד ַוֲאָכָלן ֵאינוֹ יוֵֹצא ְיֵדי‬,‫יז ְוַאף ִבְּזַמן ַהֶזּה ֶשָׁמּרוֹר ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים וַּמָצּה ִהיא ִמן ַהתּוָֹרה‬ ‫ ְוִאם ֵכּן ַחָיּב הוּא ֶלֱאֹכל ְכַּז ִית ַמָצּה ִבְּלַבָדּהּ ְבּל ֹא ָמרוֹר‬64,‫ ֶשַׁהָמּרוֹר ְמַבֵטּל ֶאת ַטַﬠם ַהַמָּצּה‬,‫חוָֹבתוֹ ַאף ְלִפי ַדַּﬠת ִהֵלּל‬ ‫ ִמָכּל ָמקוֹם ֵאינוֹ יוֵֹצא ְיֵדי חוַֹבת ָמרוֹר ְלִפי ַדַּﬠת ִהֵלּל ֶאָלּא ִאם ֵכּן נוֵֹטל עוֹד ְכַּז ִית‬65,‫ָלֵצאת ְיֵדי חוַֹבת ַמָצּה ִמן ַהתּוָֹרה‬ ‫קו ֶשָׁהָיה ָאז ִחיּוּבוֹ‬,‫קה ֶשֲׁהֵרי ָמרוֹר ִבְּזַמן ַהֶזּה ִתְּקּנוּהוּ ֲחָכִמים ֵזֶכר ַלִמְּקָדּשׁ‬,‫ַמָצּה ְוכוֹ ְרכוֹ ִﬠם ְכַּז ִית ָמרוֹר ְואוְֹכָלן ְבַּיַחד‬ ‫ וִּבְזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ַקָיּם ֵאינוֹ יוֵֹצא ְיֵדי חוַֹבת ָמרוֹר ִמן ַהתּוָֹרה ְלִפי ַדַּﬠת ִהֵלּל ֶאָלּא ִאם ֵכּן כּוֹ ְרכוֹ ִﬠם‬,‫ִמן ַהתּוָֹרה‬ ‫קז‬:‫ ְלִפיָכ ַגּם ַﬠְכָשׁו ָצ ִרי ְלָכ ְרכוֹ ִﬠם ַמָצּה‬,‫ַהַמָּצּה‬ 18 [However,] Hillel’s fellow [Sages] differed with him and maintained that it was not necessary to wrap59 [matzah and maror and eat them together] at all,62 neither according to Scriptural Law in the era of the Beis HaMikdash, nor according to Rabbinic Law in the present era. According to their words, [in the present era]66 if first one ate an olive-sized portion of matzah alone and then ate an olive-sized portion of maror wrapped together with an olive-sized portion of matzah, he would not fulfill his obligation for maror, because the olive-sized portion of matzah in the wrap is a matter left to a person’s choice and is not a mitzvah at all according to their understanding. [Hence, the matzah will detract from the mitzvah] of maror [because] it will nullify the flavor of the maror in the wrap when [the person] chews them together. According to Hillel, by contrast, the matzah in the wrap is a Rabbinic obligation. [Hence,] it does not nullify the flavor of the maror, for it is also a Rabbinic obligation. The two are equivalent and [therefore,] do not nullify each other.67 Since the halachah was not unequivocally determined, neither according to Hillel, nor according to the Sages [who differed with him], to satisfy both opinions, a person [must do the following]:61 He must eat an olive-sized portion of matzah alone, without maror and recite the blessing al achilas matzah. With this olivesized portion, he fulfills his obligation [to eat matzah] according to Scriptural Law, even according to Hillel.68 Afterwards, [the person] must eat an olive-sized portion of maror alone, without matzah and recite the blessing al achilas maror.69With this olive-sized portion, he fulfills his obligation [to eat] maror according to the other Sages.70 Afterwards, [the person] should wrap an olive-sized portion of matzah and an olive-sized portion of maror [together] and eat them together as a remembrance of the Beis HaMikdash, as Hillel [maintains]. He should not recite a blessing61 – neither over the matzah, nor over the maror – when [eating] this wrap, for perhaps the halachah follows the Sages [who differ with Hillel, and maintain] that [eating] this wrap does not [fulfill] a mitzvah at all. Moreover, even

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according to Hillel, [the person] fulfills his obligation with the blessings that he recited over the matzah71 and the maror previously.72 [For this reason,] one should be careful not to speak concerning any matter that does not concern the meal73 from the time he recites the blessing al achilas matzah until he eats this wrap, so that this blessing and the blessing [recited] over the maror will also cover this wrap [to satisfy] Hillel’s opinion. If, however, one violated [these instructions] and spoke [before eating the korech], he need not recite another blessing, for perhaps the halachah follows the views of the other Sages.74 However, if one transgressed and spoke about a matter that did not concern the meal between the recitation of the blessing and the beginning75 of eating matzah or maror, a second blessing must be recited. [Moreover,] as an initial preference, one should not speak between the recitation of the blessing and the beginning of eating [these foods], even about matters concerning the meal. There are some who are careful not to speak about matters that do not concern the meal from the time they recite the blessing al achilas matzah until they eat the afikoman, so that the blessing will also cover eating the afikoman.76This is, [however,] an excessive stringency. It is customary in these regions to say [the following] before eating the wrap: “This is what Hillel did when the Beis HaMikdash stood.77 He would wrap matzah and maror…” The Pesach sacrifice should not be mentioned. True, Hillel would include an olive-sized portion of the Pesach sacrifice in this wrap. Nevertheless, since we say “This78 is what [Hillel did],” and we do not have a Pesach sacrifice, we do not mention it. Nonetheless, one who does mention it is not remiss.79 ‫ ל ֹא ִמן ַהתּוָֹרה ִבְּזַמן ֶשֵׁבּית‬62,‫קח‬,‫ ְכָּלל‬59‫יח וְּלִפי ֶשׁחוְֹלִקין ָﬠָליו ֲחֵבָריו ַﬠל ִהֵלּל ְואוְֹמ ִרים ֶשֵׁאין ָצ ִרי ְלָכ ְרָכם‬ ‫ ִאם אוֵֹכל ַבְּתִּחָלּה ְכַּז ִית ַמָצּה ִבְּלַבָדּהּ ְוַאַחר ָכּ אוֵֹכל‬66‫ וְּלִפי ִדְּבֵריֶהם‬,‫ַהִמְּקָדּשׁ ַקָיּם ְול ֹא ִמִדְּבֵרי סוְֹפ ִרים ִבְּזַמן ַהֶזּה‬ ‫ ְלִפי ֶשְׁכַּז ִית ַמָצּה ֶשַׁבְּכּ ִריָכה ִהיא ְרשׁוּת ְוֵאין ָבּהּ שׁוּם‬,‫ְכַּז ִית ָמרוֹר ִבְּכ ִריָכה ִﬠם ְכַּז ִית ַמָצּה – ל ֹא ָיָצא ְיֵדי חוַֹבת ָמרוֹר‬ ‫ ַוֲהֵרי הוּא ְמַבֵטּל ֶאת ַטַﬠם ַהָמּרוֹר ֶשַׁבְּכּ ִריָכה ְכֶּשׁלּוֲֹﬠָסן ַיַחד‬,‫ִמְצָוה ְלִפי ִדְּבֵריֶהם‬. ‫ֲאָבל ְלִפי ַדַּﬠת ִהֵלּל ֶשַׁהַמָּצּה ֶשַׁבְּכּ ִריָכה ִהיא חוָֹבה ִמִדְּבֵרי סוְֹפ ִרים – ֵאיָנהּ ְמַבֶטֶּלת ֶאת ַטַﬠם ַהָמּרוֹר ֶשׁהוּא ַגּם ֵכּן‬ 67,‫קט‬.‫ ְוֵאיָנן ְמַבְטִּלין ֶזה ֶאת ֶזה‬,‫ ְוֵהן ֶזה ְכֶּזה‬,‫חוָֹבה ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ – ָצ ִרי ָאָדם ֶשׁיּ ֹאַכל ְכַּז ִית ַמָצּה ִבְּלַבד‬61‫ ְלִפיָכ ָלֵצאת ְיֵדי ְשֵׁניֶהם‬,‫ְוֵכיָון ֶשׁלּ ֹא ִנְפְסָקה ֲהָלָכה ל ֹא ְכִּהֵלּל ְול ֹא ַכֲּחֵבָריו‬ 68,‫קיא‬,‫קי ֶשִׁבְּכַז ִית ֶזה הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה ַאף ְלִפי ַדַּﬠת ִהֵלּל‬,"‫ ִויָבֵר "ַﬠל ֲאִכיַלת ַמָצּה‬,‫ְבּל ֹא ָמרוֹר‬ ‫ ֶשִׁבְּכַז ִית ֶזה הוּא יוֵֹצא ְיֵדי‬69,‫קיב‬,"‫ ִויָבֵר "ַﬠל ֲאִכיַלת ָמרוֹר‬,‫ְוַאַחר ָכּ ָצ ִרי ֶשׁיּ ֹאַכל ְכַּז ִית ָמרוֹר ִבְּלַבד ְבּל ֹא ַמָצּה‬ ‫קיד‬,‫ ְוַאַחר ָכּ ִיְכֹר ְכַּז ִית ַמָצּהקיג וְּכַז ִית ָמרוֹר ְוי ֹאְכֵלם ְבַּיַחד ֵזֶכר ַלִמְּקָדּשׁ ְכִּהֵלּל‬70,‫חוַֹבת ָמרוֹר ְלִפי ִדְּבֵרי ֲחֵבָריו‬ ,‫ ֶשָׁמּא ֲהָלָכה ַכֲּחֵבָריו ְוֵאין ִבְּכ ִריָכה זוֹ שׁוּם ִמְצָוה‬,‫ ל ֹא ִבּ ְרַכּת ַהַמָּצּה ְול ֹא ִבּ ְרַכּת ַהָמּרוֹר‬61,‫ְול ֹא ְיָבֵר ַﬠל ְכּ ִריָכה זוֹקטו‬ 72,‫קטז‬.‫ ְוַהָמּרוֹר ֶשֵׁבַּר ְכָּבר‬71‫ְוַאף ְלִפי ַדַּﬠת ִהֵלּל הוּא יוֵֹצא ְבִּב ְרַכּת ַהַמָּצּה‬ ‫ ְכֵּדי‬,‫ ִמֶשֵּׁבַּר "ַﬠל ֲאִכיַלת ַמָצּה" ַﬠד ֶשׁיּ ֹאַכל ְכּ ִריָכה זוֹ‬73‫ְוָלֵכן ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלָהִשׂיַח ְבָּדָבר ֶשֵׁאינוֹ ֵמִﬠְנַין ַהְסּעוָּדה‬ ‫ ְוִאם ָﬠַבר ְוָשׂח – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל‬.‫ֶשַׁתֲּﬠֶלה ְבָּרָכה זוֹ וִּב ְרַכּת ַהָמּרוֹר ַגּם ִלְכ ִריָכה זוֹקיז ְלִפי ַדַּﬠת ִהֵלּל‬ 74,‫קיט‬.‫קיח ֶשָׁמּא ֲהָלָכה ַכֲּחֵבָריו‬,‫ְכּ ִריָכה זוֹ‬ ‫ ֲאִכיַלת ַהַמָּצּה אוֹ ַהָמּרוֹר – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִאם ָשׂח ְבָּדָבר ֶשֵׁאינוֹ‬75‫ֲאָבל ִאם ָﬠַבר ְוָשׂח ֵבּין ַהְבָּרָכה ְלַהְתָחַלת‬ ‫קכ‬.‫ ַוֲאִפלּוּ ְבָּדָבר ֶשׁהוּא ֵמִﬠ ְנַין ַהְסּעוָּדה – ֵאין ְלָהִשׂיַח ְלַכְתִּחָלּה ֵבּין ַהְבָּרָכה ְלַהְתָחַלת ָהֲאִכיָלה‬.‫ֵמִﬠ ְנַין ַהְסּעוָּדה‬ ‫ ְכֵּדי‬,‫ְוֵישׁ ִנְזָה ִרין ָבֶּזה ֶשׁלּ ֹא ְלָהִשׂיַח ְבָּדָבר ֶשֵׁאינוֹ ֵמִﬠְנַין ַהְסּעוָּדה ִמֶשֵּׁבַּר "ַﬠל ֲאִכיַלת ַמָצּה" ַﬠד ֶשׁיּ ֹאַכל ָהֲאִפיקוָֹמן‬ ‫קכב‬.‫ ְוֻחְמָרא ְיֵתָרא ִהיא‬76,‫קכא‬.‫ֶשַׁתֲּﬠֶלה ְבָּרָכה זוֹ ַגּם ַלֲאִכיַלת ֲאִפיקוָֹמן‬ 12/16/2020, 10:44 PM

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‫ ָהָיה כּוֵֹר ַמָצּה‬77,‫ "ֵכּן ָﬠָשׂה ִהֵלּל ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ַקָיּםקכג‬:‫נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ לוַֹמר ֹקֶדם ֲאִכיַלת ְכּ ִריָכה זוֹ‬ ‫קכה ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁאנוּ‬,‫קכד ַאף ֶשִׁהֵלּל ָהָיה כּוֵֹר ַגּם ְכַּז ִית ֶפַּסח ִבְּכ ִריָכה זוֹ‬,‫ ְוֵאין ַמְזִכּי ִרין ֶפַּסח‬."'‫וָּמרוֹר כוּ‬ ‫ ַהַמְּזִכּיר – ל ֹא‬,‫קכו וִּמָכּל ָמקוֹם‬.‫ ְוָאנוּ ֵאין ָלנוּ ֶפַּסח – ְלִפיָכ ֵאין ַמְזִכּי ִרין אוֹתוֹ‬,"‫ ָﬠָשׂה‬78‫ "ֵכּן‬:‫אוְֹמ ִרים‬ 79,‫קכז‬:‫ִהְפִסיד‬ 19 It is not necessary to dip the maror [used in] this wrap in charoses, because one already fulfilled the mitzvah of charoses when dipping the maror the first time.80 Also, there is no concern about kappa81in this maror, since one eats it in a wrap with matzah.82 There are authorities who differ with the above and maintain that [this maror] must [also] be dipped in charoses. [Their rationale is that] this wrap is a remembrance of [the practice in] the Beis HaMikdash according to Hillel, and Hillel would fulfill the mitzvah of eating charoses with the maror in the korech, since he did not eat maror at all before [eating] this wrap.83 The [prevailing] custom in these regions is to follow the first opinion. However, fundamentally, the halachah follows the second opinion.84 ‫ ְוַגם ֵאין‬80.‫קכח ֶשְׁכָּבר ִקֵיּם ִמְצַות ֲחֹרֶסת ְבִּטבּוּל ָמרוֹר ִראשׁוֹן‬,‫יט ַהָמּרוֹר ֶשׁל ְכּ ִריָכה זוֹ ֵאין ָצ ִרי ְלָטְבלוֹ ַבֲּחֹרֶסת‬ ‫ ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםקל ֶשָׁצּ ִרי ְלָטְבלוֹ‬82,‫קכט‬.‫ ֶשְׁבָּמרוֹר ֶזה ֶשׁאוְֹכלוֹ ִﬠם ַמָצּה ִבְּכ ִריָכה‬81‫ָלֹחשׁ ַלַקָּפּא‬ ‫קלא ֶשֲׁהֵרי ל ֹא‬,‫ ְוִהֵלּל ָהָיה ְמַקֵיּם ִמְצַות ֲחֹרֶסת ְבָּמרוֹר ֶזה ֶשַׁבְּכּ ִריָכה‬,‫ ֶשֲׁהֵרי ְכּ ִריָכה זוֹ ִהיא ֵזֶכר ַלִמְּקָדּשׁ ְכִּהֵלּל‬,‫ַבֲּחֹרֶסת‬ ‫קלג ֲאָבל ָהִﬠָקּר הוּא ַכְּסָּבָרא‬,‫ ְוַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ַכְּסָּבָרא ָה ִראשׁוָֹנה‬83,‫קלב‬.‫ָהָיה אוֵֹכל ָמרוֹר ְכָּלל ֹקֶדם ְכּ ִריָכה זוֹ‬ 84,‫קלד‬:‫ַהְשּׁ ִנָיּה‬ 20 There are authorities who maintain that it is not necessary to recline when eating the korech, since it is eaten with maror, and one need not recline [when eating] maror.85 There are [other] authorities who maintain that it is necessary to recline, because one must recline when [eating] matzah. True, one already ate matzah while reclining.86 Nevertheless, [eating] this wrapis a remembrance of [the practice in the era of] the Beis HaMikdash according to Hillel’s [opinion], and Hillel would not eat matzah before [partaking of] this wrap. [Thus,] he would fulfill his obligation [to eat matzah] with the matzah in this wrap. [Hence,] he was required to recline while eating it. Accordingly, we must also recline [while eating the korech]. Fundamentally, the halachah [follows this reasoning],87 as explained in sec. 472[:14]. Nevertheless, after the fact, [if] one forgot and ate [the korech] without reclining, he may rely on the first opinion, and he need not eat [the korech] again while reclining.88 ‫ ְוֵישׁ‬85,‫קלו‬.‫ וָּמרוֹר ֵאין ָצ ִרי ֲהִסָבּה‬,‫ ֵכּיָון ֶשׁאוְֹכִלין ָבּהּ ָמרוֹר‬,‫כ ְכּ ִריָכה זוֹ – ֵישׁ אוְֹמ ִריםקלה ֶשֵׁאין ָצ ִרי ֲהִסָבּה‬ ‫ ִמָכּל ָמקוֹם ְכּ ִריָכה זוֹ ִהיא‬86,‫ ְוַאף ֶשְׁכָּבר ָאַכל ַמָצּה ַבֲּהִסָבּה‬.‫ ֵכּיָון ֶשַׁמָּצּה ְצ ִריָכה ֲהִסָבּה‬,‫אוְֹמ ִריםקלז ֶשְׁצּ ִריָכה ֲהִסָבּה‬ ‫ ְוָהָיה ָצ ִרי‬,‫ וַּבַמָּצּה ֶשִׁבְּכ ִריָכה זוֹ הוּא יוֵֹצא ְיֵדי חוָֹבתוֹ‬,‫ ְוִהֵלּל ל ֹא ָהָיה אוֵֹכל ַמָצּה ֹקֶדם ְכּ ִריָכה זוֹ‬,‫ֵזֶכר ַלִמְּקָדּשׁ ְכִּהֵלּל‬ ‫קמ‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ב‬87,‫קלט‬,‫קלח ְוֵכן ִﬠָקּר‬.‫ ְלִפיָכ ַגּם ֲאַנְחנוּ ְצ ִריִכים ְלָהֵסב‬,‫ְלָהֵסב ַבֲּאִכיָלָתהּ‬ ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר ְוֶלֱאֹכל‬,‫ ְבּ ִדיֲﬠַבד ֶשָׁשַּׁכח ְוָאַכל ְבּל ֹא ֲהִסָבּה – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬,‫וִּמָכּל ָמקוֹם‬ 88,‫קמא‬:‫ַבֲּהִסָבּה‬ 21 The matzah and the maror in this wrap must be swallowed all at once.89 As an initial preference, one should be careful to swallow the entire olive-sized portion of matzah and the entire olive-sized portion of maror while they are crushed in his mouth. However, if it is difficult for [a person] to swallow two olive-sized portions 12/16/2020, 10:44 PM

Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the ...

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at one time, he may swallow some of the olive-sized portion [of matzah] and some of the olive-sized portion [of maror] at one time, and then swallow some more of the olive-sized portion [of matzah] and some of the olive-sized portion [of maror] at one time until he eats the two olive-sized portions in their entirety.90 ‫ וְּלַכְתִּחָלּה ִיָזֵּהר ִלְב ַﬠ ָכּל ַהְכַּז ִית ַמָצּה ְבַּבת‬89,‫קמב‬.‫כא ַהַמָּצּה ְוַהָמּרוֹר ֶשִׁבְּכ ִריָכה זוֹ – ָצ ִרי ִלְב ַﬠ אוָֹתהּ ְבַּבת ַאַחת‬ ‫ ֶשָׁאז‬,‫קמג ֶאָלּא ִאם ֵכּן ָקֶשׁה ָﬠָליוקמד ִלְב ַﬠ ב' ַהֵזּיִתים ְבַּבת ַאַחת‬,‫ַאַחת ִﬠם ָכּל ַהְכַּז ִית ָמרוֹר ְכֶּשֵׁהן ְמֻרָסִּקים ְבִּפיו‬ ‫ ְוַאַחר ָכּ ַיֲח ֹזר ְו ִיְבַלע ְמַﬠט ִמְכַּז ִית ֶזה וְּמַﬠט ִמְכַּז ִית ֶזה ְבַּבת‬,‫ָיכוֹל ִלְב ַﬠ ְמַﬠט ִמְכַּז ִית ֶזה וְּמַﬠט ִמְכַּז ִית ֶזה ְבַּבת ַאַחת‬ 90:‫ ַﬠד ֶשׁיּ ֹאַכל ָכּל ַהְשֵּׁני ֵזיִתים‬,‫ַאַחת‬ 22 When a person has no other vegetables to eat for the dipping before reciting the Haggadah91 except those types of vegetables over which he could fulfill the obligation of maror,92 he should [eat one of those types of vegetables after] dipping them in vinegar or salt water before reciting the Haggadah. He should recite the blessing al achilas maror over them.93 [At this time, the person] need not eat an olive-sized portion of [maror].94 Afterwards, after eating the olive-sized portion with which he fulfilled the mitzvah to eat matzah, [the person] should dip an olive-sized portion of maror in charoses and eat it without [first reciting] a blessing. [A blessing should not be recited] since [the person] cannot recite the blessing [praising G-d], “Who sanctified us with His mitzvos and commanded us to eat maror,” when eating [maror at] this [time], because he already ate from it beforehand. Even though [the person] makes an extensive interruption between [reciting] the blessing al achilas maror and [eating] the olive-sized portion of maror that he eats after [eating the] matzah, that is not significant. [The rationale is that] since [the person] tasted some maror directly after reciting the blessing, he already began [the fulfillment of] the mitzvah. Thus, no interruption was made between the blessing and the beginning of the observance of the mitzvah.95 Nevertheless, even if [a person] ate an olive-sized portion or more of maror when dipping before reciting the Haggadah, he must still eat another olive-sized portion [of maror] after eating matzah.96 [The rationale is that] the first time he ate [maror], it was solely to arouse the wonderment of the children.97 It is [only] through eating [the maror] the second time that he fulfills the obligation [to eat] maror, for this is the initially preferred manner of [performing] the mitzvah: not to fulfill the obligation of [eating] maror until after fulfilling the obligation of [eating] matzah, as [implied by] the verse:54 “You shall eat [the Pesach sacrifice] together with matzah and bitter herbs.”98 ‫ ִכּי ִאם ִמיֵני ְיָרקוֹת ֶשׁיּוְֹצִאים ָבֶּהם ְיֵדי חוַֹבת‬91‫כב ִמי ֶשֵׁאין לוֹ שׁוּם ְיָרקוֹת ֶלֱאֹכל ְבִּטבּוּל ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬ ‫קמה ְוֵאין‬,‫ ְכֶּשַׁמְּטִבּיָלם ְבֹּחֶמץ אוֹ ְבֵּמי ֶמַלח ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬93"‫ – ְיָבֵר ֲﬠֵליֶהם "ַﬠל ֲאִכיַלת ָמרוֹר‬92‫ָמרוֹר‬ ‫ ַאַחר ֶשָׁאַכל ַהְכַּז ִית ֶשׁל "ֲאִכיַלת ַמָצּה"קמז – ַיְטִבּיל ְכַּז ִית ָמרוֹר ַבֲּחֹרֶסת‬, ‫ ְוַאַחר ָכּ‬94,‫קמו‬,‫ָצ ִרי ֶלֱאֹכל ֵמֶהם ְכַּז ִית‬ ‫ ֵכּיָון‬,"‫קמח ֶשִׁאי ֶאְפָשׁר לוֹ ְלָבֵר ַﬠל ֲאִכיָלה זוֹ "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ֲאִכיַלת ָמרוֹר‬,‫ְוי ֹאְכֶלנּוּ ְבּל ֹא ְבָּרָכה‬ ‫קמט‬.‫ֶשְׁכָּבר ָאַכל ִמֶמּנוּ ֹקֶדם ָלֵכן‬ ‫ ֵכּיָון ֶשִׁמָּיּד‬,‫ְוַאף ֶשַׁמְּפִסיק ַה ְרֵבּה ֵבּין ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ָמרוֹר" ְלַהְכַּז ִית ָמרוֹר ֶשׁאוֵֹכל ַאַחר ַהַמָּצּה – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְוֵאין ָכּאן ֶהְפֵסק ֵבּין ַהְבָּרָכה ִלְתִחַלּת ֲﬠִשַׂיּת‬,‫ַאַחר ַהְבָּרָכה ָטַﬠם ְמַﬠט ֵמַהָמּרוֹרקנ – ֲהֵרי ִהְתִחיל ַבִּמְּצָוה‬ 95,‫קנא‬.‫ַהִמְּצָוה‬ ‫ ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר ְוֶלֱאֹכל ְכַּז ִית‬,‫ ֲאִפלּוּ ָאַכל ְכַּז ִית ָמרוֹר אוֹ יוֵֹתר ַבִּטּבּוּל ֶשֹׁקֶּדם ֲאִמיַרת ַהַהָגָּדה‬,‫וִּמָכּל ָמקוֹם‬ ‫ וַּבֲאִכיָלה ַהְשּׁ ִנָיּה הוּא‬97,‫קנב‬,‫ ְלִפי ֶשָׁהֲאִכיָלה ָה ִראשׁוָֹנה ֵאיָנהּ ֶאָלּא ְכֵּדי ְלַהְתִמיַהּ ַהִתּינוֹקוֹת‬96,‫ַאַחר ֲאִכיַלת ַמָצּה‬ ,‫ ֶשׁלּ ֹא ָלֵצאת ְיֵדי חוַֹבת ָמרוֹר ֹקֶדם ֶשָׁיָּצא ְיֵדי חוַֹבת ַמָצּה‬,‫ ֶשָׁכּ ִהיא ַהִמְּצָוה ְלַכְתִּחָלּה‬,‫ֶשׁיּוֵֹצא ְיֵדי חוַֹבת ָמרוֹר‬ 12/16/2020, 10:44 PM

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98,‫קנד‬:"‫ "ַﬠל ַמצּוֹת וְּמֹר ִרים‬54,‫ֶשֶׁנֱּאַמרקנג‬ 23 When one eats maror before reciting the Haggadah, he should recite the blessing Borei pri haadamah before the blessing al achilas maror,99provided [the species of maror he is eating] is fit to be eaten when it is raw, e.g., romaine lettuce and the like. However, if [the species of maror] is not at all fit to be eaten raw, e.g., horseradish (called chrain) and the like, he should only recite the blessing al achilas maror.100 ‫כג וְּכֶשׁאוֵֹכל ֵמַהָמּרוֹר ֹקֶדם ֲאִמיַרת ַהַהָגָּדה – ְיָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֹקֶדם ִבּ ְרַכּת "ַﬠל ֲאִכיַלת‬ ‫ ֲאָבל ִאם ֵאינוֹ ָראוּי ַלֲאִכיָלה ְכָּלל ְכֶּשׁהוּא‬,‫ ְכּגוֹן ֲחֶזֶרת ְוַכיּוֵֹצא ָבּהּ‬,‫ ִאם הוּא ָראוּי ַלֲאִכיָלה ְכֶּשׁהוּא ַחי‬99,‫ָמרוֹר"קנה‬ 100,‫קנו‬:"‫ ְכּגוֹן ַהַתְּמָכא )ֶשׁקּוֹ ִרין קרין( ְוַכיּוֵֹצא בּוֹ – ֵאינוֹ ְמָבֵר ָﬠָליו ִכּי ִאם ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ָמרוֹר‬,‫ַחי‬ 24 All the above applies101 when it is impossible for [the person] to find other vegetables [to dip in vinegar or salt water before reading the Haggadah].99 If, however, it is possible to find [other vegetables], it is desirable to seek them out so that [the person] will not have to recite the blessing al achilas maror when he dips them [in vinegar or salt water] before reciting the Haggadah, for there is an authority102 who maintains that it is not proper to [recite the blessing al achilas maror at this time]. (See Yoreh Deah, sec. 296,103 [which explains] which species are [classified as] vegetables.) ‫קנז ֶשׁלּ ֹא‬,‫ ֲאָבל ִאם ֶאְפָשׁר ְלָמְצָאם – טוֹב ַלֲח ֹזר ַאֲחֵריֶהם‬99,‫ ְכֶּשִׁאי ֶאְפָשׁר לוֹ ִלְמצ ֹא ְשָׁאר ְיָרקוֹת‬101‫כד ְוָכל ֶזה‬ ‫ ֶשֵׁאין ָנכוֹן ַלֲﬠשׂוֹת ֵכּן‬102,‫ ֶשֵׁיּשׁ ִמי ֶשׁאוֵֹמרקנח‬,‫ ִיְצָטֵר ְלָבֵר "ַﬠל ֲאִכיַלת ָמרוֹר" ְכֶּשְׁמַּטְבּלוֹ ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬. (‫ ַמה ֵהם ַהִמּיֵני ְיָרקוֹת‬103,‫) ְוַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רצ"וקנט‬: 25 If one swallows matzah without chewing it, he fulfills his obligation104 even though he did not sense the taste of matzah in his mouth. [The rationale is that] since his throat105 derived satisfaction from it, this is called eating. Nevertheless, as an initial preference, one must chew [the matzah] until he senses its taste in his mouth. By contrast, if one swallowed maror without chewing, to the extent that he did not taste the bitterness in his mouth, he did not fulfill his obligation.104 [The rationale is that] the Torah requires that one feel the food’s bitterness in his mouth, to recall that [the Egyptians] “embittered their lives.”106 105‫קסב ְדֵּכיָון ֶשֶׁנֱּהָנה ְגּרוֹנוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִה ְרִגּישׁ ַטַﬠם ַמָצּה ְבִּפיו‬104‫כה ָבַּלע ַמָצּהקס ְול ֹא ְלָﬠָסהּקסא – ָיָצא‬ ‫קסה‬.‫קסד ֲאָבל ְלַכְתִּחָלּה ָצ ִרי ְלָלֳﬠָסהּ ַﬠד ֶשַׁיּ ְרִגּישׁ ַטְﬠָמהּ ְבִּפיו‬.‫ִמֶמָּנּהקסג – ֲהֵרי זוֹ ִנְקֵראת ֲאִכיָלה‬ ‫ ֶשַׁהתּוָֹרה ִהְקִפּיָדה ְלָמֵרר ִפּיו‬104,‫ֲאָבל ִאם ָבַּלע ָמרוֹרקסו ְול ֹא ְלָﬠסוֹ ַﬠד ֶשַׁיּ ְרִגּישׁ ַטַﬠם ְמ ִריָרתוֹ ְבִּפיוקסז – ל ֹא ָיָצא‬ 106,‫קסח‬:"‫ ֵזֶכר ְל"ַו ְיָמ ְררוּ ֶאת ַחֵיּיֶהם‬,‫ֶשׁל אוֵֹכל‬ 26 If one swallows matzah and maror together [without chewing them], even though he does not fulfill his obligation [to eat] maror, he fulfills his obligation [to eat] matzah.104 [The Sages’ statement] that maror nullifies the flavor of matzah107 applies only when one chews them together. [The rationale is that when a person chews the matzah and maror together], he senses their taste in his mouth and thus, the taste of maror, which is merely a Rabbinic ordinance, nullifies the taste of matzah, which is a Scriptural [Commandment]. When, however, one swallows [the two] without chewing them [and thus] does not sense their taste at all, the maror does not nullify the matzah.108 12/16/2020, 10:44 PM

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‫ ְול ֹא ָאְמרוּ‬104,‫קסט‬.‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָיָצא ְיֵדי חוַֹבת ָמרוֹר – ָיָצא ְיֵדי חוַֹבת ַמָצּה‬,‫כו ָבַּלע ַמָצּה וָּמרוֹר ְכֶּאָחד‬ ‫ ְוָלֵכן ְמַבֵטּל ַטַﬠם‬,‫קעא ֶשָׁאז הוּא ַמ ְרִגּישׁ ַטְﬠָמן ְבִּפיו‬,‫ ֶאָלּא ְכֶּשׁלּוֲֹﬠָסן ַיַחד‬107,‫קע‬,‫ֶשַׁהָמּרוֹר ְמַבֵטּל ֶאת ַטַﬠם ַהַמָּצּה‬ ‫ ֲאָבל ְכֶּשׁבּוְֹלָﬠן ְבִּלי ְלִﬠיָסה ֶשֵׁאין ַמ ְר ִגּישׁ ַטְﬠָמן ְכָּלל‬,‫ַהָמּרוֹר ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים ֶאת ַטַﬠם ַהַמָּצּה ֶשִׁהיא ִמן ַהתּוָֹרה‬ 108:‫– ֵאין ַהָמּרוֹר ְמַבֵטּל ֶאת ַהַמָּצּה‬ 27 Even if the maror is wrapped around the matzah and thus intervenes between the matzah and one’s pharynx, that is not significant. Since both [matzah and maror] are both types of food, they are considered as being of the same type, and an entity of one type is never considered as an intervention relative to another entity of its type.109 If, however, one covered the matzah with palm bast and swallowed it, he does not fulfill his obligation.104 [The rationale is that] palm bast is not a food. [Hence,] it intervenes between the matzah and [the person’s] pharynx, and this is not the way one eats. ‫קעב ֵכּיָון‬,‫כז ַוֲאִפלּוּ ִאם ַהָמּרוֹר ָכּרוּ ְסִביב ַהַמָּצּה ְו ִנְמָצא ֶשׁהוּא חוֵֹצץ ֵבּין ַהַמָּצּה ְלֵבית ַהְבִּליָﬠה – ֵאין ְבָּכ ְכּלוּם‬ ‫ ֲאָבל ִאם ָכַּר ַהַמָּצּה ְבִּסיב וְּבָלָﬠהּ – ל ֹא‬109,‫קעג‬.‫ וִּמין ְבִּמינוֹ ֵאינוֹ חוֵֹצץ‬,‫ֶשְׁשֵּׁניֶהם ִמיֵני ַמֲאָכל – ֲהֵרי ֵהן ְכִּמין ֶאָחד‬ ‫קעו‬: ‫קעה ְוֵאין ֶדֶּר ֲאִכיָלה ְבָּכ‬,‫ ֶשַׁהִסּיב ֶשֵׁאינוֹ ִמין ַמֲאָכל חוֵֹצץ ֵבּין ַהַמָּצּה ְלֵבית ַהְבִּליָﬠה‬104,‫קעד‬,‫ָיָצא‬ 28 If one ate matzah without [the proper] intent – i.e., he did not intend to fulfill his obligation [to eat matzah] with this eating – he [nevertheless] fulfilled his obligation.110 [The Sages’] statement that whenever a person performs a mitzvah without intent, i.e., he did not intend to fulfill his obligation when performing the act, he does not fulfill his obligation, applies only with regard to mitzvos that do not involve any physical satisfaction, for example, the recitation of the Shema ([see] sec. 60[:5]),111 the sounding of the shofar ([see] sec. 589[:5]),112 taking the lulav ([see] sec. 651),113 and the like. [In those instances,] when one does not intend to perform a mitzvah, he does not fulfill the mitzvah at all, for he is merely performing a casual activity.114 His act is not considered as performing a mitzvah. By contrast, mitzvos that involve eating, for example, the Pesach sacrifice, matzah, maror, and the like [are governed by different rules]. Since they [lead to] physical satisfaction, even though one did not intend to fulfill his obligation by eating, he fulfills his obligation.115 [The rationale is that] since the body, despite [the person’s] intentions, derives satisfaction from eating [the food], he is said to have eaten [it] and thus, he fulfilled the mitzvah of eating. Therefore, even if [the person] did not desire to eat matzah, and non-Jews or robbers compelled him to eat it, he fulfills his obligation by eating [the matzah in] this [manner]116 because – [even though it was] against his will – his body derived satisfaction from eating it. 110,‫קעז‬.‫ ֶשׁלּ ֹא ִנְתַכֵּוּן ָלֵצאת ְיֵדי חוָֹבתוֹ ַבֲּאִכיָלה זוֹ – ָיָצא‬,‫כח ָאַכל ַמָצּה ְבּל ֹא ַכָּוָּנה‬ ,‫ ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬,‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִנְתַכֵּוּן ָלֵצאת ְיֵדי חוָֹבתוֹ ַבֲּﬠִשָׂיּה זוֹ‬,‫ְול ֹא ָאְמרוּ ֶשָׁכּל ַהִמְּצוֹת ֶשֲׁﬠָשָׂאן ֶשׁלּ ֹא ְבִּמְתַכֵּוּן‬ ‫ וְּתִקיַﬠת שׁוָֹפר )ְבִּסיָמן‬,(111,‫ ְכּגוֹן ְק ִריַאת ְשַׁמע )ְבִּסיָמן ס'קעח‬,‫ֶאָלּא ְבִּמְצוֹת ֶשֵׁאין ָבֶּהן ֲהָנַאת ַהגּוּף ְכָּלל‬ ‫ ֶשְׁכֶּשׁלּ ֹא ִנְתַכֵּוּן ַבֲּﬠִשָׂיָּתן ְלֵשׁם ִמְצָוה – ל ֹא‬,‫ ְוַכיּוֵֹצא ָבֶּהן‬,(113,‫ וּ ְנִטיַלת לוָּלב )ְבִּסיָמן תרנ"אקפ‬,(112,‫תקפ"טקעט‬ ,‫ ֲאָבל ִמְצוֹת ַהְתּלוּיוֹת ַבֲּאִכיָלה‬.‫ ְוֵאין ֲﬠִשָׂיּתוֹ ִנְקֵראת ֲﬠִשַׂיּת ִמְצָוה‬114,‫ ֶשֵׁאינוֹ ֶאָלּא ְכִּמְתַﬠֵסּק ְבָּﬠְלָמא‬,‫ִקֵיּם ַהִמְּצָוה ְכָּלל‬ ‫ ַאף ֶשׁלּ ֹא ִנְתַכֵּוּן ָלֵצאת ַבֲּאִכיָלה זוֹ – ָיָצא ְיֵדי‬,‫ ֵכּיָון ֶשֵׁיּשׁ ָבֶּהן ֲהָנָאה ַלגּוּף‬,‫ְכּגוֹן ֶפַּסח ַמָצּה וָּמרוֹר ְוַכיּוֵֹצא ָבֶּהן‬ ‫ ְו ִנְמָצא ֶשִׁקֵּיּם ִמְצַות ָהֲאִכיָלה‬,‫ ַוֲהֵרי זוֹ ִנְקֵראת ֲאִכיָלה‬116,‫ ֶשֲׁהֵרי ַﬠל ָכּ ְרחוֹ ֶנֱהָנה ַהגּוּף ֵמֲאִכיָלה‬115,‫קפא‬,‫חוָֹבתוֹ‬. ‫קפג ֵכּיָון‬,‫וְּלִפיָכ ֲאִפלּוּ ל ֹא ָרָצה ֶלֱאֹכל ַמָצּהקפב וְּכָפאוּהוּ ָנְכ ִרים אוֹ ִלְסִטים ְלָאְכָלהּ – ָיָצא ְיֵדי חוָֹבתוֹ ַבֲּאִכיָלה זוֹ‬ ‫ֶשְׁבַּﬠל ָכּ ְרחוֹ ֶנֱהָנה ִמֶמָּנּה גּוּפוֹ‬:

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29 All the above117 applies when [the person] knew that this night was Pesach and that it was matzah [that he was eating], but he ate [the matzah] without the intent [to fulfill the mitzvah] or [he ate it] against his will.118 If, however, [a person] did not know that the night was Pesach and he ate matzah, even [if he ate it] willingly, and similarly, even if he knew that the night was Pesach, but he had in mind to eat meat, but instead matzah came to hand and he ate it while thinking it was meat, he did not fulfill his obligation [to eat matzah] when eating.119 If, however, [a person] ate maror in such circumstances,120 he fulfills his obligation. [The rationale is that] in the present era, [eating] maror is a Rabbinic ordinance,121 and the intent [to fulfill one’s obligation] is not an absolute imperative for all the mitzvos that are Rabbinic ordinances.122 There are authorities who differ with the latter conclusion and maintain that mitzvos that are Rabbinic ordinances also require [that one fulfill them] with intent, because all [the practices] established by our Sages were ordained in a manner resembling Scriptural practices.123 It is desirable to give weight to their words and eat maror again with the intent [to fulfill one’s obligation, but] without reciting a blessing.124 ‫ ֲאָבל‬118,‫ ְכֶּשׁהוּא יוֵֹדַﬠ ֶשַׁלּ ְיָלה זוֹ ֶפַּסח ְוֶשׁזּוֹ ִהיא ַמָצּה ֶאָלּא ֶשֲׁאָכָלהּ ֶשׁלּ ֹא ְבִּמְתַכֵּוּן אוֹ ֶשׁלּ ֹא ִבּ ְרצוֹנוֹ‬117‫כט ְוָכל ֶזה‬ ‫ ֶאָלּא ֶשָׁהָיה ָסבוּר ֶלֱאֹכל ָבָּשׂר‬,‫ ְוֵכן ֲאִפלּוּ ִאם ָיַדע ֶשַׁהַלּ ְיָלה ֶפַּסח‬,‫ִאם ל ֹא ָיַדע ֶשַׁהַלּ ְיָלה ֶפַּסח ְוָאַכל ַמָצּה ֲאִפלּוּ ִבּ ְרצוֹנוֹ‬ 119,‫קפד‬.‫ְו ִנְזַדְּמָּנה לוֹ ַמָצּה ַוֲאָכָלהּ ְכָּסבוּר ֶשֶׁזּהוּ ָבָּשׂר – ל ֹא ָיָצא ַבֲּאִכיָלה זוֹ‬ ‫ ְוָכל ִמְצָוה ִמִדְּבֵרי‬121,‫קפו‬,‫קפה ְלִפי ֶשָׁמּרוֹר ִבְּזַמן ַהֶזּה ִמִדְּבֵרי סוְֹפ ִרים‬,‫ – ָיָצא‬120‫ֲאָבל ִאם ָאַכל ָמרוֹר ְבִּﬠ ְנָין ֶזה‬ 122,‫קפז‬.‫סוְֹפ ִרים ֵאין ָצ ִרי ַכָּוָּנה‬ ‫ ְלִפי ֶשָׁכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמים ִתְּקּנוּ ְכֵּﬠין‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםקפח ֶשַׁגּם ַהִמְּצוֹת ִמִדְּבֵרי סוְֹפ ִרים ְצ ִריכוֹת ַכָּוָּנה‬ 124,‫קצ‬:‫ ַלֲח ֹזר ְוֶלֱאֹכל ָמרוֹר ְבַּכָוָּנה ְבּל ֹא ְבָּרָכה‬,‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬123,‫קפט‬.‫ֶשׁל תּוָֹרה‬ 30 If, however, a person ate [matzah] under these circumstances125 on the night of the [second] day of the festival celebrated in the Diaspora, all authorities agree that he is required to eat [matzah] again, even though [the observance of that day] is a Rabbinic ordinance.126 [The rationale is that it is universally accepted that] no distinction at all should be made between the first day of a holiday and the second [day celebrated in the Diaspora]127 lest [the second day] be treated with disrespect as a result.128 ‫ – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר‬126‫ ְבֵּליל יוֹם טוֹב ֶשׁל ָגֻּליּוֹת ַאף ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים‬125‫ל ֲאָבל ִאם ָאַכל ְבִּﬠְנָין ֶזה‬ ‫ ֶשׁלּ ֹא ָיבוֹאוּ בּוֹ ְלַזְלֵזל ַﬠל ְיֵדי‬127,‫ ֶשֵׁאין ְלַחֵלּק ְכָּלל ֵבּין יוֹם טוֹב ִראשׁוֹן ְלֵשׁ ִני ְבּשׁוּם ָדָּבר‬,‫ְוֶלֱאֹכל ְלִדְבֵרי ַהֹכּל‬ 128,‫קצא‬:‫ֵכן‬ 31 A person who ate matzah while in the midst of an epileptic fit when he was not in control of his actions, but who regained his health afterwards [on that night], is obligated to eat [matzah] again after he regained his health. [The rationale is that] when he first ate [matzah], he was exempt from all the mitzvos.129 ‫ ְלִפי ֶשֲׁאִכיָלה ִראשׁוָֹנה‬,‫לא ִמי ֶשָׁאַכל ַמָצּה ְכֶּשׁהוּא ִנְכֶפּה ְבֵּﬠת ְשׁטוּתוֹ ְוַאַחר ָכּ ִנְתַרֵפּא – ַחָיּב ֶלֱאֹכל ַאַחר ֶשׁ ִנְּתַרֵפּא‬ 129,‫קצב‬:‫ָה ְיָתה ְבָּשָׁﬠה ֶשָׁהָיה ָפּטוּר ִמָכּל ַהִמְּצוֹת‬ 32 The obligation to eat matzah applies only on the first night [of Pesach],130 as it

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is written:131 “In the evening, you shall eat matzos.” On all the other nights and days [of Pesach], one is adjured solely not to eat chametz. [The intent is that] if he desires to eat bread [consisting of flour] kneaded with water, he must be careful that it does not become chametz. Instead, he must bake [the dough] while it is [fit to become] matzah, when it has yet to become chametz. Concerning this, the Torah states,132 “You shall eat matzah for seven days,” i.e., [matzah] and not chametz.133 If, however, one does not at all desire to eat bread [consisting of flour] kneaded with water [during Pesach], but instead, [desires] to eat other foods, he may. True, on a festival, one is obligated to eat bread, as stated in sec. 188[:10].134 Nevertheless, he may eat a loaf kneaded with mei peiros,135 which is rich matzah. (See, [however,] sec. 462[:7, which states that] in these regions, it is not customary [to eat] rich matzah at all.) However, poor man’s bread136 need only be eaten on the first night [of the holiday].137 [This concept is derived as follows:]138 It is written:139 “You shall eat matzos for six days140 and on the seventh day there shall be a convocation.” Thus, the seventh day is a subject that had been included [in the general category], and then was singled out to teach [something new]. For it was included in [the charge]: “You shall eat matzah for seven days,” but here, the seventh day was singled out [and removed from] the general category of days when matzah must be eaten to teach that there is no obligation to eat matzah on the seventh day. [One of the principles of Scriptural interpretation is:]141 When a particular instance was included in a general category and then singled out [and removed] from that category, it was singled out not only to inform us with regard to its specific instance, but rather to inform us with regard to everything else included within the general category. [Thus, the implication is that just as] one is not obligated to eat matzah [on the seventh day, so too, he need not eat matzah] during any of these seven days;142 it is only that he may not eat chametz, as explained [above]. [Our Sages continue:] Is it possible that this [release also applies] to the first night? [That cannot be, for] the verse states: “In the evening, you shall eat matzos.” [Thus,] the verse establishes an obligation [to eat matzah that night]. When one eats an olive-sized portion [of matzah that night], he fulfills his obligation according to Scriptural Law.143 ‫ ֲאָבל ְשָׁאר‬."‫ "ָבֶּﬠֶרב תּ ֹאְכלוּ ַמֹצּת‬131,‫ ֶשֶׁנֱּאַמרקצד‬130,‫קצג‬,‫לב ְוֵאין ִחיּוּב ֲאִכיַלת ַמָצּה ֶאָלּא ַבַּלּ ְיָלה ָה ִראשׁוֹן ִבְּלַבד‬ ‫קצה ְדַּה ְינוּ ֶשִׁאם רוֶֹצה ֶלֱאֹכל ַפּת ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים – ִיָזֵּהר‬,‫ָכּל ַהֵלּילוֹת ְוָכל ַהָיִּמים – ֵאינוֹ ֻמְזָהר ֶאָלּא ֶשׁלּ ֹא ֶלֱאֹכל ָחֵמץ‬ ‫ "ִשְׁבַﬠת ָיִמים‬132,‫קצו‬:‫ ְוַﬠל ֶזה ָאְמָרה תּוָֹרה‬.‫ ֶאָלּא י ֹאֶפָנּה ְכֶּשִׁהיא ַמָצּה ֶשׁלּ ֹא ִנְתַחְמָּצה ֲﬠַד ִין‬,‫ֶשׁלּ ֹא ָתּב ֹא ִליֵדי ִחמּוּץ‬ – ‫ ֲאָבל ִאם ל ֹא ָרָצה ֶלֱאֹכל ְכָּלל ַפּת ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ֶאָלּא ְשָׁאר ִמיֵני ַמֲאָכִלים‬133,‫קצז‬.‫ ְכּלוַֹמר ְול ֹא ָחֵמץ‬,"‫תּ ֹאַכל ַמֹצּת‬ ‫קצח‬.‫ָה ְרשׁוּת ְבָּידוֹ‬ ‫ ִמָכּל ָמקוֹם ָיכוֹל ֶלֱאֹכל ַפּת ֶשׁ ִנּלּוָֹשׁה ְבֵּמי‬134,‫קצט‬,‫ְוַאף ֶשְׁבּיוֹם טוֹב ַחָיּב ֶלֱאֹכל ַפּת ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קפ"ח‬ ‫ ֲאָבל "ֶלֶחם‬.(‫ ֶשִׁהיא ַמָצּה ֲﬠִשׁיָרהר ) ְוַﬠֵיּן ִסיָמן תס"ברא ֶשִׁבְּמִדינוֹת ֵאלּוּ ֵאין נוֲֹהִגין ְבַּמָצּה ֲﬠִשׁיָרה ְכָּלל‬135‫ֵפּרוֹת‬ ‫ וַּביּוֹם‬140‫ "ֵשֶׁשׁת ָיִמים תּ ֹאַכל ַמצּוֹת‬138,‫ ֶשֶׁנֱּאַמררב‬137,‫ ֵאין ָצ ִרי ֶלֱאֹכל ֶאָלּא ַבַּלּ ְיָלה ָה ִראשׁוֹן ִבְּלַבד‬136"‫ֹע ִני‬ ‫ ֶשֲׁהֵרי ָהָיה ִבְּכַלל "ִשְׁבַﬠת‬,‫ ְוָיָצא ִמן ַהְכָּלל ְלַלֵמּד‬,‫ ֲהֵרי יוֹם ַהְשִּׁביִﬠי הוּא ָדָּבר ֶשָׁהָיה ִבְּכָלל‬139,"'‫ַהְשִּׁביִﬠי ֲﬠֶצֶרת ְוגוֹ‬ ‫ ְוָכל‬,‫ ְלַלֶמְּד ֶשֵׁאין חוָֹבה ֶלֱאֹכל ַמָצּה ַבּיּוֹם ַהְשִּׁביִﬠי‬,‫ ְוָכאן ָיָצא יוֹם ַהְשִּׁביִﬠי ִמְכַּלל ֲאִכיַלת ַמָצּה‬,"‫ָיִמים תּ ֹאַכל ַמֹצּת‬ ‫ ְדַּה ְינוּ ֶשָׁכּל‬141,‫ ֶאָלּא ְלַלֵמּד ַﬠל ַהְכָּלל ֻכּלּוֹ ָיָצא‬,‫ ל ֹא ְלַלֵמּד ַﬠל ַﬠְצמוֹ ָיָצא‬,‫ָדָּבר ֶשָׁהָיה ִבְּכָלל ְוָיָצא ִמן ַהְכָּלל ְלַלֵמּד‬

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Shulchan Aruch: Chapter 475 - The Remaining Laws Pertaining to the ...

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?‫ ָיכוֹל ַאף ַבַּלּ ְיָלה ָה ִראשׁוֹן ֵכּן‬.‫ ֶאָלּא ֶשׁלּ ֹא ֶלֱאֹכל ָחֵמץ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬142‫ַהִשְּׁבַﬠת ָיִמים ֵאינוֹ ֻמְזָהר ֶלֱאֹכל ַמָצּה‬ ‫רג‬.‫ ַהָכּתוּב ְקָבעוֹ חוָֹבה‬,"‫ "ָבֶּﬠֶרב תּ ֹאְכלוּ ַמֹצּת‬:‫ַתְּלמוּד לוַֹמר‬ 143,‫רד‬:‫וִּמֶשָּׁאַכל ְכַּז ִית – ָיָצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה‬ 33 If a person was held back by forces beyond his control and did not eat matzah on this night,144 there is no way he can compensate for this on other nights or days. Therefore, when a person eats matzah on the other nights or days, he does not recite the blessing al achilas matzah, even though he had yet to eat matzah from the onset of the holiday and had yet to recite a blessing on it. ‫רה ְלִפיָכ ְכֶּשׁאוֵֹכל ַמָצּה ִבְּשָׁאר‬.‫ – ֵאין לוֹ ַתְּשׁלוִּמין ִבְּשָׁאר ֵלילוֹת ְוָיִמים‬144‫לג ְוִאם ֶנֱאַנס ְול ֹא ָאַכל ַמָצּה ְבַּל ְיָלה ֶזה‬ ‫רז‬:‫ֵלילוֹת ְוָיִמים – ֵאינוֹ ְמָבֵר "ַﬠל ֲאִכיַלת ַמָצּה"רו ַאף ֶשׁלּ ֹא ָאַכל ַמָצּה ֲﬠַד ִין ִמְכּ ִניַסת ַהֶפַּסח ְול ֹא ֵבַּר ָﬠֶליָה‬

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Shulchan Aruch: Chapter 476 - The Custom [that Applies Regarding] Ea...

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Shulchan Aruch: Chapter 476 - The Custom [that Applies Regarding] Eating Roasted [Meat] on Pesach Night By Rabbi Schneur Zalman of Liadi

SECTION 476 The Custom [that Applies Regarding] Eating Roasted [Meat] on Pesach Night (1-7) ‫סימן תעו ִמ ְנַהג ֲאִכיַלת ָצִלי ְבֵּליל ֶפַּסח וּבוֹ ז' ְסִﬠיִפים‬: 1 In a place where it is customary to eat roasted [meat] on Pesach night, one may eat it. [However,] in a place where it is customary not to eat [it on Pesach night, because eating roasted meat was forbidden] as a decree lest it be said that [the meat] is [from] the Pesach sacrifice, it is forbidden for people to deviate from the [local] custom.1 Moreover, even the descendants [of such people] are not permitted to deviate from their ancestors’ custom.2 Even [a newcomer] who comes to this place from a place where it is customary to eat [roasted meat on this night] is forbidden to eat [roasted meat on this night]. See sec. 468[:9].3 In these regions,4 it is customary not to eat [roasted meat on this night]. ‫א ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא י ֹאְמרוּ ֶפַּסח‬,‫ ָמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ֶלֱאֹכל‬.‫א ָמקוֹם ֶשָׁנֲּהגוּ ֶלֱאֹכל ָבָּשׂר ָצִלי ְבֵּליל ֶפַּסח – אוְֹכִלין‬ ‫ ְוַאף ִמי ֶשָׁבּא ָלדוּר‬2,‫ג‬.‫ ְוַאף ְבֵּניֶהם ַאֲחֵריֶהם ֵאיָנן ַרָשִּׁאין ְלַשׁנּוֹת ִמ ְנַהג ֲאבוֵֹתיֶהם‬1.‫הוּאב – ָאסוּר ָלֶהם ְלַשׁנּוֹת ִמְנָהָגם‬ ‫ה‬:‫ ָנֲהגוּ ֶשׁלּ ֹא ֶלֱאֹכל‬4‫ וִּבְמִדינוֹת ֵאלּוּ‬3,‫ד‬.‫ ַﬠֵיּן ִסיָמן תס"ח‬,‫ָשׁם ִמָמּקוֹם ֶשָׁנֲּהגוּ ֶלֱאֹכל – ָאסוּר לוֹ ֶלֱאֹכל‬ 2 In all places, on this night, it is forbidden to eat goat kids that are mekulasin.5(The term mekulas means “dressed for battle,” i.e., while [the animal] is being roasted, its legs and its intestines hang above its head or at its sides, like an armed warrior whose iron helmet is on his head and his weaponry at his side). [The intent is] a goat kid or a lamb roasted whole (“its head with its legs and with its innards”),6 without any of its limbs missing. [This is forbidden] because it resembles the roasting of the Pesach sacrifice, which was roasted whole (with its legs and its intestines hanging outside of it). [One who eats the meat of a goat kid or lamb roasted in this manner] would appear as one who is eating the Pesach sacrifice outside [Jerusalem]. When, however, one roasts [a goat or a sheep] after it has been cut into pieces, or even if [its body is primarily intact], but one limb was cut off from its body before it was roasted7 – or one limb from its body was cooked while [its body was intact] and then he roasted the entire [body of the animal] while it was whole8 – this does not resemble the roasting of the Pesach sacrifice. Hence, it is permitted [to eat a goat or lamb prepared in this manner] in a place where it is customary to eat roasted meat on this night. ‫ז ֶשְׁכָּרָﬠיוח וְּבֵני ֵמָﬠיו‬,‫ )ֵפּרוּשׁ "ְמֻקָלּס" הוּא ְלשׁוֹן ְמז ָֻיּן‬5,‫ב וְּבָכל ָמקוֹם ָאסוּר ֶלֱאֹכל ְבַּל ְיָלה ֶזה ְגָּד ִיים ַהְמֻקָלִּסיןו‬ ,(‫ִבְּשַׁﬠת ְצִלָיּתוֹט ֵהן ְתּלוּ ִין ְלַמְﬠָלה ֵמר ֹאשׁוֹי אוֹ ִמִצּדּוֹא ְכִּגבּוֹר ְמז ָֻיּן ֶשׁכּוַֹבע ְנֹחֶשׁת ְלַמְﬠָלה ֵמר ֹאשׁוֹיב וְּכֵלי ֵזינוֹ ְבִּצדּוֹיג‬ 12/16/2020, 10:44 PM

Shulchan Aruch: Chapter 476 - The Custom [that Applies Regarding] Ea...

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‫טז ֶשֲׁהֵרי ֶזה‬,‫ ְול ֹא ֶנְחַסר ִמֶמּנּוּ שׁוּם ֵאֶבר‬,(6,‫ְדַּה ְינוּ ְגִּדי אוֹ ֶכֶּבשׂ ָצלוּי ֻכּלּוֹ ְכֶּאָחדיד )"ר ֹאשׁוֹ ַﬠל ְכָּרָﬠיו ְוַﬠל ִק ְרבּוֹ"טו‬ ‫ ִויֵהא ִנ ְרֶאה ְכּאוֵֹכל‬,(‫יז ֶשָׁהָיה ִנְצֶלה ְכֶּשׁהוּא ָשֵׁלם ֻכּלּוֹ ְכֶּאָחד )וְּכָרָﬠיו וְּבֵני ֵמָﬠיו ְתּלוּ ִין חוָּצה לוֹיח‬,‫דּוֶֹמה ִלְצִלַיּת ַהֶפַּסח‬ ‫כ אוֹ ֲאִפלּוּ ְכֶּשׁהוּא ְמֻחָבּר ֶאָלּא ֶשֶׁנְּחַתּ ֵאֶבר ֶאָחד ִמגּוּפוֹ ֹקֶדם‬, ‫יט ֲאָבל ִאם ָצָל ִה אוֹתוֹ ְכֶּשׁהוּא ְמֻחָתּ‬.‫ֶפַּסח ַבּחוּץ‬ ‫ הוִֹאיל ְוֵאינוֹ דּוֶֹמה ִלְצִלַיּת‬8,‫ אוֹ ֶשָׁשַּׁלק בּוֹ ֵאֶבר ֶאָחד ְכֶּשׁהוּא ְמֻחָבּרכב ְוַאַחר ָכּ ָצָל ִה אוֹתוֹ ֻכּלּוֹ ְכֶּאָחד‬7,‫כא‬,‫ַהְצִּלָיּה‬ ‫כג‬:‫ַהֶפַּסח – ֲהֵרי ֶזה ֻמָתּר ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶלֱאֹכל ָצִלי ְבַּל ְיָלה ֶזה‬ 3 Even the meat of a calf or a fowl – [i.e., species] from which a Pesach sacrifice may not be brought – or from any other species that requires ritual slaughter may not be eaten while roasted in a place where it is customary not to eat [roasted meat.9 The rationale is that] people at large may err [and not distinguish] between one type of roasted meat and another, and will allow even roasted meat from lambs or goats [to be eaten], since all are varieties of meat. By contrast, [foods] that do not require ritual slaughter, for example, fish and eggs, are permitted to be eaten roasted [on Pesach night], because they do not resemble meat at all10 and [no one] will err regarding them. ‫ ְוֵכן ָכּל ָדָּבר ַהָטּעוּן ְשִׁחיָטה – ָאסוּר ְלָאְכלוֹ ָצִלי ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא‬,‫ג ֲאִפלּוּ ְבַּשׂר ֵﬠֶגל ְועוֹף ֶשֵׁאין ַהֶפַּסח ָבּא ֵמֶהם‬ ,‫ ֵכּיָון ֶשַׁהֹכּל ִמין ָבָּשׂר‬,‫ ְלִפי ֶשָׁהעוָֹלם ִיְטעוּ ֵבּין ָצִלי ְלָצִליכה ְוָיבוֹאוּ ְלַהִתּיר ַגּם ָבָּשׂר ָצלוּי ִמְכָּבִשׂים ְוִﬠִזּים‬9,‫כד‬,‫ֶלֱאֹכל‬ ‫ ְול ֹא‬10‫כו ְלִפי ֶשֵׁאיָנן דּוִֹמין ְכָּלל ְלָבָשׂר‬,‫ ְכּגוֹן ָדִּגים וֵּביִצים – ֻמָתּר ְלָאְכָלם ְצלוּ ִיים‬,‫ֲאָבל ָדָּבר ֶשֵׁאינוֹ ָטעוּן ְשִׁחיָטה‬ ‫ ִיְטעוּ ָבֶּהם‬: 4 In a place where it is customary not to eat roasted meat [on Pesach] night, pot roast (i.e., meat roasted in a pot without any water or other liquids, but rather in its own juices) should be forbidden,11 because of the impression that might be created. True, [a pot roast] does not resemble the roasting of the Pesach sacrifice, because a Pesach sacrifice roasted in a pot is not acceptable. [Nevertheless, in such a place it should be forbidden] lest [an observer] err and permit meat roasted over a fire. For this reason, [this prohibition applies] even if [the meat] was first cooked in water and then roasted in a pot. Nevertheless, leniency may be granted for a person [if] he is [even] only slightly ill [and was advised by doctors to eat roasted meat], since there are authorities who permit pot roast. However, if one roasts meat – even over a fire – and then cooked it, [the meat] is permitted,12 because the cooking cancels out the roasting. A Pesach sacrifice [prepared in this manner] is unacceptable.11 ‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ‬,(‫ ֶאָלּא ִמְתַבֵּשּׁל ַבֹּמַּהל ַהיּוֵֹצא ִמֶמּנּוּ‬,‫ד ְצִלי ֵקָדרכז )ֵפּרוּשׁכח ֶשׁ ִנְּצָלה ִבְּקֵדָרה ְבּל ֹא ַמ ִים ְושׁוּם ַמְשֶׁקה‬ 11‫כט ַאף ַﬠל ִפּי ֵכן ְבָּמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא ֶלֱאֹכל ָצִלי – ֵישׁ ְלָאְסרוֹ‬,‫ ֶשַׁהֶפַּסח ֶשִׁנְּצָלה ִבְּקֵדָרה ָפּסוּל‬,‫דּוֶֹמה ִלְצִלַיּת ַהֶפַּסח‬ ‫ ַוֲאִפלּוּ ִאם ִבְּשּׁלוֹ ִמְתִּחָלּה ְבַּמ ִים ְוַאַחר ָכּ ֲﬠָשׂאוֹ ְצִלי ֵקָדר – ֵישׁ‬.‫ ֶשׁלּ ֹא ִיְטעוּ ְלַהִתּיר ַגּם ְצִלי ֵאשׁ‬,‫ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬ ‫ ֲאָבל ִאם ְצָלאוֹ ֲאִפלּוּ‬.‫ל ִכּי ֵישׁ ִמי ֶשַׁמִּתּירלא ְצִלי ֵקָדר‬,‫ ְלֹצֶר חוֶֹלה ְקָצת ֵישׁ ְלָהֵקל ָבֶּזה‬,‫ וִּמָכּל ָמקוֹם‬.‫ֶלֱאֹסר ִמַטַּﬠם ֶזה‬ 11,‫לג‬:‫ ְוַכיּוֵֹצא ָבֶּזה ְבֶּפַסח ָפּסוּל‬,‫ ְלִפי ֶשַׁהִבּשּׁוּל ְמַבֵטּל ֶאת ַהְצִּלָיּה‬12,‫לב‬,‫ְצִלי ֵאשׁ ְוַאַחר ָכּ ִבְּשּׁלוֹ – ֻמָתּר‬ 5 One must take care not to eat or drink excessively at the meal [served at the Seder] so that he will not eat the afikoman [when already] bloated,13 i.e., [he will not eat the afikoman] when he has no desire to eat at all, for then [the person] is not fulfilling the mitzvah in an optimum manner.14 True, the afikoman commemorates the Pesach sacrifice and the Pesach sacrifice was eaten when one was sated, i.e., after one had already [eaten to the point of] satiation. For this reason, the afikoman is eaten after having eaten the entire meal, as will be stated in sec. 477[:1, 3]. Nevertheless, one must have some desire to eat. If, however, one has no desire at all [to eat], but [nonetheless] eats, this is considered as eating when bloated and [in such an instance,] the mitzvah is not being fulfilled in an optimum manner. Nevertheless, one does fulfill his obligation when eating [the afikoman] in 12/16/2020, 10:44 PM

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such a manner. If, however, one is sated to the extent that he is disgusted by eating because he has already eaten so much, even if he would compel himself to eat, he would not fulfill his obligation when eating in this manner, because overeating in this manner is not considered eating at all,15 as will be explained in sec. 612[:6].16 13,‫לה‬,‫לד ֶשׁלּ ֹא י ֹאַכל ָהֲאִפיקוָֹמן ַבֲּאִכיָלה ַגָּסּה‬,‫ה ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ֶלֱאֹכל ְול ֹא ִלְשׁתּוֹת ִבְּסעוָּדה זוֹ ַה ְרֵבּה יוֵֹתר ִמַדּאי‬ ‫ ֶשַׁאף ֶשָׁהֲאִפיקוָֹמן הוּא ֵזֶכר ַלֶפַּסח ְוַהֶפַּסח‬14,‫לו ֶשָׁאז ֵאינוֹ עוֶֹשׂה ]ִמְצָוה[ ִמן ַהֻמְּבָחר‬,‫ְדַּה ְינוּ ֶשֵׁאינוֹ ָתֵּאב ְכָּלל ֶלֱאֹכל‬ ‫ ְוָלֵכן אוְֹכִלין ָהֲאִפיקוָֹמן ַאַחר ְגַּמר ָכּל ַהְסּעוָּדה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ְדַּה ְינוּ ֶשׁהוּא ָשֵׂבַﬠ ְכָּבר‬,‫שַּׂבע‬ ֹ ‫ָהָיה ֶנֱאָכל ַﬠל ַה‬ ,‫לח ֲאָבל ְכֶּשֵׁאינוֹ ִמְתַאֶוּה ְכָּלל ְואוֵֹכל – ֲהֵרי זוֹ ֲאִכיָלה ַגָּסּה‬,‫לז ִמָכּל ָמקוֹם ָצ ִרי ֶשׁ ְיֵּהא לוֹ ְקָצת ַתֲּאָוה ֶלֱאֹכל‬,‫תע"ז‬ ‫לט‬.‫ ֲאָבל ִמָכּל ָמקוֹם יוֵֹצא ְיֵדי חוָֹבתוֹ ַבֲּאִכיָלה זוֹ‬.‫ְוֵאין זוֹ ִמְצָוה ִמן ַהֻמְּבָחר‬ ‫ ַאף ֶשׁדּוֵֹחק ֶאת ַﬠְצמוֹ ֶלֱאֹכל – ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ‬,‫ֲאָבל ִאם ָשַׂבע ָכּל ָכּ ַﬠד ֶשַׁנְּפשׁוֹ ָקָצה ַבֲּאִכיָלה ֵמֹרב ָשְׂבעוֹ‬ 16,‫מא‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תרי"ב‬15,‫מ‬,‫ ֶשֲׁאִכיָלה ַגָּסּה ָכּזוֹ ֵאיָנהּ ִנְקֵראת ֲאִכיָלה ְכָּלל‬,‫ַבֲּאִכיָלה זוֹ‬ 6 In some places, it is customary to eat eggs at this meal to recall the mourning over the destruction of the Beis HaMikdash, for in the era of [the Beis HaMikdash], the Pesach sacrifice was offered and eaten on this night.17 Therefore, at present, when there is no Pesach sacrifice, we mourn over it. For this reason, the egg is eaten on the second night as well. ‫ ֶשְׁכֶּשָׁהָיה ַקָיּם ָהיוּ ַמְק ִריִבין‬,‫ו נוֲֹהִגין ִבְּקָצת ְמקוֹמוֹת ֶלֱאֹכל ֵבּיִצים ַבְּסּעוָּדה ֵזֶכר ַלֲאֵבלוּתמב ֻח ְרַבּן ֵבּית ַהִמְּקָדּשׁ‬ ‫מה וִּמֶזּה ַהַטַּﬠם אוְֹכִלין ֵבּיִצים ַגּם‬.‫ ְוַﬠְכָשׁו ֵאין ָלנוּ ֶפַּסחמד ָלֵכן ִמְתַאְבִּלין ַﬠְכָשׁו ַﬠל ֶזה‬17,‫ֶפַּסחמג ְואוְֹכִלין ְבַּל ְיָלה ֶזה‬ ‫מו‬:‫ַבַּלּ ְיָלה ַהֵשּׁ ִני‬ 7 There are some who follow the custom of not eating any food dipped [in liquid] on this night except the two [prescribed] dips: [a)] the first dipping before reciting the Haggadah, and [b)] the dipping of the maror in the charoses.18[This custom was instituted] so that it will be evident that these two dippings are being performed for the sake of a mitzvah. ,‫מז ְדַּה ְינוּ ִטבּוּל ָה ִראשׁוֹן ֶשֹׁקֶּדם ֲאִמיַרת ַהַהָגָּדה‬,‫ז ֵישׁ נוֲֹהִגין ֶשׁלּ ֹא ֶלֱאֹכל ְבַּל ְיָלה ֶזה שׁוּם ִטבּוּל ַרק ְשֵׁני ִטבּוִּלים ֵאלּוּ‬ ‫ ְכֵּדי ֶשְׁיֵּהא ִנָכּרמח ֶשְׁשֵּׁני ִטבּוִּלים ֵאלּוּ ֵהם ְלֵשׁם ִמְצָוה‬18,‫ ְוִטבּוּל ַהָמּרוֹר ַבֲּחֹרֶסת‬:

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Shulchan Aruch: Chapter 477 - The Laws [Governing] Eating the Afik...

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Shulchan Aruch: Chapter 477 - The Laws [Governing] Eating the Afikoman By Rabbi Schneur Zalman of Liadi

SECTION 477 The Laws [Governing] Eating the Afikoman (1-11) ‫סימן תעז ִדּיֵני ֲאִכיַלת ָהֲאִפיקוָֹמן וּבוֹ י"א ְסִﬠיִפים‬: 1 In the era of the Beis HaMikdash, the Pesach sacrifice was eaten at the end of the meal so that it would be eaten in a manner [that brings] satiation,1 i.e., [that by eating] the Pesach sacrifice, [the people] would have concluded [eating] to the point of satiation2 so that [they] would derive satisfaction when eating [the Pesach sacrifice] and it would be important to them. [The rationale is that] all sacrificial foods should be eaten in a manner that bespeaks importance and prominence, as [indicated by] the verse,3 “I have given you the sanctified [foods] of the Children of Israel for distinction,” i.e., [as an expression of] prominence and importance. [They should be eaten while sated] in the manner in which kings and men of distinction eat [their foods]. ‫ ְדַּה ְינוּ‬1,‫ב‬,‫שַּׂבע‬ ֹ ‫א ְכֵּדי ֶשׁ ִיְּהֶיה ֶנֱאָכל ַﬠל ַה‬,‫א ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ָהָיה ַקָיּם ָהיוּ אוְֹכִלין ַהֶפַּסח ְבּסוֹף ָכּל ַהְסּעוָּדה‬ ‫ד ֶשֲׁאִכיַלת ָכּל ַהֳקָּדִשׁיםה ָצ ִרי ִלְהיוֹת‬,‫ ְכֵּדי ֶשׁ ִיְּהיוּ ֶנֱה ִנין ַבֲּאִכיָלתוֹ ְוֵתָחֵשׁב ָלֶהם‬2,‫ג‬,‫ֶשַׁהֶפַּסח ְיֵהא ְגַּמר ָכּל ַהְשִּׂביָﬠה‬ ‫ ְכֶּדֶר‬,‫ ְכּלוַֹמר ִלְגֻדָלּהז ַוֲחִשׁיבוּת‬,"‫ "ָקְדֵשׁי ְבֵני ִיְשָׂרֵאל ְל ְנַתִתּים ְלָמְשָׁחה‬3,‫ ֶשֶׁנֱּאַמרו‬,‫ֶדֶּר ֲחִשׁיבוּת וְּגֻדָלּה‬ ‫ֶשַׁהְמָּלִכיםח ְוַה ְגּדוִֹלים אוְֹכִלים‬: 2 [Our Sages state,]4 “After the Pesach sacrifice, one may not conclude [and say] ‘afikoman,’” i.e., after partaking of the Pesach sacrifice, one should not go away from eating the Pesach [and proceed] to afikoman. (The meaning of [the word] afikoman is, “take out and bring baked goods and [other] foods to the table.”)5 [Our Sages were saying] that after eating the Pesach sacrifice, one should not eat any baked goods or [other] food at all, so that the flavor of the Pesach sacrifice will not leave from his mouth because of the taste of the other food. ,"‫ ְכּלוַֹמר ֶשׁלּ ֹא ִיְהיוּ ִנְפָט ִרין ֵמֲאִכיַלת ַהֶפַּסח ַבֲּאִפיקוָֹמןי )ֵפּרוּשׁ "ֲאִפיקוָֹמן‬4,‫ט‬,‫ב ְוֵאין ַמְפִטי ִרין ַאַחר ַהֶפַּסח ֲאִפיקוָֹמן‬ ‫ ְדַּה ְינוּ ֶשְׁלַּאַחר ֲאִכיַלת ַהֶפַּסח ל ֹא י ֹאְכלוּ שׁוּם ִמין ָמזוֹן‬,(5,‫ְכּלוַֹמר הוִֹציאוּ ְוָהִביאוּ ְמזוֹנוֹת וַּמֲאָכִלים ַﬠל ַהֻשְּׁלָחןיא‬ ‫יב ֶשׁלּ ֹא ַיֲﬠֹבר ַטַﬠם ַהֶפַּסח ִמִפּיויג ַﬠל ְיֵדי ַטַﬠם אוֹתוֹ ַמֲאָכל‬,‫וַּמֲאָכל ָבּעוָֹלם‬: 3 In the present era, when we do not [offer] the Pesach sacrifice, every person must eat an olive-sized portion of matzah as a remembrance of the Pesach sacrifice,6 in addition to the matzah that he ate for the sake of [fulfilling the mitzvah of] eating matzah. This olive-sized portion [of matzah] must be eaten after concluding the entire meal, [just] as the Pesach sacrifice was [eaten after the meal]. No food should be eaten afterwards, as [none was eaten] after the Pesach sacrifice.7 This olive-sized portion is referred to as the afikoman.8 As an initial preference, it is desirable to eat two olive-sized portions [for the afikoman], one recalling the Pesach sacrifice and one recalling the matzah that was

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eaten with the Pesach sacrifice.9 If it is difficult for a person to eat two olive-sized portions, at the very least, he should eat no less than one olive-sized portion.10 ‫ ִמְלַּבד ַהַמָּצּה ֶשָׁאַכל ְלֵשׁם ֲאִכיַלת‬6,‫ג ְוַﬠְכָשׁו ֶשֵׁאין ָלנוּ ֶפַּסח – ָצ ִרי ָכּל ֶאָחדיד ֶלֱאֹכל ְכַּז ִיתטו ]ַמָצּה[ ֵזֶכר ַלֶפַּסחטז‬ ‫יז ְול ֹא י ֹאַכל ַאֲחָריו שׁוּם ַמֲאָכליח ְכּמוֹ ַאַחר‬,‫ ְוָצ ִרי ֶלֱאֹכל ְכַּז ִית ֶזה ְלַאַחר ְגַּמר ָכּל ַהְסּעוָּדה ְכּמוֹ ַהֶפַּסח‬.‫ַמָצּה‬ 8,‫כ‬."‫ וְּכַז ִית ֶזה ִנְקָרא "ֲאִפיקוָֹמן‬7,‫יט‬.‫ַהֶפַּסח‬ ‫ ְוִאם ָקֶשׁה ָﬠָליו ֶלֱאֹכל‬9,‫כב‬.‫כא ֶאָחד ֵזֶכר ַלֶפַּסח ְוֶאָחד ֵזֶכר ַלַמָּצּה ַהֶנֱּאֶכֶלת ִﬠם ַהֶפַּסח‬,‫וְּלַכְתִּחָלּה טוֹב ֶלֱאֹכל ְשֵׁני ֵזיִתים‬ 10,‫כג‬:‫ְשֵׁני ְכֵּזיִתים – ַﬠל ָכּל ָפִּנים ל ֹא ִיְפֹחת ִמְכַּז ִית‬ 4 The afikoman must be eaten while reclining.11 There are authorities who maintain that this is not necessary. One may rely on their words after the fact, [i.e.,] if one forgot and ate [the afikoman] without reclining, it is not necessary to eat [additional matzah for the afikoman]. ‫כו ֶשִׁאם‬,‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלִﬠְנַין ִדּיֲﬠַבד‬. ‫ ְוֵישׁ אוְֹמ ִריםכה ֶשֵׁאין ָצ ִרי‬11,‫כד‬.‫ד ָהֲאִפיקוָֹמן ָצ ִרי ְלָאְכלוֹ ַבֲּהִסָבּה‬ ‫ָשַׁכח ַוֲאָכלוֹ ְבּל ֹא ֲהִסָבּה – ֵאין ָצ ִרי ַלֲח ֹזר ְוֶלֱאֹכל‬: 5 There are those who follow the custom of taking the afikoman as it is wrapped in a cloth, hanging it over their shoulders behind them, walking approximately four cubits in the homes, and saying, “This is the way our ancestors walked [as they left Egypt], ‘their leftovers bound in their garments on their shoulders.’”12 Afterwards, [the afikoman] is eaten. This is not the custom in these regions. Instead, [the afikoman] is taken out from under the cloth where it was hidden and it is eaten. ‫ה ֵישׁ נוֲֹהִגין ִלֹטּל ָהֲאִפיקוָֹמן ָכּרוּ ְבִּמְטַפַּחת וְּמַשְׁלְשִׁלין אוֹתוֹ ַלֲאחוֵֹריֶהם ַﬠל ִכְּתֵפיֶהם ְוהוְֹלִכין ַבַּבִּית ְכּד' ַאמּוֹת‬ ‫ וִּבְמִדינוֹת‬.‫ ְוַאַחר ָכּ אוְֹכִלין אוֹתוֹ‬12,‫כז‬,"‫ ָכּ ָהיוּ ֲאבוֵֹתינוּ הוְֹלִכין "ִמְשֲׁאֹרָתם ְצֻרֹרת ְבִּשְׂמ ָתם ַﬠל ִשְׁכָמם‬:‫ְואוְֹמ ִרים‬ ‫כט‬:‫כח ֶאָלּא מוִֹציִאין אוֹתוֹ ִמַתַּחת ַהַמָּפּה ֶשִׁהְצִניעוּהוּ ָשׁם ְואוְֹכִלין אוֹתוֹ‬,‫ֵאלּוּ ֵאין נוֲֹהִגין ֵכּן‬ 6 One must be careful to eat the afikoman before midnight,13 like the Pesach sacrifice that was only eaten until midnight.14 As an initial preference, it is desirable to hurry oneself so that one can complete the Hallel that is recited after Grace before midnight.15 ‫ וְּלַכְתִּחָלּה‬14,‫לא‬.‫ ְכּמוֹ ַהֶפַּסח ֶשׁלּ ֹא ָהָיה ֶנֱאָכל ֶאָלּא ַﬠד ֲחצוֹת‬13,‫ל‬,‫ו ָצ ִרי ִלָזֵּהר ֶלֱאֹכל ָהֲאִפיקוָֹמן ֹקֶדם ֲחצוֹת ַל ְיָלה‬ 15,‫לב‬:‫טוֹב ְלַהְקִדּים ֶאת ַﬠְצמוֹ ִלְגֹמר ֶאת ַהַהֵלּל ֶשַׁאַחר ִבּ ְרַכּת ַהָמּזוֹן ֹקֶדם ֲחצוֹת‬ 7 If one forgot to eat the afikoman, and remembered only after he washed mayim acharonim16or he said, “Let us recite Grace,” [he should not immediately recite Grace. Instead, he should first eat the afikoman]. Even though [as a rule], when [a person] diverts his attention from eating and then decides to eat again, he must recite a blessing beforehand over the food he desires to eat, as explained in sec. 179[:4-5,]17 nevertheless, [in this instance,] he should eat the afikoman without [reciting the blessing] HaMotzi. [The rationale is that eating] the afikoman is not dependent on his intent at all, since independent of his will, he is obligated to eat it. Therefore, since the matter is not dependent on his intent, even if he diverted his attention from eating, [his intent] is not significant.18 He must be careful, [however,] to wash his hands without reciting a blessing before eating the afikoman, as explained in sec. 179:[5].19

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‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר‬," ‫ אוֹ ְלַאַחר ֶשָׁאַמר "ַהב ָלן ְוִניְב ִר‬16‫ז ִאם ָשַׁכח ֶלֱאֹכל ֲאִפיקוָֹמן ְו ִנְזַכּר ְלַאַחר ֶשָׁנַּטל ַמ ִים ַאֲחרוִֹנים‬ ‫ וְּכֶשׁ ִנְּמַל ֶלֱאֹכל עוֹד ָצ ִרי הוּא ְלָבֵר ְבָּרָכה ִראשׁוָֹנה ַﬠל ַמה ֶשּׁרוֶֹצה ֶלֱאֹכל ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ִהִסּיַח ַדְּﬠתּוֹ ֵמָהֲאִכיָלה‬ ‫ ֶשְׁבַּﬠל‬,‫לד ְלִפי ֶשֵׁאין ָהֲאִפיקוָֹמן ָתּלוּי ְבַּדְﬠתּוֹ ְכָּלל‬,"‫ ִמָכּל ָמקוֹם ָהֲאִפיקוָֹמן י ֹאַכל ְבּל ֹא "ַהמּוִֹציא‬17,‫לג‬,‫ְבִּסיָמן קע"ט‬ 18,‫לה‬.‫ ֵכּיָון ֶשֵׁאין ַהָדָּבר ָתּלוּי ְבַּדְﬠתּוֹ‬,‫ ַאף ִאם ִהִסּיַח ַדְּﬠתּוֹ ֵמָהֲאִכיָלה – ֵאין ְבָּכ ְכּלוּם‬, ‫ ְלִפיָכ‬.‫ָכּ ְרחוֹ ַחָיּב ְלָאְכלוֹ‬ 19,‫לו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ט‬,‫ְו ִיָזֵּהר ִלֹטּל ָיָדיו ְבּל ֹא ְבָּרָכה ֹקֶדם ֲאִכיַלת ָהֲאִפיקוָֹמן‬ 8 If the person did not recall [that he did not eat the afikoman] until after he recited Grace, but [remembered] before he recited the blessing Borei pri hagafen on the cup [of wine over which he recited Grace],20 he should [not recite that blessing or drink the wine at this time. Instead, he should] wash his hands [ritually] (and recite the blessing Al netilas yadayim [over the washing]),21 recite the blessing HaMotzi over the afikoman, [eat it,] recite Grace, and then recite the blessing Borei pri hagafen on the cup [of wine]. If [the person] did not recall [that he had yet to eat the afikoman] until after he recited the blessing on the cup [of wine over which he recited Grace], he should drink [that cup of wine.22 He should then] wash his hands [ritually], recite the blessing HaMotzi over the afikoman, [eat it,] and recite Grace without a cup [of wine. It is appropriate that he conduct himself in this manner so that] he will not be adding to the number of cups [of wine that the Sages ordained be drunk at the Seder].23 (It is desirable that [the person] pour the [fourth] cup [of wine] before [reciting] Grace,24 but he should not drink it immediately after [reciting] Grace.25 Instead, he should recite [the remainder of] Hallel and the Haggadah over it and then drink it.) True, there are authorities who maintain that the recitation of Grace always requires [that it be recited over a cup of wine and] that cup be drunk immediately after Grace. Nevertheless, in the present era, we are not careful about this throughout the year and we recite Grace without a cup [of wine] at times, because we rely on the authorities who maintain that Grace need not [be recited over] a cup [of wine],26 as explained in sec. 182[:1]. ‫ – ִיֹטּל ָיָדיו ) ִויָבֵר "ַﬠל‬20‫ח ְוִאם ל ֹא ִנְזַכּר ַﬠד ְלַאַחר ֶשֵׁבַּר ִבּ ְרַכּת ַהָמּזוֹן ֹקֶדם ֶשֵׁבַּר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַהכּוֹס‬ ‫לח ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְוַאַחר ָכּ ְיָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל‬,‫( ִויָבֵר "ַהמּוִֹציא" ַﬠל ָהֲאִפיקוָֹמן‬21,‫ְנִטיַלת ָיָד ִים"לז‬ ‫לט‬.‫ַהכּוֹס‬ ‫ ְוַאַחר ָכּ ִבּ ְרַכּת‬,‫ ְו ִיֹטּל ָיָדיו ִויָבֵר "ַהמּוִֹציא" ַﬠל ָהֲאִפיקוָֹמן‬22‫ְוִאם ל ֹא ִנְזַכּר ַﬠד ְלַאַחר ֶשֵׁבַּר ַﬠל ַהכּוֹס – ִיְשֶׁתּנּוּ‬ 23,‫מא‬.‫מ ֶשׁלּ ֹא ְיֵהא ְכּמוִֹסיף ַﬠל ִמ ְנַין ַהכּוֹסוֹת ֶשִׁתְּקּנוּ ֲחָכִמים‬,‫ַהָמּזוֹן ְבּל ֹא כּוֹס‬ (‫ ֶאָלּא ִי ְגֹמר ָﬠָליו ַהַהֵלּל ְוַהַהָגָּדה ְוַאַחר‬25,‫ ְול ֹא ִיְשֶׁתּנּוּ ִמָיּד ַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬24‫ְוטוֹב ֶשִׁיְּמ ֹזג כּוֹס ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ ‫)ָכּ ִיְשֶׁתּנּוּלב‬. ‫מד ִמָכּל ָמקוֹם ֲהֵרי ַﬠְכָשׁו ֵאין ָאנוּ‬,‫ְוַאף ֶשֵׁיּשׁ אוְֹמ ִריםמג ֶשָׁכּל ִבּ ְרַכּת ַהָמּזוֹן ְטעוָּנה כּוֹס ִלְשׁתּוֹתוֹ ִמָיּד ַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ְלִפי ֶשָׁאנוּ סוְֹמִכין ַﬠל ָהאוְֹמ ִריםמה‬,‫ ְוָאנוּ ְמָב ְרִכין ִלְפָﬠִמים ִבּ ְרַכּת ַהָמּזוֹן ְבּל ֹא כּוֹס‬,‫ִנְזָה ִרין ְבָּכ ָכּל ְימוֹת ַהָשָּׁנה‬ ‫מו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ב‬26,‫ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ְטעוָּנה כּוֹס‬ 9 Similarly, if one remembered [that he did not eat the afikoman] after he began reciting [the psalms that] conclude the Hallel and the Haggadah, he should conclude the Hallel and the Haggadah, [recite the blessing Borei pri hagafen,] and then drink the cup [of wine]. Afterwards, he should wash his hands [ritually],27 eat the afikoman, and recite Grace without a cup [of wine].28

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[The following rules apply to one] who conducts himself stringently throughout the year and is careful to never recite Grace without a cup [of wine].29 If [the person] remembers [his obligation to eat the afikoman] before he mentions [G-d’s] name in the concluding [blessing] after Hallel30(i.e., [the blessing]: Blessed are You G-d… the King Who is praised…” or [the blessing]: Blessed are You G-d… the Almighty, great King…,” as will be explained in sec. 480[:1],)31 he should stop at the place where he recalled [his obligation], wash his hands, eat the afikoman, and recite Grace over this cup [of wine]. He should not drink [the cup of wine] immediately after Grace.25 Instead, he should go backand begin reciting Hallel again [with the psalm beginning] Lo lanu.32 He should complete the Hallel and the Haggadah, [recite the blessing Borei pri hagafen,] and drink the cup [of wine]. True, two mitzvos should not be performed over the same cup [of wine].33 Nevertheless, since at present, it has become customary to follow [the opinion of] the authorities who maintain that Grace need not be recited over a cup [of wine],34 therefore, according to the letter of the law, only one mitzvah – the conclusion of Hallel and the Haggadah – is being performed over this cup [of wine]. If, however, [even a person who is always careful to recite Grace over a cup of wine] did not remember [his obligation to eat the afikoman] until after he mentioned [G-d’s] name in the concluding [blessing following Hallel], he should complete the concluding [blessing, recite the blessing Borei pri hagafen,] and then drink the [fourth] cup [of wine]. Afterwards, [the person] should wash his hands, eat the afikoman, and recite Grace without a cup [of wine] so that he does not add to the number of cups [of wine ordained by the Sages].35 True, throughout the year, he conducts himself stringently and does not recite Grace without a cup [of wine]. Nevertheless, in this instance, he has no alternative. [The only possible alternative would be] not to eat the afikoman at all. [Obviously,] rather than not eat the afikoman at all, it is preferable for [the person] to abandon his personal stringency and [in this instance] follow the common custom [i.e.,] to recite Grace without a cup [of wine]. [The reason he must act in this manner is as follows: After reciting the concluding blessing for Hallel,] he may not eat the afikoman before drinking the fourth cup [of wine.36 The rationale is that] according to the authorities who maintain that Grace does not require a cup of wine, [the person] would be violating a prohibition by making an extended interruption between concluding Hallel and the Haggadah and drinking the cup [of wine] by eating the afikoman and reciting Grace instead of drinking [the cup of wine] immediately after concluding Hallel, as the Sages ordained. And [according to] the authorities who maintain that Grace requires a cup [of wine], he is violating a prohibition by performing two mitzvos on one cup [of wine], in addition to interrupting between the conclusion of Hallel and drinking the cup [of wine] after Grace by eating the afikoman [at this time]. (However, [according to these authorities,] the recitation of Grace [itself] is not considered an interruption [between the conclusion of Hallel and drinking the cup of wine] according to the authorities who maintain that [Grace] requires a cup [of wine], as evidenced by the fact that [all the blessings alluded to by the acronym] 37‫ יקנה"ז‬are recited over one cup of wine). Also, [in this instance] one may not repeat the concluding portion of Hallel and the Haggadah with its concluding [blessing] on a cup [of wine]after [reciting] Grace,38

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‫‪Shulchan Aruch: Chapter 477 - The Laws [Governing] Eating the Afik...‬‬

‫‪because he will be reciting a blessing, i.e., the concluding blessing [of the‬‬ ‫‪Haggadah], in vain, for he already recited it once [before].‬‬ ‫ט ְוֵכן ִאם ִנְזַכּר ְלַאַחר ֶשִׁהְתִחיל ִלְגֹמר ַהַהֵלּל – ִיְגֹמר ַהַהֵלּל ְוַהַהָגָּדה ְוִיְשֶׁתּה ַהכּוֹס‪ְ ,‬וַאַחר ָכּ ִיֹטּל ָיָדיו‪ְ 27‬וי ֹאַכל‬ ‫ָהֲאִפיקוָֹמן ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבּל ֹא כּוֹס‪.‬מז‪28,‬‬ ‫וִּמי ֶשַׁמֲּחִמיר ַﬠל ַﬠְצמוֹ ָכּל ְימוֹת ַהָשָּׁנה ְו ִנְזָהר ֶשׁלּ ֹא ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבּל ֹא כּוֹס‪,‬מח‪ִ 29,‬אם ִנְזַכּר ֹקֶדם ֶשִׁהְזִכּיר ֶאת‬ ‫ַהֵשּׁם ַבֲּחִתיָמה ֶשְׁלַּאַחר ַהַהֵלּל‪ְ) 30‬דַּה ְינוּ "ָבּרוּ ַאָתּה ה' ֶמֶל ְמֻהָלּל כוּ'"‪ ,‬אוֹ "ָבּרוּ ַאָתּה ה' ֵאל ֶמֶל ָגּדוֹל כוּ'"‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ת"פמט‪ַ – (31,‬יְפִסיק ַבָּמּקוֹם ֶשׁ ִנְּזַכּר ְו ִיֹטּל ָיָדיו ְוי ֹאַכל ָהֲאִפיקוָֹמן ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל כּוֹס ֶזה‪,‬‬ ‫ְול ֹא ִיְשֶׁתּנּוּ ִמָיּד ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן‪ֶ 25,‬אָלּא ַיֲח ֹזר ְוַיְתִחיל "ל ֹא ָלנוּ"‪ְ 32,‬וִיְגֹמר ַהַהֵלּל ְוַהַהָגָּדה ְוִיְשֶׁתּה ַהכּוֹס‪.‬נ‬ ‫ְוַאף ַﬠל ִפּי ֶשֵׁאין עוִֹשׂין ְשֵׁתּי ִמְצוֹת ַﬠל כּוֹס ֶאָחד‪,‬נא‪ִ 33,‬מָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠְכָשׁו ִנְתַפֵּשּׁט ַהִמְּנָהג ְכָּהאוְֹמ ִרים ִבּ ְרַכּת‬ ‫ַהָמּזוֹן ֵאיָנהּ ְטעוָּנה כּוֹס‪,‬נב‪ִ 34,‬אם ֵכּן ֵאינוֹ עוֶֹשׂה ַﬠל כּוֹס ֶזה ִכּי ִאם ִמְצָוה ַאַחת ֵמִﬠַקּר ַהִדּין‪ְ ,‬דַּה ְינוּ ְגַּמר ַהַהֵלּל‬ ‫ְוַהַהָגָּדה‪.‬נג‬ ‫ֲאָבל ִאם ל ֹא ִנְזַכּר ַﬠד ְלַאַחר ֶשִׁהְזִכּיר ֶאת ַהֵשּׁם ֶשַׁבֲּחִתיָמה – ִיְגֹמר ֶאת ַהֲחִתיָמה ְו ִיְשֶׁתּה ַהכּוֹס‪ְ ,‬וַאַחר ָכּ ִיֹטּל ָיָדיו‬ ‫ְוי ֹאַכל ָהֲאִפיקוָֹמן ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבּל ֹא כּוֹס‪,‬נד ֶשׁלּ ֹא ְלהוִֹסיף ַﬠל ִמ ְנַין ַהכּוֹסוֹת‪35.‬‬ ‫ְוַאף ֶשׁהוּא ַמֲחִמיר ַﬠל ַﬠְצמוֹ ָכּל ְימוֹת ַהָשָּׁנה ֶשׁלּ ֹא ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבּל ֹא כּוֹס‪ִ ,‬מָכּל ָמקוֹם ַﬠְכָשׁו ִאי ֶאְפָשׁר לוֹ‬ ‫ַלֲﬠשׂוֹת ְבִּﬠ ְנָין ַאֵחר ִאם ל ֹא ֶשׁלּ ֹא י ֹאַכל ָהֲאִפיקוָֹמן ְכָּלל‪ ,‬וּמוָּטב ֶשַׁיּ ִנּיַח ְזִהיָרתוֹ ְוִי ְנַהג ַכִּמּ ְנָהג ַהָפּשׁוּט ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫‪ְ.‬בּל ֹא כּוֹס ִמַמּה ֶשּׁלּ ֹא י ֹאַכל ֲאִפיקוָֹמן ְכָּלל‬ ‫ֶשִׁאי ֶאְפָשׁר לוֹ ֶלֱאֹכל ָהֲאִפיקוָֹמן ֹקֶדם ְשִׁתַיּת כּוֹס ְרִביִﬠי‪ְ 36,‬לִפי ֶשְׁלָּהאוְֹמ ִרים ִבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ְטעוָּנה כּוֹס – ֲהֵרי‬ ‫הוּא עוֶֹשׂה ִאסּוּר ְבַּמה ֶשַּׁמְּפִסיק ַה ְרֵבּה ֵבּין ְגַּמר ַהַהֵלּל ְוַהַהָגָּדה ִלְשִׁתַיּת ַהכּוֹס ַבֲּאִכיַלת ָהֲאִפיקוָֹמן וִּב ְרַכּת ַהָמּזוֹן ְוֵאינוֹ‬ ‫שׁוֶֹתה ִמָיּד ְלַאַחר ֲחִתיַמת ַהַהֵלּל ְכַּתָקַּנת ֲחָכִמים‪ְ .‬וָהאוְֹמ ִרים ֶשִׁבּ ְרַכּת ַהָמּזוֹן ְטעוָּנה כּוֹס – ֲהֵרי הוּא עוֶֹשׂה ִאסּוּר ְבַּמה‬ ‫ֶשּׁהוּא אוֵֹמר ב' ִמְצוֹת ַﬠל כּוֹס ֶאָחד‪ְ ,‬וַגם ְבַּמה ֶשַּׁמְּפִסיק ַבֲּאִכיַלת ָהֲאִפיקוָֹמן ֵבּין ֲחִתיַמת ַהַהֵלּל ִלְשִׁתַיּת ַהכּוֹס ֶשְׁלַּאַחר‬ ‫ִבּ ְרַכּת ַהָמּזוֹן )ֲאָבל ִבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ְלָהאוְֹמ ִרים ֶשַׁאף ִהיא ְטעוָּנה כּוֹס‪ֶ ,‬שֲׁהֵרי אוְֹמ ִרים יקנה"ז‪ַ 37‬ﬠל‬ ‫‪.‬כּוֹס ֶאָחדנה(‬ ‫ְוַגם ִאי ֶאְפָשׁר לוֹ ַלֲח ֹזר ְולוַֹמר ְגַּמר ַהַהֵלּל ְוַהַהָגָּדה ִﬠם ַהֲחִתיָמה ַאַחר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל כּוֹס‪ֶ 38,‬שׁלּ ֹא ְיָבֵר ְבָּרָכה‬ ‫‪ְ:‬לַבָטָּלה‪ְ ,‬דַּה ְינוּ ִבּ ְרַכּת ַהֲחִתיָמה‪ֶ ,‬שְׁכָּבר ֲאָמָרהּ ַפַּﬠם ַאַחת‬ ‫‪10 [The following laws apply] if the afikoman was lost: If [the person] has another‬‬ ‫‪matzah that was made with the intent that it be used for the mitzvah [of eating‬‬ ‫‪matzah],39 whether whole or broken,40 he should eat it.41 (If [the person] does‬‬ ‫‪not have another matzah that was made with the intent that it be used for the‬‬ ‫‪mitzvah, he may eat [the afikoman] from another matzah that was guarded from‬‬ ‫]‪becoming chametz from the time [the grain from which it was made was‬‬ ‫‪harvested42 or [at least] from the time [its dough] was kneaded and onward.43‬‬ ‫‪And all of our matzos are guarded [at least] from the time they were kneaded and‬‬ ‫‪onward, and [thus,] they are fit [to be eaten] for the afikoman. True, there is room‬‬ ‫‪for concern that [the matzah] was made by a deaf-mute, a mentally or emotionally‬‬ ‫‪challenged person, or a minor, who does not have the intellectual capacity to guard‬‬ ‫‪[a matzah] from becoming chametz with the intent that it be used for a mitzvah [of‬‬ ‫‪eating] matzah.44 Nevertheless, whenever a doubt arises with regard to [the‬‬ ‫‪fulfillment of] a Rabbinic ordinance, leniency is granted.45‬‬ ‫‪If [the person] has three matzos [that were made with the intent that they be used‬‬ ‫‪for] the mitzvah [of eating matzah that he set aside] for the second night, he should‬‬ ‫‪break off a piece from the middle [matzah] and eat it on the first night.) (See sec.‬‬ ‫‪458[:12].)46‬‬ ‫י ִאם ֶנֱאַבד ָהֲאִפיקוָֹמן‪ִ ,‬אם ֵישׁ לוֹ ַמַצּת ִמְצָוה‪ַ 39‬אֶחֶרת‪,‬נו ֵבּין ְשֵׁלָמה ֵבּין ְשׁבוָּרה‪ – 40‬י ֹאַכל ִמֶמָּנּה‪41.‬‬

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‫‪Shulchan Aruch: Chapter 477 - The Laws [Governing] Eating the Afik...‬‬

‫ְוִאם ֵאין לוֹ עוֹד ַמַצּת ִמְצָוה – י ֹאַכל ִמַמָּצּה ַאֶחֶרת ֶשִׁהיא ְשׁמוָּרה ֵמִחמּוּץנז ִמְשַּׁﬠת ְקִציָרהנח‪ 42,‬אוֹ ִמְשַּׁﬠת ִליָשָׁתהּ (‬ ‫נט ָוֵאיָל ‪ְ 43.‬וָכל ַהַמּצּוֹת ֶשָׁלּנוּ ֵהן ְשׁמוּרוֹת ִמְשַּׁﬠת ִליָשׁה ָוֵאיָל ס וְּכֵשׁרוֹת ָלֲאִפיקוָֹמן‪,‬סא ֶשַׁאף ֶשֵׁיּשׁ ָלֹחשׁ ֶשָׁמּא‬ ‫ַנֲﬠשׂוּ ַﬠל ְיֵדי ֵחֵרשׁ שׁוֶֹטה ְוָקָטן ֶשֵׁאין ָבֶּהן ַדַּﬠת ִלְשֹׁמר ֵמִחמּוּץ ְלֵשׁם ַמַצּת ִמְצָוה‪,‬סב‪ִ 44,‬מָכּל ָמקוֹם ָכּל ְסֵפק ִדְּבֵרי‬ ‫ַﬠֵיּן ִסיָמן( ‪').‬סוְֹפ ִרים ְלָהֵקל‪.‬סג‪ְ 45,‬וִאם ֵישׁ לוֹ ג' ַמצּוֹת ִמְצָוה ְלֵליל ב' – ִיְשֹׁבּר ֲחִתיָכה ֵמָהֶאְמָצִﬠית ְוי ֹאַכל ְבֵּליל א‬ ‫‪):‬תנ"חסד‪46,‬‬ ‫‪11 Those who are accustomed to making a hole in a piece of the afikoman and‬‬ ‫‪hanging it [on the wall]47 are not violating a transgression by making a hole on the‬‬ ‫‪festival.48 [The rationale is that] even on Shabbos, the prohibition against making‬‬ ‫‪a hole49 does not apply with regard to food,50 only with regard to wood, stones,‬‬ ‫‪metal, and the like, (i.e., entities from which a utensil could be made. See sec.‬‬ ‫‪314[:11]).51‬‬ ‫יא ַהנּוֲֹהִגין ִל ְנֹקב ֲחִתיַכת ֲאִפיקוָֹמן ְוִלְתלוָֹתהּ‪ֵ – 47‬אין ָבֶּזה ִאסּוּר ִמשּׁוּם נוֵֹקב ְבּיוֹם טוֹב‪,‬סה‪ְ 48,‬לִפי ֶשִׁאסּוּר ֲﬠִשַׂיּת‬ ‫ֶנֶקב ֲאִפלּוּ ְבַּשָׁבּת‪ֵ 49‬אינוֹ ַשָׁיּ ָבֳּאָכִלין‪ֶ 50‬אָלּא ְבֵּﬠִצים ַוֲאָב ִנים וַּמָתּכוֹת ְוַכיּוֵֹצא ָבֶּהםסו )ִמְשָּׁאר ְדָּב ִרים ָה ְראוִּים‬ ‫‪ַ:‬לֲﬠשׂוֹת ֵמֶהן ֵכִּלים‪ַ ,‬ﬠֵיּן ִסיָמן שי"דסז‪(51,‬‬

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Shulchan Aruch: Chapter 478 - [The Mitzvah] Not to Eat After Eating t...

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Shulchan Aruch: Chapter 478 - [The Mitzvah] Not to Eat After Eating the Afikoman By Rabbi Schneur Zalman of Liadi

SECTION 478 Not to Eat After Eating the Afikoman (1-6) ‫סימן תעח ֶשׁלּ ֹא ֶלֱאֹכל ַאַחר ֲאִכיַלת ֲאִפיקוָֹמן וּבוֹ ו' ְסִﬠיִפים‬: 1 After eating the afikoman, it is forbidden to eat any food at all1 other than [matzah shmurah,2i.e.,] matzah that was guarded [from becoming chametz] from the time [the grain] was harvested or from the time [the flour] was kneaded. [In this way,] the taste of the matzah shmurah of the afikoman will not leave one’s mouth1 because of the taste of that food, as explained in sec. 477[:2-3].3 It is, however, permitted to drink all non-intoxicating beverages, because the flavor of [these] beverages does not remove the taste of food from one’s mouth. (It is, however, forbidden to drink intoxicating beverages, for the reason explained in sec. 481[:1].)4 There are authorities who differ with this [ruling] and maintain that the flavor of all beverages other than water and the like nullify the taste of the matzah shmurah of the afikoman from one’s mouth, as will be explained in sec. 481[:1]. Weight should be given to their words unless there is a matter of great necessity.5 2,‫ג‬,‫ חוּץ ִמַמָּצּה ְשׁמוָּרהב ִמְשַּׁﬠת ְקִציָרה אוֹ ִמְשַּׁﬠת ִליָשׁה‬1,‫א‬,‫א ַאַחר ֲאִכיַלת ֲאִפיקוָֹמן ָאסוּר ֶלֱאֹכל שׁוּם ַמֲאָכל ָבּעוָֹלם‬ 3,‫ז‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ז‬,‫ ַטַﬠם ַמָצּהד ְשׁמוָּרהה ֶשׁל ָהֲאִפיקוָֹמןו ַﬠל ְיֵדי ַטַﬠם אוֹתוֹ ַמֲאָכל‬1‫ְכֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ִמִפּיו‬ ‫ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ֲאָבל ֻמָתּר ִלְשׁתּוֹת ָכּל ַהַמְּשִׁקיןח ֶשֵׁאיָנן ְמַשְׁכּ ִרין )ֲאָבל ַמְשִׁקין ַהְמַשְׁכּ ִרין ָאסוּר ִלְשׁתּוֹת‬ ‫ ְלִפי ֶשַׁטַּﬠם ַהְשִּׁתָיּה ֵאינוֹ ַמֲﬠִביר ֶאת ַטַﬠם ָהֲאִכיָלה ִמִפּיו‬,(4,‫תפ"אט‬. ‫ חוּץ ִמַמּ ִים ְוַכיּוֵֹצא‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםי ֶשַׁטַּﬠם ָכּל ַהַמְּשִׁקין ְמַבֵטּל ִמִפּיו ֶאת ַטַﬠם ַמָצּה ְשׁמוָּרה ֶשׁל ֲאִפיקוָֹמן‬ 5,‫יב‬:‫ ִאם ל ֹא ְלֹצֶר ָגּדוֹל‬,‫יא ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תפ"א‬,‫ָבֶּהם‬ 2 [A person] should not eat the afikoman in two places.6 Even in one room, [a person] should not eat [the afikoman] at two tables, some of it at one table and some of it at another table. [The rationale is that] the afikoman commemorates the Pesach sacrifice,7 and it is forbidden to partake of the Pesach sacrifice in two places,8 as it is written:9 “It shall be eaten in one house.” ‫יד ִמְקָצתוֹ ְבֻּשְׁלָחן ֶזה וִּמְקָצתוֹ‬,‫ ַוֲאִפלּוּ ְבֶּחֶדר ֶאָחד ל ֹא י ֹאְכֶלנּוּ ְבּב' ֻשְׁלָחנוֹת‬6,‫יג‬.‫ב ל ֹא י ֹאַכל ָהֲאִפיקוָֹמן ִבְּשֵׁני ְמקוֹמוֹת‬ ‫ "ְבַּב ִית ֶאָחד‬9,‫ ֶשֶׁנֱּאַמרטז‬8,‫ ְוָאסוּר ֶלֱאֹכל ִמן ַהֶפַּסח ִבְּשֵׁני ְמקוֹמוֹת‬7,‫טו‬,‫ ְלִפי ֶשָׁהֲאִפיקוָֹמן הוּא ֵזֶכר ַלֶפַּסח‬,‫שְׁלָחן ֶזה‬ ֻ ‫ְבּ‬ ‫"ֵיָאֵכל‬: 3 [A person] who fell asleep in the middle of eating the afikoman and then awoke from his sleep is forbidden to eat more of the afikoman.10 [This restriction applies]

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even if [that person] had not yet eaten an olive-sized portion [of the afikoman].11 [The rationale is that] sleep is considered an interruption between [the two times the person] ate. When [the person] eats after sleeping, it is as if he is eating in a place other than the first place [he ate], and it is forbidden to eat the afikoman in two places.12 ‫ ֲאִפלּוּ ל ֹא ָאַכל‬10,‫ג ִמי ֶשָׁיַּשׁן ְבֶּאְמַצע ֲאִכיַלת ָהֲאִפיקוָֹמן ְוֵנֹער ִמְשָּׁנתוֹ – ָאסוּר לוֹ ַלֲח ֹזר ְוֶלֱאֹכל עוֹד ִמן ָהֲאִפיקוָֹמןיז‬ ‫ וְּכֶשׁאוֵֹכל ַאַחר ַהֵשָּׁנה – ֲהֵרי הוּא ְכּאוֵֹכל ְבָּמקוֹם‬,‫ ְלִפי ֶשַׁהֵשָּׁנה ֲחשׁוָּבה ֶהְפֵסק ֵבּין ֲאִכיָלה ַלֲאִכיָלה‬11,‫יח‬,‫ֲﬠַד ִין ְכַּז ִית‬ 12,‫כ‬:‫יט ְוָאסוּר ֶלֱאֹכל ָהֲאִפיקוָֹמן ִבְּשֵׁני ְמקוֹמוֹת‬,‫ַאֵחר ֶשׁלּ ֹא ַבָּמּקוֹם ָה ִראשׁוֹן‬ 4 When does the above apply? When one is dining alone. When, however, members of a group are dining [together] and some [members of the group] fell asleep13 in the middle of eating the afikoman, they are permitted to eat again after they awoke.14 [This rule applies even] if they already ate an olive-sized portion. Their sleep is not considered an interruption, since some [members] of their group remained [awake15 and] did not sleep. However, if all the members of a group fell asleep and then awoke, they cannot resume eating [the afikoman]. ‫ ְבֶּאְמַצע ֲאִכיַלת ָהֲאִפיקוָֹמן ְוֵנֹערוּ‬13‫ ֲאָבל ְבֵּני ַהֲחבוָּרה ַהְמֻּסִבּין ְוָיְשׁנוּ ִמְקָצָתן‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁמֵּסב ִבְּלַבד‬ ‫ ֵכּיָון ֶשִׁמְּקָצת ֲחבוָּרָתם ִנְשֲׁארוּ‬,‫ ֶשֵׁאין ֵשָׁנָתם ֲחשׁוָּבה ֶהְפֵסק‬,‫ ֲאִפלּוּ ָאְכלוּ ְכָּבר ְכַּז ִית‬14,‫– ְיכוִֹלין ַלֲח ֹזר ְוֶלֱאֹכל עוֹדכא‬ ‫כג‬:‫ ֲאָבל ִאם ָיְשׁנוּ ָכּל ְבֵּני ַהֲחבוָּרה ְוֵנֹערוּ – ֵאיָנן חוְֹז ִרין ֶלֱאֹכל עוֹד‬15,‫כב‬.‫ְבּל ֹא ֵשָׁנה‬ 5 All the above applies when they fell into a sound sleep. If, however, the group merely dozed off and then awoke, and similarly, if one person eating [alone] dozed off and then woke up, it is permitted for them [or him] to resume eating.16 What is meant by dozing off? A person who is asleep, but not asleep; awake, but not awake. For example, if one calls to him, he will answer, but he will not know how to respond regarding a matter that requires thought before answering, but when he is reminded, he remembers.16 To illustrate [the situation: A person] is asked, “In which place did you leave this-or-this article?” and he does not know how to think [the matter over] and remember where he put it while he is dozing off; nevertheless, when [the person] is reminded by being asked, “Did you leave it in such-and-such a place?” he will remember and answer, yes or no, or the like. ‫כד ְוֵכן ָיִחיד ֶשֵׁמֵּסב ְו ִנְתַנְמֵנם ְוֵנעוֹר – ְיכוִֹלין ַלֲח ֹזר‬,‫ ֲאָבל ִאם ִנְתַנְמ ְנמוּ ִבְּלַבד ְוֵנעוֹרוּ‬,‫ה ְוָכל ֶזה ְכֶּשִׁנּ ְרְדּמוּ ְבֵּשָׁנה‬ 16,‫כה‬.‫ְוֶלֱאֹכל‬ ‫כו ְוֵאינוֹ יוֵֹדַﬠ ְלָהִשׁיב ָדָּבר‬,‫ ְכּגוֹן ֶשִׁאם קוֹ ִרין אוֹתוֹ ְוהוּא עוֶֹנה‬,‫ ֵנעוֹר ְוֵאינוֹ ֵנעוֹר‬,‫ְוֵאיֶזהוּ ִמְתַנְמֵנם? ָיֵשׁן ְוֵאינוֹ ָיֵשׁן‬ ‫ ְבֵּאיֶזה ָמקוֹם ִהַנְּחָתּ ֵחֶפץ‬:‫ ְכּגוֹן ֶשׁשּׁוֲֹאִלין אוֹתוֹ‬16,‫כז וְּכֶשַׁמְּזִכּי ִרין אוֹתוֹ הוּא ִנְזָכּר‬,‫ֶשָׁצּ ִרי ְלַה ְרֵהר ֹקֶדם ֶשָׁיִּשׁיב‬ ‫ ִהַנְּחָתּ ְבָּמקוֹם‬:‫ וְּכֶשַׁמְּזִכּי ִרין אוֹתוֹ ְואוְֹמ ִרים לוֹ‬,‫ְפּלוֹ ִני? ְוֵאינוֹ יוֵֹדַﬠ ְלַה ְרֵהר ְוִלְזֹכּר ְבּעוֹדוֹ ִמְתַנְמֵנם ְבֵּאיֶזה ָמקוֹם ִה ִנּיחוֹ‬ ‫כח ְוַכיּוֵֹצא ָבֶּזה‬,‫ ֵהן אוֹ ָלאו‬:‫ ְואוֵֹמר‬,‫ְפּלוֹ ִני – הוּא ִנְזָכּר‬: 6 All the above applies when [the person] fell asleep after he began eating the afikoman. However, if he fell asleep beforehand17 and then awoke, he may return [to his meal], eat as much as he desires, and eat the afikoman afterwards. Similarly, he may eat his [Seder] meal in one house and go and eat the afikoman in another house.18 ‫ ְוֵנעוֹר – ָיכוֹל ַלֲח ֹזר ְוֶלֱאֹכל ַכָּמּה ֶשׁ ִיּ ְרֶצה‬17‫ ֲאָבל ִאם ָיַשׁן ֹקֶדם ָלֵכן‬,‫ו ְוָכל ֶזה ְכֶּשָׁיַּשׁן ְלַאַחר ֶשִׁהְתִחיל ֶלֱאֹכל ָהֲאִפיקוָֹמן‬ ‫כט‬. ‫ְוֶלֱאֹכל ָהֲאִפיקוָֹמן ַאַחר ָכּ‬

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18,‫ל‬:‫ְוֵכן ָיכוֹל ֶלֱאֹכל ְסעוָּדתוֹ ַבַּבִּית ְוֵליֵל ֶלֱאֹכל ָהֲאִפיקוָֹמן ְבַּב ִית ַאֵחר‬

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Shulchan Aruch: Chapter 479 - The Recitation of the Grace after Meals ...

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Shulchan Aruch: Chapter 479 - The Recitation of the Grace after Meals over the Third Cup [of Wine] By Rabbi Schneur Zalman of Liadi

SECTION 479 [The Recitation of] the Grace after Meals over the Third Cup [of Wine] (1-9) ‫סימן תעט ִבּ ְרַכּת ַהָמּזוֹן ַﬠל כּוֹס ְשִׁליִשׁי וּבוֹ ט' ְסִﬠיִפים‬: 1 After eating the afikoman, one must blend1 the third cup [of wine] so that the Grace after Meals can be recited over it. Even the authorities who maintain that the Grace after Meals need not [be recited over] a cup [of wine throughout the year2 accept this ruling. The rationale is that] since the Sages ordained that one drink four cups [of wine] on this night, it is appropriate to perform a mitzvah with each one.3 On the third [cup of wine], one should recite Grace. (If one does not [drink the cups of wine] in this manner, he does not fulfill his obligation [to drink] four cups [of wine], as explained in sec. 472[:16].) ‫א ְוַאף ְלָהאוְֹמ ִריםב ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ‬.‫ כּוֹס ְשִׁליִשׁי ְלָבֵר ָﬠָליו ִבּ ְרַכּת ַהָמּזוֹן‬1‫א ַאַחר ֲאִכיַלת ָהֲאִפיקוָֹמן ָצ ִרי ִלְמ ֹזג‬ 3,‫ג‬,‫ ִמָכּל ָמקוֹם הוִֹאיל ְוִתְקּנוּ ֲחָכִמים ִלְשׁתּוֹת ד' כּוֹסוֹת ְבַּל ְיָלה ֶזה – ֵישׁ ַלֲﬠשׂוֹת ִמְצָוה ְבָּכל ֶאָחד ְוֶאָחד‬2,‫ְטעוָּנה כּוֹס‬ ‫ ְוַﬠל ַהְשִּׁליִשׁי ְיָבֵר ַﬠל ְמזוֹנוֹ‬. (‫ד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"בה‬,‫) ְוִאם ל ֹא ָﬠָשׂה ֵכן – ל ֹא ָיָצא ְיֵדי חוַֹבת ד' כּוֹסוֹת‬: 2 One must be careful that this cup [of wine] be clean from the remnants of [wine from] other cups, i.e., the remnants of wine in which bread, [i.e., matzah,] was soaked. If [the cup] is not clean, it must be rinsed and washed or wiped thoroughly, as stated in sec. 183[:2].4 Even a person who is not careful about making sure that the cup is clean throughout the year, (because according to the fundamentals of the law, the Grace after Meals need not [be recited over] a cup [of wine],)5 must nevertheless be careful about [observing this practice] on this night. ‫ח ֶשִׁאם ֵאינוֹ ָנִקי ָצ ִרי‬,‫ז ְדַּה ְינוּ ִשׁיּוֵּרי ַי ִין ֶשָׁשָּׁרה בּוֹ ַפּת‬,‫ב כּוֹס ֶזה ָצ ִרי ְלַדְקֵדּק בּוֹ ִאם הוּא ָנִקיו ִמִשּׁיּוֵּרי כּוֹסוֹת‬ 4,‫י‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ג‬,‫ְשִׁטיָפה ַוֲהָדָחהט אוֹ ְלַק ְנּחוֹ ָיֶפה‬ ‫ ִמָכּל ָמקוֹם ְבַּל ְיָלה ֶזה ָצ ִרי‬,(5,‫ְוַאף ִמי ֶשֵׁאינוֹ ִנְזָהר ָבֶּזה ָכּל ַהָשָּׁנה )ְלִפי ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאין ָצ ִרי כּוֹס ֵמִﬠַקּר ַהִדּיןיא‬ ‫יב‬:‫ִלָזֵּהר‬ 3 After drinking this cup [of wine], one is forbidden to drink wine or any other intoxicating beverage6 until [he drinks] the fourth cup, lest he become intoxicated, fall asleep, and be prevented from reading the conclusion of the Hallel. One should even refrain from drinking non-intoxicating beverages for the reason explained in sec. 478[:1],7 with the exception of water and the like,8 as explained in sec. 481[:1].

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‫ ֶשָׁמּא ִיְשַׁתֵּכּרטו ְוִיַשׁן ְו ִיָמַּנע‬,‫ ַﬠד כּוֹס ָה ְרִביִﬠי‬6,‫ג ַאַחר ֶשָׁשָּׁתה כּוֹס ֶזה ָאסוּר ִלְשׁתּוֹת ַי ִיןיג אוֹ ְשָׁאר ַמְשֶׁקה ַהְמַשֵׁכּריד‬ ‫ חוּץ ִמַמּ ִים ְוַכיּוֵֹצא‬7,‫יז‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ח‬,‫טז ְוַאף ִמַמְּשֶׁקה ֶשֵׁאינוֹ ְמַשֵׁכּר ֵישׁ ִלְמ ֹנַﬠ‬.‫ִמְקּ ִריַאת ְגַּמר ַהַהֵלּל‬ ‫יח‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תפ"א‬8,‫ָבֶּהם‬ 4 One may, however, drink the entire third cup [of wine]9 even if it contains much more than a reviis.10 Even if one makes several interruptions while drinking this cup, and even when he tarried longer than k’dei achilas p’ras11from the time he began drinking it until the time he concluded drinking, it is [nevertheless] considered [that he drank] one cup [of wine].12 Nevertheless, if the cup contains an exceedingly large amount [of wine], [the person] should not drink it in its entirety, lest he become intoxicated. ‫ ַוֲאִפלּוּ ַמְפִסיק ַה ְרֵבּה ְפָּﬠִמים‬10,‫יט‬,‫ ֲאִפלּוּ ַמֲחִזיק ַה ְרֵבּה יוֵֹתר ֵמ ְרִביִﬠית‬9‫ד ֲאָבל כּוֹס ֶזה ַהְשִּׁליִשׁי ָיכוֹל ִלְשׁתּוֹתוֹ ֻכּלּוֹ‬ ‫ ֲאִפלּוּ שׁוֶֹהה ִמְתִּחַלּת ְשִׁתָיּה ִראשׁוָֹנה ַﬠד סוֹף ְשִׁתָיּה‬12,‫כ‬,‫ ַאף ַﬠל ִפּי ֵכן ַהֹכּל ֶנְחָשׁב ְלכוֹס ֶאָחד‬,‫ְבֶּאְמַצע ְשִׁתַיּת ַהכּוֹס‬ 11,‫כא‬.‫ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס‬ ‫כב‬:‫ ִאם ַהכּוֹס ַמֲחִזיק ַה ְרֵבּה יוֵֹתר ִמַדּאי – ל ֹא ִיְשֶׁתּנּוּ ֻכּלּוֹ ֶשׁלּ ֹא ִיְשַׁתֵּכּר‬,‫וִּמָכּל ָמקוֹם‬ 5 Even [when one is drinking] from a small cup, if he drank the greater part of a reviis or more from it13 and he had in mind not to drink any more from it, should he change his mind and desire to drink more from it, it is forbidden for him to drink from it (or from another cup [of wine]). [The rationale is that] since [the person] would have to recite a [new] blessing before drinking [the additional wine that] he [now] desires to drink, he will appear to be adding to [the number of] cups [of wine] ordained by our Sages.14 [This ruling applies] even if [he is] not [drinking] wine, but another beverage that is “the wine of the region,”15 as explained in sec. 473[:13]. ‫ ְוָהָיה ְבַּדְﬠתּוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת עוֹד ִמֶמּנּוּכד ְוַאַחר ָכּ ִנְמַל‬13‫ ִאם ָשָׁתה ִמֶמּנּוּ ֹרב ְרִביִﬠיתכג אוֹ יוֵֹתר‬,‫ה ַוֲאִפלּוּ ְבּכוֹס ָקָטן‬ ‫ ֵכּיָון ֶשָׁצּ ִרי ְלָבֵר ְבָּרָכה ִראשׁוָֹנה ַﬠל ַמה ֶשּׁרוֶֹצה ִלְשׁתּוֹת – ָאסוּר לוֹ ִלְשׁתּוֹת ִמֶמּנּוּ )אוֹ‬,‫ַלֲח ֹזר ְוִלְשׁתּוֹת עוֹד ִמֶמּנּוּ‬ ‫ ִמְפֵּני ֶשׁ ִנּ ְרֶאה ְכּמוִֹסיף ַﬠל ַהכּוֹסוֹת ֶשִׁתְּקּנוּ‬15,‫ִמכּוֹס ַאֵחר( ֲאִפלּוּ ֵאינוֹ ַי ִין ֶאָלּא ְשָׁאר ַמְשֶׁקה ֶשׁהוּא ֲחַמר ְמִדיָנה‬ ‫כה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ג‬14,‫ֲחָכִמים‬ 6 [After reciting Grace and drinking the third cup of wine,] it is a mitzvah to seek out a quorum of three (a zimun)16 for the recitation of the Hallel, so that they can recite Hodu [as a group],17 i.e., one person will say to the two others who are together with him, Hodu la’A-donai… (“Thankfully acknowledge G-d…”), and they will respond Hodu la’A-donai….18The same applies with regard to [the phrases beginning] Ana A-donai (“Please, G-d…”),19 as explained in sec. 422.20 See the rationale [explained there]. The person of greatest stature among them should say Hodu and the two of lesser stature should respond to him. [However,] the person of greater stature may grant permission to one of lesser stature [to lead these refrains]. Even if the two others ate in another home and they already recited the Hallel for themselves, they may join together [to form] a quorum of three for Hallel.21 Nevertheless, a person who does not have two others eating together with him in [his] home need not seek out men from another home [to reach a quorum of] three. It is sufficient for him [to join together] with his wife and children of educable age22 who will respond to him. True, as an initial preference, the optimum manner

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of performing the mitzvah is to recite [the phrases beginning] Hodu and Ana with three men who have reached [bar-]mitzvah age. Nevertheless, it is not necessary to be so careful about the matter as to take the trouble of finding [two other men] and bringing them from another home. Instead, it is sufficient [to recite the Hallel] together with one’s wife and children of educable age. One may give a child permission to recite [the phrases beginning] Ana, and he [and the others] will respond to him. However, [the adult] should not respond Hodu following a child. Instead, he should begin and the child should respond to him. [The rationale is that] Hodu marks the beginning of a chapter [of Tehillim]. When the child begins, and [the adult] responds to him, it appears as if the child is [serving as the] agent [of the adult], and may a curse alight upon one who degrades His Maker by appointing such agents to [serve] Him.23 Nevertheless, if a child recites [the subsequent phrases,] Yomar na Yisrael (“Let Yisrael proclaim…”), Yomru na Beis Aharon (“Let the House of Aharon proclaim…”) and Yomru na yirei A-donai (“Let those who fear G-d proclaim…”) and [an adult] responds Hodu la’A-donai to him, [the adult] does not fulfill his obligation even after the fact, unless he repeats these [three] verses to himself as well. [The adult] does not, however, fulfill his obligation by hearing [these verses] recited by a child, because the child is exempt from all the mitzvos of the Torah.24 [The child] is only obligated [to fulfill the mitzvos] according to (Rabbinic Law),25 to train him in the observance of the mitzvos.26 ‫ ְדַּה ְינוּ ֶשָׁהֶאָחד י ֹאַמר ַלְשַּׁנ ִים ֶשִׁﬠמּוֹ‬17,‫ ַלֲאִמיַרת ַהַהֵלּלכז ְכֵּדי לוַֹמר "הוֹדוּ" ִבְּשׁ ָשׁה‬16,‫ו ִמְצָוה ַלֲח ֹזר ַאַחר ִזמּוּןכו‬ 20,‫כט‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תכ"ב‬19,"'‫ ְוֵכן ְבּ"ָאָנּא ה' ְוגוֹ‬18,"'‫"הוֹדוּ ַלה' ְוגוֹ'"כח ְוֵהם ַיֲﬠנוּ ַאֲחָריו "הוֹדוּ ַלה' ְוגוֹ‬ ‫ל ְוָיכוֹל ַהָגּדוֹל ִלֵתּן ְרשׁוּת‬.‫ ְוַהָגּדוֹל ֶשָׁבֶּהן הוּא אוֵֹמר "הוֹדוּ" ְוַהְשַּׁנ ִים ַהְקַּט ִנּים ִמֶמּנּוּ עוֹ ִנים ַאֲחָריו‬.‫ַﬠֵיּן ָשׁם ַהַטַּﬠם‬ ‫לא‬.‫ַלָקָּטן‬ 21.‫ַוֲאִפלּוּ ִאם אוָֹתן ַהְשַּׁנ ִים ָאְכלוּ ְבַּב ִית ַאֵחרלב וְּכָבר ָק ְראוּ ֶאת ַהַהֵלּל ְלַﬠְצָמן – ִמְצָט ְרִפין ְלִזמּוּן ְלַהֵלּל‬ ‫ ֶאָלּא ַדּי ְבִּאְשׁתּוֹ‬,‫ ִמי ֶשֵׁאין ְשַׁנ ִים אוְֹכִלין ִﬠמּוֹ ַבַּבִּית – ֵאין ָצ ִרי ַלֲח ֹזר ַאַחר ְשׁ ָשׁה ֲאָנִשׁים ִמַבּ ִית ַאֵחר‬,‫וִּמָכּל ָמקוֹם‬ ‫לג ְוַאף ֶשְׁלַּכְתִּחָלּה ִמְצָוה ִמן ַהֻמְּבָחר לוַֹמר "הוֹדוּ" ְו"ָאָנּא" ְבּג' ֲאָנִשׁים ֶשִׁהִגּיעוּ‬.‫ ֶשַׁיֲּﬠנוּ ַאֲחָריו‬22 ‫וָּבָניו ֶשִׁהִגּיעוּ ְלִחנּוּ‬ ‫ ֶאָלּא ַדּי‬,‫לד ִמָכּל ָמקוֹם ֵאין ָצ ִרי ְלַהְקִפּיד ָכּל ָכּ ִבְּשִׁביל ֶזהלה ִלְטֹרַח ַאֲחֵריֶהם ְוַלֲהִביָאם ִמַבּ ִית ַאֵחר‬,‫ִלְכַלל ִמְצוֹת‬ ‫ְבִּאְשׁתּוֹ וָּבָניו ֶשִׁהִגּיעוּ ְלִחנּוּ‬. ‫ ֶאָלּא ַיְתִחיל הוּא‬,‫לו ֲאָבל "הוֹדוּ" ל ֹא ַיֲﬠֶנה ַאַחר ַהָקָּטן‬.‫ְוָיכוֹל ִלֵתּן ְרשׁוּת ְלָקָטן לוַֹמר "ָאָנּא ְוגוֹ'" ְוהוּא ַיֲﬠֶנה ַאֲחָריו‬ ‫ ְלִפי ֶשׁ"הוֹדוּ" הוּא ְתִּחַלּת ַהֶפֶּרק וְּכֶשַׁהָקָּטן ַמְתִחיל ְוהוּא עוֶֹנה ַאֲחָריו – ִנ ְרֶאה ְכִּאלּוּ ַהָקָּטן‬,‫ְבַּﬠְצמוֹ ְוַהָקָּטן ַיֲﬠֶנה ַאֲחָריו‬ 23ּ,‫לט‬.‫לז ְוָתב ֹא לוֹ ְמֵאָרהלח ֶשְׁמַּבֶזּה ֶאת קוֹנוֹ ַלֲﬠשׂוֹת לוֹ ְשׁלוִּחים ָכֵּאלּוּ‬,‫הוּא ְשׁלוּחוֹ‬ ‫ ִאם ֲאָמָרם ַהָקָּטן ְוהוּא עוֶֹנה ַאֲחָריו‬,"'‫ "י ֹאַמר ָנא ִיְשָׂרֵאל" ְו"י ֹאְמרוּ ָנא ֵבית ַאֲהֹרן" ְו"י ֹאְמרוּ ָנא ִי ְרֵאי ה‬,‫וִּמָכּל ָמקוֹם‬ ‫מ ֲאָבל‬,"'‫ ֶאָלּא ִאם ֵכּן ָחַזר ְוָאַמר ַגּם ֵכּן ִבְּפֵני ַﬠְצמוֹ "י ֹאַמר ָנא ְוגוֹ‬,‫"הוֹדוּ ַלה' ְוגוֹ'" – ַאף ְבִּדיֲﬠַבד ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ְוֵאינוֹ ַחָיּב ָבֶּהם ֶאָלּא )ִמִדְּבֵרי‬24‫ ֵכּיָון ֶשַׁהָקָּטן הוּא ָפּטוּרמא ִמָכּל ַהִמְּצוֹת ֶשַׁבּתּוָֹרה‬,‫ֵאינוֹ יוֵֹצא ְבַּמה ֶשָּׁשַּׁמע ֵמַהָקָּטן‬ 26,‫מב‬:‫ ְכֵּדי ְלַחְנּכוֹ ְבִּמְצוֹת‬25(‫סוְֹפ ִרים‬ 7 [A man] may, however, grant permission to his wife to say Hodu, Yomar na, and Yomru na…. He will respond Hodu and fulfill his obligation by hearing her recitation of [these verses]. Although in all [other instances], women are free from the obligation to recite Hallel,27as stated in sec. 422,28 they are obligated [to recite] this Hallel. [The rationale is that] there is no difference between [the obligations incumbent upon women] and [those incumbent upon] men with regard to all the practices observed on this night, as explained in sec. 472[:25].

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‫ ְוֵיֵצא ְיֵדי‬,"‫ ְוהוּא ַיֲﬠֶנה ַאֲחֶריָה "הוֹדוּ‬,"‫ז ֲאָבל ָיכוֹל ִלֵתּן ְרשׁוּת ְלִאְשׁתּוֹ לוַֹמר "הוֹדוּ"מג ְו"י ֹאַמר ָנא" ְו"י ֹאְמרוּ ָנא‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬27,‫מד‬,‫ ֶשַׁאף ֶשַׁהָנִּשׁים ְפּטוּרוֹת ִמָכּל ַהֵלּל‬,"'‫חוָֹבתוֹ ְבַּמה ֶשּׁשּׁוֵֹמַﬠ ִמֶמָּנּה "י ֹאַמר ָנא" ְו"י ֹאְמרוּ ָנא ְוגוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫מו ְוֵאין שׁוּם ִחלּוּק ֵבּיֵניֶהן ַלֲאָנִשׁים ְבָּכל ַמה ֶשּׁנּוֵֹהג ְבַּל ְיָלה ֶזה‬,‫ – ְבַּהֵלּל ֶזה ַחָיּבוֹת‬28,‫ְבִּסיָמן תכ"במה‬ ‫מז‬:‫ְבִּסיָמן תע"ב‬ 8 All the above29 refers to the verse Hodu in this Hallel. There is, however, no requirement to recite Hodu in the great Hallel30with a quorum of three. Similarly, it is not necessary to seek out a quorum of three to recite Grace. [Indeed,] those who are accustomed to leave their homes and go to the homes of their friends to recite Grace with a quorum of three are [following] a custom of the uneducated. Moreover, doing so involves a prohibition if they leave their homes after eating the afikoman. [The rationale is that] it is forbidden for them to eat anything in the home to which they go.31 How then can they recite Grace there? Grace must be recited in the place where one completes eating.32 Nor may they eat the afikoman again in the home where they went, for the afikoman may not be eaten in two places, even when the person did not eat an olive-sized portion in his first place.33 Instead, [such individuals have two halachically acceptable options]: [a)] If they desire, they should go [to the other home] before eating the afikoman, eat the afikoman there, and recite Grace34 and Hallel there with a quorum of three; or [b)] they should eat the afikoman and recite Grace in their homes and then go to [the other home] if they desire to recite Hallel35with a quorum of three men. ‫מח ְוֵכן ְלִב ְרַכּת ַהָמּזוֹן ֵאין‬.‫ ֵאין ָצ ִרי ִזמּוּן ְכָּלל‬30‫ ֲאָבל ְל"הוֹדוּ" ֶשְׁבַּהֵלּל ַהָגּדוֹל‬,‫ ְבּ"הוֹדוּ" ֶשְׁבַּהֵלּל ֶזה‬29‫ח ְוָכל ֶזה‬ ‫מט‬.‫ָצ ִרי ַלֲח ֹזר ַאַחר ִזמּוּן‬ ‫נ ְוַגם ֵישׁ ִאסּוּר ַבָּדָּבר ִאם‬.‫ְוַהנּוֲֹה ִגין ָלֵצאת ִמָבֵּתּיֶהם ְלֵבית ַחְבֵריֶהם ְלָבֵר ָשׁם ִבּ ְרַכּת ַהָמּזוֹן ְבִּזמּוּן – הוּא ִמ ְנַהג בּוּרוּת‬ ‫ ְוִאם ֵכּן ַהֵאי ְיָב ְרכוּ‬31,‫נא ֶשָׁאסוּר ָלֶהם ִלְטֹעם ְכּלוּםנב ַבַּבּ ִית ֶשָׁהְלכוּ ְלָשׁם‬,‫יוְֹצִאין ִמָבֵּתּיֶהן ַאַחר ֲאִכיַלת ֲאִפיקוָֹמן‬ ‫ ְוִאי ֶאְפָשׁר ָלֶהם ַלֲח ֹזר ְוֶלֱאֹכל‬32,‫נג‬.‫ָשׁם ִבּ ְרַכּת ַהָמּזוֹן? ֲהל ֹא ִבּ ְרַכּת ַהָמּזוֹן ָצ ִרי ְלָבֵר ִבְּמקוֹם ְגַּמר ָהֲאִכיָלה‬ 33,‫נה‬.‫ ֶשֵׁאין אוְֹכִלין ֲאִפיקוָֹמן ְבּב' ְמקוֹמוֹתנד ֲאִפלּוּ ל ֹא ָאַכל ַבָּמּקוֹם ָה ִראשׁוֹן ְכַּז ִית‬,‫ָהֲאִפיקוָֹמן ַבַּבּ ִית ֶשָׁהְלכוּ ְלָשׁם‬ ‫ ְוַהֵלּל‬34‫ ִויָב ְרכוּ ָשׁם ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ְוי ֹאְכלוּ ָשׁם ָהֲאִפיקוָֹמן‬,‫ֶאָלּא ִאם ֵהם רוִֹצים ֵיְלכוּ ְלָשׁם ֹקֶדם ֲאִכיַלת ֲאִפיקוָֹמן‬ ‫נו‬.‫ְבִּזמּוּן‬ ‫ ְבִּזמּוּן ְשׁ ָשׁה‬35,‫ ְוַאַחר ָכּ ֵיְלכוּ ְלָשׁם ִאם ִי ְרצוּ לוַֹמר ַהֵלּלנז‬,‫אוֹ י ֹאְכלוּ ָהֲאִפיקוָֹמן ִויָב ְרכוּ ִבּ ְרַכּת ַהָמּזוֹן ְבֵּביָתם‬ ‫ֲאָנִשׁים‬: 9 It is customary that the host who recites the Haggadah should [also] recite Grace36 on this night even if there is a guest.37 [This is derived from the exegesis of] the verse,38 “He of a generous eye will be blessed.” [‫ ְיבוָֹרך‬, “will be blessed,” is written as ‫ ְיֹבָרך‬,] without a vav. Thus, it could be read as ‫ ְיָבֵרך‬, “He shall bless.” On this basis, our Sages taught:39 “This [verse teaches] that [the privilege of] reciting the Grace after Meals should only be granted to a person with a generous eye. On this night, the host who recites the Haggadah is deemed as having a generous eye, for he declares:40 “All who are hungry, come and eat.” Nevertheless, [if the host desires] he may grant another person permission to recite the Grace. 37,‫נט‬,‫ ְבַּל ְיָלה ֶזהנח ַאף ִאם ֵישׁ ָשׁם אוֵֹרַח‬36‫ט ָנֲהגוּ ֶשַׁבַּﬠל ַהַבִּית ָהאוֵֹמר ַהַהָגָּדה הוּא ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬

12/16/2020, 10:46 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4332257/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 479 - The Recitation of the Grace after Meals ...‬‬

‫ֶשֶׁנֱּאַמרס‪ְ ) 38,‬ו("טוֹב ַﬠִין הוּא ְיֹבָר " ָחֵסר ָוא"ו‪ְ ,‬כּלוַֹמר " ְיָבֵר "‪ְ ,‬וָלְמדוּ ֲחָכִמיםסא‪ִ 39,‬מָכּאן ֶשֵׁאין נוְֹת ִנין ְלָבֵר‬ ‫ִבּ ְרַכּת ַהָמּזוֹן ֶאָלּא ְלִמי ֶשׁהוּא "טוֹב ַﬠִין"‪,‬סב וְּבַל ְיָלה ֶזה ִנְקָרא ַבַּﬠל ַהַבּ ִית ָהאוֵֹמר ַהַהָגָּדה "טוֹב ַﬠִין"‪ֶ ,‬שׁאוֵֹמר‪ֹ" 40‬כּל‬ ‫ִדְּכִפין ֵייֵתי ְוֵיכוֹל"‪.‬סג‬ ‫וִּמָכּל ָמקוֹם‪ָ ,‬יכוֹל ִלֵתּן ְרשׁוּת ְלָבֵר ְלַאֵחר‪:‬סד‬

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Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine] -...

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https://www.chabad.org/library/article_cdo/aid/4682933/jewish/Shulcha...

Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine] By Rabbi Schneur Zalman of Liadi

SECTION 480 The Order of the Fourth Cup [of Wine] (1-5) ‫סימן תפ ֵסֶדר כּוֹס ְרִביִﬠי וּבוֹ ה' ְסִﬠיִפים‬: 1 After one drinks the cup [of wine] over which Grace after Meals was recited, it is necessary to blend1 the fourth cup [of wine] to complete the recitation of Hallel and the Haggadah over it. One should begin [reciting Hallel] with [the psalm starting] Lo lanu without reciting a blessing, [and continue] until the end of Hallel.2 Afterwards, one should recite the blessing of song.3 There are those who interpret [that term] as referring to the blessing Yehallelucha.4The conclusion of that blessing is Baruch Atah A-donai Melech [mehulol batishbachos]. Others interpret [the term “the blessing of song”] as referring to [the passage beginning] Nishmas kol chai [until and including the passage] Yishtabach.5The conclusion of that blessing is Baruch Atah A-donai… habochair [beshirei zimrah… chei ha’olamim].The commonly accepted custom is [to follow] both interpretations, as will be explained. The Great Hallel must also be recited over [this cup of wine.6 The Great Hallel] refers to [Psalm 136,] from Hodu la’A-donai ki tov until, [but not including, Psalm 137,] Al Naharos Bavel.7[This psalm] consists of 26 [verses ending with the words] Ki l’olam chasdo (“Because His kindness is everlasting”).8 [Psalm 33, which begins] Rananu tzaddikim, should not be recited.9 (There are authorities who maintain that [the Great Hallel] refers to [Psalm 135 and Psalm 136,] from Hallelu es shem A-donai until Al Naharos Bavel.10This is the custom presently [observed].) The widespread custom in these regions is to recite the Great Hallel in the middle of the blessing of song, i.e., after concluding Hallel, [the passage] Yehallelucha is recited until Atah E-l. Theconcluding blessing Baruch Atah A-donai Melech mehulol batishbachos is not recited, since one will ultimately conclude after the passage Yishtabach with the blessing Baruch Atah A-donai E-l Melech gadol (u’mehulol)11 batishbachos…. [Since the person will conclude the blessing in that manner, saying Baruch Atah A-donai Melech mehulol batishbachos at this stage would be superfluous.] Why should he recite a concluding blessing with the same theme twice? If [a person] forgot and recited the concluding blessing when he recited the passage Yehallelucha, he should not conclude the passage Yishtabach by saying Baruch Atah A-donai…. [After reciting Yehallelucha, the person] should recite the Great Hallel and then Nishmas and Yishtabach. He then concludes Baruch Atah A-donai… habochair….12 There are those who follow the custom of not reciting [the passage] Yehallelucha

12/16/2020, 10:46 PM

Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine] -...

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immediately after completing Hallel. Instead, they recite the Great Hallel directly after concluding Hallel. [After the Great Hallel,] they then recite Nishmas and Yishtabach until [the words] ve’ad olam (Atah E-l). [However,] they do not conclude [the passage] Yishtabach with a blessing. Rather, they recite [the passage] Yehallelucha with its appropriate concluding blessing. [According to this custom], if one forgot and concluded [the passage] Yishtabach with a blessing, he should recite afterwards [the passage] Yehallelucha without its concluding blessing. ‫ וַּמְתִחיל ִמ"לּ ֹא ָלנוּ"ב‬,‫ כּוֹס ְרִביִﬠי ִלְגֹמר ָﬠָליו ַהַהֵלּלא ְוַהַהָגָּדה‬1‫א ַאַחר ֶשָׁשָּׁתה כּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן – ָצ ִרי ִלְמ ֹזג‬ 2.‫ְבּל ֹא ְבָּרָכהג ַﬠד סוֹף ַהַהֵלּל‬ ‫ז ְוֵישׁ‬."'‫ ְוחוֵֹתם "ָבּרוּ ַאָתּה ה' ֶמֶל כוּ‬4,‫ו‬," ‫ ֵישׁ ְמָפ ְרִשׁיםה ְדַּה ְינוּ " ְיַהְללוּ‬3,‫ד‬.‫ְוַאַחר ָכּ אוֵֹמר ָﬠָליו ִבּ ְרַכּת ַהִשּׁיר‬ ‫ט וִּמְנַהג ָהעוָֹלם ִכְּשֵׁני‬."'‫ ְוחוֵֹתם "ָבּרוּ ַאָתּה ה' כוּ' ַהבּוֵֹחר כוּ‬5,"'‫אוְֹמ ִריםח ְדַּה ְינוּ " ִנְשַׁמת ָכּל ַחי כוּ' ִיְשַׁתַּבּח כוּ‬ ‫ וְּכמוֹ ֶשִׁיְּתָבֵּאר‬,‫ַהֵפּרוִּשׁים‬. ‫ ֶשֵׁהם כ"ו "ִכּי‬7,‫יב‬,"‫ ְדַּה ְינוּ ֵמ"הוֹדוּ ַלה' ִכּי טוֹב"יא ַﬠד "ַﬠל ַנֲהרוֹת ָבֶּבל‬6,‫י‬,‫ְוָצ ִרי לוַֹמר ָﬠָליו ַגּם ֵכּן ַהֵלּל ַהָגּדוֹל‬ 9,‫יד‬."‫ ְול ֹא י ֹאַמר "ַרְנּנוּ ַצִדּיִקים‬8,‫יג‬."‫ְלעוָֹלם ַחְסדּוֹ‬ (‫ ְוֵכן ָנֲהגוּ ַﬠְכָשׁויז‬10."‫) ְוֵישׁ אוְֹמ ִריםטו ְדַּה ְינוּ ֵמ"ַהְללוָּיהּ ַהְללוּ ֶאת ֵשׁם ה'"טז ַﬠד "ַﬠל ַנֲהרוֹת ָבֶּבל‬. " ‫ "ְיַהְללוּ‬:‫ ְדַּה ְינוּ ֶשִׁמָּיּד ַאַחר ְגַּמר ַהֵלּל אוְֹמ ִרים‬,‫וִּמְנַהג ָהעוָֹלם ִבְּמִדינוֹת ֵאלּוּ לוַֹמר ַהֵלּל ַהָגּדוֹל ְבֶּאְמַצע ִבּ ְרַכּת ַהִשּׁיר‬ ‫ "ָבּרוּ‬:"‫ ֵמַאַחר ֶשָׁﬠִתיד ַלְחֹתּם ַאַחר " ִיְשַׁתַּבּח‬,"‫ ְוֵאינוֹ חוֵֹתם "ָבּרוּ ַאָתּה ה' ֶמֶל ְמֻהָלּל ַבִּתְּשָׁבּחוֹת‬,"‫ַﬠד "ַאָתּה ֵאל‬ " ‫ ְוָלָמּה ַיְחֹתּם ב' ְפָּﬠִמים ְבִּﬠ ְנָין ֶאָחד?יח ְוִאם ָשַׁכח ְוָחַתם ִבּ"ְיַהְללוּ‬,"‫ ַבִּתְּשָׁבּחוֹת‬11(‫ַאָתּה ה' ֵאל ֶמֶל ָגּדוֹל )וְּמֻהָלּל‬ ,"'‫ ְוַאַחר ָכּ "ִנְשַׁמת כוּ' ִיְשַׁתַּבּח כוּ‬,‫יט ְוַאַחר ָכּ אוְֹמ ִרים ַהֵלּל ַהָגּדוֹל‬."‫– ל ֹא ַיְחֹתּם "ָבּרוּ ַאָתּה ה'" ְבּ" ִיְשַׁתַּבּח‬ 12,‫כ‬."'‫ "ָבּרוּ ַאָתּה ה' כוּ' ַהבּוֵֹחר כוּ‬:‫ְוחוֵֹתם‬ ‫ ְוַאַחר ָכּ‬,‫ ֶאָלּא אוְֹמ ִרים ַהֵלּל ַהָגּדוֹל ִמָיּד ְלַאַחר ְגַּמר ַהַהֵלּל‬,‫ְוֵישׁ נוֲֹהִגיןכא ֶשׁלּ ֹא לוַֹמר "ְיַהְללוּ " ִמָיּד ְלַאַחר ְגַּמר ַהֵלּל‬ ‫ " ְיַהְללוּ " ֻכּלּוֹ ַﬠד‬:‫ ֶאָלּא אוֵֹמר‬,"‫ ְוֵאינוֹ חוֵֹתם ַבֲּחִתיַמת " ִיְשַׁתַּבּח‬,"(‫" ִנְשַׁמת" ְו" ִיְשַׁתַּבּח" ַﬠד " ְוַﬠד עוָֹלם )ַאָתּה ֵאל‬ ‫כב‬:‫ ְוִאם ָשַׁכח ְוָחַתם ְבּ" ִיְשַׁתַּבּח" – י ֹאַמר ַאַחר ָכּ "ְיַהְללוּ " ְבּל ֹא ֲחִתיָמה‬." ‫סוֹפוֹ ִﬠם ַהֲחִתיָמה ֶשׁל " ְיַהְללוּ‬ 2 It is not necessary to recite Hallel in the place [where one ate the Seder] meal. Instead, one may even complete [the Hallel] in another home.13 Even though [as a result] he will not be drinking all four cups [of wine] in the same place, that is not of consequence. ‫ ְוַאף ֶשֵׁאינוֹ שׁוֶֹתה ַהד' כּוֹסוֹת‬13,‫כג‬.‫ ֶאָלּא ָיכוֹל ְלָגְמָרהּ ַאף ְבַּב ִית ַאֵחר‬,‫ב ֵאין ָצ ִרי ִלְגֹמר ַהֵלּל ִבְּמקוֹם ַהְסּעוָּדה‬ ‫כד‬:‫ְבָּמקוֹם ֶאָחד – ֵאין ְבָּכ ְכּלוּם‬ 3 There are authorities who maintain that one must drink the [fourth] cup [of wine] immediately after concluding [the passage] Yishtabach or immediately after [the passage] Yehallelucha, [which is recited] after Yishtabach,14 before the piyyutim that are customarily recited [at the Seder].15 [The rationale for this practice is that] our Sages ordained to complete the Hallel and the blessing of song over the fourth cup [of wine]. If so, one should not interrupt between these [portions of the Haggadah and the drinking of the fourth cup of wine] with the recitation of piyyutim that were not ordained [by the Sages].16 However, in these countries, it is not customary to [refrain from reciting piyyutim at this stage in the Seder].17 ‫ ֹקֶדם‬14,‫ג ֵישׁ אוְֹמ ִריםכה ֶשָׁצּ ִרי ִלְשׁתּוֹת ַהכּוֹס ִמָיּד ְלַאַחר ֲחִתיַמת " ִיְשַׁתַּבּח" אוֹ " ְיַהְללוּ " ֶשְׁלַּאַחר "ִיְשַׁתַּבּח"כו‬ ‫כח ְוִאם ֵכּן‬,'‫ ֶשֲׁהֵרי ַתָּקַּנת ֲחָכִמים ָה ְיָתה ִל ְגֹמר ַהַהֵלּל וִּב ְרַכּת ַהִשּׁיר ַﬠל כּוֹס ד‬15,‫כז‬,‫ֲאִמיַרת ַהִפּיּוִּטים ֶשׁנּוֲֹהִגין לוַֹמר‬ 17,‫כט‬:‫ ֲאָבל ֵאין נוֲֹהִגין ֵכּן ִבְּמִדינוֹת ֵאלּוּ‬16.‫ֵאין ְלַהְפִסיק ֵבּיֵניֶהם ְבִּפיּוִּטים ֶשֵׁאיָנן ִמַתָּקָּנה ְכָּלל‬ 4 It is customary to recite [the verses beginning] Shefoch chamascha18(“Pour out 12/16/2020, 10:46 PM

Shulchan Aruch: Chapter 480 - The Order of the Fourth Cup [of Wine] -...

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Your wrath”) before beginning [the psalm] Lo lanu. The door [to the home]19 is opened20 to recall that it is “a night of protection”21 and we do not fear anything. In the merit of this faith, Mashiach will come and the Holy One, blessed be He, will “pour out His wrath on the nations [that do not know Him…”]. ‫ ְכֵּדי ִלְזֹכּר ֶשׁהוּא‬19,‫לב‬,‫ ַהֶדֶּלת‬20‫לא וּפוְֹתִחין‬."‫ ֹקֶדם ֶשַׁמְּתִחיל "ל ֹא ָלנוּ‬18,‫ד נוֲֹהִגין לוַֹמר "ְשׁפוֹ ֲחָמְת ְוגוֹ'"ל‬ ‫ ְו ִיְשֹׁפּ ַהָקּדוֹשׁ ָבּרוּ הוּא ֶאת ֲחָמתוֹ‬,‫לד וִּבְזכוּת ֱאמוָּנה זוֹ ָיב ֹא ָמִשׁיַח‬.‫ ְוֵאין ִמְתָי ְרִאין ִמשּׁוּם ָדָּבר‬21,‫"ֵליל ִשֻׁמּ ִרים"לג‬ ‫לה‬:‫ַﬠל ַהגּוֹ ִים‬ 5 In some places, it is customary not to lock [the doors of] the rooms where [the members of the household] sleep on Pesach night,22 since it is “a night of protection for the Children of Israel for [all] generations,”21 [i.e., a time for G-d] to redeem them from this exile.23 If Eliyahu [the prophet]24 will come, he will find an open door and we will speedily go out and greet him. We believe in this promise, and this faith brings with it a great reward. [Nevertheless,] in places where thieves are common, one should not rely on a miracle, as stated in sec. 433[:32].25 It is customary in these regions to fill another cup [of wine] in addition to [the cups filled for all] those dining.26 This cup is called “the cup of Eliyahu the prophet.” ‫ "ֵליל ִשֻׁמּ ִרים ְלָכל ְבֵּני‬21‫ ִכּי הוּא‬22,‫ה וִּבְקָצת ְמקוֹמוֹת נוֲֹה ִגיןלו ֶשׁלּ ֹא ִל ְנֹעל ַהֲחָד ִרים ֶשְׁיֵּשׁ ִנים ָשׁם ְבֵּליל ֶפַּסח‬ ,‫ – ִיְמָצא ֶפַּתח ָפּתוַּח ְוֵנֵצא ִלְקָראתוֹ ִבְּמֵהָרה‬24‫ ְוִאם ָיב ֹא ֵאִלָיּהוּ‬23,‫לח‬,‫ִיְשָׂרֵאל ְלֹדֹרָתם"לז ְלהוִֹציָאם ִמָגּלוּת ַהֶזּה‬ ‫לט‬.‫ ְוֵישׁ ֶבֱּאמוָּנה זוֹ ָשָׂכר ָגּדוֹל‬,‫ְוָאנוּ ַמֲאִמי ִנים ָבֶּזה‬ 25,‫מא‬.‫מ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תל"ג‬,‫וִּבְמקוֹמוֹת ֶשְׁמּצוּ ִיין ַגָּנִּבים – ֵאין ִלְסֹמ ַﬠל ַהֵנּס‬ ‫מב‬:"‫ ְוקוֹ ִרין אוֹתוֹ "כּוֹס ֶשׁל ֵאִלָיּהוּ ַהָנִּביא‬26,‫ְונוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ִלְמ ֹזג כּוֹס ֶאָחד יוֵֹתר ֵמַהְמֻּסִבּין‬

12/16/2020, 10:46 PM

Shulchan Aruch: Chapter 481 - Not to Drink after the Four Cups [of Wine...

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Shulchan Aruch: Chapter 481 - Not to Drink after the Four Cups [of Wine] By Rabbi Schneur Zalman of Liadi

SECTION 481 Not to Drink after the Four Cups [of Wine] (1-2) ‫סימן תפא ֶשׁלּ ֹא ִלְשׁתּוֹת ַאַחר ַא ְרַבּע כּוֹסוֹת וּבוֹ ב' ְסִﬠיִפים‬: 1 It has become universal Jewish custom from the early generations [onward] to refrain from drinking wine or any other intoxicating beverage after [drinking] the fourth cup [of wine.1 The rationale is that] a person is obligated to occupy himself the entire night in [the study of] the laws of Pesach and [the story of] the Exodus from Egypt, relating the miracles and wonders that the Holy One, blessed be He, performed on behalf of our ancestors until he is overcome by sleep. If one would be permitted to drink [wine], there is room for concern that he would become intoxicated and would not occupy himself [with study] or relate [these miracles] at all. [However,] once having fallen asleep, [if one awakens during the night,] it is permitted for him to drink. There are authorities who differ with the above [rationale] and maintain that according to the fundamentals of the law, it is forbidden for one to drink all beverages, so that the flavor of the matzah [eaten as] the afikoman will not depart from his mouth. [The only] exceptions are water2 and other similar beverages, e.g., ginger water, licorice water, and apple water.3 [The term “apple water”] refers to water that was cooked together with apples. However, the apple drinkthat is made in Germany [by] pressing apples in a press4 has a significant flavor and is not like water. [Hence,] it is forbidden to drink [it at this time]. Weight should be given to [the more stringent opinion] unless there is a great need.5 For example, [in the instance of] an extremely delicate person or one who desires very much to drink, it is possible to rely on the first opinion and allow [such a person] to drink beverages that will not lead to intoxication. If the person does not have other beverages, only wine, he may be permitted to drink a fifth cup [of wine]6 and recite the Great Hallel,7 [the passage beginning with the word] Nishmas, and [the blessing] Yishtabach including its conclusion, provided he did not recite these passages on the fourth cup [of wine].8 On the second night, it is possible to rely on the first opinion [and, after the Seder, allow one] to drink any beverage that does not lead to intoxication even if there is no great need.9 [The rationale is that] according to the fundamentals of the law, there is no prohibition against eating or drinking after the third or fourth cup [of wine] on the second night [of Pesach]. It is only that those who are meticulous [observe] the second night [in a similar manner] as the first. Thus, one who eats or drinks [after the third or fourth cup of wine] is not culpable at all. All he has done is removed himself from the category of those who are meticulous. [He has also] violated the counsel of the Sages who said10 that a person should never remove himself from the [conduct of the] community as a whole. 12/16/2020, 10:47 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4685026/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 481 - Not to Drink after the Four Cups [of Wine...‬‬

‫‪However, with regard to other practices observed this night, there is absolutely no‬‬ ‫‪difference between the first night [of Pesach] and the second.11‬‬ ‫א ַאַחר ד' כּוֹסוֹת ָנֲהגוּ ָכּל ִיְשָׂרֵאל ִמדּוֹרוֹת ָה ִראשׁוִֹנים ֶשׁלּ ֹא ִלְשׁתּוֹת ַי ִיןא אוֹ ְשָׁאר ַמְשֶׁקה ַהְמַשֵׁכּר‪,‬ב‪ְ 1,‬לִפי ֶשַׁחָיּב ָאָדם‬ ‫ַלֲﬠֹסק ָכּל ַהַלּ ְיָלה ְבִּהְלכוֹת ֶפַּסח וִּביִציַאת ִמְצַר ִיםג וְּלַסֵפּר ְבּ ִנִסּים ְו ִנְפָלאוֹת ֶשָׁﬠָשׂה ַהָקּדוֹשׁ ָבּרוּ הוּא ַלֲאבוֵֹתינוּ ַﬠד‬ ‫ֶשַׁתְּחְטֶפנּוּ ֵשָׁנה‪,‬ד ְוִאם ְיֵהא ֻמָתּר לוֹ ִלְשׁתּוֹת – ֵישׁ ָלֹחשׁ ֶשָׁמּא ִיְשַׁתֵּכּרה ְול ֹא ַיֲﬠֹסק ִויַסֵפּר ְכָּלל‪ֲ .‬אָבל ְלַאַחר ֶשֲׁחָטַפתּוּ‬ ‫ֵשָׁנה – ֻמָתּר לוֹ ִלְשׁתּוֹת‪.‬ו‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםז ֶשֵׁמִּﬠַקּר ַהִדּין ָאסוּר ִלְשׁתּוֹת ָכּל ַמְשֶׁקה‪ְ ,‬כֵּדי ֶשׁלּ ֹא ַיֲﬠֹבר ִמִפּיו ַטַﬠם ַמָצּה ֶשׁל ָהֲאִפיקוָֹמן‪,‬‬ ‫חוּץ ִמַמּ ִים‪ְ 2‬וַכיּוֵֹצא ָבֶּהם‪ְ ,‬כּגוֹן ֵמי ַז ְנְגִּביל )ֶשׁקּוֹ ִרין אינגבר וואשר(‪,‬ח וֵּמי ֹשֶׁרשׁ )ֶשׁקּוֹ ִרין לאקריץ(‪ ,‬וֵּמי ַתּפּוִּחים‬ ‫)ֶשׁקּוֹ ִרין עפיל טראנק(ט‪ֶ 3,‬שְׁמַּבְשִּׁלים ַמ ִים ִﬠם ַתּפּוִּחים‪,‬י ֲאָבל עפיל טראנק ֶשׁעוִֹשׂין ְבַּאְשְׁכַּנז ֶשׁכּוְֹתִשׁין ַהַתּפּוִּחים‬ ‫ְבֵּבית ַהַבּד‪ְ 4‬וֵישׁ לוֹ ַטַﬠם ָגּדוֹל – ֵאינוֹ ְכַּמ ִים‪ְ ,‬וָאסוּר ִלְשׁתּוֹת‪.‬יא‬ ‫ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהםיב ִאם ל ֹא ְלֹצֶר ַה ְרֵבּה‪ְ 5,‬כּגוֹן ֶשׁהוּא ִאְסְט ִניס אוֹ ֶשָׁתֵּאב ַה ְרֵבּה ִלְשׁתּוֹת – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬ ‫ָה ִראשׁוָֹנה ְלַהִתּיר לוֹ ִלְשׁתּוֹת ְשָׁאר ַהַמְּשִׁקין ֶשֵׁאיָנן ְמַשְׁכּ ִרין‪ְ .‬וִאם ֵאין לוֹ ְשָׁאר ַמְשִׁקין ַרק ַי ִין – ֵישׁ ְלַהִתּיר לוֹ ִלְשׁתּוֹת‬ ‫כּוֹס ֲחִמיִשׁי‪ְ 6‬ולוַֹמר ָﬠָליו ַהֵלּל ַהָגּדוֹליג‪ְ 7,‬ו" ִנְשַׁמת" ְו" ִיְשַׁתַּבּח" ַﬠד ַהֲחִתיָמה‪ְ ,‬והוּא ֶשׁלּ ֹא י ֹאְמֵרם ַﬠל כּוֹס ְרִביִﬠי‪.‬יד‪8,‬‬ ‫וְּבֵליל ב' – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ִלְשׁתּוֹת ָכּל ַהַמְּשִׁקין ֶשֵׁאיָנן ְמַשְׁכּ ִריןטו ַאף ֶשׁלּ ֹא ְלֹצֶר ַה ְרֵבּה‪ְ 9,‬לִפי‬ ‫‪ֶ.‬שֵׁמִּﬠַקּר ַהִדּין ֵאין ִאסּוּר ֶלֱאֹכל ְוִלְשׁתּוֹת ְבֵּליל ב' ַאַחר כּוֹס ְשִׁליִשׁי ְוַאַחר כּוֹס ְרִביִﬠי‬ ‫ֶאָלּא ֶשַׁהְמַהְדּ ִרין נוֲֹהִגין ֵליל ב' ְכֵּליל א'‪ְ ,‬וָהאוֵֹכל ְוַהשּׁוֶֹתה – ֵאין ָﬠָליו ְכּלוּם‪ֶ ,‬אָלּא ֶשׁ ִנְּמָצא מוִֹציא ַﬠְצמוֹ ִמְכַּלל‬ ‫ַהְמַהְדּ ִרין‪ְ ,‬ועוֵֹבר ַﬠל ִדְּבֵרי ֲחָכִמיםטז ֶשָׁאְמרוּ‪ְ 10:‬לעוָֹלם ַאל יוִֹציא ָאָדם ֶאת ַﬠְצמוֹ ִמן ַהְכָּלל‪.‬יז‬ ‫ֲאָבל ִבְּשָׁאר ַהְדָּב ִרים ַהנּוֲֹהִגין ְבַּל ְיָלה ֶזה – ֵאין ִחלּוּק ֵבּין ֵליל א' ְלֵליל ב' ְבּשׁוּם ִﬠ ְנָין‪:‬יח‪11,‬‬ ‫‪2 It is customary before retiring for the night to recite only the blessing‬‬ ‫‪Hamapil12and the [first] passage of the Shema.13[The rationale is that the‬‬ ‫‪recitation of] this passage is mentioned in the Gemara.14[One should not] recite‬‬ ‫‪the other passages [and verses] which are customarily recited on other nights for‬‬ ‫‪protective purposes.15 [The rationale is that] this night is “a night of protection”16‬‬ ‫‪[when the Jews are protected] from destructive forces.‬‬ ‫‪Nevertheless, if when one recited the Shema in the synagogue it was not actually‬‬ ‫‪night,17 he must recite all three passages [of the Shema] before retiring, as‬‬ ‫‪explained in sec. 235. Consult that text.18‬‬ ‫ב נוֲֹהִגין ֶשׁלּ ֹא ִלְקרוֹת ַﬠל ִמָטּתוֹ ַרק ִבּ ְרַכּת "ַהַמִּפּיל"יט‪ 12,‬וָּפָרַשׁת "ְשַׁמע"‪,‬כ‪ֶ 13,‬שָׁפָּרָשׁה זוֹ ֻמְזֶכֶּרת ַבְּגָּמָרא‪,‬כא‪14,‬‬ ‫ֲאָבל ל ֹא ְשָׁאר ְדָּב ִרים ֶשׁנּוֲֹהִגין ִלְקרוֹת ִבְּשָׁאר ֵלילוֹת ְכֵּדי ְלָהֵגן‪,‬כב‪ִ 15,‬כּי ַל ְיָלה ֶזה ַל ְיָלה ַהְמֻשֶׁמֶּרת‪ִ 16‬היא ִמן‬ ‫ַהַמִּזּיִקין‪.‬כג‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ְכֶּשָׁקָּרא ְק ִריַאת ְשַׁמע ְבֵּבית ַהְכֶּנֶסת ל ֹא ָהָיה ֲﬠַד ִין ַל ְיָלה ַמָמּשׁ‪ָ – 17‬צ ִרי ַלֲח ֹזר ְוִלְקרוֹת ָכּל ַהג'‬ ‫ָפָּרִשׁיּוֹת ַﬠל ִמָטּתוֹ‪,‬כד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רל"הכה ַﬠֵיּן ָשׁם‪18:‬‬

‫‪12/16/2020, 10:47 PM‬‬

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Shulchan Aruch: Chapter 482 - The Laws Pertaining to a Person who doe...

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https://www.chabad.org/library/article_cdo/aid/4685034/jewish/Shulcha...

Shulchan Aruch: Chapter 482 - The Laws Pertaining to a Person who does not Have Matzah that was Guarded By Rabbi Schneur Zalman of Liadi

SECTION 482 The Laws Pertaining to a Person who does not Have Matzah that was Guarded (1-7) ‫סימן תפב ִדּין ִמי ֶשֵׁאין לוֹ ַמָצּה ְשׁמוָּרה וּבוֹ ז' ְסִﬠיִפים‬: 1 [The following laws apply when a person] has only one olive-sized portion1of matzah that was guarded2 from the time [the flour] was kneaded and onward.3 [The person] should not eat [the matzah] at the beginning of the meal before eating the maror.4 Instead, after completing the entire meal,5 he should eat it [as the] afikoman and recite the blessing al achilas matzah over it. [In this way,] the taste of matzah will remain in his mouth.6 [In this instance the person should conduct the seder as follows:] At the beginning of the meal he should recite only the blessing HaMotzi on two whole loaves of matzah7 [baked from flour] that was not guarded and eat an olive-sized portion [of that matzah] immediately, so that Kiddush will have been recited in the place where the meal [will be eaten], as explained in sec. 273[:5, 7]. Afterwards, he should recite the blessing al achilas maror and eat an olive-sized portion [of maror].He does not [have to eat] another olive-sized portion [of maror] wrapped with matzah.8 [The rationale is that] since [his matzah] was not guarded, he does not fulfill the mitzvah of korech9[by eating it together with maror]. He may not wrap10 the olive-sized portion of guarded matzah with the maror [and eat them together], for [this would cause him] to nullify [the observance of] the positive Scriptural commandment of eating matzah. [The rationale is that] he would not fulfill his obligation of [eating] matzah by eating this wrap, because [even] in the present age, [eating] matzah is a Scriptural commandment. [Eating] maror, [by contrast,] is a Rabbinic commandment [in the present age], and [the taste of] maror will nullify the taste of the matzah, as explained in sec. 475[:16]. ‫ ֶאָחד ִבְּלַבדא – ל ֹא י ֹאְכֶלנּוּ ִבְּתִחַלּת ַהְסּעוָּדה ֹקֶדם‬1‫ ִכּי ִאם ְכַּז ִית‬3 ‫ ִמְשַּׁﬠת ִליָשׁה ָוֵאיָל‬2‫א ִמי ֶשֵׁאין לוֹ ַמָצּה ְשׁמוָּרה‬ ‫ ִויָבֵר ָﬠָליו "ַﬠל‬6,‫ג‬,‫ ְכֵּדי ֶשׁ ִיָּשֵּׁאר ַטַﬠם ַמָצּה ְבִּפיו‬5,‫ב‬,‫ ֶאָלּא י ֹאְכֶלנּוּ ֲאִפיקוָֹמן ַאַחר ְגַּמר ָכּל ַהְסּעוָּדה‬4,‫ֲאִכיַלת ָמרוֹר‬ ‫ד‬."‫ֲאִכיַלת ַמָצּה‬ ‫ ְוי ֹאַכל ִמֶמּנּוּ ְכַּז ִית ִמָיּד‬,‫ ֶשֵׁאיָנהּ ְשׁמוָּרה‬7‫וִּבְתִחַלּת ַהְסּעוָּדה ְיָבֵר "ַהמּוִֹציא" ִבְּלַבדה ַﬠל ֶלֶחם ִמְשֶׁנה ְשֵׁלמוֹתו ִמַמָּצּה‬ ‫ז ְוַאַחר ָכּ ְיָבֵר "ַﬠל ֲאִכיַלת ָמרוֹר"ח ְוי ֹאַכל ִמֶמּנּוּ‬,‫ְכֵּדי ֶשׁ ִיְּהֶיה ַהִקּדּוּשׁ ִבְּמקוֹם ְסעוָּדה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רע"ג‬ ‫ ְואוֹתוֹ‬9,‫ ֵכּיָון ֶשֵׁאיָנהּ ְשׁמוָּרה ֵאינוֹ יוֵֹצא ָבּהּ ְיֵדי חוַֹבת ְכּ ִריָכה‬8,‫ט‬,‫ ְוֵאין ָצ ִרי עוֹד ְכַּז ִית ְלָכ ְרכוֹ ִﬠם ַמָצּה‬,‫ְכַּז ִית ֶאָחד‬ ‫ ֶשֵׁאינוֹ יוֵֹצא ְיֵדי‬,‫ ֶשׁלּ ֹא ְיַבֵטּל ִמְצַות ֲﬠֵשׂה ֶשׁל ֲאִכיַלת ַמָצּה ִמן ַהתּוָֹרה‬,‫ ִﬠם ָמרוֹר‬10‫ְכַּז ִית ַהָשּׁמוּר ִאי ֶאְפָשׁר ְלָכ ְרכוֹ‬ ‫ ְלִפי ֶשַׁמָּצּה ִבְּזַמן ַהֶזּה ִמן ַהתּוָֹרה ְוַהָמּרוֹר הוּא ִמִדְּבֵרי סוְֹפ ִרים וְּמַבֵטּל ַהָמּרוֹר ֶאת ַטַﬠם‬,‫חוַֹבת ַמָצּה ַבֲּאִכיַלת ְכּ ִריָכה זוֹ‬ ‫יא‬:‫י ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ה‬,‫ַהַמָּצּה‬ 2 If, however, [a person] possesses several olive-sized portions of matzah that were 12/16/2020, 10:48 PM

Shulchan Aruch: Chapter 482 - The Laws Pertaining to a Person who doe...

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guarded from the time [the flour] was kneaded [onward,2 even though] he has only one olive-sized portion of matzah that was guarded from the time [the grain] was harvested,11 he should place that olive-sized portion12 between the two whole [matzos made from flour guarded from the time it was kneaded] and recite the blessings HaMotzi and al achilas matzah, and partake of that olive-sized portion of [matzah that was guarded from the time the grain was harvested] together with an olive-sized portion of the [upper] whole [matzah].13 Afterwards, he should recite the blessing al achilas maror andeat an olive-sized portion of [maror]. He should then eat another olive-sized portion [of maror] wrapped together with matzah that was guarded from the time [the flour was] kneaded. And after concluding the entire meal, [the person] should eat the afikoman from matzah that was guarded from the time [the flour was] kneaded. True, [by doing so,] the taste of matzah that was guarded from the time [the grain] was harvested will not remain in [the person’s] mouth. Nevertheless, [this option is preferable,] because according to the fundamentals of the law, it is sufficient [to fulfill the mitzvah with matzah that was guarded] from the time [the flour was] kneaded.13 Therefore, it is preferable that the taste of matzah that was guarded from the time [the flour was] kneaded remain in [the person’s] mouth14 and he recite the blessing [al achilas matzah] over the matzah that was guarded from the time [the grain] was harvested, which [he will eat] with appetite at the beginning of the meal,15 before he eats the maror, instead of eating [the matzah that was guarded from the time the grain was harvested] after concluding the entire meal, without appetite and without [reciting] a blessing.16 [In that instance, the person] would be required to recite the blessing al achilas matzah over the matzah that was guarded from the time [the flour was] kneaded, [and eat it] before eating the maror, so that he fulfills the obligation of [eating] matzah before he fulfills the obligation of [eating] maror.17 Also, [were he to conduct himself in the above manner,18 the matzah that the person] would eat with appetite [would be] matzah that was guarded [only] from the time [the flour was] kneaded and the blessing recited over it will cover the olivesized portion of the matzah that was guarded from the time [the flour was] kneaded, that will be eaten as the korech with the maror.19 [The reason why the person cannot save the matzah that was guarded from the time the grain was harvested for the afikoman and recite the blessing HaMotzi order ordinary matzah, as stated in subsection 1, is that he] has matzah that was guarded from the time [the flour was] kneaded, which according to the fundamentals of the law is acceptable [to be used to fulfill the mitzvah of eating matzah]. Therefore, he would be obligated to eat from [that matzah] with appetite before partaking of the maror and [then] use [that matzah] for the korech. And he would be obligated to recite the blessing [al achilas matzah] over [that matzah] according to the fundamentals of the law. [Because of all these factors, rather than save the matzah that was guarded from the time the grain was harvested to be eaten as the afikoman, it should be eaten at the beginning of the meal.]20 ‫ ִכּי ִאם ְכַּז ִית‬11‫ ֶאָלּא ֶשֵׁאין לוֹ ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת ְקִציָרה‬2‫ב ֲאָבל ִאם ֵישׁ לוֹ ַכָּמּה ֵזיִתים ִמַמָּצּה ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה‬ ‫יג ְוי ֹאַכל אוֹתוֹ ְכַּז ִית ִﬠם‬,"‫ ֵבּין ְשֵׁתּי ַהְשֵּׁלמוֹת ִויָבֵר "ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה‬12‫ֶאָחד ִבְּלַבדיב – ַי ִנּיַח אוֹתוֹ ְכַּז ִית‬ ‫ ְוַאַחר ָכּ י ֹאַכל ִמֶמּנּוּ ְכַּז ִית ֵשִׁני‬,‫ ְוַאַחר ָכּ ְיָבֵר "ַﬠל ֲאִכיַלת ָמרוֹר" ְוי ֹאַכל ִמֶמּנּוּ ְכַּז ִית ֶאָחד‬13,‫ְכַּז ִית ֵמַהְשֵּׁלָמה‬ ‫יד‬.‫ ְוַאַחר ְגַּמר ָכּל ַהְסּעוָּדה י ֹאַכל ָהֲאִפיקוָֹמן ִמַמָּצּה ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה‬,‫ִבְּכ ִריָכה ִﬠם ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה‬

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13,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁמִּﬠַקּר ַהִדּין ַדּי ְבִּשׁמּוּר ִמְשַּׁﬠת ִליָשׁהטו‬,‫ְוַאף ֶשׁלּ ֹא ִיָשֵּׁאר ְבִּפיו ַטַﬠם ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת ְקִציָרה‬ ‫ ְוַהְשּׁמוָּרה ִמְשַּׁﬠת ְקִציָרה ְיָבֵר ָﬠֶליָה ְלֵתָאבוֹןטז ִבְּתִחַלּת‬14,‫– ִאם ֵכּן מוָּטב ֶשִׁיָּשֵּׁאר ְבִּפיו ַטַﬠם ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה‬ 16,‫יז ִמַמּה ֶשּׁיּ ֹאְכֶלָנּה ֶשׁלּ ֹא ְלֵתָאבוֹן ַאַחר ְגַּמר ָכּל ַהְסּעוָּדה ְבּל ֹא ְבָּרָכה‬,‫ ְוי ֹאְכֶלָנּה ֹקֶדם ֲאִכיַלת ַהָמּרוֹר‬15‫ַהְסּעוָּדה‬ ‫ ְכֵּדי ָלֵצאת ְיֵדי חוַֹבת ַמָצּה ֹקֶדם‬,‫ְו ִיְצָטֵר ְלָבֵר "ַﬠל ֲאִכיַלת ַמָצּה" ַﬠל ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה ֹקֶדם ֲאִכיַלת ַהָמּרוֹר‬ ‫ ְוַגם ְכֵּדי ִלְפֹטר ִבְּבָרָכה זוֹ ֶאת ַהְכַּז ִית ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת‬,‫ ְכֵּדי ְלָאְכָלהּ ְלֵתָאבוֹן‬18‫ ְוַגם‬17,‫ֶשֵׁיֵּצא ְיֵדי חוַֹבת ָמרוֹר‬ ‫ ַﬠל ֵכּן‬,‫ ְדֵּכיָון ֶשֵׁיּשׁ לוֹ ַמָצּה ְשׁמוָּרה ִמְשַּׁﬠת ִליָשׁה ֶשִׁהיא ְכֵּשָׁרה ֵמִﬠַקּר ַהִדּין‬19,‫יח‬,‫ִליָשׁה ֶשׁיּ ֹאַכל ִבְּכ ִריָכה ִﬠם ָמרוֹר‬ 20:‫ ְוַחָיּב ַגּם ֵכּן ְלָבֵר ָﬠֶליָה ֵמִﬠַקּר ַה ִדּין‬,‫ ְוַלֲﬠשׂוֹת ִמֶמָּנּה ְכּ ִריָכה‬,‫ַחָיּב הוּא ֶלֱאֹכל ִמֶמָּנּה ְלֵתָאבוֹן ֹקֶדם ֲאִכיַלת ַהָמּרוֹר‬ 3 ([The following laws apply when a person] has only one olive-sized portion of matzah, [and that matzah] was guarded from the time [the flour] was kneaded or from the time [the grain] was harvested, [and] he has no other matzah at all – not even [matzah] that was not guarded. [These laws] also [apply to]) [a person who is] sick and can eat no more than one olive-sized portion of matzah. [After completing the first portion of the Seder,] he should eat his cooked food and the remainder of his meal without washing his hands [in the ritual manner] or [reciting the blessing] HaMotzi.21 After completing his meal,22 he should wash his hands [in the ritual manner] without reciting a blessing [over the washing].23 He should then recite the blessings HaMotzi and al achilas matzah, and eat that olivesized portion [of matzah]. In this way, the taste of matzah that was guarded will remain in his mouth. Afterwards, he should not eat anything else.24 When does the above apply? When the person recited Kiddush on wine. [Different laws apply,] however, if the person does not have wine or any other beverage that is “the wine of the region,”25 and he must recite Kiddush over bread, [i.e., matzah,] as will be explained in sec. 483[:1. In such an instance, after reciting the blessing HaMotzi and al achilas matzah, the person] should eat that olive-sized portion [of matzah] at the outset.26 Afterwards, he should eat his cooked food and the remainder of his meal.27 (‫ ְוֵכן‬,‫ג )ִמי ֶשֵׁאין לוֹ ַמָצּה ְכָּלל ֲאִפלּוּ ֶשֵׁאיָנהּ ְשׁמוָּרה ִכּי ִאם ְכַּז ִית ֶאָחד ִבְּלַבד ָשׁמוּר ִמְשַּׁﬠת ִליָשׁה אוֹ ִמְשַּׁﬠת ְקִציָרה‬ ‫חוֶֹלה ֶשֵׁאינוֹ ָיכוֹל ֶלֱאֹכל ַמָצּה ִכּי ִאם ְכַּז ִית ֶאָחד ִבְּלַבדיט – י ֹאַכל ַתְּבִשׁילוֹ וְּשָׁאר ְסעוָּדתוֹ ְבּל ֹא ְנִטיַלת ָיַד ִים‬ ‫ ִויָבֵר "ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה" ְוי ֹאַכל אוֹתוֹ‬23,‫כ‬,‫ ִיֹטּל ָיָדיו ְבּל ֹא ְבָּרָכה‬22‫ ְוַאַחר ְגַּמר ְסעוָּדתוֹ‬21,"‫ְו"ַהמּוִֹציא‬ 24.‫ ְול ֹא ִיְטֹעם ַאַחר ָכּ ְכּלוּם‬,‫כא ְכֵּדי ֶשִׁיָּשֵּׁאר ַטַﬠם ַמָצּה ְשׁמוָּרה ְבִּפיו‬,‫ְכַּז ִית‬ ‫ ְוָצ ִרי ְלַקֵדּשׁ‬25,‫ ֲאָבל ִאם ֵאין לוֹ ַי ִין ְול ֹא ְשָׁאר ַמְשֶׁקה ֶשׁהוּא ֲחַמר ְמִדיָנה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁקֵּדּשׁ ַﬠל ַהַיּ ִין‬ ‫ ְוַאַחר ָכּ י ֹאַכל ַתְּבִשׁילוֹ וְּשָׁאר‬26‫כב ִאם ֵכּן ִמְתִּחָלּה י ֹאַכל אוֹתוֹ ְכַּז ִית‬,‫ַﬠל ַהַפּת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תפ"ג‬ 27,‫כג‬:‫ְסעוָּדתוֹ‬ 4 [The following laws apply when] for both [Seder] nights[a person] has only three matzos that were guarded [either] from the time [the flour] was kneaded or from the time [the grain] was harvested:28 On the first night, he should recite the blessings HaMotzi and al achilas matzah on the broken piece of matzah29 from which he already separated an olive-sized portion for the afikoman.30 From the remaining portion [of this matzah], [the person] should eat one olive-sized portion for [the blessings] HaMotzi and al achilas matzah. He should eat a second olivesized portion from [the broken matzah] as the korech, [which is eaten] together with the maror. Thus, he will have two whole matzos left, to be used as lechem mishneh on the second night. On the second night, [the person] should not break a piece off [one of the matzos] for the afikoman until after [reciting] the blessing HaMotzi.31 [Instead, he should break off a piece of one of the matzos] before reciting the blessing al achilas matz-

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Shulchan Aruch: Chapter 482 - The Laws Pertaining to a Person who doe...

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ah. [In this way,] he [will have] recited the blessing HaMotzi on two whole loaves, and the blessing al achilas matzah on the broken piece, for the broken piece is “the bread of affliction,”32 and with it, he fulfills the obligation [to eat] matzah. Therefore, he should eat an olive-sized portion of [the broken piece of matzah]. He should [also] eat an olive-sized portion from the whole matzah, on which he recited the blessing HaMotzi, as explained in sec. 475[:4-5]. He should eat a third olive-sized portion from the matzah [that had been] whole33 as the korech, together with the maror. [He should use this matzah and] not the broken piece [of the matzah], because there are authorities who maintain that the blessing HaMotzi should be recited on the broken piece [of the matzah]. According to their words, a mitzvah has yet to be fulfilled with the matzah [that had been] whole,and, as an initial preference, a mitzvah should be performed with every matzah, as explained in sec. 475.34 After completing the entire meal, [the person] should eat the afikoman from the piece that he broke off between the blessings HaMotzi and al achilas matzah. ‫ – ְיָבֵר ֵליל ִראשׁוֹן‬28‫ד ִמי ֶשֵׁאין לוֹ ִלְשֵׁני ַהֵלּילוֹת ַרק ָשׁ שׁ ַמצּוֹת ִבְּלַבד ְשׁמוּרוֹת ִמְשַּׁﬠת ִליָשׁה אוֹ ִמְשַּׁﬠת ְקִציָרה‬ ‫ ְוי ֹאַכל ִמֶמָּנּה ֵמַהְשָּׁאר‬30,‫כה‬,‫ ֶשָׁפַּרס ִמֶמָּנּה ְכָּבר ְכַּז ִית ַלֲאִפיקוָֹמן‬29,‫"ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה" ַﬠל ַהְפּרוָּסהכד‬ ‫ ְו ִיְשַׁתּ ְיּרוּ לוֹ ְשֵׁתּי ַמצּוֹת‬,‫ וְּכַז ִית ֵשׁ ִני י ֹאַכל ִמֶמָּנּה ִבְּכ ִריָכה ִﬠם ָמרוֹר‬,"‫ְכַּז ִית ֶאָחד ְל"ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה‬ ‫'ְשֵׁלמוֹתכו ְלֶלֶחם ִמְשֶׁנהכז ְלֵליל ב‬. ‫ ְכֵּדי ֶשְׁיָּבֵר‬,"‫ ֹקֶדם ִבּ ְרַכּת "ַﬠל ֲאִכיַלת ַמָצּה‬31"‫ְול ֹא ִיְבַצע ְפּרוָּסה ַלֲאִפיקוָֹמן ְבֵּליל ב' ַﬠד ְלַאַחר ִבּ ְרַכּת "ַהמּוִֹציא‬ ‫ וָּבהּ‬32,"‫ ֶשַׁהְפּרוָּסה ִהיא "ֶלֶחם ֹעִני‬,‫כח ְו"ַﬠל ֲאִכיַלת ַמָצּה" ְיָבֵר ַﬠל ַהְפּרוָּסה‬,‫"ַהמּוִֹציא" ַﬠל ֶלֶחם ִמְשֶׁנה ְשֵׁלמוֹת‬ ‫ וְּכַז ִית ֶאָחד י ֹאַכל ֵמַהְשֵּׁלָמה ֶשֵׁבַּר ָﬠֶליָה "ַהמּוִֹציא" ְכּמוֹ‬,‫ ְוָלֵכן י ֹאַכל ִמֶמָּנּה ְכַּז ִית ֶאָחד‬,‫הוּא יוֵֹצא ְיֵדי חוַֹבת ַמָצּה‬ ‫ל ְלִפי ֶשֵׁיּשׁ‬,‫ ְול ֹא ֵמַהְפּרוָּסה‬,‫ ִבְּכ ִריָכה ִﬠם ָמרוֹר‬33‫כט וְּכַז ִית ְשִׁליִשׁי י ֹאַכל ֵמַהְשֵּׁלָמה‬,‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן תע"ה‬ ‫לב‬,‫ וְּלִפי ִדְּבֵריֶהם ל ֹא ַנֲﬠֵשׂית ֲﬠַד ִין שׁוּם ִמְצָוה ַבַּמָּצּה ַהְשֵּׁלָמה‬,‫אוְֹמ ִריםלא ֶשַׁגּם ִבּ ְרַכּת "ַהמּוִֹציא" ִהיא ַﬠל ַהְפּרוָּסה‬ ‫ ְוַאַחר ְגַּמר ָכּל ַהְסּעוָּדה י ֹאַכל ֲאִפיקוָֹמן‬34,‫לג‬,‫וְּלַכְתִּחָלּה ֵישׁ ַלֲﬠשׂוֹת ְבָּכל ַמָצּה ִמְצָוה ַאַחת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ה‬ ‫"ֵמֲחִתיָכה ֶשָׁפַּרס ֵבּין "ַהמּוִֹציא" ְל"ַﬠל ֲאִכיַלת ַמָצּה‬: 5 If it is possible for the person to leave over a small piece [of matzah], the size of an olive-sized portion, from the first night [for the second night], he should leave it over.35 On the second night, [the person] should place [the leftover piece of matzah] between the two whole matzos, since this should be done as an initial preference. [In this way,] he will have two [whole] loaves in addition to the piece [of matzah] on which he recites the blessing al achilas matzah, as explained in sec. 475[:3].36 ‫לד ֶשֵׁכּן‬,‫ ְוַי ִנּיֶחָנּה ְבֵּליל ֵשׁ ִני ֵבּין ְשֵׁתּי ַהְשֵּׁלמוֹת‬35‫ה ְוִאם ֶאְפָשׁר לוֹ ְלַשֵׁיּר ְפּרוָּסה ְקַטָנּה ְכַּז ִית ִמֵלּיל ִראשׁוֹן – ְיַשֵׁיּר‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,"‫ ֶשׁ ִיְּהֶיה לוֹ ֶלֶחם ִמְשֶׁנה ִמְלַּבד ַהְפּרוָּסה ֶשְׁמָּבֵר ָﬠֶליָה "ַﬠל ֲאִכיַלת ַמָצּה‬,‫ָצ ִרי ַלֲﬠשׂוֹת ְלַכְתִּחָלּה‬ 36,‫לה‬:‫תע"ה‬ 6 (All the above applies when all [the person] has is three [whole] matzos that were guarded for these two nights. If, however, he has one other matzah [– even if] it was not guarded for the sake of [being used to fulfill] the mitzvah [of eating matzah] – he should leave that matzah for the second night. On the first night, he should [begin the Seder with the three matzos that were guarded, and break off the afikoman from the middle matzah, as is his usual practice. At the beginning of the meal,] he should recite the blessings HaMotzi and al achilas matzah, and break off an olive-sized portion from the [uppermost] whole matzah for [the blessing] HaMotzi37 and an olive-sized portion for [the blessing] al achilas matzah from the piece that is below it, for the reason explained in sec. 475[:5].38 The afikoman and

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the korech should also be taken from the broken [matzah]. What remains from the uppermost whole matzah and the lowermost whole matzah should be left for the second night with the whole matzah that was not guarded at all. [On the second night, the person] should place the matzah that was guarded below and the matzah that was not guarded above, and between them [he should] place the piece that remained from the [matzah that had been] whole on the first night. After he breaks off the afikoman from this piece,39 he should recite the blessings HaMotzi and al achilas matzah, and break off a small amount from the uppermost [whole] matzah for [the blessing] HaMotzi40 and an olive-sized portion for [the blessing] al achilas matzah from the [broken] piece [of matzah]. He should make the korech from the lowermost matzah that was guarded [for the mitzvah].41 ‫ ֲאָבל ִאם ֵישׁ לוֹ עוֹד ַמָצּה ַאַחת ֶשֵׁאיָנהּ ְשׁמוָּרה ְלֵשׁם‬,‫ו ) ְוָכל ֶזה ְכֶּשֵׁאין לוֹ ַרק ָשׁ שׁ ַמצּוֹת ְשׁמוּרוֹת ִלְשֵׁני ַהֵלּילוֹת‬ 37"‫ ְוִיְבַצע ְכַּז ִית ֵמַהְשֵּׁלָמה ְל"ַהמּוִֹציא‬,"‫ וְּבֵליל ִראשׁוֹן ְיָבֵר "ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה‬,‫ִמְצָוה – ַי ִנּיֶחָנּה ְלֵליל ֵשׁ ִני‬ ‫ ְוָהֲאִפיקוָֹמן ְוַהְכּ ִריָכה ַיֲﬠֶשׂה ַגּם‬38,‫לו‬,‫וְּכַז ִית ְל"ַﬠל ֲאִכיַלת ַמָצּה" ֵמַהְפּרוָּסה ֶשַׁתְּחֶתּיָה ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תע"ה‬ ‫ וַּמה ֶשִּׁנְּשַׁאר ֵמַהְשֵּׁלָמה ָהֶﬠְליוָֹנה ִﬠם ַהְשֵּׁלָמה ַהַתְּחתּוָֹנה ַיִנּיַח ְלֵליל ֵשׁ ִני ִﬠם ַמָצּה ַהְשֵּׁלָמה ֶשֵׁאיָנהּ‬,‫ֵכּן ֵמַהְפּרוָּסה‬ ‫ וֵּביֵניֶהן ַי ִנּיַח ַהְפּרוָּסה ֶשׁ ִנְּשֲׁאָרה ֵמַהְשֵּׁלָמה ֶשׁל ֵליל‬,‫ ְוַי ִנּיַח ַהְשּׁמוָּרה ִמְלַּמָטּה ְוֶשֵׁאיָנהּ ְשׁמוָּרה ִמְלַמְﬠָלה‬,‫ְשׁמוָּרה ְכָּלל‬ ‫ ְו ִיְבַצע ְמַﬠט ֵמָהֶﬠְליוָֹנה‬,"‫ ִויָבֵר "ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה‬39,‫ִראשׁוֹן ְלַאַחר ֶשָׁבַּצע ֲאִפיקוָֹמן ִמְפּרוָּסה זוֹ‬ 41:(‫ ְוַהְכּ ִריָכה ַיֲﬠֶשׂה ֵמַהַתְּחתּוָֹנה ַהְשּׁמוָּרה‬,"‫ וְּכַז ִית ֵמַהְפּרוָּסה ְל"ַﬠל ֲאִכיַלת ַמָצּה‬40,‫ְל"ַהמּוִֹציא"לז‬ 7 [The following laws apply when a person] has only three matzos that were guarded [for the mitzvah of eating matzah] for both nights but not [even] one [of the] matzos is sufficient for him to distribute three olive-sized portions to each of the members of his household,42 [i.e., one olive-sized portion] to fulfill the obligation to eat matzah, [one] for the korech, and [one] for the afikoman: He should divide one [of his] matzos:43 half [to be eaten after reciting the blessing al achilas matzah] to fulfill the obligation to eat matzah44and half to be eaten as the afikoman. After eating the maror, he should use half of one of the whole matzos for the korech. Thus, he will have one-and-a-half matzos for the second night. [On the second night], he should recite the blessings HaMotzi and al achilas matzah over the broken piece [while holding it] over the whole matzah. [He should] then give an olive-sized portion to each member of his household. Since this is a pressing situation, it is possible to rely on the authorities who maintain that two [whole] loaves are not required [for the mitzvah of lechem mishneh]on Pesach night, as explained in sec. 475[:3]. He should [use] the whole matzah for korech and the afikoman.45 ‫ז ִמי ֶשֵׁאין לוֹ ַרק ָשׁ שׁ ַמצּוֹת ְשׁמוּרוֹת ִלְשֵׁני ַהֵלּילוֹת ְוֵאין ַמָצּה ַאַחת ַמְסֶפֶּקת לוֹ ְבֵּליל ִראשׁוֹןלח ְלַחֵלּק ִמֶמָּנּה ְלָכל ְבֵּני‬ ‫ ְוֶחְצָיהּ‬44‫ ֶחְצָיהּ ַלֲאִכיַלת ַמָצּה‬43‫ ְשׁ ָשׁה ְכֵּזיִתים ַלֲאִכיַלת ַמָצּה ְוִלְכ ִריָכה ְוַלֲאִפיקוָֹמן – ִיְפֹרס ַמָצּה ַאַחת‬42‫ֵבּיתוֹ‬ ‫ ְו ִיְשַׁתּ ְיּרוּ לוֹ ַמָצּה ַאַחת וֶּמֱחָצה ְלֵליל‬,‫לט ְוַאַחר ֲאִכיַלת ַהָמּרוֹר ַיֲﬠֶשׂה ְכּ ִריָכה ַבֲּחִצי ַמָצּה ִמַמּצּוֹת ַהְשֵּׁלמוֹת‬,‫ַלֲאִפיקוָֹמן‬ ‫מא ִויַחֵלּק ִמֶמָּנּה ְכַּז ִית ְלָכל ֶאָחד ִמְבֵּני‬,‫מ ִויָבֵר "ַהמּוִֹציא" ְו"ַﬠל ֲאִכיַלת ַמָצּה" ַﬠל ַהְפּרוָּסה ֶשַׁﬠל ַגֵּבּי ַהְשֵּׁלָמה‬,‫ֵשִׁני‬ ‫ ְדֵּכיָון ֶשׁהוּא ְשַׁﬠת ַהְדָּחק – ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִרים ֶשְׁבֵּליל ֶפַּסח ֵאין ָצ ִרי ֶלֶחם ִמְשֶׁנה ְשֵׁלמוֹת ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ֵבּיתוֹ‬ 45:‫מב וֵּמַהְשֵּׁלָמה ַיֲﬠֶשׂה ַהְכּ ִריָכה ְוָהֲאִפיקוָֹמן‬,‫ְבִּסיָמן תע"ה‬

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Shulchan Aruch: Chapter 483 - The Laws Pertaining to a Person who does not Have Wine [for Pesach] By Rabbi Schneur Zalman of Liadi

SECTION 483 The Laws Pertaining to a Person who does not Have Wine [for Pesach] (1-6) ‫סימן תפג ִדּין ִמי ֶשֵׁאין לוֹ ַי ִין וּבוֹ ו' ְסִﬠיִפים‬: 1 When a person does not have wine or any other beverage that is “the wine of the region,”1 he should recite Kiddush over bread, [i.e., matzah,]2 before reciting the Haggadah. Before reciting Kiddush, he should break the middle matzah in two. Half he should set aside for the afikoman,3 and [the other] half he should place between the two whole matzos, holding [all] three [matzos] in his hand while making the blessing HaMotzi. Thus, he should hold the uppermost [matzah] from above, the lowermost [matzah] from below, with the broken piece in the middle.4 Afterwards, he may remove his hand from below the lowermost [matzah] and place both hands on the uppermost [matzah]. He should recite the Kiddush, sanctifying the day, and [the blessing] Shehecheyanu.5 If Pesach falls on Saturday night, [a person] should recite [the blessings alluded to by the acronym] YaKNaHaZ.6 Afterwards, he should hold the uppermost matzah and the broken piece below it and recite the blessing al achilas matzah. He should break off pieces from both of them simultaneously and eat an olive-sized portion from each one, as explained in sec. 475[:5]. Consult that source for the rationale for all the above.7 Why should one not recite the blessing al achilas matzah, [“concerning the eating of matzah,”]immediately after [the blessing] HaMotzi? Because [the recitation of] the Kiddush sanctifying the day occurs more frequently than [the recitation of] the blessing al achilas matzah, recurring on all festivals and Shabbasos. Any practice that occurs more frequently than another [practice] receives precedence over that other one.8 ‫ ְוֹקֶדם ִקדּוּשׁ‬.‫ ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬2‫ – ְיַקֵדּשׁ ַﬠל ַהַפּת‬1,‫א ִמי ֶשֵׁאין לוֹ ַי ִיןא ְול ֹא שׁוּם ַמְשֶׁקה ֶשׁהוּא ֲחַמר ְמִדיָנהב‬ ‫ ְדַּה ְינוּ‬,‫ ְוֶיֱאֹחז ְשָׁלְשָׁתּן ְבָּידוֹ‬,‫ ְוֶחְצָיהּ ָיִשׂים ֵבּין ְשֵׁתּי ַהְשֵּׁלמוֹת‬3,‫ג ֶחְצָיהּ ַיְצִניַﬠ ַלֲאִפיקוָֹמןד‬,‫ִיְבַצע ַמָצּה ָהֶאְמָצִﬠית ִלְשַׁנ ִים‬ ‫ ְוַאַחר ָכּ ָיכוֹל ְלַהְשִׁמיט ָידוֹ‬,"‫ ִויָבֵר "ַהמּוִֹציא‬4,‫ֶשֶׁיֱּאֹחז ָבֶּﬠְליוָֹנה ִמְלַמְﬠָלה וַּבַתְּחתּוָֹנה ִמְלַּמָטּה ְוַהְפּרוָּסה ֵבּיֵניֶהן‬ 5."‫ִמַתַּחת ַהַתְּחתּוָֹנה ְוַיִנּיַח ְשֵׁתּי ָיָדיוה ַﬠל ַגֵּבּי ָהֶﬠְליוָֹנה ְוי ֹאַמר ִקדּוּשׁ ַהיּוֹם ְו"ֶשֶׁהֱחָינוּ‬ ‫ ְוַאַחר ָכּ ֶיֱאֹחז ָבֶּﬠְליוָֹנה וַּבְפּרוָּסה ֶשַׁתְּחֶתּיָה ִויָבֵר‬6,‫ו‬,‫ְוִאם ָחל ְבּמוָֹצֵאי ַשָׁבּת – אוֵֹמר ַי ִין־ִקדּוּשׁ־ֵנר־ַהְבָדָּלה־ְזַמן‬ ‫ז ַﬠֵיּן ָשׁם ַהַטַּﬠם ְלָכל‬,‫ ְוִיְבַצע ִמְשֵׁתּיֶהן ַיַחד ְוי ֹאַכל ְכַּז ִית ִמזּוֹ וְּכַז ִית ִמזּוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ה‬,"‫"ַﬠל ֲאִכיַלת ַמָצּה‬ 7.‫ֶזה‬ ‫ְוָלָמּה ֵאינוֹ ְמָבֵר "ַﬠל ֲאִכיַלת ַמָצּה" ִמָיּד ַאַחר "ַהמּוִֹציא"? ְלִפי ֶשִׁקּדּוּשׁ ַהיּוֹם הוּא ָתִּדיר יוֵֹתר ִמִבּ ְרַכּת "ַﬠל ֲאִכיַלת‬ 8,‫ט‬:‫ ְוָכל ַהָתִּדיר ֵמֲחֵברוֹ – קוֵֹדם ֶאת ֲחֵברוֹ‬,‫ח ֶשׁהוּא נוֵֹהג ְבָּכל יוֹם טוֹב ְוַשָׁבּת‬,"‫ַמָצּה‬

12/16/2020, 10:48 PM

Shulchan Aruch: Chapter 483 - The Laws Pertaining to a Person who doe...

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https://www.chabad.org/library/article_cdo/aid/4685040/jewish/Shulcha...

2 After eating the two olive-sized portions of matzah, [a person] should not eat more [matzah or other food] before reciting the Haggadah. Instead, he should immediately take vegetables and eat them after dipping them.9 He should recite the blessing Borei pri haadamah over them if they are the types of vegetables that are not eaten to accompany bread, in which instance, the blessing over the bread does not cover them. See sec. 177.10 Afterwards, the Mah nishtanah and the entire Haggadah until the end of the blessing ga’al Yisrael should be recited.11 Then, he should recite the blessing over the maror and eat it, and afterwards, [eat] the korech. Why should [the person] not eat the maror immediately after eating the matzah,12 before [reciting] the Haggadah? Because according to law, it is not at all appropriate to eat matzah or maror before [reciting] the Haggadah, (since the commandment to recite the Haggadah states:13 “You shall tell your children on that day, ‘It is for the sake of this….’” Our Sages14 taught: [“This” refers to visible symbols of redemption. Thus,] the verse is teaching [that the obligation applies] “when matzah and maror are placed before you.” If one already ate from them, how is it appropriate to say, “It is for the sake of this”?) [With regard to the matzah, however, in this instance, there is no other option. Since he has no wine or “wine of the region,”] he is obligated to eat matzah before reciting the Haggadah because he must recite Kiddush on bread, [i.e., the matzah]. He cannot recite Kiddush after reciting the Haggadah because [the Seder begins with eating the vegetable, and] one may not partake of the vegetables [for karpas] before reciting the Haggadah, since it is forbidden to taste anything before [reciting] Kiddush. 9,‫י‬,‫ ֶאָלּא ִמָיּד ִיַקּח ְיָרקוֹת ְוי ֹאְכֵלם ְבִּטבּוּל‬,‫ב ְוַאַחר ֶשָׁאַכל ַהְשֵּׁני ְכֵּזיִתים ַמָצּה – ל ֹא י ֹאַכל יוֵֹתר ֹקֶדם ֲאִמיַרת ַהַהָגָּדה‬ ‫ ֶשֵׁאין ִבּ ְרַכּת ַהַפּת‬,‫ִויָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"יא ִאם ֵהם ִמִמּיֵני ְיָרקוֹת ֶשֵׁאין ֶדֶּר ְלַלֵפּת ָבֶּהם ֶאת ַהַפּת‬ ‫ ְוַאַחר‬11,‫יג‬."‫ ְוַאַחר ָכּ אוֵֹמר "ַמה ִנְּשַׁתָּנּה" ְוָכל ַהַהָגָּדה ַﬠד סוֹף ִבּ ְרַכּת "ָגַּאל ִיְשָׂרֵאל‬10,‫יב‬.‫ ַﬠֵיּן ִסיָמן קע"ז‬,‫פּוַֹט ְרָתּם‬ ‫טו‬.‫ ְואוֵֹכל ַאַחר ָכּ יד ַהְכּ ִריָכה‬,‫ָכּ ְמָבֵר ַﬠל ַהָמּרוֹר‬ ‫ ֹקֶדם ַהַהָגָּדה? ְלִפי ֶשִׁמּן ַהִדּין ֵאין ָנכוֹן ְכָּלל ֶלֱאֹכל ַמָצּה וָּמרוֹר‬12‫ְוָלָמּה ֵאינוֹ אוֵֹכל ַהָמּרוֹר ִמָיּד ַאַחר ֲאִכיַלת ַהַמָּצּה‬ ‫ ְוָד ְרשׁוּ‬,"‫ " ְוִהַגְּדָתּ ְלִבְנ ַבּיּוֹם ַההוּא ֵלאֹמר ַבֲּﬠבוּר ֶזה‬13,‫יז‬:‫ֹקֶדם ַהַהָגָּדהטז )ֶשֲׁהֵרי ְבִּמְצַות ַהַהָגָּדה ֶנֱאַמר‬ ‫ ְוִאם ְכָּבר ָאַכל ֵמֶהם – ַהֵאי ַשָׁיּ לוַֹמר "ַבֲּﬠבוּר‬, ‫ ַבֲּﬠבוּר ַמָצּה וָּמרוֹר ַהֻמָּנִּחים ְלָפֶני‬,"‫ "ַבֲּﬠבוּר ֶזה‬14,‫יח‬:‫ֲחָכִמים‬ ‫כ ְוִאי ֶאְפָשׁר לוֹ ְלַקֵדּשׁ ַאַחר‬,‫ ֶאָלּא ֶשַׁמָּצּה ֻמְכָרח הוּא ְלָאְכָלהּ ֹקֶדם ַהַהָגָּדה ֵכּיָון ֶשָׁצּ ִרי הוּא ְלַקֵדּשׁ ַﬠל ַהַפּת‬,(‫ֶזה"יט‬ ‫כא‬:‫ ֶשָׁאסוּר ִלְטֹעם ְכּלוּם ֹקֶדם ִקדּוּשׁ‬,‫ַהַהָגָּדה ְלִפי ֶשׁלּ ֹא יוַּכל ֶלֱאֹכל ַה ְיָרקוֹת ֹקֶדם ַהַהָגָּדה‬ 3 After the korech, [the person] should eat his entire meal and then the afikoman. [He should then recite] the Grace after Meals and conclude the Hallel and the Haggadah. He should not recite the blessing at the conclusion of [the passage] Yehallelucha or at the conclusion of [the passage] Yishtabach,15because this blessing was [only] ordained to be recited on the night of Pesach over a cup [of wine]. In contrast, the blessing asher ga’alanu should be recited [after the conclusion of the first part of the Haggadah] even without a cup [of wine. The rationale is that this blessing] was ordained to be recited in place of the blessing sheasah nissim la’avoseinu (“Who performed miracles on behalf of our ancestors”), which is recited [in commemoration] over all miracles16 without a cup [of wine]. ‫ ְול ֹא י ֹאַמר ַהְבָּרָכה‬,‫ ְוגוֵֹמר ַהַהֵלּל ְוַהַהָגָּדה‬,‫ ְוַאַחר ָכּ ֲאִפיקוָֹמן וִּב ְרַכּת ַהָמּזוֹן‬,‫ג ְוַאַחר ַהְכּ ִריָכה אוֵֹכל ָכּל ְסעוָּדתוֹ‬ ‫כד ַמה‬,‫ ְלִפי ֶשַׁהְבָּרָכה זוֹ ל ֹא ִנְתְקָנה ְבֵּליל ֶפַּסח ֶאָלּא ַﬠל ַהכּוֹס‬15,‫כג‬,"‫ֶשַׁבֲּחִתיַמת " ְיַהְללוּ "ככ אוֹ ֶשַׁבֲּחִתיַמת " ִיְשַׁתַּבּח‬ ‫ ְלִפי ֶשׁ ִנְּתְקָנה ְכֶּנֶגד ִבּ ְרַכּת "ֶשָׁﬠָשׂה ִנִסּים ַלֲאבוֵֹתינוּ"כה‬,‫ֶשֵּׁאין ֵכּן ִבּ ְרַכּת "ֲאֶשׁר ְגָּאָלנוּ" ֶשְׁמָּבֵר אוָֹתהּ ַאף ְבּל ֹא כּוֹס‬ 12/16/2020, 10:48 PM

Shulchan Aruch: Chapter 483 - The Laws Pertaining to a Person who doe...

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‫ ְבּל ֹא כּוֹס‬16,‫ֶשְׁמָּב ְרִכין ַﬠל ָכּל ַה ִנִּסּיםכו‬: 4 All the above applies when one has no wine at all nor any beverage that is “the wine of the region.” If, however, [a person] has one cup of wine or “the wine of the region,” he should recite Kiddush on it and not recite Kiddush on bread, [i.e., matzah]. [This ruling applies] even [to an] individual who usually recites Kiddush on bread on other festivals and Shabbasos.17 However, on this night, when the Sages ordained that [one drink] four cups [of wine], they ordained that Kiddush be recited on wine and not on bread [i.e. matzah].18 – ‫ ֲאָבל ִאם ֵישׁ לוֹ כּוֹס ֶאָחד ַי ִיןכז אוֹ ֲחַמר ְמִדיָנהכח‬,‫ד ְוָכל ֶזה ְכֶּשֵׁאין לוֹ ַי ִין ְכָּלל ְול ֹא שׁוּם ַמְשֶׁקה ֶשׁהוּא ֲחַמר ְמ ִדיָנה‬ ‫ ִמָכּל ָמקוֹם ְבַּל ְיָלה‬17,‫כט‬,‫ ַאף ִאם ִבְּשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת הוּא ְמַקֵדּשׁ ַﬠל ַהַפּת‬,‫ ְול ֹא ְיַקֵדּשׁ ַﬠל ַהַפּת‬,‫ְיַקֵדּשׁ ָﬠָליו‬ 18,‫ל‬:‫ֶזה ְכֶּשִׁתְּקּנוּ ֲחָכִמים ד' כּוֹסוֹת ִתְּקּנוּ ְלַקֵדּשׁ ַﬠל ַהַיּ ִין ְול ֹא ַﬠל ַהַפּת‬ 5 If [the person] has [only] two cups [of wine or other beverages that are “the wine of the region”], he should recite Kiddush on the first. Afterwards, he should recite the Haggadah without a cup [of wine], and recite the Grace after Meals on the second cup. True, one should not bypass a mitzvah,19and it would be fitting to recite the Haggadah on the second cup. Nevertheless, since the Sages ordained that on this night a cup [of wine] be [drunk] for Grace and a cup for the Haggadah, these two cups of wine are of equal [halachic weight]. Accordingly, when only one cup [of wine] remains, it is more appropriate to recite Grace over it, since even without [the Sages’] ordinance [to drink four cups of wine on Pesach], there are authorities who maintain that [the recitation of] the Grace after Meals always requires a cup [of wine] even when one recites Grace when [eating] alone, as stated in sec. 182[:1]. Nevertheless, when one has only one cup [of wine], he should recite Kiddush on it and not leave the cup for Grace while reciting Kiddush on bread,20 because there are authorities who maintain that Kiddush should not be recited on bread at all, as stated in sec. 272[:11]. ‫ וִּב ְרַכּת ַהָמּזוֹן ְיָבֵר ַﬠל כּוֹס‬,‫ ְוַאַחר ָכּ י ֹאַמר ַהַהָגָּדה ְבּל ֹא כּוֹס‬,‫ה ְוִאם ֵישׁ לוֹ ְשֵׁני כּוֹסוֹת – ְיַקֵדּשׁ ַﬠל ָה ִראשׁוֹן‬ ‫לא‬.‫ַהֵשּׁ ִני‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁתְּקּנוּ ֲחָכִמיםלג ְבֵּליל‬,‫ ְוָהָיה ָראוּי לוַֹמר ַהַהָגָּדה ַﬠל כּוֹס ֵשׁ ִני‬19,‫ְוַאף ֶשֵׁאין ַמֲﬠִבי ִרין ַﬠל ַהִמְּצוֹתלב‬ ‫ ִאם ֵכּן ְכֶּשׁלּ ֹא‬,‫ ֶשְׁשֵּׁניֶהם ִמַתָּקַּנת ֲחָכִמים ְבַּל ְיָלה ֶזה‬,‫ וְּשֵׁני כּוֹסוֹת ַהָלּלוּ ְשׁקוִּלין ֵהן‬,‫ֶזה כּוֹס ְלִב ְרַכּת ַהָמּזוֹן ְוכוֹס ַלַהָגָּדה‬ ‫ ֶשַׁאף ְבּל ֹא ַתָּקָּנה זוֹ ֵישׁ אוְֹמ ִרים ֶשָׁכּל ִבּ ְרַכּת ַהָמּזוֹן‬,‫ִנְשַׁאר לוֹ ַרק כּוֹס ֶאָחד – ָראוּי יוֵֹתר ְלָבֵר ָﬠָליו ִבּ ְרַכּת ַהָמּזוֹן‬ ‫לד‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קפ"ב‬,‫ְטעוָּנה כּוֹס ֲאִפלּוּ ְבָּיִחיד‬ ‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִרים‬20,‫ ְוֵאינוֹ ַמ ִנּיחוֹ ְלִב ְרַכּת ַהָמּזוֹן וְּמַקֵדּשׁ ַﬠל ַהַפּת‬,‫ֲאָבל ְכֶּשֵׁאין לוֹ ַרק כּוֹס ֶאָחד ִבְּלַבד – ְמַקֵדּשׁ ָﬠָליו‬ ‫לה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ער"ב‬,‫ֶשֵׁאין ְמַקְדִּשׁין ַﬠל ַהַפּת ְכָּלל‬ 6 If [a person] has three cups [of wine], he should recite Kiddush on one, the Haggadah on the [second], and Grace on the [third]. He should not leave one over for the Hallel recited after Grace (so that he could recite [the passage] Yehallelucha21over it). [The rationale is that one] should not bypass a mitzvah.19 If a person has [no more than] four cups of wine, he should drink all of them on the first night and not leave [even] one of them for the second night. [The rationale is

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that] the first night is of fundamental importance, for we are [presently] certain about the [exact] date of [Rosh Chodesh], and [thus] we know that [fundamentally] the first day is holy and the second day [by right should be] an ordinary weekday. We regard [the second day] as holy only to avoid denigrating the custom of our ancestors.22 ‫לו ְוֵאינוֹ ַמ ִנּיַח ֶאָחד ְלַהֵלּל‬,‫ וִּב ְרַכּת ַהָמּזוֹן ַﬠל ֶאָחד‬,‫ ְואוֵֹמר ַהַהָגָּדה ַﬠל ֶאָחד‬,‫ו ְוִאם ֵישׁ לוֹ ג' כּוֹסוֹת – ְמַקֵדּשׁ ַﬠל ֶאָחד‬ 19.‫ ְלִפי ֶשֵׁאין ַמֲﬠִבי ִרין ַﬠל ַהִמְּצוֹת‬21,(‫ֶשְׁלַּאַחר ִבּ ְרַכּת ַהָמּזוֹן )ְכֵּדי לוַֹמר ָﬠָליו " ְיַהְללוּ "לז‬ ‫לח‬,‫ ְלִפי ֶשֵׁלּיל ִראשׁוֹן הוּא ִﬠָקּר‬,‫ ְול ֹא ַי ִנּיַח ֶאָחד ֵמֶהם ְלֵליל ֵשׁ ִני‬,‫ְוִאם ֵישׁ לוֹ ַא ְרַבּע כּוֹסוֹת – ִיְשֶׁתּה ֻכָּלּם ְבֵּליל ִראשׁוֹן‬ ‫ ְוֵאין ָאנוּ נוֲֹהִגין בּוֹ ֹקֶדשׁ ֶאָלּא ְכֵּדי ֶשׁלּ ֹא‬,‫ֶשָׁאנוּ ְבִּקיִאין ִבְּקִביַﬠת ַהֹחֶדשׁ ְויוְֹדִﬠין ָאנוּ ֶשׁיּוֹם ִראשׁוֹן הוּא ֹקֶדשׁ ְוַהֵשּׁ ִני ֹחל‬ 22,‫לט‬:‫ְלַזְלֵזל ְבִּמְנַהג ֲאבוֵֹתינוּ‬

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Shulchan Aruch: Chapter 484 - [The Laws Pertaining to a Person] who D...

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Shulchan Aruch: Chapter 484 - [The Laws Pertaining to a Person] who Desires to Conduct a Seder in Several Homes By Rabbi Schneur Zalman of Liadi

SECTION 484 [The Laws Pertaining to a Person] who Desires to Conduct a Seder in Several Homes (1-6) ‫סימן תפד ִמי ֶשׁרוֶֹצה ַלֲﬠשׂוֹת ַהֵסֶּדר ְבַּה ְרֵבּה ָבִּתּים וּבוֹ ו' ְסִﬠיִפים‬: 1 How should a person conduct himself when he desires to conduct Sedarim in a number of homes, because no one in those [homes] knows how to recite Kiddush, the Haggadah, Hallel, andthe Grace after Meals, and this person needs to enable them to fulfill their obligation? He should first conduct the Seder in his own home, [beginning with Kiddush and continuing] until after drinking the cup [of wine] over which the Grace after Meals [is recited].1 Then, if [the person] desires to go to another home, he should [do the following in that house]: He should take a cup [of wine] from one of the members of that household and recite the blessing Borei pri hagafen, the Kiddush, and [the blessing] Shehecheyanu over it.2 He should [then] return the cup to [the person from whom he took it] and each of [the members of the household] should drink from his own cup [of wine. However, the person who recited Kiddush] should not taste from the cup at all. [The rationale is that: a)] he already ate the afikoman in his house3 and [b) he] has not yet concluded the Hallel, and he is forbidden to drink wine before concluding the Hallel.4 Even though he will not be tasting [the wine] at all with [the people for whom he is conducting the Seder, this person] may recite the blessing Borei pri hagafen for them,5 because the blessing Borei pri hagafen that is made over the cup of Kiddush [differs] from [all] the other blessings [recited in appreciation of] the satisfaction [one receives. The other blessings] are not obligations incumbent upon a person. Therefore, if [the person] himself is not deriving benefit, he may not recite the blessing in order to fulfill the obligation of one who does not know how to recite the blessing, as explained in sec. 167[:23].6 The blessing Borei pri hagafen [recited for Kiddush], by contrast, is an obligation like the Kiddush [itself]. Therefore, the laws applying to it are the same as those [applying to] Kiddush itself, i.e., a person may recite Kiddush on behalf of others7 who do not know how to recite Kiddush8 even though he has no need to recite Kiddush for himself, as explained in sec. 273[:6]. Consult that text. ‫א ִמי ֶשׁרוֶֹצה ַלֲﬠשׂוֹת ַהֵסֶּדר ְבַּה ְרֵבּה ָבִּתּיםא ְלִפי ֶשֵׁאין ָבֶּהם ִמי ֶשׁיּוֵֹדַﬠ ְלַקֵדּשׁ ְולוַֹמר ַהַהָגָּדה ְוַהֵלּל וִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְוָאז ִאם‬1,‫ ֵכּיַצד ִיְתַנֵהג? ַיֲﬠֶשׂה ַהֵסֶּדר ְתִּחָלּה ְבֵּביתוֹ ַﬠד ְלַאַחר ְשִׁתַיּת כּוֹס ִבּ ְרַכּת ַהָמּזוֹן‬,‫ְוָצ ִרי ְלהוִֹציָאם ְיֵדי חוָֹבָתם‬ 2,"‫ִי ְרֶצה ֵליֵל ְלַב ִית ַאֵחר ִיַקּח כּוֹסוֹ ֶשׁל ֶאָחד ִמְבֵּני ַהַבִּית ִויָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ְוִקדּוּשׁ ַהיּוֹם ְו"ֶשֶׁהֱחָינוּ‬ 3,‫ג‬,‫ב ֶשֲׁהֵרי ְכָּבר ָאַכל ָהֲאִפיקוָֹמן ְבֵּביתוֹ‬,‫ ֲאָבל הוּא ל ֹא ִיְטֹעם ְכּלוּם ֵמַהכּוֹס‬,‫ְוַיֲחִזיר ָלֶהם ַהכּוֹס ְוִיְשׁתּוּ ָכּל ֶאָחד ִמכּוֹסוֹ‬ 4,‫ד‬.‫ ְוָאסוּר ִלְשׁתּוֹת ַי ִין ֹקֶדם ְגַּמר ַהַהֵלּל‬,‫ְוַגם ֲﬠַד ִין ל ֹא ָגַּמר ַהַהֵלּל ְבֵּביתוֹ‬

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‫ ְלִפי ֶשִׁבּ ְרַכּת "בּוֵֹרא ְפּ ִרי‬5,‫ְוַאף ַﬠל ִפּי ֵכן ָיכוֹל הוּא ְלָבֵר ָלֶהם "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַאף ֶשֵׁאינוֹ טוֵֹﬠם ִﬠָמֶּהם ְכּלוּם‬ ‫ ְוָלֵכן ִאם הוּא ֵאינוֹ ֶנֱהֶנה ְכּלוּם ֵאינוֹ‬,‫ַהָגֶּפן" זוֹ ֶשַׁﬠל כּוֹס ֶשׁל ִקדּוּשׁ ֵאיָנהּ ִכְּשָׁאר ִבּ ְרכוֹת ַהֶנֱּהִנין ֶשֵׁאיָנן חוָֹבה ַﬠל ָהָאָדם‬ ‫ ֲאָבל ִבּ ְרַכּת "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" זוֹ‬6,‫ה‬,‫ָיכוֹל ְלָבֵר ְכֵּדי ְלהוִֹציא ֶאת ִמי ֶשֵׁאינוֹ יוֵֹדַﬠ ְלָבֵר ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ז‬ ‫ ֶשֵׁאיָנן יוְֹדִﬠין ְלַקֵדּשׁז ַאף ֶשׁהוּא ַﬠְצמוֹ‬7,‫ ְוָלֵכן ִדּיָנהּ ְכּמוֹ ִקדּוּשׁ ַﬠְצמוֹ ֶשָׁיּכוֹל ְלַקֵדּשׁ ַלֲאֵח ִריםו‬,‫ִהיא חוָֹבה ְכּמוֹ ִקדּוּשׁ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רע"גח ַﬠֵיּן ָשׁם‬,‫ֵאין ָצ ִרי ְלִקדּוּשׁ ֶזה‬: 2 Afterwards, [the person conducting the Seder] should give [the participants] vegetables that were dipped [in vinegar or salt water].9 [He should] recite the blessing Borei pri haadamah for them if none [of the participants] knows how to recite the blessing. [The person conducting the Seder] may recite the blessing for the others even though he does not partake of the vegetables – [he may not partake of them] since he already partook of the afikoman10– because this [recitation of] the blessing Borei pri haadamah is also different from other Birchos HaNehenin, which are left to a person’s discretion. [In this instance, however, the blessing] resembles an obligation. [The rationale is that] our Sages ordained that the vegetable be eaten before [reciting] the Haggadah,9and it is impossible to partake of it without [reciting] a blessing [beforehand]. Therefore, the laws applying to [this blessing of Borei pri haadamah] resemble [those applying to the blessing] Borei pri hagafen recited for Kiddush. [The person conducting the Seder] may thus recite this blessing for [the participants] even though he does not partake of [the vegetable] with them.11 ‫ ִויָבֵר ָלֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"ט ִאם ֵאין ָבֶּהם ִמי ֶשׁיּוֵֹדַﬠ ְלָבֵר‬9,‫ב ְוַאַחר ָכּ ַיֲאִכיֵלם ְיָרקוֹת ְבִּטבּוּל‬. ‫ ְלִפי ֶשַׁגּם ִבּ ְרַכּת‬,‫ – ַאף ַﬠל ִפּי ֵכן ָיכוֹל ְלָבֵר ָלֶהם‬10‫ ֶשֲׁהֵרי ְכָּבר ָאַכל ָהֲאִפיקוָֹמן‬,‫ְוַאף ֶשׁהוּא ל ֹא ִיְטֹעם ֵמַה ְיָרקוֹת‬ ‫ ֶאָלּא ִהיא ְכּמוֹ חוָֹבהי ֵמֲחַמת ַתָּקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ‬,‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" זוֹ ֵאיָנהּ ִכְּשָׁאר ִבּ ְרַכּת ַהֶנֱּה ִנין ֶשֵׁהן ְרשׁוּת‬ ‫ ְוָלֵכן ִדּיָנהּ ְכּ"בוֵֹרא ְפּ ִרי ַהָגֶּפן" ֶשׁל ִקדּוּשׁ ֶשָׁיּכוֹל ְלָבֵר‬,‫ ְוִאי ֶאְפָשׁר ְלָאְכלוֹ ְבּל ֹא ְבָּרָכה‬9,‫יא‬,‫ֶלֱאֹכל ָיָרק ֹקֶדם ַהַהָגָּדה‬ 11:‫ָלֶהם ַאף ֶשֵׁאינוֹ טוֵֹﬠם ְכּלוּם ִﬠָמֶּהם‬ 3 Afterwards, [the person conducting the Seder] should recite the Mah nishtanah12and the entire Haggadah in a language [the listeners] understand.13 (Alternatively, the person should explain to [the participants] the concepts that are necessary to mention according to the fundamentals of the law. See sec. 473[:43].)14 Afterwards, [he should recite] Hallel until the end of the blessing asher ga’alanu [in the Holy Tongue] even though [the participants] do not understand it.15 [The person leading the Seder] should then recite the blessing Borei pri hagafen for [the participants] as is the custom in these regions,16 as explained in sec. 474[:2], if there is no one among [the participants] who knows how to recite the blessing. All [those present] should [then] drink their cups [of wine]. [The participants in the Seder] should then eat matzah and maror. [The person conducting the Seder] should recite the blessings al achilas matzah and al achilas maror for [the others. This is permitted] because even a person who already fulfilled his obligation may [recite all the blessings for the mitzvos to] fulfill the obligation of others who do not know [how to recite these blessings]. Even though he will not eat with [the others, the person conducting the Seder] may also recite the blessing HaMotzi for [the participants]7 if there is no one among them who knows how to recite this blessing. [The rationale is that the recitation of] the blessing HaMotzi for eating matzah on the first night of Pesach is an obligation17 like the eating of matzah itself. Therefore, the laws applying to it are the same as 12/16/2020, 10:48 PM

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[those applying to] the blessing Borei pri hagafen recited in Kiddush, as explained in sec. 167[:23].6 [The person conducting the Seder] should then have [the participants] eat the korech and the entire meal until the Grace after Meals. [While they are eating, the person conducting the Seder] may go to another house and perform [the Seder for them] in this manner. He may do the same in the third or fourth homes. [The person conducting the Seder] may not recite the Grace after Meals for [the others], since he did not eat with them, and the Torah commanded:18 “And you shall eat, be satiated, and bless.” [The implication is that only] one who eats should [recite] the blessing.19 See sec. 186.20 (In that source, it is explained that it is a Rabbinic ordinance that one may not recite Grace for others,21 and this verse is merely an asmachta.)22 Consult that source. ‫ )אוֹ ְיָפֵרשׁ ָלֶהם ָהִﬠ ְנָין ֶשָׁצּ ִרי‬13,‫ ְוָכל ַהַהָגָּדה ְבָּלשׁוֹן ֶשֵׁהם ְמִבי ִניםיג‬12,‫ "ַמה ִנְּשַׁתָּנּה"יב‬:‫ג ְוַאַחר ָכּ אוֵֹמר ִלְפֵניֶהם‬ (14,‫ ַﬠֵיּן ִסיָמן תע"גיד‬,‫לוַֹמר ֵמִﬠַקּר ַהִדּין‬. 15,‫טו‬.‫ְוַאַחר ָכּ ַהֵלּל ַﬠד סוֹף ִבּ ְרַכּת "ֲאֶשׁר ְגָּאָלנוּ" ַאף ִאם ֵאיָנן ְמִבי ִנים ַהָלּשׁוֹן‬ ‫טז ִאם ֵאין ָבֶּהם ִמי ֶשׁיּוֵֹדַﬠ‬,‫ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ד‬16‫ ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ‬,"‫ְוַאַחר ָכּ ְיָבֵר ָלֶהם "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫ ְו ִיְשׁתּוּ ָכּל ֶאָחד כּוֹסוֹ‬, ‫ְלָבֵר‬. ‫ ֶשָׁכּל ִבּ ְרכוֹת ַהִמְּצוֹת ַאף ִמי‬,"‫ ְוהוּא ְיָבֵר ָלֶהם "ַﬠל ֲאִכיַלת ַמָצּה" ְו"ַﬠל ֲאִכיַלת ָמרוֹר‬,‫ְוַאַחר ָכּ י ֹאְכלוּ ַמָצּה וָּמרוֹר‬ ‫ ִאם ֵאין ָבֶּהם ִמי‬7,‫יז ְוַגם "ַהמּוִֹציא" ָיכוֹל ְלָבֵר ָלֶהםיח‬.‫ֶשָׁיָּצא ְכָּבר ְיֵדי חוָֹבתוֹ – ָיכוֹל ְלהוִֹציא ֲאֵח ִרים ֶשֵׁאיָנן יוְֹדִﬠין‬ ‫ ְכּמוֹ‬17‫ ְלִפי ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" ֶשׁל ֲאִכיַלת ַמָצּה ְבֵּליל ִראשׁוֹן הוּא חוָֹבה‬,‫ֶשׁיּוֵֹדַﬠ ְלָבֵר יט ַאף ֶשׁהוּא ֵאינוֹ טוֵֹﬠם ִﬠָמֶּהם‬ 6,‫כא‬.‫ ְוִדיָנהּ ְכּ"בוֵֹרא ְפּ ִרי ַהָגֶּפן" ֶשׁל ִקדּוּשׁכ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ז‬,‫ֲאִכיַלת ַמָצּה ַﬠְצָמהּ‬ ‫ וְּבתוֹ ָכּ ֵיֵל הוּא ְלַב ִית ַאֵחר ְוַיֲﬠֶשׂה ַכֵּסֶּדר‬,‫ְוַאַחר ָכּ ַיִנּיֵחם ֶלֱאֹכל ַהְכּ ִריָכה ְוָכל ַהְסּעוָּדה ַﬠד ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫כב ְוֵכן ְלַב ִית ְשִׁליִשׁי וּ ְרִביִﬠי‬,‫ַהֶזּה‬. ,"‫ " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ‬18,‫כד‬:‫כג ְוַהתּוָֹרה ָאְמָרה‬,‫ ֵכּיָון ֶשׁלּ ֹא ָאַכל ִﬠָמֶּהם‬,‫ֲאָבל ֵאינוֹ ָיכוֹל ְלָבֵר ָלֶהם ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ )ִכּי ָשׁם ִנְתָבֵּאר ֶשִׁמִּדְּבֵרי סוְֹפ ִרים הוּא ֶשֵׁאינוֹ ַרַשּׁאי ְלָבֵר ָלֶהם‬20,‫ ַﬠֵיּן ִסיָמן קפ"וכו‬19,‫כה‬, ‫ִמי ֶשׁאוֵֹכל – הוּא ְיָבֵר‬ ‫ ַﬠֵיּן ָשׁם‬,(‫ ְבָּﬠְלָמא הוּא‬22‫ וִּמְקָרא ֶזה ַאְסַמְכָתּא‬21,‫ִבּ ְרַכּת ַהָמּזוֹן‬: 4 After [reciting the Haggadah for others, the person conducting the Seder] may go back to his own home to complete the Hallel and the Haggadah23for the members of his household.24 Afterwards, he should return to the homes of the others to complete the Hallel and the Haggadah for them. They should drink the fourth cup, but he should not drink with them because he will have already drunk the four cups [ordained by the Sages].25 (If [the person conducting the Seder] desires, he may complete the Hallel and the Haggadah in [one of] the homes of [the other people], and drink the fourth cup there.26 If [the others] do not know how to recite Grace,27 [the person conducting the Seder] should read with them the entire Grace word by word. He is not considered as [one who is] reciting a blessing in vain. [The rationale is that] since [the others] repeat [Grace] after [the person leading the Seder] word for word, it is just like he is reading for a child and teaching him to recite Grace after eating.28 [If the person conducting the Seder chooses to drink the fourth cup of wine in another home, when he finishes reciting the Haggadah for that group,] he should 12/16/2020, 10:48 PM

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then return home and complete the Hallel and the Haggadah for the members of his household. They should drink the fourth cup [of wine], but [the person conducting the Seder] should not drink with them, since he already drank [the fourth cup] in one of the [other] homes.) ,‫ ְוַאַחר ָכּ ֵיֵל ְלָבֵתּיֶהם ִלְגֹמר ָלֶהם ַהַהֵלּל ְוַהַהָגָּדה‬24,‫כז‬,‫ ִלְבֵני ֵבּיתוֹ‬23‫ד ְוַאַחר ָכּ ֵיֵל ְלֵביתוֹ ִלְגֹמר ַהַהֵלּל ְוַהַהָגָּדה‬ 25.‫ ֵכּיָון ֶשְׁכָּבר ָשָׁתה ד' כּוֹסוֹת‬,‫ ְוהוּא ֵאינוֹ שׁוֶֹתה ִﬠָמֶּהם‬,‫ְוֵהם שׁוִֹתים כּוֹס ְרִביִﬠי‬ (26,‫כח‬.‫ ְוָיכוֹל ִלְשׁתּוֹת כּוֹס ְרִביִﬠי ְבַּבִית ֶאָחד ֵמֶהם‬,‫ְוִאם הוּא רוֶֹצה – ָיכוֹל ְלַהְקִדּים ִל ְגֹמר ַהַהֵלּל ְוַהָגָּדה ְבָּבֵתּיֶהם‬ ‫כט ְוֵאינוֹ ִכְּמָבֵר‬,‫ – ִיְקָרא הוּא ִﬠָמֶּהם ָכּל ִבּ ְרַכּת ַהָמּזוֹן ִמָלּה ְבִּמָלּה‬27‫ְוִאם ֵהם ֵאיָנן יוְֹדִﬠין ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ל ַוֲהֵרי הוּא ְכַּמְקֵרא ֶאת ַהָקָּטן וְּמַלְמּדוֹ ִבּ ְרַכּת ַהָמּזוֹן ַאַחר‬,‫ ֵכּיָון ֶשֵׁהן עוִֹנין ַאֲחָריו ָכּל ִמָלּה וִּמָלּה‬,‫ְלַבָטָּלה‬ 28,‫לא‬.‫ֲאִכיָלתוֹ‬ ‫ ְוהוּא ֵאינוֹ שׁוֶֹתה ִﬠָמֶּהם ִאם ְכָּבר‬,‫ ְוֵהם שׁוִֹתים כּוֹס ָה ְרִביִﬠי‬,‫ְוַאַחר ָכּ ֵיֵל ְלֵביתוֹ ִלְגֹמר ַהַהֵלּל ְוַהַהָגָּדה ִלְבֵני ֵבּיתוֹ‬ ‫)ָשָׁתה ְבֶּאָחד ֵמַהָבִּתּים‬: 5 If [the person conducting the Seder for the others] desires, he may initially complete the Hallel and the Haggadah in his own home and then go to the homes of others to recite Kiddush for them and [afterwards] recite the Haggadah and the Hallel for them. He should not taste any [food] at their [homes], not even the fourth cup [of wine] if he already drank the fourth cup in his home. If [the person conducting the Seder in various locations] desires to first conduct the entire Seder in the homes of others and then go to his own home and begin the Seder from Kiddush and [proceed] further, he has that option.29 He should be careful not to taste any [food] at the homes of the others, for it is forbidden to taste anything before reciting Kiddush.30 [The person] does not fulfill his obligation [for Kiddush] by reciting Kiddush in their homes, because he will not eat his meal there, and Kiddush [may only be recited] in the place of [one’s] meal.31 ‫ ְוַאַחר ָכּ ֵיֵל ְלָבִתּים ֲאֵח ִריםלב ְלַקֵדּשׁ ָלֶהם ְולוַֹמר‬,‫ה ְוִאם הוּא רוֶֹצה – ָיכוֹל ִלְגֹמר ַהַהֵלּל ְוַהָגָּדה ִמְתִּחָלּה ְבֵּביתוֹ‬ ‫ ְול ֹא ִיְטֹעם ִﬠָמֶּהם ַאף ִמן ַהכּוֹס ְרִביִﬠי ִאם ְכָּבר ָשָׁתה כּוֹס ָה ְרִביִﬠי ְבֵּביתוֹ‬,‫ָלֶהם ַהַהָגָּדה ְוַהֵלּל‬. – ‫ְוִאם הוּא רוֶֹצה ְלַהְקִדּים ַלֲﬠשׂוֹת ָכּל ַהֵסֶּדר ְבָּבִתּים ֲאֵח ִרים ְוֵליֵל ַאַחר ָכּ ְלֵביתוֹ ְלַהְתִחיל ַהֵסֶּדר ִמִקּדּוּשׁ ָוֵאיָל‬ ‫ ְוהוּא ֵאינוֹ יוֵֹצא ְבַּמה‬30,‫לד‬,‫לג ֶשָׁאסוּר ִלְטֹעם ֹקֶדם ִקדּוּשׁ‬,‫ ְו ִיָזֵּהר ֶשׁלּ ֹא ִלְטֹעם ְכּלוּם ְבָּבֵתּיֶהם‬29.‫ָה ְרשׁוּת ְבָּידוֹ‬ 31,‫לה‬:‫ ְוֵאין ִקדּוּשׁ ֶאָלּא ִבְּמקוֹם ְסעוָּדה‬,‫ ֵכּיָון ֶשֵׁאינוֹ סוֵֹﬠד ָשׁם ְבָּבֵתּיֶהם‬,‫ֶשְּׁמַּקֵדּשׁ ְבָּבֵתּיֶהם‬ 6 [The person conducting the Seder] may not, however, recite Kiddush in his home, carry out the entire Seder until after eating the korech, and then go to another house [and repeat the Kiddush and the Haggadah], because it is forbidden for a person to leave [the place of] his meal before reciting Grace and go to another home. [This restriction applies] even when [the person] intends to return to his place, eat more, and then recite Grace afterwards. The only exception [to the above is when the person] is [leaving the place of his meal] to fulfill a mitzvah that is an urgent imperative, as explained in sec. 178[:6]32 and in sec. 184[:1]. The present instance is not deemed a mitzvah that is an urgent imperative, since one can conduct the Seder in the homes of others after he concludes his meal and recites Grace in his home. Nevertheless, one may leave [the place of] his meal before eating the afikoman and go to another home and conduct the entire Seder for [the people there]. He may eat the afikoman with them and recite Grace there with them if initially, when he

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‫‪Shulchan Aruch: Chapter 484 - [The Laws Pertaining to a Person] who D...‬‬

‫‪recited the blessing HaMotzi, he intended to complete his meal in another home‬‬ ‫‪[and recite Grace there]. See sec. 178[:4]33 and sec. 479[:8].34‬‬ ‫ו ֲאָבל ֵאינוֹ ָיכוֹל ְלַקֵדּשׁ ִבְּתִחָלּה ְבֵּביתוֹ ְוַלֲﬠשׂוֹת ָכּל ַהֵסֶּדר ַﬠד ְלַאַחר ַהְכּ ִריָכה ְוֵליֵל ַאַחר ָכּ ְלַב ִית ַאֵחר ַלֲﬠשׂוֹת ֵכּן‪,‬‬ ‫ְלִפי ֶשָׁאסוּר ְלָאָדם ַלֲﬠֹקר ִמְסּעוָּדתוֹ ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן ֵליֵל ְלַב ִית ַאֵחר ַאף ֶשַׁדְּﬠתּוֹ ַלֲח ֹזר ִלְמקוֹמוֹ ֶלֱאֹכל עוֹד וְּלָבֵר‬ ‫ַאַחר ָכּ ‪ֶ ,‬אָלּא ִאם ֵכּן הוֵֹל ִל ְדַבר ִמְצָוה עוֶֹבֶרת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"חלו‪ְ 32,‬וקפ"ד‪,‬לז ְוָכאן ֵאין ִמְצָוה עוֶֹבֶרת‪,‬‬ ‫ֶשֲׁהֵרי ָיכוֹל ַלֲﬠשׂוֹת ַהֵסֶּדר ְבָּבִתּים ֲאֵח ִרים ְלַאַחר ֶשׁ ִיְּגֹמר ְסעוָּדתוֹ ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבֵּביתוֹ‪.‬לח‬ ‫וִּמָכּל ָמקוֹם‪ָ ,‬יכוֹל ַלֲﬠֹקר ִמְסּעוָּדתוֹ ֹקֶדם ֲאִכיַלת ָהֲאִפיקוָֹמן ְוֵיֵל ְלַב ִית ַאֵחר ְוַיֲﬠֶשׂה ָלֶהם ָכּל ַהֵסֶּדר ְוי ֹאַכל ָשׁם ִﬠָמֶּהם‬ ‫ָהֲאִפיקוָֹמן ִויָבֵר ָשׁם ִﬠָמֶּהם ִבּ ְרַכּת ַהָמּזוֹן‪,‬לט ִאם ָה ְיָתה ַדְּﬠתּוֹ ְלָכ ִמְתִּחָלּה ְכֶּשֵׁבַּר "ַהמּוִֹציא" ֶשִׁיְּגֹמר ְסעוָּדתוֹ ְבַּב ִית‬ ‫ַאֵחר ִויָבֵר ָשׁם‪ַ ,‬ﬠֵיּן ִסיָמן קע"חמ‪ְ 33,‬ותע"ט‪:‬מא‪34,‬‬

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Shulchan Aruch: Chapter 485 - The Laws Pertaining to a Person who Took an Oath Not to Eat Matzah By Rabbi Schneur Zalman of Liadi

SECTION 485 The Laws Pertaining to a Person who Took an Oath Not to Eat Matzah (1-3) ‫סימן תפה ִדּין ִמי ֶשׁ ִנְּשַׁבּע ֶשׁלּ ֹא ֶלֱאֹכל ַמָצּה וּבוֹ ג' ְסִﬠיִפים‬: 1 A person who took an oath not to eat matzah on the night of Pesachshould be compelled to eat [it.1 The rationale is that] an oath to nullify any Scriptural commandment never takes effect, for [the person] is already bound by oath to [fulfill the commandments] from [the Giving of the Torah at] Mount Sinai [onward].2 [In the era when there where judges with the semichah dating back to Moshe, our teacher,]3 whether [such a person] ate matzah on Pesach night or refrained from eating, he would be given lashes4 because he took an oath to nullify [the observance of] a mitzvah. [The rationale is that] since it is impossible for him to nullify [the observance of the mitzvah]since he is bound by [the] oath [taken at Sinai] to fulfill it, he is considered as one who took an oath to perform an act that cannot be performed. [A person who takes such an oath] is given lashes for taking a false oath,5 as explained in Yoreh Deah, sec. 236.6 ‫ ֶשֵׁאין ַהְשּׁבוָּﬠה ָחָלה ְלַבֵטּל שׁוּם ִמְצָוה ִמִמְּצוֹת‬1,‫א‬,‫א ִמי ֶשִׁנְּשַׁבּע ֶשׁלּ ֹא ֶלֱאֹכל ַמָצּה ְבֵּליל ֶפַּסח – כּוִֹפין אוֹתוֹ ֶלֱאֹכל‬ 2,‫ג‬.‫ב ֶשְׁכָּבר ֻמְשָׁבּע ְועוֵֹמד הוּא ֲﬠֵליֶהם ֵמַהר ִסיַני‬,‫ַהתּוָֹרה‬ ‫ ְדֵּכיָון ֶשִׁאי ֶאְפָשׁר לוֹ‬,‫ ַﬠל ֶשׁ ִנְּשַׁבּע ְלַבֵטּל ֶאת ַהִמְּצָוה‬4,‫ – ָהיוּ ַמְלִקין אוֹתוֹה‬3,‫וֵּבין ֶשָׁאַכל ְבֵּליל ֶפַּסח וֵּבין ֶשׁלּ ֹא ָאַכלד‬ ‫ ֶשׁלּוֶֹקה‬,‫ ִאם ֵכּן ֲהֵרי ֶזה ְכּ ִנְשָׁבּע ַלֲﬠשׂוֹת ָדָּבר ֶשִׁאי ֶאְפָשׁר ַלֲﬠשׂוָֹתהּ ְכָּלל‬,‫ ֶשֲׁהֵרי ְכָּבר ֻמְשָׁבּע הוּא ְלַק ְיָּמהּ‬,‫ְלַבְטָּלהּ‬ 6,‫ז‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רל"ו‬5,‫ו‬,‫ִמשּׁוּם ְשׁבוַּﬠת ָשׁ ְוא‬ 2 When does the above apply? When [the person] specifically mentioned the night of Pesach [in his oath. The above ruling applies] whether he took the oath on [Pesach] night or beforehand. [However,] if [a person] takes an oath not to eat matzah without mentioning the night of Pesach, since the oath takes effect with regard to [eating] matzah [when it] is left to his discretion, i.e., before [Pesach] night and afterwards,7 it also takes effect with regard to [eating] matzah on Pesach night.4 [The rationale is that such] an oath is effective [even though it involves] the nullification of [the observance of] a mitzvah, [when doing so does not involve activity, but rather simply] remaining passive, [provided the oath] also includes [refraining from] a matter left to a person’s discretion. All the above applies to an oath. (With regard to which wording connotes an oath

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according to Scriptural Law or according to Rabbinic Law, see Yoreh Deah, sec. 237.)8 By contrast, if one takes a vow not to eat matzah on Pesach night, for example, he says, “Eating matzah [for the sake of fulfilling the] mitzah is forbidden to me as a vow,” he is forbidden to eat [matzah],2 for vows take effect [even] with regard to matters associated with a mitzvah, as explained in Yoreh Deah, sec. 215.9 Nevertheless, [the person] should be compelled to release his vow by making a request [of a sage] and expressing regret,10 as explained in Yoreh Deah, loc. cit.11 ‫ ֲאָבל ִאם ִנְשַׁבּע ְסָתם ֶשׁלּ ֹא‬,‫ ֵבּין ֶשִׁנְּשַׁבּע ְבַּל ְיָלה ֶזה ֵבּין ֶשִׁנְּשַׁבּע ֹקֶדם ָלֵכן‬,‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁפַּרשׁ ֵליל ֶפַּסח‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא י ֹאַכל ַמָצּה ֹקֶדם ַל ְיָלה ֶזה‬,‫ט ִמתּוֹ ֶשָׁחָלה ְשׁבוָּﬠתוֹ ַﬠל ַמַצּת ָה ְרשׁוּת‬,‫י ֹאַכל ַמָצּהח ְול ֹא ִהְזִכּיר ֵליל ֶפַּסח‬ ‫ ַﬠל ְיֵדי‬,"‫ ֶשַׁהְשּׁבוָּﬠה ָחָלה ְלַבֵטּל ֶאת ַהִמְּצָוה ְבּ"ֵשׁב ְוַאל ַתֲּﬠֶשׂה‬4,‫ ָחָלה ַגּם ֵכּן ַﬠל ַמַצּת ִמְצָוה ֶשְׁבֵּליל ֶזה‬7,‫ְוַאֲחֶריָה‬ ‫י‬.‫ֶשׁכּוֵֹלל ִﬠָמּהּ ַבְּשּׁבוָּﬠה ַגּם ְדַּבר ָה ְרשׁוּת‬ ‫ ֲאָבל ִאם‬.(8,‫ְוָכל ֶזה ִבְּשׁבוָּﬠה ) ְו ֹנַסח ְלשׁוֹן ְשׁבוָּﬠה ִמן ַהתּוָֹרה אוֹ ִמִדְּבֵרי סוְֹפ ִרים – ַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רל"זיא‬ ‫ ֶשַׁה ְנָּד ִרים‬2ֹ,‫ "ֲאִכיַלת ַמַצּת ִמְצָוה ָﬠַלי קוָֹנם"יג – ָאסוּר ְלָאְכלוֹ‬:‫ ְכּגוֹן ֶשָׁאַמר‬,‫ָנַדריב ֶשׁלּ ֹא ֶלֱאֹכל ַמָצּה ְבֵּליל ֶפַּסח‬ 9,‫יד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רט"ו‬,‫ָחִלים ַﬠל ְדַּבר ִמְצָוה‬ 11,‫טו‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ָשׁם‬10,‫ כּוִֹפין אוֹתוֹ ְלַהִתּיר ִנְדרוֹ ַﬠל ְיֵדי ְשֵׁאָלה ַוֲחָרָטה‬,‫וִּמָכּל ָמקוֹם‬ 3 When one takes an oath not to drink [the] four cups [of wine mandated by our Sages] on Pesach night, or not to eat maror [that night] in the present age when [eating maror is] a Rabbinic ordinance,12 or not to eat matzah on the second night [of the festival observed in the Diaspora],13 the oath takes effect. [The rationale is that] an oath to nullify a Rabbinic commandtakes effect when one remains passive. Nevertheless, it is appropriate to compel [the person] to release his oath by making a request [of a sage] and expressing regret, and [then] fulfill the mitzvah. [Such a course of action is appropriate] even if [as in the case above,] he included in his oath matters left to his volition. ‫ אוֹ‬12,‫יח‬,‫טז אוֹ ֶשׁלּ ֹא ֶלֱאֹכל בּוֹ ָמרוֹריז ִבְּזַמן ַהֶזּה ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ג ִנְשַׁבּע ֶשׁלּ ֹא ִלְשׁתּוֹת ד' כּוֹסוֹת ְבֵּליל ֶפַּסח‬ ‫יט‬.‫ ֶשַׁהְשּׁבוָּﬠה ָחָלה ְלַבֵטּל ִמְצוֹת ִמִדְּבֵרי סוְֹפ ִרים ְבֵּשׁב ְוַאל ַתֲּﬠֶשׂה‬,‫ – ָחָלה ְשׁבוָּﬠתוֹ‬13‫ֶשׁלּ ֹא ֶלֱאֹכל ַמָצּה ְבֵּליל ֵשׁ ִני‬ ‫כ ַאף ִאם ָכַּלל ִﬠָמּהּ ִבְּשׁבוָּﬠה ַגּם ְדַּבר‬,‫ ָראוּי ְלֻכפּוֹ ְלַהִתּיר ְשׁבוָּﬠתוֹ ַﬠל ְיֵדי ְשֵׁאָלה ַוֲחָרָטה וְּלַקֵיּם ַהִמְּצָוה‬,‫וִּמָכּל ָמקוֹם‬ ‫כא‬:‫ָה ְרשׁוּת‬

12/16/2020, 10:49 PM

Shulchan Aruch: Chapter 486 - The Laws Pertaining to the Measure of a...

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Shulchan Aruch: Chapter 486 - The Laws Pertaining to the Measure of a Kezayis By Rabbi Schneur Zalman of Liadi

SECTION 486 The Laws Pertaining to the Measure of a Kezayis (1-2) ‫סימן תפו ִדּין ִשׁעוּר ְכַּז ִית וּבוֹ ב' ְסִﬠיִפים‬: 1 [The term] kezayis, [translated as “an olive-sized portion,”] that is universally used [refers to an olive] that is neither small, nor large, but of average size.1 This type of olive is called agori, i.e., [an olive] whose oil is collected or stored within it.2 [There is a difference of opinion among the Rishonim regarding] the size of this measure. Some authorities maintain that it is half the size of an egg.3 Others maintain that [a kezayis] is slightly less than a third [of the size of an egg. These authorities arrive at this conclusion] according to the explanations in sec. 368[:3], that the [volume of] food comprising the two meals [that are required] for an eruv is eighteen dried figs, which constitute six eggs. Thus, a dried fig is a third of an egg. [Now,] an olive is [slightly] smaller than a dried fig.4 [This leads to the conclusion that the size of an olive is slightly less than a third of an egg. By contrast,] according to the first opinion, the [volume of the] eighteen figs comprising the two meals [that are required] for an eruv constitute more than 18 half-eggs.5 It was already explained in sec. 368[:3]6 and sec. 409,7 that fundamentally, [the halachah] follows the authorities who maintain that [a volume of food] larger than six eggs is not necessary for an eruv. [The rationale is that establishing] an eruv is a Rabbinic ordinance, and therefore, the lenient perspective may be followed. Similarly, with regard to maror8 and every other ordinance instituted by the Sages where the measure [used] is an olive-sized portion, one may rely on the authorities who maintain that [an olive-sized portion] is slightly less than a third of an egg. However, with regard to [the mitzvah of eating] matzah, which is a Scriptural commandment,9 and similarly with regard to all other Scriptural obligations, one should rule stringently and follow the first opinion. [A different rule applies] with regard to the blessings recited after eating and the Grace after Meals, [in which instance,] the measure [a person must eat to be required to recite these blessings] is an olive-sized portion:10 [In that instance, we follow the principle:] When there is a question [as to] whether [or not] a blessing [is required], a lenient ruling is rendered,11 and the blessing is not recited unless one eats [the measure of] half an egg. [However,] initially, [a person] should be careful not to place himself in a situation where there is a question [regarding] whether a blessing [is required. To prevent this,] he should [either] eat [an amount equal to] half an egg[-sized measure] or [eat] much less than a third of an egg[-sized measure], in an instance when he is not required [to eat] an olive-sized portion. Similarly, care must be taken with regard to all other matters in which measuring [an olive-sized portion according to] the larger measure12 would constitute a leniency and [measuring it according to] the smaller measure would constitute a 12/16/2020, 10:49 PM

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‫‪Shulchan Aruch: Chapter 486 - The Laws Pertaining to the Measure of a...‬‬

‫‪stringency, for example, the obliteration of chametz.13 See sec. 442:[27-30] and‬‬ ‫‪sec. 444[:19].14‬‬ ‫א ְכַּז ִית ָהָאמוּרא ְבָּכל ָמקוֹםב – ֵאינוֹ ל ֹא ָקָטן ְול ֹא ָגּדוֹל‪ֶ ,‬אָלּא ֵבּינוֹ ִני‪ְ 1,‬וֶזה ַז ִית ַה ִנְּקָרא "ֲאגוּ ִרי"‪,‬ג ֶשַׁשְּׁמנוֹ ָאגוּר‬ ‫ְבּתוֹכוֹ‪.‬ד‪2,‬‬ ‫ְוִשׁעוּרוֹ – ֵישׁ אוְֹמ ִריםה ֶשׁהוּא ַכֲּחִצי ֵבּיָצה‪ְ 3.‬וֵישׁ אוְֹמ ִריםו ֶשׁהוּא ָפּחוֹת ְמַﬠט ִמְשִּׁלישׁ‪ְ ,‬לִפי ַמה ֶשּׁ ִנְּתָבֵּאר ְבִּסיָמן‬ ‫שס"חז ֶשְׁמּזוֹן ְשֵׁתּי ְסעוּדוֹת ֶשׁל ֵﬠרוּב ֶשׁהוּא י"ח ְגּרוָֹגרוֹת ֵישׁ ָבֶּהן ְכִּשָׁשּׁה ֵבּיִצים‪ִ ,‬אם ֵכּן ַהְגּרוֶֹגֶרת הוּא ְשִׁלישׁ ֵבּיָצה‪,‬‬ ‫ְוַהַזּ ִית הוּא ָקָטן ֵמַהְגּרוֶֹגֶרת‪.‬ח‪ 4,‬וְּלִפי ְסָבָרא ָה ִראשׁוָֹנה‪ַ ,‬הי"ח ְגּרוָֹגרוֹת ֶשׁל ְשֵׁני ְסעוּדוֹת ֶשׁל ֵﬠרוּב הוּא יוֵֹתר ִמי"ח‬ ‫ֲחָצֵאי ֵבּיָצה‪.‬ט‪5,‬‬ ‫וְּכָבר ִנְתָבֵּאר ְבִּסיָמן שס"חי‪ְ 6,‬ות"טיא‪ֶ 7,‬שָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשֵׁאין ָצ ִרי יוֵֹתר ִמְכִּשָׁשּׁה ֵבּיִצים ְלֵﬠרוּב‪ְ ,‬לִפי ֶשָׁהֵﬠרוּב‬ ‫הוּא ִמִדְּבֵרי סוְֹפ ִרים ְוהוְֹלִכין בּוֹ ְלָהֵקל‪ְ .‬וִאם ֵכּן ְבָּמרוֹר‪ֶ 8‬שׁהוּא ִמִדְּבֵרי סוְֹפ ִרים‪ְ ,‬וֵכן ָכּל ָדָּבר ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ֶשִׁשּׁעוּרוֹ ִבְּכַז ִית – ֵישׁ ִלְסֹמ ַﬠל ָהאוְֹמ ִרים ֶשׁהוּא ָפּחוֹת ְמַﬠט ִמְשִּׁלישׁ ֵבּיָצה‪.‬יב‬ ‫‪ֲ.‬אָבל ְבַּמָצּה ֶשִׁהיא ִמן ַהתּוָֹרה‪,‬יג‪ְ 9,‬וֵכן ָכּל ָדָּבר ֶשׁהוּא ִמן ַהתּוָֹרה – ֵישׁ ְלַהֲחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ֲאָבל ְלִﬠְנַין ְבָּרָכה ַאֲחרוָֹנה וִּב ְרַכּת ַהָמּזוֹן ֶשִׁשּׁעוּרוֹ ִבְּכַז ִיתיד‪ְ – 10,‬סֵפק ְבָּרכוֹת ְלָהֵקל‪,‬טו‪ְ 11,‬ול ֹא ְיָבֵר ַﬠד ֶשׁיּ ֹאַכל‬ ‫ַכֲּחִצי ֵבּיָצה‪12.‬‬ ‫וְּלַכְתִּחָלּה ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלַהְכ ִניס ַﬠְצמוֹ ִליֵדי ְסֵפק ְבָּרָכה‪ְ ,‬וי ֹאַכל ַכֲּחִצי ֵבּיָצה אוֹ ַה ְרֵבּה ָפּחוֹת ִמְשִּׁלישׁ ֵבּיָצה ְבָּדָבר‬ ‫ֶשֵׁאין ָצ ִרי ְכַּז ִית‪.‬טז‬ ‫ְוֵכן ָצ ִרי ִלָזֵּהר ְלַדְקֵדּקיז ִבְּשָׁאר ָדָּבר ֶשִׁשּׁעוּר ָגּדוֹל‪ 12‬הוּא ֻקָלּא ְוִשׁעוּר ָקָטן הוּא ֻחְמָרא‪,‬יח ְכּגוֹן ִבּעוּר ָחֵמץ‪ַ 13,‬ﬠֵיּן‬ ‫ִסיָמן תמ"ביט ְותמ"ד‪:‬כ‪14,‬‬ ‫‪2 One must be careful when measuring the olive-sized portion of the vegetables‬‬ ‫‪with which he intends to fulfill the obligation of maror, and crush [them so that‬‬ ‫‪there is no] air between the leaves. Thus, the olive-sized portion [that he will be‬‬ ‫‪measuring] will include [just] the vegetables themselves and not the air between‬‬ ‫‪[the leaves].‬‬ ‫‪Similarly, if there is empty space in the matzah, the empty space is not included in‬‬ ‫‪[the volume of] the olive-sized portion, and it must be crushed.15 (However, if there‬‬ ‫‪is no empty space in a matzah, even if it is soft and sponge-like, it need not be‬‬ ‫‪crushed [when measuring the olive-sized portion].)16‬‬ ‫ב ָצ ִרי ִלָזֵּהר ְכֶּשְׁמַּשֵׁﬠר ְכַּז ִית ִבּיָרקוֹת ֶשׁיּוֵֹצא ָבֶּהם ְיֵדי חוַֹבת ָמרוֹר‪ֶ ,‬שׁ ְיַּמֵﬠ ָהֲא ִויר ֶשֵׁבּין ֲﬠֵלי ַהְיָרקוֹת ִויַשֵׁﬠר ִשׁעוּר‬ ‫ְכַּז ִית ַבְּיָרקוֹת ַﬠְצָמם ְול ֹא ָבֲּא ִויר ֶשֵׁבּיֵניֶהם‪.‬כא ְוֵכן ִאם ֵישׁ ָחָלל ַבַּמָּצּה – ֵאין ֶהָחָלל ִמְצָטֵרף ִלְכַז ִית‪,‬כב ְוָצ ִרי‬ ‫ְלַמֲﬠכוֹ‪.‬כג‪15,‬‬ ‫‪ֲ):16‬אָבל ִאם ֵאין ָחָלל ַבַּמָּצּה‪ֲ ,‬אִפלּוּ ִהיא ַרָכּה ַוֲﬠשׂוָּיה ִכְּספוֹג – ֵאין ָצ ִרי ְלַמֲﬠכוֹכד(‬

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service By Rabbi Schneur Zalman of Liadi

SECTION 487 The Order of the Pesach Evening Service (1-8) ‫סימן תפז ֵסֶדר ְתִּפַלּת ַﬠ ְרִבית ֶשׁל ֶפַּסח וּבוֹ ח' ְסִﬠיִפים‬: 1 During the Evening, Morning, and Afternoon Services of all the festivals,1 one should recite [seven blessings in the Shemoneh Esreh]: the three first blessings and the three concluding blessings [that are recited during the Shemoneh Esreh throughout the year,] and a blessing [mentioning] the sanctity of the day in the middle.2 The sanctity of the day should be mentioned at the beginning of the blessing and at its end, close to its concluding phrase, so that the theme of the last lines of the blessing and its conclusion should be the same.3 The blessing should conclude [with the words] mekadeish Yisrael vehazmanim (“…Who sanctifies Israel and the festivals”). [The intent is that] the Jews sanctify the festivals by determining the [beginning of the] months, [a task] which is entrusted to them.4 Even if one did not recite the exact version of the blessing as ordained by our Sages,5 i.e., [the passages beginning] Atah vechartanu, Vatiten lanu, and Vehasi’einu, he fulfills his obligation. [The person] is not required to repeat [the blessing], provided (he mentions the sanctity of the day in the middle of the blessing, for example, he begins the [middle] blessing with [the passage] Yaaleh Veyavo,6where he mentions the sanctity of the day in the phrase lechayim7 u’leshalom biyom chag… [“for life and peace on this day of the festival of …”], and) concluded [the blessing with the words] mekadeish Yisrael vehazmanim. If, however, ([a person] did not mention the sanctity of the day in the middle of the blessing before its conclusion or even if he recited the entire blessing as ordained by the Sages except for its conclusion,) [i.e.,] he erred and did not (conclude [the blessing]) by saying mekadeish Yisrael vehazmanim, but rather concluded in another manner, [he does not fulfill his obligation]. [This ruling applies] even if [the person] concluded mekadeish haShabbos (“…Who sanctifies the Shabbos”). True, a festival is also called Shabbos.8Nevertheless, since [the person] deviated from the wording [of the blessing] coined by the Sages in the fundamental dimension of the blessing, he does not fulfill his obligation.9 He must return to the beginning of that blessing if he [did not realize his mistake immediately, but instead] realized after having concluded [the blessing and] having waited [even silently] for more than [the brief time span called] toch k’dei dibbur.10If, however, [the person] recalled [his omission] within [that time span], he should immediately say mekadeish Yisrael vehazmanim and not go back to the beginning [of the blessing]. ‫ ִמְתַפֵּלּל ְשׁ ָשׁה ְבָּרכוֹת ִראשׁוֹנוֹת וְּשׁ ָשׁה ַאֲחרוֹנוֹת וִּב ְרַכּת ְקֻדַשּׁת ַהיּוֹם‬,‫ ַﬠ ְרִבית ַשֲׁח ִרית וִּמ ְנָחה‬1‫א ְבָּכל ָיִמים טוִֹבים‬ ‫ ְכֵּדי ֶשׁ ִיְּהֶיה ֵמֵﬠין ֲחִתיָמה‬,‫ב וְּבסוָֹפהּ ָסמוּ ַלֲחִתיָמה‬,‫ ְדַּה ְינוּ ֶשִׁיְּזֹכּר ִﬠ ְנַין ְקֻדַשּׁת ַהיּוֹם ִבְּתִחַלּת ַהְבָּרָכה‬2,‫א‬,‫ָבֶּאְמַצע‬

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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‫ד ְלִפי ֶשׁ ִיְּשָׂרֵאל ֵהם ְמַקְדִּשׁין ַהְזַּמ ִנּים ַﬠל ִפּי ְקִביעוּת ֶהֳחָדִשׁים‬,"‫ ְוַיְחֹתּם "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬3,‫ג‬,‫ָסמוּ ַלֲחִתיָמה‬ 4,‫ה‬.‫ַהָמּסוּר ְבָּיָדם‬ ,‫ " ְוַהִשּׂיֵאנוּ כוּ'" – ָיָצא‬,"'‫ "ַוִתֶּתּן ָלנוּ כוּ‬,"'‫ ְדַּה ְינוּ "ַאָתּה ְבַח ְרָתּנוּ כוּ‬5,‫ְוַאף ִאם ל ֹא ָאַמר ַה ֹנַּסח ַמָמּשׁ ֶשִׁתְּקּנוּ ֲחָכִמים‬ ‫ ֶשַׁמְּזִכּיר ָשׁם‬6,‫ז‬,"‫ ְכּגוֹן ֶשִׁהְתִחיל ַהְבָּרָכה ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬,‫ְוֵאין ַמֲחִזי ִרין אוֹתוֹו ִאם )ִהְזִכּיר ְקֻדַשּׁת ַהיּוֹם ְבֶּאְמַצע ַהְבָּרָכה‬ ‫ ְוַגםט( ָחַתם "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬,"'‫ וְּלָשׁלוֹםח ְבּיוֹם ַחג כוּ‬7‫ "ְלַחִיּים‬:‫"ְקֻדַשּׁת ַהיּוֹם‬. ‫ ֶאָלּא‬,‫ אוֹ ֲאִפלּוּ ָאַמר ָכּל ַה ֹנַּסח ֶשִׁתְּקּנוּ ֲחָכִמים‬,‫ֲאָבל ִאם )ל ֹא ִהְזִכּיר ְכָּלל ְקֻדַשּׁת ַהיּוֹם ְבֶּאְמַצע ַהְבָּרָכה ֹקֶדם ַהֲחִתיָמה‬ ‫י‬,"‫ ַוֲאִפלּוּ ָטָﬠה ְוָחַתם "ְמַקֵדּשׁ ַהַשָּׁבּת‬,‫ ֶאָלּא ָחַתם ְבִּﬠ ְנָין ַאֵחר‬,"‫ֶשַׁבֲּחִתיָמה( ָטָﬠה ְול ֹא ָאַמר "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשִׁשָּׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ֲחָכִמים ְבִּﬠַקּר ִﬠ ְנַין ַהְבָּרָכה – ל ֹא‬8,‫יא‬,‫ַאף ַﬠל ִפּי ֶשַׁגּם יוֹם טוֹב ִנְקָרא ַשָׁבּת‬ ‫ ֲאָבל ִאם ִנְזַכּר ְבּתוֹ ְכֵּדי‬.‫ ְוָצ ִרי ַלֲח ֹזר ְלר ֹאשׁ אוָֹתהּ ְבָּרָכה ִאם ִנְזַכּר ְלַאַחר ֶשָׁשָּׁהה ְכֵּדי ִדּבּוּר ַאַחר ֲחִתיָמתוֹ‬9,‫יב‬,‫ָיָצא‬ ‫יד ְול ֹא ַיֲח ֹזר ָלר ֹאשׁ‬,"‫ – ַיֲח ֹזר ְוי ֹאַמר ִמָיּד "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬10,‫ִדּבּוּריג‬: 2 If, however, a person erred and recited the weekday Shemoneh Esreh on a festival,11 as long as he mentions the festival in one of the blessings, e.g., he added [the passage] Yaaleh Veyavo [in the blessing beginning with the word] Retzeh,12and he mentioned the name of the festival [in that passage], he fulfills his obligation.13 He need not go back to the beginning [of the Shemoneh Esreh], even though he did not mention the festival in the conclusion of any [of the blessings].14 [The person’s prayer is acceptable because] he did not deviate from the version of Retzeh coined [by our Sages] in the fundamental aspects [of the blessing].15 [The rationale is that] according to the dictates of the law, it would have been appropriate to recite all eighteen16 [blessings of the weekday Shemoneh Esreh] on festivals and Shabbos as one does on a weekday, and mention the holiness of the day in one of the blessings. It is only that the Sages relaxed [the obligations incumbent] on a person and did not trouble him to recite all eighteen [blessings] on a festival.17 Instead, they ordained only one blessing for the sanctification of the day,18 as explained in sec. 268[:2]. However, if [a person] does not mention [the sanctification of the day] in any of the blessings [of the Shemoneh Esreh], he does not fulfill his obligation [to recite this prayer], even on the second day of the festival [observed in the Diaspora, and he must recite the festival Shemoneh Esreh].19 ‫טו ְכּגוֹן ֶשָׁאַמר "ַיֲﬠֶלה‬,‫ ִאם ִהְזִכּיר יוֹם טוֹב ִבְּבָרָכה ַאַחת ֵמֶהן‬11,‫ב ֲאָבל ִמי ֶשָׁטָּﬠה ְוִהְתַפֵּלּל י"ח ֶשׁל ֹחל ְבּיוֹם טוֹב‬ ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהְזִכּיר יוֹם טוֹב‬13,‫ ְוִהְזִכּיר ֵשׁם יוֹם טוֹב ֶזה – ָיָצא‬12,‫ְוָיב ֹא"טז ָבֲּﬠבוָֹדה‬ ‫ ֶשֲׁהֵרי ִמן ַהִדּין ָהָיה ָראוּי ְלִהְתַפֵּלּל ָכּל‬15,‫ ְלִפי ֶשׁלּ ֹא ִשָׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ְבִּﬠַקּר ִﬠ ְנַין ָהֲﬠבוָֹדה‬14,‫ְבּשׁוּם ֲחִתיָמה‬ ‫ ֶאָלּא ֶשַׁהֲחָכִמים ֵהֵקלּוּ ַﬠל ָהָאָדם ְול ֹא‬,‫ ְבּיוֹם טוֹב ְוַשָׁבּת ְכּמוֹ ְבֹּחל ַרק ְלַהְזִכּיר ְקֻדַשּׁת ַהיּוֹם ִבְּבָרָכה ַאַחת ֵמֶהן‬16‫י"ח‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬18,‫ ְוָקְבעוּ ְבָּרָכה ַאַחת ִבְּלַבד ִבְּשִׁביל ְקֻדַשּׁת ַהיּוֹם‬17,‫יז‬,‫ִהְט ִריחוּהוּ ְבּיוֹם טוֹב ְלִהְתַפֵּלּל ָכּל י"ח‬ 19,‫יט‬:‫ ֲאִפלּוּ ְבּיוֹם טוֹב ֵשׁ ִני‬,‫יח ֲאָבל ִאם ל ֹא ִהְזִכּיר ְבּשׁוּם ְבָּרָכה – ל ֹא ָיָצא‬.‫רס"ח‬ 3 When a festival falls on Shabbos,20one must also mention the holiness of Shabbos at the beginning of the blessing,21 i.e., he should say Vatiten lanu… es yom haShabbos hazeh (“And You gave us… this Shabbos day”)according to our version [of the prayer] or …es yom hamanoach hazeh (“this day of rest”) according to other versions. Close to the end of the blessing,22 [the person] should mention Shabbos and the festivals, and conclude [the blessing] mekadeish haShabbos veYisrael vehazmanim (“Who sanctifies the Shabbos, Israel, and the festivals”) according to our version [of the prayer] or [mekadeish haShabbos] Yisrael [vehazmanim]without a vav [before the word Yisrael]23according to alternate versions [of the prayer].21 One should not, however, complete the blessing mekadeish Yisrael vehaShabbos vehazmanim

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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(“Who sanctifies Israel, the Shabbos, and the festivals”), because the Shabbos is inherently holy; [its holiness] is not [dependent] on the Jewish people.24 [The following laws apply] if one did not ([begin the fourth blessing with] Atah vechartanu… (“You chose us…”), but instead began with [the passage] Yaaleh Veyavo:If he mentioned Shabbos in that [passage], he fulfills his obligation. However, if he did not) mention Shabbos in the conclusion of the blessing, even if he [began with] Atah vechartanu and mentioned Shabbos in that passage, and also mentioned [Shabbos] in [the passage of] Yaaleh Veyavo, he does not fulfill his obligation. He must go back to the beginning [of the fourth blessing],25 if he remembers after he waits more than k’dei dibbur.10 The same law applies if he erred and concluded [by mentioning] only Shabbos. There are authorities who differ with this [ruling] and maintain that if one [mentions] only the festival or only the Shabbos in the conclusion [of the blessing], he fulfills his obligation, since he mentioned them both in the middle of the blessing before its conclusion. [Hence, these authorities maintain that] even though [the person] did not mention both of them, only one, in the conclusion, after the fact, it is of no consequence. [They draw support from the ruling26 that a person] who recited a weekday Shemoneh Esreh, but mentioned the festival in one of [the blessings], fulfills his obligation after the fact even though he did not mention the festival in the conclusion of the blessing. [The rationale is that the person] did not deviate from the wording [of the blessing] coined by the Sages for the conclusion of the blessing as it would have been recited during the week. Indeed, it would have been fitting [to recite the blessing in this manner] on the festival as well, as explained.27 If so, the same law should apply when one only mentions the festival in conclusion [of the middle blessing. In such an instance, the person] did not deviate from the wording of the conclusion [of the blessing] coined by the Sages for every festival. True, he did not mention Shabbos in [the conclusion of the blessing]. Nevertheless, he did mention [Shabbos] in the middle of the blessing, and he concluded [the blessing] with the wording coined by the Sages for every festival, and [that conclusion is not in error, because] the day is [indeed] a festival. Similarly, if one mentioned only Shabbos in the conclusion [of the blessing, he fulfills his obligation according to these authorities. The rationale is that] he concluded [the blessing] with the wording coined by the Sages for every Shabbos, and [that conclusion is not in error, because] the day is [indeed] Shabbos, and he did mention the festival in the middle of the blessing. It is desirable [for one] to give weight to their words and not to return to the beginning [of the middle blessing] so that he does not enter into the possibility of having recited a blessing in vain. ‫ ְדַּה ְינוּ ֶשׁיּ ֹאַמר "ַוִתֶּתּן ָלנוּ כוּ'כא‬21,‫כ‬,‫ – ָצ ִרי ְלַהְזִכּיר ַגּם ְקֻדַשּׁת ַשָׁבּת ִבְּתִחַלּת ַהְבָּרָכה‬20‫ג ִאם ָחל יוֹם טוֹב ְבַּשָׁבּת‬ ‫ ָצ ִרי‬22‫כג ְוָסמוּ ַלֲחִתיָמה‬,‫כב אוֹ "ֶאת יוֹם ַהָמּנוַֹח ַהֶזּה" ְכִּפי נְֻסָחאוֹת ֲאֵח ִרים‬,‫ֶאת יוֹם ַהַשָּׁבּת ַהֶזּה" ְכִּפי נְֻסָחֵתנוּ‬ ‫כו אוֹ " ִיְשָׂרֵאל" ְבּל ֹא‬,‫כד ְוַיְחֹתּםכה "ְמַקֵדּשׁ ַהַשָּׁבּת ְו ִיְשָׂרֵאל ְוַהְזַּמִנּים" ְכִּפי נְֻסָחֵתנוּ‬,"'‫ "ַשָׁבּת וּמוֲֹﬠֵדי כוּ‬:‫לוַֹמר‬ ‫ ְלִפי ֶשַׁהַשָּׁבּת ִהיא ְקדוָֹשׁה‬,"‫ ֲאָבל ל ֹא ַיְחֹתּם "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהַשָּׁבּת ְוַהְזַּמ ִנּים‬21,‫כז‬.‫ ְכִּפי נְֻסָחאוֹת ֲאֵח ִרים‬23‫ָוא"ו‬ 24,‫כח‬.‫ֵמֵאֶליָה ֶשׁלּ ֹא ַﬠל ְיֵדי ִיְשָׂרֵאל‬ ‫כט ֲאָבל ִאם ל ֹא( ִהְזִכּיר‬.‫ ִאם ִהְזִכּיר בּוֹ ַשָׁבּת – ָיָצא‬,"‫ ֶאָלּא ִהְתִחיל ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬,‫ְוִאם ל ֹא )ָאַמר "ַאָתּה ְבַח ְרָתּנוּ" ְכָּלל‬ ‫ ְוָצ ִרי ַלֲח ֹזר‬,‫ ְוַגם ִהְזִכּירוֹ ְבַּיֲﬠֶלה ְוָיב ֹא – ל ֹא ָיָצא‬,‫ ַאף ֶשָׁאַמר "ַאָתּה ְבַח ְרָתּנוּ" ְוִהְזִכּיר בּוֹ ַשָׁבּת‬,‫ַשָׁבּת ַבֲּחִתיָמה‬ ‫ל‬.‫ ְוֵכן ַהִדּין ִאם ָטָﬠה ְוָחַתם ְבַּשָׁבּת ִבְּלַבד‬10.‫ ִאם ִנְזַכּר ְלַאַחר ֶשָׁשָּׁהה ְכֵּדי ִדּבּוּר‬25‫ָלר ֹאשׁ‬

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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‫ ֵכּיָון ֶשְׁכָּבר ִהְזִכּיר ְשֵׁניֶהם‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםלא ֶשִׁאם ָחַתם ְבּיוֹם טוֹב ִבְּלַבד אוֹ ְבַּשָׁבּת ִבְּלַבד – ָיָצא‬ ‫ ֶשֲׁהֵרי ִמי‬,‫ ַאף ֶשׁלּ ֹא ִהְזִכּיר ְשֵׁניֶהם ַבֲּחִתיָמה ֶאָלּא ֶאָחד ֵמֶהן – ֵאין ְבָּכ ְכּלוּם ְבִּדיֲﬠַבד‬.‫ְבֶּאְמַצע ַהְבָּרָכה ֹקֶדם ַהֲחִתיָמה‬ ‫ ְלִפי‬26,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָחַתם ָבּהּ ְבּיוֹם טוֹב – ָיָצא ְבִּדיֲﬠַבד‬,‫ ִאם ִהְזִכּיר יוֹם טוֹב ְבַּאַחת ֵמֶהן‬,‫ֶשִׁהְתַפֵּלּל י"ח ֶשׁל ֹחל‬ ‫ֶשׁלּ ֹא ִשָׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ֲחָכִמים ְבּ ֹנַסח ֲחִתיַמת ַהְבָּרָכה ְכֶּשׁאוְֹמָרהּ ְבֹּחל ְוָה ְיָתה ְראוָּיה ַגּם ֵכּן ְבּיוֹם טוֹב ְכּמוֹ‬ ‫ ִאם ֵכּן הוּא ַהִדּין ְכֶּשָׁחַתם ְבּיוֹם טוֹב ִבְּלַבד – ֲהֵרי ל ֹא ִשָׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ֲחָכִמים ְבּ ֹנַסח ֲחִתיַמת‬27,‫לב‬,‫ֶשִׁנְּתָבֵּאר‬ ‫ ְוַגם ֲחָתָמהּ ְבַּמְטֵבַּﬠ‬,‫ ִמָכּל ָמקוֹם ֲהֵרי ְכָּבר ִהְזִכּירוֹ ְבֶּאְמַצע ַהְבָּרָכה‬,‫ ְוַאף ֶשׁלּ ֹא ִהְזִכּיר ָבּהּ ַשָׁבּת‬.‫ַהְבָּרָכה ְבָּכל יוֹם טוֹב‬ ‫ ְוֵכן ְכֶּשָׁחַתם ְבַּשָׁבּת ִבְּלַבד – ֲהֵרי ָחַתם ְבַּמְטֵבַּﬠ ֶשִׁתְּקּנוּ‬.‫ ְוַגם ַהיּוֹם הוּא יוֹם טוֹב‬,‫ֶשָׁטְּבעוּ בּוֹ ֲחָכִמים ְבָּכל יוֹם טוֹב‬ ‫ ְוַגם יוֹם טוֹב ִהְזִכּיר ְכָּבר ְבֶּאְמַצע ַהְבָּרָכה‬,‫ ְוַגם ַהיּוֹם ַשָׁבּת הוּא‬,‫ֲחָכִמים ְבָּכל ַשָׁבּת‬. ‫ ֶשׁלּ ֹא ְלַהְכ ִניס ַﬠְצמוֹ ִליֵדי ְסֵפק ְבָּרָכה ְלַבָטָּלה‬,‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ַלֲח ֹזר ָלר ֹאשׁ‬: 4 When [Pesach] falls on Shabbos, the sheliach tzibbur does not recite the one blessing that encapsulates seven28 after the Evening Shemoneh Esreh. [The rationale is that the recitation of this blessing] was ordained only for the sake of those who come to the synagogue late, [to enable] them to conclude their prayers while the sheliach tzibbur would be reciting this blessing so that [the latecomer] would not remain alone in the synagogue and suffer harm,29 as stated in sec. 268[:13]. This is not necessary on the night of Pesach, because it is a night protected from harmful forces.30 ‫לג ְלִפי ֶשׁלּ ֹא ִנְתְקָנה ֶאָלּא‬,‫ ַאַחר ְתִּפַלּת ַﬠ ְרִבית‬28‫ד ְכֶּשָׁחל ְבַּשָׁבּת – ֵאין ַהְשִּׁליַח ִצבּוּר חוֵֹזר לוַֹמר ִבּ ְרַכּת ֵמֵﬠין ֶשַׁבע‬ ‫ ְכֵּדי ֶשׁלּ ֹא ִיָשֵּׁאר‬,‫ִבְּשִׁביל אוֹתוֹ ֶשֵׁאֵחר ָלב ֹא ְלֵבית ַהְכֶּנֶסת ֶשׁ ְיַּסֵיּם ֶאת ְתִּפָלּתוֹ ְבּעוֹד ֶשַׁהְשִּׁליַח ִצבּוּר אוֵֹמר ְבָּרָכה זוֹ‬ "‫ ִכּי הוּא "ֵליל ִשֻׁמּ ִרים‬,‫לד ְוֵליל ֶפַּסח ֵאין ָצ ִרי ָלֶזה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"ח‬29,‫ְלַבדּוֹ ְבֵּבית ַהְכֶּנֶסת ֶשׁלּ ֹא יַֻזּק ָשׁם‬ 30,‫לה‬:‫ִמן ַהַמִּזּיִקין‬ 5 When [Pesach] falls on Shabbos, there are authorities who maintain that it is not necessary to mention Shabbos in [the passage] Yaaleh Veyavo. Since [the person] already mentioned [Shabbos] in [the passage beginning with the words] Vatiten lanu, why should he mention it again in [the passage] Yaaleh Veyavo? The [rationale is that the passage] Yaaleh Veyavo was not at all ordained [to be recited] on Shabbos, but [rather to be recited] on festivals. There are other authorities who maintain that [Shabbos] should be mentioned again in Yaaleh Veyavo as an initial preference, just as one mentions the festival again in [that passage]. ([The situation] does not resemble one in which Rosh Chodesh falls on Shabbos, in which instance, Shabbos is not mentioned in Yaaleh Veyavo,for the reason explained in sec. 425).31 As an initial preference, one should follow this opinion, since even according to the first opinion, there is no concern that a prohibition [is being violated] if [Shabbos] is mentioned a second time. [Hence, since] according to the latter opinion, it is necessary to mention [Shabbos in Yaaleh Veyavo], by mentioning it, one satisfies both opinions. However, during the Grace after Meals, it is not necessary to mention Shabbos in Yaaleh Veyavo. Since one already recited [the passage] Retzeh, [i.e., the special passage included in Grace] for Shabbos, why should [Shabbos] be mentioned a second time? [Rather,] it should be mentioned [only once], just as the festival is mentioned in Grace only once, in [the passage of] Yaaleh Veyavo.32[That passage] was ordained to be recited in Grace only for the sake of a festival, and not for the sake of Shabbos, just as [the passage of] Retzeh was ordained to be recited in Grace only for the sake of Shabbos, and not for the sake of a festival. "‫ ֵכּיָון ֶשְׁכָּבר ִהְזִכּירוֹ ַפַּﬠם ַאַחת ְבּ"ַוִתֶּתּן ָלנוּ‬,"‫ ֵישׁ אוְֹמ ִריםלו ֶשֵׁאין ָצ ִרי ְלַהְזִכּיר ַשָׁבּת ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬,‫ה ְכֶּשָׁחל ְבַּשָׁבּת‬ ‫ ֶאָלּא ִבְּשִׁביל יוֹם טוֹב‬,‫– ָלָמּה ַיֲח ֹזר ְוַיְזִכּיֶרנּוּ ְבּ"ַיֲﬠֶלה ְוָיב ֹא"? ֶשֲׁהֵרי "ַיֲﬠֶלה ְוָיב ֹא" ל ֹא ִנְתַקן ְכָּלל ִבְּשִׁביל ַשָׁבּת‬.

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Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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https://www.chabad.org/library/article_cdo/aid/4685113/jewish/Shulcha...

‫ְוֵישׁ אוְֹמ ִריםלז ֶשָׁצּ ִרי ַלֲח ֹזר וְּלַהְזִכּירוֹ ְלַכְתִּחָלּה ְבּ"ַיֲﬠֶלה ְוָיב ֹא" ְכּמוֹ ֶשׁחוֵֹזר וַּמְזִכּיר בּוֹ יוֹם טוֹב )ֶשֵׁאינוֹ דּוֶֹמה ְלר ֹאשׁ‬ (31,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תכ"הלח‬,"‫ֹחֶדשׁ ֶשָׁחל ְבַּשָׁבּת ֶשֵׁאין ַמְזִכּי ִרין ַשָׁבּת ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬. ‫מ ְוַלְסָּבָרא‬,‫לט ֶשֲׁהֵרי ַאף ַלְסָּבָרא ָה ִראשׁוָֹנה ֵאין שׁוּם ֲחַשׁשׁ ִאסּוּר ִאם חוֵֹזר וַּמְזִכּירוֹ‬,‫ְוִכְסָבָרא זוֹ ֵישׁ ִל ְנֹהג ְלַכְתִּחָלּה‬ ‫ָהַאֲחרוָֹנה ָצ ִרי ְלַהְזִכּיר – ִנְמָצא ְכֶּשַׁמְּזִכּיר יוֵֹצא ְיֵדי ְשֵׁניֶהם‬. ‫מא ֵכּיָון ֶשְׁכָּבר ָאַמר " ְרֵצה" ִבְּשִׁביל ַשָׁבּת – ָלָמּה ַיְזִכּיֶרנּוּ‬,"‫ֲאָבל ְבִּב ְרַכּת ַהָמּזוֹן ֵאין ָצ ִרי ְלַהְזִכּיר ַשָׁבּת ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬ ‫ ֶשׁ ִנְּתַקן‬32,‫מג‬,"‫ ְדַּה ְינוּ ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬,‫ַפַּﬠם ב'?מב ֲהֵרי ַגּם יוֹם טוֹב ֵאינוֹ ַמְזִכּיר ְבִּב ְרַכּת ַהָמּזוֹן ִכּי ִאם ַפַּﬠם ֶאָחד ִבְּלַבד‬ ‫ ְכּמוֹ ֶשִׁנְּתַקן " ְרֵצה" ְבִּב ְרַכּת ַהָמּזוֹן ִבְּשִׁביל ַשָׁבּת ִבְּלַבד ְול ֹא‬,‫ְבִּב ְרַכּת ַהָמּזוֹן ִבְּשִׁביל יוֹם טוֹב ִבְּלַבד ְול ֹא ִבְּשִׁביל ַשָׁבּת‬ ‫ִבְּשִׁביל יוֹם טוֹב‬: 6 When [Pesach]33 falls on Shabbos, it is customary in these regions34 to mention [the word] be’ahavah, (“with love,”) twice [in the passage Vatiten lanu:] [a)] Vatiten lanu Hashem Elokeinu be’ahavah Shabbasos limenuchah…, [and b)] be’ahavah mikra kodesh… [zeicher liytzias Mitzroyim]. When, by contrast, [Pesach] falls during the week, [the word be’ahavah] is mentioned only once, i.e., [in the phrase] be’ahavah moadim lesimchah… es yom Chag HaMatzos hazeh, zman cheiruseinu, [mikra kodesh zeicher liytzias Mitzroyim].35 In some regions, [the text of this blessing] is said as, es yom Chag HaMatzos hazeh, es yom tov mikra kodesh hazeh, zman cheiruseinu, zeicher liytzias Mitzroyim (“this day, the festival of Matzos, this festive day that is declared sacred, the time of our freedom, in remembrance of the Exodus from Egypt”).36 In the Mussaf Service of Chol HaMoed, it is customary to say es yom mikra kodesh (“this day that is declared sacred,”)37 and not [es] yom tov [mikra kodesh] (“this festival that is declared sacred,”), because Chol HaMoed is not considered a festival.38 For this reason, on Chol HaMoed, the phrase HaRachaman Hu yanchileinu leyom shekulo tov (“May the Merciful One grant us as a heritage the day that is all good”) is not recited in Grace. ‫ ְדַּה ְינוּ "ַוִתֶּתּן ָלנוּ ה' ֱא ֵהינוּ ְבַּאֲהָבה‬,"‫ לוַֹמר ְשֵׁני ְפָּﬠִמים "ְבַּאֲהָבה‬34‫ – נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ‬33‫ו ְכֶּשָׁחל ְבַּשָׁבּת‬ ‫ ְדַּה ְינוּ "ְבַּאֲהָבה מוֲֹﬠִדים‬,‫מד ֲאָבל ְכֶּשָׁחל ְבֹּחל אוְֹמ ִרים ַפַּﬠם ַאַחת ִבְּלַבד‬."'‫ַשָׁבּתוֹת ִלְמנוָּחה כוּ' ְבַּאֲהָבה ִמְקָרא ֹקֶדשׁ כוּ‬ 35."'‫מה "ֶאת יוֹם ַחג ַהַמּצּוֹת ַהֶזּה ְזַמן ֵחרוֵּתנוּ כוּ‬,"'‫ְלִשְׂמָחה כוּ‬ ‫מז ְזַמן ֵחרוֵּתנוּמח ֵזֶכר ִליִציַאת‬,‫ ֶאת יוֹם טוֹב ִמְקָרא ֹקֶדשׁ ַהֶזּה‬,‫ "ֶאת יוֹם ַחג ַהַמּצּוֹת ַהֶזּה‬:‫ִבְּקָצת ְמִדינוֹתמו אוְֹמ ִרים‬ ‫ ְלִפי‬,"‫ ְול ֹא "יוֹם טוֹב‬37,‫מט‬,"'‫ "ֶאת יוֹם ִמְקָרא ֹקֶדשׁ כוּ‬:‫ וְּבמוָּסף ֶשׁל ֹחל ַהמּוֵֹﬠד נוֲֹהִגין ָשׁם לוַֹמר‬36."'‫ִמְצָר ִים כוּ‬ ‫ "ָהַרֲחָמן הוּא ַי ְנִחיֵלנוּ ְליוֹם ֶשֻׁכּלּוֹ‬:‫ וְּלִפיָכ ֵאין לוַֹמר ְבֹּחל ַהמּוֵֹﬠד ְבִּב ְרַכּת ַהָמּזוֹן‬38.‫ֶשֹׁחל ַהמּוֵֹﬠד ֵאינוֹ ִנְקָרא יוֹם טוֹב‬ ‫נ‬:"‫טוֹב‬ 7 It is customary that the sheliach tzibbur does not recite Kiddush in the synagogue on Pesach. Although there are places where Kiddush is recited [in the synagogue] on the nights of all festivals and Shabbasos39to fulfill the obligations of those who do not have wine in their homes40 on which to recite Kiddush, on Pesach this is not necessary. As explained in sec. 472[:30], there are none – [not even] the poor[est] among the Jewish people – who do not have four cups [of wine] on this night. Even if it occurred that there was no wine or beverage in the city that is [considered], “the wine of the region,”41 except in the synagogue, Kiddush should not be recited over [wine or other beverages] in the synagogue to fulfill the 12/16/2020, 10:50 PM

Shulchan Aruch: Chapter 487 - The Order of the Pesach Evening Service...

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obligation [of the listeners. The rationale is that the listeners] in any case do not fulfill their obligation by [hearing] this Kiddush because it is not [being recited] in the place where [they will eat] their meals.42 [Hence,] they must make Kiddush again in their homes on bread.43 The only [reason] Kiddush is [generally] recited in the synagogue on the nights of Shabbos and festivals is so as not to nullify the ordinance of the early [Rabbis] who ordained that Kiddush be recited in the synagogue [because] in that era there would be guests who would spend Shabbos in the synagogue and eat their meals there. When [these guests] had no [other] wine, they would fulfill their obligation [by listening to] the Kiddush recited in the synagogue since that is where they would eat their meals, as stated in sec. 269[:1-2]. On Pesach night, it was never ordained to have Kiddush recited in the synagogue because it is not at all common that guests will not have wine, for there are none – [not even one of] the poor among the Jewish people – who do not have four cups [of wine on the night of Pesach]. ‫ז נוֲֹהִגין ֶשֵׁאין ַהְשִּׁליַח ִצבּוּר ְמַקֵדּשׁ ְבֵּבית ַהְכֶּנֶסת ְבֵּליל ֶפַּסחנא ַאף ִבְּמקוֹמוֹת ֶשׁנּוֲֹה ִגין ְלַקֵדּשׁ ָשׁם ְבָּכל ֵליל יוֹם טוֹב‬ ‫נד ֶשֵׁאין‬,‫נג ִמָכּל ָמקוֹם ְבֵּליל ֶפַּסח ֵאין ָצ ִרי ָלֶזה‬,‫ ְלַקֵדּשׁ ָﬠָליו‬40‫ ְכֵּדי ְלהוִֹציא ֶאת ִמי ֶשֵׁאין לוֹ ַי ִין ְבֵּביתוֹ‬39,‫ְוַשָׁבּתנב‬ ‫נו‬.‫נה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ב‬,‫ָﬠ ִני ְבּ ִיְשָׂרֵאל ֶשֵׁאין לוֹ ַא ְרַבּע כּוֹסוֹת ְבַּל ְיָלה ֶזה‬ ‫ ִכּי ִאם ְבֵּבית ַהְכֶּנֶסת ִבְּלַבד – ַאף ַﬠל ִפּי ֵכן‬41,‫ְוַאף ִאם ֵאַרע ֶשֵׁאין ַי ִין ָבִּﬠירנז ְול ֹא שׁוּם ַמְשֶׁקה ֶשׁהוּא ֲחַמר ְמִדיָנהנח‬ ‫ ֶשֲׁהֵרי ֵהם ֵאיָנם יוְֹצִאים ְבִּקדּוּשׁ ֶזה ֵכּיָון ֶשֵׁאינוֹ ִבְּמקוֹם‬,‫ֵאין ְלַקֵדּשׁ ָﬠָליו ְבֵּבית ַהְכֶּנֶסת ְכֵּדי ְלהוִֹציָאם ְיֵדי חוָֹבָתם‬ ‫ ְוֵאין ְמַקְדִּשׁין ְבֵּבית ַהְכֶּנֶסת ְבָּכל ֵליל יוֹם טוֹב ְוַשָׁבּת‬43.‫ וְּצ ִריִכים ֵהם ַלֲח ֹזר וְּלַקֵדּשׁ ְבֵּביָתם ַﬠל ַהַפּת‬42,‫ְסעוָּדָתם‬ ‫ֶאָלּא ֶשׁלּ ֹא ְלַבֵטּל ַתָּקַּנת ַקְדמוֹ ִנים ֶשִׁתְּקּנוּ ְלַקֵדּשׁ ְבֵּבית ַהְכֶּנֶסת ִבּיֵמיֶהם ֶשָׁהיוּ ְמצוּ ִיים אוֹ ְרִחים ִלְשֹׁבּת ְבֵּבית ַהְכֶּנֶסת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ וְּכֶשֵׁאין ָלֶהם ַי ִין ֵהם יוְֹצִאים ְבִּקדּוּשׁ ֶשְׁבֵּבית ַהְכֶּנֶסת ֶשׁהוּא ִבְּמקוֹם ְסעוָּדָתם‬,‫ְוֶלֱאֹכל ָשׁם ְסעוָּדָתם‬ ‫ס ְלִפי ֶשׁהוּא ָדָּבר ֶשֵׁאינוֹ ָמצוּי ְכָּלל ֶשׁלּ ֹא ִיְהֶיה ַי ִין‬,‫נט וְּבֵליל ֶפַּסח ל ֹא ִתְּקּנוּ ֵמעוָֹלם ְלַקֵדּשׁ ְבֵּבית ַהְכֶּנֶסת‬.‫ְבִּסיָמן רס"ט‬ ‫סא ֵכּיָון ֶשֵׁאין ָﬠ ִני ְבּ ִיְשָׂרֵאל ֶשֵׁאין לוֹ ד' כּוֹסוֹת‬,‫ְלָהאוֹ ְרִחים‬: 8 There are places where it is customary to recite the entire Hallel communally and to recite the blessings beforehand and afterwards on the first night of Pesach44 after the Evening Service. It is similarly recited on the second night [of the festival celebrated] in the Diaspora. This custom is not practiced in these regions,45 for we do not recite Hallel at all in the synagogue on this night.46 ‫ ְוֵכן ְבֵּליל‬,‫ ַאַחר ְתִּפַלּת ַﬠ ְרִבית‬44‫ח ֵישׁ ְמקוֹמוֹת נוֲֹה ִגין ִל ְגֹמר ַהַהֵלּל ְבִּצבּוּר ִבְּבָרָכה ְתִּחָלּה ָוסוֹף ְבֵּליל ִראשׁוֹן ֶשׁל ֶפַּסח‬ 46,‫סג‬:‫ ֶשֵׁאין ָאנוּ קוֹ ִרין ְכָּלל ַהַהֵלּל ְבֵּבית ַהְכֶּנֶסת ְבַּל ְיָלה ֶזה‬45,‫סב ְוֵאין נוֲֹהִגין ֵכּן ִבְּמִדינוֹת ֵאלּוּ‬.‫ֵשׁ ִני ֶשׁל ָגֻּליּוֹת‬

12/16/2020, 10:50 PM

Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service...

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Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service By Rabbi Schneur Zalman of Liadi

SECTION 488 The Order of the Pesach Morning Service (1-8) ‫סימן תפח ֵסֶדר ְתִּפַלּת ַשֲׁח ִרית ֶשׁל ֶפַּסח וּבוֹ ח' ְסִﬠיִפים‬: 1 On all festivals,1 during the Morning and Evening Services,2 it is customary to recite the psalms added on Shabbos to Pesukei DeZimrah.3There are some who skip [the phrase] Mizmor shir leyom haShabbos, (“A psalm, a song for the Shabbos day,”) and instead, begin [with the phrase] Tov lehodos laHashem (“It is good to thankfully acknowledge G-d….”). This custom is not practiced in these regions. [The rationale is that] the festivals are also called Shabbos, as it is written:4 “It shall be waved on the day following the Shabbos.”5 ‫ ְוֵישׁ‬3.‫ נוֲֹהִגין ִלְקרוֹת ַהִמְּזמוֹ ִרים ֶשׁמּוִֹסיִפים ְבַּשָׁבּתב ִבְּפסוֵּקי ְדִּזְמָרה‬2,‫ ַשֲׁח ִרית ְוַﬠ ְרִביתא‬1‫א ְבָּכל ָיִמים טוִֹבים‬ ‫ ְלִפי ֶשַׁגּם יוֹם‬,‫ג ְוֵאין נוֲֹה ִגין ֵכּן ִבְּמִדינוֹת ֵאלּוּ‬."'‫ֶשְׁמַּדְלּ ִגין "ִמְזמוֹר ִשׁיר ְליוֹם ַהַשָּׁבּת" וַּמְתִחיִלין "טוֹב ְלהוֹדוֹת ַלה' ְוגוֹ‬ 5:"'‫ "ִמָמֳּחַרת ַהַשָּׁבּת ְי ִניֶפנּוּ ְוגוֹ‬4,‫ד ֶשֶׁנֱּאַמרה‬,‫טוֹב ִנְקָרא ַשָׁבּת‬ 2 On all three festivals, the complete Hallel must be recited during the day.6 Before its [recitation], the blessing [praising G-d], “…Who sanctified us with His commandments and commanded us to recite the Hallel”7 is recited. [That blessing should be recited8 since Hallel] is a Rabbinic commandment, ordained by the prophets.9 One should not [use the wording] ligmor haHallel, (“to complete the Hallel,”) because it is possible that he will skip one word or even one letter, and will thus have recited a blessing in vain because he did not recite the Hallel in its entirety. There are places that are not concerned about this [possibility] and [use that wording], because ligmor also implies reciting. Nevertheless, it is preferable to recite the blessing “to recite [the Hallel],” according to our custom.10 ‫ ְלִפי‬7,‫ח‬,"‫ "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ִלְקרוֹת ַהַהֵלּל‬:‫ וְּלָבֵר ָﬠָליו‬6,‫ז‬,‫ב ְבָּכל ָשׁ שׁ ְרָגִלים ָצ ִרי ִלְגֹמר ַהַהֵלּלו ַבּיּוֹם‬ 9,‫י‬.‫ ִמַתָּקַּנת ַה ְנִּביִאים‬8,‫ֶשׁהוּא ִמְצָוה ִמ ִדְּבֵרי סוְֹפ ִריםט‬ ‫יב ֶשֲׁהֵרי ל ֹא ְגָּמרוֹ‬,‫ ֶשָׁמּא ְיַדֵלּג ֵתָּבה ַאַחת אוֹ ֲאִפלּוּ אוֹת ַאַחתיא ְוִנְמָצא ֶשֵׁבַּר ְלַבָטָּלה‬,"‫ְוֵאין ְמָב ְרִכין "ִלְגֹמר ַהַהֵלּל‬ ,‫יד וִּמָכּל ָמקוֹם‬.‫יג ְלִפי ֶשַׁגּם "ִלְגֹמר" הוּא ְלשׁוֹן ְק ִריָאה‬,"‫ ְוֵישׁ ְמקוֹמוֹת ֶשֵׁאין חוְֹשִׁשׁין ָלֶזה וְּמָב ְרִכין "ִלְגֹמר ַהַהֵלּל‬.‫ֻכּלּוֹ‬ 10,‫טו‬:‫יוֵֹתר טוֹב ְלָבֵר "ִלְקרוֹת" ְכִּמְנָהֵגנוּ‬ 3 It is acceptable to recite the Hallel the entire day,11 from dawn12 until the appearance of the stars.13 [Thus,] if [a person] did not recite the Hallel immediately after the Morning [Shemoneh Esreh], he may recite it throughout the entire day until the appearance of the stars. As an initial preference, one should not recite Hallel before sunrise,14 because people at large still consider [that time] as night.15 If, however, one violates [these instructions] and recites [Hallel at this time], he fulfills his obligation.

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Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service...

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The optimum manner of fulfilling the mitzvah is to recite [Hallel] together with the congregation immediately after the Morning [Shemoneh Esreh],16 so that one will respond Hodu and Ana [A-donai] to the sheliach tzibbur together with them.17 [The course of action to be described should be followed] if one who has not recited the Morning [Shemoneh Esreh] comes to the synagogue after the congregation recited the Morning [Shemoneh Esreh], and are about to recite the Hallel:There are authorities who maintain that if there is no concern that the time for the recitation of the Shema will pass, it is preferable that [the person] first recite Hallel together with the congregation, and then pray. [This ruling] applies even on those days on which an individual recites the entire Hallel with a blessing according to all opinions. See sec. 422.18 Nevertheless, if [a person] is in the midst [of the Morning Service and has already recited the passage] Baruch She’amar when the congregation is beginning to recite the Hallel, he should not interrupt [his prayers] to recite [the Hallel] with them during those days, as explained in the above source. The same laws that apply with regard to making an interruption to greet another person in the middle of a passage or between one passage and another in the Shema apply [with regard to making an interruption in the middle of Hallel].19 See sec. 66[:1].20 When does the above apply? On the days when the complete Hallel is recited.21 On these days, there is an obligation to recite the Hallel and [its recitation fulfills] a Rabbinic commandment. By contrast, on the days when the entire [Hallel] is not recited, for example, the last six days of Pesach, since the recitation [of Hallel on those days] is merely a custom, as will be explained in sec. 490[:6], the laws that apply regarding making interruptions are the same as those that apply regarding making interruptions [during the recitation of] Hallel on Rosh Chodesh. See sec. 422.22 (Consult that source [as well for the laws that apply] if one waited silently in the midst of the recitation of the Hallel [for the amount of time it takes] to complete its [recitation] on the days when one recites the entire [Hallel]or on the days when one does not recite the entire [Hallel].)23 ‫ ֶשִׁאם ל ֹא ָקָרא ִמָיּד ַאַחר ְתִּפַלּת‬13,‫יח‬,‫ ַﬠד ֵצאת ַהכּוָֹכִבים‬12,‫ ֵמַﬠמּוּד ַהַשַּׁחריז‬11,‫טז‬,‫ג ְוָכל ַהיּוֹם ָכֵּשׁר ִלְק ִריַאת ַהַהֵלּל‬ ‫ ְלִפי ֶשֲׁﬠַד ִין הוּא‬14,‫יט‬,‫ וְּלַכְתִּחָלּה ל ֹא ִיְק ְראוּ אוֹתוֹ ֹקֶדם ֵנץ ַהַחָמּה‬.‫ַשֲׁח ִרית – ָיכוֹל ִלְקרוֹת ָכּל ַהיּוֹם ַﬠד ֵצאת ַהכּוָֹכִבים‬ ‫ ְוִאם ָﬠַבר ְוָקָרא – ָיָצא‬15,‫כ‬.‫ְכַּל ְיָלה ְבֵּﬠיֵני ַהְבּ ִריּוֹת‬. ‫ ְכֵּדי ֶשַׁיֲּﬠֶנה ִﬠָמֶּהם "הוֹדוּ" ְו"ָאָנּא" ַאַחר‬16,‫כב‬,‫וִּמְצָוה ִמן ַהֻמְּבָחר ִלְקרוֹתוֹ ִﬠם ַהִצּבּוּרכא ִמָיּד ַאַחר ְתִּפַלּת ַשֲׁח ִרית‬ 17,‫כג‬.‫ַהְשִּׁליַח ִצבּוּר‬ ‫ ֵישׁ ִמי‬,‫ְוִאם ָבּא ְלֵבית ַהְכֶּנֶסת ַאַחר ֶשִׁהְתַפְּלּלוּ ַהִצּבּוּר ַשֲׁח ִרית ְועוְֹמִדים ִלְקרוֹת ַהַהֵלּל ְוהוּא ל ֹא ִהְתַפֵּלּל ַשֲׁח ִרית‬ ‫כה‬,‫ֶשׁאוֵֹמרכד ֶשִׁאם ֵאין ָלֹחשׁ ֶשָׁמּא ַיֲﬠֹבר ְזַמן ְק ִריַאת ְשַׁמע – טוֹב לוֹ ֶשִׁיְּקָרא ְתִּחָלּה ַהֵלּל ִﬠם ַהִצּבּוּר ְוַאַחר ָכּ ִיְתַפֵּלּל‬ 18,‫כו‬.‫ ַﬠֵיּן ִסיָמן תכ"ב‬,‫ַאף ְבּאוָֹתן ַהָיִּמים ֶשַׁגּם ַהָיִּחיד גּוֵֹמר ָבֶּהם ַהַהֵלּל ִבְּבָרָכה ְלִדְבֵרי ַהֹכּל‬ ‫ ִאם הוּא עוֵֹמד ְלַאַחר "ָבּרוּ ֶשָׁאַמר" ְבָּשָׁﬠה ֶשַׁהִצּבּוּר ַמְתִחיִלין ַהַהֵלּל – ל ֹא ַיְפִסיק ִלְקרוֹת ִﬠָמֶּהן ְבּאוָֹתן‬,‫וִּמָכּל ָמקוֹם‬ ‫כז‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ַהָיִּמים‬ ‫ ַﬠֵיּן‬19,‫כח‬,‫וְּלִﬠ ְנַין ִאם ָיכוֹל ְלַהְפִסיק בּוֹ ִלְשֵׁאַלת ָשׁלוֹם ְבֶּאְמַצע ַהֶפֶּרק אוֹ ֵבּין ֶפֶּרק ְלֶפֶרק – ִדּינוֹ ְכּמוֹ ִבְּק ִריַאת ְשַׁמע‬ 20,‫כט‬.‫ִסיָמן ס"ו‬ ‫ ֶשַׁבָּיִּמים ַהָלּלוּ ְק ִריָאתוֹ הוּא חוָֹבה וִּמְצָוה ִמִדְּבֵרי‬21,‫ל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּיִמים ֶשׁגּוְֹמ ִרים ָבֶּהם ַהַהֵלּל‬ 12/16/2020, 10:50 PM

Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service...

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‫ ֵכּיָון ֶשֵׁאין ְק ִריָאתוֹ ֶאָלּא‬,‫ ְכּגוֹן ְבִּשָׁשּׁה ָיִמים ָהַאֲחרוִֹנים ֶשׁל ֶפַּסח‬,‫לא ֲאָבל ְבָּיִמים ֶשֵׁאין גּוְֹמ ִרין אוֹתוֹ ָבֶּהם‬,‫סוְֹפ ִרים‬ ‫ ) ְוַﬠֵיּן‬22,‫ ַﬠֵיּן ִסיָמן תכ"בלג‬,‫לב ְלִפיָכ ִדּינוֹ ְכַּהֵלּל ֶשׁל ר ֹאשׁ ֹחֶדשׁ ְלִﬠ ְנַין ַהְפָסָקה‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ת"צ‬,‫ִמְנָהג‬ (23‫ָשׁםלד ִאם ָשָׁהה ְבֶּאְמַצע ַהַהֵלּל ְכֵּדי ִלְגֹמר ֶאת ֻכּלּוֹ ְבָּיִמים ֶשׁגּוְֹמ ִרין אוֹ ְבָּיִמים ֶשֵׁאין גּוְֹמ ִרין‬: 4 Even ten [or more] people may recite Hallel as one while the rest of the community listens and fulfills its obligation by hearing [the Hallel in this manner.24 Generally, we follow the principle that when] two voices or sounds are emitted at the same time, neither is heard well,24 as explained in sec. 141.25 Nevertheless, Hallel [is an exception to this rule]. Since it is cherished by the community, they pay close attention and can hear it well even when many voices recite it simultaneously.26 For this reason, one should not admonish [the members of the respective households] that when two or three heads of households are eating together in one home, they should wait for each other to [begin to] recite Kiddush, and then all recite it together. The members of their households listen and fulfill their obligations [even though they hear several voices at the same time. The rationale is that] since they cherish Kiddush, they pay careful attention to listen to it. Nevertheless, it is preferable that [the heads of the households] not wait for each other, [but rather recite Kiddush individually].27 24,‫לו‬.‫ד ֲאִפלּוּ ֲﬠָשָׂרה ְבֵּני ָאָדם ְיכוִֹלין ִלְקרוֹת ַהַהֵלּל ְכֶּאָחדלה וְּשָׁאר ַהִצּבּוּר שׁוְֹמִﬠין ְויוְֹצִאים ְיֵדי חוָֹבָתן ִבְּשִׁמיָﬠה‬ ‫ ִמָכּל ָמקוֹם‬25,‫לז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קמ"א‬24‫ְוַאף ֶשְׁשֵּׁני קוֹלוֹת ַהיּוְֹצִאים ְכֶּאָחד ֵאין שׁוְֹמִﬠין ָיֶפה ֲאִפלּוּ ֶאָחד ֵמֶהם‬ ‫ ְוָלֵכן ְיכוִֹלין ִלְשֹׁמַﬠ אוֹתוֹ ָיֶפהלח ַאף ְכֶּשַׁה ְרֵבּה קוֹלוֹת‬,‫ַהַהֵלּל הוּא ָחִביב ַﬠל ַהִצּבּוּר ְונוְֹת ִנין ַדְּﬠָתּם ָיֶפה ִלְשֹׁמַﬠ אוֹתוֹ‬ 26.‫יוְֹצִאין ִמָכּל ֶאָחד‬ ‫וִּמַטַּﬠם ֶזה ֵאין ִלְמחוֹת ְבּב' ְוג' ַבֲּﬠֵלי ָבִּתּים ָהאוְֹכִלים ְבַּב ִית ֶאָחד וַּמְמִתּי ִנים ֶזה ַﬠל ֶזה ְבִּקדּוּשׁ ַהיּוֹם וְּמַקְדִּשׁים ֻכָּלּם‬ ‫ ְלִפי ֶשַׁהִקּדּוּשׁ הוּא ָחִביב ֲﬠֵליֶהם ְונוְֹת ִנים ַדְּﬠָתּם ָיֶפה ִלְשֹׁמַﬠ‬,‫ְכֶּאָחד וְּבֵני ֵבּיָתם שׁוְֹמִﬠים ֵמֶהם ְויוְֹצִאים ְיֵדי חוָֹבָתם‬ 27,‫מ‬:‫לט וִּמָכּל ָמקוֹם יוֵֹתר טוֹב ֶשׁלּ ֹא ַיְמִתּינוּ ֶזה ַﬠל ֶזה‬.‫אוֹתוֹ‬ 5 Moshe ordained for the Jewish people that on every festival, five men28 read29 from a passage [in the Torah expressing] the theme of the festival. There is an allusion to this [ordinance]30 in the verse,31 “And Moshe related the festivals of G-d to the Children of Israel,” [the implication being] that he ordained that they should read about each one at its appointed time. The Men of the Great Assembly32 ordained that a Haftarah [be recited] from the works of the Prophets on each festival,33 expressing the theme of the day. The Sages of the Mishnah and the Gemara chose thematic readings for each [festival] from the Torah and the Prophets.34 They determined35 that on the first day of Pesach five men read from the passage [beginning]:36 “Take or purchase sheep for yourselves.” [And they prescribed]35 that the Haftarah describe the Pesach offering [brought] in Gilgal from the Book of Yehoshua. Some begin that reading from [the verse]:37 “In that time….” Others begin [from an earlier verse]:38 “And Yehoshua told the people, ‘Sanctify yourselves’. ” [The latter] is indeed the prevailing custom. (Whether it is permitted to add to the number of men called [to the Torah] on a festival is explained in sec. 282[:1].)39 ‫מג ְוֶרֶמז‬,‫ ְבָּכל יוֹם טוֹבמב ֵמִﬠ ְנָינוֹ ֶשׁל יוֹם‬28‫ ֲחִמָשּׁה ַגְּבֵרי‬29,‫ה ֹמֶשׁה ִתֵּקּן ָלֶהם ְל ִיְשָׂרֵאל ֶשׁ ִיְּהיוּ קוֹ ִריןמא‬ ‫ ֶשִׁתֵּקּן ָלֶהם ֶשׁ ִיְּהיוּ קוֹ ִרין ָכּל ֶאָחד ְוֶאָחד‬,"‫ "ַוְיַדֵבּר ֹמֶשׁה ֶאת ֹמֲﬠֵדי ה' ֶאל ְבֵּני ִיְשָׂרֵאל‬31,‫ ֶשֶׁנֱּאַמרמה‬30,‫מד‬,‫ָלֶזה‬ 12/16/2020, 10:50 PM

Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service...

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https://www.chabad.org/library/article_cdo/aid/4685120/jewish/Shulcha...

‫מו‬.‫ִבְּזַמנּוֹ‬ ‫מח ְוַחְכֵמי ַהִמְּשָׁנהמט ְוַהְגָּמָראנ‬,‫ ְבִּﬠְנָינוֹ ֶשׁל יוֹם‬33‫ ִתְּקּנוּ ְלַהְפִטיר ַבָּנִּביא ְבָּכל יוֹם טוֹב‬32,‫ְוַא ְנֵשׁי ְכֶּנֶסת ַה ְגּדוָֹלהמז‬ ‫ ָלנוּ ִלְקרוֹת ְבּיוֹם ִראשׁוֹן ֶשׁל ֶפַּסח ֲחִמָשּׁה ַגְּבֵרי‬35‫ ְוִסְדּרוּ‬34,‫ֵבּ ְררוּ ִﬠְנַין ָכּל יוֹם ְויוֹם ַבּתּוָֹרה וַּב ְנִּביִאים‬ ‫ "ָבֵּﬠת‬37‫ ֵישׁ ַמְתִחיִליןנד ִמן‬36,‫נג‬.‫שַׁﬠ‬ ֻ ‫ וַּמְפִטיר ְבֶּפַסח ִגְּלָגּלנב ִבּיהוֹ‬,"'‫ "ִמְשׁכוּ וְּקחוּ ָלֶכם צ ֹאן ְוגוֹ‬36,‫ְבָּפָרַשׁתנא‬ ‫נח‬.‫נז ְוֵכן נוֲֹהִגין ַﬠְכָשׁו‬,"‫שַׁﬠ ֶאל ָהָﬠם ִהְתַקָדּשׁוּ‬ ֻ ‫ "ַויּ ֹאֶמר ְיהוֹ‬38,‫נה ְוֵישׁ ַמְתִחיִליןנו‬,"'‫ַהִהיא ְוגוֹ‬ (39,‫ ִנְתָבֵּאר ְבִּסיָמן רפ"בנט‬,‫) ְוִאם ָיכוֹל ְלהוִֹסיף ְבּיוֹם טוֹב ַﬠל ִמְנַין ַהְקּרוִּאים‬: 6 The person who reads the Haftarah from the works of the Prophets must read from the Torah first before [reading] the Haftarah,40as explained in sec. 282[:10].41 In the era of the Sages of the Mishnah and the Gemara, [the maftir] would read from the passage from the Torah [describing] the theme of the day. He would be counted among the five men [given aliyos on that day]. The Rabanan Savorai42ordained – and [their ordinance was maintained by] the Geonim who followed them – that [on festivals] the maftir would read43 [from] the passage describing the Mussaf offerings in [Parshas] Pinchas.44 [Their rationale for ordaining these readings] was our Sages’ teaching45 that Avraham told the Holy One, blessed be He: “Master of the world, in the era when the Beis HaMikdash does not exist, [my descendants] will not have anything to rely on. What will be with my children when they sin?!46 Maybe You will [punish] them just as [You punished] the generation of the Flood and the generation of the Dispersion.”47 The Holy One, blessed be He, replied to him: “I already ordained for them the order of the sacrifices. Any time they read [these passages], I will consider it as if they brought a sacrifice for Me and I will pardon all their sins.”48 As an initial preference, two Torah scrolls should be taken out: one for [the passage describing] the theme of the day and the second for the maftir. It is not sufficient to take out one Torah scroll and after [reading the first passage] roll it to the passage [describing] the additional [sacrifices], because a Torah scroll should not be rolled [in front of] the congregation. [This measure was ordained as a measure of] respect to the congregation,49 as explained in sec. 144.50 Consult that source. 41,‫ס‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רפ"ב‬40,‫ו ַהַמְּפִטיר ַבָּנִּביא ָצ ִרי ֶשׁ ִיְּקָרא ַבּתּוָֹרה ְתִּחָלּה ֹקֶדם ַהַהְפָטָרה‬ ‫סא‬.‫וִּביֵמי ַחְכֵמי ַהִמְּשָׁנה ְוַה ְגָּמָרא ָהָיה קוֵֹרא ַבּתּוָֹרה ְבִּﬠ ְנָינוֹ ֶשׁל יוֹם ְוָהָיה עוֶֹלה ְלִמ ְנַין ה' ַגְּבֵרי‬ 44,‫סב‬.‫ ְבָּפָרַשׁת ַהמּוָּסִפין ֶשְׁבִּפְנָחס‬43‫ ֶשׁ ִיְּקָרא ַהַמְּפִטיר‬,‫ ְוֵכן ִה ְנִהיגוּ ַהְגּאוִֹנים ַאֲחֵריֶהם‬,‫ ִתְּקּנוּ‬42‫ְוַרָבָּנן ָסבוָֹרֵאי‬ ‫ ִרבּוֹנוֹ ֶשׁל עוָֹלם ִבְּזַמן ֶשֵׁאין ֵבּית‬:‫ ֶשָׁאַמר ַאְבָרָהם ִלְפֵני ַהָקּדוֹשׁ ָבּרוּ הוּא‬45,‫ְוָסְמכוּ ָלֶהם ַﬠל ַמה ֶשָּׁאְמרוּ ֲחָכִמיםסד‬ ‫ ֶשָׁמּא ַאָתּה עוֶֹשׂה ָלֶהם ְכּדוֹר ַהַמּבּוּל‬46,‫ ַמה ְיֵּהא ַﬠל ָבַּני ְכֶּשֶׁיְּחְטאוּ‬,‫ַהִמְּקָדּשׁ ַקָיּם ֵאין ָלֶהם ַﬠל ַמה ֶשּׁ ִיְּסֹמכוּ‬ ‫ ָכּל ְזַמן ֶשׁקּוֹ ִרין ָבֶּהם – ַמֲﬠֶלה ֲא ִני ֲﬠֵליֶהם‬,‫ ְכָּבר ִתַּקּ ְנִתּי ָלֶהם ֵסֶדר ָק ְרָבּנוֹת‬:‫ ָאַמר לוֹ ַהָקּדוֹשׁ ָבּרוּ הוּא‬47?‫ְוַהְפָלָגה‬ 48.‫ וּמוֵֹחל ֲא ִני ַﬠל ָכּל ֲﬠוֹנוֵֹתיֶהם‬,‫ְכִּאלּוּ ַמְק ִריִבין ְלָפַני ָק ְרָבּן‬ ‫סד ְול ֹא ַדּי ְבֵּסֶפר תּוָֹרה ֶאָחד ְוִלְג ל‬.‫ ֶאָחד ְלִﬠ ְנָינוֹ ֶשׁל יוֹם ְוַהְשּׁ ִנָיּה ְלַמְפִטיר‬,‫וְּלַכְתִּחָלּה ָצ ִרי ְלהוִֹציא ְשֵׁני ִסְפֵרי תּוֹרוֹת‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬49,‫ ְלִפי ֶשֵׁאין גּוְֹלִלין ֵסֶפר תּוָֹרה ְבִּצבּוּר ִמְפֵּני ְכּבוֹד ַהִצּבּוּר‬,‫ַאַחר ָכּ ַﬠד ָפָּרַשׁת ַהמּוָּסִפין‬ ‫ ַﬠֵיּן ָשׁם‬50,‫סה‬,‫קמ"ד‬: 7 It is customary in these regions51 that the congregation [praise G-d for granting]

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Shulchan Aruch: Chapter 488 - The Order of the Pesach Morning Service...

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rain52 in the Mussaf prayer on the first day of Pesach. The sheliach tzibbur, by contrast, does not mention [this praise] in the repetition of the Shemoneh Esreh. Once the sheliach tzibbur ceases mentioning [this phrase], the congration also does not mention it, [i.e.,] from the Afternoon Shemoneh Esreh and onward, as explained in sec. 114[:2].53 Consult that source. Even an individual who delays his recitation of the Mussaf prayers54 until after the sheliach tzibbur ceased mentioning [rain] should not mention it anymore, for the reason mentioned [there]. Consult that source.55 ‫ ְוַהְשִּׁליַח ִצבּוּר ֵאינוֹ ַמְזִכּיר‬,‫ ִבְּתִפַלּת מוָּסף יוֹם א' ֶשׁל ֶפַּסח‬52‫ ֶשַׁהִצּבּוּר ַמְזִכּיר ַהֶגֶּשׁם‬51‫ז נוֲֹהִגין ִבְּמ ִדינוֹת ֵאלּוּ‬ ‫סו ְכּמוֹ‬, ‫ וְּלַאַחר ֶשָׁפַּסק ַהְשִּׁליַח ִצבּוּר ְלַהְזִכּיר – ַגּם ַהִצּבּוּר ֵאין ַמְזִכּי ִרין ִמְתִּפַלּת ַהִמּ ְנָחה ָוֵאיָל‬,‫ַבֲּחָזַרת ַהְתִּפָלּה‬ ‫ ַﬠֵיּן ָשׁם‬53,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קי"דסז‬. ‫סח ִמַטַּﬠם‬,‫ ַﬠד ְלַאַחר ֶשָׁפַּסק ַהְשִּׁליַח ִצבּוּר ְלַהְזִכּיר – ַגּם הוּא ל ֹא ַיְזִכּיר עוֹד‬54‫ְוַאף ַהָיִּחיד ֶשֵׁאֵחר ְתִּפַלּת ַהמּוָּסף‬ 55,‫סט‬:‫ ַﬠֵיּן ָשׁם‬,‫ֶשִׁנְּתָבֵּאר‬ 8 In all the Mussaf prayers, it is customary to mention the sacrificial offerings brought that day as they are written in the Torah. One should read those verses from a text. See sec. 49[:1].56 [Nevertheless,] if [a person] does not mention these verses, he fulfills his obligation provided he said [– as ordained in the Mussaf prayers – “we will offer sacrifices to You with love…] as You prescribed for us in Your Torah.” This practice [of not reciting these verses] is followed even as an initial preference in some regions57 on the three [pilgrimage] festivals, Rosh HaShanah, and Yom Kippur, for the reason to be explained in sec. 591[:5].58 In these regions,59 however, it is customary to recite [these verses] as an initial preference, even on the three [pilgrimage] festivals, Rosh HaShanah, and Yom Kippur, as will be explained in that source.60 ,‫ע ְוקוֵֹרא אוָֹתם ַהְפּסוִּקים ִמתּוֹ ַהֵסֶּפר‬,‫ח ְבָּכל ְתִּפַלּת ַהמּוָּסִפין ָנֲהגוּ ְלַהְזִכּיר ָק ְרְבּנוֹת ַהיּוֹם ְכּמוֹ ֶשֵׁהם ְכּתוִּבים ַבּתּוָֹרה‬ ‫עא ְוֵכן נוֲֹהִגין ֲאִפלּוּ ְלַכְתִּחָלּה‬.‫ ֵכּיָון ֶשָׁאַמר "ְכּמוֹ ֶשָׁכַּתְבָתּ ָﬠֵלינוּ ְבּתוָֹרֶת " – ָיָצא‬,‫ ְוִאם ל ֹא ִהְזִכּיר‬56.‫ַﬠֵיּן ִסיָמן מ"ט‬ ‫ ֲאָבל ִבְּמִדינוֹת‬58,‫עג‬.‫ ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקצ"א‬,‫ ְבָּשׁ שׁ ְרָגִלים וְּבר ֹאשׁ ַהָשָּׁנה ְויוֹם ִכּפּוּר‬57,‫ְבִּמְקָצת ְמִדינוֹתעב‬ 60:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם‬,‫ נוֲֹהִגין ְלָאְמָרם ְלַכְתִּחָלּהעד ֲאִפלּוּ ְבָּשׁ שׁ ְרָגִלים ְור ֹאשׁ ַהָשָּׁנה ְויוֹם ִכּפּוּר‬59‫ֵאלּוּ‬

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Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

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Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second Night of Pesach; the Counting of the Omer By Rabbi Schneur Zalman of Liadi

SECTION 489 The Order of the Prayers on the Second Night of Pesach; the Counting of the Omer (1-30) ‫סימן תפט ֵסֶדר ְתִּפַלּת ֵליל ֵשׁ ִני ֶשׁל ֶפַּסח וְּסִפיַרת ָהֹעֶמר וּבוֹ ל' ְסִﬠיִפים‬: 1 It is a positive Scriptural commandment for every Jew to count the days of seven weeks1 from the day the omer offering was brought, as it is written:2 “And you shall count for yourselves from the day following the Shabbos, from the day that the omer that was waved was brought.3 They shall be seven complete weeks.” And it is written:4 “You shall count for yourself seven weeks.” [Based on these verses,] our Sages debated5 [the nature of the obligation stemming from the commandment], “You shall count.” Is [the intent that the counting be done] by the court, as is true regarding the Jubilee Year, [concerning which] it is the court that counts seven sets of Sabbatical years and sanctifies the fiftieth year as the Jubilee?6 [In resolution,] the Torah states, “And you shall count for yourselves,” i.e., that every individual should count.7 Neither the congregation, nor the sheliach tzibbur can count for all [the people]. Even if one [person] directs another to count for him, and appoints [the other person] as his agent to do this, [the person who gave the directive] does not fulfill his obligation unless he listens to [that person] count. If, however, [a person] listened to [that other person] count and [a) the listener] had the intent of fulfilling his obligation by hearing [this counting] and [b) the other person who was counting] had the intent that [the listener] fulfill his obligation, [the listener] fulfills his obligation according to Scriptural Law.8 [The rationale is that] one who listens is equivalent to one who speaks,9 provided he listens to [the desired content] from one who is obligated in this mitzvah.10 There are authorities who differ with this [ruling] and maintain that the counting must actually be performed by each person individually, [i.e.,] each person must count [the days] for himself.11 As an initial preference, it is desirable [for a person] to give weight to their words and not to rely on listening to the counting of [the omer by] the sheliach tzibbur. However, [even according to this opinion, a person,] even one who knows how to recite the blessings himself, may listen to – [and fulfill his obligation through] – the blessing recited by the sheliach tzibbur.12 [The rationale is that when] ten people are performing a mitzvah at one time, one of them may recite the blessing on behalf of all of them, as explained in sec. 8[:11]. After hearing the blessing, one should immediately count [the omer].13

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,‫ ִמיּוֹם ֲהָבַאת ָק ְרַבּן ָהֹעֶמר‬1,‫א ִמְצַותא ֲﬠֵשׂה ִמן ַהתּוָֹרהב ֶשִׁיְּסֹפּר ָכּל ֶאָחד ִמ ִיְּשָׂרֵאלג ִשְׁבָﬠה ָשׁבוּעוֹת ָיִמיםד‬ ,"‫ ֶשַׁבע ַשָׁבּתוֹת ְתִּמיֹמת ִתְּהֶייָנה‬3‫ "וְּסַפ ְרֶתּם ָלֶכם ִמָמֳּחַרת ַהַשָּׁבּת ִמיּוֹם ֲהִביֲאֶכם ֶאת ֹעֶמר ַהְתּנוָּפה‬2,‫ֶשֶׁנֱּאַמרה‬ ‫ ְכּמוֹ ְבּיוֵֹבל ֶשׁסּוְֹפ ִרין‬,‫ ָיכוֹל ְבֵּבית ִדּין‬," ‫ "ִתְּסָפּר ָל‬5,‫ז‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"'‫ "ִשְׁבָﬠה ָשֻׁבֹעת ִתְּסָפּר ָל ְוגוֹ‬4,‫ְואוֵֹמרו‬ ‫ ְכֵּדי ְלָסְפָרהּ ְלָכל‬,"‫ "וְּסַפ ְרֶתּם ָלֶכם‬:‫ ַתְּלמוּד לוַֹמר‬6,‫ְבֵּבית ִדּיןח ֶשַׁבע ַשְׁבּתוֹת ָשִׁנים וְּמַקְדִּשׁין ְשַׁנת ַהֲחִמִשּׁים ַליּוֵֹבל?ט‬ ‫יא ַאף ִאם ֶאָחד ְמַצֶוּה ַלֲחֵברוֹ ֶשׁ ִיְּסֹפּר ִבְּשִׁבילוֹ‬.‫ ְוֵאין ַהִצּבּוּר אוֹ ְשִׁליַח ִצבּוּר ְיכוִֹלים ִלְסֹפּר ְבַּﬠד ֻכָּלּם‬7,‫י‬.‫ֶאָחד ְוֶאָחד‬ ‫יב‬.‫ַוֲﬠָשׂאוֹ ָשִׁליַח ְלָכ – ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ְכֶּשׁלּ ֹא ָשַׁמע ַהְסִּפיָרה ִמִפּי ֲחֵברוֹ‬ ‫ ְוַגם ֲחֵברוֹ ַהַמְּשִׁמיַﬠ ִנְתַכֵּוּן‬,‫יג ִאם ִנְתַכֵּוּן ָלֵצאת ְיֵדי חוָֹבתוֹ ִבְּשִׁמיָﬠה זוֹ‬,‫ֲאָבל ִאם הוּא ְבַּﬠְצמוֹ ָשַׁמע ַהְסִּפיָרה ִמִפּי ֲחֵברוֹ‬ 10,‫טז‬.‫ ְוהוּא ֶשָׁשַּׁמע ִמִפּי ַהְמֻּחָיּב ְבִּמְצָוה זוֹ‬9,‫טו‬.‫ ֶשַׁהשּׁוֵֹמַﬠ הוּא ְכּאוֵֹמר‬8,‫ְלהוִֹציאוֹיד – ָיָצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה‬ ‫ ְוֵישׁ ָלֹחשׁ‬11.‫ ֶשָׁכּל ֶאָחד ִיְסֹפּר ְבַּﬠְצמוֹ‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםיז ֶשָׁצּ ִרי ֶשְׁתֵּהא ְסִפיָרה ְלָכל ֶאָחד ְוֶאָחד ַמָמּשׁ‬ ‫יח‬.‫ ֶשׁלּ ֹא ִלְסֹמ ַﬠל ְשִׁמיַﬠת ַהְסִּפיָרה ֵמַהְשִּׁליַח ִצבּוּר‬,‫ְל ִדְבֵריֶהם ְלַכְתִּחָלּה‬ ‫ ֶשֲׁﬠָשָׂרה ֶשׁעוִֹשׂין ִמְצָוה‬12,‫יט‬,‫ֲאָבל ַהְבָּרָכה ָיכוֹל ִלְשֹׁמַﬠ ֵמַהְשִּׁליַח ִצבּוּר ְלַכְתִּחָלּה ַאף ִאם הוּא יוֵֹדַﬠ ְלָבֵר ְבַּﬠְצמוֹ‬ ‫כא ְוַאַחר ֶשָׁשַּׁמע ַהְבָּרָכה ִיְסֹפּרכב‬.'‫כ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ח‬,‫ְבַּבת ַאַחת – ָיכוֹל ֶאָחד ֵמֶהן ְלָבֵר ִבְּשִׁביל ֻכָּלּם‬ 13,‫כג‬:‫ִמָיּד‬ 2 Women14 and bondmen15 are exempt from this mitzvah, because it is a positive commandment whose observance is dependent on [a specific] time.16 In certain regions, women have accepted this mitzvah upon themselves as an obligation.17 There is no concern that [women will be violating] a prohibition by reciting a blessing [over the fulfillment of this mitzvah] even though they are exempt from it. See sec. 17[:3, where this concept is explained].18 This mitzvah must be observed both in Eretz [Yisrael] and in the Diaspora, [both] when the Beis [HaMikdash] is standing and when it is not standing. There are authorities19 who maintain that in the present era when the Beis HaMikdash is not standing, and the omer is not being offered, this mitzvah is not applicable according to Scriptural Law. Instead, it is a Rabbinic ordinance, instituted as a remembrance of the [Beis] HaMikdash.19 Fundamentally, the halachah follows this view.20 Nevertheless, every practice ordained by the Sages was ordained in a manner comparable to Scriptural Law.21 [Thus,] there is no difference between [the observance of this mitzvah in the present age and its observance in the era of the Beis HaMikdash], except with regard to those points that will be explained.22 ‫ וְּבִמְקָצת ְמִדינוֹת ָשׂמוּ‬16,‫כה‬.‫כד ִמְפֵּני ֶשׁהוּא ִמְצַות ֲﬠֵשׂה ֶשַׁהְזַּמן ְגָּרָמא‬,‫ ְפּטוּ ִרים ִמִמְּצָוה זוֹ‬15‫ ַוֲﬠָבִדים‬14‫ב ָנִשׁים‬ ‫ ַﬠֵיּן ִסיָמן‬,‫ ְוֵאין ֲחַשׁשׁ ִאסּוּר ְבַּמה ֶשֵּׁהן ְמָב ְרכוֹת ָﬠֶליָה ַאף ֶשֵׁהם ְפּטוּרוֹת ִמֶמָּנּה‬17,‫כו‬.‫ַהָנִּשׁים ִמְצָוה זוֹ ֲﬠֵליֶהם חוָֹבה‬ 18,‫כז‬.[‫י"]ז‬ ‫כח‬.‫ ִבְּפֵני ַהַבִּית ְוֶשׁלּ ֹא ִבְּפֵני ַהַבּ ִית‬,‫וִּמְצָוה זוֹ נוֶֹהֶגת ָבָּאֶרץ וְּבחוָּצה ָלָאֶרץ‬ ‫ ֶשַׁבְּזַּמן ַהֶזּה ֶשֵׁאין ֵבּית ַהִמְּקָדּשׁ ַקָיּם ְוֵאין ַמְק ִריִבין ָהֹעֶמרל – ֵאין ִמְצָוה זוֹ נוֶֹהֶגת ְכָּלל ִמִדְּבֵרי‬19,‫ְוֵישׁ אוְֹמ ִריםכט‬ ‫ ָכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמים‬,‫ וִּמָכּל ָמקוֹם‬20,‫לב‬.‫ ְוֵכן ִﬠָקּר‬20,‫לא‬."‫ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ֶשִׁתְּקּנוּ "ֵזֶכר ַלִמְּקָדּשׁ‬,‫תּוָֹרה‬ 22,‫לד‬:‫ ְוֵאין ִחלּוּק ֵבּיֵניֶהם ֶאָלּא ַבְּדָּב ִרים ֶשׁ ִיְּתָבֵּאר‬21,‫לג‬,‫ִתְּקּנוּ ְכֵּﬠין ֶשׁל תּוָֹרה‬ 3 The time for offering the omer is the sixteenth of Nissan, as [implied by] the verse [referring to the omer offering],23 “You shall wave it on the day following the Shabbos….” The Sages24 received the tradition that [the intent of the verse] is the day following the first festive day of Pesach.25 The counting [of the omer]26 begins from this day,27 and not from the following day, as [indicated by] the verse,28 “From [the day] the sickle is first put to the 12/16/2020, 10:51 PM

Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

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standing crop, you shall begin to count….” From this verse, it is derived that the counting [begins] at the time one begins harvesting [his field],29 i.e., the time [the barley] for the omer is harvested,30 and the harvest [of the barley for the omer] precedes its offering; it does not follow it.31 It is impossible to begin the counting [of the omer during the day] on the day when it was brought (for the omer may only be offered when it is actually day),32 as [implied by] the verse,33 “[seven weeks], they shall be complete.” And it is impossible for the weeks to be complete unless one began counting in the evening,34 i.e., one will begin counting the first day on the night of, [i.e., the eve of,] the sixteenth of Nissan before the morning light. This same law applies to counting on all the other days. [One may] count only at night, for it is assumed that all the nights are the same [in this respect]. The entire night is fit for the counting of the omer.35If one forgot and did not count at the beginning of the night and remembered before dawn,36 he is obligated to count. Nevertheless, as an initial preference, the optimum way of fulfilling the mitzvah is to count at the beginning of the night, directly after the Evening Service.37 Before counting at night, one must recite a blessing, as one recites a blessing for [the observance of] all mitzvos, whether Scriptural or Rabbinic.38 However, if one forgot and did not count at night, but remembered during the day, he should count without a blessing. [The rationale is that] there are authorities who maintain that if the omer was not harvested at night, it should be harvested during the day.39 Therefore, [according to their opinion,] if one forgot or intentionally did not count at night, he is obligated to count during the day and recite a blessing. Other authorities differ [and maintain that the omer may only be harvested at night, but not during the day]. Therefore, one should count [during the day] without reciting a blessing, for when there is a doubt whether or not a blessing should be recited, leniency is advised.40 ‫ ֶשֶׁזּה הוּא‬24,‫ ְוִקְבּלוּ ֲחָכִמיםלו‬."'‫ "ִמָמֳּחַרת ַהַשָּׁבּת ְי ִניֶפנּוּ ְוגוֹ‬23,‫ ֶשֶׁנֱּאַמרלה‬,‫ג ְזַמן ַהְקָרַבת ָהֹעֶמר הוּא ְבּט"ז ְבִּניָסן‬ 28,‫לז ֶשֶׁנֱּאַמרלח‬,‫ ַמְתִחיִלין ִלְסֹפּר ְול ֹא ִמיּוֹם ֶשְׁלַּאֲחָריו‬27‫ וִּמיּוֹם ֶזה ַﬠְצמוֹ‬25,‫ִמָמֳּחַרת יוֹם טוֹב ָה ִראשׁוֹן ֶשׁל ֶפַּסח‬ ‫ ְדַּה ְינוּ ִבְּזַמן ְקִציַרת‬29,‫ ָהא ָלַמְדָתּ ֶשְׁזַּמן ַהְסִּפיָרה הוּא ִבְּזַמן ֵראִשׁית ַהְקִּציָרה‬,"'‫"ֵמָהֵחל ֶח ְרֵמשׁ ַבָּקָּמה ָתֵּחל ִלְסֹפּר ְוגוֹ‬ 31,‫מ‬. ‫ וְּקִציָרתוֹ הוּא ֹקֶדם ֲהָבָאתוֹ ְול ֹא ַאַחר ָכּ‬30,‫לט‬,‫ָהֹעֶמר‬ ‫ "ְתִּמיֹמת‬33,‫ ֶשֶׁנֱּאַמרמב‬,(32,‫ְוִאי ֶאְפָשׁר ְלַהְתִחיל ַהְסִּפיָרה ְבּיוֹם ֲהָבָאתוֹ ַמָמּשׁ ) ְוֵאין ָהֹעֶמר ָקֵרב ֶאָלּא ַבּיּוֹם ַמָמּשׁמא‬ ‫ ְדַּה ְינוּ ֶשַׁמְּתִחיל הוּא ִלְסֹפּר יוֹם ָה ִראשׁוֹן ְבֵּליל‬34,‫ ְוֵאין ַאָתּה מוֵֹצא "ְתִּמיֹמת" ֶאָלּא ְכֶּשַׁמְּתִחיל ִלְסֹפּר ָבֶּﬠֶרב‬,"‫ִתְּהֶייָנה‬ ‫ ֶשִׁמּן ַהְסָּתם ְסִפיַרת ָכּל ַהָיִּמים ֵהם ָשׁ ִוין‬,‫מג ְוהוּא ַהִדּין ְסִפיַרת ְשָׁאר ַהָיִּמים ֶשֵׁאיָנהּ ֶאָלּא ַבַּלּ ְיָלה‬.‫ט"ז ֹקֶדם אוֹר ַהֹבֶּקר‬. – 36‫ ֶשִׁאם ָשַׁכח ְול ֹא ָסַפר ִבְּתִחַלּת ַהַלּ ְיָלה ְוִנְזַכּר ֹקֶדם ֶשָׁﬠָלה ַﬠמּוּד ַהַשַּׁחר‬26,‫ ָכֵּשׁר ִלְסִפיַרת ָהֹעֶמר‬35‫ְוָכל ַהַלּ ְיָלה‬ 37,‫מה‬.‫מד ֲאָבל ְלַכְתִּחָלּה ִמְצָוה ִמן ַהֻמְּבָחר ִלְסֹפּר ִבְּתִחַלּת ַהַלּ ְיָלה ִמָיּד ַאַחר ְתִּפַלּת ַﬠ ְרִבית‬.‫ַחָיּב ִלְסֹפּר‬ 38.‫ ֵבּין ֶשׁל תּוָֹרה ֵבּין ֶשׁל ִדְּבֵרי סוְֹפ ִרים‬,‫מו ְכֶּדֶר ֶשְׁמָּב ְרִכין ַﬠל ָכּל ַהִמְּצוֹת‬, ‫ְוֹקֶדם ֶשׁ ִיְּסֹפּר ַבַּלּ ְיָלה ָצ ִרי ְלָבֵר‬ ‫מז ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםמח ֶשִׁאם ל ֹא ִנְקַצר ָהֹעֶמר ַבַּלּ ְיָלה‬,‫ֲאָבל ִאם ָשַׁכח ִלְסֹפּר ַבַּלּ ְיָלה ְו ִנְזַכּר ַבּיּוֹם – ִיְסֹפּר ְבּל ֹא ְבָּרָכה‬ ‫נ ְוֵישׁ חוְֹלִקין ַﬠל‬, ‫ וְּלִפיָכ ִאם ָשַׁכח אוֹ ֵהִזידמט ְול ֹא ָסַפר ַבַּלּ ְיָלה – ַחָיּב ִלְסֹפּר ַבּיּוֹם וְּלָבֵר‬39,‫קוְֹצ ִרין אוֹתוֹ ַבּיּוֹם‬ 40:‫ ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‬,‫נא ְלִפיָכ ִיְסֹפּר ְבּל ֹא ְבָּרָכה‬,‫ֶזה‬ 4 One who counts the omer must recite the blessing while standing,41 as it is

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written:42 “[the sickle is first put] bekamah, to the standing crop.” Our Sages43 extrapolated: “Do not read, bakamah,4‘to the standing crop,’ read bekomah, ‘while standing,’ ” [i.e.,] begin to count while standing. Nevertheless, if one counted while sitting, he fulfills his obligation, since this interpretation is merely an asmachta.44 ‫ ֶאָלּא‬4"‫ ַאל ִתְּקָרא "ַבָּקָּמה‬43,‫נה‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ "ַבָּקָּמה‬42,‫ ֶשֶׁנֱּאַמרנד‬41,‫ד ַהְסִּפיָרהנב ָצ ִרי ְלָבֵר נג ְמֻﬠָמּד‬ ‫נז‬:‫ ְבָּﬠְלָמא‬44‫נו ְלִפי ֶשְׁדָּרָשׁה זוֹ ֵאיָנהּ ֶאָלּא ַאְסַמְכָתּא‬,‫ ִאם ָמָנה ְמיָֻשּׁב – ָיָצא‬,‫ וִּמָכּל ָמקוֹם‬.‫"ְבּקוָֹמה" ָתֵּחל ִלְסֹפּר‬ 5 According to Scriptural Law, one must count the days and also the weeks,45 for it is written:46 “You shall count 50 days,” i.e., [count the days] until the fiftieth [day], and it is [also] written:42 “You shall count seven weeks.” How should one count both? When [the person] reaches the seventh day, he should say: “Today is seven days, which is one week [of the omer].” When he reaches the fourteenth day, he should say: “Today is fourteen days, which is two weeks [of the omer].” He should [count in this manner] at the end of each of the [following] weeks. If [a person] does not conduct himself in this manner, he does not fulfill his obligation [to count the days of the omer] according to Scriptural Law. ‫ס‬,‫ ְכּלוַֹמר ַﬠד ֲחִמִשּׁים‬,"‫ "ִתְּסְפּרוּ ֲחִמִשּׁים יוֹם‬46,‫ ֶשֶׁנֱּאַמרנט‬45,‫נח‬,‫ה ִמן ַהתּוָֹרה ָצ ִרי ִלְמנוֹת ַהָיִּמים ְוַגם ַהָשּׁבוּעוֹת‬ ‫ "ַהיּוֹם ִשְׁבָﬠה ָיִמים‬:‫ ֵכּיַצד ִיְסֹפּר ְשֵׁניֶהם? ְכֶּשַׁמִּגּיַﬠ ְלִשְׁבָﬠה ָיִמים י ֹאַמר‬," ‫ "ִשְׁבָﬠה ָשׁבוּעוֹת ִתְּסָפּר ָל‬42,‫ְואוֵֹמרסא‬ ‫ ְוֵכן ִבְּשָׁאר ָכּל‬,"‫ "ַהיּוֹם ַא ְרָבָּﬠה ָﬠָשׂר יוֹם ֶשֵׁהם ְשֵׁני ָשׁבוּעוֹת‬:‫ וְּכֶשַׁמּ ִגּיַﬠ ְליוֹם ַא ְרָבָּﬠה ָﬠָשׂר י ֹאַמר‬,"‫ֶשֵׁהם ָשׁבוַּﬠ ֶאָחד‬ ‫סג‬:‫סב ְוִאם ל ֹא ָﬠָשׂה ֵכן – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה‬.‫סוֹף ָשׁבוַּﬠ ְוָשׁבוַּﬠ‬ 6 [There is a difference of opinion regarding the way one must count on] the days between [the last day of] one week and [the last day of] the next [week], i.e., from the eighth day until and including the thirteenth day, from the fifteenth day until the twentieth day, and, similarly, the other days between [the last days of] the other weeks. There are authorities who maintain that [on these days], it is not necessary to count the weeks, only the days. For example, [according to this opinion,] on the eighth day, one should say, “Today is eight days [of the omer].” It is not necessary to add “…which is one week and one day [of the omer].” Other authorities maintain that [one should do] the opposite: On the eighth day, one should say, “Today is one week and one day [of the omer].” And on the fifteenth day, he should say, “Today is two weeks and one day [of the omer].” And there are [still] other authorities who maintain that one should mention both the sum of the days and that of the weeks. For example, on the eighth day, one should say, “[Today is] eight days, which are one week and one day [of the omer].” Similarly, [according to this opinion,] on all other days, one must mention the sum of all the days, all the weeks, and the remaining number of the days [of the current week] besides the [previous full] weeks. This custom has spread throughout the entire Jewish community and one should not deviate from it. Nevertheless, if one erred and counted according to either of the two (previously [mentioned]) modes of counting on the days between the ends of the week, there is no need to count again in the present era, when the counting is [merely] a Rabbinic ordinance. [Indeed,] there are authorities who maintain that even on the days on which the weeks end, i.e., the seventh day, the fourteenth day, and the like, if one erred and counted only the days and did not mention the [sum of the] weeks at all, it is not necessary to count again in the present age. [The rationale for this ruling is

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Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

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that] since the counting is a mere remembrance,47 [if] one [only] counted the days, he [has still] fulfilled his obligation. [However, even according to these authorities,] if one only counted the weeks, for example, he said, “Today is one week…” or “…two weeks [of the omer],” and did not mention the number of days, he must count again. [The rationale is that] the primary [dimension of] the counting is the number of the days, for only by counting the days can one count all 49 days. If, however, one counts the weeks without mentioning the number of days at all, it is only possible to count the days that mark the end of the weeks. There are authorities who maintain that even if one counted only the days, he must count again, because every practice ordained by the Sages was ordained in a manner comparable to Scriptural Law.21 One should give weight to their opinion and count again [in such an instance] without reciting a blessing.48 ‫ ְוֵכן ַהָיִּמים‬,‫ וִּמיּוֹם ט"ו ַﬠד יוֹם ֶﬠְשׂ ִרים‬,‫ ְדַּה ְינוּ ִמיּוֹם ח' ַﬠד יוֹם י"ג ְוַﬠד ִבְּכָלל‬,‫ו ֲאָבל ַבָּיִּמים ֶשֵׁבּין ָכּל ָשׁבוַּﬠ ְוָשׁבוַּﬠ‬ :‫ ְכּגוֹן ְבּיוֹם ח' י ֹאַמר‬,‫ֶשֵׁבּין ְשָׁאר ַהָשּׁבוּעוֹת – ֵישׁ אוְֹמ ִריםסד ֶשֵׁאין ָצ ִרי ִלְמנוֹת ָבֶּהן ַהָשּׁבוּעוֹת ֶאָלּא ַהָיִּמים ִבְּלַבד‬ ‫ ְוֵאין ָצ ִרי לוַֹמר "ֶשֵׁהם ָשׁבוַּﬠ ֶאָחד ְויוֹם ֶאָחד‬,"‫""ַהיּוֹם ְשׁמוָֹנה ָיִמים‬. ‫ "ַהיּוֹם ב' ָשׁבוּעוֹת ְויוֹם‬:‫ וְּביוֹם ט"ו י ֹאַמר‬,"‫ "ַהיּוֹם ָשׁבוַּﬠ ֶאָחד ְויוֹם ֶאָחד‬:‫ ְבּיוֹם ח' י ֹאַמר‬, ‫ְוֵישׁ אוְֹמ ִריםסה ְלִהפּוּ‬ ‫"ֶאָחד‬. ‫ "ְשׁמוָֹנה ָיִמים ֶשֵׁהם ָשׁבוַּﬠ ֶאָחד ְויוֹם‬:‫ ְכּגוֹן ְבּיוֹם ח' י ֹאַמר‬,‫ְוֵישׁ אוְֹמ ִריםסו ֶשָׁצּ ִרי לוַֹמר ָבֶּהם ְסכוּם ַהָיִּמים ְוַהָשּׁבוּעוֹת‬ ‫ ְוֵכן ִנְתַפֵּשּׁט‬.‫ ְוֵכן ִבְּשָׁאר ָכּל ַהָיִּמים ָצ ִרי לוַֹמר ְסכוּם ָכּל ַהָיִּמים ְוַהָשּׁבוּעוֹת וִּמְנַין ַהָיִּמים ָהעוְֹדִפים ַﬠל ַהָשּׁבוַּﬠ‬,"‫ֶאָחד‬ ‫סז ְוֵאין ְלַשׁנּוֹת‬,‫ַהִמּ ְנָהג ְבָּכל ְתּפוּצוֹת ִיְשָׂרֵאל‬. ‫ ִאם ָטָﬠה וָּמָנה ְבַּאַחת ִמב' ַהְסִּפירוֹת )ָה ִראשׁוֹנוֹתסח( ַבָּיִּמים ֶשְׁבֶּאְמַצע ַהָשּׁבוּעוֹת – ֵאין ָצ ִרי ַלֲח ֹזר‬,‫וִּמָכּל ָמקוֹם‬ ‫סט‬.‫ְוִלְסֹפּר ַבְּזַּמן ַהֶזּה ֶשַׁהְסִּפיָרה ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ִאם ָטָﬠה ְול ֹא ָמָנה ֶאָלּא ַהָיִּמים ִבְּלַבד ְול ֹא ִהְזִכּיר‬,‫ ְכּגוֹן יוֹם ז' ְוי"ד ְוַכיּוֵֹצא ָבֶּהם‬,‫ְוַאף ַבָּיִּמים ֶשֵׁהם סוֵֹפי ַהָשּׁבוּעוֹת‬ ‫ ְוֵכיָון ֶשָׁסַּפר‬47,"‫ ֶשַׁהְסִּפיָרה ֵאיָנהּ ֶאָלּא "ֵזֶכר‬,‫ַהָשּׁבוּעוֹת ְכָּלל – ֵישׁ אוְֹמ ִריםע ֶשֵׁאין ָצ ִרי ַלֲח ֹזר ְוִלְסֹפּר ַבְּזַּמן ַהֶזּה‬ ‫עא‬.‫ַהָיִּמים – ָיָצא‬ ‫ ְול ֹא ִהְזִכּיר ִמ ְנַין ַהָיִּמים – ָצ ִרי‬,"‫ "ַהיּוֹם ָשׁבוַּﬠ ֶאָחד" אוֹ "ְשֵׁני ָשׁבוּעוֹת‬:‫ ְכּגוֹן ֶשָׁאַמר‬,‫ֲאָבל ִאם ָסַפר ָשׁבוּעוֹת ִבְּלַבד‬ ‫ ֲאָבל‬,‫עג ֶשְׁבִּמ ְנַין ַהָיִּמים ִבְּלַבד ְיכוִֹלין ִלְסֹפּר ָכּל ַהמ"ט יוֹם‬,‫עב ְלִפי ֶשִׁﬠַקּר ַהְסִּפיָרה הוּא ִמ ְנַין ַהָיִּמים‬,‫ַלֲח ֹזר ְוִלְסֹפּר‬ ‫ְבִּמ ְנַין ַהָשּׁבוּעוֹת ִבְּלַבד ְבּל ֹא ַהְזָכַּרת שׁוּם ִמְנַין ָיִמים ִאי ֶאְפָשׁר ִלְסֹפּר ֶאָלּא ַהָיִּמים ֶשֵׁהם סוֵֹפי ַהָשּׁבוּעוֹת‬. 21,‫עה‬.‫ ֶשָׁכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמים ִתְּקּנוּ ְכֵּﬠין ֶשׁל תּוָֹרה‬,‫ְוֵישׁ אוְֹמ ִריםעד ֶשַׁאף ִאם ָמָנה ַהָיִּמים ְלַבד ָצ ִרי ַלֲח ֹזר ְוִלְסֹפּר‬ 48,‫עו‬:‫ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ַלֲח ֹזר ְוִלְסֹפּר ְבּל ֹא ְבָּרָכה‬ 7 [Each letter of the Hebrew alphabet has a numerical value. As such,] there are authorities who maintain that if one counted [a day using] the letters of the alef beis, e.g., he counted “today is yom alef (‘the first day’),” “…yom beis (‘the second day’),” or “…gimmel yamim (‘three days’),” he fulfills his obligation. Other authorities maintain that one [who counts in this manner] does not fulfill his obligation. One should give weight to the [latter] opinion and count again without reciting a blessing.48 If one did not say, “Today is,” but instead merely counted, “these-and-these many days of the omer,” he does not fulfill his obligation, and must count again with a blessing.49 [The rationale is that] since [the person merely] said, “these-and-these many days,” he did not count [with a focus on] the uniqueness of the present day.

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[Now,] the Torah commanded, “Count 50 days,” implying that one should count the day itself, saying, “Today is this-and-this [many days].” If, however, [the person] said, “Today is this and this [many days],” but did not say, “of the omer,” he fulfills his obligation. [The rationale is that] according to the fundamentals of the law, it is not at all necessary to say, “of the omer.” It is customary to do so only to clarify the purpose of the count, when one is counting. After the fact, this is not an absolute requirement at all. [There are some who say laomer. Others] say baomer [instead]. Neither rendering should be altered, for they are both correct. (There are some who for esoteric reasons say laomer after the number of days before the reckoning including the weeks, e.g., [they say,] “Today is eight days of the omer, which are one week and one day.”)50 .‫ אוֹ "ג' ָיִמים" – ֵישׁ אוְֹמ ִריםעז ֶשָׁיָּצא ְיֵדי חוָֹבתוֹ‬,"'‫ אוֹ "יוֹם ב‬,"‫ "ַהיּוֹם יוֹם ָאֶל"ף‬:‫ז ִאם ָסַפר ְבּאוִֹתיּוֹת א"ב ֶשָׁאַמר‬ ‫עט‬.‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ַלֲח ֹזר ְוִלְסֹפּר ְבּל ֹא ְבָּרָכה‬.‫ְוֵישׁ אוְֹמ ִריםעח ֶשׁלּ ֹא ָיָצא‬ 49,‫פ ְוָצ ִרי ַלֲח ֹזר ְוִלְסֹפּר ִבְּבָרָכה‬,‫ ָכּ ְוָכ ָיִמים ָלֹעֶמר – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬:‫ ֶאָלּא ָמָנה ְסָתם‬,"‫ִאם ל ֹא ָאַמר "ַהיּוֹם‬ ‫פא "ִתְּסְפּרוּ ֲחִמִשּׁים‬:‫ ְוַהתּוָֹרה ָאְמָרה‬,‫ ֲהֵרי ל ֹא ָסַפר ֶאת ֶﬠֶצם ַהיּוֹם ַהֶזּה ֶשׁהוּא עוֵֹמד בּוֹ‬,‫ ָכּ ְוָכ ָיִמים‬:‫ְדֵּכיָון ֶשָׁאַמר‬ ‫ ַהיּוֹם ָכּ ְוָכ‬:‫ ֶשׁיּ ֹאַמר‬,‫ ֶשִׁתְּסֹפּר ַהיּוֹם ַﬠְצמוֹ‬,"‫יוֹם‬. ‫ ֶאָלּא ֶשָׁנֲּהגוּ‬,"‫פב ֶשֵׁמִּﬠַקּר ַהִדּין ֵאין ָצ ִרי לוַֹמר ְכָּלל "ָלֹעֶמר‬,‫ ַהיּוֹם ָכּ ְוָכ ְול ֹא ָאַמר "ָלֹעֶמר" – ָיָצא‬:‫ֲאָבל ִאם ָאַמר‬ ‫ ְוֵאין ֶזה ְמַﬠֵכּב ְכָּלל ְבּ ִדיֲﬠַבד‬,‫ָכּ ְלָבֵאר ָיֶפהפג ַבְּסִּפיָרה ְלֵאיֶזה ָדָּבר סוְֹפ ִרים‬. ‫פה‬.‫פד ְוֵאין ְלַשֵׁבּשׁ שׁוּם נַֻסּח ִכּי ְשֵׁניֶהם ְנכוִֹנים‬."‫ְוֵישׁ נוֲֹה ִגין לוַֹמר "ָבֹּעֶמר‬ (‫ ְכּגוֹן "ַהיּוֹם ְשׁמוָֹנה ָיִמים‬,‫ְוֵישׁ נוֲֹהִגין ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהםפו לוַֹמר "ָלֹעֶמר" ַאַחר ִמ ְנַין ַהָיִּמים ֹקֶדם ִמְנַין ַהָשּׁבוּעוֹת‬ 50"‫)ָלֹעֶמר ֶשֵׁהם ָשׁבוַּﬠ ֶאָחד ְויוֹם ֶאָחד‬: 8 [The guidelines for] proper and precise diction in the Holy Tongue dictate that the plural form yamim should be used [when counting the number of days] from two to ten inclusively, but from eleven on, one should use the singular form yom.51[When counting a double-digit number of days,] it is preferable to say the smaller number before the larger number, for example, [one should say] echad ve’esrim [“one and twenty”] and not esrim ve’echad [“twenty and one”]. Where does this apply? In these regions, where it is customary to mention the smaller number first. However, in regions where it is customary to mention the larger number first, one may count according to the local custom. ‫ ֲאָבל ֵמַאַחד ָﬠָשׂר ָוֵאיָל י ֹאַמר‬,‫ח ֶדֶּר ַצחוּת ְלשׁוֹן ַהֹקֶּדשׁ לוַֹמר "ָיִמים" ְלשׁוֹן ַרִבּים ִמְשַּׁנ ִים ְוַﬠד ֲﬠָשָׂרה ְוַﬠד ִבְּכָלל‬ ‫ ַבֶּמּה‬."‫ ְכּגוֹן "ֶאָחד ְוֶﬠְשׂ ִרים" ְול ֹא "ֶﬠְשׂ ִרים ְוֶאָחד‬,‫ ְוטוֹב לוַֹמר ִמ ְנַין ַהמּוָּﬠט ֹקֶדם ִמ ְנַין ַהְמֻרֶבּה‬51,‫פז‬.‫"יוֹם" ְלשׁוֹן ָיִחיד‬ – ‫ ֲאָבל ִבְּמקוֹמוֹת ֶשֶׁדֶּר ִלְסֹפּר ִמ ְנַין ַהְמֻרֶבּה ֹקֶדם‬,‫ְדָּב ִרים ֲאמוּ ִרים? ִבְּמ ִדינוֹת ֵאלּוּ ֶשֶׁדֶּר ִלְסֹפּר ִמ ְנַין ַהמּוָּﬠט ֹקֶדם‬ ‫פח‬:‫ָיכוֹל לוַֹמר ַגּם ַבְּסִּפיָרה ְכִּמ ְנַהג ְמקוֹמוֹ‬ 9 The word shavua, [“week,”] is a masculine term.52 Therefore, one should say shavua echad (“one week”) and not achas. For the second week, one should say sh’nei and not sh’tei. For the third week, one should say sh’loshah and not shalosh, and so on for the other weeks. ‫צ וַּבָשּׁבוַּﬠ ַהֵשּׁ ִני י ֹאַמר "ְשֵׁני"צא ְול ֹא‬,"‫ ְוָלֵכן י ֹאַמר "ָשׁבוַּﬠ ֶאָחד" ְול ֹא "ַאַחת‬52,‫פט‬,‫ט "ָשׁבוַּﬠ" הוּא ְלשׁוֹן ָזָכר‬ ‫ ְוֵכן ִבְּשָׁאר ַהָשּׁבוּעוֹת‬,"‫ וַּבָשּׁבוַּﬠ ַהְשִּׁליִשׁי י ֹאַמר "ְשׁ ָשׁה" ְול ֹא "ָשׁ שׁ‬,"‫"ְשֵׁתּי‬:

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10 It is permitted to count in any language one understands. However, if one does not understand the language in which he counts, [he does not fulfill his obligation]. Even if one counts in the Holy Tongue, if he does not understand [what he is saying], he does not fulfill his obligation.53 [The rationale is that] since [the person] does not understand how many days he counted, he is not considered as having counted at all.54 – ‫ ִאם ֵאינוֹ ְמִבינוֹ‬,‫ ֲאִפלּוּ ָסַפר ִבְּלשׁוֹן ַהֹקֶּדשׁ‬,‫ ֲאָבל ִאם ֵאינוֹ ֵמִבין ַהָלּשׁוֹן ֶשׁסּוֵֹפר בּוֹ‬,‫י ֻמָתּר ִלְסֹפּר ְבָּכל ָלשׁוֹן ֶשֵׁמִּבין‬ 54,‫צב‬:‫ ְדֵּכיָון ֶשֵׁאינוֹ יוֵֹדַﬠ ַהִמּ ְנָין – ֵאין זוֹ ְסִפיָרה ְכָּלל‬53,‫ל ֹא ָיָצא‬ 11 After counting [the omer], it is customary to say: “May it be [G-d’s] will that the Beis HaMikdash be rebuilt….”55 [The reason for this inclusion is that] in the present era, we are counting merely as a remembrance of the [Beis] HaMikdash.47 [In truth, however,] this counting does not [constitute] the performance of a mitzvah at all, for the mitzvah is to count [from the offering of] the omer, and in the present age, we do not have an omer [offering]to count from. It is only that our Sages ordained that we count as a remembrance of the [Beis] HaMikdash. Therefore, we pray that the Beis HaMikdash be rebuilt so that we can fulfill the mitzvah as ordained.56 (There are those who for esoteric reasons customarily recite the psalm [67, which begins] “May God be gracious unto us and bless us,” [the prayer,] Ana Bekoach, and [the supplication beginning:] “Master of the world.”)57 ‫ ְלִפי ֶשַׁﬠְכָשׁו ֵאין ָאנוּ סוְֹפ ִרין ֶאָלּא "ֵזֶכר‬55,"'‫ " ְיִהי ָרצוֹן ֶשׁ ִיָּבֶּנה ֵבּית ַהִמְּקָדּשׁ כוּ‬:‫יא ַאַחר ַהְסִּפיָרה נוֲֹהִגין לוַֹמר‬ ‫ ֶאָלּא‬,‫ ְוַﬠְכָשׁו ֵאין ָלנוּ ֹעֶמר ִלְסֹפּר לוֹ‬,‫צג ֶשַׁהִמְּצָוה הוּא ִלְסֹפּר ָלֹעֶמר‬,‫ ְוֵאין ִבְּסִפיָרה זוֹ ֲﬠִשַׂיּת ִמְצָוה ְכָּלל‬47,"‫ַלִמְּקָדּשׁ‬ 56,‫צה‬.‫ "ֶשׁ ִיָּבֶּנה ֵבּית ַהִמְּקָדּשׁ" וּ ְנַקֵיּם ַהִמְּצָוה ְכִּתקּוָּנהּ‬:‫צד ְלִפיָכ ִמְתַפְּלִּלין‬,"‫ֶשֲׁחָכִמים ִתְּקּנוּ ִלְסֹפּר "ֵזֶכר ַלִמְּקָדּשׁ‬ (‫ְוֵישׁ נוֲֹהִגין ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהם לוַֹמר ַאַחר ָכּ ִמְזמוֹרצו "ֱא ִהים ְיָחֵנּנוּ ִויָב ְרֵכנוּ"צז ְו"ָאָנּא ְבֹּכַח" ְו" ִרבּוֹנוֹ ֶשׁל‬ ‫)עוָֹלם"צח‬:57 12 There are authorities who maintain that one is permitted to recite a blessing and count [the omer]during bein hashmashos.58True,59 [counting at that time is problematic because the status of that time period is in doubt]; maybe it is [already] night, [but] it is [just as] possible that it is [still the current] day. If so, how can one say, “Today is two days [of the omer]”? Perhaps it is still the first day? Nevertheless, [the rationale for leniency can be explained as follows:] In the present era, the counting [of the omer] is a Rabbinic ordinance,60 and whenever there is a doubt regarding a Rabbinic ordinance, leniency [is granted].61 There are, [however,] authorities who differ with the above and maintain that as an initial preference one should not enter into a situation [where the halachah]is unresolved, even with regard to [matters of] Rabbinic Law. [Hence,] one should not count until the appearance of the stars, for [that time] is definitely [categorized as] night. Those who are meticulous [in their observance of mitzvos] conduct themselves in this manner. Indeed, it is befitting that everyone conduct themselves in this manner. Nevertheless, at present the practice of the general populace is to follow the first opinion and to count [the omer] during bein hashmashos. [The course of action to be described should be followed by] a person who desires to be meticulous and count [the omer]after the appearance of the stars, [but yet] recites the Evening Service with the community while it is still day with a

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congregation who recites the Evening Service close to sunset and counts [the omer] during bein hashmashos. It is desirable that [the person] count [the omer] with [the congregation] without [reciting] a blessing, and have in mind: “If I forget to count [the omer] at night, I will rely on this counting to fulfill my obligation. And if I do not forget [to count] at night, my intent now is not to fulfill my obligation with this counting.”62 [The latter stipulation is effective] even according to the authorities who maintain that the intent [to perform a mitzvah] is not imperative, [and as long as one performs the deed of the mitzvah], he fulfills his obligation [even if he does not intend to do so.63 The rationale is that even these authorities would agree that when] one explicitly intends not to fulfill his obligation, he certainly does not fulfill his obligation against his will. Therefore, when [the person] remembers [to count the omer] at night, he should count with a blessing. [A different ruling applies] if, however, [the person] did not make an explicit stipulation not to fulfill his obligation with the [earlier] counting if he remembers [and counts again] at night, but instead counted [with the congregation] without any thought in mind. Even though he did not recite a blessing [when counting with the congregation] and did not [even] respond Amen to the blessing [the others recited], he should not recite a blessing when counting at night.64 [The rationale is that] perhaps it was already night when he counted during bein hashmashos65 and thus, he already fulfilled his obligation according to the authorities who maintain that the intent [to perform a mitzvah] is not imperative.66 [Moreover,] even according to the authorities who maintain that the intent [to perform] a mitzvah is imperative, [the person should not recite a blessing when he counts at night if he did not make the above stipulation. The rationale is that] in the present era, the counting of the omer is a Rabbinic ordinance60 and there are authorities who maintain that is universally accepted that the intent [to perform a mitzvah] is not imperativefor mitzvos that are Rabbinic ordinances, as explained in sec. 475[:29].67 [Indeed, the person] should not recite a blessing when he counts at night [if he did not make the above stipulation] even if he did not count [the omer] with [the congregation], but merely listened to another person or to the congregation count. [This ruling applies despite the fact that the congregation or that other person] did not intend to enable him to fulfill his obligation, nor did he intend to fulfill his obligation when listening to the counting,68 but merely heard its recitation without having any intent. [The rationale is that] one who listens to [a pronouncement] is considered as if he made the pronouncement himself.9 Even if [the person] had in mind that he is not intending to fulfill his obligation with this counting, it is of no consequence according to the authorities who maintain that the intent [to perform a mitzvah] is not imperative, unless [the person specifically] has in mind to explicitly intend not to fulfill his obligation [by listening].69 All the above applies regarding bein hashmashos. However, there is no custom at all to count [the omer] before bein hashmashos. Even on Friday evening when it is customary for the community to complete the Evening Service in the synagogue before bein hashmashos,70the community should not count [the omer]in the synagogue.71 Instead, every individual should count the omer at home when the time [for the counting] arrives.72

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‫‪Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...‬‬

‫‪If [an individual or a community] erred on a cloudy day and recited the blessing‬‬ ‫‪and counted [the omer when they thought the sun had set] and afterwards, the‬‬ ‫‪clouds dispersed and they realized that [they had counted] before bein hashamshos,‬‬ ‫‪they are obligated to count again. Nevertheless, as long as [the first time] they‬‬ ‫‪counted [was] after p’lag haminchah,73they should not recite a second blessing.‬‬ ‫‪[The rationale is that] it is common custom to recite the Shema for the evening‬‬ ‫‪from p’lag haminchah onward. [That leniency is taken because the congregation] is‬‬ ‫‪relying on the authorities who maintain that just as [the time] from p’lag‬‬ ‫‪haminchah onward is considered as night with regard to [reciting] the Evening‬‬ ‫‪Service according to Rabbi Yehudah,74 so too, it is [also] considered as night with‬‬ ‫‪regard to [the recitation of] the Shema of the evening. [Continuing this logic,] these‬‬ ‫‪people maintain that according to Rabbi Yehudah, [this time period] should also be‬‬ ‫‪considered as night with regard to the counting of the omer.‬‬ ‫‪Nevertheless, [such people] must count [the omer] again when the [correct] time‬‬ ‫‪arrives. [The rationale is that] fundamentally, the halachah follows those‬‬ ‫‪authorities who maintain that even according to Rabbi Yehudah [the time] from‬‬ ‫‪p’lag haminchah onward is considered as night only with regard to the Evening‬‬ ‫‪Service, but not with regard to other matters that must be performed at night, as‬‬ ‫‪explained in sec. 235.75‬‬ ‫יב ֵישׁ אוְֹמ ִריםצט ֶשֻׁמָּתּר ְלָבֵר ְוִלְסֹפּר ְבֵּבין ַהְשָּׁמשׁוֹת‪ַ 58.‬אף ַﬠל ִפּי‪ֶ 59‬שׁהוּא ְסֵפק ַל ְיָלה וְּסֵפק יוֹםק ֶהָﬠָבר‪ְ ,‬וִאם ֵכּן‬ ‫ֵהיַא י ֹאַמר‪ַ" :‬היּוֹם ְשֵׁני ָיִמים"‪ֶ ,‬שָׁמּא ֲﬠַד ִין הוּא יוֹם ִראשׁוֹן? ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהְסִּפיָרה ַבְּזַּמן ַהֶזּה ִמִדְּבֵרי‬ ‫סוְֹפ ִרים‪ְ – 60‬סֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‪61.‬‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםקא ֶשְׁלַּכְתִּחָלּה ֵאין ְלַהְכִניס ַﬠְצמוֹ ִליֵדי ָסֵפק ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים‪ְ ,‬וֵאין ִלְסֹפּר ַﬠד ֵצאת‬ ‫ַהכּוָֹכִבים ֶשׁהוּא ַל ְיָלה ַוַדּאי‪ְ .‬וֵכן עוִֹשׂין ַהְמַדְקְדִּקים‪ְ .‬וֵכן ָראוּי ְלָכל ָאָדם ַלֲﬠשׂוֹת‪.‬קב וִּמָכּל ָמקוֹם‪ַ ,‬הִמְּנָהג ֶהָהמוֹן ַﬠְכָשׁו‬ ‫ַכְּסָּבָרא ָה ִראשׁוָֹנה ִלְסֹפּר ְבֵּבין ַהְשָּׁמשׁוֹת‪.‬קג‬ ‫וִּמי ֶשׁרוֶֹצה ְלַדְקֵדּק ִלְסֹפּר ְבֵּצאת ַהכּוָֹכִבים ְוהוּא ִמְתַפֵּלּל ַﬠ ְרִבית ִמְבּעוֹד יוֹם ִﬠם ִצבּוּר ַהִמְּתַפְּלִּלין ַﬠ ְרִביתקד ִﬠם ָסמוּ‬ ‫ַלֲחֵשָׁכה ְוסוְֹפ ִרים ְבֵּבין ַהְשָּׁמשׁוֹתקה – טוֹב ֶשׁ ִיְּסֹפּר ִﬠָמֶּהם ְבּל ֹא ְבָּרָכה‪ְ ,‬וַיְחֹשׁב ְבַּדְﬠתּוֹ‪:‬קו ִאם ֶאְשַׁכּח ִלְסֹפּר ַבַּלּ ְיָלה‬ ‫ֲהֵרי ִני סוֵֹמ ַﬠל ְסִפיָרה זוֹ ָלֵצאת ָבּהּ ְיֵדי חוָֹבִתי‪ְ ,‬וִאם ל ֹא ֶאְשַׁכּח ַבַּלּ ְיָלה ֲהֵרי ַדְּﬠִתּי ַﬠְכָשׁו ֶשׁלּ ֹא ָלֵצאת ִבְּסִפיָרה זוֹ‪62,‬‬ ‫ֶשַׁאף ְלָהאוְֹמ ִריםקז ֶשִׁמְּצוֹת ֵאין ְצ ִריכוֹת ַכָּוָּנה ָלֵצאת ָבֶּהן ְיֵדי חוָֹבתוֹ‪ִ 63,‬מָכּל ָמקוֹם ְכֶּשְׁמַּכֵוּן ְבֵּפרוּשׁ ֶשׁלּ ֹא ָלֵצאת ָבֶּהן‬ ‫ְיֵדי חוָֹבתוֹ – ְבַּוַדּאי ֵאינוֹ יוֵֹצא ְבַּﬠל ָכּ ְרחוֹ‪,‬קח וְּלִפיָכ ְכֶּשׁ ִיְּזֹכּר ַבַּלּ ְיָלה ִיְסֹפּר ִבְּבָרָכה‪.‬קט‬ ‫ֲאָבל ִאם ל ֹא ִהְתָנה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ֶשׁלּ ֹא ָלֵצאת ִבְּסִפיָרה זוֹ ְכֶּשׁ ִיְּזֹכּר ַבַּלּ ְיָלה‪ֶ ,‬אָלּא ָסַפר ְסָתם‪,‬קי ַאף ֶשׁלּ ֹא ֵבַּר ַﬠְכָשׁו‬ ‫ְוַגם ל ֹא ָﬠָנה "ָאֵמן" ַאַחר ִבּ ְרַכּת ַהִצּבּוּר – ל ֹא ְיָבֵר ְכֶּשׁ ִיְּסֹפּר ַבַּלּ ְיָלה‪ֶ 64,‬שָׁמּא ָהָיה ְכָּבר ַל ְיָלה ְכֶּשָׁסַּפר ְבֵּבין‬ ‫ַהְשָּׁמשׁוֹת‪ 65,‬וְּכָבר ָיָצא ְיֵדי חוָֹבתוֹ ְלָהאוְֹמ ִרים ֶשִׁמְּצוֹת ֵאין ְצ ִריכוֹת ַכָּוָּנה‪ְ 66.‬וַאף ְלָהאוְֹמ ִרים ֶשִׁמְּצוֹת ְצ ִריכוֹת ַכָּוָּנה‪,‬‬ ‫ִמָכּל ָמקוֹם ַהְסִּפיָרה ַבְּזַּמן ַהֶזּה ִמִדְּבֵרי סוְֹפ ִריםקיא ְוֵישׁ אוְֹמ ִרים ֶשִׁמְּצוֹת ִמִדְּבֵרי סוְֹפ ִרים ְלִדְבֵרי ַהֹכּל ֵאין ְצ ִריכוֹת‬ ‫ַכָּוָּנה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ה‪.‬קיב‪67,‬‬ ‫ַוֲאִפלּוּ ל ֹא ָסַפר ִﬠָמֶּהם ְכָּלל‪ֶ ,‬אָלּא ֶשָׁשַּׁמע ַהְסִּפיָרה ִמן ֶאָחד )וּ(ִמן ַהִצּבּוּר ֶשָׁסְּפרוּ ְול ֹא ִנְתַכֵּוּן ְכָּלל ְלהוִֹציאוֹ‪ְ ,‬וַגם הוּא‬ ‫ל ֹא ִנְתַכֵּוּן ָלֵצאת ִבְּשִׁמיָﬠה זוֹ‪ֶ 68,‬אָלּא ָשַׁמע ְלִפי ֻתּמּוֹ – ל ֹא ְיָבֵר ְכֶּשׁ ִיְּסֹפּר ַבַּלּ ְיָלה‪,‬קיג ֶשַׁהשּׁוֵֹמַﬠ ְכּעוֶֹנה‪ַ 9.‬וֲאִפלּוּ ִאם‬ ‫ָהָיה ְמַחֵשּׁב‪ֵ :‬אין ֲא ִני ִמְתַכֵּוּן ָלֵצאת ִבְּסִפיָרה זוֹ – ֵאין ֶזה ְכּלוּם‪ְ ,‬לָהאוְֹמ ִרים ֶשִׁמְּצוֹת ֵאין ְצ ִריכוֹת ַכָּוָּנה ְכָּלל‪ֶ ,‬אָלּא ִאם‬ ‫ֵכּן ְמַחֵשּׁב‪ֲ :‬א ִני ִמְתַכֵּוּן ֶשׁלּ ֹא ָלֵצאת ָבּהּ‪.‬קיד‪69,‬‬ ‫‪ְ .‬וָכל ֶזה הוּא ְבֵּבין ַהְשָּׁמשׁוֹת‪ֲ ,‬אָבל ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת – ֵאין ִמ ְנָהג ְכָּלל ִלְסֹפּר‬ ‫ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ֶשַׁמְּקִדּיִמין ִלְגֹמר ְתִּפַלּת ַﬠ ְרִבית ְבִּצבּוּר ְבֵּבית ַהְכֶּנֶסת ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‪ֵ – 70‬אין ַהִצּבּוּר סוְֹפ ִרין‬ ‫ְכָּלל ְבֵּבית ַהְכֶּנֶסת‪,‬קטו‪ֶ 71,‬אָלּא ָכּל ֶאָחד סוֵֹפר ְבֵּביתוֹ ְכֶּשַׁיִּגּיַﬠ ַהְזַּמן‪72.‬‬ ‫ְוִאם ָטעוּ ַבּיּוֹם ַהְמֻﬠָנּן וֵּב ְרכוּ ְוָסְפרוּ ְוַאַחר ָכּ ִנְתַפְּזּרוּ ֶהָﬠִבים ְונוַֹדע ֶשָׁהָיה ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת – ְצ ִריִכין ַלֲח ֹזר‬

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Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

10 of 18

https://www.chabad.org/library/article_cdo/aid/4685128/jewish/Shulcha...

‫קיז ֶשֲׁהֵרי ִמְנַהג ָהעוָֹלם ִלְקרוֹת ְק ִריַאת‬, ‫ ָוֵאיָל‬73‫קטז ֲאָבל ל ֹא ְיָבֵר ֵשׁ ִנית ִאם ְכֶּשָׁסְּפרוּ ָהָיה ִמְפַּלג ַהִמּ ְנָחה‬,‫ְוִלְסֹפּר‬ ‫ְשַׁמע ֶשׁל ַﬠ ְרִבית ִמְפַּלג ַהִמְּנָחה ָוֵאיָל ְלִפי ֶשׁסּוְֹמִכין ַﬠל ָהאוְֹמ ִריםקיח ֶשִׁמְּפַּלג ַהִמּ ְנָחה ָוֵאיָל ְכֵּשׁם ֶשׁהוּא ְכַּל ְיָלה‬ ‫ ְוִאם ֵכּן הוּא ַהִדּין ֶשׁהוּא‬,‫ ָכּ הוּא ְכַּל ְיָלה ְלִﬠ ְנַין ְק ִריַאת ְשַׁמע ֶשׁל ַﬠ ְרִבית‬74,‫ְלִﬠְנַין ְתִּפַלּת ַﬠ ְרִבית ְלַרִבּי ְיהוָּדהקיט‬ ‫ ְלִפי‬,‫ ְצ ִריִכים ַלֲח ֹזר ְוִלְסֹפּר ְכֶּשַׁיִּגּיַﬠ ַהְזַּמן‬,‫קכ וִּמָכּל ָמקוֹם‬.‫ְכַּלְיָלה ְלִﬠ ְנַין ְסִפיַרת ָהֹעֶמר ְלַרִבּי ְיהוָּדה ְלִפי ִדְּבֵריֶהם‬ ‫ ֲאָבל ל ֹא ְלִﬠ ְנַין‬,‫ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִריםקכא ֶשִׁמְּפַּלג ַהִמְּנָחה ֵאינוֹ ָחשׁוּב ְכַּל ְיָלה ֲאִפלּוּ ְלַרִבּי ְיהוָּדה ֶאָלּא ְלִﬠ ְנַין ְתִּפָלּה ִבְּלַבד‬ 75,‫קכב‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רל"ה‬,‫ְשָׁאר ְדָּב ִרים ֶשִׁמְּצָוָתם ַבַּלּ ְיָלה‬ 13 If, however, those individuals who are precise and [make it a point to] count [the omer] with the appearance of the stars erred on a cloudy day and counted bein hashmashos, according to the fundamentals of the law, they are not required to count again after the appearance of the stars. [This ruling applies] even [if they would count again] without reciting a blessing. [The rationale is that] according to the fundamentals of the law, they already fulfilled their obligation by counting [the omer during] bein hashmashos, for there is an unresolved question whether [or not bein hashmashos] is night. [Since the counting of the omer is a Rabbinic commandment, we follow the principle that] when there is a question regarding a point of Rabbinic Law, leniency [is granted]. (Nevertheless, in order to give weight to the words of the authorities who maintain that [even] in the present era, counting [the omer is mandated by] Scriptural Law,76 it is desirable [for these people] to count again when the stars appear without reciting a blessing.) ‫יג ֲאָבל ַהְמַדְקְדִּקים ִלְסֹפּר ְבֵּצאת ַהכּוָֹכִבים ֶשָׁטּעוּ ַבּיּוֹם ַהְמֻﬠָנּן ְוָסְפרוּ ְבֵּבין ַהְשָּׁמשׁוֹת – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְסֹפּר ְכָּלל‬ ‫ ְלִפי ֶשְׁכָּבר ָיָצא ְיֵדי חוָֹבתוֹקכג ְלַגְמֵרי ֵמִﬠַקּר ַהִדּין ְבַּמה ֶשָּׁסְּפרוּ ְבֵּבין‬,‫ְבֵּצאת ַהכּוָֹכִבים ֵמִﬠַקּר ַהִדּין ֲאִפלּוּ ְבּל ֹא ְבָּרָכה‬ ‫קכד‬.‫ וְּסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬,‫ַהְשָּׁמשׁוֹת ֶשׁהוּא ְסֵפק ַלְיָלה‬ (‫ – טוֹב ָלֶהם ֶשַׁיְּחְזרוּ ִלְסֹפּר ְבֵּצאת‬76‫וִּמָכּל ָמקוֹם ְכֵּדי ָלֹחשׁ ְלִדְבֵרי ָהאוְֹמ ִריםקכה ֶשְׁסִּפיָרה ַבְּזַּמן ַהֶזּה ִמן ַהתּוָֹרה‬ ‫)ַהכּוָֹכִבים ְבּל ֹא ְבָּרָכהקכו‬: 14 When one is asked by [another person] during bein hashmashos, “How many days [of the omer]are counted tonight?”, he should answer [the person]: “Yesterday was so-and-so many [days].” [The rationale is that] were [the responder] to tell him, “Today is so-and-so many [days],”77 [the responder] would not be able to count again with a blessing, since he already fulfilled his obligation according to the opinion of the authorities who maintain that the intent [to fulfill a mitzvah] is not imperative to its fulfillment.78 Even though [the responder] did not say, “…to the omer,” that is not of consequence.77 The questioner may, however, count with a blessing even though he heard the counting from the responder. [The rationale is that] since [the person] intended to count [afterwards himself] – for that was why he [asked about the count and] listened [to the response] – it is evident that his intent was not to fulfill his obligation by listening. By contrast, the person who responded did not explicitly have in mind while answering [the question] that he desired to count again afterwards. True, that was his intent. Nevertheless, since he did not explicitly have this in mind, he fulfilled his obligation according to the authorities who maintain that the intent [to observe a mitzvah] is not imperative. If, however, [the person who responded] did not say, “Today is so-and-so many [days],” but merely answered him, “these-and-these many [days] to the omer,” all authorities agree that he did not fulfill his obligation79 and he must count again with a blessing. Even so, it is preferable [for him] to say, “Yesterday was these-and-

12/16/2020, 10:51 PM

Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

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these many [days].” ‫ ֶשִׁאם י ֹאַמר‬, ‫ ֶאְתמוֹל ָהָיה ָכּ ְוָכ‬:‫יד ִמי ֶשׁשּׁוֵֹאל אוֹתוֹ ֲחֵברוֹ ְבֵּבין ַהְשָּׁמשׁוֹת ַכָּמּה ְיֵמי ַהְסִּפיָרה ְבַּל ְיָלה ֶזה – י ֹאַמר לוֹ‬ ‫ ְלִפי ֶשְׁכָּבר ָיָצא ְיֵדי חוָֹבתוֹ ְבַּמה ֶשָּׁאַמר‬77,‫קכז‬,‫ ַהיּוֹם ָכּ ְוָכ – ל ֹא יוַּכל הוּא ַﬠְצמוֹ ַלֲח ֹזר ְוִלְמנוֹת ִבְּבָרָכה‬:‫לוֹ‬ ‫ ַאף ֶשׁלּ ֹא ָאַמר "ָלֹעֶמר" – ֵאין ְבָּכ‬78,‫קכט‬.‫ ְלִפי ִדְּבֵרי ָהאוְֹמ ִריםקכח ֶשֵׁאין ָצ ִרי ַכָּוָּנה ָלֵצאת‬, ‫ ַהיּוֹם ָכּ ְוָכ‬:‫ַלֲחֵברוֹ‬ 77,‫קל‬.‫ְכּלוּם‬ ‫ ִמָכּל ָמקוֹם ְבָּשָׁﬠה ֶשָׁשַּׁמע ָהָיה ְבַּדְﬠתּוֹ ַלֲח ֹזר‬,‫ֲאָבל ַהשּׁוֵֹאל ָיכוֹל ִלְסֹפּר ִבְּבָרָכה ַאף ֶשָׁשַּׁמע ְכָּבר ַהִסּפּוּר ֵמַהֵמִּשׁיב‬ ‫ ְו ִנְמָצא ֶשָׁהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ֶשׁלּ ֹא ָלֵצאת ִבְּשִׁמיָﬠה זוֹ‬,‫ ֶשֲׁהֵרי ִבְּשִׁביל ָכּ הוּא שׁוֵֹמַﬠ‬,‫ ְוִלְסֹפּר‬. ‫ ִמָכּל‬,‫ֲאָבל ַהֵמִּשׁיב ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ִבְּשַׁﬠת ַהְתּשׁוָּבה ֶשׁרוֶֹצה ַלֲח ֹזר ְוִלְסֹפּר ֵשׁ ִנית ַאַחר ָכּ ַאף ֶשֶׁבֱּאֶמת ֵכּן הוּא‬ ‫ָמקוֹם ֵכּיָון ֶשׁלּ ֹא ָהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ – ָיָצא ְיֵדי חוָֹבתוֹ ְלָהאוְֹמ ִרים ֶשֵׁאין ְצ ִריכוֹת ַכָּוָּנה‬. ‫ ְוַיְח ֹזר‬79,‫ ָכּ ְוָכ ָלֹעֶמר – ל ֹא ָיָצא ָבֶּזהקלא ְלִדְבֵרי ַהֹכּל‬:‫ ֶאָלּא ֵהִשׁיב לוֹ ְסָתם‬, ‫ ַהיּוֹם ָכּ ְוָכ‬:‫ֲאָבל ִאם ל ֹא ָאַמר לוֹ‬ ‫קלב‬: ‫ ֶאְתמוֹל ָהָיה ָכּ ְוָכ‬:‫ יוֵֹתר טוֹב לוַֹמר‬,‫ וִּמָכּל ָמקוֹם‬.‫ְוִיְסֹפּר ִבְּבָרָכה‬ 15 All the above80 applies when [one person] inquires of another during bein hashmashos. If, however, [one asks another] earlier in the day,81 even if [the person responds by] telling [the inquirer]: “Today is so-and-so many [days] to the omer,” [the person responding] must count again with a blessing. [The rationale is that] fundamentally, the halachah follows the authorities who maintain that the time from p’lag haminchah and onward is considered as night solely with regard to prayer.82 [Moreover,] even according to the authorities who maintain that [this time] is considered as night [with regard to all matters, there is still a basis for reciting a blessing because] there are authorities who maintain that even mitzvos that are Rabbinic ordinances require that the intent to fulfill one’s obligation is imperative.83 (Nevertheless, as an initial preference, it is desirable to be careful not to say, “Today is so-and-so many [days],” from p’lag haminchah onward.)84 ‫ ַהיּוֹם ָכּ ְוָכ ָלֹעֶמר – חוֵֹזר ְוסוֵֹפר‬:‫ ַאף ִאם ָאַמר לוֹ‬81‫ ֲאָבל ֹקֶדם ָלֵכן‬,‫ ְכֶּשׁשּׁוֲֹאלוֹ ְבֵּבין ַהְשָּׁמשׁוֹת‬80‫טו ְוָכל ֶזה‬ 82,‫קלד‬,‫קלג ֵכּיָון ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשַׁאף ִמְפַּלג ַהִמּ ְנָחה ָוֵאיָל ֵאינוֹ ָחשׁוּב ְכַּל ְיָלה ֶאָלּא ְלִﬠ ְנַין ְתִּפָלּה ִבְּלַבד‬,‫ִבְּבָרָכה‬ 83.‫ְוַגם ְלָהאוְֹמ ִרים ֶשׁהוּא ְכַּל ְיָלה – ֲהֵרי ֵישׁ אוְֹמ ִריםקלה ֶשַׁאף ִמְצוֹת ִמִדְּבֵרי סוְֹפ ִרים ְצ ִריכוֹת ַכָּוָּנה ָלֵצאת ָבֶּהן‬ (‫ ַהיּוֹם ָכּ ְוָכ קלו‬:‫)וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה טוֹב ִלָזֵּהר ִמְפַּלג ַהִמְּנָחה ָוֵאיָל ֶשׁלּ ֹא י ֹאַמר‬:84 16 It is permitted to count [the omer]before reciting the Evening Service. [This ruling applies] even on Saturday night, when one adds [additional time] from the mundane to the holy.85 [Although one is extending the observance of Shabbos,] it is nevertheless night and [this time] is not considered as part of the previous day,86 but as part of the coming day.87 Despite [the above], it is appropriate to recite the Evening Service before counting [the omer. The rationale is that] the Evening Service is recited regularly [throughout the year], while the counting [of the omer]is not [practiced as] frequently, and a more frequent [practice] takes precedence over a less frequent one.88 ‫ ֶשִׁמָּכּל ָמקוֹם ַלְיָלה הוּאקלז‬85,‫טז ֻמָתּר ִלְסֹפּר ֹקֶדם ְתִּפַלּת ַﬠ ְרִבית ֲאִפלּוּ ְבּמוָֹצֵאי ַשָׁבּת ֶשׁמּוִֹסיִפין ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ ‫קלח ֶשְׁתִּפַלּת‬,‫ ָראוּי ְלַהְק ִדּים ְתִּפַלּת ַﬠ ְרִבית ַלְסִּפיָרה‬,‫ וִּמָכּל ָמקוֹם‬87.‫ ֶאָלּא ְליוֹם ַהָמֳּחָרת‬86‫ְוֵאינוֹ ֶנְחָשׁב ְליוֹם ֶהָﬠָבר‬ 88,‫קמ‬:‫קלט ְוָתִדיר קוֵֹדם ְלֶשֵׁאינוֹ ָתִּדיר‬,‫ַﬠ ְרִבית ִהיא ְתִּדיָרה ְוַהְסִּפיָרה ֵאיָנהּ ְתִּדיָרה‬ 17 [The following rules apply] if [a person’s regular practice] is to recite the Evening Service while it is still day, and then recite all three passages [of the Shema when

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reciting the Shema] before retiring. [Throughout the year,] it is permitted for [such a person] to eat89 before reciting the Shema before retiring, as explained in sec. 235.90 Nevertheless, during the days of the counting [of the omer], one should not begin to eat91 even a light repast92 half an hour [or less] before the time93 for counting, i.e., half an hour [or less] before bein hashmashos.94 [This] decree is [a safeguard] lest [the person] continue to be occupied with his meal and [then forget and] refrain from counting the omer. [An exception is granted] in a place where it is customary for the synagogue attendant to call [the townsfolk] to count the omer when the [appropriate] time arrives. In such an instance, there is no concern that [the person] will continue to be occupied with his meal, as explained in sec. 232.95 ([Moreover,] even in those places [where it is] not customary [to have the attendant make such announcements], if a person violated [the above rulings] and began a meal within half an hour of the time for counting,96 he is not required to interrupt in the middle of his meal.)97 If, however, [the person] began his meal after the time for counting, he must interrupt and count in the midst of his meal according to the authorities who maintain that in the present era, the counting [of the omer] is [mandated by] Scriptural Law, as explained in sec. 235.98 [Moreover,] even though fundamentally, the halachah follows the opinion of the authorities who maintain that in the present era, the counting [of the omer] is a Rabbinic ordinance,99 nevertheless, with regard to a matter that does not involve any difficulty at all, i.e., to make a brief interruption and count [the omer], weight should be given to the first opinion. ‫ ַאף ֶשֻׁמָּתּר לוֹ ֶלֱאֹכל ֹקֶדם ְק ִריַאת ְשַׁמע‬,‫יז ְוִאם ַדּ ְרכּוֹ ְלִהְתַפֵּלּל ַﬠ ְרִבית ִמְבּעוֹד יוֹם ְוִלְקרוֹת ַﬠל ִמָטּתוֹ ָכּל ַהג' ָפָּרִשׁיּוֹת‬ ‫ ֲאִפלּוּ ְסעוָּדה‬91,‫ ִמָכּל ָמקוֹם ִבּיֵמי ַהְסִּפיָרה ל ֹא ַיְתִחיל ֶלֱאֹכלקמב‬90,‫קמא‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רל"ה‬89‫ֶשַׁﬠל ַהִמָּטּה‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְמֹשׁ‬94,‫קמה‬,‫קמד ְדַּה ְינוּ ֲחִצי ָשָׁﬠה ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬,‫ ְסִפיָרה‬93‫ ֲחִצי ָשָׁﬠה ֹקֶדם ְזַמן‬92,‫ְקַטָנּהקמג‬ ‫קמו‬,‫ ֶאָלּא ִאם ֵכּן הוּא ָמקוֹם ֶשׁנּוֲֹהִגין ֶשַׁהַשָּׁמּשׁ קוֵֹרא ִלְסֹפּר ְסִפיָרה ְכֶּשַׁמִּגּיַﬠ ְזַמָנּהּ‬.‫ִבְּסעוָּדתוֹ ְו ִיָמַּנע ִמְסִּפיַרת ָהֹעֶמר‬ 95,‫קמז‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רל"ב‬,‫ֶשָׁאז ֵאין ָלֹחשׁ ֶשָׁמּא ִיְמֹשׁ ִבְּסעוָּדתוֹ‬ ( ‫ – ֵאין ָצ ִרי‬96‫קמח ִאם ָﬠַבר ְוִהְתִחיל ִבְּסעוָּדה ְבּתוֹ ֲחִצי ָשָׁﬠה ָסמוּ ִלְזַמן ַהְסִּפיָרה‬,‫ַוֲאִפלּוּ ִבְּמקוֹמוֹת ֶשׁלּ ֹא ָנֲהגוּ ֵכּן‬ ‫)ְלַהְפִסיק ְבֶּאְמַצע ְסעוָּדתוֹקמט‬.97 ‫ֲאָבל ִאם ִהְתִחיל ַהְסּעוָּדה ְלַאַחר ֶשִׁה ִגּיַﬠ ְזַמן ַהְסִּפיָרה – ָצ ִרי ְלַהְפִסיק ְוִלְסֹפּר ְבֶּאְמַצע ְסעוָּדתוֹקנ ְלָהאוְֹמ ִרים ֶשְׁסִּפיָרה‬ ‫ ְוַאף ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשְׁסִּפיָרה ַבְּזַּמן ַהֶזּה ִהיא‬98,‫קנב‬.‫קנא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רל"ה‬,‫ַבְּזַּמן ַהֶזּה ִהיא ִמן ַהתּוָֹרה‬ ‫ ְדַּה ְינוּ ְלַהְפִסיק ְמַﬠט ְוִלְסֹפּר – ֵישׁ ָלֹחשׁ ַלְסָּבָרא‬,‫ ִמָכּל ָמקוֹם ְבָּדָבר ֶשֵׁאין בּוֹ ֹטַרח ְכָּלל‬99,‫קנג‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ ‫קנד‬:‫ָה ִראשׁוָֹנה‬ 18 [The following law applies] if [a person] did not know which day [of the omer should be counted], but he [nevertheless] recited a blessing with the intent that he would count [the same number of days] as he would hear another person count: If he remained silent after reciting the blessing, listened to the other person, and counted as he did, he fulfills the obligation of reciting a blessing.100 It is not necessary for him to recite a second blessing before counting, even though at the time he first recited the blessing he did not know for which day [of the omer] he is reciting the blessing. ‫ ְוַאַחר ַהְבָּרָכה ָשַׁתק ְוָשַׁמע‬,‫יח ִאם ֵאינוֹ יוֵֹדַﬠ ֵאיֶזה יוֹם הוּא ַבְּסִּפיָרה וָּפַתח וֵּבַר ַﬠל ַדַּﬠת ֶשׁ ִיְּסֹפּר ְכּמוֹ ֶשׁ ִיְּשַׁמע ֵמֲחֵברוֹ‬ ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֵשׁ ִנית ֹקֶדם ְסִפיָרתוֹ ַאף ַﬠל ִפּי‬100,‫קנה‬,‫ֵמֲחֵברוֹ ְוָסַפר ָכּמוֹהוּ – ָיָצא ְיֵדי חוַֹבת ַהְבָּרָכה‬ ‫קנו‬: ‫ֶשִׁבְּשַׁﬠת ְבָּרָכה ִראשׁוָֹנה ל ֹא ָהָיה יוֵֹדַﬠ ַﬠל ֵאיֶזה יוֹם הוּא ְמָבֵר‬ 12/16/2020, 10:51 PM

Shulchan Aruch: Chapter 489 - The Order of the Prayers on the Second ...

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19 As an initial preference, however, one should not act [in the above manner. Instead,] he should not recite the blessing until he knows the day [of the omer] for which he is reciting the blessing.101 ‫ ְכֵּדי ֶשֵׁיַּדע ַﬠל ַמה הוּא‬,‫ ְול ֹא ְיָבֵר ַﬠד ֶשׁיּוֵֹדַﬠ ֵאיֶזה יוֹם הוּא ֵמַהְסִּפיָרה‬,‫יט ֲאָבל ְלַכְתִּחָלּה ֵאין ַלֲﬠשׂוֹת ֵכּן‬ 101,‫קנז‬: ‫ְמָבֵר‬ 20 If a person recited the blessing [before counting the omer] with the intent of counting four days of the omer because he thought that [was the correct reckoning,] but after reciting the blessing remembered that it was actually the fifth day, he need not recite another blessing [before counting.102 Instead,] he should immediately count the fifth [day], relying on the blessing he recited previously. Although he recited the blessing with the intent to count the fourth day, this is not of consequence. [The rationale is that] the thoughts in one’s heart are not significant in this context, as explained in sec. 209.103 ‫ וְּלַאַחר ֶשָׁגַּמר ַהְבָּרָכה ִנְזַכּר ֶשַׁהיּוֹם‬,‫ ֶשׁהוּא ָסבוּר ֶשַׁהיּוֹם יוֹם ְרִביִﬠי‬,"‫כ ִאם ֵבַּר ַﬠל ַדַּﬠת ִלְסֹפּר "ַא ְרָבָּﬠה ָיִמים ָלֹעֶמר‬ ‫ ַאף ַﬠל ִפּי‬.‫ ֶאָלּא סוֵֹפר ִמָיּד "ֲחִמָשּׁה" ַﬠל ְסַמ ַהְבָּרָכה ֶשֵׁבַּר ְכָּבר‬102, ‫יוֹם ֲחִמיִשׁי – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְלִפי ֶשְׁדָּב ִרים ֶשַׁבֵּלּב ֵאיָנן ְדָּב ִרים ְלִﬠ ְנָין ֶזה‬,‫ֶשַׁהְבָּרָכה ָה ְיָתה ַﬠל ַדַּﬠת יוֹם ְרִביִﬠי – ֵאין ְבָּכ ְכּלוּם‬ 103,‫קנח‬:‫ְבִּסיָמן ר"ט‬ 21 If it was the fourth day [of the omer] and [a person] recited the blessing with the intent to count four, but had a slip of the tongue and [mistakenly] counted five, he is required to count again, [mentioning] the fourth [day. The rationale is that] he made a false statement – for it is the fourth day, and he verbally counted the fifth.104 Even though [the person] had in mind [to count] four, this is of no consequence, for the commandment to count is that he count verbally. Nevertheless, he need not recite another blessing before he counts the fourth day. ([Moreover,] even if he initially erred in his mind and thought that it was the fifth day, and recited the blessing with the intent of counting the fifth day, but after he counted [in that manner], remembered that it was the fourth day, he is not required to recite another blessing [provided he did not make an interruption before correcting himself].) [The rationale for both rulings is that the person] fulfills his obligation with the blessing he already recited, provided he did not interrupt [between the blessing and the correct counting] with other matters. [His] first counting is not considered an interruption, because he was involved in the act over which he recited the blessing [immediately after reciting it]. It is only that he misspoke.105 ‫כא ִאם ָהָיה עוֵֹמד ְבּיוֹם ְרִביִﬠי וֵּבַר ַﬠל ַדַּﬠת ִלְסֹפּר "ַא ְרָבָּﬠה" ְוָטָﬠה ְבִּדבּוּרוֹ ְוָסַפר "ֲחִמָשּׁה" – ָצ ִרי ַלֲח ֹזר ְוִלְסֹפּר‬ ‫ ַאף ֶשָׁהָיה ְבַּמֲחַשְׁבתּוֹ‬104.‫קנט ֶשַׁהיּוֹם יוֹם ְרִביִﬠי הוּא ְוהוּא ָסַפר "ֲחִמָשּׁה" ְבִּפיו‬,‫ ֵכּיָון ֶשָׁיָּצא ֶשֶׁקר ִמִפּיו‬,"‫"ַא ְרָבָּﬠה‬ ‫קס‬.‫ ֶשִׁמְּצַות ַהְסִּפיָרה ִהיא ַבֶּפּה‬,‫"ַא ְרָבָּﬠה" – ֵאין ֶזה ְכּלוּם‬ ‫ ֶשָׁהָיה ָסבוּר‬,‫ ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֹקֶדם ֶשׁחוֵֹזר ִלְסֹפּר "ַא ְרָבָּﬠה"קסא )ֲאִפלּוּ ִאם ָטָﬠה ִבְּתִחָלּה ְבַּדְﬠתּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ וְּלַאַחר ֶשָׁסַּפר ִנְזַכּר ֶשַׁהיּוֹם יוֹם ְרִביִﬠי – ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי‬,"‫ֶשׁהוּא יוֹם ֲחִמיִשׁי וֵּבַר ַﬠל ַדַּﬠת ִלְסֹפּר "ֲחִמָשּׁה‬ ‫ ֲאָבל ַהְסִּפיָרה ָה ִראשׁוָֹנה‬.‫ ְלִפי ֶשׁיּוֵֹצא ַבְּבָּרָכה ֶשֵׁבַּר ְכָּבר ִאם ל ֹא ִהְפִסיק ֵבּי ְנַת ִים ִבְּדָב ִרים ֲאֵח ִרים‬,(‫ַלֲח ֹזר וְּלָבֵר קסב‬ 105,‫קסג‬:‫ ֵכּיָון ֶשׁ ִנְּתַﬠֵסּק ְבָּדָבר ֶשֵׁבַּר ָﬠָליו ֶאָלּא ֶשׁלּ ֹא ָﬠָלה ְבָּידוֹ ַכֹּהֶגן‬,‫ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק‬ 22 ([In the above situation,] when [the person] goes back to count properly and] counts four, he must say, “Today is four [days]….”106 If, however, [the person corrects himself and] counts again directly after107 the first counting, he need not

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repeat “Today is”. Instead, he should immediately say “four days of the omer.”) 107‫ ְוִאם חוֵֹזר ִלְסֹפּר ְבּתוֹ ְכֵּדי ִדּבּוּר‬106."'‫ "ַהיּוֹם ַא ְרָבָּﬠה כוּ‬:‫כב )וְּכֶשׁחוֵֹזר ִלְסֹפּר "ַא ְרָבָּﬠה" – ָצ ִרי לוַֹמר‬ (‫ "ַא ְרָבָּﬠה ָיִמים ָלֹעֶמר"קסד‬:‫ ֶאָלּא י ֹאַמר ִמָיּד‬,"‫ַלְסִּפיָרה ָה ִראשׁוָֹנה – ֵאין ָצ ִרי ַלֲח ֹזר ְולוַֹמר "ַהיּוֹם‬: 23 There are authorities who maintain that if a person forgot [and did not] count one night,108 he need not count at all on the other nights [of the omer. The rationale is that the person] already lost [the opportunity to fulfill] the mitzvah of counting the omer entirely by missing one night, for it is written:2 “There shall be seven complete [weeks].”109 There are, [however,] other authorities who differ and maintain that [such a person] must count on the remaining nights because [counting] every night is an independent mitzvah and [one night] is not dependent on another.110 ‫ ְלִפי ֶשְׁכָּבר‬,‫ – ֵאין ָצ ִרי ִלְסֹפּר ְכָּלל ִבְּשָׁאר ָכּל ַהֵלּילוֹת‬108‫כג ְוֵישׁקסה אוְֹמ ִריםקסו ֶשִׁאם ָשַׁכח ִלְסֹפּר ְבַּל ְיָלה ַאַחת‬ 109."‫ "ְתִּמיֹמת ִתְּהֶייָנה‬2,‫ ֶשֶׁנֱּאַמרקסז‬,‫ִהְפִסיד ִמִמְּצַות ְסִפיַרת ָהֹעֶמר ְלַגְמֵרי ְכֶּשִׁחֵסּר ִמֶמּנּוּ יוֹם ֶאָחד‬ ‫ ְלִפי ֶשָׁכּל ַל ְיָלה ִהיא ִמְצָוה ִבְּפֵני ַﬠְצָמהּקסט ְוֵאיָנן ְתּלוּיוֹת‬,‫ְוֵישׁ חוְֹלִקין ְואוְֹמ ִריםקסח ֶשָׁצּ ִרי ִלְסֹפּר ִבְּשָׁאר ָכּל ַהֵלּילוֹת‬ 110:‫זוֹ ָבּזוֹ‬ 24 With regard to the halachah, it is customary that [such a person] counts on the following days without reciting a blessing. [This ruling applies] whether he forgot to count on the first night or on one of the other nights. [The rationale is that] when there is a doubt as to whether a blessing should be recited, a lenient approach is followed.111 When does the above apply? When [the person] did not remember the entire night and the entire day that followed. If, however, [the person] remembered during the day on the morrow and counted [the omer] without a blessing as explained above,112 he may count on all the following nights with a blessing. [The rationale is that] even according to the first opinion, [the person] did not lose [the opportunity to fulfill] the mitzvah of counting [the omer]by not counting on one night, since he counted during the day on the morrow. [The weeks he counted] are still considered as “complete,” for he has counted all 49 days. True, there are authorities who maintain that [the omer] may only be counted at night.113 Even if one forgot to count at night, [these authorities maintain that] it is unnecessary to count during the day, [for his counting will be to no avail].114 If so, even if one counted during the [following] day [to compensate for the night he missed], this counting [carries no weight] in completing the 49 days. Nevertheless, there are [other] authorities who maintain that even if one did not count one day, or even many days, at all, he may count [the omer] on [subsequent] nights with a blessing.115 [Therefore, on the basis of these various opinions,116 a person who only remembered and counted during the day may count with a blessing on the subsequent nights.] ‫קע ֵבּין ֶשָׁשַּׁכח ַבַּלּ ְיָלה ָה ִראשׁוֹן ֵבּין ֶשָׁשַּׁכח ְבֶּאָחד ִמְשָּׁאר ָכּל‬,‫ נוֲֹהִגין ִלְסֹפּר ִבְּשָׁאר ֵלילוֹת ְבּל ֹא ְבָּרָכה‬,‫כד וְּלִﬠ ְנַין ֲהָלָכה‬ 111,‫קעב‬.‫קעא ְלִפי ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‬,‫ַהֵלּילוֹת‬ ‫ ֲאָבל ִאם ִנְזַכּר ְלָמָחר ַבּיּוֹם ְוָסַפר ְבּל ֹא ְבָּרָכה ְכּמוֹ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ִנְזַכּר ָכּל ַהַלּ ְיָלה ְוָכל יוֹם ַהָמֳּחָרת‬ ‫קעד ֶשֲׁהֵרי ַאף ְלִפי ַהְסָּבָרא ָה ִראשׁוָֹנהקעה ל ֹא ִהְפִסיד‬,‫ – ִיְסֹפּר ִבְּשָׁאר ָכּל ַהֵלּילוֹת ִבְּבָרָכה‬112,‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקעג‬ ‫ ְוַאף‬.‫ ֶשׁסּוֵֹפר ָכּל ַהמ"ט יוֹם‬,"‫ ַוֲהֵרי ֵהן ִנְקָראוֹת "ְתִּמיֹמת‬,‫ ֵכּיָון ֶשָׁסַּפר ְלָמָחר ַבּיּוֹם‬,‫ִמְצַות ַהְסִּפיָרה ְבֶּחְסרוֹן ַלְיָלה ֶאָחד‬

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‫ ְוִאם ֵכּן‬114,‫ ֶשַׁאף ִאם ָשַׁכח ִלְסֹפּר ַבַּלּ ְיָלה ֵאין ָצ ִרי ִלְסֹפּר ַבּיּוֹם‬113,‫ֶשֵׁיּשׁ אוְֹמ ִריםקעו ֶשַׁהְסִּפיָרה ֵאיָנהּ ֶאָלּא ַבַּלּ ְיָלה‬ ‫ ֶשַׁאף ִאם‬115,‫ ִמָכּל ָמקוֹם ֲהֵרי ֵישׁ אוְֹמ ִריםקעז‬,‫ַאף ִאם ָסַפר ַבּיּוֹם ֵאין ְסִפיָרה זוֹ ָשָׁוה ְכּלוּם ְלַהְשִׁלים ִמְסַפּר ַהמ"ט יוֹם‬ 116:‫ל ֹא ָסַפר ְכָּלל יוֹם ֶאָחד אוֹ ֲאִפלּוּ ָיִמים ַה ְרֵבּה סוֵֹפר ִבְּשָׁאר ַהֵלּילוֹת ִבְּבָרָכה‬ 25 All the above117 applies when [the person] is certain that he did not count [the omer] one night. If, however, he is in doubt concerning the matter,118 even though he did not count during the day on the following day, he should count with a blessing on the following nights. [The rationale is that] there is a sefek sefeika, a compounded doubt, that would obligate [the person] to act stringently and count all the subsequent nights with a blessing. [The sefek sefeika is as follows:] It is possible that [the person] did count during the night, and it is also possible that [the halachah follows] the authorities who maintain that every night is an independent mitzvah and [the counting of one night] is not dependent on [the counting of] another. [Therefore, there are grounds to require that such a person conduct himself stringently and recite a blessing and count on all the subsequent nights.]119 Similarly, in all places where it was explained that one should count a second time without a blessing because there is a doubt whether [or not] his first counting [was valid],120 if [the person did not do as instructed and] did not count again [that night], he should [nevertheless] count with a blessing on [subsequent] nights.121 – ‫ ַאף ֶשׁלּ ֹא ָסַפר ְלָמָחר ַבּיּוֹם‬118,‫ ֲאָבל ִאם הוּא ְמֻסָפּק ַבָּדָּבר‬,‫ ְכֶּשָׁבּ ִרי לוֹ ֶשׁלּ ֹא ָסַפר ְבַּל ְיָלה ֶאָחד‬117‫כה ְוָכל ֶזה‬ ‫ ְוֵישׁ ְלִהְסַתֵּפּק ַגּם ֵכּן ֶשָׁמּא ְכָּהאוְֹמ ִרים ֶשָׁכּל‬,‫קעח ְדֵּכיָון ֶשֵׁיּשׁ ְלִהְסַתֵּפּק ֶשָׁמּא ָסַפר ַבַּלּ ְיָלה‬,‫ִיְסֹפּר ִבְּשָׁאר ֵלילוֹת ִבְּבָרָכה‬ 119‫ ִנְמָצא ֶשֵׁיּשׁ ָכּאן ְסֵפק ְסֵפָקא ְלַהֲחִמיר ְלַהְצ ִרי ְבָּרָכה‬,‫ַלְיָלה ְוַל ְיָלה ִהיא ִמְצָוה ִבְּפֵני ַﬠְצָמהּ ְוֵאיָנן ְתּלוּיוֹת ֶזה ָבֶּזה‬ ‫קעט‬.‫וְּסִפיָרה ִבְּשָׁאר ַהֵלּילוֹת‬ ‫ ִאם ל ֹא ָחַזר‬120,‫ְוֵכן ְבָּכל ָמקוֹם ֶשִׁנְּתָבֵּארקפ ֶשָׁצּ ִרי ַלֲח ֹזר ְוִלְסֹפּר ְבּל ֹא ְבָּרָכה ֵמֲחַמת ַהָסֵּפק ֶשֵׁיּשׁ ַבְּסִּפיָרה ָה ִראשׁוָֹנה‬ 121,‫קפא‬:‫ְוָסַפר – ִיְסֹפּר ִבְּשָׁאר ַהֵלּילוֹת ִבְּבָרָכה‬ 26 [The following laws apply] in places where it is customary to recite Kiddush and Havdalah on wine in the synagogue:122 The omer should be counted on Friday night and the night of a festival after Kiddush. [The rationale is that] one should do whatever is possible so as to recite Kiddush at the earliest opportunity.123 [Conversely,] on Saturday night and the night after the festival, [the omer]should be counted before Havdalah. [The rationale is that] one should do whatever is possible so as to recite Havdalah at the latest possible time so that the sanctity of the [Shabbos and festival] days not appear burdensome.124 Both in the places where Havdalah is recited on Saturday night before the passage Veyiten lecha,125directly after Kaddish Tiskabeil, and in those places where Veyiten lecha is recited before Havdalah, [the omer]should be counted directly after Kaddish Tiskabeil. [The rationale is that] one should do whatever is possible to count [the omer] at the earliest opportunity, and as soon as the Kaddish concluding the recitation of Shemoneh Esreh is recited, the obligationto count the omer becomes incumbent upon us.126 ‫ – סוְֹפ ִרים ָהֹעֶמר ְבֵּליל ַשָׁבּת ְויוֹם טוֹב‬122‫כו ִבְּמקוֹמוֹת ֶשׁנּוֲֹהִגין ְלַקֵדּשׁקפב וְּלַהְבִדּילקפג ְבֵּבית ַהְכֶּנֶסת ַﬠל ַהַיּ ִין‬ ‫ וְּבמוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב‬123,‫קפה‬.‫קפד ְלִפי ֶשָׁכּל ַמה ֶשּׁנּוַּכל ְלַהְקִדּים ְקֻדַשּׁת ַהיּוֹם ֵישׁ ָלנוּ ְלַהְקִדּים‬,‫ַאַחר ַהִקּדּוּשׁ‬ ‫קפז ְכֵּדי ֶשׁלּ ֹא ְתֵּהא ְקֻדַשּׁת ַהיּוֹם‬,‫קפו ְלִפי ֶשָׁכּל ַמה ֶשּׁנּוַּכל ְלַאֵחר ַהַהְבָדָּלה ֵישׁ ָלנוּ ְלַאֲחָרהּ‬,‫סוְֹפ ִרים ֹקֶדם ַהַהְבָדָּלה‬ 124,‫קפח‬.‫ִנ ְרֵאית ָﬠֵלינוּ ְכַּמשּׂאוֹי‬

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‫ ִמָיּד ַאַחר ַקִדּישׁ "ִתְּתַקֵבּל" ]וֵּבין ִבְּמקוֹמוֹת ֶשׁאוְֹמ ִרים‬125" ‫וֵּבין ִבְּמקוֹמוֹת ֶשַׁמְּבִדּיִלין ְבּמוָֹצֵאי ַשָׁבּת ֹקֶדם " ְוִיֶתּן ְל‬ ‫קצא ְלִפי ֶשֵׁיּשׁ ָלנוּ ְלַהְקִדּים ַהְסִּפיָרה ְבָּכל‬,[‫" ְו ִיֶתּן ְל " ֹקֶדם ַהַהְבָדָּלהקפט – סוְֹפ ִרים ִמָיּד ַאַחר ַקִדּישׁ "ִתְּתַקֵבּל"קצ‬ 126,‫קצב‬:‫ וִּמָיּד ֶשׁ ִנְּסַתְּלָּקה ַהְתִּפָלּה ְבַּקִדּישׁ ֶשְׁלַּאֲחֶריָה – ָחל ָﬠֵלינוּ ִמְצַות ְסִפיָרה‬,‫ַמה ֶשֶּׁאְפָשׁר‬ 27 When the final day of the festival [of Pesach] falls on Saturday night, and Kiddush and Havdalah are recited over one cup of wine,127 it is impossible to count [the omer] as is usually done on other festival and Saturday nights, [i.e.,] after Kiddush and before Havdalah.128 [Fulfilling both of these desired options is not possible in this instance, because] it is forbidden to make an interruption between the two [mitzvos]. In such an instance, the omer should be counted before Kiddush and Havdalah and not afterwards. [The rationale is that] whatever can possibly be done to recite Havdalah later should be done. (However, when the second day of Pesach falls on Saturday night, neither Kiddush nor Havdalah is recited in the synagogue, based on the reason explained in sec. 487[:7].)129 ‫ – ִאי ֶאְפָשׁר ִלְסֹפּר ַאַחר‬127‫כז וְּכֶשָׁחל יוֹם טוֹב ָהַאֲחרוֹן ְבּמוָֹצֵאי ַשָׁבּת ֶשׁאוְֹמ ִרים ִקדּוּשׁ ְוַהְבָדָּלה ַﬠל כּוֹס ֶאָחד‬ ‫ ֲאַזי סוְֹפ ִרים‬,‫ ֶשֲׁהֵרי ָאסוּר ְלַהְפִסיק ֵבּיֵניֶהם ְכָּלל‬128,‫ַהִקּדּוּשׁ ְוֹקֶדם ַהַהְבָדָּלה ְכּמוֹ ִבְּשָׁאר ֵליל יוֹם טוֹב וּמוָֹצֵאי ַשָׁבּתוֹת‬ ‫קצד‬.‫ ְלִפי ֶשָׁכּל ַמה ֶשּׁנּוַּכל ְלַאֵחר ַהַהְבָדָּלה ֵישׁ ָלנוּ ְלַאֲחָרהּ‬, ‫ֹקֶדם ַהִקּדּוּשׁ ְוַהַהְבָדָּלהקצג ְול ֹא ַאַחר ָכּ‬ (‫קצה ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬,‫ֲאָבל יוֹם ֵשׁ ִני ֶשׁל ֶפַּסח ֶשָׁחל ְבּמוָֹצֵאי ַשָׁבּת – ֵאין ְמַקְדִּשׁין ְוֵאין ַמְבִדּיִלין ְכָּלל ְבֵּבית ַהְכֶּנֶסת‬ 129,‫)ְבִּסיָמן תפ"זקצו‬: 28 Whenever the first day of a festival falls on Shabbos, the liturgical hymns customarily recited on the first night are recited on the second night, because these hymns are not recited on Friday night for the reason explained in sec. 275[:1, 3].130 An exception to this rule is made when the first day of Pesach falls on Shabbos. [In this instance,] the custom is to recite the hymns designated for the second night [of Pesach] on the second night. Precedence is given to [these hymns, because of the] counting [of the omer, for one of these hymns] mentions the order of the harvesting of the omer that was harvested on this night.131 ‫קצח ֶשְׁבֵּליל‬,‫כח ְבָּכל יוֹם טוֹב ְכֶּשָׁחל יוֹם ִראשׁוֹן ְבַּשָׁבּת נוֲֹהִגין לוַֹמר ְבֵּליל ֵשׁ ִני ַהַמֲּﬠָרִביתקצז ַהַשָּׁיִּכים ְלֵליל ִראשׁוֹן‬ ,‫ חוּץ ִמיּוֹם ִראשׁוֹן ֶשׁל ֶפַּסח ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת‬130,‫קצט‬,‫ַשָׁבּת ֵאין אוְֹמ ִרים ַמֲﬠָרִבית ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן ער"ה‬ ‫ר ִמשּׁוּם ִבּכּוּר ַלְסִּפיָרהרא ֶשֻׁהְזַכּר בּוֹ ֵסֶדר ְקִציַרת ָהֹעֶמר‬,‫ֶשׁנּוֲֹהִגין לוַֹמר ְבֵּליל ֵשׁ ִני ַהַמֲּﬠָרִבית ַהַשָּׁיִּכים ְלֵליל ֵשׁ ִני‬ 131,‫רב‬:‫ֶשָׁהָיה ִנְקָצר ְבַּל ְיָלה ֶזה‬ 29 Even in the present era,132 it is forbidden to partake of chadash, newly harvested grain, until the beginning of the night of the seventeenth of Nissan.133 [This prohibition applies to] bread [made from such grain], parched grain, and fresh kernels [of such grain],134 as it is written:135 “Neither bread, nor parched grain, nor fresh kernels [from the new crop] may you eat until this selfsame day.” [The word] “until” [implies that the prohibition also] includes [the day of the sixteenth of Nissan].136 It is only that in the era of the Beis HaMikdash, newly harvested grain was permitted immediately after the offering of the omer on the sixteenth [of Nissan],133 as [indicated by the continuation of the verse,] “until you have brought the sacrifice of your G-d.” In the present era, [since] we do not have an [omer] sacrifice, it is the day – i.e., the passage of that entire “selfsame day” – that causes [the newly harvested grain] to be permitted.136 In the Diaspora, [in the era] when it was not known when the new month had been

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established in Eretz Yisrael,137 it was also forbidden to partake of the newly harvested grain for the entire day of the seventeenth [of Nissan],133 until the beginning of the night of the eighteenth. [The rationale is that] this is a question involving a Scriptural prohibition,133 for newly harvested grain is also forbidden in the Diaspora according to Scriptural Law,138 as [the above-cited verse] concludes: “[This is an eternal statute….] in all your dwelling places.”139 Even in the present era when we know the day established as the new month,140 we should not deviate from the custom of our ancestors, for the reason to be explained.141 133,‫רה‬,‫ ַﬠד ְתִּחַלּת ֵליל י"ז ְבּ ִניָסן‬134,‫רד‬,‫ ֵבּין ֶלֶחם ֵבּין ָקִלי ֵבּין ַכּ ְרֶמל‬132,‫רג‬,‫כט ָאסוּר ֶלֱאֹכל ָחָדשׁ ַאף ַבְּזַּמן ַהֶזּה‬ ‫ ֶאָלּא ֶשִׁבְּזַמן ֶשֵׁבּית‬133,‫רז‬.‫ ַﬠד ְוַﬠד ִבְּכָלל‬,"'‫ " ְוֶלֶחם ְוָקִלי ְוַכ ְרֶמל ל ֹא ת ֹאְכלוּ ַﬠד ֶﬠֶצם ַהיּוֹם ַהֶזּה ְוגוֹ‬135,‫ֶשֶׁנֱּאַמררו‬ ,"‫ ֶשֶׁנֱּאַמררט "ַﬠד ֲהִביֲאֶכם ֶאת ָק ְרַבּן ֱא ֵהיֶכם‬133,‫רח‬,‫ ִמֶשָּׁקַּרב ָהֹעֶמר ְבּיוֹם ט"ז – ֻהַתּר ֶהָחָדשׁ ִמָיּד‬,‫ַהִמְּקָדּשׁ ַקָיּם‬ 136,‫רי‬.‫ ְדַּה ְינוּ ְלַאַחר ֶשָׁﬠַבר ָכּל ֶﬠֶצם ַהיּוֹם‬,‫ֲאָבל ַﬠְכָשׁו ֶשֵׁאין ָלנוּ ָק ְרָבּן – ֲהֵרי ֶﬠֶצם ַהיּוֹם ַמִתּיר‬ 133‫ – ָהיוּ ֲאסוּ ִרין ֶלֱאֹכל ָחָדשׁ ַגּם ָכּל יוֹם י"ז‬137‫וַּבגּוָֹלה ְכֶּשׁלּ ֹא ָהיוּ יוְֹדִﬠים יוֹם ֶשׁ ִנְּקַבּע בּוֹ ַהֹחֶדשׁ ְבֶּאֶרץ ִיְשָׂרֵאל‬ 138,‫ריג‬,‫ ֶשֶׁהָחָדשׁ ָאסוּר ַגּם ְבּחוּץ ָלָאֶרץ ִמן ַהתּוָֹרה‬133,‫ריב‬,‫ריא ְלִפי ֶשׁהוּא ָסֵפק ֶשׁל תּוָֹרה‬,‫ַﬠד ְתִּחַלּת ֵליל י"ח‬ ‫ – ֵאין ְלַשׁנּוֹת ִמְנַהג‬140‫ ְוַגם ַﬠְכָשׁו ֶשָׁאנוּ יוֹ ְדִﬠים יוֹם ְקִביעוּת ַהֹחֶדשׁ‬139."‫ֶשֶׁנֱּאַמרריד "ְבֹּכל ֹמְשֹׁבֵתיֶכם‬ 141,‫רטז‬:‫רטו ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר‬,‫ֲאבוֵֹתינוּ‬ 30 In the present era, people at large142 are not at all careful in [the observance of] the prohibition against [partaking of] newly harvested grain. There are authorities who justify the conduct [of those who are lax in observing this mitzvah] in places where the majority of the grain [in the area] is sown before Pesach143 and [also] in places where grain is imported from places where the majority of the grain is sown before Pesach,144 [in which instance,] the prohibition against newly harvested grain is not relevant, as explained in Yoreh Deah, sec. 293.145 Consult that source. Those who, [nevertheless,] conduct themselves stringently in such places146 and are careful not to eat grain unless they know that it is from the prior harvest147 need not be careful regarding the discharges [of newly harvested grain] released from the utensils they desire to use to cook grain from the prior harvest, [lest these discharges be] from the same type [of grain they will be using] that was cooked [by others who are not meticulous regarding this matter].148 [The rationale for this license is that] the requirement that 60 [times the volume of a forbidden substance] of the same type149 is necessary to nullify [the presence of the forbidden substance] is only a Rabbinic ordinance.150 [Accordingly,] one should not be so stringent in this regard concerning grain whose status is unknown, for [refraining from using it] is merely a stringency.151 Even in places where the majority of the grain is sown after Pesach,152 e.g., Poland,153 where the majority of the oats and barley from which beer is made are sown after Pesach, and grain is not imported there from other places where the grain is sown before Pesach, the majority of [the Jewish community] does not observe the prohibition against [partaking of] newly harvested grain. There are authorities who justify the conduct [of the Jews of Poland], explaining that theirs is a pressing situation because beer is the primary beverage they drink. Therefore, they rely on several of the Rishonim who maintain that the prohibition against newly harvested grain in the Diaspora is [merely] Rabbinic in origin. [These authorities maintain that the Sages who] imposed this decree [imposed it only as a safeguard] for Eretz Yisrael.154 [Therefore,] they imposed this decree only in the lands close to Eretz Yisrael, e.g., Egypt, Ammon, Moab, and Babylonia, as

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explained in Yoreh Deah, sec.331.155 Others justify [the leniency taken in these places] with a different rationale. [These authorities] maintain that [the prohibition against partaking of] newly harvested grain applies only to grain owned by a Jew at the time it is harvested, but not to [grain] that belonged to non-Jews. According to this [explanation], it is necessary to caution Jews who live in villages and [grow] their grain after Pesach in fields belonging to [the non-Jewish] nobility to observe the prohibition against newly harvested grain.156 Nevertheless, every meticulous person157 should not rely on the authorities who grant license and should be stringent with himself as much as possible, according to the consensus of the majority of Rishonim and Acharonim who maintain that according to Scriptural Law, [the prohibition against partaking of] newly harvested grain applies even in all places in the Diaspora158 and it applies to [grain] belonging to non-Jews, for fundamentally, the halachah follows [this stringent view].159 See Yoreh Deah, sec. 293,160 [which states that a person who] observes [the prohibition against] newly harvested grain should also be careful [not to partake of] alcoholic beverages and mead that were left to ferment in the dregs of beer [made from newly harvested grain].161 Consult that source with regard to all the laws regarding [the prohibition against] newly harvested grain. ‫ריז‬.‫ל ְוַﬠְכָשׁו ֵאין ָהעוָֹלם ִנְזָה ִרין ְכָּלל ְבִּאסּוּר ָחָדשׁ‬ ‫ אוֹ ִבְּמקוֹמוֹת ֶשְׁמִּביִאין ָלֶהם ְתּבוָּאה‬143,‫ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּתריח ִבְּמקוֹמוֹת ֶשֹׁרב ַהְתּבוָּאה ִנְזַרַﬠת ֹקֶדם ַהֶפַּסח‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫ ֶשֵׁאין ָבּהּ ִאסּוּר ָחָדשׁ‬144,‫ִמְמּקוֹמוֹת ֶשֹׁרב ַהְתּבוָּאה ִנְזַרַﬠת ֹקֶדם ַהֶפַּסח‬ ‫ ַﬠֵיּן ָשׁם‬145,‫רצ"גריט‬. ‫ – ֵאין ָצ ִרי‬147‫ ְו ִנְזָהר ִמְסָּתם ְתּבוָּאה ֶשֵׁאיָנהּ ְידוָּﬠה לוֹ ֶשִׁהיא ְיָשָׁנה‬146‫ְוַהַמְּחִמי ִרים ַﬠל ַﬠְצָמם ַבְּמּקוֹמוֹת ָהֵהם‬ ‫ ֵאין ָצ ִרי‬149‫ ְלִפי ֶשִׁמּין ְבִּמינוֹ‬148,‫רכא‬,‫ִלָזֵּהר ִמְפִּליַטת ַהֵכִּלים ֶשׁ ִנְּתַבֵּשּׁל ָבֶּהםרכ ִמִמּין ֶשׁרוֶֹצה ְלַבֵשּׁל ַﬠְכָשׁו ָיָשׁן‬ 151,‫רכג‬.‫ ְוֵאין ְלַהֲחִמיר ָכּל ָכּ ִבְּסָתם ְתּבוָּאה ֶשֵׁאין ָבּהּ ֶאָלּא ֻחְמָרא ְבָּﬠְלָמא‬150,‫רכב‬,‫ִשִׁשּׁים ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֶשֹׁרב ַהִשֹּׁבֶּלת שׁוָּﬠל ְוַהְשּׂעוֹ ִרים‬153‫ ְכּגוֹן ִבְּמ ִדינוֹת פּוִֹלין‬152,‫ְוַגם ִבְּמקוֹמוֹת ֶשֹׁרב ַהְתּבוָּאה ִנְזַרַﬠת ַאַחר ַהֶפַּסח‬ ‫ ְוַגם ֵאין ְמִביִאין ְלָשׁם ְתּבוָּאה ְכָּלל ִמְמִּדינוֹת ֲאֵחרוֹת ֶשׁזּוֹ ְרִﬠין ָבֶּהם ֹקֶדם‬,‫ֶשׁעוִֹשׂין ֵמֶהם ַהֵשָּׁכר ִנְזָרִﬠין ַאַחר ַהֶפַּסח‬ ‫ַהֶפַּסחרכד – ַאף ַﬠל ִפּי ֵכן ֵאין ֹרב ָהעוָֹלם נוֲֹה ִגין ָשׁם ִאסּוּר ָחָדשׁ‬. ‫ ְלִפיָכ ֵהם סוְֹמִכים ַﬠל ִמְקָצת‬,‫ ֶשִׁﬠַקּר ְשִׁתָיָּתם הוּא ַהֵשָּׁכר‬,‫ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּתרכה ְלִפי ֶשָׁשּׁם הוּא ְשַׁﬠת ַהְדָּחק‬ ‫ ְול ֹא ָגְּזרוּ‬154,‫ָה ִראשׁוֹ ִניםרכו ַהסּוְֹב ִרים ֶשָׁחָדשׁ ְבּחוּץ ָלָאֶרץ ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ֶשָׁגְּזרוּ ִמשּׁוּם ֶאֶרץ ִיְשָׂרֵאל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬,‫רכז ְכּגוֹן ִמְצַרִים ְוַﬠמּוֹן וּמוָֹאב וָּבֶבל‬,‫ֶאָלּא ַבְּמּקוֹמוֹת ַהְסּמוִּכים ְלֶאֶרץ ִיְשָׂרֵאל‬ 155,‫רכח‬.‫של"א‬ ‫ ֲאָבל‬,‫ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּת ַאֵחררכט ֶשׁסּוְֹב ִרים ֶשָׁחָדשׁ ֵאינוֹ נוֵֹהג ֶאָלּא ִבְּתבוָּאה ֶשׁהוּא ֶשׁל ִיְשָׂרֵאל ִבְּשַׁﬠת ְקִציָרה‬ ‫ וְּלִפי ֶזה ָצ ִרי ְלַהְזִהיר ְלִיְשׂ ְרֵאִלים ַהָדּ ִרים ַבְּכָּפ ִרים ֶשֵׁיּשׁ ָלֶהם ְתּבוָּאה ְזרוָּﬠה ַאַחר ַהֶפַּסח ְבָּשֶׂדה ֶשׁל‬.‫ל ֹא ְבֶּשׁל ָנְכ ִרים‬ 156.‫ַהַשּׂר ֶשִׁיּ ְנֲהגוּ ָבּהּ ִאסּוּר ָחָדשׁ‬ ‫ ל ֹא ִיְסֹמ ַﬠל ַהַמִּתּי ִרים ַהָלּלוּ ְוַיֲחִמיר ְלַﬠְצמוֹ ְבָּכל ַמה ֶשֶּׁאְפָשׁר לוֹרל ְכַּהְסָכַּמת ֹרב ָה ִראשׁוֹ ִנים‬157‫ֲאָבל ָכּל ַבַּﬠל ֶנֶפשׁ‬ ‫רלג ִכּי ֵכּן‬,‫ ַאף ְבֶּשׁל ָנְכ ִרים‬158‫ְוָהַאֲחרוֹ ִניםרלא ֶשֶׁהָחָדשׁ נוֵֹהג ִמן ַהתּוָֹרה ַאף ְבּחוּץ ָלָאֶרץרלב וְּבָכל ָמקוֹם‬ 159,‫רלד‬.‫ִﬠָקּר‬ ‫ ֶשַׁה ִנְּזָהר ֵמָחָדשׁ ֵישׁ לוֹ ִלָזֵּהר ַגּם ִמֵיּין־ָשָׂרף וִּמֵמּי ְדַּבשׁ ֶשֶׁהֱﬠִמידוּהוּ ְבִּשְׁמֵרי‬160,‫ַﬠֵיּן ְבּיוֶֹרה ֵדָּﬠה ִסיָמן רצ"גרלה‬ ‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶהָחָדשׁ‬161,‫רלו‬,‫ֵשָׁכר‬:

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Shulchan Aruch: Chapter 490 - The Order of the Prayers [Recited] on th...

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Shulchan Aruch: Chapter 490 - The Order of the Prayers [Recited] on the Second Day [of Pesach]; the Prayers [Recited on] Chol HaMoed [Pesach] By Rabbi Schneur Zalman of Liadi

SECTION 490 The Order of the Prayers [Recited] on the Second Day [of Pesach]; the Prayers [Recited on] Chol HaMoed [Pesach] (1-18) ‫סימן תצ ֵסֶדר ְתִּפַלּת יוֹם ֵשִׁני וְּתִפַלּת ֻחלּוֹ ֶשׁל מוֵֹﬠד וּבוֹ י"ח ְסִﬠיִפים‬: 1 The same prayers that are recited on the first day [of the festivals] are recited on all of the second days of the festivals [observed in] the Diaspora. Similarly, Kiddush and Shehecheyanu must be recited [on the second day].1 True, we sanctify that day only because of the doubt under which our ancestors operated, for they did not know the day when the new month was established in Eretz Yisrael.2 Nevertheless, if the festival prayers would not be recited on this day or Kiddush and Shehecheyanu would not be recited, [the general populace] would treat [the day] with disdain and say it is not a festival at all.3 As a result, they would also perform all tasks of [forbidden] labor.4 ‫א ְוֵכן ָצ ִרי לוַֹמר ִקדּוּשׁ ַהיּוֹםב‬,‫א ְבָּכל יוֹם טוֹב ֵשׁ ִני ֶשׁל ָגֻּליּוֹת ִמְתַפְּלִּלין ְכֵּסֶדר ַהְתִּפָלּה ֶשׁל יוֹם ִראשׁוֹן‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָאנוּ נוֲֹהִגין בּוֹ ֹקֶדשׁ ֶאָלּא ֵמֲחַמת ָסֵפק ֶשִׁנְּסַתֵּפּק ַלֲאבוֵֹתינוּד ֶשׁלּ ֹא ָהיוּ יוְֹדִﬠין יוֹם‬1,‫ג‬."‫ְו"ֶשֶׁהֱחָינוּ‬ ‫ ִמָכּל ָמקוֹם ִאם ל ֹא ִיְתַפְּלּלוּ בּוֹ ְתִּפַלּת יוֹם טוֹב אוֹ ֶשׁלּ ֹא י ֹאְמרוּ בּוֹ ִקדּוּשׁ ַהיּוֹם‬2,‫ה‬,‫ֶשִׁנְּקַבּע בּוֹ ַהֹחֶדשׁ ְבֶּאֶרץ ִיְשָׂרֵאל‬ 4,‫ז‬:‫ ְוַﬠל ְיֵדי ֵכן ָיֹבאוּ ַגּם ֵכּן ַלֲﬠשׂוֹת בּוֹ ָכּל ְמֶלאֶכת ֲﬠבוָֹדה‬3,‫ְו"ֶשֶׁהֱחָינוּ" – ָיֹבאוּ ְלַזְלֵזל בּוֹו לוַֹמר ֶשֵׁאינוֹ יוֹם טוֹב ְכָּלל‬ 2 On the second day of Pesach, we read the passage [of the Torah] concerning the festivals [found] in Toras Kohanim,5 i.e., [the passage] in Parshas Emor beginning Shor o kesev6until the end of the verse Vayidaber Moshe.7The [person called as] maftir reads the same Torah [passage] as [was read] on the first day. [For the Haftarah,]the maftir [reads the passage from the works of] the prophets describing the Pesach [celebrated in the days] of Yoshiyahu,8 from [the verse beginning] Vayishlach hamelech9until the verse [that concludes with the words] lo kam kamohu.10 It is desirable to do something [special] during the [festive] meal on the second day of Pesach to recall the feast of Esther that was held on this day, because on this day [as a result of that feast], Haman was hanged.11 ‫ט "שׁוֹר אוֹ ֶכֶשׂב‬:"‫ ְדַּה ְינוּ ְבָּפָרַשׁת "ֱאֹמר‬5,‫ח‬,"‫ב ְבּיוֹם טוֹב ֵשִׁני ֶשׁל ֶפַּסח קוֹ ִרין ְבָּפָרַשׁת מוֲֹﬠדוֹת ֶשְׁבּ"תוַֹרת ֹכֲּהִנים‬ ‫יא וַּמְפִטיר ַבָּנִּביא ְבֶּפַסח‬,‫ ְוַהַמְּפִטיר קוֵֹרא ַבּתּוָֹרה ְכּמוֹ ְבּיוֹם ִראשׁוֹן‬7,"'‫ ַﬠד סוֹף ָפּסוּקי "ַו ְיַדֵבּר ֹמֶשׁה ְוגוֹ‬6"'‫ְוגוֹ‬ 10,‫יד‬."‫ ַﬠד "ל ֹא ָקם ָכֹּמהוּ‬9,‫ ִמ"ַוּ ִיְּשַׁלח ַהֶמֶּל "יג‬8,‫ְדּי ֹאִשָׁיּהוּיב‬ 11,‫טו‬:‫ ֶשׁבּוֹ ַבּיּוֹם ִנְתָלה ָהָמן‬,‫ְוטוֹב ַלֲﬠשׂוֹת ֵאיֶזה ָדָּבר ַבְּסּעוָּדה ְבּיוֹם ֵשׁ ִני ְלֵזֶכר ִלְסעוַּדת ֶאְסֵתּר ֶשָׁה ְיָתה ְבּיוֹם ֶזה‬

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Shulchan Aruch: Chapter 490 - The Order of the Prayers [Recited] on th...

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3 On Chol HaMoed, during the Evening, Morning, and Afternoon Services, a person should recite the weekday prayers as he does during all ordinary weekdays. The only [addition is that] he must mention the [uniqueness of the day] in the blessing Retzeh,12i.e., [he must add the passage] Yaaleh Veyavo. If [a person] did not mention [the festival], he must go back to the beginning [of the blessing or of the Shemoneh Esreh and correct his omission],13 following the guidelines explained in sec. 42214 with regard to Rosh Chodesh. [There is, however,] a difference [between Chol HaMoed and Rosh Chodesh. On Chol HaMoed,] even if one omitted [Yaaleh Veyavo] in the Evening Service, he must go back to the beginning [of the blessing or the Shemoneh Esreh and correct his omission]. On Rosh Chodesh, by contrast, [the person] need not go back [and correct his omission in the Evening Service],15 for the reason mentioned in that source.16 ‫ ַרק ָצ ִרי ְלַהְזִכּיר ֵמֵﬠין‬,‫ג ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד ַﬠ ְרִבית ְוַשֲׁח ִרית וִּמ ְנָחה – ִמְתַפֵּלּל ְתִּפַלּת ַהֹחל ְכַּד ְרכּוֹ ָכּל ְימוֹת ַהֹחל‬ ‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬13,‫יח‬,‫יז ְוִאם ל ֹא ִהְזִכּיר – ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ‬."‫ ְדַּה ְינוּ "ַיֲﬠֶלה ְוָיב ֹא‬12,‫טז‬,‫ַהְמֹּאָרע ָבֲּﬠבוָֹדה‬ ‫כ ְוֵאינוֹ דּוֶֹמה ְלר ֹאשׁ ֹחֶדשׁ‬.‫ ְוַאף ִאם ל ֹא ִהְזִכּיר ִבְּתִפַלּת ַﬠ ְרִבית – ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ‬.‫ ְלִﬠְנַין ר ֹאשׁ ֹחֶדשׁ‬14,‫תכ"ביט‬ 16,‫כב‬:‫ ִמַטַּﬠם ַהְמֹבָאר ָשׁם‬15,‫כא‬,‫ֶשֵׁאין ָצ ִרי ַלֲח ֹזר‬ 4 Similarly, the [uniqueness of the day] must be mentioned in the Grace after Meals.17 If it was omitted, [the person] need not return to the beginning [of Grace,18] for the reason explained in sec. 188[:10].19 Consult that text regarding all the particulars of this law.20 ‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬18,‫כד‬,‫ ְוִאם ל ֹא ִהְזִכּירוֹ – ֵאין ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ‬17,‫כג‬.‫ד ְוֵכן ָצ ִרי ְלַהְזִכּירוֹ ְבִּב ְרַכּת ַהָמּזוֹן‬ 20:‫ ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬19,‫כה‬,‫קפ"ח‬ 5 [A person] should recite the Mussaf service on Chol HaMoed and on the final day[s] of the festival in the same manner as on the first day. ([There are,] however, [some differences]. In some regions, [the phrase] mikra kodesh is not recited on Chol HaMoed,21as explained in sec. 487[:6]. Consult that source.) [Also,] in these regions where the verses describing the Mussaf offerings are recited,22 one should not recite the verse,23 “On the fifteenth day.” Instead, one should begin [with the verse] Vehikravtem, “And you shall offer.”24 ‫ה ְבּמוָּסף ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠדכו ְוֶשׁל יוֹם טוֹב ָהַאֲחרוֹן – ִמְתַפֵּלּל ְכֶּדֶר ֶשִׁמְּתַפֵּלּל ְבּיוֹם טוֹב ָה ִראשׁוֹן‬. (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תפ"זכז ַﬠֵיּן ָשׁם‬21,‫)ֶאָלּא ֶשְׁבִּמְקָצת ְמִדינוֹת ֵאין אוְֹמ ִרים "ִמְקָרא ֹקֶדשׁ" ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬. ‫כט‬,"'‫ "וַּבֲחִמָשּׁה ָﬠָשׂר יוֹם ְוגוֹ‬23,‫ – ל ֹא י ֹאַמר ָפּסוּקכח‬22‫ֶאָלּא ֶשִׁבְּמִדינוֹת ֵאלּוּ ֶשׁאוְֹמ ִרים ְפּסוֵּקי ָק ְרְבּנוֹת ַהמּוָּסִפין‬ 24,‫ל‬:"'‫ֶאָלּא ַיְתִחיל " ְוִהְקַרְבֶתּם ְוגוֹ‬ 6 The Sages ordained that Hallel be recited only on the first two festive days25 of Pesach,26 but not on Chol HaMoed or on the final festive days.[These days] do not resemble [the days of] Chol HaMoed Sukkos, when it was ordained that [Hallel]be recited every day, because [on the days of Chol HaMoed Sukkos, additional] sacrifices were offered every day and each day the sacrifices differed from those offered on the other days as well as from those offered on the first day.27 On Pesach, by contrast, the sacrifices that were offered each day were the same as those of the first day. Therefore, all [these days] are considered as subordinate to

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the first day. None of them is considered as a festival in its own right. [Therefore, the complete Hallel is not recited on these days,28 because] Hallel was ordained only to be recited at select times,29 i.e., on the festivals which come from time to time. And [the recitation of the entire Hallel] was ordained to be recited at the beginning of the festival. ‫ ֲאָבל ל ֹא ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬26,‫לב‬,‫ ֶשׁל ֶפַּסח‬25‫ו ל ֹא ִתְּקּנוּ ֲחָכִמים ִלְקרוֹת ַהַהֵלּללא ֶאָלּא ִבְּשֵׁני ָיִמים טוִֹבים ָה ִראשׁוֹ ִנים‬ ‫לג ְלִפי ֶשָׁכּל יוֹם הוּא‬,‫ ֶשֵׁאיָנן דּוִֹמים ְלֻחלּוֹ ֶשׁל מוֵֹﬠד ֶשׁל ֻסכּוֹת ֶשִׁתְּקּנוּ ִלְקרוֹת בּוֹ ְבָּכל יוֹם‬,‫ְוָיִמים טוִֹבים ָהַאֲחרוֹ ִנים‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבֶּפַסח‬27,‫לה‬,‫לד ַוֲהֵרי ָכּל יוֹם הוּא ְכּמוֵֹﬠד ִבְּפֵני ַﬠְצמוֹ‬,‫ָחלוּק ְבָּק ְרְבּנוָֹתיו ִמיּוֹם ֲחֵברוֹ וִּמיּוֹם טוֹב ָה ִראשׁוֹן‬ ‫לז ְוֵאין שׁוּם ֶאָחד‬,‫לו ְלִפיָכ ֻכָּלּן ְטֵפִלים ְליוֹם טוֹב ָה ִראשׁוֹן‬,‫ֶשָׁקּ ְרְבּנוֹת ָכּל ַהָיִּמים ֵהן ָשׁ ִוין ְלָק ְרְבּנוֹת יוֹם טוֹב ָה ִראשׁוֹן‬ ,‫ ְדַּה ְינוּ ַבּמּוֲֹﬠִדים ֶשֵׁהן ָבִּאין ִמְזַּמן ִלְזַמן‬29,‫לח‬,‫ ְול ֹא ִתְּקּנוּ ִלְקרוֹת ַהַהֵלּל ֶאָלּא ַבְּפָּרִקים‬.‫ֵמֶהן ְכּמוֵֹﬠד ִבְּפֵני ַﬠְצמוֹ‬ 28:‫וְּבַהְתָחַלת ַהמּוֵֹﬠד הוּא ֶשִׁתְּקּנוּ ִלְקרוֹתוֹ‬ 7 Nevertheless, it is universal Jewish custom to recite Hallel on Chol HaMoed [Pesach] and on its final festive days with omissions, [in the manner] in which [Hallel] is customarily recited on Rosh Chodesh.30 Therefore, the laws [governing the recitation of] Hallel on these days are the same as the laws [governing its recitation] on RoshChodeshin all regards. See sec. 422.31 See sec. 25[:40] with regard to when tefillin are removed on Chol HaMoed.32See sec. 31[:2], [regarding] whether one should recite a blessing on tefillin on Chol HaMoed; consult that source.33 30,‫לט‬.‫ז ֲאָבל ָנֲהגוּ ָכּל ִיְשָׂרֵאל ִלְקרוֹת ַהַהֵלּל ְבִּדלּוּג ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד ְוָיִמים טוִֹבים ָהַאֲחרוֹ ִנים ְכּמוֹ ֶשָׁנֲּהגוּ ְבּר ֹאשׁ ֹחֶדשׁ‬ 31,‫מ‬.‫ ַﬠֵיּן ִסיָמן תכ"ב‬,‫ְוָלֵכן ִדּין ַהַהֵלּל ַבָּיִּמים ָהֵאלּוּ הוּא ְכִּדינוֹ ְבּר ֹאשׁ ֹחֶדשׁ ְלָכל ָדָּבר‬ ‫ ִאם ֵישׁ ְלָבֵר ַﬠל ַהְתִּפִלּין ְבֻּחלּוֹ‬33,‫ ְוַﬠֵיּן ְבִּסיָמן ל"אמב‬32.‫ְוַﬠֵיּן ִסיָמן כ"המא ֵאיָמַתי חוְֹלִצין ַהְתִּפִלּין ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ ַﬠֵיּן ָשׁם‬,‫ֶשׁל מוֵֹﬠד‬: 8 [For the Torah reading] on the third day [of Pesach], i.e., the first day of Chol HaMoed,34 the passage [beginning] Kadesh li kol bechor and [concluding at] the end of Parshas [Bo]35 should be read [from the first Torah scroll].36 On the second day of Chol HaMoed, the passage [beginning] Im kesef talveh and [concluding] bachaleiv imo37should be read. On the third day of Chol HaMoed, the passage [beginning] P’sal lecha and [concluding] bachaleiv imo38should be read. On the fourth day of Chol HaMoed, the passage [beginning] Bemidbar Sinai in Parshas Bahaaloscha and [concluding] u’le’ezrach ha’aretz39should be read. On the Shabbos of Chol HaMoed, the passage P’sal lecha should always be read, even if it is the first day of Chol HaMoed; [this applies] even during Chol HaMoed of Sukkos.40 [The rationale is that] this passage mentions Shabbos and also mentions Chol HaMoed, as it is written:41 “Observe the Festival of Matzos for seven days.” From [this passage], our Sages derived the prohibition against [certain types of] work on Chol HaMoed, as will be explained in sec. 530.42 [When this passage is read] on Shabbos, we begin from [the verse] Re’eh Atah omeir eilai, so as to allow for seven people to be called [to the Torah].43 On the Seventh Day of Pesach, we read from [the beginning of] Parshas Beshalach until the end of the Song [of the Sea].44 It is customary to read until [the verse] Ki Ani A-donai rofecha.45 On the final festive day [of Pesach], the passage Kol habechor is read.46 Thus, a mnemonic for [remembering] the order of the passages [read on] all these eight days is: mishoch, tura, kadeish, bekaspa, p’sal, bemadbera, shelach, buchra.47 12/16/2020, 10:51 PM

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This order is not altered because of the Shabbos of Chol HaMoed unless [the first day of] Pesach falls on Thursday. In such an instance, the passage [beginning] Re’eh Atah, which [includes the passage beginning with the word] P’sal, is read on Shabbos, which is the first day of Chol HaMoed. On the second, third, and fourth days, we read the passages [indicated by the mnemonic] kadeish bekaspa bemadbera.48 However, when [the first day of] Pesach falls on Tuesday, the passage [beginning with the word] P’sal is read on its prescribed day, i.e., the third day of Chol HaMoed,49 which is Shabbos. And when [the first day of] Pesach falls on either Shabbos or Sunday, there is no Shabbos during the days of Chol HaMoed. [This exhausts all possibilities because the first day of] Pesach never [falls] on Monday, Wednesday, or Friday, as explained in sec. 428.50 35.‫ ָפָּרַשׁתמד "ַקֶדּשׁ ִלי ָכל ְבּכוֹר" ַﬠד סוֹף ַהֵסֶּדר‬36,‫ קוֹ ִריןמג‬34‫ח ְבּיוֹם ְשִׁליִשׁי ֶשׁהוּא ִראשׁוֹן ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד‬ 37,‫מו‬."‫וְּביוֹם ב' ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד קוֹ ִרין ָפָּרַשׁתמה "ִאם ֶכֶּסף ַתְּלֶוה ֶאת ַﬠִמּי" ַﬠד "ַבֲּחֵלב ִאמּוֹ‬ 38."‫ְבּיוֹם ג' ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד קוֹ ִרין ָפָּרַשׁתמז "ְפָּסל ְל " ַﬠד "ַבֲּחֵלב ִאמּוֹ‬ 39."‫ְבּיוֹם ְרִביִﬠי קוֹ ִרין ָפָּרַשׁת "ְבִּמְדַבּר ִסיַני" ֶשְׁבָּפָרַשׁת "ְבַּהֲﬠ ְת "מח ַﬠד "וְּלֶאְזַרח ָהָאֶרץ‬ ‫נ ַוֲאִפלּוּ הוּא ֹחל‬,‫מט ֲאִפלּוּ ]הוּא[ יוֹם א' ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד‬," ‫ְוַשָׁבּת ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד ְלעוָֹלם קוֹ ִרין ָפָּרַשׁת "ְפָּסל ְל‬ 41,‫נב‬:‫ ֶשֶׁנֱּאַמר ָשׁם‬,‫ ְלִפי ֶשְׁבָּפָרָשׁה זוֹ ֵישׁ ָבּהּ ַגּם ֵכּן ֵמִﬠ ְנַין ַשָׁבּת ְוַגם ֵמִﬠְנַין ֻחלּוֹ ֶשׁל מוֵֹﬠד‬40,‫נא‬,‫ַהמּוֵֹﬠד ֶשׁל ֻסכּוֹת‬ ‫ וִּמָכּאן ָלְמדוּ ֲחָכִמיםנג ֶלֱאֹסר ַבֲּﬠִשַׂיּת ְמָלאָכה ְבֻּחלּוֹ ֶשׁל מוֵֹﬠדנד ְכּמוֹ‬,"'‫"ֶאת ַחג ַהַמּצּוֹת ִתְּשֹׁמר ִשְׁבַﬠת ָיִמים ְוגוֹ‬ ‫ ְכֵּדי ֶשׁיּוְּכלוּ ִלְקרוֹת ִשְׁבָﬠה‬,"‫ ֶאָלּא ֶשְׁבַּשָׁבּת ַמְתִחיִלין ִמן " ְרֵאה ַאָתּה ֹאֵמר ֵאַלי‬42,‫נה‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"ל‬ 43,‫נו‬.‫ְקרוִּאים‬ 45,‫נח‬." ‫ ְונוֲֹהִגין ִלְקרוֹת ַﬠד "ִכּי ֲא ִני ה' ֹרְפֶא‬44,‫וִּבְשִׁביִﬠי ֶשׁל ֶפַּסח קוֹ ִרין ָפָּרַשׁת "ְבַּשַׁלּח"נז ַﬠד סוֹף ַהִשּׁיָרה‬ 46,‫נט‬."‫וְּביוֹם טוֹב ַאֲחרוֹן קוֹ ִרין "ָכּל ַהְבּכוֹר‬ ,"‫ "ְשַׁלח‬,"‫ "ְבַּמְדְבָּרא‬,"‫ "ְפָּסל‬,"‫ "ְבַּכְסָפּא‬,"‫ "ַקֶדּשׁ‬,"‫ "תּוָֹרא‬," ‫ "ְמֹשׁ‬:‫ִנְמָצא ִסיָמן ֵסֶדר ָפָּרִשׁיּוֹת ֶשׁל ָכּל ַהח' ָיִמים‬ 47,‫ס‬."‫"בּוְּכָרא‬ ‫ ֶשׁהוּא‬,‫ ֶשָׁאז קוֹ ִרין ְבַּשָׁבּת‬,‫ ִכּי ִאם ְכֶּשָׁחל ֶפַּסח ְבּיוֹם ֲחִמיִשׁי‬,‫ְוֶזה ַהֵסֶּדר ל ֹא ִיְשַׁתֶּנּה ֵמֲחַמת ַהַשָּׁבּת ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד‬ ,"‫ "ְבַּכְסָפּא‬,"‫ "ַקֶדּשׁ‬:‫ וְּביוֹם ב' ג' ד' קוֹ ִרין‬,"‫ ֶשִׁהיא "ְפָּסל‬,"‫ ָפָּרַשׁת " ְרֵאה ַאָתּה‬,‫יוֹם א' ֶשׁל ֻחלּוֹ ֶשׁל מוֵֹﬠד‬ 48,‫סא‬."‫"ְבַּמְדְבָּרא‬ ‫ ֶשׁהוּא ַשָׁבּת‬49‫ ְדַּה ְינוּ ְבּיוֹם ג' ֶשׁל ֹחל ַהמּוֵֹﬠד‬,‫ ְבּיוָֹמהּ‬,"‫ֲאָבל ְכֶּשָׁחל ֶפַּסח ְבּיוֹם ג' ֲהֵרי קוֹ ִרין ָפָּרַשׁת "ְפֹּסל‬. ‫סג ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫סב וְּביוֹם בד"ו ֵאין ֶפַּסח ְכָּלל‬.‫וְּכֶשָׁחל ֶפַּסח ְבּיוֹם ז' אוֹ ְבּיוֹם א' – ֵאין ָשׁם ַשָׁבּת ְכָּלל ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ 50,‫סד‬:‫ָשׁם ְבִּסיָמן תכ"ח‬ 9 The reason for this order is that it is befitting to read these eight passages on the eight days [of Pesach] according to the order in which they are written in the Torah. The first [passage, which begins with the word] mishchu, [should be read] on the first day,51 and the eighth [passage, which begins with the words] Kol habechor, [should be read]on the eighth day. However, it is appropriate to read [the passage beginning Shor o kesev] on the second day, [because that day] is a festival and it is appropriate to read [on it] a passage that includes all the festivals and holidays. It also mentions the fifteenth [of Nissan] explicitly, which is not true of the other passages [cited] that precede it [in the Torah].52 (In addition, it [explicitly] 12/16/2020, 10:51 PM

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mentions the offering of the omer that was offered on this day.53 For this reason, this passage is also read on this day even in Eretz Yisrael.)54 On the Seventh Day [of Pesach], Parshas Beshalach should be read, because it reflects the theme of the day, since the sea split on this day.55 However, on the four days of Chol HaMoed, the passages are read in the order in which they are written in the Torah.56 If one erred and read the passage of another day rather than [the appropriate] passage of that day, he fulfills his obligation even though he did not read [the passages] in the order in which they are written in the Torah, as explained in sec. 64[:1] with regard to the order of the passages of the Shema.57 ‫ ְלִפי ֶשִׁמּן ָהָראוּי ִלְקרוֹת ְשׁמוֶֹנה ָפָּרִשׁיּוֹת ֵאלּוּ ִבְּשׁמוַֹנת ַהָיִּמים ְלִפי ַהֵסֶּדר ֶשֵׁהם ְכּתוִּבים‬,‫ט ְוַהַטַּﬠם ִמֶזּה ַהֵסֶּדר הוּא‬ ‫סז ֶאָלּא ֶשְׁבּיוֹם ב' ֶשׁהוּא‬.'‫ ְוַהְשִּׁמי ִני ֶשִׁהיא "ָכּל ַהְבּכוֹר" ְבּיוֹם ח‬51,‫סו‬,'‫סה ָה ִראשׁוָֹנה ֶשִׁהיא "ִמְשׁכוּ" ְבּיוֹם א‬:‫ַבּתּוָֹרה‬ ‫ ַמה‬,‫סח ְוַגם ֻהְזַכּר ָבּהּ יוֹם ֲחִמָשּׁה ָﬠָשׂרסט ְבֵּפרוּשׁ‬,‫יוֹם טוֹב ֵישׁ ִלְקרוֹת ָפָּרָשׁה ַהכּוֶֹלֶלת ָכּל ַהמּוֲֹﬠִדים ְוָיִמים טוִֹבים‬ ‫ וִּמַטַּﬠם ֶזה קוֹ ִרין ָפָּרָשׁה זוֹ‬53,‫ע‬,‫ ) ְוַגם ֻהְזַכּר ָבּהּ ַהְקָרַבת ָהֹעֶמר ֶשָׁהָיה ָקֵרב בּוֹ‬52‫ֶשֵּׁאין ֵכּן ַבָּפָּרשׁוֹת ַהקּוְֹדמוֹת ָלהּ‬ ‫ ֶשׁהוּא ֵמִﬠ ְנָינוֹ ֶשׁל יוֹם ֶשׁבּוֹ ַבּיּוֹם ִנְקַרע‬,"‫ וְּביוֹם ז' ֵישׁ ִלְקרוֹת ָפָּרַשׁת "ְבַּשַׁלּח‬.(54,‫ְבּיוֹם ֶזה ַאף ְבֶּאֶרץ ִיְשָׂרֵאלעא‬ 56,‫עג‬.‫ ֲאָבל ְבּד' ְיֵמי ֻחלּוֹ ֶשׁל מוֵֹﬠד קוֹ ִרין ַכֵּסֶּדר ֶשֵׁהן ְכּתוּבוֹת ַבּתּוָֹרה‬55,‫עב‬,‫ַהָיּם‬ ,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָקָרא ַכֵּסֶּדר ֶשֵׁהן ְכּתוּבוֹת ַבּתּוָֹרה – ָיָצא‬,‫ְוִאם ָטָﬠה ְוֶהֱחִליף ָפָּרַשׁת יוֹם ֶאָחד ֵמֶהם ְבָּפָרַשׁת יוֹם ֲחֵברוֹ‬ 57,‫עה‬:‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ס"דעד ְלִﬠ ְנַין ֵסֶדר ָפָּרִשׁיּוֹת ֶשׁל ְק ִריַאת ְשַׁמע‬ 10 On the days of Chol HaMoed, four men – no fewer – should read58 [from the Torah.59 The rationale is that] since a Mussaf offering is [brought on Chol HaMoed], another person reads from the Torah60 in addition to [the three] who [ordinarily] read on Mondays and Thursdays. [Although] it is permitted to add to the number of people who read [from the Torah] on Shabbos and festivals,61 no additional people should [read on Chol HaMoed. The rationale is that] the general populace performs [certain types of permitted] work on Chol HaMoed, and [the delay caused by additional aliyos] would burden them, and it is forbidden to overburden the congregation [by lengthening the service]. ‫ ְלִפי ֶשֵׁיּשׁ ָבֶּהן ָק ְרַבּן מוָּסףעח ְלִפיָכ הוִֹסיפוּ‬59,‫עז‬,‫ – ֵאין פּוֲֹחִתין ֵמֶהם‬58,‫י ִבּיֵמי ֻחלּוֹ ֶשׁל מוֵֹﬠד קוֹ ִרין ד' ַגְּבֵריעו‬ ‫ ְוֵאין מוִֹסיִפין ֲﬠֵליֶהםעט ְכּמוֹ ֶשֻׁמָּתּר ְלהוִֹסיף ְבַּשָׁבּת ְויוֹם טוֹב ַﬠל‬.‫ ִמַמּה ֶשּׁקּוֹ ִרין ְבֵּשִׁני ַוֲחִמיִשׁי‬60‫ִלְקרוֹת ֶאָחד יוֵֹתר‬ ‫פא וְּבַמה ֶשֵּׁהם ִמְתַאֲח ִרים ְבֵּבית ַהְכֶּנֶסת ִיְקֶשׁה‬,‫ ְלִפי ֶשְׁבֻּחלּוֹ ֶשׁל מוֵֹﬠד ֵישׁ בּוֹ ְמָלאָכה ָלָﬠם‬61,‫פ‬,‫ִמ ְנַין ַהְקּרוִּאים‬ ‫פג‬:‫פב ְוָאסוּר ְלַהְט ִריַח ֶאת ַהִצּבּוּר‬,‫ְבֵּﬠיֵניֶהם ָהִאחוּר‬ 11 In the era of the Sages of the Mishnah and the Gemara, all four men would read from the passage read that day, [i.e., the passages] kadeish, bekaspa, p’sal, and bemadbera.62Afterwards, when the Rabanan Savorai63ordained to take out a second Torah scroll from which to read the passage concerning the Mussaf offering from [Parshas] Pinchas, i.e., Vehikravtem,24 only three men read from [each of] the four passages [read on the respective days of Chol HaMoed]. The fourth man reads from the passage concerning the Mussaf offering. [This change was made] because on Chol HaMoed, it is forbidden to increase [the number of men given aliyos] beyond four.64 Kaddish should not be recited after reading the passage associated with the day before reading the passage concerning the Mussaf offering, as is done on a festival. [The rationale is that after reading the first five aliyos] on festivals the [allotted] number of aliyos was completed, i.e., five men [were called for] the passage

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associated with the day. The maftir who reads the passage concerning the Mussaf offering is not counted as one of those called to the Torah, as explained in sec. 282[:11-12]. Therefore, Kaddish is recited [to] intervene between [the different types of readings – obligatory and supplementary – from the two scrolls]. On Chol HaMoed, by contrast, the [allotted] number of aliyos, four men,is not completed until after [the reading of] the passage concerning the Mussaf offering. Therefore, Kaddish is not recited until after the reading of the passage concerning the Mussaf offering. 62,‫פה‬."‫ "ְבַּמְדְבָּרא‬,"‫ "ְפָּסל‬,"‫ "ְבַּכְסָפּא‬,"‫יא וִּביֵמי ַחְכֵמי ַהִמְּשָׁנה ְוַהְגָּמָרא ָהיוּ ָכּל ַהד' קוֹ ִרין ְבָּפָרַשׁת ַהיּוֹםפד "ַקֶדּשׁ‬ ‫פו ְדַּה ְינוּ‬,‫ ְלהוִֹציא ֵסֶפר תּוָֹרה ְשׁ ִנָיּה ְבָּכל יוֹם ִלְקרוֹת בּוֹ ָפָּרַשׁת ַהמּוָּסִפין ֶשְׁבִּפי ְנָחס‬63‫ְוַאַחר ָכּ ְכֶּשִׁתְּקּנוּ ַרָבָּנן ָסבוָֹרֵאי‬ ‫פח ֶשֲׁהֵרי ְבֻּחלּוֹ‬,‫ ְוַהד' קוֵֹרא ְבָּפָרַשׁת ַהמּוָּסִפין‬,‫ ֲאַזי ֵאין קוֹ ִרין ְבּד' ָפָּרִשׁיּוֹת ַהיּוֹם ַרק ג' ַגְּבֵרי‬24,‫פז‬,"'‫" ְוִהְקַרְבֶתּם ְוגוֹ‬ 64.‫ֶשׁל מוֵֹﬠד ָאסוּר ְלהוִֹסיף ַﬠל ד' ַגְּבֵרי‬ ‫ ְלִפי ֶשְׁבּיוֹם טוֹב‬,‫ְוֵאין לוַֹמר ַקִדּישׁ ַאַחר ְגַּמר ָפָּרַשׁת ַהיּוֹם ֹקֶדם ְק ִריַאת ָפָּרַשׁת ַהמּוָּסִפיןפט ְכּמוֹ ֶשׁנּוֲֹהִגין ְבּיוֹם טוֹב‬ ‫ ְוַהַמְּפִטיר ֶשׁקּוֵֹרא ְבָּפָרַשׁת ַהמּוָּסִפין ֵאינוֹ ִמִמּ ְנַין ַהְקּרוִּאים ְכּמוֹ‬,‫ ְבָּפָרַשׁת ַהיּוֹם‬,‫ ְדַּה ְינוּ ה' ַגְּבֵרי‬,‫ִנְשַׁלם ִמ ְנַין ַהְקּרוִּאים‬ '‫ ְדַּה ְינוּ ד‬,‫ ֲאָבל ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד ל ֹא ִנְשַׁלם ִמ ְנַין ַהְקּרוִּאים‬,‫צ ָלֵכן ַמְפִסיִקין ְבַּקִדּישׁ ֵבּי ְנַת ִים‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רפ"ב‬ ‫צא‬:‫ ָלֵכן ֵאין אוְֹמ ִרים ַהַקִּדּישׁ ַﬠד ְלַאַחר ְק ִריַאת ָפָּרַשׁת ַהמּוָּסִפין‬,‫ ַﬠד ְלַאַחר ָפָּרַשׁת ַהמּוָּסִפין‬,‫ַגְּבֵרי‬ 12 On the seventh and eighth [days] of Pesach, it is customary [to refer to the festival] as “the season of our freedom” in the Shemoneh Esreh and in Kiddush, as is done on the first day[s] of the festival. [The blessing] Shehecheyanu is not recited in Kiddush on these two nights because it was already recited on the first two nights of the Pesach [festival].65 ‫צב ְוֵאין אוְֹמ ִרים‬.‫יב ִבְּשִׁביִﬠי וְּשִׁמי ִני ֶשׁל ֶפַּסח נוֲֹהִגין לוַֹמר ַבְּתִּפָלּה וַּבִקּדּוּשׁ "ְזַמן ֵחרוֵּתנוּ" ְכּמוֹ ְבּיוֹם טוֹב ָה ִראשׁוֹן‬ 65,‫צד‬:‫צג ֵכּיָון ֶשְׁכָּבר ֲאָמרוֹ ִבְּשֵׁתּי ֵלילוֹת ָה ִראשׁוֹ ִנים ֶשׁל ֶפַּסח‬,‫"ֶשֶׁהֱחָינוּ" ַבִּקּדּוּשׁ ֶשׁל ְשֵׁתּי ֵלילוֹת‬ 13 [On the seventh and eighth days, for the maftir reading,] the passage beginning Vehikravtem,24 is read as on Chol HaMoed.66 [For the Haftarah,] the maftir reads from [the works of] the Prophets, [the passage] from [the book of] Shmuel [beginning]:67 “David spoke the words of this song.” [This passage was chosen because] it is a song [of celebration] like the Song of the Sea that was read [as the] Torah [reading for that day. David’s song] also mentions the Exodus from Egypt, [as it is written]:68 “He sent forth arrows” and “The depths of the sea appeared.”69 On the eighth [day of Pesach], the maftir reads [the passage beginning]:70 “Still today, [he intends] to stand in Nov.” [This passage was chosen because it refers to] the fall of Sancheiriv, which took place on the [first] night of Pesach,71 as it is written:72 “This song shall be to you as the night of the sanctification of the festival.” ‫ "ַו ְיַדֵבּר ָדּ ִוד ֶאת‬67,‫צז‬:‫ וַּמְפִטיר ַבָּנִּביא ִבְּשׁמוֵּאל‬66,‫צו‬.‫ ְכּמוֹ ְבֹּחל ַהמּוֵֹﬠד‬24,"'‫יג ְוקוֵֹרא ַבּתּוָֹרהצה " ְוִהְקַרְבֶתּם ְוגוֹ‬ ‫צח ְוַגם ְמַדֵבּר ָבּהּ ִבּיִציַאת‬,‫ ֶשִׁהיא ַגּם ֵכּן ִשׁיָרה ְכּמוֹ ִשׁיַרת ַהָיּם ֶשָׁקּ ְראוּ ַבּתּוָֹרה‬,"'‫ִדְּבֵרי ַהִשּׁיָרה ַהזּ ֹאת ְוגוֹ‬ ‫ "עוֹד ַהיּוֹם ְבּ ֹנב ַלֲﬠֹמד‬70:‫ וַּבְשִּׁמי ִני ַמְפִטיר‬69,‫קא‬."'‫ק "ַוֵיָּראוּ ֲאִפֵקי ָים ְוגוֹ‬,"'‫ "ַוִיְּשַׁלח ִחִצּים ְוגוֹ‬68,‫צט‬:‫ִמְצַר ִים‬ ‫ "ַהִשּׁיר ִיְהֶיה ָלֶכם ְכֵּליל ִהְתַקֶדּשׁ ָחג ְוגוֹ‬72,‫ ֶשֶׁנֱּאַמרקד‬71,‫קג‬,‫קב ְלִפי ֶשְׁבֵּליל ֶפַּסח ָהְיָתה ַמַפְּלתּוֹ ֶשׁל ַס ְנֵח ִריב‬,"'‫"' ְוגוֹ‬: 14 If there is a circumcision on the eighth day [of Pesach, the liturgical hymn] Yom leyabashah is recited even if [the festive day] falls during the week. On other festivals, [this hymn] is only recited [when a circumcision is being held] if [the festival] falls on Shabbos.73

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‫ ֶשֵׁאין‬,‫ ַמה ֶשֵּׁאין ֵכּן ִבְּשָׁאר ָיִמים טוִֹבים‬,‫ ֲאִפלּוּ ְכֶּשָׁחל ְבֹּחל‬,"'‫ "יוֹם ְלַיָבָּשׁה ְוכוּ‬:‫ אוְֹמ ִרים‬,‫יד ִאם ֵישׁ ִמיָלה ַבְּשִּׁמיִני‬ 73,‫קה‬:‫אוְֹמ ִרים ֶאָלּא ִאם ֵכּן ָחל ְבַּשָׁבּת‬ 15 On the Shabbos of Chol HaMoed of Pesach or of Sukkos, [a person] should recite the Shabbos [Shemoneh Esreh] of the Evening, Morning, and Afternoon Services as he does on all the Shabbasos [of the year].74 However, he must [also] recite the passage Yaaleh Veyavo74 in the blessing Retzeh.12 [The person] should recite the Mussaf of Chol HaMoed, i.e., [the passages] Atah vechartanu and U’mipnei chata’einu, however, he must mention Shabbos before the [festival] day being commemorated.75 Thus, he should say, “And You, G-d, our L-rd, gave us this Shabbos day and this festive day…. And the additional offering of this Shabbos day… and this festive day.” [The person] should conclude [the blessing, “Blessed are You G-d,] Who sanctifies the Shabbos, Israel, and the festivals.”74 If one erred and concluded [the blessing, saying] only, “Who sanctifies the Shabbos,” or only, “Who sanctifies Israel and the festivals,” he is not required to repeat [the Shemoneh Esreh], as explained in sec. 487[:3].76 ‫ ֶאָלּא‬72,‫טו ַשָׁבּת ְבֹּחל ַהמּוֵֹﬠד ֶשׁל ֶפַּסח אוֹ ֻסכּוֹת ַﬠ ְרִבית ַשֲׁח ִרית וִּמ ְנָחה – ִמְתַפֵּלּל ֶשׁל ַשָׁבּת ְכַּד ְרכּוֹ ְבָּכל ַהַשָּׁבּתוֹת‬ 12,‫קו‬.‫ ָבֲּﬠבוָֹדה‬74"‫ֶשָׁצּ ִרי לוַֹמר "ַיֲﬠֶלה ְוָיב ֹא‬ ‫ ֶאָלּא ֶשָׁצּ ִרי ְלַהְזִכּיר ֶשׁל ַשָׁבּת ֹקֶדם‬."'‫ "וִּמְפֵּני ֲחָטֵאינוּ כוּ‬,"‫ "ַאָתּה ְבַח ְרָתּנוּ‬:‫קז ַה ְינוּ‬,‫וְּבמוָּסף ִמְתַפֵּלּל ֶשׁל ֹחל ַהמּוֵֹﬠד‬ ‫קח ְוֶאת מוַּסףקט‬,'‫ "ַוִתֶּתּן ָלנוּ ה' ֱא ֵהינוּ ֶאת יוֹם ַהַשָּׁבּת ַהֶזּה ְוֶאת יוֹם ַהַחג ַהֶזּה כוּ‬:‫ ְדַּה ְינוּ ֶשׁיּ ֹאַמר‬75,‫ְליוֹם ַהְמֹּאָרע‬ ‫ ְוִאם ָטָﬠה ְוָחַתם‬74,‫קיא‬."‫ "ְמַקֵדּשׁ ַהַשָּׁבּת ְו ִיְשָׂרֵאל ְוַהְזַּמִנּים‬:‫קי ְוחוֵֹתם‬,"'‫ ְוֶאת יוֹם ַהַחג ַהֶזּה כוּ‬,'‫יוֹם ַהַשָּׁבּת ַהֶזּה כוּ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ אוֹ "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים" ִבְּלַבד – ֵאין ַמֲחִזי ִרין אוֹתוֹ‬,‫"ְמַקֵדּשׁ ַהַשָּׁבּת" ִבְּלַבד‬ 76,‫קיב‬:‫תפ"ז‬ 16 When Shabbos falls during Chol HaMoed Pesach,77 [Yechezkel’s vision of] the dried bones78 should be read as the Haftarah. On the Shabbos of Chol HaMoed Sukkos,79 [the prophecy of] the war of Gog and Magog80 should be read as the Haftarah. [These readings were chosen] because the Resurrection of the Dead will take place in Nissan and the war of Gog and Magog will take place in Tishrei.81 When Shabbos falls during Chol HaMoed Pesach, the day being commemorated82 is not mentioned in the conclusion of the [final] blessing after the Haftarah. One concludes [that blessing, saying] only, “Blessed are You, G-d, Who sanctifies the Shabbos.” One should not [add] “and Israel and the festivals,” as he would do when Shabbos falls on a festival. [The reason for the difference is that] a Haftarah is always read on a festival, even if it does not fall on Shabbos, and then [this blessing] is concluded “…Who sanctifies Israel and the festivals.” Therefore, [when a festival] falls on Shabbos, [Israel and the festivals] must be mentioned in the conclusion of the [final] blessing after the Haftarah because the Haftarah is not being recited only for the sake of Shabbos, but also for the sake of the festival. When, however, Shabbos falls during Chol HaMoed Pesach, the Haftarah is being recited only for the sake of Shabbos, [as evidenced by the fact that there is] noreading from the Prophets recited during the other days of Chol HaMoed.83 Nevertheless, on the Shabbos of Chol HaMoed Sukkos, it is customary in these regions to conclude [the final blessing] after the Haftarah [by mentioning Shabbos

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and] also “Israel and the festivals.”84 [The rationale is that] every day of Chol HaMoed Sukkos is considered as a festival in its own right, as mentioned in subsection 6 above. 79‫ וְּבַשָׁבּת ֶשׁל ֹחל ַהמּוֵֹﬠד ֻסכּוֹת‬78,‫קיג‬,"‫ ַמְפִטי ִרין "ָהֲﬠָצמוֹת ַהְיֵבשׁוֹת‬77‫טז ְבַּשָׁבּת ֶשָׁחל ְבֹּחל ַהמּוֵֹﬠד ֶשׁל ֶפַּסח‬ 81,‫קטו‬.‫ וִּמְלֶחֶמת גּוֹג וָּמגוֹג ְבִּתְשֵׁרי‬,‫ ְלִפי ֶשְׁתִּחַיּת ַהֵמִּתים ֲﬠִתיָדה ִלְהיוֹת ְבִּניָסן‬80,‫קיד‬,‫ַמְפִטי ִרין ְבִּמְלֶחֶמת גּוֹג וָּמגוֹג‬ '‫ "ָבּרוּ ַאָתּה ה‬:‫ ַבֲּחִתיַמת ִבּ ְרַכּת ַהְפָטָרהקטז ֶשׁחוֵֹתם‬82‫וְּבַשָׁבּת ֶשָׁחל ְבֹּחל ַהמּוֵֹﬠד ֶפַּסח ֵאין ַמְזִכּיר ֵמֵﬠין ַהְמֹאָרע‬ ‫ ֶשְׁבָּכל יוֹם טוֹב ֵישׁ ַהְפָטָרה‬,‫ ְכּמוֹ ְכֶּשָׁחל ַשָׁבּת ְבּיוֹם טוֹב‬,"‫ " ְו ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬:‫קיז ְוֵאינוֹ אוֵֹמר‬,‫ְמַקֵדּשׁ ַהַשָּׁבּת" ִבְּלַבד‬ ‫ ְלִפיָכ ְכֶּשָׁחל ְבַּשָׁבּת ָצ ִרי ְלַהְזִכּירוֹ ַבֲּחִתיַמת‬,"‫ "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬:‫ ְוָאז הוּא חוֵֹתם‬,‫ֲאִפלּוּ ְכֶּשֵׁאינוֹ ָחל ְבַּשָׁבּת‬ ‫ ֲאָבל ְבַּשָׁבּת ֶשָׁחל ְבֹּחל ַהמּוֵֹﬠד‬,‫ ֵכּיָון ֶשֵׁאין ַהַהְפָטָרה ָבָּאה ִבְּשִׁביל ַשָׁבּת ִבְּלַבד ֶאָלּא ַגּם ִבְּשִׁביל יוֹם טוֹב‬,‫ִבּ ְרַכּת ַהְפָטָרה‬ 83,‫קיח‬.‫ ֶשֲׁהֵרי ֵאין ַמְפִטי ִרין ַבָּנִּביא ִבְּשָׁאר ְיֵמי ֹחל ַהמּוֵֹﬠד‬,‫ֶפַּסח ֵאין ַהַהְפָטָרה ָבָּאה ֶאָלּא ִבְּשִׁביל ַשָׁבּת ִבְּלַבד‬ ‫ ְלִפי‬84,‫קיט‬,"‫ ְבַּשָׁבּת ֶשְׁבֹּחל ַהמּוֵֹﬠד ֻסכּוֹת נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ַלְחֹתּם ַבַּהְפָטָרה ַגּם " ִיְשָׂרֵאל ְוַהְזַּמִנּים‬,‫וִּמָכּל ָמקוֹם‬ ‫קכ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה ְסִﬠיף ו‬,‫'ֶשָׁכּל יוֹם ָויוֹם ֵמֹחל ַהמּוֵֹﬠד ֻסכּוֹת הוּא ְכּמוֵֹﬠד ִבְּפֵני ַﬠְצמוֹ‬: 17 It is customary to read Megillas Shir HaShirim on the Shabbos of Chol HaMoed Pesach85because it contains allusions to the Exodus from Egypt.86 A blessing is not recited over this reading, because the obligation to read this scroll is not mentioned in the Gemara; it is merely a custom. How, then, could we [utter the words], “Who commanded us [to read it],” in the blessing? [Moreover,] if reading this scroll was an obligation, it would have to be written on parchment like Megillas Esther. For even with regard to Megillas Esther, which we are obligated to read because of an ordinance of the Prophets, if it is not written on parchment according to the [required] laws, a blessing should not be recited on its [reading].87 How much more so does this apply with regard to [the reading of] this scroll and the like, e.g., Megillas Rus, [which is read] on Shavuos,88 Megillas Eichah, [which is read] on Tishah BeAv, and Megillas Koheles, [which is read] on Sukkos. ‫ ְלִפי ֶשֵׁיּשׁ ָבּהּ ֵמִﬠְנַין ְיִציַאת‬85,‫יז נוֲֹהִגין ִלְקרוֹת ְמִגַלּת ִשׁיר ַהִשּׁי ִריםקכא ְבַּשָׁבּת ֶשָׁחל ְבֹּחל ַהמּוֵֹﬠדקכב ֶשׁל ֶפַּסח‬ ‫קכד ְלִפי ֶשִׁחיּוּב ְק ִריָאָתהּ ֵאינוֹ ִנְזָכּר ַבְּגָּמָרא ְוֵאינוֹ ֶאָלּא ִמְנָהג‬,‫ ְוֵאין ְמָב ְרִכין שׁוּם ְבָּרָכה ַﬠל ְק ִריָאָתהּ‬86,‫קכג‬.‫ִמְצַר ִים‬ ‫ְבָּﬠְלָמא ְוֵאי ְיָבֵר ָﬠֶליָה " ְוִצָוּנוּ"?קכה ְוִאלּוּ ָהָיה ִבְּק ִריָאָתהּ ִחיּוּב ָגּמוּר – ָהָיה ָצ ִרי ְלָכְתָבהּ ַﬠל ַהְקָּלף ְכּמוֹ ְמִגַלּת‬ ‫קכו ַוֲאִפלּוּ ְמִגַלּת ֶאְסֵתּר ֶשַׁחָיִּבים ִלְקרוָֹתהּ ִחיּוּב ָגּמוּרקכז ִמַתָּקַּנת ַה ְנִּביִאיםקכח – ַאף ַﬠל ִפּי ֵכן ֵאין ְמָב ְרִכין‬.‫ֶאְסֵתּר‬ 88,‫קלא‬,‫קל ְכּגוֹן ְמִגַלּת רוּת ְבָּשׁבוּעוֹת‬,‫ ַקל ָוֹחֶמר ִלְמִגָלּה זוֹ ְוַכיּוֵֹצא‬87,‫קכט‬,‫ָﬠֶליָה ְכֶּשֵׁאיָנהּ ְכּתוָּבה ַﬠל ַהְקָּלף ְכִּדיָנהּ‬ ‫ וְּמִגַלּת ֹקֶהֶלת ְבֻּסכּוֹת‬,‫וְּמִגַלּת ֵאיָכה ְבּט' ְבָּאב‬: 18 If there is no Shabbos during Chol HaMoed, Shir HaShirim should be read on whichever of the last festive days that falls on Shabbos. If the seventh day [of Pesach] falls on Shabbos, the liturgical hymns [usually] recited on the Shabbos of Chol HaMoed89 should be recited in [the blessing] Yotzer or [instead of those usually recited there on the Seventh Day]. The recitation of liturgical hymns for the Seventh Day is begun during [the repetition of] the Shemoneh Esreh.90 ‫קלב‬.‫יח ִאם ֵאין ַשָׁבּת ְבֹּחל ַהמּוֵֹﬠד – קוֹ ִרין "ִשׁיר ַהִשּׁי ִרים" ְבֶּאָחד ִמְשֵּׁני ָיִמים טוִֹבים ָהַאֲחרוִֹנים ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת‬ ‫ וִּבְשֹׁמֶנה ֶﬠְשֵׂרה ַמְתִחיִלין לוַֹמר ַהִפּיּוִּטים ֶשׁל‬89,‫ְוִאם ָחל יוֹם ז' ְבַּשָׁבּת אוֵֹמר ְבּ"יוֵֹצר" ַהִפּיּוִּטים ֶשׁל ַשָׁבּת ֹחל ַהמּוֵֹﬠד‬ 90,‫קלג‬:'‫יוֹם ז‬

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Shulchan Aruch: Chapter 491 - The Order of Havdalah Recited on the Ni...

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Shulchan Aruch: Chapter 491 - The Order of Havdalah Recited on the Night Following a Festival By Rabbi Schneur Zalman of Liadi

SECTION 491 The Order of Havdalah Recited on the Night Following a Festival (1-4) ‫סימן תצא ֵסֶדר ַהְבָדָּלה ְבּמוָֹצֵאי יוֹם טוֹב וּבוֹ ד' ְסִﬠיִפים‬: 1 [Whenever a weeknight] follows a festival – whether it is the night between a festival and an ordinary weekday or whether it is the night between a festival and Chol HaMoed – [the passage constituting] Havdalah [in the Shemoneh Esreh], i.e., Atah chonantanu, must be recited in the blessing Chonein hadaas as on [an ordinary] Saturday night.1 In addition, Havdalah must be recited over a cup [of wine], as on [an ordinary] Saturday night,2 except that [following a festival], it is not necessary to recite a blessing over a light or over spices. [The rationale is that] a blessing is recited over a light only on Saturday night and on the night after Yom Kippur, since [using] fire was forbidden during the entire [preceding] day and now [using fire] is again permitted, as explained in sec. 298[:1-2].3 On a festival, by contrast, [using] fire for the sake of the festival was never forbidden.4 [Hence, a blessing on fire is not recited after the festival.] Similarly, there is also no necessity to recite a blessing over spices. [That blessing is recited] only on Saturday night [when spices are used] to restore the soul which is distressed over the loss of the additional soul that it was granted on Shabbos,5but which departed on Saturday night. On a festival, by contrast, a person is not granted an additional soul at all.6 [Hence, a blessing on spices is not recited after the festival’s conclusion.] ‫ ֵבּין ְבּמוָֹצֵאי יוֹם טוֹב ְלֹחל וֵּבין ְבּמוָֹצֵאי יוֹם טוֹב ְלֻחלּוֹ ֶשׁל מוֵֹﬠד – ָצ ִרי לוַֹמר ַהְבָדָּלה ְבִּב ְרַכּת‬,‫א ְבּמוָֹצֵאי יוֹם טוֹב‬ ‫ ְוָצ ִרי ַגּם ֵכּן ְלַהְבִדּיל ַﬠל ַהכּוֹסד ְכּמוֹ ְבּמוָֹצֵאי‬1,‫ג‬.‫א ְדַּה ְינוּ "ַאָתּה חוַֹנְנָתּנוּ"ב ְכּמוֹ ְבּמוָֹצֵאי ַשָׁבּת‬,"‫"חוֵֹנן ַהָדַּﬠת‬ 2,‫ה‬.‫ַשָׁבּת‬ ‫ו ְלִפי ֶשֵׁאין ְמָב ְרִכין ַﬠל ַהֵנּר ֶאָלּא ְבּמוָֹצֵאי ַשָׁבּת וְּבמוָֹצֵאי יוֹם‬,‫ֶאָלּא ֶשֵׁאין ָצ ִרי ְלָבֵר ל ֹא ַﬠל ַהֵנּר ְול ֹא ַﬠל ַהְבָּשִׂמים‬ ‫ ֲאָבל ְבּיוֹם טוֹב ל ֹא ֶנֱאַסר ָהאוֹר‬3,‫ז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רח"צ‬,‫ ֶשֶׁנֱּאַסר אוֹר ָכּל ַהיּוֹם ְוַﬠְכָשׁו חוֵֹזר ְלֶהֵתּרוֹ‬,‫ַהִכּפּוּ ִרים‬ ‫ ְכֵּדי ְלָהִשׁיב ֶאת ַהֶנֶּפשׁ ֶשׁכּוֶֹאֶבת‬,‫ ְוַﬠל ַהְבָּשִׂמים ַגּם ֵכּן ֵאין ָצ ִרי ְלָבֵר ֶאָלּא ְבּמוָֹצֵאי ַשָׁבּת‬4,‫ח‬.‫ְלעוָֹלם ְלֹצֶר יוֹם טוֹב‬ 6,‫י‬:‫ט ֲאָבל ְבּיוֹם טוֹב ֵאין ָלָאָדם ְנָשָׁמה ְיֵתָרה ְכָּלל‬,‫ ְוָהְלָכה ִמֶמּנּוּ ְבּמוָֹצֵאי ַשָׁבּת‬5‫ַﬠל ַה ְנָּשָׁמה ְיֵתָרה ֶשָׁה ְיָתה בּוֹ ְבַּשָׁבּת‬ 2 When reciting Havdalah on the night following a festival when [that night is] a weeknight, one must still [mention the distinction] between “the seventh day and the six days of work,” as explained in sec. 296.7 Although at the time [the person is reciting this phrase], it is in the middle of the week, that is of no consequence, because he is [merely] relating the different distinctions mentioned in the Torah,8

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Shulchan Aruch: Chapter 491 - The Order of Havdalah Recited on the Ni...

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i.e., [the distinction] between the holy and the mundane, between light and darkness, between Israel and the nations, etc. ‫יא ְכּמוֹ‬,"‫ "ֵבּין יוֹם ַהְשִּׁביִﬠי ְלֵשֶׁשׁת ְיֵמי ַהַמֲּﬠֶשׂה‬:‫ב ְבַּהְבָדָּלה ֶשְׁבּמוָֹצֵאי יוֹם טוֹב ֶשׁהוּא ָחל ְבֹּחל ַגּם ֵכּן ָצ ִרי לוַֹמר‬ ‫ ְלִפי ֶשֵׁסֶּדר ַהְבָדּלוֹתיד ַהְכּתוּבוֹת‬,‫ ְוַאף ֶשַׁﬠְכָשׁו הוּא ֶאְמַצע ַהָשּׁבוַּﬠיג – ֵאין ְבָּכ ְכּלוּם‬7,‫יב‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רצ"ו‬ ‫טז‬:'‫ "ֵבּין ִיְשָׂרֵאל ָלַﬠִמּים" כוּ‬," ‫ "ֵבּין אוֹר ְלֹחֶשׁ‬,"‫ "ֵבּין ֹקֶדשׁ ְלחוֹל‬:‫ הוּא מוֶֹנה‬8,‫ַבּתּוָֹרהטו‬ 3 On the night following the last festive day of Pesach, if a person’s meal extended until after the appearance of the stars, he is permitted to partake of chametz in this meal9 even though he did not recite the Evening Service, nor did he recite [any form of] Havdalah at all. [The rationale is that] the prohibition against [partaking of] chametz is not at all dependent on Havdalah. [Instead,] once darkness falls, it is night in all contexts10 and the sanctity of the festival has already departed.11 The reason the performance of work is forbidden before Havdalah is not because of the sanctity of the festival, but rather because the Sages prohibited [its performance] for the reason mentioned in sec. 299[:15].12 (Moreover, the obligation to add from the mundane to the holy [on festivals13 applies] only with regard to the cessation of work on festivals, because [this obligation] is derived from the phrase,14 “You shall observe (tishbesu) your day of rest,” as explained in sec. 261[:4].) However, with regard to other matters dependent on the holiness of the day, for example, the mitzvah of “declaring the holiness [of the day]” – see sec. 529[:1]15 – there is no obligation to add from the mundane to the holy. How much more so [does the above16 apply] to [the prohibition against] eating chametz. For [that prohibition] is not at all dependent on the sanctity of the day, as [evidenced by the fact that] it is forbidden to eat chametz during Chol HaMoed.17 ‫ ַאף‬9‫ג ִמי ֶשׁ ִנְּמְשָׁכה ְסעוָּדתוֹ ְבּמוָֹצֵאי יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ֶפַּסח ַﬠד ְלַאַחר ֵצאת ַהכּוָֹכִבים – ֻמָתּר ֶלֱאֹכל ָחֵמץ ַבְּסּעוָּדה‬ ‫ ְדֵּכיָון ֶשָׁחֵשָׁכה הוּא ַל ְיָלה‬,‫יז ְלִפי ֶשִׁאסּוּר ָחֵמץ ֵאינוֹ ָתּלוּי ְבַּהְבָדָּלה ְכָּלל‬,‫ֶשֲׁﬠַד ִין ל ֹא ִהְתַפֵּלּל ַﬠ ְרִבית ְול ֹא ִהְבִדּיל ְכָּלל‬ ‫ וַּמה ֶשָּׁאסוּר ַבֲּﬠִשַׂיּת ְמָלאָכה ֹקֶדם ַהַהְבָדָּלה ֵאינוֹ ֵמֲחַמת ְקֻדַשּׁת‬11.‫ וְּכָבר ָהְלָכה ִמֶמּנּוּ ְקֻדַשּׁת יוֹם טוֹב‬10,‫יח‬,‫ְלָכל ָדָּבר‬ 12,‫כ‬.‫ ֶאָלּא ֶשַׁהֲחָכִמים ֲאָסרוּהוּיט ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן רצ"ט‬,‫יוֹם טוֹב‬ (14,‫כא‬:‫ ֶשֶׁזּה ִנְלַמד ִמַמּה ֶשָּׁכּתוּב‬,‫ ֵאין ָצ ִרי ִכּי ִאם ְלִﬠְנַין ְשִׁביַתת יוֹם טוֹב ִמְמָּלאָכה‬13‫ְוַאף ְלהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"אכב‬,"‫)"ִתְּשְׁבּתוּ ַשַׁבְּתֶּכם‬. ‫ – ֵאין ָצ ִרי‬15,‫ ְכּגוֹן ִמְצַות "ִמְקָרא ֹקֶדשׁ" ַﬠֵיּן ִסיָמן תקכ"טכג‬,‫ֲאָבל ְלִﬠ ְנַין ְשָׁאר ְדָּב ִרים ַהְתּלוּ ִיים ִבְּקֻדַשּׁת ַהיּוֹם‬ ‫כד‬.‫ְלהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ 17,‫כה‬:‫ ֶשֲׁהֵרי ַאף ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד ָאסוּר ֶלֱאֹכל ָחֵמץ‬,‫ ֶשֵׁאינוֹ ָתּלוּי ְכָּלל ִבְּקֻדַשּׁת ַהיּוֹם‬,‫ ְלִﬠ ְנַין ֲאִכיַלת ָחֵמץ‬16‫ְוָכל ֶשֵׁכּן‬ 4 When a festival falls on Friday, Havdalah is not recited [on Friday night] because the holiness of Shabbos is more acute than that of the festival.18 By contrast, when a festival falls on Saturday night, Havdalah must be recited over a cup [of wine], as explained in sec. 473[:6]. Havdalah must also be recited in the [Evening] Shemoneh Esreh, i.e., one should recite [the passage] Vatodi’einu19before [the passage] Vatiten lanu. ‫ ֲאָבל יוֹם טוֹב ֶשָׁחל‬18.‫כו ֶשֲׁהֵרי ְקֻדַשּׁת ַשָׁבּת ֲחמוָּרה ִמְקֻּדַשּׁת יוֹם טוֹב‬,‫ד יוֹם טוֹב ֶשָׁחל ְבֶּﬠֶרב ַשָׁבּת – ֵאין ַמְבִדּיִלין‬ ‫ ֶשׁיּ ֹאַמר‬,‫כז ְוַגם ָצ ִרי ְלַהְבִדּיל ַבְּתִּפָלּה‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תע"ג‬,‫ְבּמוָֹצֵאי ַשָׁבּת – ָצ ִרי ְלַהְבִדּיל ַﬠל ַהכּוֹס‬ ‫כח‬:"‫ ֹקֶדם "ַוִתֶּתּן ָלנוּ‬19"'‫"ַותּוִֹדיֵﬠנוּ כוּ‬

12/16/2020, 10:51 PM

Shulchan Aruch: Chapter 492 - The Fasts [Held on] Monday, Thursday, ...

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Shulchan Aruch: Chapter 492 - The Fasts [Held on] Monday, Thursday, and the [Following] Monday After Festivals By Rabbi Schneur Zalman of Liadi

SECTION 492 The Fasts [Held on] Monday, Thursday, and the [Following] Monday After Festivals (1-5) ‫סימן תצב ַתֲּﬠ ִנית ֵשׁ ִני ַוֲחִמיִשׁי ְוֵשׁ ִני ַאַחר ַהמּוֲֹﬠִדים וּבוֹ ה' ְסִﬠיִפים‬: 1 It is customary in these regions to fast on Monday, Thursday, and [the following] Monday after Pesach, and similarly, after Sukkos.1[The rationale is that] there is concern that due to the feasting and the joy of the festival, a transgression was committed.2 Therefore, we fast for repentance and atonement. [This practice is derived from the conduct of] Iyov, who would bring burnt-offerings for all his sons after they completed their days of feasting and celebration, saying,3 “perhaps my sons transgressed.” However, it is not customary to fast after Shavuos. Since [the festival] is only two days, there is no concern that people transgressed on it. The laws regarding the recitation of Selichos, [the blessing] Aneinu [that is added] between the blessings go’eil Yisrael and Refa’einu, and the reading of [the passage] Vayichal [from the Torah] will be explained in sec. 566.4 ‫ ְלִפי ֶשׁחוְֹשִׁשׁין ֶשָׁמּא ִמתּוֹ‬1,‫א‬,‫א נוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ְלִהְתַﬠנּוֹת ֵשׁ ִני ַוֲחִמיִשׁי ְוֵשׁ ִני ַאַחר ַהֶפַּסח ְוֵכן ַאַחר ַחג ַהֻסּכּוֹת‬ ‫ג ְכּמוֹ ֶשָׁמִּצינוּ ְבִּאיּוֹבד ֶשְׁלַּאַחר ֶשִׁהִקּיפוּ‬,‫ ָלֵכן ִמְתַﬠ ִנּין ִלְתשׁוָּבה וְּלַכָפָּרה‬2,‫ב‬,‫ִמְשֶׁתּה ְוִשְׂמַחת ַהמּוֵֹﬠד ָבּאוּ ִליֵדי ֲﬠֵבָרה‬ 3."'‫ "ִכּי ָאַמר אוַּלי ָחְטאוּ ָבַני ְוגוֹ‬,‫ְיֵמי ַהִמְּשֶׁתּה ְוִשְׂמַחת ָבָּניו ֶהֱﬠָלה עוֹלוֹת ִמְסַפּר ֻכָּלּם‬ ‫ו‬.‫ה ְדֵּכיָון ֶשֵׁאינוֹ ֶאָלּא ב' ָיִמים – ֵאין ָלֹחשׁ ֶשָׁמּא ָחְטאוּ בּוֹ‬,‫ֲאָבל ְלַאַחר ָשׁבוּעוֹת ֵאין נוֲֹה ִגין ְלִהְתַﬠנּוֹת‬ 4,‫ז‬:‫ְוִדין ֲאִמיַרת ַהְסִּליחוֹת ַו"ֲﬠֵננוּ" ֵבּין "גּוֵֹאל" ְל"רוֵֹפא" וְּק ִריַאת "ַוְיַחל" – ִיְתָבֵּאר ְבִּסיָמן תקס"ו‬ 2 It is customary to postpone these fasts after Pesach until after the conclusion of the entire month of Nissan, for the reason explained in sec. 429[:9.5 Similarly,] after Sukkos, [these fasts] are postponed until the conclusion of the entire month of Tishrei, because it is [a month] that contains many festivals. True, it is the custom in these regions that it is permitted to fast during Tishrei6 after Isru Chag.7 Nevertheless, [the Rabbis] did not desire to establish a fixed fast during [these days], since it is possible to wait [and] fast afterwards. ‫ ְוַאַחר ַהֻסּכּוֹת‬5,‫ט‬.‫ח ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תכ"ט‬,‫ב נוֲֹהִגין ְלַהְמִתּין ְלִהְתַﬠנּוֹת ַאַחר ַהֶפַּסח ַﬠד ֶשֵׁיֵּצא ָכּל ֹחֶדשׁ ִניָסן‬ ‫יא ְוַאף ֶשׁנּוֲֹה ִגין ִבְּמִדינוֹת ֵאלּוּ ֶשֻׁמָּתּר ְלִהְתַﬠנּוֹת‬.‫י ְלִפי ֶשׁהוּא ְמֻרֶבּה ְבּמוֲֹﬠדוֹת‬,‫ַמְמִתּי ִנין ַﬠד ֶשֵׁיֵּצא ָכּל ֹחֶדשׁ ִתְּשֵׁרי‬ ‫ ֵכּיָון ֶשֶׁאְפָשׁר ְלַהְמִתּין ְלִהְתַﬠנּוֹת‬,‫ ִמָכּל ָמקוֹם ֵאין רוִֹצין ִלְקֹבַּﬠ בּוֹ ְלַכְתִּחָלּה ַתֲּﬠ ִניתיב ָקבוַּﬠ‬7,‫ ַאַחר ִאְסרוּ ַחג‬6‫ְבִּתְשֵׁרי‬ ‫ַאַחר ָכּ‬: 3 It is customary [for the community] to recite a blessing8 for all those who fast on 12/16/2020, 10:52 PM

Shulchan Aruch: Chapter 492 - The Fasts [Held on] Monday, Thursday, ...

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Monday, Thursday, and Monday after the Torah reading on the preceding Shabbos.9 A person who responds Amen to this [blessing] need not accept the fast upon himself in the Afternoon Service before the fast days. Nevertheless, a person who changes his mind [and decides] not to fast is not obligated to fast because he responded Amen. Even though he intended to fast [when answering] Amen, it is not of consequence as long as he did not state explicitly that he is accepting the fast, as explained in sec. 563.10 – ‫ וִּמי ֶשָׁﬠָנה "ָאֵמן" ַﬠל ֶזה‬9,‫יג‬.‫ ָכּל ִמי ֶשׁ ִיְּתַﬠֶנּה בה"ב ַאַחר ְק ִריַאת ַהתּוָֹרה ְבַּשָׁבּת ֶשִׁלְּפֵני בה"ב‬8 ‫ג ְונוֲֹהִגין ְלָבֵר‬ ‫ ִאם ַאַחר ָכּ ִנְמַל ֶשׁלּ ֹא ְלִהְתַﬠנּוֹת – ֵאינוֹ‬,‫יד וִּמָכּל ָמקוֹם‬.‫ֵאין ָצ ִרי ְלַקֵבּל עוֹד ַהַתֲּﬠ ִנית ְבִּמ ְנָחה ֶשִׁלְּפֵני ְיֵמי ַהַתֲּﬠ ִנית‬ ‫ ְוַאף ֶשָׁאז ָה ְיָתה ַדְּﬠתּוֹ ְלִהְתַﬠנּוֹת ַﬠל ְיֵדי "ָאֵמן" ֶזה – ֵאין ְבָּכ ְכּלוּם ִאם ל ֹא ִקֵבּל‬.‫ְמֻחָיּב ְלִהְתַﬠנּוֹת ֵמֲחַמת ֲﬠ ִנַיּת ָאֵמן‬ 10,‫טו‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן תקס"ג‬,‫ָﬠָליו ַהַתֲּﬠ ִנית ְבֵּפרוּשׁ ְבִּפיו‬ 4 It is customary not to recite the blessing for [those who fast on] Monday, Thursday, and Monday on a Shabbos during Nissan or Tishrei. [The rationale is that] on that Shabbos, the blessing for the new month [is recited] after the Torah reading.11 It goes without saying that the blessing for [those who fast on] Monday, Thursday, and Monday is not recited on Shabbos if [that day] is Rosh Chodesh Iyar or [Rosh Chodesh] Cheshvan.12 Instead, the blessing is postponed until the following Shabbos, and only afterwards are the fasts on Monday, Thursday, and Monday held. If, however, there is a circumcision or a wedding [celebration]13 on the Shabbos when the blessing for [those who fast on] Monday, Thursday, and Monday is to be recited, the blessing is recited.14 However, the blessing is recited in the Afternoon Service, after the Torah reading. 11,‫ ְלִפי ֶשְׁבּאוֹתוֹ ַשָׁבּת ְמָב ְרִכין ַהֹחֶדשׁ ַאַחר ְק ִריַאת ַהתּוָֹרה‬,‫ד ְונוֲֹהִגין ֶשׁלּ ֹא ְלָבֵר בה"ב ְבַּשָׁבּת ֶשְׁבּתוֹ ִניָסן אוֹ ִתְּשֵׁרי‬ ‫טז‬,‫ ֶאָלּא ַמְמִתּיִנים ְלָבֵר ְבַּשָׁבּת ַהָבּא‬12,‫ְוֵאין ָצ ִרי לוַֹמר ֶשֵׁאין ְמָב ְרִכין בה"ב ְבַּשָׁבּת ֶשׁהוּא ר ֹאשׁ ֹחֶדשׁ ִאָיּר אוֹ ֶחְשָׁון‬ ‫ ְוַאַחר אוֹתוֹ ַשָׁבּת ַמְתִחיִלין ְלִהְתַﬠנּוֹת בה"ב‬. ‫ ֶאָלּא ֶשׁנּוֲֹהִגין ְלָבֵר‬14,‫ ְבּאוֹתוֹ ַשָׁבּת ֶשָׁצּ ִרי ְלָבֵר בּוֹ בה"ב – ְמָב ְרִכין בּוֹ בה"ב‬13‫ֲאָבל ִאם ֵישׁ ִמיָלה אוֹ ֲחֻתָנּה‬ ‫ְבִּמ ְנָחהיז ַאַחר ְק ִריַאת ַהתּוָֹרה‬: 5 If it happens that a circumcision or another feast associated with a mitzvah is held on a Monday, Thursday, and Monday when a fast is held, it is a mitzvah to [participate in the feast and] eat. It is not necessary to have one’s vow absolved, as will be explained in sec. 568.15 ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוֵאין ָצ ִרי ַהָתָּרה ְכָּלל‬,‫ה ִאם ֵאַרע ְבּ ִרית ִמיָלה אוֹ ְשָׁאר ְסעוַּדת ִמְצָוה ְבַּתֲﬠ ִנית בה"ב – ִמְצָוה ֶלֱאֹכל‬ 15,‫יח‬:‫ְבִּסיָמן תקס"ח‬

12/16/2020, 10:52 PM

Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days ...

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Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days of the Omer By Rabbi Schneur Zalman of Liadi

SECTION 493 Laws that are Observed During the Days of the Omer (1-9) ‫סימן תצג ִדּי ִנים ַהנּוֲֹהִגים ִבּיֵמי ָהֹעֶמר וּבוֹ ט' ְסִﬠיִפים‬: 1 It is customary not to marry and not to cut one’s hair between Pesach and Atzeres (Shavuos). [The rationale is that] mourning is observed for the 24,000 students of Rabbi Akiva who died during these days.1 It is, however, permitted to announce engagements without [formalizing the] marriage [bond. This leniency was granted out of fear that] perhaps another person will [establish a match] with [the intended] before him. It is also permitted to hold a feast after an engagement or after the consecration2 [of a woman].3 However, there should not be dancing [at such a feast]. Needless to say, there should not be dances held for reasons unconnected with a mitzvah.4 It is, however, permitted to hold feasts for reasons unconnected with a mitzvah, for example, celebrations of [a gathering of] friends,5 [provided there is] no dancing or excessive rejoicing.6 ‫ג ֶשִׁמְּתַאְבִּליןד ַﬠל כ"ד ֲאָלִפים ִמַתְּלִמיֵדי ַרִבּי ֲﬠִקיָבא‬,‫א נוֲֹהִגין ֶשׁלּ ֹא ִלָשּׂא ִאָשּׁהא ְוֶשׁלּ ֹא ְלִהְסַתֵּפּרב ֵבּין ֶפַּסח ַלֲﬠֶצֶרת‬ 1,‫ה‬.‫ֶשֵׁמּתוּ ַבָּיִּמים ַהָלּלוּ‬ ‫ז וֻּמָתּר ַגּם ֵכּן ַלֲﬠשׂוֹת ְסעוָּדה ְלַאַחר‬.‫ ֶשָׁמּא ַיְק ִדּיֶמנּוּ ַאֵחר‬2,‫ו‬,‫ֲאָבל ֻמָתּר ַלֲﬠשׂוֹת ִשׁדּוִּכין אוֹ ִקדּוִּשׁין ְבּל ֹא ִנשּׂוִּאין‬ 3,‫ט‬.‫ַהִשּׁדּוִּכיןח אוֹ ְלַאַחר ַהִקּדּוִּשׁין‬ ‫ ֲאָבל ֻמָתּר ַלֲﬠשׂוֹת‬4,‫י‬.‫ ְוֵאין ָצ ִרי לוַֹמר ֶשׁלּ ֹא ַיֲﬠשׂוּ ִרקּוּ ִדין וְּמחוֹלוֹת ֶשׁל ְרשׁוּת‬.‫ֲאָבל ל ֹא ַיֲﬠשׂוּ ִרקּוִּדין וְּמחוֹלוֹת‬ 6,‫יא‬:‫ ְבּל ֹא ִרקּוִּדין וְּמחוֹלוֹת וְּשָׂמחוֹת ְיֵתרוֹת‬5,‫ ְכּגוֹן ִשְׂמַחת ְמֵריעוּת‬,‫ְסעוַּדת ָה ְרשׁוּת‬ 2 If a person acted rashly and married [a woman] during this period, he is not penalized, because [in doing so] he performed a mitzvah. If, however, one cuts his hair [during this period], he should be penalized, because he violated an [established] custom. – ‫ ֲאָבל ִמי ֶשִׁהְסַתֵּפּר ַבָּיִּמים ַהָלּלוּ‬.‫יב ֵכּיָון ֶשָׁﬠָשׂה ִמְצָוה‬,‫ב ִמי ֶשָׁקַּפץ ְוָנָשׂא ַבָּיִּמים ַהָלּלוּ – ֵאין קוֹ ְנִסין אוֹתוֹ ְכּלוּם‬ ‫יג‬:‫קוְֹנִסין אוֹתוֹ ַﬠל ֶשָׁﬠַבר ַﬠל ַהִמּ ְנָהג‬ 3 A person who did not yet fulfill the mitzvah of fathering children7 or who has no one to tend to his needs, is permitted to marry even during the 30 days of mourning for his father or his mother,8 for whom he is obligated to mourn according to our Sages’ decree.9 How much more so is [such a person] permitted to marry [despite] the mourning [practices observed] during these days, which are a mere custom! Nevertheless, it is customary in these regions to be stringent [and to refrain from doing so]. ‫יד ֵכּיָון ֶשֻׁמָּתּר לוֹ ִלָשּׂא ֲאִפלּוּ ְבּתוֹ ְשׁ ִשׁים‬,‫ אוֹ ֶשֵׁאין לוֹ ִמי ֶשׁ ְיַּשְׁמֶּשׁנּוּ‬7‫ג ִמי ֶשׁלּ ֹא ִקֵיּם ֲﬠַד ִין ִמְצַות ְפּ ִרָיּה וּ ְרִבָיּה‬

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Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days ...

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‫ ָכּל ֶשֵׁכּן ֶשֻׁמָּתּר לוֹ ִלָשּׂא ַבֲּאֵבלוּת ָיִמים ַהָלּלוּ‬9,‫טז‬,‫ ֶשַׁחָיּב ְלִהְתַאֵבּל ֲﬠֵליֶהם ִמְגֵּזַרת ֲחָכִמים‬8,‫ַלֲאֵבלוּת ָאִביו ְוִאמּוֹטו‬ ‫יח‬:‫ ִבְּמִדינוֹת ֵאלּוּ ָנֲהגוּ ְלַהֲחִמיר‬,‫יז וִּמָכּל ָמקוֹם‬.‫ֶשֵׁאיָנן ֶאָלּא ִמ ְנָהג ְבָּﬠְלָמא‬ 4 When a circumcision is held during these days, the principal [celebrants] of the circumcision, i.e., the mohel,10the sandek,11and the father of the child, are permitted to have their hair cut12 on the day before the circumcision shortly before the evening, before going to the synagogue [for the Evening Service].13 ‫כ ַבּיּוֹם ֶשִׁלְּפֵני ַהִמּיָלה‬,‫ ַוֲאִבי ַהֵבּן‬11‫ ְוַהַסּ ְנָדּק‬10‫יט ְדַּה ְינוּ ַהמּוֵֹהל‬,‫ד ְכֶּשֵׁיּשׁ ִמיָלה ַבָּיִּמים ַהָלּלוּ – ֻמָתּ ִרים ַבֲּﬠֵלי ַהְבּ ִרית‬ 12,‫כא‬:‫ ְלִהְסַתֵּפּר‬13‫ָסמוּ ָלֶﬠֶרב ֹקֶדם ֲהִליָכה ְלֵבית ַהְכֶּנֶסת‬ 5 [According to custom, the restrictions mentioned are observed only during the 33 days during which the students of Rabbi Akiva died. Nevertheless, there is a question as to which 33 days of this 49-day period these days are.] There are authorities who maintain that these 33 days begin from the first day of the counting of the omer14and end on Lag B’Omer,15for on that day the last of the 24,000 [students] died.16 Therefore, it is customary to increase one’s rejoicing somewhat on this day, and Tachanun is not recited,17 because [the students] stopped dying on this day. True, some [students] died on this day as well. Nevertheless, with regard to mourning practices, we follow [the rule]: A portion of the day is considered as the entire day, as stated in Yoreh Deah, sec. 395.18 Therefore, if one observed mourning practices for one hour or less on Lag [B’Omer] – i.e., one refrained from cutting his hair until after daybreak on Lag [B’Omer] – that is sufficient. It is permitted for [a person] to have his hair cut and marry a woman on Lag [B’Omer] after a portion of the day has passed. Similarly, [license is granted] from Lag [B’Omer] onward. If Lag [B’Omer] falls on Sunday, it is customary [for people] to get a haircut on Friday, as an expression of respect for the Shabbos. Nevertheless, even on [the day of] Lag [B’Omer] itself, one should be careful not to take a haircut before daybreak, because [the above principle is specific]: A portion of the daylight hours is considered as the entire day. [The use of the word “day” implies daylight hours,] excluding [any portion of the night]. Even the entire night is not considered as the day, and the mourning does not end until the following day after daybreak. For this reason, Tachanun is recited in the Afternoon Service on the day before Lag [B’Omer]. There are places where it is customary not to recite Tachanun in the Afternoon Service on the day before Lag [B’Omer. The residents of these places] rely [on the authorities who maintain] that the mourning ceased at the beginning of the night of Lag [B’Omer]. Therefore, Tachanun is not recited in the Afternoon Service on the day before [Lag B’Omer], just like Tachanun is not recited in the Afternoon Service on the day before other days when Tachanun is not recited.19 [The rationale is that] the night [of the distinguished day] has the same [status] as the day [itself].20 According to the custom [of these places], it is also permitted to have one’s hair cut and marry on the night of Lag [B’Omer], (for according to their opinion, mourning should only be observed for 32 days). ‫ ֶשְׁבּאוֹתוֹ‬16,‫ וְּמַס ְיִּמין ְבּל"ג ָבֹּעֶמר‬15‫ ֶשֵׁהם ַמְתִחיִלין ִמיּוֹם ִראשׁוֹן ֶשׁל ְסִפיַרת ָהֹעֶמר‬14,‫ה ל"ג ָיִמיםכב ֵישׁ אוְֹמ ִריםכג‬ 17,‫כה‬,‫כד ְוֵאין אוְֹמ ִרים בּוֹ ַתֲּחנוּן‬,‫ ְלִפיָכ נוֲֹהִגין ְקָצת ְלַה ְרבּוֹת ְבִּשְׂמָחה ְבּיוֹם ֶזה‬.‫יוֹם ֵמתוּ ָהַאֲחרוִֹנים ֶשׁל ַהכ"ד ֶאֶלף‬ ‫כו‬.‫ְלִפי ֶשׁבּוֹ ַבּיּוֹם ָפְּסקוּ ָלמוּת‬

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Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days ...

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‫ ְכּמוֹ‬,"‫ "ִמְקָצת ַהיּוֹם ְכֻּכלּוֹ‬:‫ ִמָכּל ָמקוֹם ֲהֵרי ְלִﬠ ְנַין ֲאֵבלוּת יוֹם ָהַאֲחרוֹן ָאנוּ אוְֹמ ִרים‬,‫ְוַאף ֶשֵׁמּתוּ ִמְקָצת ֵמֶהם ְבּיוֹם ֶזה‬ ‫ ְדַּה ְינוּ ֶשׁמּוֵֹנַﬠ‬,‫ ְלִפיָכ ְכֶּשׁנּוֵֹהג ֲאֵבלוּת ָשָׁﬠה ַאַחת אוֹ ָפּחוֹת ְבּיוֹם ל"ג‬18,‫כז‬,‫ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שצ"ה‬ ‫ וֻּמָתּר לוֹ ְלִהְסַתֵּפּר ְבּל"גל ְלַאַחר ֶשָׁﬠְברוּ ַמֶשּׁהוּ ֵמַהיּוֹם‬, ‫ִמְלִּהְסַתֵּפּרכח ַﬠד ְלַאַחר ֶשֵׁהִאיר ַהיּוֹםכט ְבּל"ג – ַדּי ְבָּכ‬ ‫לב‬. ‫לא ְוֵכן ִמל"ג ָוֵאיָל‬,‫ְוִלָשּׂא בּוֹ ִאָשּׁה‬ ‫לג‬.‫ְוִאם ָחל ל"ג ְבֶּאָחד ַבַּשָּׁבּת – נוֲֹהִגין ְלִהְסַתֵּפּר ְבֶּﬠֶרב ַשָׁבּת ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת‬ ,"‫לד ְלִפי ֶשֵׁאין אוְֹמ ִרים ֶאָלּא "ִמְקָצת ַהיּוֹם ְכֻּכלּוֹ‬,‫ ֲאִפלּוּ ְבּל"ג ַﬠְצמוֹ ִיָזֵּהר ֶשׁלּ ֹא ְלִהְסַתֵּפּר ֹקֶדם אוֹר ַהיּוֹם‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָלֵכן אוְֹמ ִרים ַתֲּחנוּן ִבְּתִפַלּת ַהִמּ ְנָחה‬.‫לה ְול ֹא ָפְּסָקה ֲאֵבלוּת ַﬠד ְלָמָחר ַבּיּוֹם‬,‫ֲאָבל ַל ְיָלה ֲאִפלּוּ ֻכָּלּהּ – ֵאיָנהּ ְכָּכל ַהיּוֹם‬ ‫לו‬.‫ֶשׁל ֶﬠֶרב ל"ג‬ ‫ ְוָלֵכן‬,‫לז ְלִפי ֶשׁסּוְֹמִכין ֶשִׁבְּתִחַלּת ֵליל ל"ג ָפְּסקוּ ָהֲאֵבלוּת‬,‫ְוֵישׁ ְמקוֹמוֹת נוֲֹה ִגין ֶשׁלּ ֹא לוַֹמר ַתֲּחנוּן ְבִּמְנָחה ֶשׁל ֶﬠֶרב ל"ג‬ 19,‫ ְכּמוֹ ֶשֵׁאין אוְֹמ ִרים ְבִּמ ְנָחה ֶשִׁלְּפֵני ְשָׁאר ַהָיִּמים ֶשֵׁאין אוְֹמ ִרים ָבֶּהם ַתֲּחנוּןלח‬,‫ֵאין אוְֹמ ִרים ַתֲּחנוּן ְבִּמ ְנָחה ֶשְׁלָּפָניו‬ 20.‫ֶשֵׁלּיָלם ְכּיוָֹמם‬ (‫וְּלִפי ִמ ְנָהָגם ֻמָתּ ִרים ַגּם ֵכּן ְלִהְסַתֵּפּרלט ְוִלָשּׂא ְבֵּליל ל"ג )ֶשְׁלִּפי ִדְּבֵריֶהם ֵאין נוֲֹהִגין ֲאֵבלוּת ֶאָלּא ל"ב יוֹםמ‬: 6 There are authorities who maintain that these 33 days begin with the second day of Iyar and end on the day before Shavuos. [Nevertheless, even according to these authorities,] it is permitted to take a haircut and marry on Lag B’Omer.21 Even so, since license [to cut one’s hair and marry] is only granted after a portion of the day [of Lag B’Omer] has passed, for [a portion of the day] is considered as the entire day. Lag B’Omer is also included in the reckoning of the 33 days in which mourning is observed. According to [a slightly different version of] this perspective, it is customary to take haircuts and to marry during all the three days of hagbalah.22However, [those who follow this approach] have their hair cut and marry only until – but not on – Rosh Chodesh Iyar, [but not from Rosh Chodesh Iyar23 onward]. Thus, they observe the mourning customs for 33 days, since they begin [observing the mourning customs] on Rosh Chodesh Iyar, and conclude on the first [of the three days] of hagbalah.24 A portion of the last day is considered as the entire day. Therefore, [those observing this custom] have their hair cut and marry from daybreak of the first [of the three days] of hagbalah onward.25 ‫ ְוַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלִהְסַתֵּפּר‬.‫ו ְוֵישׁ אוְֹמ ִריםמא ֶשׁל"ג ָיִמים ֵאלּוּ ַמְתִחיִלין ִמיּוֹם ב' ְלֹחֶדשׁ ִאָיּר וְּמַס ְיִּמין ְבֶּﬠֶרב ָשׁבוּעוֹת‬ ‫ ָלֵכן עוֶֹלה ַהל"ג‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין ֶהֵתּר ֶאָלּא ְלַאַחר ֶשָׁﬠַבר ִמְקָצת ַהיּוֹם ֶשׁהוּא ְכֻּכלּוֹ‬21,‫מב‬,‫ְוִלָשּׂא ְבּל"ג ָבֹּעֶמר‬ ‫מג‬.‫ָבֹּעֶמר ַגּם ֵכּן ְלֶחְשׁבּוֹן ַהל"ג ָיִמים ֶשׁנּוֲֹה ִגין ָבֶּהם ֲאֵבלוּת‬ ‫ ֶאָלּא ֶשֵׁהם ֵאין ִמְסַתְּפּ ִרין ְונוְֹשִׂאין‬22,‫מו‬,‫ְוַﬠל ִפּי ִדְּבֵריֶהםמד ֵישׁ נוֲֹה ִגיןמה ְלִהְסַתֵּפּר ְוִלָשּׂא ְבָּכל ְשׁ ָשׁה ְיֵמי ַהְגָבָּלה‬ ‫ ֶשֵׁהן ַמְתִחיִלין‬,‫ ְכֵּדי ֶשׁ ִיְּהיוּ נוֲֹהִגין ֲאֵבלוּת ל"ג ָיִמים‬,‫ ִבְּלַבד ְול ֹא ַﬠד ִבְּכָלל‬23‫ְבּר ֹאשׁ ֹחֶדשׁ ִאָיּר ֶאָלּא ַﬠד ר ֹאשׁ ֹחֶדשׁ‬ ‫מז ְוָלֵכן ִמְסַתְּפּ ִרין‬,‫ וִּמְקָצת אוֹתוֹ יוֹם ָהַאֲחרוֹן הוּא ְכֻּכלּוֹ‬24.‫ְבּר ֹאשׁ ֹחֶדשׁ ִאָיּר וְּמַס ְיִּמין ְבּיוֹם ִראשׁוֹן ֶשׁל ַהַהְגָבָּלה‬ 25: ‫ְונוְֹשִׂאין ִמֶשֵּׁהִאיר יוֹם ִראשׁוֹן ֶשׁל ַהְגָבָּלה ָוֵאיָל‬ 7 If a person is unsure of the local practice [where he resides], he may not accept the leniencies of both customs – i.e., to practice leniency until Rosh Chodesh Iyar according to the latter opinion, and also to practice leniency from Lag B’Omer until the day before Shavuos according to the former opinion. [The rationale is that] the two leniencies contradict each other.26 One may, however, follow the stringencies of both approaches, i.e., to consider [haircuts and marriage] forbidden from Pesach until the day before Shavuos or until the first of the [three] days of hagbalah, with the exception of Lag B’Omer.27

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Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days ...

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True, [such a person] is observing two stringencies that conflict with each other.28 Nevertheless, he is not considered like “a fool who walks in darkness,”29 because he is doing so out of doubt, since he is unsure of which custom should be given primacy. Nevertheless, it is not necessary to conduct oneself in this manner. Instead, one may select either of the customs that he favors. One need not be concerned that this is not the prevailing local custom. [The rationale is that] since [these] mourning practices are only a custom, there is no need to be stringent due to the doubt. If, however, a person is aware of the local custom, he should not deviate from it, [neither] taking leniencies during the days when the local populace act stringently, nor acting stringently during the days when the local populace act leniently. If a person accepts [the stringencies of both approaches merely] as an extra [personal] stringency that he accepts upon himself to give weight to the words of the authorities who [recommend] acting stringently during these days, [that is acceptable. If,] however, he makes it appear that he is conducting himself in this manner because this is the proper way for every person to conduct himself, for fundamentally, the halachah follows the opinions that advocate stringency, [he is acting improperly. The rationale is that such a person] makes it appear that there are two Torahs,30 for he conducts himself stringently while the local populace is acting leniently, or does the opposite. [Conducting oneself in this manner] violates the prohibition lo tisgodidu,31which, [as our Sages explain,32 also includes] the interpretation, “Do not form different groups.” [The prohibition against forming different groups applies] even when there is no concern that [conducting oneself in this manner] will lead to controversy,33 for example, one is not the only person in the city who [follows the divergent custom]. Instead, there are many in the local populace who conduct themselves in this manner and many who conduct themselves in the other manner, and neither [group of individuals] objects to the other’s conduct at all.34 [Even so, one should not act in this manner.] ‫מח ְדַּה ְינוּ ֶשׁ ִיּ ְנַהג ֶהֵתּר ַﬠד ר ֹאשׁ ֹחֶדשׁ ִאָיּר ַכְּסָּבָרא‬,‫ז ִאם ֵישׁ לוֹ ָסֵפק ְבִּמ ְנַהג ַהָמּקוֹם – ֵאינוֹ ָיכוֹל ִלְתֹפּס ֻקֵלּי ַהִמּ ְנָהִגים‬ ‫ ֵכּיָון ֶשׁב' ֻקלּוֹת ֵאלּוּ סוְֹתרוֹת זוֹ ֶאת‬,‫ ְוַגם ִי ְנַהג ֶהֵתּר ִמל"ג ָבֹּעֶמר ָוֵאיָל ַﬠד ֶﬠֶרב ֲﬠֶצֶרת ַכְּסָּבָרא ָה ִראשׁוָֹנה‬,‫ָהַאֲחרוָֹנה‬ 26.‫זוֹ‬ ‫מט ְדַּה ְינוּ ֶשִׁיּ ְנַהג ִאסּוּר ִמֶפַּסח ְוַﬠד ֶﬠֶרב ָשׁבוּעוֹת אוֹ ַﬠד יוֹם ִראשׁוֹן ֶשׁל ַהְגָבָּלה חוּץ‬,‫ֲאָבל ָיכוֹל ִלְתֹפּס ֻחְמֵרי ַהִמּ ְנָהִגים‬ ‫ ֵכּיָון ֶשָׁﬠָשׂה ֵכּן‬29,‫נ‬, ‫ – ֵאינוֹ ִכְּכִסיל ַההוֵֹל ַבֹּחֶשׁ‬28‫ ְוַאף ֶשׁנּוֵֹהג ב' ֻחְמרוֹת ֶשׁסּוְֹתרוֹת זוֹ ֶאת זוֹ‬27.‫ִמל"ג ָבֹּעֶמר‬ ‫נא‬.‫ֵמֲחַמת ַהָסֵּפק ֶשׁ ִנְּסַתֵּפּק לוֹ ֵאיֶזה ִמ ְנָהג הוּא ִﬠָקּר‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ִמ ְנַהג ָמקוֹם ַהֶזּה ֵאינוֹ‬,‫נב ֶאָלּא ָיכוֹל ִלְתֹפּס ֵאיֶזה ִמ ְנָהג ֶשׁ ִיּ ְרֶצה‬,‫ ֵאין ָצ ִרי ַלֲﬠשׂוֹת ֵכּן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֵכּיָון ֶשֲׁאֵבלוּת ֵאיָנהּ ֶאָלּא ִמ ְנָהג ְבָּﬠְלָמא – ֵאין ְלַהֲחִמיר ִבְּסֵפָקא‬,‫ֵכּן‬. ‫ אוֹ ְלַהֲחִמיר‬,‫ֲאָבל ִאם ָידוַּﬠ לוֹ ִמְנַהג ַהָמּקוֹם – ֵאין לוֹ ְלַשׁנּוֹת ִמן ִמ ְנַהג ַהָמּקוֹם ְלָהֵקל ַבָּיִּמים ֶשַׁא ְנֵשׁי ַהָמּקוֹם ַמֲחִמי ִרין‬ ‫נג‬,‫ ִאם ֵאינוֹ עוֶֹשׂה ֵכּן ֵמֲחַמת ֻחְמָרא ְבָּﬠְלָמא ֶשַׁמֲּחִמיר ַﬠל ַﬠְצמוֹ ָלֹחשׁ ְלִדְבֵרי ַהַמֲּחִמי ִרין ְבָּיִמים ֵאלּוּ‬,‫ַבָּיִּמים ֶשֵׁהן ְמִקִלּין‬ ‫ ֶשָׁאז ִנ ְרֶאה ַהָדָּבר‬,‫ ִמְפֵּני ֶשָׁהִﬠָקּר הוּא ְכַּהַמֲּחִמי ִרין‬,‫ֶאָלּא הוּא ִמְתָרֶאהנד ֶשׁעוֶֹשׂה ֵכּן ְלִפי ֶשֵׁכּן ָראוּי ַלֲﬠשׂוֹת ְלָכל ָאָדם‬ 32:‫ ְכּלוַֹמר‬31,‫נו‬,"‫ ְוֵישׁ ָבֶּזה ִאסּוּר "ל ֹא ִתְתֹגְּדדוּ‬, ‫ ֶשׁהוּא ַמֲחִמיר ְוַא ְנֵשׁי ַהָמּקוֹם ְמִקִלּין אוֹ ְלֵהֶפ‬30,‫נה‬,‫ִכְּשֵׁתּי תּוֹרוֹת‬ ‫ ְכּגוֹן ֶשֵׁאין הוּא ְיִחיִדי ָבִּﬠיר ֶאָלּא ַה ְרֵבּה‬33,‫נז ֲאִפלּוּ ִאם הוּא ְבִּﬠְנָין ֶשֵׁאין ָלֹחשׁ ְלַמֲח ֶקת‬.‫ל ֹא ֵתָﬠשׂוּ ֲאֻגדּוֹת ֲאֻגדּוֹת‬ 34,‫נח‬:‫ ְוֵאין ַמְקִפּיִדין ֶזה ַﬠל ֶזה ְכָּלל‬, ‫ֵמַא ְנֵשׁי ַהָמּקוֹם נוֲֹהִגין ָכּ ְוַה ְרֵבּה ֵמֶהן נוֲֹה ִגין ָכּ‬ 8 Even those who customarily consider [haircuts and marriage] forbidden until Rosh Chodesh Iyar, nevertheless, allow haircuts in honor of the Shabbos on the

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Shulchan Aruch: Chapter 493 - Laws that are Observed During the Days ...

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[preceding] Friday if [Rosh Chodesh Iyar] falls on Shabbos. [This leniency is taken] because of the increased joy [due to] Rosh Chodesh [falling on] Shabbos.35 Similarly, [it is permitted] to marry on that day, because the primary wedding feast will be held on Shabbos [which is] Rosh Chodesh.36 ‫ ַשָׁבּת ְור ֹאשׁ‬,‫נט ֵכּיָון ֶשֵׁיּשׁ ָכּאן תּוֶֹסֶפת ִשְׂמָחה‬,‫ ִמָכּל ָמקוֹם ִאם ָחל ְבַּשָׁבּת‬,‫ח ַאף ְלַהנּוֲֹהִגין ִאסּוּר ַגּם ַﬠד ר ֹאשׁ ֹחֶדשׁ ִאָיּר‬ ‫ ֵכּיָון ֶשִׁﬠַקּר ְסעוַּדת‬,‫ – ֵישׁ ְלַהִתּיר ְלִהְסַתֵּפּר ְבֶּﬠֶרב ַשָׁבּת ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת ְוַגם ִלָשּׂא ִאָשּׁהסא בּוֹ ַבּיּוֹם‬35,‫ֹחֶדשׁס‬ 36:‫ַה ִנּשּׂוִּאין ִיְהֶיה ְבַּשָׁבּת ְור ֹאשׁ ֹחֶדשׁ‬ 9 It is customary for both men and women not to perform work from sunset until after the counting of the omer throughout all the days of the counting [of the omer]. This is alluded to by the phrase,37 “[You shall count] seven weeks [sheva shabbasos].” [The word shabbasos38 has the same root] letters [as the word] shvus, [which means “cessation”. The implication is that] during the time of counting – i.e., from sunset onward – one should cease work until he counts. (It is possible that those women who do not count [the omer] should cease work the entire night.)39 ‫ט נוֲֹה ִגין ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְמָלאָכהסב ֶאָחד ֲאָנִשׁיםסג ְוֶאָחד ָנִשׁים ָכּל ְיֵמי ַהְסִּפיָרה ִמְשִּׁקיַﬠת ַהַחָמּהסד ַﬠד ְלַאַחר ְסִפיַרת‬ ‫ ְדַּה ְינוּ ִמְשִּׁקיַﬠת ַהַחָמּה‬,‫ ֶשִׁבְּזַמן ַהְסִּפיָרה‬,‫ ִמְלּשׁוֹן ְשׁבוּת‬38,"‫ "ֶשַׁבע ַשָׁבּתוֹת‬37,‫ ֶשֶׁנֱּאַמרסו‬,‫סה ְוֶרֶמז ָלֶזה‬,‫ָהֹעֶמר‬ [‫ ֵישׁ ִלְשֹׁבּת ִמְמָּלאָכה ַﬠד ְלַאַחר ֶשׁ ִיְּסֹפּר ) ְואוָֹתן ַהָנִּשׁים ֶשֵׁאיָנן סוְֹפרוֹתסז – ֶאְפָשׁר ֶשֵׁיּשׁ ]ָלֶהן ִלְשֹׁבּת‬, ‫ָוֵאיָל‬ ‫סח‬:(39‫ִמְמָּלאָכה ָכּל ַהַלּ ְיָלה‬

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Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of ...

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Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of Shavuos By Rabbi Schneur Zalman of Liadi

SECTION 494 The Order of Prayers on the Festival of Shavuos (1-20) ‫סימן תצד ֵסֶדר ְתִּפַלּת ַחג ַהָשּׁבוּעוֹת וּבוֹ כ' ְסִﬠיִפים‬: 1 The fiftieth day of the counting of the omer is the festival of Shavuos,1 which the Sages2 referred to as Atzeres, as it is written,3 “You shall count 50 days4 and you shall offer… and you shall proclaim that very day as [one] declared holy.” According to the fixed reckoning of the months that is observed at present,5 Nissan is always a full month6 and the month of Iyar is always lacking.7 [Hence,] the festival [of Shavuos] will always be [celebrated] on the sixth of Sivan, for the days of the counting [of the omer]begin on the sixteenth of Nissan.8 Thus, the 50 days will include the fifteen days from the sixteenth [of Nissan] until the end of that month, 29 days of Iyar, and six days of Sivan. Therefore, we refer to Shavuos as “the season of the Giving of our Torah,” because the Torah was given to the Jews on the sixth of Sivan. By contrast, in the era when the new moon was consecrated based on the testimony of witnesses sighting [the new moon], it was possible that the month of Nissan would also be lacking,9 and the festival of Shavuos, which is the fiftieth day of the omer, would be[celebrated] on the seventh of Sivan. And [similarly,] if [not only Nissan, but] Iyar was also a full month,10 the festival of Shavuos, which is the fiftieth day of the omer, would be[celebrated] on the fifth of Sivan.11 Although [these dates] are not the anniversary of the Giving of Torah, that is not of consequence. [The rationale is that] Scripture did not designate this festival as the anniversary of the Giving of Torah, nor [did it] establish [the festival] on a specific day of the month. Rather, [the festival] was ordained [to be celebrated] on the fiftieth day of the omer. It is only that according to the fixed [calendar] followed at present, the fiftieth [day] of the omer will always be on the sixth of Sivan, which is the day the Torah was given.12 True, the sixth of Sivan is the fifty-first day from the fifteenth of Nissan, the date the Jews left Egypt, and the Torah was given on the fifty-second day after the Exodus from Egypt.13 [This calculation is arrived at in the following manner:] The Jews left Egypt on a Thursday, as explained in sec. 430[:1].14 The Torah was given “in the third month” on Shabbos, on the sixth of Sivan.12 [That is possible because, that year,] both Nissan and Iyar were full months.15 Since the fifteenth of Nissan was on Thursday, the first day of Iyar was on Shabbos, sixteen days after [the Jews] left Egypt. The first day of Sivan was on Monday,16 46 days after they left Egypt. The sixth of Sivan, which fell on Shabbos, was thus 52 days after the Exodus from Egypt, which [would correspond to] the fifty-first day of the omer.17Nevertheless, [in our prayers and Kiddush,]we refer to the fiftieth [day] of the omer [i.e., the day we celebrate Shavuos] as “the season of the Giving of our Torah,” since our [fiftieth day of the omer] is the sixth of Sivan, and the Torah was given on that day. ‫ ְוִהְקַרְבֶתּם ְוגוֹ'ד‬4‫ ֶשֶׁנֱּאַמר "ִתְּסְפּרוּ ֲחִמִשּׁים יוֹם‬2,‫ג‬,‫ ִבְּלשׁוֹן ֲחָכִמים‬3,‫ ַהִנְּקָרא ֲﬠֶצֶרתב‬1,‫א ְבּיוֹם ֲחִמִשּׁים ִלְסִפיַרת ָהֹעֶמר הוּא ַחג ַהָשּׁבוּעוֹתא‬ ‫ה‬."'‫וְּקָראֶתם ְבֶּﬠֶצם ַהיּוֹם ַהֶזּה ִמְקָרא ֹקֶדשׁ ְוגוֹ‬ ‫ ֶשֲׁהֵרי‬,‫ – ִיְהֶיה ַחג ֶזה ְבִּשָׁשּׁה ְבִּסיָון‬7,‫ ְוֹחֶדשׁ ִאָיּר הוּא ָחֵסר ְלעוָֹלםו‬6‫ ֶשֹׁחֶדשׁ ִניָסן הוּא ָמֵלא ְלעוָֹלם‬5‫וְּלִפי ֶחְשׁבּוֹן ְקִביעוּת ֶהֳחָדִשׁים ַהָמּסוּר ְבָּיֵדינוּ‬ ‫ ְלִפיָכ ָאנוּ‬.‫ ִאם ֵכּן ט"ו יוֹם ֶשִׁמּט"ז ַﬠד סוֹף ַהֹחֶדשׁ ְוכ"ט יוֹם ֶשׁל ִאָיּר ְוִשָׁשּׁה ָיִמים ְבִּסיָון ֵהם ֲחִמִשּׁים יוֹם‬8,‫ז‬,‫ְיֵמי ַהְסִּפיָרה ַמְתִחיִלין ִמט"ז ְבִּניָסן‬ ‫ט‬.‫ח ֶשְׁבִּשָׁשּׁה ְבִּסיָון ִנְתָּנה ַהתּוָֹרה ְל ִיְשָׂרֵאל‬,"‫ "ְזַמן ַמַתּן תּוֹ ָרֵתנוּ‬:‫אוְֹמ ִרים ְבָּשׁבוּעוֹת‬ ‫ ְבִּשְׁבָﬠה‬,‫ ֶשׁהוּא יוֹם ֲחִמִשּׁים ָלֹעֶמר‬,‫ ְוָהָיה ַחג ַהָשּׁבוּעוֹת‬9,‫ֲאָבל ִבְּזַמן ֶשָׁהיוּ ְמַקְדִּשׁין ֶהֳחָדִשׁים ַﬠל ִפּי ָה ְרִאָיּה ָהָיה ֶאְפָשׁר ִלְהיוֹת ַגּם ֹחֶדשׁ ִניָסן ָחֵסר‬ ‫ ַאף ֶשֵׁאינוֹ ְבּיוֹם ַמַתּן תּוָֹרה – ֵאין ְבָּכ‬11,‫י‬.‫ ַבֲּחִמָשּׁה ְבִּסיָון‬,‫ ֶשׁהוּא יוֹם ֲחִמִשּׁים ָלֹעֶמר‬,‫ ָהָיה ַחג ַהָשּׁבוּעוֹת‬10,‫ ְוִאם ָהָיה ַגּם ֹחֶדשׁ ִאָיּר ָמֵלא‬.‫ְבִּסיָון‬ ‫ ֶאָלּא ֶשְׁלִּפי ֶחְשׁבּוֹן ַהָמּסוּר ְבָּיֵדינוּ ְלעוָֹלם ִיְהֶיה יוֹם‬,‫ ַרק ַבֲּחִמִשּׁים ָלֹעֶמר‬,‫ ְול ֹא ְבַּכָמּה ָיִמים ַלֹחֶדשׁ‬,‫ ֶשַׁהָכּתוּב ל ֹא ָתָּלה ַחג ַהֶזּה ְבּיוֹם ַמַתּן תּוָֹרה‬,‫ְכּלוּם‬ 12,‫יא‬.‫ֲחִמִשּׁים ָלֹעֶמר ְבִּשָׁשּׁה ְבִּסיָון ֶשׁהוּא יוֹם ַמַתּן תּוָֹרה‬ ‫ ֶשֲׁהֵרי ַבֲּחִמָשּׁה ְבַּשָׁבּת‬13,‫ ְוַהתּוָֹרה ִנְתָּנה ְבּיוֹם נ"ב ְלֵצאָתם ִמִמְּצַר ִים‬,‫ְוַאף ֶשִׁשָּׁשּׁה ְבִּסיָון ֶשָׁלּנוּ הוּא יוֹם נ"א ִמט"ו ְבּ ִניָסן ֶשׁבּוֹ ָיְצאוּ ִיְשָׂרֵאל ִמִמְּצַרִים‬ ‫ ֶשֹׁחֶדשׁ ִניָסן ְוִאָיּר ָהיוּ ָאז‬12,‫יד ֶשׁהוּא ִשָׁשּׁה ְבִּסיָון‬,‫ ְוַהתּוָֹרה ִנְתָּנה "ַבֹּחֶדשׁ ַהְשִּׁליִשׁי" ְבּיוֹם ַהַשָּׁבּת‬14,‫יג‬,‫ָיְצאוּ ִמִמְּצַר ִיםיב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"ל‬ ‫ ְויוֹם ִראשׁוֹן ֶשׁל ִסיָון‬,‫ ְדַּה ְינוּ ]י"ז[ יוֹם ְלֵצאָתם ִמִמְּצַר ִים‬,‫ ְוֵכיָון ֶשׁט"ו ְבִּניָסן ָהָיה ֲחִמיִשׁי ַבַּשָּׁבּת ָהָיה יוֹם ִראשׁוֹן ֶשׁל ִאָיּר ְבַּשָׁבּת‬15,‫ְשֵׁניֶהם ְמֵלִאים‬ ‫ – ַאף ַﬠל‬17‫ ֶשׁהוּא יוֹם נ"א ָלֹעֶמר‬,‫ ְדַּה ְינוּ נ"ב יוֹם ְלֵצאָתם ִמִמְּצַרִים‬,‫ ְוַשָׁבּת הוּא ִשָׁשּׁה ְבִּסיָון‬,‫ ְדַּה ְינוּ ]מ"ז[ יוֹם ְלֵצאָתם ִמִמְּצַר ִים‬16,'‫ָהָיה ְבּיוֹם ב‬

12/16/2020, 10:53 PM

Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of ...

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https://www.chabad.org/library/article_cdo/aid/4685331/jewish/Shulcha...

‫ וְּבִשָׁשּׁה ְבִּסיָון ִנְתָּנה ַהתּוָֹרה‬,‫ ֵכּיָון ֶשׁהוּא ָלנוּ ְבִּשָׁשּׁה ְבִּסיָון‬,‫ "ְזַמן ַמַתּן תּוָֹרֵתנוּ" ַבֲּחִמִשּׁים ָלֹעֶמר‬:‫ִפּי ֵכן ָאנוּ אוְֹמ ִרים‬: 2 On the eve of all the other festivals, it is customary to recite the Evening Service of the festival early,18 while it is still day, for the reason explained in sec. 267[:2].19 Nevertheless, on the night of Shavuos, the Evening Service must be delayed until the appearance of the stars. [The rationale is that] if [the prayers] were recited early and [the congregation] would accept the sanctity of the festival in the Shemoneh Esreh while it was still day, it would be as if they subtracted a slight amount [of time] from the 49 days of the counting [of the omer]that [must] precede this festival, and the Torah stated,20 “They shall be seven complete weeks.”21 For this reason, one should also not recite the festive Kiddush while it is still day, even if he recites it before the Evening Service.22 ‫ ִמָכּל ָמקוֹם ְבֵּליל‬19,‫טו‬,‫ ִמְבּעוֹד יוֹם ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"ז‬18‫ב ַאף ַﬠל ִפּי ֶשְׁבָּכל ַﬠ ְרֵבי יוֹם טוֹב נוֲֹהִגין ְלַהְק ִדּים ְתִּפַלּת ַﬠ ְרִבית ֶשׁל יוֹם טוֹב‬ ‫ ֶשִׁאם ַיְק ִדּימוּ ִויַקְבּלוּ ְקֻדַשּׁת יוֹם טוֹב ִבְּתִפָלּה ִמְבּעוֹד יוֹם – ֲהֵרי ֶזה ְכּמוֹ ֶשִׁחְסּרוּ ְמַﬠט ִממ"ט ְיֵמי‬,‫ָשׁבוּעוֹת ְמַאֲח ִרין ְלִהְתַפֵּלּלטז ְלַאַחר ֵצאת ַהכּוָֹכִבים‬ ‫ וִּמֶזּה ַהַטַּﬠם ֵאין ְלַקֵדּשׁ ַגּם ֵכּן ִקדּוּשׁ ַהיּוֹם ִמְבּעוֹד יוֹםיט ַאף‬21,‫יח‬."‫ "ֶשַׁבע ַשָׁבּתוֹת ְתִּמיֹמת ִתְּהֶייָנה‬20,‫יז‬:‫ ְוַהתּוָֹרה ָאְמָרה‬,‫ַהְסִּפיָרה ֶשִׁלְּפֵני ַחג ַהֶזּה‬ 22,‫כ‬:‫ֹקֶדם ְתִּפַלּת ַﬠ ְרִבית‬ 3 There are many who follow the custom of remaining awake the entire night [of Shavuos] and occupying themselves in Torah [study].23 [Those who study all night] should occupy themselves primarily with [the study of] the Oral Law.24 (If, however, [the time for one’s wife to] immerse25 is [Shavuos] night, one should be intimate [with her].26 See sec. 240.)27 Those [who remain awake all night] should be careful not to recite the blessing Al netilas yadayim [which is recited upon ritually washing one’s hands] in the morning – see sec. 4[:13]28 – and not to recite the blessing over the tzitzis they wore [all] night – see sec. 8[:27].29 Whether one should recite the blessings over Torah [study] in the morning is explained in sec. 47[:7]; consult that source.30 ‫ ַﬠֵיּן ִסיָמן‬26,‫כב‬,‫ – ְיַשֵׁמּשׁ ִמָטּתוֹ‬25‫ ִאם הוּא ֵליל ְטִביָלה‬,‫ )וִּמָכּל ָמקוֹם‬23,‫ג נוֲֹהִגין ַה ְרֵבּה ִלְהיוֹת ֵנעוֹ ִרים ָכּל ַהַלּ ְיָלה ַלֲﬠֹסק ַבּתּוָֹרהכא‬ 24,‫כד‬.‫ ְוִﬠַקּר ָהֵﬠֶסק ִיְהֶיה ְבּתוָֹרה ֶשְׁבַּﬠל ֶפּה‬,(27,‫ר"מכג‬ ‫ ְוֶשׁלּ ֹא ְלָבֵר ַﬠל ַהַטִּלּית ָקָטן ֶשָׁהָיה ָלבוּשׁ בּוֹ ַבַּלּ ְיָלהכז ַﬠֵיּן ִסיָמן‬28,‫כו‬,'‫וְּצ ִריִכים ֵהם ִלָזֵּהר ֶשׁלּ ֹא ְלָבֵר "ַﬠל ְנִטיַלת ָיַד ִים" ַבֹּבֶּקר"כה ַﬠֵיּן ִסיָמן ד‬ 30:‫כט ַﬠֵיּן ָשׁם‬,‫ ְוִאם ְיָב ְרכוּ ִבּ ְרַכּת ַהתּוָֹרה ַבֹּבֶּקר – ִנְתָבֵּאר ְבִּסיָמן מ"ז‬29,‫כח‬.'‫ח‬ 4 On the first day of Shavuos, after completing Hallel (– all the laws of Hallel that apply on this day are explained in sec. 488[:2-4]31 –) two Torah scrolls are taken out, for the reason mentioned in sec. 488[:6].32 From the first scroll, five men read33 from [the passage beginning],”34 “In the third month after the Exodus” in Parshas Yisro until the end of that parshah, because it reflects the theme of the festival, for the Torah was given on this day.35 The maftir reads the passage [beginning],”36 “On the day [of the offering] of the first [fruits]” from the second scroll. As the Haftarah, he recites Yechezkel’s [vision of] the [Divine] chariot,37 because at Sinai, the Holy One, blessed be He, was revealed with “myriads upon myriads of angels.”38 It is customary to conclude with the verse,39 “And a wind bore me,” even though it is not written in proximity to the [vision of] the [Divine] chariot.40 ‫( מוִֹציִאין ב' ִסְפֵרי תּוָֹרהלא ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬31,‫ד ְבּיוֹם א' ֶשׁל ָשׁבוּעוֹת ַאַחר ְגַּמר ַהַהֵלּל ) ְוָכל ִדּיֵני ַהַהֵלּל ְבּיוֹם ֶזה ִנְתָבֵּאר ְבִּסיָמן תפ"חל‬ ‫לה ֶשׁהוּא ִﬠְנָינוֹ ֶשׁל יוֹם‬,‫ "ַבֹּחֶדשׁ ַהְשִּׁליִשׁי ְלֵצאת"לד ַﬠד סוֹף ַהִסְּדָרה‬34:‫ ְבָּפָרַשׁת ִיְתרוֹ‬33,‫ ְוקוֹ ִרין ְבֵּסֶפר תּוֹ ָרה א' ֲחִמָשּׁה ַגְּבֵרילג‬32,‫לב‬.‫תפ"ח‬ 37,‫לח‬,‫לז וַּמְפִטיר ַבָּנִּביא ְבֶּמ ְרָכָּבה ִדּיֶחְזֵקאל‬."'‫ "וְּביוֹם ַהִבּכּוּ ִרים ְוגוֹ‬36:‫ ְוַהַמְּפִטיר קוֵֹרא ְבֵּסֶפר תּוָֹרה ב' ְבָּפָרַשׁת ִפּ ְנָחס‬35,‫לו‬.‫ֶשׁבּוֹ ִנְתָּנה ַהתּוָֹרה‬ ‫מ ַאף ֶשֵׁאינוֹ ָכּתוּב ְכָּלל‬,"‫ "ַוִתָּשֵּׂא ִני רוַּח‬39‫ ְונוֲֹה ִגין ְלַסֵיּם ַבָּפּסוּק‬38,‫לט‬."‫ַﬠל ֵשׁם ֶשִׁנְּגָלה ַהָקּדוֹשׁ ָבּרוּ הוּא ְבִּסיַני ְבּ ִרבּוֹא ְרָבבוֹת "ַאְלֵפי ִשְׁנָאן‬ 40:‫ֵאֶצל ַהֶמּ ְרָכָּבה‬ 5 It is customary in some places that this Haftarah is read by a wise man of great stature.41 An allusion to this [practice can be derived from the teaching],42 “The [vision of] the Divine chariot should not [be expounded upon]… except to a wise man, who can comprehend [such matters] through his understanding.” ‫ ֶאָלּא ִאם ֵכּן ָהָיה ָחָכם וֵּמִבין‬,‫ " ְול ֹא ְבַּמֲﬠֵשׂה ֶמ ְרָכָּבה‬42:‫ ְוֶסֶמ ַלָדָּבר‬41,‫מא‬.‫ה ְונוֲֹה ִגין ְבִּמְקָצת ְמקוֹמוֹת ֶשָׁגּדוֹל ְוָחָכם קוֵֹרא ז ֹאת ַהַהְפָטָרה‬ ‫מב‬:"‫ִמַדְּﬠתּוֹ‬ 6 Some follow the custom of [reading this Haftarah]while standing. [The intent is] not that only the reader [stands] – for, as initial preference, the reader should always stand when reciting the Haftarah as a measure of respect for the congregation – but rather that all of those who read in a hushed tone

12/16/2020, 10:53 PM

Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of ...

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together with the reader43 should read [this passage] while standing, as a measure of respect for this [reading].44 ‫מד ֶאָלּא ַאף ָכּל ִמי ֶשׁקּוֵֹרא אוָֹתהּ‬,‫מג ְול ֹא ַהַמְּפִטיר ִבְּלַבד ֶשׁהוּא ָצ ִרי ַלֲﬠֹמד ְלַכְתִּחָלּה ְבָּכל ַהַהְפָטרוֹת ִמְפֵּני ְכּבוֹד ַהִצּבּוּר‬,‫ו ֵישׁ נוֲֹהִגין ְלָאְמָרהּ ְמֻﬠָמּד‬ 44:‫ ִמְפֵּני ְכּבוָֹדהּ‬,‫ קוֹ ְרָאהּ ְמֻﬠָמּד‬43,‫ְבַּלַחשׁ ִﬠם ַהַמְּפִטירמה‬ 7 Those who follow the custom of chanting [the hymn] Akdamus45after reading the first verse of the Torah reading, should not be admonished. [The rationale is that] there are authorities who support their practice even though they are making an interruption in the midst of the Torah reading regarding a matter that is not necessary for the Torah reading. Nevertheless, in places where there is no [established] custom, it is preferable to chant Akdamus before [the person called up to the Torah as] kohen begins to recite the blessing before the Torah reading. Similarly, on the second day, it is preferable to begin [the hymn] Yatziv Pisgam before the maftir recites the blessings before the Haftarah. This is the practice currently observed in many places.46 ‫ ַאף ַﬠל ִפּי ֶשַׁמְּפִסיִקין ְבֶּאְמַצע ַהְקּ ִריָאה ְבָּדָבר ֶשֵׁאינוֹ ֹצֶר ַהְקּ ִריָאה – ֵאין‬,‫ ַאַחר ֶשָׁקּ ְראוּ ַבּתּוָֹרה ָפּסוּק ִראשׁוֹן‬45,‫ז ַהנּוֲֹה ִגין ְלשׁוֵֹרר "ַאְקָדּמוּת"מו‬ .‫ יוֵֹתר טוֹב ְלשׁוֵֹרר "ַאְקָדּמוּת" ֹקֶדם ֶשַׁיְּתִחיל ַהֹכֵּהן ְלָבֵר ִלְפֵני ְק ִריַאת ַהתּוָֹרה‬,‫מז ֲאָבל ְבָּמקוֹם ֶשֵׁאין ִמְנָהג‬.‫ ִכּי ֵישׁ ֶשְׁמַּיְשִּׁבין ִמ ְנָהָגם‬,‫ִלְמחוֹת ְבָּיָדם‬ 46:‫מט ְוֵכן ָנֲהגוּ ַﬠְכָשׁו ְבַּה ְרֵבּה ְמקוֹמוֹת‬.‫ יוֵֹתר טוֹב לוַֹמר ֹקֶדם ֶשַׁיְּתִחיל ַהַמְּפִטיר ְלָבֵר ִלְפֵני ַהַהְפָטָרה‬,‫ְוֵכן "ַיִצּיב ִפְּתָגּם"מח ְבּיוֹם ֵשׁ ִני‬ 8 There are two types of melodies with which the Ten Commandments are read:47 In the first [melody], each of the commandments is read as one verse, whether it is very long or very short. For example, [the verses], Anochi, “I am [G-d]…,” “You shall not have [other gods…],” “You shall not make [other gods…],” “Do not bow down [to them]…,” “And performing kindness…,” are all [read as] one verse. [The rationale is that] “Anochi, ‘I am G-d…,’ and ‘You shall not have [other gods…],’ were related as one utterance.”48 Therefore, the letter nun (‫ )נ‬of the word panai is vocalized with a patach (ַ ) and not with a kamatz ( ָ )because there is no esnachta49 or sof passuk50[after it]. Similarly, the verses Zachor, “Remember [the day of Shabbos]…,” “Six days [shall you work…],” “The seventh [day]…,” and “For six days…,” are all [read as] one verse. Therefore, the chaf of the word chol that follows the word ve’asisa has a soft sound51 [i.e., it is not read as kol]. The two words Lo tirtzoch are [read as] one verse. Therefore, the tzadi (‫)צ‬should be vocalized with a kamatz, for it is the end of a verse. The taf has a hard sound because the word lo is read with the cantillation note tipcha, which creates an interruption. Similarly, lo tinaf is [read as] one verse. [Hence,] the taf has a hard sound and the alef is vocalized with a kamatz. Similarly, the taf of lo tignov has a hard sound. ," ‫ ְו"ל ֹא ִיְהֶיה ְל‬,"‫ ְדַּה ְינוּ ֶשׁ"ָא ֹנִכי‬,‫ ַאף ֶשׁהוּא ָאֹר אוֹ ָקָצר ְמֹאד‬,‫ ָהֶאָחד עוֶֹשׂה ִמָכּל ִדּבּוּר ָפּסוּק ֶאָחד‬47,‫נא‬:‫ח ַבֲּﬠֶשֶׂרת ַהִדְּבּרוֹתנ ֵישׁ ב' ִמיֵני ְנ ִגינוֹת‬ ‫ וְּלִפיָכ ֵתַּבת "ָפַּני" ַהנּוּ"ן‬48,‫נב‬.‫ ֶשׁ"ָא ֹנִכי" ְו"ל ֹא ִיְהֶיה ְל " ְבִּדבּוּר ֶאָחד ֶנֶאְמרוּ‬,‫ ֵהם ָפּסוּק ֶאָחד‬,"‫ " ְוֹעֶשׂה ֶחֶסד‬,"‫ ְו"ל ֹא ִתְשַׁתֲּחֶוה‬," ‫ְו"ל ֹא ַתֲﬠֶשׂה ְל‬ 50.‫ ְול ֹא סוֹף ָפּסוּק‬49‫ ֶשֲׁהֵרי ֵאין ָשׁם ֶאְתַנְחָתּא‬,‫ְנקוָּדה ַפָּתּ"ח ְול ֹא ָקַמ"ץ‬ ‫ וְּלִפיָכ ַהָכּ"ף ֶשׁל ֵתַּבת "ָכל" ַהְסּמוָּכה ְלֵתַבת " ְוָﬠִשׂיָת" ִהיא ְרפוָּיה ְול ֹא‬.‫ ֵהם ָפּסוּק ֶאָחד‬,"‫ ְו"ִכי ֵשֶׁשׁת‬,"‫ " ְויוֹם ַהְשִּׁביִﬠי‬,"‫ ְו"ֵשֶׁשׁת ָיִמים‬,"‫ְוֵכן "ָזכוֹר‬ 51.‫ְדּגוָּשׁה‬ ‫ ְלִפי ֶשֵׁתַּבת "ל ֹא" ִהיא‬,‫ ְוַהָתּי"ו ְדּגוָּשׁה‬,‫ ֵכּיָון ֶשֵׁיּשׁ ָשׁם סוֹף ָפּסוּק‬,‫ וְּלִפיָכ ַהָצִּד"י ִהיא ְנקוָּדה ָקַמ"ץ‬.‫וּב' ֵתּבוֹת "ל ֹא ִתּ ְרָצח" ֵהם ָפּסוּק ֶאָחד ָשֵׁלם‬ ‫ ְדַּה ְינוּ ִטְפָּחא‬,‫ֻמְטֶﬠֶמת ְבַּטַﬠם ַמְפִסיק‬. ‫ ְוַהָתּי"ו ְדּגוָּשׁה ְוָהָאֶל"ף ְנקוָּדה ָקַמ"ץ‬,‫ ְוֵכן "ל ֹא ִתּ ְנָאף" הוּא ָפּסוּק ֶאָחד ָשֵׁלם‬. ‫ ַהָתּי"ו ְדּגוָּשׁה‬,"‫ ְוֵכן "ל ֹא ִתּ ְג ֹנב‬: 9 In the second [melody, the commandment beginning], Anochi, “I am [G-d],” is read as one verse. [The words,] “You shall not have [other gods…]” begins a second verse. According to this approach, the nun of panai should be read with a kamatz because the cantillation note on this word, sof passuk, [indicates the end of a verse]. Similarly, [the commandment] Zachor, “Remember [the Shabbos]…,” is one verse, and [the words,] “Six days [shall you work…,] is a second verse. Therefore, the kaf of the word kol [that follows the word ve’asisa] has a hard sound [because it follows a pausal cantillation]. [The commandments] Lo sirtzach, lo sinaf, lo signov, and lo saaneh are all [read as] one verse. Therefore, the tafs, [which begins these verbs] all have soft sounds [because they follow open syllables with no pause intervening]. The tzadi of sirtzach should be vocalized with a patach [because its cantillation does not denote a strong pause], and the alef of sinof should be vocalized with a kametz

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because its cantillation note, esnachta,[indicates a pause]. ‫ ֶשֵׁיּשׁ ָשׁם סוֹף ָפּסוּק‬,‫ וְּלִפי ֶזה ַהנּוּ"ן ֶשׁל "ָפָּני" הוּא ְבָּקַמ"ץ‬.‫ וִּמ"לּ ֹא ִיְהֶיה ְל " ָפּסוּק ֵשִׁני‬,‫ט ְוַהֵשּׁ ִני עוֶֹשׂה ֵמ"ָא ֹנִכי" ָפּסוּק ֶאָחד‬. ‫ וְּלִפי ֶזה ַהָכּ"ף ֶשׁל ֵתַּבת "ָכּל" ִהיא ְדּגוָּשׁה‬.‫ ְו"ֵשֶׁשׁת ָיִמים" הוּא ָפּסוּק ֵשִׁני‬,‫ ְוֵכן "ָזכוֹר" הוּא ָפּסוּק ֶאָחד‬. "‫ ְוָהָאֶלף‬,‫ ְוַהָצִּד"י ֶשׁל "ִת ְרַצח" ִהיא ְבַּפָתּח‬,‫ וְּלִפי ֶזה ָכּל ָתּי"ו ֵמֶהם ְרפוָּיה‬.‫ ַהֹכּל ָפּסוּק ֶאָחד‬,"‫ ְו"ל ֹא ַתֲﬠֶנה‬,"‫ ְו"ל ֹא ִת ְג ֹנב‬,"‫ ְו"ל ֹא ִתְנָאף‬,"‫ל ֹא ִת ְרַצח‬ ‫ ְלִפי ֶשֵׁיּשׁ ָשׁם ֶאְתַנְחָתּא‬,‫ֶשׁל "ִת ְנָאף" ִהיא ְבָּקַמץ‬: 10 The reason for the two melodies is that the first is structured according to the manner [in which the commandments] are written [in the Torah]. For each commandment is a separatesection.52 From [the verse beginning] Anochi, “I am [G-d],” until [the words] “Do not take [G-d’s name in vain],” is one closed section53 and one commandment.54 Therefore, it should be read as one verse. The same applies [for the verses beginning with the word] Zachor, “Remember the Shabbos…” until Lo tirtzoch.55 However, [the four verses] from Lo tirtzoch until lo sachmod are written as four closed sections, and they are four commandments. Therefore, they are read as four verses. ‫ ֶשֵׁמּ"ָא ֹנִכי" ַﬠד "ל ֹא ִתָשּׂא" ִהיא ָפָּרָשׁה‬52,‫ ֶשׁ ִנְּכַתּב ָכּל ִדּבּוּר ְוִדבּוּר ְבָּפָרָשׁה ִבְּפֵני ַﬠְצָמהּ‬,‫ ֶשָׁה ִראשׁוֹן הוּא ְמֻסָדּר ְלִפי ַהָכּתוּב‬,‫י ְוַטַﬠם ב' ְנ ִגינוֹת הוּא‬ '‫ ֲאָבל ִמ"לּ ֹא ִתּ ְרָצח" ַﬠד "ל ֹא ַתְחֹמד" ִנְכַתּב ְבּד‬55."‫ ְוֵכן ִמ"ָזּכוֹר" ַﬠד "ל ֹא ִתּ ְרָצח‬.‫ ְלָכ ַנֲﬠָשׂה ִמֶמּנּוּ ָפּסוּק ֶאָחד‬54,‫ ְוִדבּוּר ֶאָחד‬53‫ַאַחת ְסתוָּמה‬ ‫ ְלָכ ַנֲﬠָשׂה ֵמֶהם ד' ְפּסוִּקים‬,‫ ְוֵהם ד' ִדּבּוּ ִרים‬,‫ָפָּרִשׁיּוֹת ְסתוּמוֹת‬:

Fig. 1 11 The second melody is structured according to the way [the Torah] is read, [i.e., according to the way the Torah is generally read, in which instance, the four commandments] from lo sirtzach until lo sachmod are [considered as] only one verse.56 [Thus,] it is [always] forbidden to fully interrupt one’s reading in the middle of this verse, even if one is reading [it] only as an individual.57 [The rationale is that] the division [of the] entire [Torah] into separate verses is a halachah transmitted to Moshe at [Mount] Sinai. It is forbidden to interrupt in a place where Moshe did not make an interruption at Sinai.58 Since it is forbidden to fully interrupt the reading between these four short sections, therefore even when they are read together,59 they should be read in a melody that joins them, making them a single verse.

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For in truth, they are a single verse, since there is no verse in the Torah that is shorter than three words.60 Similarly, [the reading from the words] Anochi to [the words] Lo sisa,61and [the reading] from [the word] Zachor until [the words] Lo sirtzach are divided into several verses when they are read. The intent is that an individual is permitted to make a full pause in the midst of the passages [beginning] Anochi and Zachor, only[when he reaches] the end of a verse. When [reading] communally as well, it is only forbidden to stop [in middle of those passages] because of people who enter or leave [in the middle of the reading], as stated in sec. 138.62 [Otherwise, one may stop in the middle of a section.] Therefore, [these passages] are read in a melody that breaks [them] into several verses, for in fact, they are several verses when counting the [total] number of verses [in the Torah].63 On Shavuos, however, it is customary to read [the Ten Commandments] communally using the first melody, [i.e.,] to read each commandment as a single verse, [even when the commandment contains several verses or only part of a verse. The rationale is that since] the Ten Commandments were given on that day, we read them in the same manner they were given, each commandment constituting a distinct verse. There are some who follow the custom of always using the first melody when reading [the Ten Commandments] communally, even on Shabbos Parshas Yisro and Shabbos Parshas Va’eschanan.64[According to this custom,] the second melody is only used when a person reads [the commandments] privately. ‫ ְדַּה ְינוּ ֶשָׁאסוּר ְלַהְפִסיק ְק ִריָאתוֹנג‬56,‫ ֶשְׁלִּﬠ ְנַין ַהְקּ ִריָאה ֵאין ִמ"לּ ֹא ִת ְרַצח" ַﬠד "ל ֹא ַתְחֹמד" ֶאָלּא ָפּסוּק ֶאָחד ִבְּלַבד‬,‫יא ְוַהֵשּׁ ִני הוּא ְמֻסָדּר ְלִפי ַהְקּ ִרי‬ ‫ ְוָאסוּר ְלַהְפִסיק ְבָּמקוֹם ֶשׁלּ ֹא ָפַּסק‬,‫ ֶשָׁכּל ַהְפָסקוֹת ַהְפּסוִּקים ֵהם ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני‬57,‫נה‬,‫ְלַגְמֵרינד ְבּתוֹ ֶאְמַצע ָפּסוּק ֶזה ֲאִפלּוּ ְכֶּשׁקּוֵֹרא ְבָּיִחיד‬ ‫ – ֵהם‬59‫ ִאם ֵכּן ַגּם ְכֶּשׁקּוֹ ְרִאין ְבַּפַﬠם ֶאָחד‬,‫ ְוֵכיָון ֶשָׁאסוּר ְלַהְפִסיק ַהְקּ ִריָאה ְלַגְמֵרי ְבֶּאְמַצע ד' ָפָּרִשׁיּוֹת ְקַטנּוֹת ַהָלּלוּ‬58,‫נו‬,‫ָלנוּ ֹמֶשׁה ִמִסּיַני‬ 60,‫נז‬.‫ ֶשֵׁאין ָלנוּ ְבָּכל ַהתּוָֹרה ָפּסוּק ָפּחוֹת ִמג' ֵתּבוֹת‬,‫ ְכּמוֹ ֶשֵׁהם ֶבֱּאֶמת ָפּסוּק ֶאָחד‬,‫ִנְקָרִאים ִבְּנִגיָנה ַהְמַחֶבֶּרת אוָֹתן ַלֲﬠשׂוֹת ִמֻכָּלּן ָפּסוּק ֶאָחד‬ ‫ ְדַּהְינוּ ְלִﬠ ְנַין ֶשַׁהָיִּחיד ֻמָתּר ְלַהְפִסיק‬,‫ ֵהן ֻמְפָסִקים ְלַכָמּה ְפּסוִּקים ְלִﬠְנַין ַהְקּ ִריָאה‬,"‫ וִּמ"ָזּכוֹר" ַﬠד "ל ֹא ִת ְרַצח‬61,"‫ְוֵכן ֵמ"ָא ֹנִכי" ַﬠד "ל ֹא ִתָשּׂא‬ ‫ ְכּמוֹ‬,‫ ְוַאף ְבִּצבּוּר ֵאין ִאסּוּר ְלַהְפִסיק ָשׁם ֶאָלּא ִמשּׁוּם ַה ִנְּכָנִסין ְויוְֹצִאין‬.‫ ַרק ֶשׁ ִיְּהֶיה ְבּסוֹף ָפּסוּק‬,"‫ְק ִריָאתוֹ ְלַגְמֵרינח ְבֶּאְמַצע ָפָּרַשׁת "ָא ֹנִכי" ְו"ָזכוֹר‬ ‫ ְכּמוֹ ֶשֵׁהן ֶבֱּאֶמת ַכָּמּה ְפּסוִּקים ְלִﬠ ְנַין ִמ ְנַין‬,‫ ְלָכ ֵהם ִנְקָרִאים ִבּ ְנִגיָנה ַהַמְּפֶסֶקת אוָֹתן ַלֲﬠשׂוֹת ֵמֶהן ַכָּמּה ְפּסוִּקים‬62,‫נט‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קל"ח‬ 63,‫ס‬.‫ַהְפּסוִּקים‬ ‫ ְלָכ קוֹ ִרין אוֹתוֹ ְכּמוֹ‬,‫ ְלִפי ֶשׁבּוֹ ַבּיּוֹם ִנְתּנוּ ֲﬠֶשֶׂרת ַהִדְּבּרוֹת‬,‫ ַלֲﬠשׂוֹת ִמָכּל ִדּבּוּר ָפּסוּק ֶאָחד‬,‫ ַבֲּﬠֶצֶרת נוֲֹהִגין ִלְקרוֹת ְבִּצבּוּר ְבָּה ִראשׁוֹן‬,‫וִּמָכּל ָמקוֹם‬ ‫סא‬.‫ֶשׁ ִנְּתּנוּ ָכּל ִדּבּוּר ְבָּפסוּק ֶאָחד‬ ‫ ַרק ַהָיִּחיד ַהקּוֵֹרא ְלַﬠְצמוֹ – קוֵֹרא ַבֵּשּׁ ִני‬64,‫ ַאף ְבַּשָׁבּת ָפָּרַשׁת ִיְתרוֹ וְּבַשָׁבּת ָפָּרַשׁת ָוֶאְתַחַנּן‬,‫ ְוֵישׁ נוֲֹהִגיןסב ִלְקרוֹת ְבִּצבּוּר ְבָּה ִראשׁוֹן ְלעוָֹלם‬: 12 On the second day [of the festival observed in the Diaspora], five men read from the passage Kol habechor.65The maftir reads from the Torah passage beginning, “On the day [of the offering] of the first fruits,” as on the first day [of the holiday]. From the Prophets, he reads [the passage]:66 “A prayer of Chabakuk,” until [the verse]:67 “To the conductor [to play] with my melodies.” In some places, [the Haftarah is begun] from “G-d is in His holy Temple.”68 ‫סד וַּמְפִטיר‬,‫ ְוַהַמְּפִטיר קוֵֹרא ַבּתּוָֹרה "וְּביוֹם ַהִבּכּוּ ִרים" ְכּמוֹ ָבּ ִראשׁוֹן‬65,‫סג‬,"‫יב ְבּיוֹם טוֹב ֵשׁ ִני קוֹ ִרין ֲחִמָשּׁה ַגְּבֵרי ְבָּפָרַשׁת "ָכּל ַהְבּכוֹר‬ 68,‫סח‬:"‫סז ְוֵישׁ ְמקוֹמוֹת ֶשַׁמְּתִחיִלין ִמן " ְוה' ְבֵּהיַכל ָקְדשׁוֹ‬."‫ "ַלְמַנֵצַּח ִבּ ְנִגינוָֹתי‬67‫ "ְתִּפָלּה ַלֲחַבקּוּק"סו ַﬠד‬66,‫ַבָּנִּביאסה‬ 13 It is customary to read Megillas Rus [i.e., the Book of Ruth]on Shavuos, since it is “the season of the Giving of the Torah.” [The intent is] to teach that the Torah is given only through hardship and deprivation, just as Ruth [suffered] when she converted.69 A blessing is not recited over the reading of this scroll, as explained in sec. 490[:17].70 ‫ ְכֵּדי ִלְלֹמד ֶשׁלּ ֹא ִנְתָּנה תּוָֹרה ֶאָלּא ַﬠל ְיֵדי ִיסּוּ ִרין ְוֹע ִניע ְכּמוֹ ֶשָׁהָיה ְלרוּת‬,‫יג נוֲֹהִגין ִלְקרוֹת ְמ ִגַלּת רוּת ְבָּשׁבוּעוֹתסט ֶשׁהוּא ְזַמן ַמַתּן תּוָֹרה‬ 70,‫עא‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ת"צ‬,‫ ְוֵאין ְמָב ְרִכין ְכּלוּם ַﬠל ְק ִריַאת ְמִגָלּה זוֹ‬69.‫ְכֶּשׁ ִנְּתַגּ ְיָּרה‬ 14 On Shavuos, it is customary to spread [fragrant] grasses71 in the synagogue and in homes as a remembrance of the joy of the Giving of the Torah. It is permitted to spread [these grasses] even on the festival itself. Even if the grasses are not fit to be eaten. They are not considered as muktzeh, since on the day before the festival the person thought about spreading them out on the festival. See sec. 308[:50, 55].72 Nevertheless, if Shavuos falls [directly] after Shabbos, one should not spread [these grasses] out on Shabbos. True, it is permitted to carry them. However, spreading out [the grasses] on Shabbos for the sake of the festival resembles preparing for a festival on Shabbos, and it is forbidden to prepare anything for a festival on Shabbos even if the matter

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Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of ...

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does not at all involve forbidden labor, as will be explained in sec. 503[:3].73 ‫עד ְוַאף ְבּיוֹם טוֹב ַﬠְצמוֹ ֻמָתּר ְלָשְׁטָחן ֲאִפלּוּ ִאם ֵאיָנן‬.‫ ֵזֶכר ְלִשְׂמַחת ַמַתּן תּוֹ ָרה‬,‫ ְבֵּבית ַהְכֶּנֶסתעב וַּבָבִּתּיםעג ְבָּשׁבוּעוֹת‬71‫יד ְונוֲֹהִגין ִלְשֹׁטַח ֲﬠָשִׂבים‬ 72,‫עו‬.‫עה ַﬠֵיּן ִסיָמן ש"ח‬,‫ ֵכּיָון ֶשָׁחַשׁב ֲﬠֵליֶהן ֵמֶﬠֶרב יוֹם טוֹב ְלָשְׁטָחן ְבּיוֹם טוֹב‬,‫ ְוֵאין ָבֶּהם ִאסּוּר ֻמְקֶצה‬,‫ְראוִּיין ְלַמֲאָכל‬ ‫ ִמָכּל ָמקוֹם ְכֶּשׁשּׁוְֹטָחן ְבַּשָׁבּת ְלֹצֶר יוֹם טוֹב – ֲהֵרי ֶזה‬,‫עז ַאף ֶשֻׁמָּתּר ְלַטְלְטָלם‬.‫ ִאם ָחל ָשׁבוּעוֹת ַאַחר ַהַשָּׁבּת – ל ֹא ִיְשְׁטֵחם ְבַּשָׁבּת‬,‫וִּמָכּל ָמקוֹם‬ 73,‫עט‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"ג‬,‫ ְוָאסוּר ְלָהִכין ְכּלוּם ִמַשָּׁבּת ְליוֹם טוֹבעח ֲאִפלּוּ ְבָּדָבר ֶשֵׁאין בּוֹ שׁוּם ֶסֶר ְמָלאָכה‬,‫ְכּמוֹ ֵמִכין ִמַשָּׁבּת ְליוֹם טוֹב‬ 15 It is customary to place trees in the synagogue and in homes74 to recall that we are judged with regard to the fruits of trees on Shavuos,75 and [thus,] people will pray for them [to flourish]. ‫פב‬:‫ ְו ִיְתַפְּלּלוּ ֲﬠֵליֶהם‬75,‫ ְכֵּדי ְלַהְזִכּיר ֶשַׁבֲּﬠֶצֶרת ִנדּוֹ ִנין ַﬠל ֵפּרוֹת ָהִאיָלןפא‬74,‫פ‬,‫טו נוֲֹהִגין ְלַהֲﬠִמיד ִאיָלנוֹת ְבֵּבית ַהְכֶּנֶסת וַּבָבִּתּים‬ 16 It is customary in all places to eat dairy foods on the first day of Shavuos.76 [This custom should be observed, for] the customs observed by our ancestors have [the power of] Torah Law,77 [particularly so,] because many reasons were given for it.78 [Nevertheless,] it is also a mitzvah to eat meat on all festivals, as will be explained in sec. 529[:4, 7].79 Therefore, one must be careful not to violate the prohibition against [eating] meat and milk [during the same time period]. One should follow [the guidelines] stated in Yoreh Deah, sec. 88 and sec. 89.80 Those who are accustomed to baking bread kneaded with milk or butter should be careful that when the oven is heated before they bake [this bread in it], it should be heated thoroughly to the extent that sparks emerge81 from it. [This will] purge any sauce from meat that might have been spilled on [the oven’s floor] at times and been absorbed in it. ([When heating the oven,] the coals must be passed over the entire surface; see sec. 461[:1].) Similarly, one should be careful to use a new baker’s peel to remove this bread from the oven. One should not remove it with the same peel used to remove other breads that were not [kneaded with] milk [or other dairy ingredients. This restriction applies] even if one desires to turn [the peel] over to its other side. [The rationale is that] when one uses it to remove the bread kneaded with milk from [the oven], the flavor of milk will be absorbed throughout [the peel].82 Afterwards, when [the person] will bake another [loaf of] bread to eat with meat, and he will remove it [from the oven] with this peel, the flavor of milk will be released from [the peel] and absorbed in the bread’s (surface, as stated in sec. 451[:56]). True, if the person violated [these instructions and removed both a bread kneaded with milk and an ordinary bread with the same peel], it is permitted to eat the [ordinary] bread with meat. [The rationale for leniency is that the flavor of the milk absorbed in the ordinary bread is] a secondary flavor that is permitted (nat bar nat diheteira),83 as explained in Yoreh Deah, sec. 94.84 Nevertheless, as an initial preference, it is forbidden to create [a situation involving] a secondary flavor [that is permitted], as explained in Yoreh Deah, sec. 95.85 (The laws that apply to milk that was milked on a festival will be explained in sec. 505[:5-6]. Consult that source.)86 78,‫פה‬.‫ ִכּי ַה ְרֵבּה ְטָﬠִמים ֶנֶאְמרוּ ָﬠָליו‬77,‫פד‬,‫ וִּמ ְנַהג ֲאבוֵֹתינוּ תּוָֹרה ִהיא‬76,‫פג‬,‫טז נוֲֹהִגין ְבָּכל ַהְמּקוֹמוֹת ֶלֱאֹכל ַמַאְכֵלי ָחָלב ְבּיוֹם א' ֶשׁל ָשׁבוּעוֹת‬ ‫ ְוַיֲﬠשׂוּ‬,‫ ְלִפיָכ ְצ ִריִכין ְלִהָזֵּהר ֶשׁלּ ֹא ָיבוֹאוּ ִליֵדי ִאסּוּרפז ָבָּשׂר ְבָּחָלב‬79,‫פו‬,‫וְּלִפי ֶשִׁמְּצָוה ֶלֱאֹכל ָבָּשׂר ְבָּכל יוֹם טוֹב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקכ"ט‬ 80,‫פח‬.‫ַכָּכּתוּב ְבּיוֶֹרה ֵדָּﬠה ִסיָמן פ"ח ופ"ט‬ 81,‫צ‬,‫ְוַהנּוֲֹה ִגים ֶלֱאפוֹת ֶלֶחם ִנלּוֹשׁ ְבָּחָלב אוֹ ְבֶּחְמָאה – ִיָזֲּהרוּ ְכֶּשַׁמִּסּיִקין ַהַתּנּוּר ֹקֶדם ָהֲאִפָיּה ֶשַׁיִּסּיקוּהוּ ָיֶפהפט ְבִּﬠ ְנַין ֶשׁ ִיְּהיוּ ִנצּוֹצוֹת ִנָתִּזין ִמֶמּנּוּ‬ (‫ ַﬠֵיּן ִסיָמן תס"אצא‬,‫ְכֵּדי ְלַהְפִליט ִמֶמּנּוּ ֶאת ֹרֶטב ֶשׁל ָבָּשׂר ֶשׁ ִנְּשַׁפּ ָﬠָליו ִלְפָﬠִמים ְוִנְבַלע ְבּתוֹכוֹ ) ְוֶשׁ ִיְּהיוּ ַהֶגָּחִלים ְמַהְלִּכים ַﬠל ְפֵּני ֻכּלּוֹ‬. ‫ ֲאִפלּוּ ִאם‬,‫ ְול ֹא יוִֹציאוּהוּ ְבִּמ ְרֶדּה ֶשׁמּוִֹציִאין ָבּהּ ְשָׁאר ָכּל ַהְלָּחִמים ֶשֵׁאיָנן ֶשׁל ָחָלב‬.‫ְוֵכן ִיָזֲּהרוּ ִלַקּח ִמ ְרֶדּה ֲחָדָשׁהצב ְלהוִֹציא ָבּהּ ֶלֶחם ֶזה ִמן ַהַתּנּוּר‬ ‫ ְוַאַחר ָכּ ְכֶּשׁיּ ֹאפוּ ֶלֶחם‬82,‫צג ְלִפי ֶשַׁﬠְכָשׁו ְיֵהא ִנְבָלע ָבּהּ ַטַﬠם ֶהָחָלב ְבָּכל ָﬠְבָיהּצד ְכֶּשׁיּוִֹציאוּ ָבּהּ ֶלֶחם ִנלּוֹשׁ ְבָּחָלב‬,‫רוִֹצים ְלָהְפָכהּ ַﬠל ִצָדּהּ ַהֵשּׁ ִני‬ (‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תנ"אצה‬,‫ַאֵחר ְלָאְכלוֹ ִﬠם ָבָּשׂר ְויוִֹציאוּהוּ ְבִּמ ְרֶדּה זוֹ – ְיֵהא ִנְפָלט ִמֶמּנּוּ ַטַﬠם ֶהָחָלב ְו ִיָבַּלע ַבֶּלֶּחם )ְכֵּדי ְקִליָפה‬. ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן‬83,‫ ְלִפי ֶשׁהוּא נוֵֹתן ַטַﬠם ַבּר נוֵֹתן ַטַﬠם ֶשׁל ֶהֵתּר‬,‫ְוַאף ֶשִׁאם ָﬠַבר ְוָﬠָשׂה ֵכּן ֻמָתּר ֶלֱאֹכל ֶלֶחם ַההוּא ִﬠם ָבָּשׂר‬ 85,‫צז‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן צ"ה‬,‫ ִמָכּל ָמקוֹם ֲהֵרי ְלַכְתִּחָלּה ָאסוּר ַלֲﬠשׂוֹת נוֵֹתן ַטַﬠם ַבּר נוֵֹתן ַטַﬠם‬84,‫צו‬,‫צ"ד‬ (86‫) ְו ִדין ֶהָחָלב ֶשֶׁנֱּחַלב ְבּיוֹם טוֹב – ִיְתָבֵּאר ְבִּסיָמן תק"הצח ַﬠֵיּן ָשׁם‬: 17 One who distributes fragrant herbs to the congregation in the synagogue should be careful not to distribute [the herbs] to [the congregants] from Baruch She’amar until after Shemoneh Esreh. [The rationale is that] before Baruch She’amar or after Shemoneh Esreh, [the congregants] may recite the

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[required] blessing over the fragrance that reaches them. However, from Baruch She’amar until after Shemoneh Esreh, [the blessing may not be recited because] it is forbidden to interrupt [one’s prayers] through speech [to recite the blessing at this time].87 Thus, [those receiving the herbs] will be deriving benefit from the fragrance without first reciting a blessing.88 True, it is permitted to make an interruption between the [different] sections of [this part of the service] even for the honor of another person.89 Nevertheless, it is forbidden to make an interruption to recite a blessing over the fragrance. [The rationale is that] this blessing is not an obligation at all, for a blessing must be recited over a fragrance only when one has the intent to smell it. If, however, a fragrance reaches a person and he does not intend to [smell it] but benefits from it by force [of circumstance], he should not recite a blessing, as stated in sec. 217.90 If so, a person who is in [the midst of prayer] in a place where he is forbidden to interrupt, should not intend to smell the fragrance, and [therefore] should not interrupt [his prayers] to recite a blessing [over it]. ‫צט ֶשֹׁקֶּדם "ָבּרוּ ֶשָׁאַמר" אוֹ‬,‫יז ַהְמַחֵלּק ִﬠְשֵׂבי ְבָּשִׂמים ְלַהִצּבּוּר ְבֵּבית ַהְכֶּנֶסת – ִיָזֵּהר ֶשׁלּ ֹא ְלַחֵלּק ָלֶהם ִמ"ָבּרוּ ֶשָׁאַמר" ַﬠד ְלַאַחר ְשׁמוֶֹנה ֶﬠְשֵׂרה‬ ‫ ְוֵיָהֶנה‬87,‫ ֲאָבל ִמ"ָבּרוּ ֶשָׁאַמר" ַﬠד ְלַאַחר ְשׁמוֶֹנה ֶﬠְשֵׂרה ָאסוּר ְלַהְפִסיק ְבִּדבּוּרק‬,‫ְלַאַחר ְשׁמוֶֹנה ֶﬠְשֵׂרה ְיכוִֹלין ֵהן ְלָבֵר ַﬠל ָהֵריַח ַהַמִּגּיַﬠ ָלֶהם‬ ‫ – ַאף ַﬠל ִפּי ֵכן ָאסוּר ְלַהְפִסיק ְלָבֵר ַﬠל‬89,‫ ֶשֲׁאִפלּוּ ֵבּין ֶפֶּרק ְלֶפֶרק ֶשֻׁמָּתּר ְלַהְפִסיק ֲאִפלּוּ ִבְּשִׁביל ְכּבוֹד ָבָּשׂר ָוָדםקא‬88,‫ֵמָהֵריַח ְבּל ֹא ְבָּרָכה‬ ‫ ֲאָבל ִאם ָהֵריַח ַמ ִגּיַﬠ לוֹ ֵמֵאָליו ְוהוּא ֵאינוֹ ִמְתַכֵּוּן‬,‫ ֶשֲׁהֵרי ֵאין ָצ ִרי ְלָבֵר ַﬠל ָהֵריַח ֶאָלּא ְכֶּשִׁמְּתַכֵּוּן ְלָה ִריַח‬,‫קב ְלִפי ֶשְׁבָּרָכה זוֹ ֵאיָנהּ חוָֹבה ְכָּלל‬,‫ָהֵריַח‬ ‫ ִאם ֵכּן ֶזה ֶשׁעוֵֹמד ְבָּמקוֹם ֶשָׁאסוּר ְלַהְפִסיק – ל ֹא ִיְתַכֵּוּן‬90,‫קג‬,‫ֵאָליו ַאף ֶשְׁבַּﬠל ָכּ ְרחוֹ ֶנֱהֶנה ִמֶמּנּוּ – ֵאינוֹ ְמָבֵר ָﬠָליו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רי"ז‬ ‫ְלָה ִריַח ְול ֹא ַיְפִסיק ְלָבֵר ַﬠל ָהֵריַח‬: 18 It is forbidden to fast [because of] a [disturbing] dream on the festival of Shavuos.91 [The rationale is that] it is the anniversary of the Giving of the Torah, and one must eat and rejoice on it to show that the Jews are at ease and appreciative of the day when the Torah was given.92 Therefore, it does not resemble other festivals and Shabbasos, on which it is permitted to fast [because of] a [disturbing] dream, as stated in sec. 288[:3]. ‫קו ְלַה ְראוֹת ֶשׁנּוַֹח וְּמֻקָבּל‬,‫קה ְוָצ ִרי ֶלֱאֹכל ְוִלְשֹׂמַח בּוֹ‬,‫ ְלִפי ֶשׁהוּא יוֹם ֶשׁ ִנְּתָּנה בּוֹ ַהתּוָֹרה‬91,‫קד‬,‫יח ָאסוּר ְלִהְתַﬠנּוֹת ַתֲּﬠ ִנית ֲחלוֹם ְבַּחג ַהָשּׁבוּעוֹת‬ ‫ ְלִפיָכ ֵאינוֹ דּוֶֹמה ִלְשָׁאר ָיִמים טוִֹבים ְוַשָׁבּתוֹת ֶשֻׁמָּתּר ְלִהְתַﬠנּוֹת ָבֶּהם ַתֲּﬠ ִנית ֲחלוֹם ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬92,‫קז‬,‫ְל ִיְשָׂרֵאל יוֹם ֶשׁ ִנְּתָּנה בּוֹ ַהתּוָֹרה‬ ‫קח‬:‫רפ"ח‬ 19 It is forbidden to fast on the day following Shavuos according to the fundamentals of the law. [The rationale is that] it was a day [when sacrificial animals] were slaughtered during the era of the Beis HaMikdash.93 On this day, the burnt-offerings brought by the pilgrims [for the festival]94 were offered, i.e., [sacrifices] that could not be offered on the festival itself. [The reason these sacrifices were not offered on the festival] is that they were not necessary for the preparation of food.95 [Forbidden labors were not performed on] the festival in order to offer [these sacrifices], because it was possible to offer them after the festival, since one may compensate for [failing to offer them] on Shavuos for a seven [day period beginning with Shavuos].96 True, the above follows the rulings of the School of Shammai, while according to the School of Hillel, it is permitted to offer [these sacrifices] even on the festival itself.97 Nevertheless, concerning this matter the School of Hillel followed the rulings [of the School of Shammai]. Many Jews followed [this practice] and offered [these sacrifices] after the festival.98 For them, this day that followed the festival became like a festival itself with regard to forbidding eulogizing [the dead] and fasting [on this day].99 Accordingly, even now, when the Beis HaMikdash is destroyed, eulogies and fasting were not permitted on this day.100 By contrast, the day after the last days of Pesach and Sukkos were not days [when sacrificial animals] were slaughtered, even according to the School of Shammai. [The rationale is that] the burnt-offerings brought by the pilgrims were offered on the day after the first day of the festival, which was Chol HaMoed. Therefore, the prohibition against fasting on [these days] stems merely from custom and not from the fundamentals of the law, as explained in sec. 429[:17].101 ‫ ְדַּה ְינוּ ֶשׁבּוֹ ַבּיּוֹם ָהיוּ ַמְק ִריִבין‬93,‫קי ְלִפי ֶשָׁהָיה "יוֹם ְטבוַֹח"קיא ִבְּזַמן ֶשֵׁבּית ַהִמְּקָדּשׁ ַקָיּם‬,‫יט ְבּמוָֹצֵאי ַחג ַהָשּׁבוּעוֹת ָאסוּר ְלִהְתַﬠנּוֹתקט ֵמִﬠַקּר ַה ִדּין‬ ‫ ֵכּיָון ֶשֶׁאְפָשׁר‬,‫ ְוֵאין ְמַחְלִּלין יוֹם טוֹב ִבְּשִׁביָלם‬95,‫ ְלִפי ֶשֵׁאין ָבֶּהם שׁוּם ֹצֶר ֹאֶכל ֶנֶפשׁ‬,‫ ֶשׁלּ ֹא ָהיוּ ְיכוִֹלין ְלַהְק ִריב ְבּיוֹם טוֹב ַﬠְצמוֹ‬94‫עוֹלוֹת ְרִאָיּה‬ 96.‫ ֶשָׁהֲﬠֶצֶרת ֵישׁ ָלהּ ַתְּשׁלוִּמין ָכּל ִשְׁבָﬠה‬,‫ְלַהְק ִריָבן ַאַחר יוֹם טוֹב‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁבָּדָבר ֶזה ָﬠשׂוּ ֵבּית‬97,‫קיב‬,‫ ֲאָבל ְלִדְבֵרי ֵבּית ִהֵלּל ֻמָתּר ְלַהְק ִריָבן ַאף ְבּיוֹם טוֹב ַﬠְצמוֹ‬,‫ְוַאף ַﬠל ִפּי ֶשֶׁזּה הוּא ְלִדְבֵרי ֵבּית ַשַׁמּאי‬ ‫ ְוַנֲﬠָשׂה ָלֶהם יוֹם ֶזה ֶשׁהוּא מוָֹצֵאי יוֹם טוֹב ְכּמוֹ יוֹם טוֹב ַﬠְצמוֹ‬98,‫ ְוַה ְרֵבּה ִמ ִיְּשָׂרֵאל ָנֲהגוּ ְכּמוָֹתם ְלַהְק ִריָבן ַאַחר יוֹם טוֹב‬,‫ִהֵלּלקיג ְכּ ִדְבֵריֶהם‬ 100.‫ ִאם ֵכּן ַאף ַﬠָתּה ִמֶשָּׁחַרב ֵבּית ַהִמְּקָדּשׁ – ל ֹא ֻהְתָּרה ַהֶהְסֵפּד ְוַהַתֲּﬠִנית בּוֹ ַבּיּוֹם‬99,‫ְלֵהָאֵסר בּוֹ ְבֶּהְסֵפּדקיד ְוַתֲﬠִנית‬ ‫ ֶשָׁכּל עוֹלוֹת ְרִאָיּה ָהיוּ ִנְקָרבוֹת ְבּמוָֹצֵאי יוֹם טוֹב‬,‫ֲאָבל ְבּמוָֹצֵאי יוֹם טוֹב ָהַאֲחרוֹן ֶשׁל ֶפַּסח ְוֶשׁל ֻסכּוֹת ל ֹא ָהָיה "יוֹם ְטבוַֹח" ַאף ְלִדְבֵרי ֵבּית ַשַׁמּאי‬ 101,‫קטז‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תכ"ט‬,‫קטו ְלִפיָכ ֵאין ָבֶּהם ִאסּוּר ְלִהְתַﬠנּוֹת ֵמִﬠַקּר ַהִדּין ֶאָלּא ֵמֲחַמת ִמ ְנָהג ְבָּﬠְלָמא‬,‫ָה ִראשׁוֹן ֶשׁהוּא ֻחלּוֹ ֶשׁל מוֵֹﬠד‬

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Shulchan Aruch: Chapter 494 - The Order of Prayers on the Festival of ...

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20 It is customary in these regions not to fast and not to recite Tachanun from Rosh Chodesh [Sivan]102 until – and including – the eighth of [the month],103 i.e., including the day following the festival [as celebrated in the Diaspora] that is referred to as Isru Chag. [The rationale is that] directly after Rosh Chodesh, Moshe began to prepare [the people] to receive the Torah. [That year,] Rosh Chodesh [Sivan] fell on Monday.104 On Tuesday, [Moshe] conveyed to them [G-d’s words],105 “You will be a kingdom of priests for Me.” On Wednesday, [Moshe] related to them the [Divine] commandment to observe a boundary [around Mount Sinai, saying],106 “Guard yourselves lest you ascend the mountain....” On Thursday, [Moshe] conveyed to them the mitzvah of chastity, that they should separate from their wives that day and the following day, and “be prepared for the third day,”107 i.e., Shabbos, on which the Torah was given.108 This concludes sec. 494 and the Laws of Pesach in their entirety. ‫ ְדַּה ְינוּ ַﬠד ַאַחר מוָֹצֵאי יוֹם‬103,‫ ַﬠד ח' בּוֹקכ ְוַﬠד ִבְּכָלל‬102,‫כ ְונוֲֹה ִגין ִבְּמִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ְלִהְתַﬠנּוֹתקיז ְוֶשׁלּ ֹא לוַֹמר ַתֲּחנוּןקיח ֵמר ֹאשׁ ֹחֶדשׁקיט‬ ‫קכב ֶשַׁבֵּשִּׁני ַבַּשָּׁבּת ָהָיה ר ֹאשׁ‬,‫קכא ְלִפי ֶשִׁמָּיּד ַאַחר ר ֹאשׁ ֹחֶדשׁ ִהְתִחיל ֹמֶשׁה ְלִהְתַﬠֵסּק ִﬠָמֶּהם ְבִּﬠ ְנַין ַקָבַּלת ַהתּוָֹרה‬,"‫טוֹב ַהִנְּקָרא "ִאְסרוּ ַחג‬ ‫ "ִהָשְּׁמרוּ ָלֶכם‬106:‫קכד וָּב ְרִביִﬠי ָאַמר ָלֶהם ִמְצַות ַהְגָבָּלה‬,"'‫ " ְוַאֶתּם ִתְּהיוּ ִלי ַמְמֶלֶכת ֹכֲּה ִנים ְוגוֹ‬105:‫ וַּבְשִּׁליִשׁי ַבַּשָּׁבּת ָאַמר ָלֶהם‬104,‫קכג‬,‫ֹחֶדשׁ‬ ,‫ "ַליּוֹם ַהְשִּׁליִשׁי"קכו ֶשׁהוּא ַשָׁבּת‬107‫ ְו ִיְהיוּ ְנכוִֹנים‬,"‫ ֶשׁ ִיְּפ ְרשׁוּ ִמ ְנּשׁוֵֹתיֶהן "ַהיּוֹם וָּמָחר‬,‫קכה וַּבֲחִמיִשׁי ָאַמר ָלֶהם ִמְצַות ְפּ ִריָשׁה‬,"'‫ֲﬠלוֹת ָבָּהר ְוגוֹ‬ 108,‫קכז‬:‫ֶשׁבּוֹ ִנְתָּנה ַהתּוָֹרה‬ ‫ְסִליק ִסיָמן תצ"ד וְּסִליק ָכּל ִהְלכוֹת ֶפַּסח‬:

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Addendum - Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz: Publisher's Introduction By Rabbi Schneur Zalman of Liadi

As mentioned in the introduction to this volume, the Alter Rebbe first composed Hilchos Pesach together with Hilchos Tzitzis as his initial presentation of sections of the Shulchan Aruch after being charged with that responsibility by his mentor, the Maggid of Mezritch, in 5530-1 (1770).1 The Alter Rebbe revised portions of that text and made additions to it throughout his life. During the years 5550-5558 (1790-1798), the Alter Rebbe composed several halachic works, including Hilchos Talmud Torah, Hilchos Ribis, Luach Birkas HaNehenin,2 and the portion of his Shulchan Aruch entitled Choshen Mishpat. During these years, he also composed Hilchos Mechiras Chametz and had the text circulated among the chassidim so that they could compose bills of sale based on it as Pesach approached each year. In 5563 (1803), the Alter Rebbe printed his Siddur and included Hilchos Mechiras Chametz in it. When the Alter Rebbe’s sons prepared his Shulchan Aruch for publication after his passing in 5574 (1814), Hilchos Pesach was the first portion to be printed. The Alter Rebbe’s sons included Hilchos Mechiras Chametz in that first edition, and it has similarly been included in all subsequent printings of that text. The first mention of the sale of chametz to a non-Jew is found in the Tosefta (Pesachim 2:6), which is cited by Talmud Yerushalmi (Pesachim 2:2). This Tosefta speaks of a Jew on a sea-journey on the day before Pesach, who has chametz with him which he must remove from his possession before the sixth hour on the day before Pesach. This situation is only mentioned in the Tosefta, and not in the Gemara or Mishnah, because in the Talmudic era (and for many centuries afterwards), it was not common for ordinary people or business owners to possess significant amounts of chametz on the day before Pesach that they would desire to own after Pesach. Hence, instead of selling or giving their chametz to a non-Jew, Jews would simply remove and obliterate all the chametz from their domain before the holiday. In later eras, it became more common for Jews, both private individuals and business owners, to own large amounts of chametz that they did not wish to destroy before the holiday. One of the first responsa dealing with this issue is that of Terumas HaDeshen (responsum 120), authored by Rav Yisrael Isserlin in Austria-Hungary [5150 (1390) - 5220 (1460)]. The practice of making a “gentlemen’s agreement” regarding chametz is mentioned in the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 448:3). This ruling serves as the source for the Alter Rebbe’s statements in section 448 of his Shulchan Aruch. By the Alter Rebbe’s era, many Jews had become proprietors of inns or companies that manufactured alcoholic beverages, and a mere gentlemen’s agreement would

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not have been sufficient to protect the owner’s assets. Therefore, more formal business arrangements were necessary. In his Shulchan Aruch, the Alter Rebbe discussed the sale of chametz on the basis of the existing halachic literature. In the section to follow, he provides practical, applicable directives for homeowners and businessmen in his time. See also Likkutei Sichos (Vol. 16, p. 130), which cites sources that explain why such a sale is permitted even though it appears to be a mere legal fiction.

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Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz By Rabbi Schneur Zalman of Liadi

Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz ‫ִהְלכוֹת ְמִכיַרת ָחֵמץ‬ As is well-known among those distinguished for their [knowledge of] halachah,1many of the texts authored by the Rishonim were not yet published in the era of the Acharonim,2[e.g.,] Turei Zahav, Magen Avraham, and the authorities who follow [in the footsteps of] their [rulings. Indeed, these previous halachic works have remained unknown] until shortly before this present era. This is evident from the [gloss of] Shitah Mekubetzes to several tractates3 and other similar [texts]. Accordingly, one should certainly not rule leniently, relying on leniencies found in the works of the later authorities, [when their leniencies are in opposition to the words of the Rishonim]. In particular, this applies with regard to a severe Scriptural prohibition like chametz [on Pesach, whose severity is reflected by the fact] that the Torah prohibited [not only its consumption, but also forbade] its being seen [in one’s domain] and its [very] possesion.4 Anyone who surmises that the sale of chametz is [merely] a Rabbinic [safeguard]5 because of the universally [followed custom that chametz is nullified] – for customarily everyone nullifies his chametz, declaring, “May all chametz be nullified and be considered ownerless” – unwittingly errs. [The rationale is that] the chametz being sold is not included in the [declaration of] nullification nor is it considered ownerless, for [the person] has the intent of reacquiring it after Pesach,6 as explained in a responsum of Rashba,7citing the Talmud Yerushalmi.8 Rama also rules in this manner in his Darchei Moshe,9as does Pri Chadash.10 Accordingly, if the sale [of chametz] is not valid according to law, [the owner] violates the prohibitions against having [chametz]seen [in his domain] and possessing [chametz].11 Therefore, one should rule stringently regarding the matter.12 The primary laws regarding the sale of chametz to a non-Jew [when the seller’s] intent is that [the non-Jew] will return [the chametz] to him [after Pesach] that are mentioned in the works of the Rishonim,13 the Tosefta, Tractate Pesachim,14 and the Talmud Yerushalmi,15 concern a sale made with actual money,16 not on credit.17 [Later authorities] recently sought to ordain that [only a minimal amount actually be paid by the non-Jew initially and that the bill of sale] state, “The remainder [owed me] I extended to [the non-Jew] as a loan.”18 Even [using such a statement] is not effective according to the understanding of the leading Rishonim,19 as is plainly evident from the statements of [one of] the leading Acharonim, Rav Yisrael Isserlin, in [his] Terumas HaDeshen.20 He did not find a [way to validate] a sale by extending credit and having [the non-Jew] consider [the unpaid balance] as a loan; consult that text. Accordingly, the only manner in which a sale on credit is effective is when another Jew acts as an intermediary,21 in a manner that the Jew who owns the chametz will 12/16/2020, 10:54 PM

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never have any [further] involvement whatsoever with the non-Jewish purchaser of the chametz. The non-Jew will [thus] not remain at all obligated to the owner of the chametz. Instead, [the non-Jewish purchaser] will be [required to pay] another Jew22 to whom this chametz never belonged.23 Also, the debt which the non-Jew accepted will be [specifically] payable after Pesach, as explained in this document that is being sent to you.24 From it, any person can learn how to compose a bill of sale25 for all types of chametz that he possesses, for it is impossible to mention all types [of chametz] in [this] text. The fundamental principle is that the Jewish owner of the chametz must willingly and sincerely consent that if the non-Jew desires, [the non-Jew] may sell all the chametz [the Jew sold him to a third party] according to the fair price that it is possible to receive [for this chametz] in this town. Since [the seller/owner] willingly and sincerely consents to [accept] the price that [the non-Jew] could receive from a purchaser in this town, [that agreement] is equivalent to the establishment of a price [for his chametz],26 i.e., it is as if he said “[I agree to sell the chametz at a price] evaluated by three people,”27 or even “…[evaluated] by one person”.28 See [the gloss of] Beis Yosef at the end of Choshen Mishpat, sec. 206. Even though [the seller] knows that [the non-Jew] will not exercise [this right, it is of no consequence.29 The rationale is that] since [the reason the non-Jew] does not do so is only [a result of] his own free will, i.e., it is his desire to return [the chametz] to the Jew, the sale is entirely valid, as the Gemara states in Bava Metzia, ch. 5:30 “[The difference is,] he made the statement of his own volition.”31 Additionally, accepting the debt as a loan is not at all valid with regard to the sale of the rooms32 [where the chametz] is held, according to the understanding of the leading Rishonim. [Accordingly] the only valid way [to transfer ownership of the rooms where the chametz is kept] is through renting [them to the non-Jew], as explained in the [accompanying] text, and as I elaborated upon in a distinctive document33 that elucidates all the particulars detailed in this text. [A Sample Bill of Sale for Chametz] My signature below attests on my behalf [with a strength equivalent to the testimony of] 100 witnesses,34 how I have sold to ___, the non-Jew, the bearer of this document, in an unconditional, complete, and binding sale all the [different] types of chametz that I own in this-and-this room [in my courtyard] whose boundaries are such and such,35 [for a price] equivalent to its current fair market value in this town (in a village, one should write: “to its fair market value in the town of ___ which is near this village”), as it could be sold at the present time in this town in such a transaction. The intent is the price that could be received from purchasers in this town who would purchase [this chametz] with cash, so that they could transport it to a place where [it would be sold for] a higher price or so that they could sell it here in smaller quantities, for example, whiskey [that could be sold] in small measures that are called sheink, or beer, malted grain,36 or other types of chametz.37 [Similarly, this bill of sale includes] utensils that were used for chametz that have actual chametz [attached] to them.38 The total sum includes all the chametz mentioned above. [Any] pieces of chametz found in these rooms that are not saleable items and would not be purchased by anyone are also included in the sale.39 [Hence,] they are [transferred to the ownership] of ___, the non-Jew, the bearer of this document, [when

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he pays] the total sum mentioned above. From the total value of the money due [me] from ___, the non-Jew, the bearer of this document, for all the chametz in the rooms mentioned above according to the terms of sale mentioned above, I will subtract, after the measuring (or weighing) [of the chametz,40 from the fair value of the chametz] half a ruble for him as a profit that he will earn for [any] trouble [he incurred] in [the sale of this] chametz [which was conducted] according to the terms of sale mentioned above, for cash. He has permission to sell [portions of this chametz] even during Pesach to [other] non-Jews in the town or outside the town, even at a higher price than the terms of sale mentioned above, and the profit will be his. Similarly, if a Jew will come from outside the town after the conclusion of the holiday and give [___ the non-Jew] a higher [price], the profit is his. I hereby grant [___ the non-Jew] and all [his] customers the right to enter my property. I have already given him the keys so that with them,41 he can acquire the chametz in the rooms mentioned above. I have given him my hand [to formalize] this sale as is the practice of local merchants.42 I have also received from [___ the non-Jew] all the money [due] for the chametz until the very last perutah, i.e., I received one gold piece (called a zadatik in Russian) as a deposit, as is the [local] business practice,43 and for the remainder until payment of the entire sum due me from ___, the non-Jew, the bearer of this document, after measuring (or weighing) [the chametz], I have received from [the nonJew] a signed statement44 from ___, the son of ___,45 that he will act as an areiv kablan – a guarantor – on behalf of ___, the non-Jew, the bearer of this document. He46 formalized his obligation through a kinyan sudar,47to pay the entire sum due [me] from [___, the nonJew,] after subtracting a half ruble and one gold piece, as mentioned above,48 at the time of payment designated in the signed statement mentioned above. From this time [onward], all the chametz has been acquired by ___, the non-Jew, the bearer of this document, in a completely [binding] agreement without any conditions or exclusions whatsoever. I have no complaints, claims, or allegations against him at all. [Regarding] any and all money that will accrue to ___, the non-Jew, the bearer of this document, for the chametz – should he sell it in its entirety or partially – to another Jew after Pesach or to [other] nonJews even during Pesach, [___, the non-Jew,] is obligated to pay in its entirety to _____, the son of _____, who has signed the document mentioned above,49 and not to me at all, not even one perutah. ____, the undersigned [who is] mentioned above, promised to wait for [___, the non-Jew,] the entire day following Pesach, so that if [the non-Jew] did not sell [the chametz] to [other] non-Jews during Pesach, he could sell it to Jews in the town (in a village, one should wait two days, to give the non-Jew the opportunity to travel to a nearby town to sell [the chametz] there) so that he could earn the half ruble mentioned above if he wishes to trouble [himself and sell the chametz], or perhaps a Jew will come from outside the town and offer a price higher than that

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mentioned above for the sale of [the chametz]. If ___, the non-Jew, the bearer of this document, does not desire to take the trouble to do the above, [the Jew serving as the guarantor; i.e., the areiv kablan] ____, whose [name] is signed [on] the document mentioned above, may receive [the chametz] from him, giving [the non-Jew] a small amount [of money] as a profit, as they will agree between themselves. I, the undersigned, am in no way a party [to their agreement]. In addition, I have rented as an outright rental the places where the all the chametz mentioned above is located to ___, the non-Jew, the bearer of this document, in return for one gold piece for every room, from today until one or two days (in a village, two or three days) after Pesach, so that he can then sell the chametz to a Jew in our town or outside our town, as mentioned above. I have received from [___, the non-Jew,] the money for the abovementioned rental in cash,50 and I have also given him the keys [to these rooms], as mandated by Torah Law. By virtue of his formally acquiring [the rights to] the rooms he is renting, [___ the non-Jew] will acquire all the chametz in them;51 thereby reinforcing his acquisition [in the manner that was mentioned] above.52 License is granted to translate this document into Russian in any place where the law of the Czar, may his glory be exalted, is in force and copy it on the form of a harbovy53 and pay the duty due the Czar, may his glory be exalted, so that this document will have the legal power of a contract conforming to the practices and laws of the Czar,54 may his glory be exalted. This applies both to the rental of the rooms mentioned above, as well as to the sale of the chametz mentioned above. As confirmation, I have signed [below], today, the fourteenth of Nissan,55 here, in ___.56 This text should be read in Russian57 to the non-Jew. The same is true regarding the text [that immediately follows] to be signed by the areiv kablan (the guarantor). The entire matter should be thoroughly explained to [the non-Jew], from beginning to end.58 [The following] is the text to be signed by the areiv kablan: My signature below attests on my behalf [with a strength equivalent to the testimony of] 100 witnesses that the entire sum is owed by ___, the son of ___, the non-Jew, to __, the son of ___, the Jew,59 for all the chametz he purchased from [___, the son of ___, the Jew] through a binding act of contract and an outright sale via the transaction explained in the deed of sale transferred to him. I, the undersigned, obligate myself to pay to the Jew mentioned above, at the time when payment comes due, no later than two days after this Pesach, in cash, according to the reckoning to be reached after the measuring (or the weighing) of the chametz without any complaints, claims, or allegations at all, on behalf of the non-Jew mentioned above, if he sells [the chametz] to others. And even if [the non-Jew] does not sell [the chametz] at all and I receive it from him [as payment] for his debt, I obligate myself to sell it and pay ___, the son of ___, mentioned above, at the time when payment is due as mentioned above, unless he is willing to receive the chametz as payment for the debt [owed] him.60 I have accepted this 12/16/2020, 10:54 PM

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obligation and formalized it with a kinyan sudar with ___ the son of ___ mentioned above. As confirmation, I have signed [below]. The Jew who owns the chametz should actually conduct himself in this manner, i.e., he should extend the edge of his garment so that [the guarantor], the signer [of the document], will take hold of it, as is the practice whenever a kinyan sudar [is performed].61 When [a Jew] lives alone in a village62 and he does not have a son of bar mitzvah age,63 or [if he has] a [Jewish] butler who does not know how to sign [his name, the butler] should give the pen to the home owner so that he should sign [the butler’s] name [on his behalf,64 signing,] ____, the son of ____, [doing so] after [the butler] took hold of the garment.65 A person [in this situation] who does not have a Jewish butler should travel to a village where Jews live or to a nearby town, even several days or weeks before Pesach, and seek a Jewish friend to sign a document [containing] the above text [stating his agreement to serve as] an areiv kablan (guarantor)for the non-Jew to whom [the Jew] intends to sell the chametz. [The guarantor] should formalize [his agreement through] a kinyan sudar in the accepted manner, i.e., [the guarantor] should take hold of [the owner/seller’s] garment to obligate himself with a completely [binding] obligation, as explained above. When [the owner/seller of the chametz] returns home, he should give [the document] mentioned above, [that was] signed by his friend, [the guarantor], to the non-Jew [who will purchase the chametz] about an hour or two before the [actual] sale of the chametz. He should tell [the non-Jew] that his friend mentioned above sent [the non-Jew] this signed [document] out of his kindness and goodness, because he seeks the welfare of [the non-Jew] and desires that [the non-Jew] earn a half-ruble if [the non-Jew] desires to take the trouble to sell the chametz to others, or [sell it to the guarantor] according to the sum they will agree upon if he does not desire to take that trouble, as mentioned above. Afterwards, when [the owner] actually sells the chametz, before he gives the nonJew the keys [to the rooms where the chametz is stored] and the bill of sale, he should ask the non-Jew to give him [the document] mentioned above, [that was] signed by his friend, [the guarantor]. After [receiving the document from the non-Jew, the seller] should give [the nonJew] the bill of sale and the keys. He should read the bill of sale and [also the document] signed by [the guarantor] mentioned above [to the non-Jew,] and explain the entire matter thoroughly to him, as mentioned above. It is proper that, if possible, the non-Jewish purchaser [of the chametz] should stand near the rooms where the chametz is stored when [the Jewish owner/seller] gives him the keys.66 [When a person] owns beer that is covered with ice, martzva in popular parlance, that would spoil and cause [him] a great [financial] loss were it to be removed from under the ice, he should write [the following] in the bill of sale: “The building above the ice known as a lidovna, will be rented to [the non-Jew] until after Pesach, and the cistern holding the ice – and the ice as well – will be rented to him for the entire summer, until the beer is sold.” [The Jew] should establish with him a fair price – several rubles67 – [i.e.,] the value [the non-Jew] could receive in this town from whoever wishes to purchase the beer at a fair price. [It should] also [be agreed] that [the non-Jew] should pay several rubles as rental for the ice over the course of the 12/16/2020, 10:54 PM

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‫‪Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz ...‬‬

‫‪summer, until the beer is sold. The [entire] sum due from the non-Jew for the beer‬‬ ‫‪after it is measured and the several rubles more for the rental of the ice, should all‬‬ ‫‪be included in [the document] signed by the areiv kablan (guarantor) mentioned‬‬ ‫‪above who obligated himself via a kinyan sudar to pay the entire [sum] to the‬‬ ‫‪owner of the chametz in cash68 a day or two after Pesach, as mentioned above.‬‬ ‫‪[The guarantor] will receive the entire [sum] from the non-Jew, who will receive it‬‬ ‫‪from a purchaser in the town, if [the non-Jew] wishes to make the profit of half a‬‬ ‫‪ruble mentioned above.‬‬ ‫נוָֹדע ַבְּשָּׁﬠ ִרים ַהְמֻּצָיִּנים ַבֲּהָלָכה‪ֲ 3,‬אֶשׁר ַה ְרֵבּה ִמְסָּפ ִרים ָה ִראשׁוִֹנים ִזְכרוָֹנם ִלְבָרָכה ל ֹא ָיְצאוּ ְלאוֹר ַהְדּפוּס ֲﬠַד ִין ִבּיֵמי‬ ‫ָהַאֲחרוִֹנים ִזְכרוָֹנם ִלְבָרָכה‪ַ 4‬הטּוֵּרי ָזָהב וָּמֵגן ַאְבָרָהם ְוַה ִנְּמָשִׁכים ַאֲחֵריֶהם‪ַ ,‬ﬠד ַﬠָתּה ָקרוֹב ְלדוֹרוֵֹתינוּ ֵאֶלּה‪,‬א ְכּ ִנ ְרֶאה‬ ‫ַבֲּﬠִליל ִמֵסֶּפר ִשׁיָטה ְמֻקֶבֶּצת ַﬠל ַכָּמּה ַמֶסְּכתּוֹתב‪ְ 5,‬וַכיּוֵֹצא בוֹ‪ְ .‬וָלז ֹאת ַוַדּאי ֵאין ִלְסמוֹ ְלָהֵקל ְלַמֲﬠֶשׂה ַﬠל ַהֻקּלּוֹת‬ ‫ֶשִׁנְּמְצאוּ ְבּ ִדְבֵרי ָהַאֲחרוֹ ִנים ִזְכרוָֹנם ִלְבָרָכה‪ ,‬וִּבְפָרט ְבִּאסּוּר תּוָֹרה ָחמוּר ְכָּחֵמץ ֶשֶׁהְחִמיָרה תּוָֹרה ְבַּבל ֵיָרֶאה וַּבל‬ ‫ִיָמֵּצא‪6.‬‬ ‫וִּמי ֶשׁעוֶֹלה ַﬠל ַדְּﬠתּוֹג ֶשְׁמִּכיַרת ָחֵמץ הוּא ִמִדְּבֵרי סוְֹפ ִרים‪ְ 7‬לִפי ַהִמְּנָהג ֶשַׁהֹכּל ְמַבְטִּלין ֶהָחֵמץ ְואוְֹמ ִרים ָכּל ֲחִמיָרא‬ ‫ִלָבֵּטל ְוֶלֱהֵוי ֶהְפֵקר כוּ'‪ְ ,‬שָׁגָגה ִהיא ְבָּידוֹ‪ִ ,‬כּי ָחֵמץ ַהִנְּמָכּר ֵאינוֹ ִבְּכַלל ִבּטּוּל ְוֶהְפֵקר ֵמַאַחר ֶשַׁדְּﬠתּוֹ ָﬠָליו ַלֲחזוֹר ְוִלְזכּוֹת‬ ‫בּוֹ ַאַחר ַהֶפַּסח‪ִ 8,‬כְּמֹבָאר ִבְּתשׁוַּבת ָהַרְשָׁבּ"אד‪ְ 9,‬בֵּשׁם ְירוַּשְׁלִמיה‪ְ 10,‬וֵכן ָפַּסק ָה ְרָמ"א ְבַּד ְרֵכי ֹמֶשׁהו‪ 11,‬וִּבְפ ִרי‬ ‫ָחָדשׁ‪,‬ז‪ְ 12,‬וָלז ֹאת ִאם ַהְמִּכיָרה ֵאיָנהּ ַכָּדּת עוֵֹבר ָﬠָליו ְבַּבל ֵיָרֶאה וַּבל ִיָמֵּצא‪,‬ח‪ְ 13,‬וִאם ֵכּן ֵישׁ לוַֹמר ְבֶּזה‪.‬ט‪14,‬‬ ‫ְוִהֵנּה ִﬠַקּר ִדּין ְמִכיַרת ָחֵמץ ְלָנְכ ִרי ְוַדְﬠתּוֹ ֶשַׁיֲּחִזיֶרנּוּ לוֹ ְלַאַחר ַהֶפַּסח ַהֻמְּזָכּר ְבִּדְבֵרי ָה ִראשׁוֹ ִנים ִזְכרוָֹנם ִלְבָרָכהי‪15,‬‬ ‫ְוַהתּוֶֹסְפָתּא ִדְפָסִחיםיא‪ְ 16,‬וַה ְירוַּשְׁלִמייב‪ 17,‬הוּא ְבּמוֵֹכר ְבָּמעוֹת ְמזָֻמּ ִניםיג‪ְ 18,‬ול ֹא ְבַּהָקָּפה‪ַ 19,‬וֲחָדִשׁים ִמָקּרוֹב‬ ‫ָבּאוּיד ְלַתֵקּן ִלְכתּוֹב ְוַהמּוָֹתר ָזַקְפִתּי ָﬠָליו ְבִּמְלֶוה כוּ'‪ְ 20.‬וַגם ֶזה ֵאינוֹ מוִֹﬠיל ְלִפי ַדַﬠת ְגּדוֵֹלי ָה ִראשׁוֹ ִניםטו ִזְכרוָֹנם‬ ‫ִלְבָרָכה‪ 21,‬וְּכ ִנ ְרֶאה ַבֲּﬠִליל ִמַמּה ֶשָּׁכְּתבוּ ְבֶּזה ְגּדוֵֹלי ָהַאֲחרוִֹנים ַמַהָרא"י ִזְכרוֹנוֹ ִלְבָרָכה ִבְּתרוַּמת ַהֶדֶּשׁן‪,‬טז‪ֶ 22,‬שׁלּ ֹא‬ ‫ָמָצא ַתָּקָּנה ִלְמכּוֹר ְבַּהָקָּפה ְוִלְזקוֹף ָﬠָליו ְבִּמְלֶוה ַﬠֵיּן ָשׁם‪ְ ,‬וָלז ֹאת ֵאין ַתָּקָּנה ַאֶחֶרת ִלְמכּוֹר ְבַּהָקָּפה ֶאָלּא ִלְהיוֹת ַיד‬ ‫ִיְשָׂרֵאל ַאֵחר ְבֶּאְמָצע‪,‬יז‪ֶ 23,‬שׁלּ ֹא ִיְהֶיה ְלַה ִיְּשָׂרֵאל ַבַּﬠל ֶהָחֵמץ שׁוּם ֵﬠֶסק ָבּעוָֹלם ִﬠם ַהָנְּכ ִרי ַהקּוֶֹנה ֶהָחֵמץ‪ְ ,‬ול ֹא ִיְהֶיה‬ ‫ַהָנְּכ ִרי ִנְשָׁאר ַחָיּב ְכּלוּם ְלַבַﬠל ֶהָחֵמץ ֶאָלּא ְל ִיְשָׂרֵאל ַאֵחר‪ֶ 24‬שׁלּ ֹא ָהָיה ֶהָחֵמץ ֶשׁלּוֹ ֲﬠַדִין ֵמעוָֹלם‪,‬יח‪ְ 25,‬וַגם ַהחוֹב‬ ‫ֶשִׁנְּתַחֵיּב לוֹ ַהָנְּכ ִרי ַהְזַּמן ֵפָּרעוֹן הוּא ְלַאַחר ַהֶפַּסח‪,‬יט ְכִּפי ַהְמֹבָאר ְבּנוָּסח ֶזה ַהָשּׁלוַּח ֲאֵליֶכם‪,‬כ‪ֲ 26,‬אֶשׁר ִמתּוֹכוֹ יוַּכל‬ ‫ָכּל ָאָדם ִלְכתּוֹב ְשַׁטר ְמִכיָרה‪,‬כא‪ַ 27,‬ﬠל ִמיֵני ָחֵמץ ֶשֵׁיּשׁ לוֹ‪ֲ ,‬אֶשׁר ִאי ֶאְפָשׁר ְלָפֵרט ָכּל ַהִמּיִנים ִבְּכָתב‪.‬כב‬ ‫ְוִﬠַקּר ַהֹכּל ֶשִׁיְּהֶיה ַה ִיְּשָׂרֵאל ַבַּﬠל ֶהָחֵמץ ָסבוּר ְוִקבּוּל ֶבֱּאֶמת ֶשִׁאם ִי ְרֶצה ַהָנְּכ ִרי ִיְמכּוֹר ָכּל ֶהָחֵמץכג ְבִּמָקּח ַהָשֶּׁוה‬ ‫ֶשֶׁאְפָשׁר ְלַקֵבּל ְבִּﬠיר זוֹ‪ְ ,‬דֵּמַאַחר ֶשׁהוּא ָסבוּר ְוִקבּוּל ֶבֱּאֶמת ְבִּמָקּח ֶזה ֶשֶׁאְפָשׁר ְלַקֵבּל ִמִמּי ֶשׁ ִיּ ְרֶצה ִלְקנוֹת ]ְבּ[ִﬠיר זוֹ‬ ‫ָהֵוי ִפּסּוּק ָדִּמים‪,‬כד‪ 28,‬וְּכמוֹ ְבּאוֵֹמר ִכְּדַשׁ ְימוּהוּ ִבְּתָלָתאכה‪ 29,‬אוֹ ֲאִפלּוּ ֶאָחד‪ַ 30,‬ﬠֵיּן ֵבּית יוֵֹסף ֹחֶשׁן ִמְשָׁפּט סוֹף‬ ‫ִסיָמן ר"ו‪,‬כו ֲהַגם ֶשׁיּוֵֹדַﬠ בּוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה ֵכּן‪,‬כז‪ִ 31,‬כּי ֵמַאַחר ֶשַׁמּה ֶשֵּׁאינוֹ עוֶֹשׂה ֵכּן ֵאינוֹ ֶאָלּא ֵמ ְרצוֹנוֹ ַהטּוֹב ֶשׁרוֶֹצה‬ ‫ְלַהֲחִזירוֹ ַלִיְּשָׂרֵאל ֲה ִרי זוֹ ְמִכיָרה ְגמוָּרה‪ִ ,‬כְּדִאיָתא ְבֶּה ְדָיא ִבּ ְגָמָרא ֶפֶּרק ה' ְדָּבָבא ְמִציָﬠאכח‪ְ 32,‬דָּאַמר ֵלהּ‬ ‫ִמַדְּﬠֵתּיהּ‪33.‬‬ ‫ְוִהֵנּה ַאף ַגּם ִבְּמִכיַרת ַהֲחָד ִרים ֵאין מוִֹﬠיל ְכּלוּם ִלְזקוֹף ְבִּמְלֶוה‪ְ 34‬לִפי ַדַﬠת ְגּדוֵֹלי ָה ִראשׁוִֹנים ִזְכרוָֹנם ִלְבָרָכה‪,‬כט ְוֵאין‬ ‫ַתָּקָּנה ֶאָלּא ִבְּשִׂכירוּת‪,‬ל ְכִּפי ַהְמֹבָאר ְבּנוָּסח ֶזה‪ְ ,‬וַכֲאֶשׁר ֶהֱאַרְכִתּי ְבּקוּ ְנְטֵרס ְמיָֻחדלא‪ַ 35,‬ﬠל ָכּל ְפָּרֵטי ַהְמֹבָא ִרים‬ ‫ְבּנוָּסח ֶזה‪:‬לב‬ ‫ֲחִתיַמת ָיִדי ִדְּלַמָטּה ָתִּﬠיד ָﬠַלי ְכֵּמָאה ֵﬠִדים‪,‬לג‪ֵ 36,‬אי ֶשָׁמַּכ ְרִתּי ְלָﬠֵרל מוֵֹסר ְכָּתב ֶזה ִבְּמִכיָרה ְגמוָּרה ַוֲחלוָּטה ְבִּלי‬ ‫שׁוּם ְתַּנאי ָכּל ִמיֵני ָחֵמץלד ֶשֵׁיּשׁ ִלי ְבֶּחֶדר ְפּלוֹ ִני וְּפלוִֹני ַהְמֻסָמּן ִבְּמָצָריולה‪ 37,‬כוּ' ְכִּפי ַהַשַּׁﬠר וִּמָקּח ַהָשֶּׁוה ֶשְׁבִּﬠיר זוֹ‬ ‫)וִּבְכָפר ִיְכתּוֹב ְכִּפי ַהַשַּׁﬠר וִּמָקּח ַהָשֶּׁוה ֶשְׁבִּﬠיר ְפּלוֹ ִני ַהְסּמוָּכה ַלְכָּפר( ְלִפי ָהֵﬠת וְּזַמן ְדָּהִאיְדָנא ֶשֶׁאְפָשׁר ִלְמכּוֹר ַכּאן‬ ‫ְבִּﬠיר זוֹ ְבִּמָקּח ֶזה‪ְ ,‬דַּה ְינוּ ְכִּפי ַהִמָּקּח ֶשֶׁאְפָשׁר ְלַקֵבּל ֵמַהקּוֹ ִנים ֶשְׁבִּﬠיר זוֹ ֶשִׁיְּקנוּ ִבְּמז ָֻמִּנים ִבְּכֵדי ְלהוִֹליָכם ִלְמקוֹם‬ ‫ַה ֹיֶּקר‪ ,‬אוֹ ִבְּכֵדי ִלְמכּוֹר ַכּאן ְמַﬠט ְמַﬠט‪ְ 39,‬כּגוֹן ֵיין־ָשָׂרף ְבִּמדּוֹת ְקַטנּוֹת ֶשׁקּוֹ ִרין ֵשׁיי ְנ"ק‪,‬לו ְוֵכן ְבֵּשָׁכר ְוֵכן ִבְּתבוָּאה‬ ‫ְמֻחֶמֶּצת‪ְ 38‬וֵכן ִבְּשָׁאר ִמיֵני ָחֵמץ‪ְ ,‬וֵכן ֵכִּלים ְמֻחָמִּצים ֶשֵׁיּשׁ ֲﬠֵליֶהם ָחֵמץ ְבֵּﬠין‪.‬לז‪ 40,‬וִּבְכַלל ַס ַהֹכּל ָהעוֶֹלה ִמָכּל‬ ‫ֶהָחֵמץ ַה ִנְּזָכּר ְלֵﬠיל ִנְכְללוּ ַגם ֵכּן ִבְּמִכיָרה זוֹ ֲחִתיכוֹת ָחֵמץ ֶשׁ ִיָּמְּצאוּ ַבֲּחָד ִרים ַה ִנְּזָכּ ִרים ְלֵﬠיללח ְוֵאין ֲﬠֵליֶהם ִמָקּח ְכָּלל‬ ‫ְוֵאין ֲﬠֵליֶהם שׁוּם קוֶֹנה‪ַ 41‬וֲהֵרי ֵהן ֶשׁל ֶהָﬠֵרל מוֵֹסר ְכַּתב ֶזה ְבֶּﬠֶר ַס ַהֹכּל ַהִנְּזָכּר ְלֵﬠיל‪ .‬וִּמַסּ ָכּל ַהָמּעוֹת ֶשַׁיִּגּיַﬠ‬ ‫ֵמֶהָﬠֵרל מוֵֹסר ְכַּתב ֶזה ְבַּﬠד ָכּל ֶהָחֵמץ ֶשַׁבֲּחָד ִרים ַה ִנְּזָכּ ִרים ְלֵﬠיל ְלִפי ִמָקּח ַה ִנְּזָכּר ְלֵﬠיל ְלַאַחר ַהְמִּדיָדה )אוֹ‬ ‫ַהִמְּשָׁקל(לט‪ֲ 42,‬הֵריִני פּוֵֹחת לוֹ ֲחִצי רוְּבּלמ ֶשַׁיּ ְר ִויַח ְלַﬠְצמוֹ ְבַּﬠד ִט ְרָחתוֹ ִלְמכּוֹר ֶהָחֵמץ ְבִּמָקּח ַה ִנְּזָכּר ְלֵﬠיל ַﬠל‬ ‫‪12/16/2020, 10:54 PM‬‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4301239/jewish/Hilchos...‬‬

‫‪Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz ...‬‬

‫ְמז ָֻמּ ִנים‪ .‬וּ ְרשׁוּת ְבָּידוֹ ִלְמכּוֹר ַאף ַגּם תּוֹ ַהֶפַּסח ַלֲﬠֵרִלים ֶשָׁבִּﬠיר אוֹ ֶשׁחוּץ ָלִﬠיר ַוֲאִפלּוּ ְבּ ֹיֶקר ִמִמָּקּח ַה ִנְּזָכּר ְלֵﬠיל‬ ‫ְוָהֶרַוח ֶשׁלּוֹ‪ְ ,‬וֵכן ִאם ָיב ֹא ְיהוִּדי ִמחוּץ ָלִﬠיר ְבּמוָֹצֵאי יוֹם טוֹב ְו ִיֵתּן יוֵֹתר ָהֶרַוח ֶשׁלּוֹ‪ַ .‬וֲהֵרי ִני נוֵֹתן לוֹ וְּלָכל ַהקּוֹ ִנים‬ ‫ְדּ ִריַסת ָהֶרֶגל ַבֲּחֵצ ִרי‪.‬מא וְּכָבר ָמַס ְרִתּי לוֹ ַהַמְּפֵתּחוֹת ִלְקנוֹת ָבֶּהםמב ֶהָחֵמץ ֶשַׁבֲּחָד ִרים ַה ִנְּזָכּ ִרים ְלֵﬠיל‪ְ 43.‬וַגם ָנַתִתּי‬ ‫לוֹ ָיִדי ַﬠל ַהְמִּכיָרה ַה ִנְּזֶכֶּרת ְלֵﬠיל ְכֶּדֶר ַהַתָּגּ ִרים‪.‬מג‪ְ 44,‬וַגם ִקַבְּלִתּי ִמֶמּנּוּ ָכּל ְדֵּמי ֶהָחֵמץ ַﬠד ְפּרוָּטה ַאֲחרוָֹנה‪ְ ,‬דַּה ְינוּ‬ ‫ֶשִׁקַּבְּלִתּי ִמֶמּנּוּ א' ָזָהב ְמז ָֻמּן ַﬠל ֵﬠָרבוֹן ֶשׁקּוֹ ִרין ַזאַדאִטיק ְכִּמְנַהג ַהסּוֲֹח ִרים‪,‬מד‪ְ 45,‬וַﬠל ַהמּוָֹתר ַﬠד ַתְּשׁלוּם ָכּל ַהַסּ‬ ‫ֶשַׁיֲּﬠֶלה ְוַיִגּיַﬠ ֵמָﬠֵרל מוֵֹסר ְכַּתב ֶזה ְלַאַחר ַהְמִּדיָדה )אוֹ ַהִמְּשָׁקל( ְכָּבר ִקַבְּלִתּי ִמֶמּנּוּ ֲחִתיַמת ַיד‪ְ 46‬פּלוֹ ִני ֶבּן ְפּלוֹ ִני‪47‬‬ ‫ֶשׁ ִנְּכַנס ְבָּﬠֵרב ַקְבָּלןמה ְבַּﬠד ֶהָﬠֵרל מוֵֹסר ְכַּתב ֶזה‪ְ ,‬ו ִנְתַחֵיּב‪ְ 48‬בִּק ְנַין ַאַגּב סוָּדרמו‪ְ 49,‬לַסֵלּק ַבֲּﬠדוֹ ָכּל ַהַסּ ֶשַׁיִּגּיַﬠ‬ ‫ִמֶמּנּוּ‪ַ ,‬אַחר ִנכּוּי ֲחִצי רוְּבּלמז ְוא' ָזָהבמח ַה ִנְּזָכּר ְלֵﬠיל‪ִ 50,‬לְזַמן ֵפָּרעוֹן ַהְמֹבָאר ַבֲּחִתיַמת ָיד ַה ִנְּזֶכֶּרת ְלֵﬠיל‪ .‬וֵּמַﬠָתּה‬ ‫ִנְקֶנה ָכּל ֶהָחֵמץ ֶלָﬠֵרל מוֵֹסר ְכַּתב ֶזה ֵמַﬠְכָשׁו ַמָמּשׁ ְבִּק ְנָין ָגּמוּר ַלֲחלוִּטין ְבִּלי שׁוּם ְתַּנאי ְוִשׁיּוּר ְכָּלל‪ְ ,‬וֵאין ִלי ָﬠָליו‬ ‫שׁוּם ְטָﬠנוֹת וַּמֲﬠנוֹת וִּפְתחוֹן ֶפּה ָבּעוָֹלם‪ְ ,‬וָכל ַהָמּעוֹת ֶשַׁיִּגּיַﬠ ְלַיד ֶהָﬠֵרל מוֵֹסר ְכַּתב ֶזה ְבַּﬠד ֶהָחֵמץ ְכֶּשׁ ִיְּמְכֶּרנּוּ ֻכּלּוֹ אוֹ‬ ‫ִמְקָצתוֹ ִליהוִּדי ַאַחר ֶפַּסח‪ ,‬אוֹ ַלֲﬠֵרִלים ַאף ַגּם ְבּתוֹ ַהֶפַּסח‪ְ ,‬מֻחָיּב ְלַסֵלּק ַהֹכּל ְלַיד ְפּלוֹ ִני ֶבּן ְפּלוֹ ִני‪ֶ 48‬הָחתוּם ַבֲּחִתיַמת‬ ‫ָיד ַה ִנְּזֶכֶּרת ְלֵﬠיל‪ְ 51,‬ול ֹא ְלָיִדי ְכָּלל‪ֲ ,‬אִפלּוּ ְפּרוָּטה ַאַחת‪ְ .‬וֶהָחתוּם ַה ִנְּזָכּר ְלֵﬠיל‪ִ 48‬הְבִטיַח ְלַהְמִתּין לוֹ ָכּל ַהיּוֹם ִאְסרוּ‬ ‫ַחג ְבִּאם ֶשׁלּ ֹא ִיְמכּוֹר ַבֶּפַּסח ַלֲﬠֵרִלים‪ִ ,‬בְּכֵדי ֶשׁיּוַּכל ְלָמְכרוֹ ַלְיּהוִּדים ֶשָׁבִּﬠיר )וִּבְכָפר ַיְמִתּין ב' ָיִמים ִבְּכֵדי ֶשִׁיַּסּע ֶהָﬠֵרל‬ ‫ָלִﬠיר ַהְסּמוָּכה ִלְמכּוֹר ָשׁם(‪ִ ,‬בְּכֵדי ֶשׁ ִיְּשַׂתֵּכּר ֲחִצי רוְּבּל ַה ִנְּזָכּר ְלֵﬠיל ִאם ִי ְרֶצה ִלְטרוַֹח‪ ,‬אוֹ ֶשָׁמּא ָיב ֹא ְיהוּ ִדי ִמחוּץ ָלִﬠיר‬ ‫ְו ִיֵתּן יוֵֹתר ִמִמָּקּח ַה ִנְּזָכּר ְלֵﬠיל‪ְ .‬וִאם ל ֹא ִי ְרֶצה ֶהָﬠֵרל מוֵֹסר ְכַּתב ֶזה ִלְטרוַֹח ְבֵּאֶלּה ֲאַזי ֶאְפָשׁר ֶשֶׁהָחתוּם ַה ִנְּזָכּר ְלֵﬠיל‬ ‫ְיַקֵבּל ִמֶמּנּוּ ַבֲּחָזָרה‪ְ ,‬ו ִיֵתּן לוֹ ֶרַוח ָדָּבר מוָּﬠט ַכֲּאֶשׁר ִיְתַפְּשּׁרוּ ֵבּיֵניֶהם‪ְ ,‬וִלי ַהחוֵֹתם ַמָטּה ֵאין ִלי שׁוּם ֵﬠֶסק ָבֶּזה‪.‬מט ְועוֹד‬ ‫ז ֹאת ִהְשַׂכּ ְרִתּי ִבְּשִׂכירוּת ְגּמוָּרה ֶלָﬠֵרל מוֵֹסר ְכַּתב ֶזה ֶאת ְמקוֹמוֹת ֶשׁל ָכּל ֶהָחֵמץ ַה ִנְּזָכּר ְלֵﬠיל‪ְ ,‬בִּמַקּח א' ָזָהב ְבַּﬠד ָכּל‬ ‫ֶחֶדר ֵמַהיּוֹם ַﬠד ְכּלוֹת יוֹם אוֹ יוַֹמ ִים )וִּבְכָפר ב' אוֹ ג' ָיִמים( ַאַחר ַהֶפַּסח‪ֶ ,‬שׁיּוַּכל ָאז ִלְמכּוֹר ֶהָחֵמץ ִליהוִּדי ֶשְׁבִּﬠיֵרנוּ אוֹ‬ ‫ֶשׁחוּץ ָלִﬠיר ַה ִנְּזֶכֶּרת ְלֵﬠיל‪ְ .‬וִקַבְּלִתּי ִמֶמּנּוּ ְדֵּמי ַהְשִּׂכירוּת ַה ִנְּזֶכֶּרת ְלֵﬠיל ִבְּמז ָֻמּ ִנים‪.‬נ‪ְ 52,‬וַגם ָמַס ְרִתּי לוֹ ַהַמְּפֵתּחוֹת ְכִּדין‬ ‫תּוָֹרה‪ְ 43.‬וַאַגּב ִק ְנַין ְשִׂכירוּת ַהֲחָד ִריםנא ִיְהֶיה ָקנוּי לוֹ ָכּל ֶהָחֵמץ ֶשָׁבֶּהם‪ְ 53‬בֶּיֶתר ְשֵׂאת ְוֶיֶתר ֹעז ַﬠל ִק ְנָין‬ ‫ִדְּלֵﬠיל‪.‬נב‪ְ 54,‬וָה ְרשׁוּת ְנתוָּנה ְלַהְﬠִתּיק ִמְכָתּב ֶזה ִבְּלשׁוֹן רוְּסָיאנג ְבֵּאיֶזה ְמקוֹם ִמְשַׁפּט ַהֵקּיָסר ָירוּם הוֹדוֹ ַﬠל ְנָיר‬ ‫ַהא ְרָבּאו ִוי‪ 55‬וְּלַשֵׁלּם ְנִתיַנת ַהֵקּיָסר ָירוּם הוֹדוֹ ִלְהיוֹת ֹתֶּקף ִמְכָתּב ֶזה ְכֹּתֶקף ָקאְנְטַראְק"ט ַהַנֲּﬠֶשׂה ְכִּנמּוּס ְוָדת ַהֵקּיָסר‬ ‫ָירוּם הוֹדוֹ‪ֵ 56,‬הן ַﬠל ְשִׂכירוּת ַהֲחָד ִרים ַה ִנְּזָכּ ִרים ְלֵﬠיל ְוֵהן ַﬠל ְמִכיַרת ָחֵמץ ַה ִנְּזָכּר ְלֵﬠיל‪ְ .‬וִל ְרָאָיהנד ָבּאִתי ַﬠל ֶהָחתוּם‬ ‫ַהיּוֹם יוֹם י"ד ִניָסןנה‪ֹ 57,‬פּה כוּ'‪58:‬‬ ‫ְוִלְקרוֹת נוַּסח ַהִמְּכָתּב ַהֶזּה ִבְּלשׁוֹן רוְּסָיאנו‪ְ 59,‬בָּאְזֵני ֶהָﬠֵרל‪ְ ,‬וַגם נוַּסח ֲחִתיַמת ָיד ֵמֶהָﬠֵרב ַקְבָּלן‪ ,‬וְּלַהְסִבּיר לוֹ ֵהיֵטב‬ ‫‪ָ:‬כּל ָהִﬠְנָין ֵמר ֹאשׁ ְוַﬠד סוֹף‪ְ 60.‬וֶזהוּ נוַּסח ֲחִתיַמת ָיד ֵמֶהָﬠֵרב ַקְבָּלן‬ ‫ֲחִתיַמת ָיִדי ִדְּלַמָטּה ָתִּﬠיד ָﬠַלי ְכֵּמָאה ֵﬠִדים‪ֵ ,‬אי ֶשָׁכּל ַהַסּ ֶשַׁמּ ִגּיַﬠ ֵמָﬠֵרל ְפּלוֹ ִני ֶבּן ְפּלוִֹני ַל ְיּהוִּדי ְפּלוֹ ִני ֶבּן ְפּלוֹ ִני‪61‬‬ ‫ְבַּﬠד ָכּל ֶהָחֵמץ ֶשָׁקָּנה ִמֶמּנּוּ ְבִּק ְנָין ָגּמוּר וְּמִכיָרה ֲחלוָּטה‪ְ ,‬בִּמָקּח ַהְמֹבָאר ִבְּשַׁטר ְמִכיָרה ֶשָׁמַּסר ְלָידוֹ‪ְ ,‬מֻחָיּב ֲא ִני ֶהָחתוּם‬ ‫ַמָטּה ְלַסֵלּק ַלְיּהוִּדי ַה ִנְּזָכּר ְלֵﬠיל ִלְזַמן ֵפָּרעוֹן‪ ,‬ל ֹא ְיֻאַחר ִמְשֵּׁני ָיִמים ַאַחר ַהֶפַּסח ַהָלּז‪ִ ,‬בְּמז ָֻמּ ִנים‪ְ ,‬בִּלי שׁוּם ְטָﬠנוֹת‬ ‫וַּמֲﬠנוֹת וִּפְתחוֹן ֶפּה ָבּעוָֹלם‪ְ ,‬בַּﬠד ֶהָﬠֵרל ַה ִנְּזָכּר ְלֵﬠיל‪ְ ,‬כִּפי ַהֶחְשׁבּוֹן ֶשַׁיֲּﬠֶלה ַאַחר ַהְמִּדיָדה )אוֹ ַהִמְּשָׁקל(‪ִ ,‬אם ִיְמְכֶּרנּוּ‬ ‫ֶהָﬠֵרל ַלֲאֵח ִרים‪,‬נז ְוַאף ַגּם ִאם ל ֹא ִיְמְכֶּרנּוּ ְכָּלל ַוֲאַקְבֶּלנּוּ ִמֶמּנּוּ ְבּחוֹבוֹ ֲהֵרי ִני ְמֻחָיּב ְלָמְכרוֹ ְבַּﬠְצִמי ְלַסֵלּק ִליֵדי ְפּלוִֹני ֶבּן‬ ‫ְפּלוֹ ִני ַה ִנְּזָכּר ְלֵﬠיל‪ִ 61‬לְזַמן ֵפָּרעוֹן ַהִנְּזָכּר ְלֵﬠיל‪ִ ,‬אם ל ֹא ֶשׁ ִיְּתַרֶצּה ֵמ ְרצוֹנוֹ ַהטּוֹב ְלַקֵבּל ֶהָחֵמץ ְבִּפ ְרעוֹן חוֹבוֹ‪ְ 62.‬וִחיּוּב‬ ‫‪ֶ:‬זה ִקַבְּלִתּי ְבִּק ְנָין ַאַגּב סוָּדר ִמַיּד ְפּלוִֹני ֶבּן ְפּלוֹ ִני ַהִנְּזָכּר ְלֵﬠיל‪ְ 61,‬וִל ְרָאָיה ָבּאִתי ַﬠל ֶהָחתוּם‬ ‫ְוָכָכה ַיֲﬠֶשׂה ֶבֱּאֶמת ִיְשָׂרֵאל ַבַּﬠל ֶהָחֵמץ‪ִ ,‬לֵתּן ְכַּנף ִבְּגדוֹ ֶשׁיּ ֹאֵחז בּוֹ ֶהָחתוּם‪ַ ,‬כָּנּהוּג ְבָּכל ִק ְנָין ַאַגּב סוָּדר‪ְ 63.‬וַהָדּר ִבְּכָפר‬ ‫ְיִחיִדי‪ְ 64‬וֵאין לוֹ ֵבּן ַבַּﬠל ִמְצָוה‪ְ 65‬ול ֹא ְמָשֵׁרת ֶשָׁיּכוֹל ַלְחתּוֹם‪ִ ,‬יְמסוֹר ַהְמָּשֵׁרת ַהֻקְּלמוֹס ְלַיד ַבַּﬠל ַהַבּ ִית ֶשַׁיְּחתּוֹם‬ ‫ְשׁמוֹ‪ְ 66‬פּלוֹ ִני ֶבּן ְפּלוֹ ִני‪ַ ,‬אַחר ֶשׁיּ ֹאֵחז ַבֶּבֶּגד‪ 67.‬וִּמי ֶשֵׁאין לוֹ ְמָשֵׁרת ְיהוִּדי ְכָּלל ִיַסּע ִלְכָפר ֶשֵׁיּשׁ ָשׁם ִיְשׂ ְרֵאִלים אוֹ‬ ‫ָלִﬠיר ַהְסּמוָּכה‪ַ ,‬וֲאִפלּוּ ַכָּמּה ָיִמים אוֹ ָשׁבוּעוֹת ִלְפֵני ֶפַסח‪ִ ,‬ויַבֵקּשׁ ָשׁם ֵמֵאיֶזה ְיהוִּדי אוֲֹהבוֹ ֶשׁ ִיֵּתּן לוֹ ֲחִתיַמת ָיד ַﬠל‬ ‫ַﬠ ְרבוּת ַקְבָּלנוּת ְכּנוַּסח ַה ִנְּזָכּר ְלֵﬠיל ְבַּﬠד ֶהָﬠֵרל ֲאֶשׁר ְבַּדְﬠתּוֹ ִלְמכּוֹר לוֹ ֶהָחֵמץ‪ְ ,‬וַגם ִיְקֶנה ִמֶמּנּוּ ְבִּקְנָין ַאַגּב סוָּדר‬ ‫‪ַ.‬כָּנּהוּג‪ֶ ,‬שׁיּ ֹאֵחז ְבִּבְגדוֹ ְלִהְתַחֵיּב ִחיּוּב ָגּמוּר ַכּ ִנְּזָכּר ְלֵﬠיל‬ ‫וְּבבוֹאוֹ ְלֵביתוֹ ִיְמסוֹר ֲחִתיַמת ָיד ַה ִנְּזֶכֶּרת ְלֵﬠיל ֵמאוֲֹהבוֹ ְלַיד ֶהָﬠֵרל ְכּמוֹ ָשָׁﬠה וְּשַׁתּ ִים ֹקֶדם ְמִכיַרת ֶהָחֵמץ‪ְ ,‬וי ֹאַמר לוֹ‬ ‫ֶשֲׁחִתיַמת ָיד זוֹ ָשַׁלח אוֲֹהבוֹ ַה ִנְּזָכּר ְלֵﬠיל ְבַּחְסדּוֹ ְוטוּבוֹ‪ֶ ,‬שָׁחֵפץ ְבּטוָֹבתוֹ ֶשַׁיּ ְר ִויַח ֲחִצי רוְּבּ"ל ִאם ִי ְרֶצה ִלְטרוַֹח ִלְמכּוֹר‬ ‫ֶהָחֵמץ ַלֲאֵח ִרים‪ ,‬וְּכִפי ַהַסּ ֶשׁ ִיְּתַפְּשּׁרוּ ִאם ל ֹא ִי ְרֶצה ִלְטרוַֹח ַכּ ִנְּזָכּר ְלֵﬠיל‪ְ ,‬וַאַחר ָכּ ִבְּשַׁﬠת ְמִכיַרת ֶהָחֵמץ ַמָמּשׁ ִלְפֵני‬ ‫ְמִסיַרת ַהַמְּפֵתּחוֹת ְוַהְשַּׁטר ְמִכיָרה ְלַיד ֶהָﬠֵרל ְיַבֵקּשׁ ֵמֶהָﬠֵרל ֶשׁ ִיְּמסוֹר ֲחִתיַמת ַיד אוֲֹהבוֹ ַה ִנְּזֶכֶּרת ְלֵﬠיל‪,‬נח ְוַאַחר ָכּ‬ ‫ִיְמסוֹר ַהְשַּׁטר ְמִכיָרה ְוַהַמְּפֵתּחוֹת‪ְ ,‬ו ִיְקָרא ְלָפָניו ַהְשַּׁטר ְמִכיָרה ְוַגם ִמְכַתּב ֲחִתיַמת ָיד ַהִנְּזָכּר ְלֵﬠיל‪ְ ,‬וִיְסבּוֹר לוֹ ַהֹכּל‬ ‫‪ַ:‬בֵּאר ֵהיֵטב ַכּ ִנְּזָכּר ְלֵﬠיל‬ ‫ָנכוֹן ַהָדָּבר ִאם ֶאְפָשׁר ֶשׁ ִיְּהֶיה ָﬠֵרל ַהקּוֶֹנה עוֵֹמד ְבַּצד ְוָסמוּ ְלַהֲחָד ִריםנט ֶשֶׁהָחֵמץ ָבֶּהם ְבָּשָׁﬠה ֶשׁמּוֵֹסר לוֹ‬ ‫ַהַמְּפֵתּחוֹת‪68:‬‬

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‫‪https://www.chabad.org/library/article_cdo/aid/4301239/jewish/Hilchos...‬‬

‫‪Hilchos Mechiras Chametz: The Laws [Governing] the Sale of Chametz ...‬‬

‫וִּמי ֶשֵׁיּשׁ לוֹ ֵשָׁכר ַתַּחת ַהֶקַּרח ֶשׁקּוֹ ִרין מארצוו"ע‪ְ ,‬וִאם יוִֹציאוּהוּ ִמַתַּחת ַהֶקַּרח ִיְתַקְלֵקל ְו ִיְהֶיה ֶהְפֵסד ְמֻרֶבּה‪ִ ,‬יְכתּוֹב‬ ‫ִבְּשַׁטר ְמִכיָרה ַה ִנְּזָכּר ְלֵﬠיל‪ֶ ,‬שַׁהִבּ ְנָין ֶשַׁﬠל ַהֶקַּרח ֶשׁקּוֹ ִרין ִליָדאו ְוַנ"א ֻמְשָׂכּר לוֹ ַﬠד ַאַחר ַהֶפַּסח ְוַהבּוֹר ֶשׁבּוֹ ַהֶקַּרח‬ ‫ֻמְשָׂכּר לוֹ ִﬠם ַהֶקַּרח ְלָכל ַהַקּ ִיץ‪ַ ,‬ﬠד ֶשׁיְֻּמַכּר ַהֵשָּׁכר‪ְ ,‬וִיְפסוֹק לוֹ ֵאיֶזה ִמָקּח ַהָשֶּׁוה ַכָּמּה רוְּבּל ְכּמוֹ ֶשֶׁאְפָשׁר ְלַקֵבּל ְבִּﬠיר‬ ‫זוֹ ִמִמּי ֶשׁרוֶֹצה ִלְקנוֹת ַהֵשָּׁכר ְבִּמָקּח ַהָשֶּׁוה‪ְ ,‬וַגם ְלַשֵׁלּם ְשִׂכירוּת ַכָּמּה רוְּבּל ְבַּﬠד ַהֶקַּרח ְלָכל ַהַקּ ִיץ ַﬠד ֶשׁ ִיְּמכּוֹר ַהֵשָּׁכר‪,‬‬ ‫ְוַס ַהֶזּה ֶשַׁיֲּﬠֶלה ְוַי ִגּיַﬠ ֵמֶהָﬠֵרל ְבַּﬠד ַהֵשָּׁכר ַאַחר ַהְמִּדיָדה ְועוֹד ַכָּמּה רוְּבּל ְבַּﬠד ְשִׂכירוּת ַהֶקַּרח ִיְהֶיה ִנְכָלל ַהֹכּל‬ ‫ַבֲּחִתיַמת ַיד ֶהָﬠֵרב ַקְבָּלן ַה ִנְּזָכּר ְלֵﬠיל‪,‬ס ֶשׁ ִנְּתַחֵיּב ְבִּק ְנָין ַאַגּב סוָּדר ְלַסֵלּק ַהֹכּל ְלַבַﬠל ֶהָחֵמץ ִבְּמז ָֻמּ ִנים ְבּיוֹם אוֹ יוַֹמ ִים‬ ‫ַאַחר ַהֶפַּסח ַכּ ִנְּזָכּר ְלֵﬠיל‪ְ ,‬והוּא ְיַקֵבּל ַהֹכּל ֵמֶהָﬠֵרל ֶשׁ ְיַּקֵבּל ֵמֵאיֶזה קוֶֹנה ֶשָׁבִּﬠיר ִאם ִי ְרֶצה ְלִהְשַׂתֵּכּר ֲחִצי רוְּבּל ַכִּנְּזָכּר‬ ‫‪ְ:‬לֵﬠיל‬

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The Laws of Rosh HaShanah - Texts & Writings

1 of 3

https://www.chabad.org/library/article_cdo/aid/3376071/jewish/The-Law...

‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 582 - Order of Prayers During the Ten Days of Repentance and Rosh HaShanah Shulchan Aruch: Chapter 583 - Foods which are Customarily Eaten on Rosh HaShanah Shulchan Aruch: Chapter 584 - Order of the Torah Reading on Rosh HaShanah Shulchan Aruch: Chapter 585 - The Series of Shofar Blasts during which One may Sit Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Rosh HaShanah 2 Comments

Shulchan Aruch: Chapter 587 - Laws Relating to One who Sounds the Shofar in a Cistern Shulchan Aruch: Chapter 588 - The Time for the Sounding of the Shofar Shulchan Aruch: Chapter 589 - Individuals who are Fit to Sound the Shofar Shulchan Aruch: Chapter 590 - The Order Appropriate for the Sounding of the Shofar Shulchan Aruch: Chapter 591 - Order of the Mussaf Prayers [when Recited by a Person Praying] Alone 2 Comments

Shulchan Aruch: Chapter 592 - The Mussaf Prayers Recited Aloud and the Order of the Shofar Blasts Shulchan Aruch: Chapter 593 - Whether the Blessings and the Shofar Blasts are Contingent on Each Other Shulchan Aruch: Chapter 594 - A Person who has not Recited Shemoneh Esreh Cannot Fulfill his Obligation by [Listening to] his Fellow Shulchan Aruch: Chapter 595 - One who Knows neither How to Sound the Shofar nor How to Recite the Blessings Shulchan Aruch: Chapter 596 - Sounding the Shofar at the Conclusion of the Prayers Shulchan Aruch: Chapter 597 - Whether it is Permitted to Fast on Rosh HaShanah Shulchan Aruch: Chapter 598 - Tzidkas’cha on Rosh HaShanah

12/16/2020, 10:55 PM

The Laws of Rosh HaShanah - Texts & Writings

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Shulchan Aruch: Chapter 599 - Recitation of the Passage VaTodieinu on Rosh HaShanah Shulchan Aruch: Chapter 600 - An Egg Laid on Rosh HaShanah and the Order of Kiddush Shulchan Aruch: Chapter 601 - Directives for the Second Day of Rosh HaShanah Shulchan Aruch: Chapter 602 - Directives for the Ten Days of Teshuvah Shulchan Aruch: Chapter 603 - Additional Stringencies to be Observed During the Ten Days of Teshuvah

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The Laws of Rosh HaShanah - Texts & Writings

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12/16/2020, 10:55 PM

Shulchan Aruch: Chapter 582 - Order of Prayers During the Ten Days of...

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Shulchan Aruch: Chapter 582 - Order of Prayers During the Ten Days of Repentance and Rosh HaShanah By Rabbi Schneur Zalman of Liadi

SECTION 582 The Order of Prayers During the Ten Days of Repentance and Rosh HaShanah. (1–17) ‫סימן תקפב ֵסֶדר ְתִּפלּוֹת ֲﬠֶשֶׂרת ְיֵמי ְתּשׁוָּבה ְור ֹאשׁ ַהָשָּׁנה וּבוֹ י"ז ְסִﬠיִפים‬: 1 Throughout the year, one [concludes] the third blessing of Shemoneh Esreh [with the words] HaE-l hakadosh (“the holy G-d”), and the eleventh blessing [with the words] Melech ohev tzedakah u’mishpat (“the King who loves charity and justice”).1 During the ten days from Rosh HaShanah through Yom Kippur,2 however, one must say HaMelech hakadosh (“the holy King”) and HaMelech hamishpat (“the King of judgment”), for on these days the Holy One, blessed be He, reveals His Sovereignty [by] standing in judgment over the [entire] world. [The following principles apply] if one errs and says HaE-l hakadosh or is uncertain if he said [HaE-l hakadosh or] HaMelech hakadosh: If he became aware [of his error] only after he ended [the third] blessing — and needless to say, if he already began the fourth blessing — and the time it takes for a student to greet his teacher3 had already elapsed, he must recommence Shemoneh Esreh. [He cannot simply repeat the third blessing,] because the first three blessings [of Shemoneh Esreh] are considered as one unit.4 ‫ חוּץ ֵמֲﬠָשָׂרה ָיִמים‬,‫ ִבְּבָרָכה י"א‬1"‫א ָכּל ַהָשָּׁנה ָאָדם ִמְתַפֵּלּל "ָהֵאל ַהָקּדוֹשׁ" ִבְּבָרָכה ג' וּ"ֶמֶל אוֵֹהב ְצָדָקה וִּמְשָׁפּט‬ ‫א ְלִפי ֶשַׁבָּיִּמים ַהָלּלוּ‬,"‫ ֶשָׁבֶּהן ָצ ִרי לוַֹמר "ַהֶמֶּל ַהָקּדוֹשׁ" "ַהֶמֶּל ַהִמְּשָׁפּט‬2‫ֶשֵׁבּין ר ֹאשׁ ַהָשָּׁנה ְליוֹם ַהִכּפּוּ ִרים‬ ‫ב‬.‫ַהָקּדוֹשׁ ָבּרוּ הוּא ַמ ְרֶאה ַמְלכוּתוֹ ִלְשֹׁפּט ֶאת ָהעוָֹלם‬ ‫ ִאם ִנְזַכּר ְלַאַחר ֶשָׁשָּׁהה ה ְכֵּדי ְשִׁאיַלת‬,"‫ אוֹ ֶשׁהוּא ְמֻסָפּק ד ִאם ָאַמר "ַהֶמֶּל ַהָקּדוֹשׁ‬,"‫ְוִאם ָטָﬠה ג ְוָאַמר "ָהֵאל ַהָקּדוֹשׁ‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ִנְזַכּר ְלַאַחר ֶשִׁהְתִחיל ְבָּרָכה ְרִביִﬠית ז – ָצ ִרי ַלֲח ֹזר‬,‫ ַאַחר ְגַּמר ַהְבָּרָכה‬3,‫ְשׁלוֹם ַתְּלִמיד ְלַרבּוֹ ו‬ 4,‫ח‬:‫ ִמְפֵּני ֶשָׁשּׁ שׁ ְבָּרכוֹת ִראשׁוֹנוֹת ֲחשׁוּבוֹת ְכַּאַחת‬,‫ְלר ֹאשׁ ַהְתִּפָלּה‬ 2 If one became aware [of his error immediately,] before this timespan passes, he should [correct himself and] say HaMelech hakadosh; there is no need to recommence [Shemoneh Esreh]. Similar laws apply with regard to [correcting oneself if one said Melech ohev tzedakah u’mishpat instead of] HaMelech hamishpat. However, if one became aware [of his error] after this timespan, he need not return to the beginning of Shemoneh Esreh, because [by saying the former phrase, he also] mentioned G-d’s Kingship. Some authorities, however, maintain that if one became aware [of his error] before completing Shemoneh Esreh, he should return to [the eleventh] blessing, Hashivah [shofteinu, and repeat it and all the following blessings]. If he became aware [of his

12/17/2020, 1:45 PM

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error] after completing Shemoneh Esreh, he should recommence Shemoneh Esreh, according to the principle explained in sec. 117[:3-5].5 [Their rationale is] that there is a [significant] difference between the phrases Melech ohev tzedakah u’mishpat and HaMelech hamishpat. Throughout the year, tzedakah (“charity”) is the dominant theme, and that is why [the Sages] gave it precedence over the theme of judgment. On these days, by contrast, mishpat (“judgment”) is the dominant theme, so charity is not mentioned at all. [Thus the conclusion recited throughout the year is not appropriate during these days.] With regard to the actual ruling, [we follow the principle that] whenever there is a doubt [as to whether or not] a blessing [should be recited], we rule leniently;6 [i.e., the blessing should not be recited].7 Therefore, if one became aware of his error before completing Shemoneh Esreh, he is not required to return to the blessing Hashivah, in order that he should not recite a blessing that is possibly unwarranted. After completing Shemoneh Esreh,8 however, it is advisable to repeat Shemoneh Esreh as a freewill [prayer],9 [and this time recite the appropriate wording in the eleventh blessing]. One is not obligated to make a personal addition [to justify the repetition, as is usually required if Shemoneh Esreh is recited as a freewill prayer], because its present recitation is due to the doubt [as to whether or not he had previously fulfilled his obligation], as stated in sec. 107[:1]. ‫ט‬.‫ ְוֵאינוֹ ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ‬,"‫ב ְוִאם ִנְזַכּר ֹקֶדם ֶשָׁשָּׁהה ְכֵּדי ִשׁעוּר ַהֶזּה – אוֵֹמר "ַהֶמֶּל ַהָקּדוֹשׁ‬ ‫י ְוִאם ִנְזַכּר ְלַאַחר ֶשָׁשָּׁהה ְכֵּדי ִשׁעוּר ַהֶזּה ֶשָׁאַמר "ֶמֶל אוֵֹהב ְצָדָקה וִּמְשָׁפּט" – ֵאינוֹ‬."‫ְוֵכן ַהִדּין ְבּ"ַהֶמֶּל ַהִמְּשָׁפּט‬ ‫יב‬.‫יא ֵכּיָון ֶשִׁהְזִכּיר ְלשׁוֹן ַמְלכוּת‬,‫ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ‬ ‫ ְוִאם ִנְזַכּר ְלַאַחר ֶשִׁסֵּיּם ְתִּפָלּתוֹ חוֵֹזר ְלר ֹאשׁ‬,‫ְוֵישׁ אוְֹמ ִרים יג ְדִּאם ִנְזַכּר ֹקֶדם ֶשִׁסֵּיּם ְתִּפָלּתוֹ חוֵֹזר ְלר ֹאשׁ ִבּ ְרַכּת ָהִשׁיָבה‬ ,"‫ ִמשּׁוּם ְדֵּישׁ ֶהְפֵרשׁ ֵבּין "ֶמֶל אוֵֹהב ְצָדָקה וִּמְשָׁפּט" ְל"ַהֶמֶּל ַהִמְּשָׁפּט‬5,‫יד‬,‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קי"ז‬,‫ַהְתִּפָלּה‬ ‫טו‬.‫ ֲאָבל ַבָּיִּמים ַהָלּלוּ ַהִמְּשָׁפּט ִﬠָקּר וְּלָכ ֵאין ַמְזִכּי ִרין ְצָדָקה ְכָּלל‬,‫ִדְּבָכל ַהָשָּׁנה ַהְצָּדָקה ִﬠָקּר וְּלָכ ִהְקִדּימוָּה ְלִמְשָׁפּט‬ ‫ ְכֵּדי‬,‫ וְּלִפיָכ ִאם ִנְזַכּר ֹקֶדם ֶשִׁסֵּיּם ְתִּפָלּתוֹ – ֵאין ָצ ִרי ַלֲח ֹזר ְלִב ְרַכּת ָהִשׁיָבה‬7,‫טז‬,‫ ְלָהֵקל‬6‫וְּלִﬠ ְנַין ֲהָלָכה ְסֵפק ְבָּרכוֹת‬ ‫ ְוֵאינוֹ‬9,‫יח‬,‫ – טוֹב ֶשׁ ִיְּתַפֵּלּל עוֹד ַפַּﬠם ְבּתוַֹרת ְנָדָבה‬8‫יז ֲאָבל ְלַאַחר ֶשָׁﬠַקר ַרְגָליו‬,‫ֶשׁלּ ֹא ְיָבֵר ְסֵפק ְבָּרָכה ְלַבָטָּלה‬ ‫יט‬:‫ָצ ִרי ְלַחֵדּשׁ ָבּהּ ָדָּבר ֵכּיָון ֶשִׁמְּתַפֵּלּל אוָֹתהּ ֵמֲחַמת ַהָסֵּפק ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ק"ז‬ 3 [The fact that] one has said Baruch Atah HaShem HaMelech hakadosh (“Blessed are You, HaShem, the holy King”) or Baruch Atah HaShem HaMelech hamishpat (“Blessed are You, HaShem, the King of judgment”) 90 times10 [is of no avail in removing the above doubt]. If one is [nevertheless] unsure as to whether he said HaMelech hakadosh in Shemoneh Esreh, all authorities agree that he must repeat Shemoneh Esreh. This situation does not resemble [the case] explained in sec. 114[:11, with regard to adding the words morid hageshem].11 In this situation, he is not permitted to pronounce G-d’s name as it should be pronounced, because doing so would constitute the recitation of a blessing in vain. [This repetition will thus not serve to change his habit, and] therefore, when he pronounces G-d’s name properly in the course of Shemoneh Esreh, he will [presumably] revert to his established pattern and say HaE-l hakadosh. ‫ "ָבּרוּ ַאָתּה ה' ַהֶמֶּל ַהָקּדוֹשׁ" אוֹ "ָבּרוּ ַאָתּה ה' ַהֶמֶּל ַהִמְּשָׁפּט" ְוַאַחר ָכּ ִנְסַתֵּפּק לוֹ‬10‫ג ִאם ָאַמר צ' ְפָּﬠִמים‬ ‫ ְוֵאינוֹ דּוֶֹמה ְלַמה ֶשּׁ ִנְּתָבֵּאר ְבִּסיָמן‬.‫ַבְּתִּפָלּה ִאם ָאַמר "ַהֶמֶּל ַהָקּדוֹשׁ" – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ַלֲח ֹזר ָלר ֹאשׁ ְל ִדְבֵרי ַהֹכּל‬ ‫ ְוִאם ֵכּן ַבְּתִּפָלּה ְכֶּשׁאוֵֹמר ֶאת ַהֵשּׁם‬,‫ ְדָּכאן ֵכּיָון ֶשֵׁאינוֹ ַרַשּׁאי לוַֹמר ַהֵשּׁם ִכְּק ִריָאתוֹ ִמשּׁוּם ְבָּרָכה ְלַבָטָּלה‬11,‫כ‬,‫קי"ד‬ ‫כא‬:"‫ִכְּק ִריָאתוֹ – הוּא חוֵֹזר ְלִלמּוּדוֹ לוַֹמר "ָהֵאל ַהָקּדוֹשׁ‬

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Shulchan Aruch: Chapter 582 - Order of Prayers During the Ten Days of...

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4 On Shabbos Teshuvah,12 and similarly when either Rosh HaShanah or Yom Kippur falls on Shabbos, when the sheliach tzibbur recites the blessing [Meiein Sheva] that summarizes the seven blessings of [the Shemoneh Esreh of] Friday evening, he should say HaMelech hakadosh [instead of HaE-l hakadosh]. When concluding the blessing, however, he should mention only Shabbos and not Rosh HaShanah or Yom Kippur, for the reason explained in sec. 268[:14].13 ‫כג אוֵֹמר ַהְשִּׁליַח ִצבּוּר ִבְּבָרָכה ֵמֵﬠין ֶשַׁבע‬,‫ ְוֵכן ִאם ָחל ר ֹאשׁ ַהָשָּׁנה אוֹ יוֹם ַהִכּפּוּ ִרים ְבַּשָׁבּת‬12,‫כב‬,‫ד ְבַּשַׁבּת ְתּשׁוָּבה‬ ‫כד ְוֵאינוֹ ַמְזִכּיר ל ֹא ר ֹאשׁ ַהָשָּׁנה ְול ֹא יוֹם ַהִכּפּוּ ִרים ִמַטַּﬠם‬,‫ ְוחוֵֹתם ְבֶּשׁל ַשָׁבּת ְלַבד‬,"‫ֶשְׁבֵּליל ַשָׁבּת "ַהֶמֶּל ַהָקּדוֹשׁ‬ 13,‫כה‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"ח‬ 5 There are people whose custom is to stoop somewhat while reciting Shemoneh Esreh on Rosh HaShanah and Yom Kippur.14 They must, however, stand erect at the beginning of every blessing and its conclusion, before saying Baruch Atah, so that they will not appear to be adding to the directive of our Sages who ordained that we bow [four times in Shemoneh Esreh]: at the beginning and end of the first blessing, and at the beginning and end of the blessing [that begins with the word Modim]; see sec. 113[:1]. In the first blessing [called Avos] and in the latter blessing [called Hodaah], [a person who prays while stooped] must stand upright when he comes to the last few words before the conclusion of the blessing, and then bow again when he reaches its conclusion as ordained by the Sages, for the reason explained in [the abovementioned section]. ‫ וְּצ ִריִכים ֵהם ִלְזֹקף ִבְּתִחַלּת ָכּל ְבָּרָכה כז וְּבסוֹף‬14,‫כו‬,‫ה ֵישׁ נוֲֹהִגין ְלִהְתַפֵּלּל ְבּר ֹאשׁ ַהָשָּׁנה וְּביוֹם ַהִכּפּוּ ִרים ִבְּכ ִריָﬠה‬ ‫כט ְכֵּדי ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ְכּמוִֹסיף ַﬠל ַתָּקַּנת ֲחָכִמים ל ֶשִׁתְּקּנוּ ִלְשׁחוֹת ִבְּתִחַלּת‬,"‫ָכּל ְבָּרָכה כח ֹקֶדם ֶשׁיּ ֹאַמר "ָבּרוּ ַאָתּה‬ ‫לא וְּבִב ְרַכּת ָאבוֹת וְּבִב ְרַכּת הוָֹדָאה ָצ ִרי ִלְזֹקף‬,‫ִבּ ְרַכּת ָאבוֹת וְּבסוָֹפהּ וִּבְתִחַלּת ִבּ ְרַכּת הוָֹדָאה וְּבסוָֹפהּ ַﬠֵיּן ְבִּסיָמן קי"ג‬ ‫לג‬:‫ ְוַאַחר ָכּ ְכֶּשַׁיִּגּיַﬠ ְלַהֲחִתיָמה ִיְשֶׁחה ְכַּתָקַּנת ֲחָכִמים לב ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ְכֶּשַׁיִּגּיַﬠ ְלֵאיֶזה ֵתּבוֹת ֹקֶדם ַהֲחִתיָמה‬ 6 The Geonim15 ordained that [several additions be made to Shemoneh Esreh] during the Ten Days of Repentance. In the first blessing, [one should add the phrase beginning] Zochreinu (“Remember us…”); in the second blessing, [the phrase beginning] Mi Chamocha (“Who is like You…”); in the blessing Modim, [the phrase beginning] U’Chsov (“Inscribe…”), and in the blessing Sim Shalom, [the phrase beginning] BeSefer16 (“In the book…”). If one forgot to recite [any of] these phrases and remembered before he finished the blessing in which they should be recited, he should recite them when he remembers. If, however, one forgot to recite [any of] these phrases and [did not] remember [until] after he mentioned G-d’s name in the conclusion of the blessing, he should not recite them when he remembers. Nor should he repeat the blessing, for it is forbidden to [recite] a blessing in vain. [This ruling is given,] because [these] additions were ordained only by the Geonim.17 ,"‫ וְּבהוָֹדָאה "וְּכֹתב‬," ‫ וִּבְגבוּרוֹת "ִמי ָכמוֹ‬,"‫ ִתְּקּנוּ לוַֹמר ַבֲּﬠֶשֶׂרת ְיֵמי ְתּשׁוָּבה ְבִּב ְרַכּת ָאבוֹת "ָזְכֵרנוּ‬15,‫ו ַהְגּאוֹ ִנים לד‬ ‫ ְוִאם ָשַׁכח ְלָאְמָרם ְו ִנְזַכּר ֹקֶדם ֶשִׁסֵּיּם ַהְבָּרָכה ֶשָׁשַּׁכח ָבּהּ – אוְֹמָרם ְבָּמקוֹם‬16,‫לה‬."‫וְּב"ִשׂים ָשׁלוֹם" "ְבֵּסֶפר‬ ‫ ְוַגם ל ֹא ַיֲח ֹזר ְלר ֹאשׁ‬,‫לו ְוִאם ִנְזַכּר ְלַאַחר ֶשִׁהְזִכּיר ֶאת ַהֵשּׁם ֶשַׁבֲּחִתיַמת ַהְבָּרָכה לז – ל ֹא י ֹאַמר ְבָּמקוֹם ֶשׁ ִנְּזַכּר‬.‫ֶשׁ ִנְּזַכּר‬ 17,‫לט‬:‫לח ֵכּיָון ְדֵּאיָנן ֶאָלּא ִתּקּוּן ַהְגּאוֹ ִנים‬,‫ ִמשּׁוּם ִאסּוּר ְבָּרָכה ְלַבָטָּלה‬,‫ַהְבָּרָכה‬ 7 [The word] lechayim (“for life”) [in the phrase Zochreinu lechayim] should be vocalized with a sheva under the lamed and not a patach, so that the word would not be sounded as “lachayim,” which could be misunderstood as lo chayim (“not 12/17/2020, 1:45 PM

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life”).18 [The rationale is that] these days are days of judgment, and therefore one must be precise and articulate carefully when reciting one’s prayers. During the other days of the year, we say vehaamideinu malkeinu lachayim, with a patach.19 We are not concerned [there with the possibility of misinterpretation], for the words are understood according to the intent20 of one’s heart. 18,‫מב‬,‫ ְכּלוַֹמר ל ֹא ַחִיּים‬,"‫מא ְול ֹא י ֹאַמר ְבַּפָתּ"ח ְדָּלא ִלְשַׁתַּמע "לאַח ִיּים‬,‫ז "ְלַח ִיּים" מ י ֹאַמר ִבְּשָּׁב"א ַתַּחת ַהָלֶּמ"ד‬ ‫מג ֲאָבל ִבְּשָׁאר ְימוֹת ַהָשָּׁנה ָאנוּ אוְֹמ ִרים " ְוַהֲﬠִמיֵדנוּ‬.‫וַּבָיִּמים ָהֵאלּוּ ֶשֵׁהן ְיֵמי ִדּין ָצ ִרי ְלַדְקֵדּק וְּלָפֵרט ֵהיֵטב ְתִּפָלּתוֹ‬ ‫מה‬:‫ ֵהן ֵהן ַהְדָּב ִרים‬20‫ ְלִפי ֶשַׁאַחר ַכָּוַּנת ַהֵלּב‬,‫ ְוֵאין ָאנוּ חוְֹשִׁשׁין‬19,‫מד‬,‫ַמְלֵכּנוּ ַלַח ִיּים" ְבַּפָתּ"ח‬ 8 [In the phrase Zochreinu,] one should simply say lechayim (“for life”) and not lechayim tovim (“for good life”); only later, in the phrase U’Chsov lechayim, should one say lechayim tovim. [The rationale is that] a request should first be modest and only later should be expanded. ‫ ִכּי ַהְמַבֵקּשׁ‬,"‫ ַﬠד ֶשַׁיּ ִגּיַﬠ ְל"וְּכֹתב ְלַח ִיּים כו'" ָאז י ֹאַמר "ְלַח ִיּים טוִֹבים‬,"‫ח ְול ֹא י ֹאַמר "ְלַח ִיּים טוִֹבים" ַרק "ְלַחִיּים‬ ‫מו‬: ‫ָצ ִרי ְלַבֵקּשׁ ְתִּחָלּה ָדָּבר מוָּﬠט ְוַאַחר ָכּ מוִֹסיף ְוהוֵֹל‬ 9 On Rosh HaShanah, [during Shemoneh Esreh,] one should say Vatiten lanu es Yom HaZikaron hazeh (“You have granted us this Day of Remembrance”). There is no need to mention Rosh Chodesh21 by adding the words ve’es yom Rosh HaChodesh hazeh (“and this day of Rosh Chodesh”), because the phrase Yom HaZikaron includes Rosh Chodesh, which is referred to by the term zikaron, as it is written,22 “On your days of rejoicing, on your festivals, and on your Rosh Chodesh days…, they shall be a remembrance for you.” If [Rosh HaShanah] falls during the week, in Shemoneh Esreh and in Kiddush, we say yom teruah mikra kodesh23 (“a day for sounding [the shofar], a holy convocation”). If it falls on Shabbos,24 we say zichron teruah25 (“a remembrance of sounding [the shofar]”). ‫ ְולוַֹמר ְוֶאת יוֹם ר ֹאשׁ‬21,‫ ְוֵאין ָצ ִרי ְלַהְזִכּיר ר ֹאשׁ ֹחֶדשׁ מח‬,"‫ט ְבּר ֹאשׁ ַהָשָּׁנה מז אוֵֹמר "ַוִתֶּתּן ָלנוּ ֶאת יוֹם ַהִזָּכּרוֹן ַהֶזּה‬ ‫ "וְּביוֹם ִשְׂמַחְתֶכם‬22,‫נ ֶשֶׁנֱּאַמר נא‬,‫ ֶשׁ ִנְּקָרא ִזָכּרוֹן‬,‫מט ִדְּכֶשׁאוֵֹמר "יוֹם ַהִזָּכּרוֹן" ַגּם ר ֹאשׁ ֹחֶדשׁ ִבְּכָלל‬,‫ֹחֶדשׁ ַהֶזּה‬ ‫נב‬."‫וְּבמוֲֹﬠֵדיֶכם וְּבָראֵשׁי ָחְדֵשׁיֶכם וגו' ְוִנְזַכּ ְרֶתּם‬ ‫ אוְֹמ ִרים "ִזְכרוֹן‬24‫ ְוִאם ָחל ְבַּשָׁבּת‬22,"‫ִאם ָחל ְבֹּחל נג אוְֹמ ִרים ַבְּתִּפָלּה וַּבִקּדּוּשׁ נד "יוֹם ְתּרוָּﬠה ִמְקָרא ֹקֶדשׁ‬ 25:"‫ְתּרוָּﬠה‬ 10 On Rosh HaShanah and on Yom Kippur, we do not say moadim lesimchah, chagim u’zmanim lesason26 (“festivals for rejoicing, holidays and seasons for gladness”), because these days were not given [to us] for rejoicing and gladness.27 Similarly, we do not say Vehasieinu… es birkas moadecha (“Grant us… the blessing of Your festivals”), because this phrase relates only to the three Pilgrim Festivals, as it is written,28 “Three times a year [all your males shall appear]… according to the blessing which G-d your L-rd [has granted you].” Likewise, in the Mussaf prayers [on Rosh HaShanah], we do not say ve’ein anu yecholim la’alos veleiraos… lefanecha29 (“and we are not able to go up and appear… before You”). Instead, we say: ve’ein anu yecholim30 la’asos chovoseinu…(“and we are not able to fulfill our obligations”) — for the mitzvah of re’iyah [i.e., appearing before G-d in the Beis HaMikdash] applies only to the three Pilgrim Festivals. ‫ ִמְפֵּני ֶשָׁיִּמים ֵאלּוּ ל ֹא ִנְתּנוּ‬26,‫נה‬,"‫י ְבּר ֹאשׁ ַהָשָּׁנה ְויוֹם ִכּפּוּר ֵאין אוְֹמ ִרים "מוֲֹﬠִדים ְלִשְׂמָחה ַחִגּים וְּזַמ ִנּים ְלָשׂשׂוֹן‬ ‫נז ְלִפי ֶשָׁדָּבר ֶזה ל ֹא ֶנֱאַמר ֶאָלּא ְבָּשׁ שׁ‬,"'‫ ְוֵכן ֵאין אוְֹמ ִרים " ְוַהִשּׂיֵאנוּ ֶאת ִבּ ְרַכּת מוֲֹﬠֶדי כו‬27,‫נו‬.‫ְלִשְׂמָחה וְּלָשׂשׂוֹן‬

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‫נט וְּבמוָּסף ֵאין אוְֹמ ִרים " ְוֵאין ָאנוּ ְיכוִֹלים‬."'‫ "ָשׁ שׁ ְפָּﬠִמים ַבָּשָּׁנה וגו' ְכִּב ְרַכּת ה' ֱא ֶהי וגו‬28,‫ְרָגִלים ֶשֶׁנֱּאַמר נח‬ ‫ס ְלִפי ֶשִׁמְּצַות ְרִאָיּה ֵאיָנהּ ֶאָלּא ְבָּשׁ שׁ‬,"‫ ַלֲﬠשׂוֹת חוֹבוֵֹתינוּ‬30‫ ֶאָלּא " ְוֵאין ָאנוּ ְיכוִֹלין‬29," ‫ַלֲﬠלוֹת ְוֵלָראוֹת ְלָפֶני‬ ‫סא‬:‫ְרָגִלים‬ 11 t the conclusion of the blessing — in Shemoneh Esreh, after the haftorah, and in Kiddush — one says udvarcha emes (“And Your word is true…”); one should not say udvarcha Malkeinu emes (“And Your word, our King, is true…”).31 ‫סג ְול ֹא י ֹאַמר "וְּדָב ְר‬,‫סב ֵבּין ַבְּתִּפָלּה ֵבּין ַבַּהְפָטָרה ֵבּין ַבִּקּדּוּשׁ‬,"'‫יא ַבֲּחִתיַמת ַהְבָּרָכה אוְֹמ ִרים "וְּדָב ְר ֱאֶמת וכו‬ ‫סד‬:"‫ ֶאָלּא "וְּדָב ְר ֱאֶמת‬31"‫ַמְלֵכּנוּ‬ 12 The word shehashaltan should be pronounced with a kamatz under the second shin, so that the word will mean “sovereignty.” That letter should not be pronounced with a chirik, because then the meaning would be “the ruler.” ‫סז‬:‫ ְול ֹא י ֹאַמר ְבִּחי ִרי"ק ֶשֵׁפּרוּשׁוֹ ָאָדם ַהַשִּׁלּיט‬,‫יב "ֶשַׁהָשְּׁלָטן" סה ְבָּקַמ"ץ ַתַּחת ַהִשּׁי"ן ְשׁ ִנָיּה סו ֶשֵׁפּרוּשׁוֹ ַהֶמְּמָשָׁלה‬ 13 The word veharish’ah should be pronounced with a chirik under the resh. ‫סט‬:[‫יג " ְוָה ִרְשָׁﬠה" סח ְבִּחי ִרי"ק ַתַּחת )ַהִשּׁי"ן( ]ָהֵרי"שׁ‬ 14 One does not say Ve’az tzaddikim (“And then the righteous”), but U’vechein tzaddikim (“And accordingly, the righteous”).32 32,‫ע‬:"‫יד ֵאין אוְֹמ ִרים " ְוָאז ַצִדּיִקים" ֶאָלּא "וְּבֵכן ַצִדּיִקים‬ 15 We do not say be’ahavah mikra kodesh (“with love, a holy convocation”),33 but rather yom teruah mikra kodesh (“a day of sounding [the shofar], a holy convocation). On Shabbos, [one should say] zichron teruah mikra kodesh (“a remembrance of sounding [the shofar], a holy convocation”).34 ‫ וְּבַשָׁבּת "ִזְכרוֹן ְתּרוָּﬠה עב ִמְקָרא‬,"‫ ֶאָלּא "יוֹם ְתּרוָּﬠה ִמְקָרא ֹקֶדשׁ‬33,‫טו ֵאין אוְֹמ ִרים "ְבַּאֲהָבה ִמְקָרא ֹקֶדשׁ" עא‬ 34,‫עג‬:"‫ֹקֶדשׁ‬ 16 In all the Kaddeishim35 that are recited from Rosh HaShanah through Yom Kippur, [instead of le’eila min kol birchasa — “beyond all the blessings…,”] one says le’eila ule’eila mikol birchasa — “sublimely beyond all the blessings.”36 36,‫עד‬:"‫ ֵמר ֹאשׁ ַהָשָּׁנה ַﬠד יוֹם ַהִכּפּוּ ִרים אוְֹמ ִרים "ְלֵﬠָלּא ]וּ[ְלֵﬠָלּא ִמָכּל ִבּ ְרָכָתא‬35‫טז ְבָּכל ַהַקִּדיִשׁים‬ 17 It is customary for people to wish each other LeShanah Tovah Tikaseiv37 (“May you be inscribed for a good year”). This blessing should not be given after midday on the second day, for the inscription of Rosh HaShanah has already been completed.  ‫ ְוֵאין לוַֹמר ָדָּבר ֶזה ְבּיוֹם ֵשׁ ִני ֶשׁל ר ֹאשׁ ַהָשָּׁנה‬37,‫עה‬,"‫יז ְונוֲֹה ִגין ֶשָׁכּל ֶאָחד ְוֶאָחד אוֵֹמר ַלֲחֵברוֹ "ְלָשָׁנה טוָֹבה ִתָּכֵּתב‬ ‫עז ְלִפי ֶשְׁכָּבר ִנְגְמָרה ַהְכִּתיָבה ֶשׁל ר ֹאשׁ ַהָשָּׁנה‬,‫עו ַאַחר ֲחצוֹת ַהיּוֹם‬:

12/17/2020, 1:45 PM

Shulchan Aruch: Chapter 583 - Foods which are Customarily Eaten on ...

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Shulchan Aruch: Chapter 583 - Foods which are Customarily Eaten on Rosh HaShanah By Rabbi Schneur Zalman of Liadi

SECTION 583 Foods which are Customarily Eaten on Rosh HaShanah. (1–8) ‫סימן תקפג ְדָּב ִרים ֶשׁנּוֲֹהִגים ֶלֱאֹכל ְבּר ֹאשׁ ַהָשָּׁנה וּבוֹ ח' ְסִﬠיִפים‬: 1 On [the eve of] Rosh HaShanah, one should observe the custom1 of eating leek, beets, dates, squash, fenugreek,2 and any other foods whose name implies increase in the language spoken locally.3 The people of each country should eat the foods whose name [leads to such associations] in their language. Before one eats fenugreek or the like, he should say,4 “May it be Your will that our merits increase.”5 Before he eats leek, he should say: “May it be Your will that those who hate us be cut off.”6 Before he eats beets, he should say: “May it be Your will that our foes be removed.”7 Before he eats dates, he should say: “May it be Your will that those who hate us perish.”8 And before he eats squash, he should say: “May it be Your will that the verdict rendered against us be torn, and our merits be read in Your presence.”9 Some people10 are accustomed to partake of a sweet apple dipped in honey, and to say: “May the renewed year be sweet11 for us.”12 A blessing should be recited over the apple,13 and not over the honey, since the honey is ancillary to the apple. ‫ ְוהוּא‬2,‫ג‬,‫ רוְּבָּיא ְדַּה ְינוּ ִתְּלָתּן‬,‫ ָקָרא‬,‫ב ַתְּמֵרי‬,‫ ִסיְלָקא א ְדַּה ְינוּ ְתָּרִדין‬,‫ ֶלֱאֹכל ְבּר ֹאשׁ ַהָשָּׁנה ַכּ ְרִתּי‬1‫א ְיֵהא ָאָדם ָר ִגיל‬ ‫ וְּכֶשׁאוֵֹכל רוְּבָּיא ְוַכיּוֵֹצא‬3,‫ד‬.‫ַהִדּין ַמה ֶשּׁ ִנְּקָרא ִבְּלשׁוֹנוֹת ֲאֵח ִרים ְלשׁוֹן ִרבּוּי י ֹאְכלוּ ָכּל ַאְנֵשׁי ְמִדיָנה וְּמִדיָנה ִכְּלשׁוָֹנם‬ 6,"‫ וְּכֶשׁיּ ֹאַכל ַכּ ְרִתּי י ֹאַמר " ְיִהי ָרצוֹן ִמְלָּפֶני ֶשִׁיָּכּ ְרתוּ שׂוֹ ְנֵאינוּ‬5,"‫ " ְיִהי ָרצוֹן ו ִמְלָּפֶני  ז ֶשִׁיּ ְרבּוּ ְזֻכיּוֵֹתינוּ‬4,‫בּוֹ י ֹאַמר ה‬ ‫ וְּכֶשׁיּ ֹאַכל ַתְּמֵרי י ֹאַמר " ְיִהי ָרצוֹן ִמְלָּפֶני ֶשׁ ִיַּתּמּוּ ח‬7,"‫וְּכֶשׁיּ ֹאַכל ִסיְלָקא י ֹאַמר " ְיִהי ָרצוֹן ִמְלָּפֶני ֶשִׁיְּסַתְּלּקוּ אוֹ ְיֵבינוּ‬ 9,‫יא‬,"‫ וְּכֶשׁיּ ֹאַכל ָקָרא י ֹאַמר " ְיִהי ָרצוֹן ִמְלָּפֶני ֶשׁ ִיָּקַּרע ְגַּזר ִדּיֵננוּ י ְוִיָקּ ְראוּ ְלָפֶני ְזֻכיּוֵֹתינוּ‬8,‫ט‬,"‫שׂוֹ ְנֵאינוּ‬ ‫ ִויָבֵר ַﬠל‬11,"‫ ָשָׁנה ְמתוָּקה‬12‫ ֶלֱאֹכל ַתּפּוַּח ָמתוֹק ְמֻטָבּל ִבְּדַבשׁ ְואוְֹמ ִרים "ִתְּתַחֵדּשׁ ָﬠֵלינוּ‬10,‫ְוֵישׁ נוֲֹהִגים יב‬ ‫יג‬:‫ ְלִפי ֶשַׁהְדַּבשׁ הוּא ָטֵפל ַלַתּפּוַּח‬,‫ ְול ֹא ַﬠל ַהְדַּבשׁ‬13‫ַהַתּפּוַּח‬ 2 There are people who follow the custom of eating fish [thereby expressing the hope that] they will be fruitful and multiply like fish.14 [The fish] should not be cooked in vinegar.15 15,‫יד‬:‫ ְוֵאין ְמַבְשִּׁלים ְבֹּחֶמץ‬14,‫ב ְוֵישׁ אוְֹכִלים ָדִּגים ִלְפרוֹת ְוִל ְרבּוֹת ְכָּדִגים‬ 3 When partaking of foods, such as apples or dates, for which a blessing is required when they are eaten in the course of a meal, the [accompanying] request16 should be made after one begins to eat, because it is forbidden to make an interruption between the recitation of the blessing and partaking [of the food].17 ,‫ ַאַחר ַהְתָחַלת ָהֲאִכיָלה‬16‫ג ָכּל ַהִמּיִנים ֶשָׁצּ ִרי ְלָבֵר ְכֶּשׁאוְֹכָלם ְבּתוֹ ַהְסּעוָּדה ְכּגוֹן ַתּפּוִּחים וְּתָמ ִרים י ֹאַמר ַהַבָּקָּשׁה‬ 17,‫טו‬:‫ִמְפֵּני ֶשָׁאסוּר ְלַהְפִסיק ֵבּין ַהְבָּרָכה ָלֲאִכיָלה‬

12/17/2020, 1:46 PM

Shulchan Aruch: Chapter 583 - Foods which are Customarily Eaten on ...

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https://www.chabad.org/library/article_cdo/aid/3376114/jewish/Shulcha...

4 There are those whose custom is to dip the piece of bread [eaten after reciting] the blessing HaMotzi in honey.18 Some people eat pomegranates19 and say: “May our merits be as numerous as [the seeds of] a pomegranate.”4 It is customary to eat succulent meat, drink honey, and [partake of] other sweet foods as a sign that the year should be one of sweetness and plenty, as it is written in the Book of Ezra,20 “Eat succulent foods and drink sweet beverages….”21 4,‫יז‬."‫ "ַנ ְרֶבּה ְזֻכיּוֹת ָכּ ִרמּוֹן‬19‫ ְוֵישׁ אוְֹכִלין ִרמּוֹ ִנים ְואוְֹמ ִרים‬18,‫טז‬.‫ד ְוֵישׁ נוֲֹהִגים ִלְטֹבּל ְפּרוַּסת ַהמּוִֹציא ִבְּדַבשׁ‬ ‫ ְוֵכן ָכּתוּב‬,‫ְונוֲֹהִגין ֶלֱאֹכל ָבָּשׂר ָשֵׁמן ְוִלְשׁתּוֹת ְדַּבשׁ ְוָכל ִמיֵני ְמִתיָקה ְכֵּדי ֶשְׁתֵּהא ַהָשָּׁנה ַהזּ ֹאת ְמתוָּקה וְּשֵׁמָנה‬ 21,‫יח‬:"‫ "ִאְכלוּ ַמְשַׁמִנּים וְּשׁתוּ ַמְמַתִקּים‬20‫ְבֶּﬠְזָרא‬ 5 One should partake of the head of a ram22 to commemorate the ram [sacrificed instead] of Yitzchak.23 If a head of a ram is not available, one should partake of the head of a lamb, and if [that] is not available, one should partake of the head of another animal — so as to say, “May we be a head and not a tail.” ‫כ ְוִאם ֵאין ר ֹאשׁ ֶכֶּבשׂ‬,‫ ְוִאם ֵאין ר ֹאשׁ ַאִיל – י ֹאַכל ר ֹאשׁ ֶכֶּבשׂ‬23,‫יט‬,‫ ְלֵאילוֹ ֶשׁל ִיְצָחק‬22‫ה ֵישׁ ֶלֱאֹכל ר ֹאשׁ ַא ִיל ֵזֶכר‬ ‫כב‬:‫כא לוַֹמר ִנְהֶיה ְלר ֹאשׁ ְול ֹא ְלָזָנב‬,‫– י ֹאַכל ר ֹאשׁ ַאֵחר‬ 6 There are people who make a point of not eating walnuts and hazelnuts because they generate phlegm and mucus and thus disturb one while he is praying.24 ‫ ִמְפֵּני ֶשֵׁהם ַמ ְרִבּים ִכּיָחה ְו ִניָﬠה כד וְּמַבְטִּלים‬,(‫ו ֵישׁ ְמַדְקְדִּקים ֶשׁלּ ֹא ֶלֱאֹכל ֱאגוִֹזים ְולוִּזים )ֵפּרוּשׁ ֱאגוִֹזים ְקַט ִנּים כג‬ 24,‫כה‬:‫ַהְתִּפָלּה‬ 7 It is customary to go to a river25 with live fish, which serve as a sign that the Evil Eye should have no power over us and that we be fruitful and multiply like fish.26 [At the riverbank,] we recite the verse,27 “He will again show mercy to us…. You will cast [all their sins into the depths of the sea].”28 It is preferable that this be done outside the city. [This custom is practiced] on the first day of Rosh HaShanah29 after the Minchah service, before sunset. One should [also] recite the verse [that precedes the above, viz.], “Who is a G-d like You….”30 26,‫כח‬,‫ ֶשֵׁיּשׁ בּוֹ ָדּ ִגים ַח ִיּים כז ְלִסיָמן ֶשׁלּ ֹא ִתְּשׁ ט ָבּנוּ ַﬠִין ָהָרע ְו ִנְפֶרה ְו ִנ ְרֶבּה ְכָּדִגים‬25,‫ז ְונוֲֹהִגים ֵליֵל ֶאל ַהָנָּהר כו‬ ‫ ְוֵישׁ ֵליֵל ְבּיוֹם ִראשׁוֹן‬.‫ ְוטוֹב ֶשׁ ִיְּהֶיה ִמחוּץ ָלִﬠיר‬28,‫כט‬."'‫ "ָישׁוּב ְיַרֲחֵמנוּ וגו' ְוַתְשִׁלי וגו‬27‫ְואוְֹמ ִרים ָשׁם ָפּסוּק‬ 30,‫לא‬:"'‫ ְולוַֹמר ָפּסוּק "ִמי ֵאל ָכּמוֹ וגו‬,‫ ַאַחר ִמְנָחה ֹקֶדם ְשִׁקיַﬠת ַהַחָמּה‬29,‫ֶשׁל ר ֹאשׁ ַהָשָּׁנה ל‬ 8 It is customary not to sleep by day on Rosh HaShanah so that one’s mazal31 will not sleep. One who sits idly is considered as if asleep.32 There are those who [maintain that one may] sleep after midday. ‫ ְוֵישׁ‬32,‫לג‬.‫ ְוַהיּוֵֹשׁב וָּבֵטל – ֲהֵרי ֶזה ְכָּיֵשׁן‬31,‫לב‬.‫ ְכֵּדי ֶשׁלּ ֹא ִייַשׁן ַמָזּלוֹ‬,‫שׁן ְבּיוֹם ר ֹאשׁ ַהָשָּׁנה‬ ֹ ‫ח ְונוֲֹהִגין ֶשׁלּ ֹא ִלי‬ ‫לד‬:‫שׁן ַאַחר ֲחצוֹת ַהיּוֹם‬ ֹ ‫נוֲֹה ִגים ִלי‬

12/17/2020, 1:46 PM

Shulchan Aruch: Chapter 584 - Order of the Torah Reading on Rosh Ha...

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https://www.chabad.org/library/article_cdo/aid/3376115/jewish/Shulcha...

Shulchan Aruch: Chapter 584 - Order of the Torah Reading on Rosh HaShanah By Rabbi Schneur Zalman of Liadi

SECTION 584 The Order of the Torah Reading on Rosh HaShanah. (1–9) ‫סימן תקפד ֵסֶדר ְק ִריַאת ַהתּוָֹרה ְבּר ֹאשׁ ַהָשָּׁנה וּבוֹ ט' ְסִﬠיִפים‬: 1 Hallel1 is not recited on Rosh HaShanah and Yom Kippur,2 because [on these days] the Holy One, blessed be He, sits on the Throne of Judgment and the Books of Life and Death are open before Him. How could one recite [joyous] songs of praise [at such a time]? Nevertheless, if it happens that people whose daily reading of Tehillim includes [the psalms of] Hallel on Rosh HaShanah or Yom Kippur, they may read them as part of their daily routine,3 because they are reciting them not as joyous songs, but as prayers and supplications. ‫ ְלִפי ֶשַׁהָקּדוֹשׁ ָבּרוּ הוּא יוֵֹשׁב ַﬠל ִכֵּסּא ִדּין ְוִסְפֵרי ַחִיּים ְוִסְפֵרי‬2,‫א‬,‫ ְבּר ֹאשׁ ַהָשָּׁנה ְויוֹם ַהִכּפּוּ ִרים‬1‫א ֵאין אוְֹמ ִרים ַהֵלּל‬ ‫ב ְואוָֹתם ָהאוְֹמ ִרים ְתִּהִלּים ְבָּכל יוֹם ְוֵאַרע ָלֶהם ְבּר ֹאשׁ ַהָשָּׁנה ְויוֹם ַהִכּפּוּ ִרים‬.‫ֵמִתים ְפּתוִּחים ְלָפָניו ְוֵאי י ֹאְמרוּ ִשׁיָרה‬ ‫ג‬:‫ ֵכּיָון ֶשֵׁאין אוְֹמ ִרים אוָֹתן ֶדֶּר ִשׁיָרה ַרק ֶדֶּר ְתִּחָנּה וַּבָקָּשׁה‬3,‫ֲאִמיַרת ַהֵלּל – ֻמָתּ ִרים לוַֹמר ְכַּד ְרָכּן‬ 2 The prayer Avinu Malkeinu is recited in its [traditional] order, though some people omit the phrase, “Our Father our King, we have sinned before You.”4 [The rationale is that] one does not recite confessional prayers on Rosh HaShanah so as not to give the Accuser [in the Heavenly Court] an opportunity for expression. There is, however, no need to be concerned about reciting verses [from the Tanach5] that mention sin, since they are not being recited as confessional prayers. Moreover, one need not refrain even from actual confession while the shofar is being sounded, because [at that time] Satan is confounded. Indeed, it is proper to confess silently between the sets of shofar blasts, while the congregation is reciting the prayer Yehi ratzon. ‫ ְלִפי ֶשֵׁאין‬4," ‫ד ְוֵישׁ ֶשְׁמַּדְלִּגין ְבּר ֹאשׁ ַהָשָּׁנה "ָאִבינוּ ַמְלֵכּנוּ ָחָטאנוּ ְלָפֶני‬.‫ב ְונוֲֹהִגים לוַֹמר "ָאִבינוּ ַמְלֵכּנוּ" ַﬠל ַהֵסֶּדר‬ ‫ ֶשֵׁיּשׁ ָבֶּהן ַהְזָכַּרת ֵחְטא – ֵאין‬5‫ו ֲאָבל לוַֹמר ְפּסוִּקים‬,‫אוְֹמ ִרים ִודּוּי ְבּר ֹאשׁ ַהָשָּׁנה ה ֶשׁלּ ֹא ִלֵתּן ִפְּתחוֹן ֶפּה ַלְמַקְטֵרג‬ ‫ ְוָנכוֹן ַהָדָּבר‬.‫ז ַוֲאִפלּוּ ִודּוּי ַמָמּשׁ ֵאין ִלְמ ֹנַﬠ ִבְּשַׁﬠת ַהְתִּקיעוֹת ֶשַׁהָשָּׂטן הוּא ְמֻﬠ ְרָבּב‬.‫ ֵכּיָון ֶשֵׁאינוֹ ֶדֶּר ִודּוּי‬,‫ְקֵּפּיָדא‬ ‫ט‬:"'‫ְלִהְתַודּוֹת ְבַּלַחשׁ ֵבּין ַהְתִּקיעוֹת ח ְבָּשָׁﬠה ֶשַׁהִצּבּוּר אוְֹמ ִרים " ְיִהי ָרצוֹן ִמְלָּפֶני וכו‬ 3 [In the Avinu Malkeinu prayer,] the words within each of the phrases, “pardon and forgive” and “blot out and remove our sins6 and transgressions,” should appear [in that order. The rationale is] that forgiveness (mechilah) is greater than pardon (selichah), and a transgression (pesha) is more serious than a sin (chatas). [The rationale is that] a request should first be modest and only later should be expanded. ‫יב ִכּי ְמִחיָלה ְגּדוָֹלה ִמְסִּליָחה יג וֶּפַשׁע ָגּדוֹל‬,"‫ וְּפָשֵׁﬠינוּ‬6‫ג ָצ ִרי לוַֹמר י "ְסַלח וְּמַחל יא ְמֵחה ְוַהֲﬠֵבר ַחטּ ֹאֵתינוּ‬ ‫טו‬: ‫יד ְוָצ ִרי ְלַבֵקּשׁ ְתִּחָלּה ַﬠל ַהמּוָּﬠט ְוַאַחר ָכּ מוִֹסיף ְוהוֵֹל‬,‫ֵמַחָטּאת‬

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Shulchan Aruch: Chapter 584 - Order of the Torah Reading on Rosh Ha...

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4 [In this prayer,] the words ro’a gzar (“the evil [aspect] of the verdict”) should be recited in a single breath. [The implication is that] G-d should cut out “the evil aspect” from the verdict and thus the remainder of the decree will be merciful. ‫ וַּמה ֶשִּׁנְּשַׁאר ַבְּגֵּזָרה ִיְהֶיה‬,‫ ְדַּה ְינוּ ֶשׁ ִיְּקַרע הוּא ִיְתָבַּר ָהֹרַﬠ ֶשַׁבְּגֵּזָרה‬,‫ד ָצ ִרי לוַֹמר "ֹרַﬠ ְגַּזר" ִבּ ְנִשׁיָמה ַאַחת‬ ‫טז‬:‫ְלַרֲחִמים‬ 5 The Avinu Malkeinu prayer is not recited on Shabbos, because it is forbidden to ask for one’s [material] needs on Shabbos. Indeed, it is not even said at Minchah on Friday afternoon. ‫יח ַוֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ְבִּמ ְנָחה ֵאין אוְֹמ ִרים‬,‫יז ִמְפֵּני ֶשָׁאסוּר ִלְתֹבַּﬠ ְצָרָכיו ְבַּשָׁבּת‬,‫ה ֵאין אוְֹמ ִרים "ָאִבינוּ ַמְלֵכּנוּ" ְבַּשָׁבּת‬ ‫יט‬:‫אוֹתוֹ‬ 6 On Rosh HaShanah, [the prayer service] is extended by the addition of liturgical hymns7 and prayers [of supplication] until at least midday, but if Rosh HaShanah falls on Shabbos, it should not be extended past midday.8 On a weekday it may be extended beyond that time, but only for liturgical hymns and supplications. The service should not be extended for melodies alone, for the day is a festival.9 ‫כא ְוִאם ָחל ְבַּשָׁבּת ֵאין ְלַהֲא ִרי יוֵֹתר‬,‫ וִּבְתִפלּוֹת ַﬠד ֲחצוֹת ַהיּוֹם כ ְלָכל ַהָפּחוֹת‬7‫ו ְבּר ֹאשׁ ַהָשָּׁנה ַמֲא ִריִכין ְבִּפיּוִּטים‬ ‫ ֲאָבל ְבּ ִנגּוּ ִנים ֵאין ְלַהֲא ִרי‬,‫כב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּפיּוִּטים וִּבְתִפלּוֹת‬.‫ ֲאָבל ְבֹּחל ָיכוֹל ְלַהֲא ִרי יוֵֹתר‬8,‫ֵמֲחצוֹת‬ 9,‫כד‬:‫כג ֵכּיָון ֶשׁהוּא יוֹם טוֹב‬,‫יוֵֹתר ֵמֲחצוֹת‬ 7 Two Torah scrolls are taken out [of the Ark for the reading]. From the first scroll, [on the first day,] we read five [aliyos10] from “And G-d remembered Sarah…” until the passage concerning the Binding of Yitzchak.11 [This reading was chosen,] because Sarah conceived on Rosh HaShanah.12 If [Rosh HaShanah] falls on Shabbos, [the reading is divided into] seven aliyos. [For the aliyah for] the Maftir,13 [one] reads14 the passage from Parshas Pinchas [beginning]15 “And in the seventh month” from the second Torah scroll. For the Haftorah, one reads from the beginning of the Book of Shmuel16 until “May He raise high the standard of His anointed one.”17 [This reading was chosen,] because Chanah also conceived on Rosh HaShanah. ‫ ְלִפי‬11,‫כח‬,‫ ִמן "ַוה' ָפַּקד ֶאת ָשָׂרה" כז ַﬠד ָפָּרַשׁת ָהֲﬠֵקָדה‬10,‫כה ָבּ ִראשׁוֹן קוֹ ִרין ֲחִמָשּׁה כו‬,‫ז מוִֹציִאין ְשֵׁני ִסְפֵרי תּוָֹרה‬ ‫ ְבֵּסֶפר תּוָֹרה ֵשׁ ִני ְבָּפָרַשׁת‬14‫ קוֵֹרא‬13‫ל וַּמְפִטיר‬,‫ ְוִאם הוּא ַשָׁבּת קוֹ ִרין בּוֹ ִשְׁבָﬠה‬12,‫כט‬,‫ֶשְׁבּר ֹאשׁ ַהָשָּׁנה ִנְפְקָדה ָשָׂרה‬ ‫ ְלִפי ֶשַׁגּם ַחָנּה‬17,‫לג‬,"‫ ַﬠד " ְוָיֵרם ֶקֶרן ְמִשׁיחוֹ‬16,‫לא וַּמְפִטיר ִבְּתִחַלּת ֵסֶפר ְשׁמוֵּאל לב‬,"‫ "וַּבֹחֶדשׁ ַהְשִּׁביִﬠי‬15‫ִפּיְנָחס‬ ‫לד‬:‫ִנְפְקָדה ְבּר ֹאשׁ ַהָשָּׁנה‬ 8 There are places where the person who sounds the shofar is given one of the five aliyos on Rosh HaShanah. In other places, an aliyah is also given to the sheliach tzibbur who recites the Mussaf prayers. The [latter] practice is also followed on Yom Kippur. ‫לה ְוֵישׁ ְמקוֹמוֹת נוֲֹה ִגים ִלְקרוֹת ַגּם‬.‫ח ְוֵישׁ ְמקוֹמוֹת ֶשׁנּוֲֹהִגים ִלְקרוֹת ַהתּוֵֹקַﬠ ִמִמּ ְנַין ֲחִמָשּׁה ָהעוִֹלים ְלֵסֶפר תּוָֹרה‬ ‫לו‬:‫ ְוֵכן ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ַהִמְּתַפֵּלּל מוָּסף‬ 9 If there is an infant who is due to be circumcised on Rosh HaShanah, one does not wait until after the prayers18 to circumcise him, because19 “those who are eager perform the mitzvos early.” Instead, the circumcision should take place after the Reading of the Torah, before the sounding of the shofar. [The rationale is] that by

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the sounding of the shofar, [a ram’s horn,] G-d recalls the Binding of Yitzchak, [because a ram was sacrificed in his stead]. It is therefore appropriate to link the circumcision, which is the covenant of Avraham, to the Binding of Yitzchak. The above applies in places where it is customary to circumcise children in the synagogue. Wherever circumcisions customarily take place at home, the child should be circumcised after the congregation leaves the synagogue. ‫ ִדְּז ִריִזין ַמְקִדּיִמין‬19‫ ִמשּׁוּם‬18,‫לז‬,‫ט ִאם ֵישׁ ִתּינוֹק ָלמוּל ְבּר ֹאשׁ ַהָשָּׁנה – ֵאין ַמְמִתּי ִנים ְלמוּלוֹ ַﬠד ַאַחר ְגַּמר ַהְתִּפָלּה‬ ‫לט ְלִפי ֶשַׁﬠל ְיֵדי ְתִּקיַﬠת שׁוָֹפר ַהָקּדוֹשׁ ָבּרוּ הוּא‬,‫לח ֶאָלּא ָמִלין אוֹתוֹ ַאַחר ְק ִריַאת ַהתּוָֹרה ֹקֶדם ְתִּקיַﬠת שׁוָֹפר‬,‫ְלִמְצָוה‬ ‫מא‬.‫זוֵֹכר ֲﬠֵקַדת ִיְצָחק מ טוֹב ִלְסֹמ ַהִמּיָלה ְבּ ִרית ַאְבָרָהם ַוֲﬠֵקַדת ִיְצָחק‬ ‫ ֲאָבל ְבָּמקוֹם ֶשׁנּוֲֹהִגים ָלמוּל ָכּל ֶאָחד ְבֵּביתוֹ – ָמִלין אוֹתוֹ ַאַחר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּמקוֹם ֶשָׁמִּלין ְבֵּבית ַהְכֶּנֶסת‬ ‫מב‬:‫ְיִציָאה ִמֵבּית ַהְכֶּנֶסת‬

12/17/2020, 1:46 PM

Shulchan Aruch: Chapter 585 - The Series of Shofar Blasts during whic...

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Shulchan Aruch: Chapter 585 - The Series of Shofar Blasts during which One may Sit By Rabbi Schneur Zalman of Liadi

SECTION 585 The Series of Shofar Blasts during which One may Sit. (1–11) ‫סימן תקפה ֵסֶדר ַהְתִּקיעוֹת ְמיָֻשּׁב וּבוֹ י"א ְסִﬠיִפים‬: 1 The shofar must be sounded while standing. [This concept is derived1 as follows:] It is written,2 “It shall be a day of sounding [the shofar] for you (‫)לכם‬,” and [with regard to the counting of the Omer] it is written,3 “And you shall count for yourselves (‫)לכם‬.” Just as ‫ לכם‬in the latter verse [signifies that the counting of the Omer must be performed] while standing, as clarified in sec. 489[:4], so, too, in the former verse [does it signify that the shofar must be sounded] while standing. Accordingly, [while sounding the shofar, one] should not lean on any object in such a way that he would fall if it were to be removed. [Such a stance] is called leaning, not standing. Nevertheless, if one transgressed and sounded the shofar even while sitting, he has fulfilled his obligation and need not sound the shofar again while standing. For [the obligation to] stand [at this point] is merely Talmudic in origin, as explained in sec. 8[:4,] and sec. 489[:4]; see that source. "‫ ַמה "ָלֶּכם‬,"‫ "וְּסַפ ְרֶתּם ָלֶכם‬3,‫ וְּלַהָלּן הוּא אוֵֹמר ג‬,"‫ "יוֹם ְתּרוָּﬠה ִיְהֶיה ָלֶכם‬2,‫ ֶשֶׁנֱּאַמר ב‬1,‫א‬,‫א ָצ ִרי ִלְתֹקַﬠ ְמֻﬠָמּד‬ ‫ה וְּלִפיָכ ל ֹא ִיְסֹמ ַﬠל שׁוּם ָדָּבר ְבִּﬠ ְנַין ֶשִׁאם ִיָנֵּטל‬.‫ָהָאמוּר ָשׁם ְמֻﬠָמּד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תפ"ט ד ַאף ָכּאן ְמֻﬠָמּד‬ ‫ח‬,‫ז וִּמָכּל ָמקוֹם ִאם ָﬠַבר ְוָתַקע ֲאִפלּוּ ְמיָֻשּׁב – ָיָצא‬.‫ו ֶשֵׁאין זוֹ ֲﬠִמיָדה ֶאָלּא ְסִמיָכה‬,‫אוֹתוֹ ָדָּבר ֶשָׁסַּמ ָﬠָליו ָהָיה נוֵֹפל‬ ‫ ְלִפי ֶשֲׁﬠִמיָדה זוֹ ֵאיָנהּ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ח' ט וְּבִסיָמן תפ"ט י‬,‫ְוֵאין ָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ ְמֻﬠָמּד‬ ‫ַﬠֵיּן ָשׁם‬: 2 Those who listen to the shofar blasts need not stand, even if they have not yet fulfilled their obligation.4 ‫יב‬:‫ – ַאף ַﬠל ִפּי ֵכן ֵאיָנן ְצ ִריִכים ַלֲﬠֹמד‬4,‫ב ַהשּׁוְֹמִﬠין ַהְתִּקיעוֹת ַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ל ֹא ָיְצאוּ ְיֵדי חוָֹבָתן יא‬ 3 It is customary to sound the shofar on the reader’s platform from which the Torah is read.5 It is appropriate to appoint a person who is righteous and honorable [to sound the shofar. The choice should be made, however,] in a manner that will avert contention. ‫ וִּבְלַבד ֶשׁלּ ֹא ְיֵהא ַמֲח ֶקת‬,‫ ְוָראוּי ִלֵתּן ִלְתֹקַﬠ ְלַצִדּיק ְוָהגוּן‬5,‫יד‬.‫ג נוֲֹהִגים ִלְתֹקַﬠ ַﬠל ַהִבּיָמה יג ְבָּמקוֹם ֶשׁקּוֹ ִרין‬ ‫טו‬:‫ַבָּדָּבר‬ 4 Before sounding the shofar, while standing, [the person sounding the shofar] should recite the blessing [aloud]:6 “[Blessed are You…] Who has sanctified us with His commandments and has commanded us to hear the sound of the shofar” ‫לשמוע‬ ‫קול שופר‬. He should not say ‫לשמוע בקול שופר‬, for that would imply “to heed the sound of the shofar.” Why do we not say, “to sound the shofar”? Because the essence of the mitzvah is 12/17/2020, 1:47 PM

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not to sound the shofar but to hear it. [This principle is exemplified by the ruling in] sec. 587[:2], that a person who sounded the shofar but did not hear its blasts has not fulfilled his obligation. Nevertheless, if one transgressed or erred and [concluded] the blessing [with the words] “to sound the shofar” or “concerning the sounding of the shofar,” he has fulfilled his obligation. "‫ ְול ֹא י ֹאַמר "ְבּקוֹל שׁוָֹפר‬,"‫ ְמֻﬠָמּד יז "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ִלְשֹׁמַﬠ קוֹל שׁוָֹפר‬6,‫ד ֹקֶדם ֶשׁ ִיְּתַקע ְיָבֵר  טז‬ ‫ ְלִפי ֶשַׁהְתִּקיָﬠה ֵאיָנהּ ִﬠַקּר ַהִמְּצָוה ֶאָלּא ְשִׁמיַﬠת‬,"‫יח ְוָלָמה ֵאין ְמָב ְרִכין "ִלְתֹקַﬠ ְבּשׁוָֹפר‬.‫ְדַּמְשַׁמע ְלַצֵיּת ְלקוֹל ַהשּׁוָֹפר‬ ‫יט ֶשֲׁהֵרי ַהתּוֵֹקַﬠ ְול ֹא ָשַׁמע קוֹל שׁוָֹפר ל ֹא ָיָצא כ ְכּמוֹ ֶשׁ] ִיּ[ְתָבֵּאר ְבִּסיָמן תקפ"ז כא ַﬠֵיּן‬,‫קוֹל שׁוָֹפר הוּא ִﬠַקּר ַהִמְּצָוה‬ ‫ וִּמָכּל ָמקוֹם ִאם ָﬠַבר אוֹ ָטָﬠה וֵּבַר "ִלְתֹקַﬠ ְבּשׁוָֹפר" כב אוֹ "ַﬠל ְתִּקיַﬠת שׁוָֹפר" כג – ָיָצא‬.‫ָשׁם‬: 5 After reciting this blessing, [the person sounding the shofar] should recite the blessing Shehecheyanu,7 because the mitzvah [of sounding the shofar] comes only from time to time. These two blessings should be recited both by one who is sounding the shofar to fulfill his own obligation, and by one who has fulfilled his own obligation and is sounding the shofar to enable others to fulfill their obligations. When does the [latter case] apply? When the listener does not know how to recite the blessings. If, however, he knows how to recite the blessings, he should recite them himself instead of hearing them from someone who has already fulfilled his obligation,8 as clarified in sec. 273[:6]; see that source.9 ‫כה ְוֶאָחד ַהתּוֵֹקַﬠ ְלַﬠְצמוֹ ְוֶאָחד ִמי ֶשָׁיָּצא‬.‫ ְלִפי ֶשִׁהיא ִמְצָוה ַהָבָּא]ה[ ִמְזַּמן ִלְזַמן‬7,‫כד‬,‫ה ְוַאַחר ְבָּרָכה זוֹ ְיָבֵר ֶשֶׁהֱחָינוּ‬ ‫כו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ַהשּׁוֵֹמַﬠ‬.‫ְיֵדי חוָֹבתוֹ ְותוֵֹקַﬠ ְלהוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתן – ְמָבֵר ְשֵׁתּי ְבָּרכוֹת ֵאלּוּ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬8‫כז ְול ֹא ִיְשַׁמע ִמִמּי ֶשְׁכָּבר ָיָצא ְיֵדי חוָֹבתוֹ‬,‫ ֲאָבל ִאם הוּא יוֵֹדַﬠ ְלָבֵר – ְיָבֵר ְבַּﬠְצמוֹ‬, ‫יוֵֹדַﬠ ְלָבֵר‬ 9:‫כח ַﬠֵיּן ָשׁם‬,‫ְבִּסיָמן רע"ג‬ 6 After reciting these two blessings, tekiah-shevarim-teruah-tekiah should be sounded three times, tekiah-shevarim-tekiah three times, and tekiah-teruah-tekiah three times, as will be explained in sec. 590[:1-2]; see that source. If one is in doubt whether he heard the sounding of the shofar [properly] on the first day of Rosh HaShanah, when the requirement to hear it is of Scriptural origin, he must [hear the] sounding [of the shofar again]. He should not recite a blessing, however, because whenever there is a doubt [as to whether or not] a blessing [should be recited], we rule leniently; [i.e., the blessing should not be recited].10 On the second day of Rosh HaShanah, [when the requirement to hear the sounding of the shofar] is merely Rabbinic in origin, there is no need to [hear the] sounding [of the shofar a second time], because whenever there is a doubt with regard to a Rabbinic obligation, we rule leniently. It is preferable to sound the shofar from the right side of the mouth if that is possible,11 for it is written,12 “Satan was standing at his right side” — and Satan is confounded by the blasts of the shofar.13 ‫כט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ו ְוַאַחר ֶשֵׁבַּר ְשֵׁתּי ְבָּרכוֹת ֵאלּוּ ִיְתַקע תשר"ת ג' ְפָּﬠִמים ְותש"ת ג' ְפָּﬠִמים ְותר"ת ג' ְפָּﬠִמים‬ ‫ל ַﬠֵיּן ָשׁם‬,‫תק"צ‬. ‫ ֲאָבל ל ֹא ְיָבֵר‬,‫ִמי ֶשׁ ִנְּסַתֵּפּק לוֹ ִאם ָשַׁמע קוֹל שׁוָֹפר ְבּיוֹם ִראשׁוֹן ֶשׁל ר ֹאשׁ ַהָשָּׁנה ֶשׁהוּא ִמן ַהתּוָֹרה – ָצ ִרי ִלְתֹקַﬠ‬ ‫לא ִדְּסֵפק ִדְּבֵרי סוְֹפ ִרים‬,‫ ְוִאם הוּא ְבּיוֹם ֵשׁ ִני ֶשֵׁאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ֵאין ָצ ִרי ִלְתֹקַﬠ‬10,‫ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‬ ‫ְלָהֵקל‬.

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,"‫ " ְוַהָשָּׂטן עוֵֹמד ַﬠל ְיִמינוֹ‬12,‫ ִמשּׁוּם ֶשֶׁנֱּאַמר לו‬11,‫לה‬, ‫טוֹב לב ִלְתֹקַﬠ ְבַּצד ָיִמין לג ֶשׁל ִפּיו לד ִאם ֶאְפָשׁר לוֹ ְבָּכ‬ 13,‫לז‬:‫ְוַהְתִּקיָﬠה ְמַﬠ ְרֶבֶּבת ַהָשָּׂטן‬ 7 It is desirable that the mouth of the shofar be pointed upward rather than to the side, in the spirit of the phrase,14 “G-d ascends through the sounding [of the shofar].” ‫ "ָﬠָלה ֱא ִהים ִבְּתרוָּﬠה וגו‬14,‫לט ֶשֶׁנֱּאַמר מ‬,‫"'ז ְוטוֹב ֶשַׁיֲּﬠִמיד ֶפּה ַהשּׁוָֹפר ְלַמְﬠָלה לח ְול ֹא ַיֶטּנּוּ ִלְצָדִדים‬: 8 If one began sounding the shofar and was unable to complete all 30 shofar blasts,15 another person should replace him. If he, too, cannot complete [the mitzvah], he should be replaced by still another person, and so on [until the mitzvah is completed]. None of these [replacements] are required to recite the blessing,16 because they all fulfilled their obligation with the blessing recited by the first individual. [Moreover,] even if that individual was unable to sound even one note, his blessing was not recited in vain, because his intent in reciting it was that all the listeners should discharge their obligation.17 This is why those who sound the shofar after him and the congregation who heard his blessing do not have to recite a blessing again. If, by contrast, he is replaced by a person who did not hear his blessing, that person must recite a blessing before he sounds the shofar, because he did not fulfill his obligation with the blessing recited by the first individual.18 ‫ ְוִאם ַגּם ַהֵשּׁ ִני ֵאינוֹ ָיכוֹל‬,‫ – ִיְתַקע ַאֵחר ַתְּחָתּיו‬15‫ח ִאם ִהְתִחיל ִלְתֹקַﬠ ְול ֹא ָיכוֹל ְלַהְשִׁלים ָכּל ַהְשּׁ ִשׁים ְתִּקיעוֹת‬ ‫ ְלִפי ֶשְׁכָּבר ִנְפְטרוּ ֻכָּלּם ְבִּב ְרַכּת‬16, ‫ ְוֻכָלּם ֵאיָנם ְצ ִריִכים ְלָבֵר‬.‫ ְוֵכן ְלעוָֹלם‬,‫ְלַהְשִׁלים – ַיְשִׁלים ַאֵחר ַתְּחָתּיו‬ ‫מא ַוֲאִפלּוּ ִאם ָה ִראשׁוֹן ל ֹא ָהָיה ָיכוֹל ִלְתֹקַﬠ ֲאִפלּוּ ְתִּקיָﬠה ַאַחת מב – ַאף ַﬠל ִפּי ֵכן ל ֹא ָה ְיָתה ִבּ ְרָכתוֹ‬.‫ָה ִראשׁוֹן‬ ‫ ְוִאם ֵכּן ַהתּוְֹקִﬠין ַאֲחרוֹ ִנים ְוָכל ַהָקָּהל ֶשָׁשְּׁמעוּ‬17,‫מג ֵכּיָון ֶשַׁכָּוָּנתוֹ ָה ְיָתה ְבִּב ְרָכתוֹ ְלהוִֹציא ָכּל ַהשּׁוְֹמִﬠין‬,‫ְלַבָטָּלה‬ ‫מד‬. ‫ִבּ ְרָכתוֹ ֵאיָנם ְצ ִריִכים עוֹד ְלָבֵר‬ ‫מה ֶשֲׁהֵרי הוּא ל ֹא ָיָצא ְבִּב ְרַכּת‬,‫ֲאָבל ִאם ָבּא ִלְתֹקַﬠ ַתְּחָתּיו ִמי ֶשׁלּ ֹא ָשַׁמע ִבּ ְרָכתוֹ – ָצ ִרי ְלָבֵר ֹקֶדם ֶשׁ ִיְּתַקע‬ 18:‫ָה ִראשׁוֹן‬ 9 When does this apply? When the person sounding the shofar has not fulfilled his own obligation, for he has not heard the sounding of the shofar at all. If, however, he heard the sounding of all the shofar blasts in another synagogue, he is not required to recite a blessing before he sounds the shofar, because the congregation already heard the blessings from the first person who [attempted to] sound the shofar.19 ‫ ֲאָבל ִאם ְכָּבר ָיָצא ְיֵדי‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁתּוֵֹקַﬠ ֶזה ל ֹא ָיָצא ֲﬠַד ִין ְיֵדי חוָֹבתוֹ ֶשׁלּ ֹא ָשַׁמע ֲﬠַד ִין ָכּל ַהְתִּקיעוֹת‬ ‫ ֶשֲׁהֵרי ַהִצּבּוּר ָשְׁמעוּ ְכָּבר‬,‫חוָֹבתוֹ ֶשָׁשַּׁמע ְכָּבר ָכּל ַהְתִּקיעוֹת ְבֵּבית ַהְכֶּנֶסת ַאֶחֶרת – ֵאינוֹ ָצ ִרי ְלָבֵר ֹקֶדם ֶשׁ ִיְּתַקע‬ 19,‫מו‬:‫ַהְבָּרָכה ִמן ַהתּוֵֹקַﬠ ָה ִראשׁוֹן‬ 10 It is customary for the [sheliach tzibbur] who led the Morning Service to read out the order of the shofar blasts word by word for the person sounding the shofar, so that he will not err. This is a desirable custom.20 See also sec. 590.21 ‫ וִּמְנָהג ָיֶפה‬,‫י נוֲֹהִגין ֶשַׁהִמְּתַפֵּלּל ַשֲׁח ִרית ַמְק ִריא ֵסֶדר ַהְתִּקיעוֹת ִלְפֵני ַהתּוֵֹקַﬠ ִמָלּה ְבִּמָלּה ְכֵּדי ֶשׁלּ ֹא ִיְטֶﬠה ִבְּתִקיעוָֹתיו‬ 21,‫מח‬:‫ ְוַﬠֵיּן ְבִּסיָמן תק"צ‬20,‫מז‬.‫הוּא‬ 11 (It is forbidden to receive payment for sounding the shofar on Rosh HaShanah,

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even if one was hired before the festival began.22 [The rationale is that] he would be receiving wages for [working on] the festival, and this is forbidden for the reasons explained in sec. 306[:11]; see that source.23 If one receives payment [for sounding the shofar], he will never realize any blessing from that payment.)24 ‫ ְלִפי ֶשׁהוּא נוֵֹטל ְשַׂכר יוֹם טוֹב מט‬22,,‫יא )ָאסוּר ִלֹטּל ָשָׂכר ִלְתֹקַﬠ שׁוָֹפר ְבּר ֹאשׁ ַהָשָּׁנה ֲאִפלּוּ ְשָׂכרוּהוּ ֵמֶﬠֶרב יוֹם טוֹב‬ 24:(‫ ְוִאם ָנַטל – ֵאינוֹ רוֶֹאה ִסיַמן ְבָּרָכה נא ֵמאוֹתוֹ ָשָׂכר נב ְלעוָֹלם‬23.‫ְוָאסוּר ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ו נ ַﬠֵיּן ָשׁם‬

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Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Ro...

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Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Rosh HaShanah By Rabbi Schneur Zalman of Liadi

SECTION 586 Laws Relating to the Shofar Used on Rosh HaShanah. (1–27) ‫סימן תקפו ִדּיֵני שׁוָֹפר ֶשׁל ר ֹאשׁ ַהָשָּׁנה וּבוֹ כ"ז ְסִﬠיִפים‬: 1 [For optimal fulfillment of] the mitzvah, the shofar [sounded] on Rosh HaShanah should be curved,1 [as a reminder that people] should bend their hearts [in submission] to the Holy One, blessed be He, in prayer. All curved Shofaros2 are valid3 except those of a cow and an ox, for their [outgrowth] is not called a shofar but a keren (“horn”), as implied by the verse,4 “Like a firstborn ox…, his horns are like the horns of a wild ox.”5 Similarly [excluded] is the horn of most beasts, which is bone[-like] and monolithic. This is not called a shofar, for that term refers only to a hollow horn, inside which there is a solid protrusion whose outer layer6 can be peeled off.7 This is the case with sheep, rams, and goats. For the word shofar derives from shfoferes [meaning “tube”].8 In contrast, the horns of most beasts9 are bone[-like] and monolithic, and are unacceptable, even after the fact, like those of a cow or an ox.10 ‫ב‬.‫ ְכֵּדי ֶשׁ ִיְּכְפּפוּ ֶאת ִלָבּם ְלַהָקּדוֹשׁ ָבּרוּ הוּא ַבְּתִּפָלּה‬1,‫א‬,‫א שׁוָֹפר ֶשׁל ר ֹאשׁ ַהָשָּׁנה ִמְצָותוֹ ֶשׁ ִיְּהֶיה ָכּפוּף‬ 4,‫ה ֶשֶׁנֱּאַמר ו‬,‫ד ִמְפֵּני ֶשֵׁאינוֹ ִנְקָרא שׁוָֹפר ֶאָלּא ֶקֶרן‬,‫ חוּץ ִמֶשּׁל ָפָּרה ג ְוֶשׁל שׁוֹר‬3‫ ְכֵּשׁ ִרים‬2‫ְוָכל ַהשּׁוָֹפרוֹת ַהְכּפוִּפין‬ ‫ ֶשֵׁאין ִנְקָרא‬,‫ ְוהוּא ַהִדּין ַק ְרֵני ֹרב ַהַחיּוֹת ֶשֵׁהם ֶﬠֶצם ֶאָחד ז ְוֵאין ְשָׁמם שׁוָֹפר‬5,"‫"ְבּכוֹר שׁוֹרוֹ וגו' ְוַק ְרֵני ְרֵאם ַק ְרָניו‬ ‫ ְכּגוֹן ֶשׁל ְכָּבִשׂים ְוֵאיִלים‬6,‫ט‬,‫ ִגּיָדן ח ִמן ַהַזְּכרוּת‬7‫שׁוָֹפר ֶאָלּא ַק ְרַנ ִים ַהֲחלוִּלים ֶשֵׁיּשׁ ָלֶהם ַזְכרוּת ִבְּפ ִנים ְו ִנְקָלף‬ ‫ ֵהם ֶﬠֶצם ֶאָחד וְּפסוִּלין ֲאִפלּוּ ְבִּדיֲﬠַבד ְכּמוֹ ֶשׁל‬9‫ ֲאָבל ַק ְרֵני ֹרב ַהַחיּוֹת‬8,‫יא‬,‫י ִכּי שׁוָֹפר הוּא ִמְלּשׁוֹן ְשׁפוֶֹפֶרת‬,‫ְוִﬠִזּים‬ 10:‫ָפָּרה ְוֶשׁל שׁוֹר‬ 2 The choicest [way to perform] the mitzvah is to sound a ram’s horn, so that G-d should recall the Binding of Yitzchak for our merit. If one does not have a ram’s horn,11 he may fulfill his obligation with the horns of other animals, except those of a cow or the like. [Moreover,] if he does not have a curved horn, he may use even a straight horn.12 For a curved horn is recommended only as the initial, preferred option;13 after the fact,14 one who sounds a straight horn fulfills his obligation. When one does not have a curved [shofar], this is considered as after the fact. ‫יג ֲאָבל ִאם ֵאין לוֹ שׁוָֹפר ֶשׁל ַא ִיל – יוֵֹצא‬,‫ב וִּמְצָוה ִמן ַהֻמְּבָחר ִלְתֹקַﬠ ְבּשׁוָֹפר ֶשׁל ַא ִיל יב ְכֵּדי ֶשׁ ִיְּזֹכּר ָלנוּ ֲﬠֵקַדת ִיְצָחק‬ ‫טז ֶשׁלּ ֹא ָאְמרוּ ָכּפוּף ֶאָלּא‬,‫ ִאם ֵאין לוֹ ָכּפוּף‬12‫טו ַוֲאִפלּוּ ְבָּפשׁוּט‬,‫ חוּץ ִמֶשּׁל ָפָּרה ְוַכיּוֵֹצא בּוֹ‬11,‫יד‬,‫ִבְּשָׁאר ִמי ִנים‬ ‫יח‬:‫ ְוֶזה ֶשֵׁאין לוֹ ָכּפוּף – ֲהֵרי ֶזה ְכִּדיֲﬠַבד‬,‫ ִאם ָתַּקע ְבָּפשׁוּט – ָיָצא‬14,‫ ֲאָבל ְבִּדיֲﬠַבד יז‬13,‫ְלַכְתִּחָלּה‬ 3 A shofar from a non-kosher species15 should be considered invalid,16 even after

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the fact, for only kosher species of animals are fit to be used for our Divine service.17 ‫ ֶאָלּא ְטהוֹ ִרים‬17‫כ ְלִפי ֶשׁלּ ֹא ֻהְכְשׁרוּ ִלְמֶלאֶכת ָשַׁמ ִים‬,‫ ֲאִפלּוּ ְבִּדיֲﬠַבד‬16,‫ ֵישׁ ְלָפְסלוֹ יט‬15‫ג שׁוָֹפר ִמְבֵּהָמה ְטֵמָאה‬ ‫כא‬:‫ִבְּלַבד‬ 4 If one stole18 a shofar and sounded it, he has fulfilled his obligation, even if the owner has not despaired of its recovery.19 [Its status] differs from that of a stolen lulav,20 matzah,21 or tzitzis,22 because the mitzvah of the shofar involves hearing alone. No concept of theft is involved here, for when hearing the sound one does not touch the shofar at all. Therefore, even though sounding such a shofar involves the prohibition against theft, since the essence of the mitzvah — hearing [the shofar blast] — does not contravene a prohibition against theft, the person fulfills his obligation. Nevertheless, since the fulfillment of the mitzvah came about through theft, one should not recite a blessing over it, as is the law with regard to [any] mitzvah that is made possible by a sin, as explained in sec. 11[:11,] and sec. 649[:5].23  ‫ וַּמָצּה‬20,‫ ְוֵאינוֹ דּוֶֹמה ְללוָּלב כד‬19,‫כג‬,‫כב ֲאִפלּוּ ל ֹא ִנְתָיֲאשׁוּ ַהְבָּﬠִלים ִמֶמּנּוּ‬,‫ שׁוָֹפר ְוָתַקע בּוֹ – ָיָצא‬18‫ד ַהגּוֵֹזל‬ ‫ ֶשֲׁהֵרי‬,‫ ְוֵאין ִבְּשִׁמיַﬠת קוֹל ִדּין ָגֵּזל‬,‫ ְלִפי ֶשִׁמְּצַות ַהשּׁוָֹפר כז ֵאינוֹ ֶאָלּא ַהְשִּׁמיָﬠה ִבְּלַבד‬,‫ ַהְגּזוִּלים‬22,‫ ְוִציִצית כו‬21,‫כה‬ ‫ ֵכּיָון ֶשְׁבִּﬠָקּר ַהִמְּצָוה ְדַּה ְינוּ ַהְשִּׁמיָﬠה ֵאין‬,‫ וְּלִפיָכ ַאף ַﬠל ִפּי ֶשָׁתַּקע בּוֹ ְבִּאסּוּר ָגֵּזל‬,‫ִבְּשִׁמיָﬠתוֹ ֵאינוֹ נוֵֹגַﬠ ַבּשּׁוָֹפר ְכָּלל‬ ‫כח‬.‫ָבּהּ ִאסּוּר ָגֵּזל – ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ְכִּדין ִמְצָוה ַהָבָּאה ַבֲּﬠֵבָרה כט ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֵכּיָון ֶשַׁﬠל ְיֵדי ָגֵּזל ָבָּאה ַהִמְּצָוה ֵאָליו – ל ֹא ְיָבֵר ָﬠֶליָה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ַﬠֵיּן ָשׁם‬23,‫י"א ל וְּבִסיָמן תרמ"ט לא‬: 5 It is permitted to take a shofar belonging to another without his knowledge in order to sound it as required by the mitzvah, and the blessing may be recited. [The rationale is] that it is assumed that a person is willing to allow a mitzvah to be performed with his property provided he does not suffer a loss, as stated in sec. 14[:9-13].24 ‫לב ְדִּמן ַהְסָּתם נוַֹח לוֹ ְלָאָדם‬,‫ה ֻמָתּר ִלֹטּל שׁוָֹפר ֶשׁל ֲחֵברוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ִלְתֹקַﬠ בּוֹ ְתִּקיָﬠה ֶשׁל ִמְצָוה וְּמָבֵר ָﬠָליו‬ ‫ ַﬠֵיּן ָשׁם‬24,‫ֶשַׁיֲּﬠשׂוּ ִמְצָוה ְבָּממוֹנוֹ ְבָּדָבר ֶשֵׁאין בּוֹ ֶחְסרוֹן ִכּיס ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן י"ד לג‬: 6 If one sounded a shofar owned by a Jew who worships it as a false deity by prostrating himself before it, for example,25 he has not fulfilled his obligation.26 [The rationale is that] the shofar must be at least a handbreadth long, as will be explained.27 Since this shofar is a false deity belonging to a Jew, it is due to be destroyed by fire28 — for a false deity belonging to a Jew can never be nullified even if a non-Jew [seeks to] nullify it, as stated in [the Shulchan Aruch,] Yoreh Deah, sec. 139.29 Instead it must be destroyed by fire. And since it is due to be destroyed by fire, it is considered as if it had already been destroyed. Thus it does not possess the required measure of one handbreadth.30 Part of the text is missing.31 ‫ ִמשּׁוּם ְדּשׁוָֹפר ָצ ִרי‬26,‫ – ל ֹא ָיָצא‬25,‫לד ְכּגוֹן ֶשִׁהְשַׁתֲּחָוה ְלַהשּׁוָֹפר לה‬,‫ו ַהתּוֵֹקַﬠ ְבּשׁוָֹפר ֶשׁל ֲﬠבוָֹדה ָזָרה ֶשׁל ִיְשָׂרֵאל‬ ‫ ֶשֲׁהֵרי ֲﬠבוָֹדה ָזָרה ֶשׁל ִיְשָׂרֵאל ֲאִפלּוּ ִאם ְיַבְטֶּלָנּה גּוֹי‬28,‫ ְוֶזה ֶשׁהוּא עוֵֹמד ִלָשֵּׂרף‬27,‫לו‬,‫ֶשְׁיֵּהא בּוֹ ֶטַפח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ,‫ ְוָכל ָהעוֵֹמד ִלָשֵּׂרף ֲהֵרי הוּא ִכְּכָבר ִנְשָׂרף‬,‫ ְוָצ ִרי ִלְשֵׂרָפה‬29,‫לז‬,‫ֵאיָנהּ ְמֻבֶטֶּלת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן קל"ט‬ 30:‫ְוִאם ֵכּן ֵאין בּוֹ ִשׁעוּר לח ֶטַפח‬

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31,‫ָחֵסר לט‬ 7 The same law applies32 if a crack is wide and when it was glued closed, the glue is noticeable between the cracks because it fills the empty space between them. This is considered as closing a hole with a substance alien to the shofar, as explained above.33 ‫ ִמְפֵּני ֶשׁהוּא סוֵֹתם ֶאת ֶהָחָלל‬,‫ ִאם ַהֶסֶּדק הוּא ָרָחב וְּכֶשְׁמַּדְבּקוֹ ְבֶּדֶבק ִנָכּר ַהֶדֶּבק ֵבּין ַהְסָּדִקים‬32,‫ז ְוֵכן ַהִדּין מ‬ 33,‫מב‬:‫ֶשֵׁבּיֵניֶהם ִדּינוֹ ְכּסוֵֹתם ֶנֶקב ְבָּדָבר ֶשֵׁאינוֹ ִמִמּין ַהשּׁוָֹפר  מא ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ 8 [Opinions differ if] less than half of the length of the shofar became cracked,34 leaving the majority of the length intact, and [the cracked part] was not glued together or fused with fire. Some [authorities] maintain that [this situation] is governed by the same laws that apply to a perforated [shofar]. Thus, even if the length that remains — from the end of the crack until the mouthpiece35 — is less than the minimum length of a shofar,36 the shofar remains valid, as was explained.37 Other authorities maintain that a crack cannot be likened to a hole, where the absence of material from the body of the shofar allows the current of air caused by the shofar-blast to enter and then frees it, without pressure that might extend the crack. In the case of a crack, in contrast, nothing is missing from the substance of the shofar. Since the current of air has no way out, the resulting pressure may cause the crack to extend further, and eventually split the entire length of the shofar. [These authorities argue,] therefore, that any crack — even of the slightest size — disqualifies the shofar. It cannot be called a shofar, because ultimately38 it will become cracked from end to end. However, if it is held together tightly with string or a cord, it is acceptable, because the string will prevent it from splitting further. With regard to the halachah, one should be stringent and follow the latter opinion. In a pressing situation, when there is no other shofar available, one may rely on the first opinion. ‫מד ֵישׁ אוְֹמ ִרים ֶשִׁדּיָנם‬,‫ ִמעוּט ֹאֶר ַהשּׁוָֹפר ְו ִנְשַׁאר ֹרב ָא ְרכּוֹ ָשֵׁלם מג ְול ֹא ִדְּבּקוֹ ְבֶּדֶבק ְול ֹא ִחְבָּרם ָבּאוּר‬34‫ח ִנְסַדּק‬ 37,‫מו‬,‫ ָכֵּשׁר ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬36,‫ ְכֵּדי ִשׁעוּר שׁוָֹפר מה‬35‫ ֶשֲׁאִפלּוּ ל ֹא ִנְשַׁתֵּיּר ִמִסּיּוּם ַהֶסֶּדק ַﬠד ְמקוֹם ַהָנַּחת ַהֶפּה‬,‫ְכּ ִנַקּב‬ ‫ְוֵישׁ אוְֹמ ִרים מז ֶשֵׁאינוֹ דּוֶֹמה ְל ִנַקּב ֶנֶקב ֶשֵׁיּשׁ בּוֹ ֶחְסרוֹן ִמגּוּף ַהשּׁוָֹפר ֶשֵׁיּשׁ ָמקוֹם ְלָהרוַּח ֶשֵׁמֲּחַמת ַהְתִּקיָﬠה ְלִהָכֵּנס ָשׁם‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבֶּסֶדק ֶשֵׁאין בּוֹ ֶחְסרוֹן ִמגּוּף ַהשּׁוָֹפר ְוֵאין‬,‫ֶדֶּר ַהֶחְסרוֹן ְויוֵֹצא ַהחוָּצה ְוֵאינוֹ ִמְתַחֵזּק ְלַהְסִדּיק ַהשּׁוָֹפר‬ ‫מט וְּלִפיָכ‬,‫ָמקוֹם ְלָהרוַּח ָלֵצאת ָשׁם ְוַﬠל ֵכּן הוּא ִמְתַחֵזּק וַּמְסִדּיק ַהֶסֶּדק יוֵֹתר מח ְוסוֹפוֹ ְלַהְסִדּיק ָכּל ֹאֶר ַהשּׁוָֹפר‬ ‫נא ְוִאם ִהְדּקוֹ‬,‫ ֵכּיָון ֶשׁסּוֹפוֹ ְלַהְס ִדּיק ֻכּלּוֹ‬38,‫ ְלִפי ֶשֵׁאין ֵשׁם שׁוָֹפר ָﬠָליו נ‬,‫ֲאִפלּוּ ִאם ל ֹא ִנְסַדּק ֶאָלּא ָכּל ֶשׁהוּא – ָפּסוּל‬ ‫נב‬.‫ ֶשֲׁהֵרי ַהחוּט ַמֲﬠִמידוֹ ֶשׁלּ ֹא ִיְתַבַּקַּﬠ יוֵֹתר‬,‫ַה ְרֵבּה ְבּחוּט אוֹ ִבְּמִשׁיָחה – ָכֵּשׁר‬ ‫ ֲאָבל ִבְּשַׁﬠת ַהְדָּחק ֶשֵׁאין שׁוָֹפר ַאֵחר ָמצוּי ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬,‫ ֵישׁ ְלַהְחִמיר ִכְּסָבָרא ָהַאֲחרוָֹנה‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬ ‫ָה ִראשׁוָֹנה‬: 9 [The following laws apply] if the shofar becomes cracked around its circumference.39 If the crack encompasses the minority of the circumference and the majority of the circumference remains intact at that point, the shofar is valid. [This applies] even if the sound of the shofar changed from what it was originally, before it was cracked, for all sounds [produced by] a shofar are acceptable. The shofar [is valid] even if nothing is missing from its substance at the point of the crack and thus the current of air has no way out, for an air current will not extend a crack unless the shofar is cracked along its length.

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[Different rules apply, however,] if the majority of the circumference of the shofar does not remain intact. If the length that remains — from [the end of] the crack until the mouthpiece — is less than the minimum length of a shofar,36 the shofar is invalid. Since the majority is cracked, it is considered as if the shofar has been entirely cut off at that point, and thus [the length of] the shofar is less than its required minimum measure. Therefore, even if its sound did not change from what it was originally, before it was cracked, the shofar is invalid. If, by contrast, the length that remains — from [the end of] the crack until the mouthpiece — is [at least] equal to the minimum length of a shofar, [the shofar] is valid, even if its sound changed from what it was originally, before it was cracked. Even if the sound emerges from the part [of the shofar] which is above the crack, it is not disqualified on the grounds that the sound of the shofar is [now] combined with the sound coming from another source40 or on the grounds that the sound [now emerges from] two shofaros.41 [The rationale is that] at the time the shofar was made, this part was connected to the main body of the shofar and was never [actually] separated from it. [The two parts] are therefore considered as one shofar in this respect, and [the shofar] is not disqualified on the grounds that the sound [now emerges from] two shofaros. [The two parts] are not, however, entirely considered as one shofar [to the extent that their joint length can be held to constitute] the minimum required length of the shofar,42 because [the shofar] is cracked and [the two parts] are separated from each other over the majority of its circumference. ‫ ִאם ַהֶסֶּדק הוּא ִמעוּט נה ֶהֵקּף ַהשּׁוָֹפר ְו ִנְשַׁתֵּיּר ֹרב ֶהֵקּפוֹ ְבּאוֹתוֹ‬39,‫נד‬,‫ט ִנְסַדּק ַהשּׁוָֹפר ְלָרְחבּוֹ נג ְדַּה ְינוּ ְסִביב ֶהֵקּפוֹ‬ ‫נז ַוֲאִפלּוּ ֵאין‬,‫נו ֶשָׁכּל ַהקּוֹלוֹת ְכֵּשׁ ִרים ְבּשׁוָֹפר‬,‫ ֲאִפלּוּ ִאם ִנְשַׁתָּנּה קוֹלוֹ ִמְכּמוֹת ֶשָׁהָיה ֹקֶדם ֶשׁ ִנְּסַדּק‬,‫ָמקוֹם ָשֵׁלם – ָכֵּשׁר‬ ‫נח‬.‫ ְלִפי ֶשֵׁאין ָהרוַּח ַמְסִדּיק יוֵֹתר ֶאָלּא ִאם ֵכּן ִנְסַדּק ְלָא ְרכּוֹ‬,‫ַבֶּסֶּדק ֶחְסרוֹן ִמגּוּף ַהשּׁוָֹפר ֶשֵׁאין ָשׁם ָמקוֹם ָלרוַּח ָלֵצאת‬ ‫נט ְדֵּכיָון‬,‫ – ָפּסוּל‬36‫ ִאם ֵאין ֵמַהֶסֶּדק ַﬠד ְמקוֹם ַהָנַּחת ַהֶפּה ְכֵּדי ִשׁעוּר שׁוָֹפר‬,‫ֲאָבל ִאם ל ֹא ִנְשַׁתֵּיּר ֹרב ֶהֵקּפוֹ ָשֵׁלם‬ ‫ וְּלִפיָכ ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬,‫ֶשִׁנְּסַדּק ֻרבּוֹ ֲהֵרי הוּא ְכִּאלּוּ ֶנְחַתּ ֻכּלּוֹ ְבּאוֹתוֹ ָמקוֹם ס ְוִאם ֵכּן ֲהֵרי ֶנְחַסר ַהשּׁוָֹפר ִמִשּׁעוּרוֹ‬ ‫ ִנְשַׁתָּנּה קוֹלוֹ ִמְכּמוֹת ֶשָׁהָיה ֹקֶדם ֶשׁ ִנְּסַדּק – ָפּסוּל‬. ‫סא ַאף ַﬠל ִפּי ֶשׁ ִנְּשַׁתָּנּה קוֹלוֹ ִמְכּמוֹת ֶשָׁהָיה ֹקֶדם ֶשִׁנְּסַדּק‬,‫ֲאָבל ִאם ֵישׁ ֵמַהֶסֶּדק ַﬠד ְמקוֹם ַהָנַּחת ַהֶפּה ְכֵּדי ִשׁעוּר שׁוָֹפר‬ ‫ ְוַאף ַﬠל ִפּי ֶשַׁהקּוֹל יוֵֹצא ֶדֶּר ַהֵחֶלק ֶשְׁלַּמְﬠָלה ֵמַהֶסֶּדק סב – ֵאין פּוְֹסִלין אוֹתוֹ ִמשּׁוּם קוֹל שׁוָֹפר ְוָדָבר‬.‫– ָכֵּשׁר‬ ‫ ְדֵּכיָון ֶשִׁבְּשַׁﬠת ֲﬠִשַׂיּת ַהשּׁוָֹפר ָהָיה ֶזה ַהֵחֶלק ְמֻחָבּר ְלִﬠַקּר ַהשּׁוָֹפר‬41,‫סד‬,‫ אוֹ ִמשּׁוּם קוֹל ְשֵׁני שׁוָֹפרוֹת‬40,‫סג‬,‫ַאֵחר‬ ‫ ֲאָבל ִמָכּל ָמקוֹם‬,‫סה ָלֵכן ֵהן ֶנְחָשִׁבין ְכּשׁוָֹפר ֶאָחד ְלִﬠ ְנָין ֶזה ֶשׁלּ ֹא ְלָפְסָלן ִמשּׁוּם ְשֵׁני שׁוָֹפרוֹת‬,‫ְול ֹא ִנְפַרד ִמֶמּנּוּ ְלעוָֹלם‬ ‫ ֵכּיָון ֶשׁ ִנְּסְדּקוּ ְו ִנְפ ְרדוּ ֶזה ִמֶזּה ְבֹּרב ֶהֵקּף‬42,‫ֵאיָנן ֶנְחָשִׁבין ְכּשׁוָֹפר ֶאָחד ְלַגְמֵרי ְכֵּדי ְלַהְשִׁלים ְלִשׁעוּר שׁוָֹפר‬: 10 If broken pieces of a shofar were fused together43 to produce a single complete shofar, it is invalid,44 because this is not called a shofar. Moreover, even if the part of the shofar near the mouthpiece has the minimum measure of a complete shofar on all sides, it is nevertheless invalid, because of the broken pieces of the shofar which were added to this piece, and from [those pieces] the sound emerges — for the Torah requires a sound that emerges from one shofar, not from two shofaros.45 ‫סז ַוֲאִפלּוּ ֵישׁ‬,‫ ְלִפי ֶשֵׁאין ֶזה ָקרוּי שׁוָֹפר‬44,‫סו‬,‫ ְוָﬠָשׂה ֵמֶהם שׁוָֹפר ֶאָחד ָשֵׁלם – ָפּסוּל‬43‫י ִדֵּבּק ִשְׁבֵרי שׁוָֹפר ֶזה ִﬠם ֶזה‬ ‫ַבֶּשֶּׁבר ֶשְׁכֶּנֶגד ִפּיו ִשׁעוּר שׁוָֹפר סח ָשֵׁלם ִמָכּל ְצָדָדיו סט – ַאף ַﬠל ִפּי ֵכן הוּא ִנְפַסל ֵמֲחַמת ַהְשָּׁב ִרים ַהנּוָֹסִפים ַﬠל ֶשֶׁבר‬ 45,‫עב‬:‫ע ְוַהתּוָֹרה ָאְמָרה עא קוֹל ַהיּוֵֹצא ִמשּׁוָֹפר ֶאָחד ְול ֹא ַהיּוֵֹצא ִמְשֵּׁני שׁוָֹפרוֹת‬,‫ֶזה ֶשַׁהקּוֹל יוֵֹצא ֶדֶּר ָשׁם‬ 11 Following the same rationale, if even a minimal addition is made to the length of a complete shofar in a manner that causes the sound to emerge from that addition,

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[the shofar] is disqualified.46 [This applies] whether the addition is made of the material of which the shofar is made or from a different substance, and whether the addition is made to the narrow end47 of the shofar or to the wider end,48 for the reason explained [above]. ‫עו ֵבּין‬,‫יא ְוֵכן ִמַטַּﬠם ֶזה עג ִאם הוִֹסיף ָכּל ֶשׁהוּא עד ַﬠל ֹאֶר ַהשּׁוָֹפר ָשֵׁלם עה ְבִּﬠְנָין ֶשַׁהקּוֹל יוֵֹצא ֶדֶּר ַהתּוֶֹסֶפת ַהִהיא‬ – 48‫ ֵבּין ֶשׁהוִֹסיף ְבַּצד ָהָרָחב‬47,‫עז ֵבּין ֶשׁהוִֹסיף ְבַּצד ַהָקָּצר‬,‫ ֵבּין ֶשֵׁאינוֹ ִמִמּין ַהשּׁוָֹפר‬,‫ֶשַׁהתּוֶֹסֶפת ִמִמּין ַהשּׁוָֹפר‬ ‫עח‬:‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬46,‫ָפּסוּל‬ 12 One does not fulfill his obligation by sounding [a shofar] if he first reversed [its shape],47 whether by turning it inside out as one does a cloak, so that its interior is on the outside and [vice versa], or by leaving that aspect [of the shofar] as it was, but widening its narrow end and narrowing its wider end by means of boiling water. [In the latter case] one does not fulfill his obligation, whether he sounds [it from] the end which is [now] narrow, or from the end that was originally narrow and is now wide. [This concept is derived from] the verse,49 [‫“ — והעברת שופר ]תרועה‬You shall cause the sounds of the shofar to pass… [throughout your land].” [Implied is that the shofar] should be sounded in the same manner in which the ram carries it50 on its head while alive. This excludes [a shofar] that has been reversed. See also sec. 590[:20].51 ‫עט ֵבּין ֶשֲׁהָפכוֹ ְכֶּדֶר ֶשׁהוְֹפִכין ָחלוּק ֶשֶׁהֱחִזיר ְפּ ִניִמיּוּת ַהשּׁוָֹפר ִלְהיוֹת ִחיצוֹ ִניּוּתוֹ‬,‫ ְוָתַקע בּוֹ – ל ֹא ָיָצא‬46‫יב ֲהָפכוֹ‬ ‫פ ֵבּין ֶשִׁהִנּיחוֹ ְכּמוֹת ֶשָׁהָיה ֶאָלּא ֶשִׁה ְרִחיב ֶאת ַצד ַהָקָּצר ֶשׁלּוֹ ְוִקֵצּר ֶאת ָהָרָחב פא‬,‫ְוִחיצוֹ ִניּוּתוֹ ִלְהיוֹת ְפּ ִניִמיּוּתוֹ‬ ‫ " ְוַהֲﬠַב ְרָתּ שׁוָֹפר‬49,‫ ֶשֶׁנֱּאַמר פד‬,‫ְבּרוְֹתִחין פב ְוָתַקע ֵבּין ַבַּצּד ַהָקָּצר ֵבּין ַבַּצּד ָהָרָחב פג ֶשָׁהָיה ָקָצר ִמְתִּחָלּה – ל ֹא ָיָצא‬ 51,‫פח‬:‫ ְוַﬠֵיּן ְבִּסיָמן תק"צ‬.‫פז‬. ‫ ְפָּרט ְלֵהֶפ‬,‫פו‬,‫ ֶשָׁהַא ִיל ַמֲﬠִבירוֹ ְבּר ֹאשׁוֹ ֵמַח ִיּים‬50,‫ ְכֶּדֶר ַהֲﬠָבָרתוֹ פה‬,"'‫וגו‬ 13 If a shofar was long and was shortened,47 but the minimum required measure remained, it is valid. What is the minimum measure of a shofar? A handbreadth,52 so that [when] the person sounding the shofar holds it in his hand,53 i.e., [covering the width of] four medium-sized fingers, the shofar will [still] be visible from either side of his hand, for a handbreadth is equal to four thumbbreadths.54 [This minimum length is required] so that no one will say [that the person sounding the shofar] is blowing into his hand. Even if the person sounding the shofar is very large and the shofar cannot be seen outside his hand, [the shofar] does not have to be larger than the handbreadth of an ordinary person, i.e., four thumbbreadths. One measures at the wide part of the thumb, as mentioned in sec. 11[:5]. This applies wherever the term “fingerbreadth” is mentioned in Torah [law]. ‫ ִאם ִנְשַׁאר בּוֹ ִשׁעוּר שׁוָֹפר צ – ָכֵּשׁר‬46,‫פט‬,‫יג ָהָיה ָאֹר ְוִקְצּרוֹ‬. ‫ ְוֵיָרֶאה‬54,‫צד‬,‫ ְדַּה ְינוּ ְבּד' ֶאְצְבּעוָֹתיו ֵבּינוֹ ִנים‬53,‫ ְכֵּדי ֶשׁיּ ֹאֲחֶזנּוּ צב ַהתּוֵֹקַﬠ צג ְבָּידוֹ‬52,‫צא‬,‫ְוַכָמּה ִשׁעוּר שׁוָֹפר – ֶטַפח‬ ‫צז ַוֲאִפלּוּ ִאם‬.‫צו ְכֵּדי ֶשׁלּ ֹא י ֹאְמרוּ ְלתוֹ ָידוֹ הוּא תּוֵֹקַﬠ‬,‫צה ֶשַׁהֶטַּפח הוּא ד' ֶאְצָבּעוֹת גּוָּדִלין‬,‫ַהשּׁוָֹפר ִמָכּאן וִּמָכּאן‬ ‫ַהתּוֵֹקַﬠ הוּא ָאָדם ָגּדוֹל ְוֵאין ַהשּׁוָֹפר ִנ ְרֶאה ִמתּוֹ ָידוֹ – ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי יוֵֹתר ִמֶטַּפח ֶשׁל ָאָדם ֵבּינוֹ ִני צח ְדַּה ְינוּ‬ ‫קא‬:‫ק ְוֵכן ַהִדּין ְבָּכל ֶאְצָבּעוֹת ֶשַׁבּתּוָֹרה‬.‫ וּמוְֹדִדין ְבָּמקוֹם ָהָרָחב ֶשׁל ַהגּוָּדל צט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן י"א‬.‫ד' גּוָּדִלין‬ 14 If one files a shofar, whether from the inside or from the outside, until he makes it very thin like parchment, it is still valid.47 Although this is not exactly the way a 12/17/2020, 1:47 PM

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ram carries it on its head,55 nevertheless, since this is the manner in which it grows on the ram’s head, it is called “the way it carries it.” [The verse] excludes only a situation where one reverses [the shape of the shofar], changing it from the way it grows on the ram’s head. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְכֶּדֶר ֶשָׁהַא ִיל‬46,‫קב‬,‫יד ֵגּ ְרדוֹ ֵבּין ִמִבְּפ ִנים ֵבּין ִמַבּחוּץ ַﬠד ֶשֲׁﬠָשׂאוֹ ַדּק ְמֹאד ְכּמוֹ ֶגֶּלד – ָכֵּשׁר‬ ‫ ְול ֹא ִמֲﬠטוֹ ֶאָלּא‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא ְכֶּדֶר ְצִמיָחתוֹ ְבּר ֹאשׁ ָהַא ִיל ִנְקָרא ְכֶּדֶר ַהֲﬠָבָרתוֹ‬55,‫ַמֲﬠִבירוֹ ְבּר ֹאשׁוֹ ַמָמּשׁ‬ ‫קג‬:‫ִאם ֲהָפכוֹ ֶשִׁשָּׁנּה אוֹתוֹ ִמֶדֶּר ְצִמיָחתוֹ ְבּר ֹאשׁ ָהַא ִיל‬ 15 If one extracted the solid protrusion from the horn [of the shofar] and turned it into a shofar — for example, by making a hole through it — it is not valid,47 because the term shofar, from shfoferes [meaning “tube”], signifies only something that is hollow by nature. And since the protrusion [inside the shofar] is not naturally hollow, it is not called a shofar. If, by contrast, one did not extract the protrusion from the horn [of the shofar], but [simply] made a hole through it, it is valid. Indeed, this may be done even as an initial option. Even though this [perforated] protrusion intervenes between [the current of air that produces] the sound and the entity that is naturally hollow and is therefore called a shofar, this is immaterial. An intervening [layer] is not considered as intercepting if it is made of the same type of substance.56 Thus it is as if there was no protrusion there at all. ‫ ְלִפי ֶשֵׁאין ִנְקָרא שׁוָֹפר ֶאָלּא ָדָּבר‬46,‫קד‬,‫טו ִאם הוִֹציא ַהַזְּכרוּת ִמן ַהֶקֶּרן ְוָﬠָשׂה ִמֶמּנּוּ שׁוָֹפר ְכּגוֹן ֶשׁ ִנֵּקּב בּוֹ – ָפּסוּל‬ ‫קה ֲאָבל ִאם‬.‫ ְוַהַזְּכרוּת ֵכּיָון ֶשֵׁאינוֹ ָחלוּל ְבִּטְבעוֹ – ֵאינוֹ ִנְקָרא שׁוָֹפר‬,‫ ֶשׁשּׁוָֹפר הוּא ְלשׁוֹן ְשׁפוֶֹפֶרת‬,‫ֶשׁהוּא ָחלוּל ְבִּטְבעוֹ‬ ‫קז ַוֲאִפלּוּ ַהַזְּכרוּת ַמְפִסיק‬.‫קו ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ַלֲﬠשׂוֹת ֵכּן‬.‫ל ֹא הוִֹציא ַהַזְּכרוּת ִמן ַהֶקֶּרן ֶאָלּא ָנַקב בּוֹ ֶנֶקב – ָכֵּשׁר‬ ‫ ַוֲהֵרי הוּא ְכּמוֹ ֶשׁלּ ֹא‬56,‫ ְדִּמין ְבִּמינוֹ ֵאינוֹ חוֵֹצץ קח‬,‫ֵבּין ַהקּוֹל ְלַהָדָּבר ֶהָחלוּל ְבִּטְבעוֹ ֶשִׁנְּקָרא שׁוָֹפר – ֵאין ְבָּכ ְכּלוּם‬ ‫ָהָיה ָשׁם ַזְכרוּת ְכָּלל‬: 16 Nothing may intervene57 between the mouth of the person sounding [the shofar] and the shofar.58 Therefore, the shofar is invalid59 if the place that the mouth [touches] was coated with gold foil as an adornment, or even if the coating extended along the length of the shofar and reached [that] end — because the person sounding it will place its rim in his mouth and his lip will cover it. The gold will thus intervene between his lip and the shofar. If, however, the coating is distant from the mouth of the person sounding the shofar, the shofar is valid. When does this apply? When the sound [of the shofar] was not changed by the coating, or [even] if one does not know whether it has changed,47 for a thin coating will presumably not change the sound. If, however, one knows that the coating has caused even a minor change, [the shofar] is invalid, because [what is now heard] is not the sound of the shofar alone, but the sound of the shofar combined with a sound from another source, the coating. ‫ ְלִפיָכ ִאם ִצָפּהוּ ָזָהב ִבְּמקוֹם ַהָנַּחת ַהֶפּה קי ְכֵּדי‬58,‫קט‬,‫ ֵבּין ִפּי ַהתּוֵֹקַﬠ ְלַהשּׁוָֹפר‬57‫טז ָצ ִרי ֶשׁלּ ֹא ְיֵהא שׁוּם ֶהְפֵסק‬ ‫ ְלִפי‬59,‫קיב‬,‫ ִאם הוּא ִמָיּד ָסמוּ ְלר ֹאשׁוֹ ַבַּצּד ַהָקָּצר – ָפּסוּל‬,‫קיא ֲאִפלּוּ ִאם ַהִצּפּוּי הוּא ְבֹּאֶר ַהשּׁוָֹפר‬,‫ְלָנאוֹתוֹ‬ ‫קיג ֲאָבל ִאם ַהִצּפּוּי הוּא ָרחוֹק‬.‫ ְוִנְמָצא ַהָזָּהב חוֵֹצץ ֵבּין ְשָׂפתוֹ ַלשּׁוָֹפר‬,‫ֶשַׁהתּוֵֹקַﬠ ַמְכ ִניס ְקָצתוֹ ְבִּפיו וְּשָׂפתוֹ ְמַכָסּה ָﬠָליו‬ ‫קיד‬.‫ִמִפּי ַהתּוֵֹקַﬠ – ָכֵּשׁר‬. ‫ ְדִּמן ַהְסָּתם ל ֹא ִנְשַׁתָּנּה‬46,‫קטו אוֹ ֶשֵׁאינוֹ יוֵֹדַﬠ ִאם ִנְשַׁתָּנּה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ִנְשַׁתָּנּה קוֹלוֹ ֵמֲחַמת ַהִצּפּוּי‬ ,‫ ְוַאף ַﬠל ִפּי ֶשַׁהִשּׁנּוּי הוּא ְמַﬠט – ָפּסוּל‬,‫קטז ֲאָבל ִאם יוֵֹדַﬠ ֶשׁ ִנְּשַׁתָּנּה ַהקּוֹל ֵמֲחַמת ַהִצּפּוּי‬,‫קוֹלוֹ ִבְּשִׁביל ִצפּוּי ָכּל ֶשׁהוּא‬ ‫קיז‬:‫ ְדַּה ְינוּ ַהִצּפּוּי‬,‫ְלִפי ֶשֵׁאין קוֹל שׁוָֹפר ְלַבד ֶאָלּא קוֹל שׁוָֹפר ְוקוֹל ָדָּבר ַאֵחר‬

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17 When does the above apply? When the coating adds to the thickness of the shofar or its width. If it adds to the length of the shofar — even at its wider end — i.e., even a very small amount of gold was added to the circumference of the shofar and thereby lengthened it [even] slightly, [the shofar] is invalid for the reason stated above,60 even if its sound did not change. ‫ ֲאִפלּוּ‬,‫ ֲאָבל ִאם הוּא הוָֹסָפה ַﬠל ָא ְרכּוֹ‬,‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהִצּפּוּי הוּא הוָֹסָפה ַﬠל ֳﬠִבי ַהשּׁוָֹפר אוֹ ַﬠל ָרְחבּוֹ‬ ‫קיח ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬,‫ ִאם ָנַתן ָשׁם ָזָהב ַמֶשּׁהוּ ַﬠל ֳﬠִבי ַהשּׁוָֹפר ְבִּﬠְנַין ֶשׁ ִנְּתָאֵר ַהשּׁוָֹפר ַמֶשּׁהוּ – ָפּסוּל‬,‫ַבַּצּד ָהָרָחב ֶשׁלּוֹ‬ 60,‫קכ‬:‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ִנְשַׁתָּנּה קוֹלוֹ קיט ְכָּלל‬ 18 Those who decorate a shofar with drawings61 are not acting in a desirable manner, for even if [a shofar] is not covered entirely [with drawings], its sound sometimes changes. It is, however, permitted to decorate a shofar with engravings. Even if this changes the sound of the shofar, that is not significant, because no sound from another source is heard, only the sound of the shofar alone. And all the sounds produced by a shofar are acceptable.46 ‫ ִלְפָﬠִמים‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֻכּלּוֹ ְמֻצֶפּה ְבִּמיֵני ַהִצּיּוּ ִרין‬,‫ – ל ֹא ָיֶפה ֵהן עוִֹשׂין‬61‫יח ַהְמַצ ְיּ ִרים ַבּשּׁוָֹפר צוּרוֹת ְכֵּדי ְלָנאוֹתוֹ‬ ‫קכב ֶשֲׁאִפלּוּ ִאם ִיְשַׁתֶּנּה קוֹלוֹ ַﬠל ְיֵדי ֵכּן – ֵאין‬,‫קכא ֲאָבל ֻמָתּר ַלְחֹקק ַבּשּׁוָֹפר ַﬠְצמוֹ צוּרוֹת ְכֵּדי ְלָנאוֹתוֹ‬.‫ַהקּוֹל ִמְשַׁתֶּנּה‬ 46,‫קכד‬:‫קכג ְוָכל ַהקּוֹלוֹת ְכֵּשׁ ִרים ַבּשּׁוָֹפר‬,‫ ֶשֵׁאין ָכּאן קוֹל ִמן ָדָּבר ַאֵחר ֶאָלּא קוֹל ַהשּׁוָֹפר ְלַבד‬,‫ְבָּכ ְכּלוּם‬ 19 If one holds a shofar at a small distance from his mouth, blows into it, and produces a sound, he has not fulfilled his obligation, because of the slight space that intervenes between his mouth and the shofar. ‫קכה‬:‫ ֵכּיָון ֶשֵׁיּשׁ ֶהְפֵסק ְמַﬠט ֵבּין ִפּיו ַלשּׁוָֹפר‬,‫יט ִה ְרִחיק ֶאת ַהשּׁוָֹפר ְמַﬠט ִמִפּיו ְוָנַפח בּוֹ ְוָתַקע – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ 20 [The following laws apply if one] places one shofar inside another shofar [and blows].46 If one hears only the sound of the inner shofar, uncombined with any sound from the outer shofar, [he has fulfilled his obligation. This is possible if] the narrow end of the inner shofar protrudes beyond the outer shofar and [touches] the mouth of the person who sounds it, and if the wider end of the outer shofar does not extend more than the inner one: either the inner shofar protrudes more, or they are level. [In such a situation,] he has fulfilled his obligation, because only the sound of one shofar [is heard]. [The above applies,] provided the [inner] shofar does not change its sound by being placed inside the outer one. The obligation is not fulfilled if the sound [of the inner shofar] changes, or if the wide end of the outer shofar extends beyond that of the inner [shofar], or if the narrow end of [the outer shofar] is level with that of [the inner shofar] — for in any of these cases, it is impossible that one should not hear a sound from both shofaros. And the Torah requires a sound [that emerges] from one shofar, not one [that emerges] from two shofaros.46 ‫ ְכּגוֹן ֶשַׁבַּצד ַהָקָּצר הוּא בּוֵֹלט יוֵֹתר ִמן ַהִחיצוֹן ְוָנַתן‬,‫ ִאם ָשַׁמע קוֹל ְפּ ִניִמי קכו ְלַבד‬46,‫כ ָנַתן שׁוָֹפר ְבּתוֹ שׁוָֹפר‬ ‫ ֶאָלּא ַהְפּ ִניִמי בּוֵֹלט יוֵֹתר קכח אוֹ ֶשְׁשֵּׁניֶהם‬,‫ַהְפּ ִניִמי ְבִּפיו ְוָתַקע קכז וַּבַצּד ָהָרָחב – ֵאין ַהִחיצוֹן בּוֵֹלט יוֵֹתר ִמן ַהְפּ ִניִמי‬ ‫ ֶשֵׁאין‬,‫ ְלִפיָכ ָיָצא ְיֵדי חוָֹבתוֹ‬,‫קכט ְדּ ִנְמָצא ֶשֵׁאין ִבְּתִקיָﬠה זוֹ שׁוּם ַתֲּﬠרוֹבוֹת קוֹל ִמן ַהִחיצוֹן ֶאָלּא ִמן ַהְפּ ִניִמי ְלַבד‬,‫ָשׁ ִוין‬ ‫ָכּאן ֶאָלּא קוֹל שׁוָֹפר ֶאָחד‬. ‫קל אוֹ ֶשַׁהִחיצוֹן ַבַּצּד ָהָרָחב ֶשׁלּוֹ‬,‫ ֲאָבל ִאם ִנְשַׁתָּנּה קוֹלוֹ‬,‫ְוהוּא ֶשׁלּ ֹא ִנְשַׁתָּנּה קוֹלוֹ ֵמֲחַמת ֶשׁהוּא ָנתוּן ְבּתוֹ ַהִחיצוֹן‬ ‫קלב ְדָּאז ִאי ֶאְפָשׁר ֶשׁלּ ֹא ָשַׁמע ֶאָלּא קוֹל ְשֵׁניֶהם  – ל ֹא‬,‫קלא אוֹ ֶשַׁבַּצּד ַהָקָּצר ֶשׁלּוֹ ֵהם ָשׁ ִוים‬,‫בּוֵֹלט יוֵֹתר ִמן ַהְפּ ִניִמי‬

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Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Ro...

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46,‫קלה‬:‫קלד ְדּקוֹל שׁוָֹפר ֶאָחד ָאְמָרה תּוָֹרה ְול ֹא קוֹל ְשֵׁני שׁוָֹפרוֹת‬,‫ָיָצא‬ 21 Any factor that disqualifies a shofar on the first day [of Rosh HaShanah] disqualifies it on the second day, even though [the observance of] the second day is of Rabbinic authority. ‫קלז‬:‫קלו ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶאָלּא ִמִדְּבֵריֶהם‬,‫כא ָכּל ָדָּבר ַהפּוֵֹסל ְבּיוֹם ִראשׁוֹן ַבּשּׁוָֹפר – פּוֵֹסל ַגּם ְבּיוֹם ֵשׁ ִני‬ 22 The festival may not be desecrated [by performing prohibited labor] in order [to obtain] a shofar for Rosh HaShanah.62 [The rationale is] that the observance of a festival is mandated by both a positive and negative commandment, as stated in sec. 495[:1].63 And the positive commandment of [sounding] a shofar does not override both a negative and a positive commandment. Moreover, the festival may not be desecrated [for this purpose] even by [the performance of] an activity forbidden only by the Sages. For the Sages equated their rulings with those [stemming] from Scriptural Law and buttressed the authority of their rulings even though they led to the negation of Scriptural Law, in cases in which one remains inactive and [simply] refrains from performing [an action required of him by the Torah].64 ‫ ִמְפֵּני ֶשׁיּוֹם טוֹב הוּא ֲﬠֵשׂה ְול ֹא ַתֲּﬠֶשׂה ְכּמוֹ ֶשִׁנְּתָבֵּאר‬62,‫קלח‬,‫כב שׁוָֹפר ֶשׁל ר ֹאשׁ ַהָשָּׁנה ֵאין ְמַחְלִּלין ָﬠָליו יוֹם טוֹב‬ ‫קמ ַוֲאִפלּוּ ְבָּדָבר ֶשִׁאסּוּרוֹ ֵאינוֹ ֶאָלּא ִמְדַּרָבָּנן ֵאין‬.‫ ְוֵאין ֲﬠֵשׂה ְדּשׁוָֹפר דּוֶֹחה ֶאת ל ֹא ַתֲּﬠֶשׂה ַוֲﬠֵשׂה‬63,‫קלט‬,‫ְבִּסיָמן תצ"ח‬ ‫קמב ְוֶהֱﬠִמידוּ ִדְּבֵריֶהם ְלַבֵטּל ִדְּבֵרי תּוָֹרה ְבֵּשׁב ְוַאל‬,‫קמא ְלִפי ֶשֲׁחָכִמים ִהְשׁווּ ֶאת ִדְּבֵריֶהם ְלֶשׁל תּוָֹרה‬,‫ְמַחְלִּלין ָﬠָליו‬ 64,‫קמג‬:‫ַתֲּﬠֶשׂה‬ 23 What is implied? If a shofar is at the top of a tree or across a river, [even though one] does not have another shofar, he may not climb the tree or swim across the water to bring it.65 If a pile of stones fell on [the shofar], they may not be removed in order to take it. Nor may one walk beyond the [Shabbos] limits66 to hear the sounding of the shofar. Needless to say, one may not bring a shofar from beyond the [Shabbos] limits. ‫כג ֵכּיַצד? ָהָיה ַהשּׁוָֹפר ְבּר ֹאשׁ ָהִאיָלן אוֹ ֵמֵﬠֶבר ַהָנָּהר ְוֵאין לוֹ שׁוָֹפר ַאֵחר ֶאָלּא הוּא קמד – ֵאינוֹ עוֶֹלה ָבִּאיָלן ְוֵאינוֹ ָשׁט‬ ‫קמח‬.‫ ְוִאם ָנַפל ָﬠָליו ַגּל ֶשׁל ֲאָב ִנים קמז – ָאסוּר ְלַטְלֵטל ָהֲאָב ִנים ְכֵּדי ִלְטּלוֹ‬65,‫קמו‬.‫ַﬠל ְפֵּני ַהַמּ ִים קמה ְכֵּדי ַלֲהִביאוֹ‬ ‫קנא‬:‫קנ ְוֵאין ָצ ִרי לוַֹמר ֶשֵׁאין ְמִביִאין אוֹתוֹ ִמחוּץ ַלְתּחוּם‬.‫ כֵּדי ִלְשֹׁמַﬠ קוֹל שׁוָֹפר‬66,‫ְוֵאין ֵליֵל חוּץ ַלְתּחוּם קמט‬ 24 When does the above apply? [When the forbidden activities are performed] by a Jew. It is, however, permitted to have any activity forbidden by Rabbinic Law performed by a non-Jew [to make a shofar available], e.g., to have him climb a tree [to bring a shofar], or to have him bring it from beyond the [Shabbos] limits,67 or the like.68 It is, however, forbidden to tell a non-Jew to perform labor [forbidden by Scriptural Law]69 for oneself [so that one will have a shofar]. Nevertheless, if a non-Jew performed an utterly forbidden labor on his own initiative, e.g., he made a shofar on the festival, a Jew is permitted to sound it. Even though the non-Jew made the shofar for the sake of the Jew, we are not concerned that the Jew may tell a nonJew to make [a shofar] for him [on the festival]. This is a cause for concern only regarding matters that bring a person physical satisfaction. Since the mitzvos, by contrast, were not given for the sake of physical satisfaction,70 there is no reason for concern that someone may transgress a prohibition in order to perform a mitzvah.

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Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Ro...

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‫ ֲאָבל ַﬠל ְיֵדי ָנְכ ִרי ֻמָתּר ַלֲﬠשׂוֹת ָכּל ָדָּבר ֶשִׁאסּוּרוֹ ֵאינוֹ ֶאָלּא ִמִדְּבֵרי‬,‫כד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַﬠל ְיֵדי ִיְשָׂרֵאל‬ ‫ ֲאָבל ָאסוּר לוַֹמר ַלָנְּכ ִרי‬68.‫ ְוָכל ַכּיּוֵֹצא ָבֶּזה‬67,‫קנב ְכּגוֹן ַלֲﬠלוֹת ָבִּאיָלן קנג ְוַלֲהִביאוֹ ִמחוּץ ַלְתּחוּם קנד‬,‫סוְֹפ ִרים‬ ‫קנה‬.‫ ִבְּשִׁבילוֹ‬69‫ַלֲﬠשׂוֹת ְמָלאָכה ְגּמוָּרה‬ ‫קנו ְוַאף ַﬠל ִפּי‬,‫ ְכּגוֹן ֶשָׁﬠָשׂה שׁוָֹפר ְבּיוֹם טוֹב – ֻמָתּר ִלְתֹקַﬠ בּוֹ‬,‫ ִאם ַהָנְּכ ִרי ָﬠָשׂה ֵמַﬠְצמוֹ ְמָלאָכה ְגּמוָּרה‬,‫וִּמָכּל ָמקוֹם‬ ‫קנז ֵאין חוְֹשִׁשׁין ָלֶזה ֶאָלּא ְבָּדָבר ֶשֵׁיּשׁ‬,‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא י ֹאַמר ַהִיְּשָׂרֵאל ַלָנְּכ ִרי ַלֲﬠשׂוֹתוֹ‬,‫ֶשָׁﬠָשׂה ִבְּשִׁביל ִיְשָׂרֵאל‬ ‫קנט‬:‫ – ֵאין חוְֹשִׁשׁין ֶשַׁיֲּﬠֹבר ֲﬠֵבָרה ְכֵּדי ְלַקֵיּם ַהִמְּצָוה‬70,‫ ֲאָבל ַהִמְּצוֹת ֶשׁלּ ֹא ִנְתּנוּ ַלֲהָנַאת ַהגּוּף קנח‬,‫ֲהָנָאה ְלגוּף ָאָדם‬ 25 When does [the license to use a shofar made by a non-Jew on Rosh HaShanah] apply? When the non-Jew made the shofar from a horn that he owns, for then the prohibition against using nolad — something that came into existence on the festival71 — does not apply. For during the period72 between sunset and the appearance of the stars,73 the horn was in the possession of the non-Jew, and the non-Jew did not divert his attention from making it into a shofar. Since it was in his possession, it was his option to make it into whatever he desired. [Different laws apply,] by contrast, if a non-Jew made a shofar on the festival from a horn that belongs to a Jew. At the time between sunset and the appearance of the stars, it was not [feasible] to make a shofar from this horn, for it was not in the nonJew’s domain at that time. This shofar is thus nolad on the festival. A Jew is therefore forbidden to move it in order to sound it, for [his obligation] does not override [even a Rabbinic prohibition in the category of] shvus. Nevertheless, if no other shofar is available, it is permitted to sound it, relying on the [more lenient] authorities who permit the use of nolad on a festival so that the observance of a Scriptural commandment will not be negated.74 ‫ ֵכּיָון ֶשֵׁבּין‬71,‫קס‬,‫ ְדֵּאין בּוֹ ִמשּׁוּם ִאסּוּר נוַֹלד ְבּיוֹם טוֹב‬,‫כה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁﬠָשׂה ַהָנְּכ ִרי ַהשּׁוָֹפר ִמֶקֶּרן ֶשׁלּוֹ‬ ‫ ֶשֲׁהֵרי ְבָּידוֹ וִּב ְרשׁוּתוֹ הוּא‬,‫ ְוַהָנְּכ ִרי ל ֹא ִהְקָצה ַדְּﬠתּוֹ ִמַלֲּﬠשׂוֹת ִמֶמּנּוּ שׁוָֹפר‬,‫ ָהָיה ַהֶקֶּרן ְבַּיד ַהָנְּכ ִרי‬72,73‫ַהְשָּׁמשׁוֹת‬ ‫קסא‬.‫ַלֲﬠשׂוֹת ִמֶמּנּוּ ַמה ֶשּׁ ִיּ ְרֶצה‬ ,‫ ֵכּיָון ֶשֵׁבּין ַהְשָּׁמשׁוֹת ל ֹא ָהָיה ַהֶקֶּרן עוֵֹמד ַלֲﬠשׂוֹת ִמֶמּנּוּ שׁוָֹפר‬,‫ֲאָבל ִאם ָﬠָשׂה ָנְכ ִרי שׁוָֹפר ְבּיוֹם טוֹב ִמֶקֶּרן ֶשׁל ִיְשָׂרֵאל‬ ‫ ְוָאסוּר ַה ִיְּשָׂרֵאל ְלַטְלְטלוֹ ְכֵּדי ִלְתֹקַﬠ‬,‫קסב ִאם ֵכּן ֶזה ַהשּׁוָֹפר הוּא נוַֹלד ְבּיוֹם טוֹב‬,‫ֶשֲׁהֵרי ל ֹא ָהָיה ִבּ ְרשׁוּתוֹ ֶשׁל ָנְכ ִרי‬ ‫קסד‬.‫קסג ֶשֵׁאין דּוִֹחין ְשׁבוּת ִמְפֵּני ְתִּקיַﬠת שׁוָֹפר‬,‫בּוֹ‬ ‫ ְוֵישׁ ִלְסֹמ ַﬠל ַהַמִּתּי ִרין קסה נוַֹלד ְבּיוֹם טוֹב ְכֵּדי‬,‫ ִאם ֵאין ָשׁם שׁוָֹפר ַאֵחר ֶאָלּא הוּא – ֻמָתּר ִלְתֹקַﬠ בּוֹ‬,‫וִּמָכּל ָמקוֹם‬ 74:‫ֶשׁלּ ֹא ְלַבֵטּל ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬ 26 If during the festival a non-Jew brought a shofar for a Jew from beyond the [Shabbos] limits, even the Jew for whom it was brought is permitted to sound it. [This applies] even if [the non-Jew] brought it from beyond 12 mil.75 Even those who maintain that the prohibition [against going beyond] twelve mil [from a town] is Scriptural in origin [would accept this ruling], for it is permitted to move an object that was brought from beyond the [Shabbos] limits. It is forbidden only to eat or derive benefit from it, i.e., to use it for one’s own purposes, as stated in sec. 515[:13]. And one who sounds the shofar for the sake of the mitzvah is not at all considered as deriving personal satisfaction [i.e., pleasure] from this, as explained above.76 One must, however, be careful not to move the shofar four cubits [or more], as stated in sec. 515[:15].77 See also the end [i.e., subsection 22] of that section. ‫ – ֻמָתּר‬75,‫קסו ֲאִפלּוּ ֱהִביאוֹ ִמחוּץ ְלי"ב ִמיל קסז‬,‫כו ִאם ָנְכ ִרי ֵהִביא שׁוָֹפר ְבּיוֹם טוֹב ִמחוּץ ַלְתּחוּם ִבְּשִׁביל ִיְשָׂרֵאל‬

12/17/2020, 1:47 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3376117/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 586 - Laws Relating to the Shofar Used on Ro...‬‬

‫ִלְתֹקַﬠ בּוֹ ַאף ַה ִיְּשָׂרֵאל ֶשׁהוָּבא ִבְּשִׁבילוֹ‪,‬קסח ֲאִפלּוּ ְלָהאוְֹמ ִרים קסט ְדּחוּץ ְלי"ב ִמיל ֵישׁ ִאסּוּר ְתּחוִּמין ִמן ַהתּוָֹרה‪,‬קע‬ ‫ֶשֲׁהֵרי ָדָּבר ַהָבּא ִמחוּץ ַלְתּחוּם ֻמָתּר ְבִּטְלטוּל‪ְ ,‬וֵאינוֹ ָאסוּר ֶאָלּא ַבֲּאִכיָלה אוֹ ַבֲּהָנָאה ְדַּה ְינוּ ְלִהְשַׁתֵּמּשׁ בּוֹ קעא ְכּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקט"ו‪,‬קעב ְוֶזה ֶשׁתּוֵֹקַﬠ בּוֹ ְתִּקיָﬠה ֶשׁל ִמְצָוה – ֵאין זוֹ ֲחשׁוָּבה ֲהָנָאה ְכָּלל קעג ְכּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְלַמְﬠָלה‪.‬קעד‪76,‬‬ ‫וִּמָכּל ָמקוֹם‪ָ ,‬צ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְיַטְלְטֶלנּוּ חוּץ ְלד' ַאמּוֹת‪,‬קעה ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקט"ו‪,‬קעו‪ְ 77,‬וַﬠֵיּן ָשׁם ְבּסוֹף‬ ‫ַהִסּיָמן‪:‬קעז‬ ‫‪27 Water or wine may be placed in [a shofar] to cleanse it;78 this is not considered‬‬ ‫‪as repairing a utensil on the festival.79 Urine, however, may not be used [for this‬‬ ‫‪purpose] even on weekdays, for this would be disrespectful.‬‬ ‫כז ָיכוֹל ִלֵתּן ְבּתוֹכוֹ ַמ ִים אוֹ ַי ִין קעח ְכֵּדי ְלַצְחְצחוֹ‪,‬קעט‪ְ 78,‬וֵאין ֶזה ִכְּמַתֵקּן ְכִּלי ְבּיוֹם טוֹב‪.‬קפ‪ֲ 79,‬אָבל ֵמי ַרְגַל ִים ַאף‬ ‫ְבֹּחל ָאסוּר‪ִ ,‬מְפֵּני ַהָכּבוֹד‪:‬קפא‬

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Shulchan Aruch: Chapter 587 - Laws Relating to One who Sounds the S...

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https://www.chabad.org/library/article_cdo/aid/3376118/jewish/Shulcha...

Shulchan Aruch: Chapter 587 - Laws Relating to One who Sounds the Shofar in a Cistern By Rabbi Schneur Zalman of Liadi

SECTION 587 Laws Relating to One who Sounds the Shofar in a Cistern. (1–5) ‫סימן תקפז ִדּין ַהתּוֵֹקַﬠ ְלתוֹ ַהבּוֹר וּבוֹ ה' ְסִﬠיִפים‬: 1 The sound of the shofar must be heard without the admixture of any other sound at all. If one heard the sound [of the shofar] together with another sound, he has not fulfilled his obligation.1 Therefore, [the following laws apply if] a person stands inside a large barrel, or in a cistern, or in a structure that is mainly underground,2 or in a cave, and sounds the shofar, and others standing outside hear [the shofar blasts].3 If they are certain that they heard the shofar, they have fulfilled their obligation.4 If not, they have not fulfilled it, because the sound [of the shofar] is affected by the dank air of the cistern or the underground structure before it goes outside. Hence, it is possible that all they heard was an echo. It is desirable to be stringent in such an instance. Even if one is certain that what he heard was the sound of a shofar, he should not rely on his certainty but should hear the [shofar] blasts again from someone who is sounding the shofar outside a cistern. He should not, however, recite the blessings again unless he is certain that what he heard was the sound of the echo. [The rationale is that when] there is a doubt whether [one should recite] a blessing, the lenient ruling should be followed.5 (If the majority of a structure is above ground, even though it is partly below ground, it is considered as [an ordinary] building.6) 1,‫א‬.‫ ֲאָבל ִאם ָשַׁמע ַהקּוֹל ְבִּﬠ ְרבּוְּבָיא – ל ֹא ָיָצא‬,‫א ְשִׁמיַﬠת קוֹל שׁוָֹפר ְצ ִריָכה ִלְהיוֹת ְבּל ֹא ִﬠ ְרבּוּב קוֹל ַאֵחר ְכָּלל‬ ‫ )ֲאָבל ִאם ֻרבּוֹ ְלַמְﬠָלה‬2,‫ב אוֹ ְבּדוּת ג ְדַּה ְינוּ ִבְּנָין ֶשֻׁרבּוֹ ַתַּחת ַהַקּ ְרַקע ד‬,‫ אוֹ ְבּבוֹר‬,‫ ָהעוֵֹמד ְבּתוֹ ָחִבית ְגּדוָֹלה‬, ‫ְלִפיָכ‬ ‫ ְוֵכן ָהעוֵֹמד ְבּתוֹ ַהְמָּﬠָרה ו ְותוֵֹקַﬠ ְוָשְׁמעוּ ֲאֵח ִרים‬,(6,‫ִמן ַהַקּ ְרַקע ַאף ַﬠל ִפּי ֶשִׁמְּקָצתוֹ ְבּתוֹ ַהַקּ ְרַקע – ִדּינוֹ ְכַּב ִית ה‬ ‫ז ְלִפי ֶשַׁהקּוֹל ִמְתַבְּלֵבּל ְבֶּהֶבל ַהבּוֹר‬,‫ ְוִאם ָלאו – ל ֹא ָיְצאוּ‬4,‫ ִאם ָבּרוּר ָלֶהם ֶשָׁשְּׁמעוּ קוֹל שׁוָֹפר – ָיְצאוּ‬3,‫ִמַבּחוּץ‬ – ‫ח ְוטוֹב ְלַהְחִמיר ֶשַׁאף ֶשָׁבּרוּר לוֹ ֶשׁקּוֹל שׁוָֹפר ָשַׁמע‬.‫ְוַהדּוּת ֹקֶדם ֶשָׁיָּצא ַלחוּץ ְוֶאְפָשׁר ֶשׁלּ ֹא ָשְׁמעוּ ֶאָלּא קוֹל ֲהָבָרה‬ ‫ ֶאָלּא ִאם ֵכּן ָבּרוּר‬,‫ ֲאָבל ל ֹא ְיָבֵר ֵשׁ ִנית‬,‫ ְוַיֲח ֹזר ְו ִיְשַׁמע ֵשִׁנית ַהְתִּקיעוֹת ֶשׁלּ ֹא ִמן ַהתּוֵֹקַﬠ ַבּבּוֹר‬,‫ל ֹא ִיְסֹמ ַﬠל ְבִּקיאוּתוֹ‬ 5:‫ט ִדְּסֵפק ְבָּרכוֹת ְלָהֵקל‬,‫לוֹ ֶשָׁשַּׁמע קוֹל ֲהָבָרה‬ 2 To whom does the above apply? To people standing outside7 the cistern.8 The person sounding the shofar and those standing with him in the cistern have fulfilled their obligation, for what they heard was certainly the sound of the shofar. The above applies with regard to a cistern, or a structure that is mainly underground, or a cave. By contrast, since a large barrel echoes loudly, it is possible that what was heard by the person sounding the shofar and those standing with him was an echo. Accordingly, if they are certain that they heard the sound of the shofar, they have fulfilled their obligation; if [they are] not [certain], they have not 12/17/2020, 1:48 PM

Shulchan Aruch: Chapter 587 - Laws Relating to One who Sounds the S...

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fulfilled it. ‫י‬,‫ ֲאָבל ַהתּוֵֹקַﬠ ַﬠְצמוֹ ְוֵכן אוָֹתם ָהעוְֹמִדים ִﬠמּוֹ ַבּבּוֹר – ָיְצאוּ‬8,‫ ַלבּוֹר‬7‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּאוָֹתם ָהעוְֹמִדים חוּץ‬ ‫יא‬.‫ֶשְׁבַּוַדּאי קוֹל שׁוָֹפר ָשְׁמעוּ‬ ‫ ַאף ַהתּוֵֹקַﬠ ְוָהעוְֹמִדים ִﬠמּוֹ ְבּתוָֹכהּ‬,‫ ֲאָבל ְבָּחִבית ְגּדוָֹלה ֶשֲׁהָבָרָתהּ ְגּדוָֹלה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּבוֹר ְודוּת וְּמָﬠָרה‬ ‫יב‬:‫ ְוִאם ָלאו – ל ֹא ָיְצאוּ‬,‫ ְלִפיָכ ִאם ָבּרוּר ָלֶהם ֶשָׁשְּׁמעוּ קוֹל שׁוָֹפר – ָיְצאוּ‬,‫ֶאְפָשׁר ֶשׁ ִיְּשְׁמעוּ קוֹל ֲהָבָרה‬ 3 If one began to sound the shofar in a cistern and [while doing so] ascended from the cistern and [outside it] completed the tekiah which he began while inside,9 he has fulfilled his obligation.10 For everything he heard, the part [in the cistern] and the part [outside it], was certainly the sound of the shofar. If, as he ascended, his ears were already above the edge of the cistern before he raised the shofar [to that height], he did not fulfill his obligation unless he is certain that what he heard at that moment was the sound of the shofar. Since it is not feasible that the ears of this individual and his shofar should both [reach that height] at exactly the same time, it is preferable that the shofar be raised above the edge of the cistern before his ears [reach that height], for then he will certainly hear the sound of the shofar, since [by that time] the shofar will be outside, in a place where there is no echo. The people who were standing with him in the cistern while he began sounding the shofar fulfilled their obligation with his shofar blasts even though they did not ascend together with him. For when a person is in a cistern and the shofar is outside it, he certainly heard the sound of the shofar and not the sound of an echo, as explained above. ‫ ֶשָׁכּל ַמה‬10,‫יג‬,‫ – ָיָצא ְיֵדי חוָֹבתוֹ‬9‫ג ִאם ִהְתִחיל ִלְתֹקַﬠ ַבּבּוֹר ְוָﬠָלה חוּץ ַלבּוֹר ְוָגַמר ֶאת ַהְתִּקיָﬠה ֶשִׁהְתִחיל ַבּבּוֹר‬ ‫יד ְוִאם ְכֶּשָׁﬠָלה ֵמַהבּוֹר הוִֹציא ָאְזָניו חוּץ ַלבּוֹר‬.‫ֶשָּׁשַּׁמע ֵבּין ְכֶּשָׁהָיה ִבְּפ ִנים ֵבּין ְכֶּשָׁהָיה ַבּחוּץ ָהָיה ְבַּוַדּאי קוֹל שׁוָֹפר‬ ‫ וְּלִפי ֶשִׁאי ֶאְפָשׁר‬.‫טו ֶאָלּא ִאם ֵכּן ָבּרוּר לוֹ ֶשָׁבֶּרַגע ַהִהיא ָשַׁמע קוֹל שׁוָֹפר‬,‫ֹקֶדם ֶשׁהוִֹציא ַהשּׁוָֹפר ַלחוּץ – ל ֹא ָיָצא‬ ‫טז ְדָּאז ְבַּוַדּאי ִיְשַׁמע קוֹל‬,‫ ָלֵכן טוֹב ֶשׁיּוִֹציא ַהשּׁוָֹפר ְתִּחָלּה ֹקֶדם ָלָאְזַנ ִים‬,‫ְלַצְמֵצם ֶשׁיּוִֹציא ָהָאְזַנ ִים ְוַהשּׁוָֹפר ְכֶּאָחד‬ ‫ ֵכּיָון ֶשַׁהשּׁוָֹפר הוּא ַבּחוּץ ְבָּמקוֹם ֶשֵׁאין ָשׁם קוֹל ֲהָבָרה‬,‫שׁוָֹפר‬. ‫ ַאף ַﬠל ִפּי ֵכן ֵהם‬,‫יז ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָיְצאוּ ִﬠמּוֹ ֵמַהבּוֹר‬,‫ְואוָֹתם ֶשָׁהיוּ עוְֹמִדים ִﬠמּוֹ ַבּבּוֹר ְבָּשָׁﬠה ֶשִׁהְתִחיל ִלְתֹקַﬠ ָשׁם‬ ‫יח‬:‫ ִדְּכֶשָׁאָדם ַבּבּוֹר ְוַהשּׁוָֹפר חוּץ ַלבּוֹר ְבַּוַדּאי שׁוֵֹמַﬠ קוֹל ַהשּׁוָֹפר ְול ֹא קוֹל ֲהָבָרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫יוְֹצִאים ַבְּתִּקיעוֹת‬ 4 If one hears the sound of the shofar for part of a tekiah and hears an echo for part of it — e.g., he was standing outside the cistern, and the person sounding the shofar began sounding the shofar in the cistern and in the midst of the tekiah left it and completed [the tekiah] — [he has not fulfilled his obligation].11 [This same law applies] if one hears part of a shofar blast when he is not [yet] obligated, e.g., before daybreak, and part after daybreak. [It also applies] if one tells a person who is in the middle of casually sounding the shofar without the intent of having anyone fulfill his obligation: “Have the intent of enabling me to fulfill my obligation,” and [the person sounding the shofar] thereupon extends the tekiah for the required length of time. In all these instances, since the tekiah is partly invalid, even though the valid part is extended for the required measure as defined in sec. 590[:4-7], one has not fulfilled his obligation — because [a tekiah] must be valid from beginning to end, even if it is very extended. ‫ ְכּגוֹן ֶשָׁהָיה עוֵֹמד חוּץ ַלבּוֹר ְוַהתּוֵֹקַﬠ ִהְתִחיל ִלְתֹקַﬠ ַבּבּוֹר‬,‫ד ַהשּׁוֵֹמַﬠ ִמְקָצת ְתִּקיַﬠת קוֹל שׁוָֹפר וִּמְקָצת קוֹל ֲהָבָרה‬ ‫ ְוֵכן ַהשּׁוֵֹמַﬠ ִמְקָצת ְתִּקיָﬠה ֶשׁלּ ֹא ְבִּחיּוּב כ ְדַּה ְינוּ ֹקֶדם אוֹר ַהיּוֹם‬10,‫יט‬,‫וְּבֶאְמַצע ַהְתִּקיָﬠה ָיָצא חוּץ ַלבּוֹר וְּגָמָרהּ ָשׁם‬ 12/17/2020, 1:48 PM

Shulchan Aruch: Chapter 587 - Laws Relating to One who Sounds the S...

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‫כא ְוֵכן ָהאוֵֹמר ְלִמי ֶשִׁמְּתַﬠֵסּק ִבְּתִקיעוֹת ְבּל ֹא ַכָּוָּנה ְלהוִֹציא שׁוּם ָאָדם ִבְּתִקיָﬠתוֹ וְּבֶאְמַצע‬,‫וִּמְקָצָתהּ ַאַחר אוֹר ַהיּוֹם‬ ‫ ָכּל ֵאלּוּ ֵכּיָון ֶשִׁמְּקָצת ַהְתִּקיָﬠה הוּא ֶשׁלּ ֹא ְכִּתְקָנהּ‬,‫ַהְתִּקיָﬠה ָאַמר לוֹ ַכֵּוּן ְלהוִֹציֵא ִני ְוָתַקע כב וָּמַשׁ ָבּהּ ִשׁעוּר ְתִּקיָﬠה‬ ‫ ְלִפי‬,‫ַאף ַﬠל ִפּי ֶשְׁבִּמְקָצָתהּ ֶשִׁהיא ְכִּתְקָנהּ ֵישׁ ָבּהּ ִשׁעוּר ְתִּקיָﬠה כג ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תק"צ כד – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ֶשָׁכּל ְתִּקיָﬠה ְצ ִריָכה ֶשְׁתֵּהא ְבַּכְשׁרוּת ִמְתִּחָלָּתהּ ְוַﬠד סוָֹפהּ ֲאִפלּוּ ִהיא ֲאֻרָכּה ַה ְרֵבּה‬: 5 [The following laws apply if] a person sounds a shofar in a synagogue and there are people standing outside, at a slight distance. If they are not certain that they heard the sound of a shofar, they must hear [the shofar]11 a second time, because they may [merely] have heard an echo. If, however, it is clear to them that what they heard was the sound of the shofar, they need not impose an [unnecessary] stringency upon themselves and [endeavor to] hear [the shofar] a second time. – ‫ ִאם ֵאין ָבּרוּר ָלֶהם ֶשָׁשְּׁמעוּ קוֹל שׁוָֹפר‬,‫ה ַהתּוֵֹקַﬠ ְבֵּבית ַהְכֶּנֶסת ְוֵישׁ עוְֹמִדים ַבּחוּץ ָרחוֹק ְקָצת ִמֵבּית ַהְכֶּנֶסת‬ – ‫ ֲאָבל ִאם ִנ ְרֶאה ָלֶהם ָבּרוּר ֶשׁקּוֹל שׁוָֹפר ָשְׁמעוּ‬,‫ ְלִפי ֶשֶׁאְפָשׁר ֶשָׁשְּׁמעוּ קוֹל ֲהָבָרה‬,‫ ֵשׁ ִנית‬11‫ְצ ִריִכים ִלְשֹׁמַﬠ ַהְתִּקיעוֹת‬ ‫כה‬:‫ֵאיָנם ְצ ִריִכים ְלַהְחִמיר ַﬠל ַﬠְצָמן ְוִלְשֹׁמַﬠ ֵשׁ ִנית‬

12/17/2020, 1:48 PM

Shulchan Aruch: Chapter 588 - The Time for the Sounding of the Shofar ...

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Shulchan Aruch: Chapter 588 - The Time for the Sounding of the Shofar By Rabbi Schneur Zalman of Liadi

SECTION 588 The Time for the Sounding of the Shofar. (1–9) ‫סימן תקפח ְזַמן ְתִּקיַﬠת שׁוָֹפר וּבוֹ ט' ְסִﬠיִפים‬: 1 The time for the sounding of the shofar is during the day,1 as it is written,2 “It shall be a day of sounding [the shofar]”; i.e., [the shofar] should be sounded by day and not at night. The entire day is acceptable for the sounding of the shofar, from dawn3 until the appearance of the stars.4 Our Sages, nevertheless, required that we wait until sunrise, in order to remove any doubt as to whether it is [still] night, for not everyone is knowledgeable with regard to [the time of] dawn. However, if a person transgressed and sounded the shofar after dawn, before sunrise, he has fulfilled his obligation and is not obligated to sound it a second time. ‫ג ְוָכל ַהיּוֹם ָכֵּשׁר ִלְתִקיַﬠת שׁוָֹפר ד‬.‫ "יוֹם ְתּרוָּﬠה וגו'" – ַבּיּוֹם ְול ֹא ַבַּלּ ְיָלה‬2,‫ ֶשֶׁנֱּאַמר ב‬1,‫א‬,‫א ְזַמן ְתִּקיַﬠת שׁוָֹפר ַבּיּוֹם‬ ‫ח‬,‫ ֶאָלּא ֶשֲׁחָכִמים ִהְצ ִריכוּ ְלַהְמִתּין ַﬠד ֶשָׁתֵּנץ ַהַחָמּה ז ֶשָׁיָּצא ִמְכַּלל ְסֵפק ַל ְיָלה‬4,‫ו‬,‫ ַﬠד ֵצאת ַהכּוָֹכִבים‬3,‫ֵמֲﬠלוֹת ַהַשַּׁחר ה‬ ‫י ְוֵאין‬,‫ט וִּמָכּל ָמקוֹם ִאם ָﬠַבר ְוָתַקע ִמֶשָּׁﬠָלה ַﬠמּוּד ַהַשַּׁחר ֹקֶדם ָהֵנץ ַהַחָמּה – ָיָצא‬.‫ֶשֵׁאין ַהֹכּל ְבִּקיִאין ְבַּﬠמּוּד ַהַשַּׁחר‬ ‫ָצ ִרי ִלְתֹקַﬠ ֵשִׁנית‬: 2 [The law governing a situation] in which one heard part of a tekiah before dawn and part after dawn is explained in sec. 587[:4]. ‫יא‬:‫ב ִאם ָשַׁמע ִמְקָצת ְתִּקיָﬠה ֹקֶדם ַﬠמּוּד ַהַשַּׁחר וִּמְקָצָתהּ ַאַחר ַﬠמּוּד ַהַשַּׁחר – ִנְתָבֵּאר ְבִּסיָמן תקפ"ז‬ 3 [The law governing a situation] in which one heard nine shofar blasts over [the course of] nine hours during the day or from nine men who sounded [the shofar] simultaneously is explained in sec. 590[:13-14].5 5,‫יב‬:‫ג ָשַׁמע ֵתַּשׁע ְתִּקיעוֹת ְבֵּתַשׁע ָשׁעוֹת ַבּיּוֹם אוֹ ִמֵתַּשׁע ְבֵּני ָאָדם ֶשָׁתְּקעוּ ְכֶּאָחד – ִנְתָבֵּאר ְבִּסיָמן תק"צ‬ 4 When the festival of Rosh HaShanah falls on Shabbos, the shofar is not sounded.6 Sounding the shofar does not involve a forbidden labor; it is forbidden on Shabbos and festivals only as a result of a Rabbinic decree,7 [because] it is considered a mundane activity.8 Why then does [the performance of] a Scriptural commandment not override such a light prohibition, as it does on every Rosh HaShanah?9 It is not [even] designated as a shvus10 in a complete sense. [The prohibition was enacted, because] “everyone is obligated to hear the sounding of the shofar but not everyone knows how to sound the blasts [correctly. The Sages therefore] decreed [that the shofar should not be sounded], lest someone take the shofar in hand and go to an expert to learn [how to sound it], and thus carry it four cubits in the public domain.”11

12/17/2020, 1:48 PM

Shulchan Aruch: Chapter 588 - The Time for the Sounding of the Shofar ...

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 ‫ ַאף ַﬠל ִפּי ֶשַׁהְתִּקיָﬠה ַבּשּׁוָֹפר ֵאיָנהּ ְמָלאָכה‬6,‫יג‬,‫ד יוֹם טוֹב ֶשׁל ר ֹאשׁ ַהָשָּׁנה ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת – ֵאין תּוְֹקִﬠין ַבּשּׁוָֹפר‬  ‫ ְוָלָמה ֵאין דּוִֹחין ִאסּוּר ַקל ָכֶּזה‬8,‫טז‬.‫ ִמשּׁוּם עוְּבִדּין ְדֹּחל‬7,‫טו‬,‫יד ְוֵאיָנהּ ֲאסוָּרה ְבַּשָׁבּת ְויוֹם טוֹב ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ,‫ ָגּמוּר‬10‫ הוִֹאיל ְוֵאין בּוֹ ְשׁבוּת‬9,‫יז ִמְפֵּני ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה יח ְכּמוֹ ֶשׁדּוִֹחין אוֹתוֹ ְבָּכל יוֹם טוֹב ֶשׁל ר ֹאשׁ ַהָשָּׁנה יט‬ ‫ְלִפי ֶשַׁהֹכּל ַחָיִּבין ִבְּתִקיַﬠת שׁוָֹפר ְוֵאין ַהֹכּל ְבִּקיִאין ִבְּתִקיַﬠת שׁוָֹפר ְגֵּזָרה ֶשָׁמּא ִיְטֶּלנּוּ ְבָּידוֹ ְוֵיֵל ֵאֶצל ַהָבִּקי ִלְלֹמד‬ 11,‫כ‬:‫ְוַיֲﬠִביֶרנּוּ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים‬ 5 The laws pertaining to moving12 the shofar on [Rosh HaShanah that falls on] a Shabbos are the same as those that apply on all other Shabbosos throughout the year; i.e., a shofar may be moved only because its place is needed or because it itself is needed for some purpose [which is not forbidden on Shabbos], e.g., to support a dish or the like. When does the above apply? On Shabbos. If, however, [Rosh HaShanah] falls during the week, [different rules apply]. It is permitted to move the shofar, even if it is not needed for some purpose and even its place is not required. [The rationale is that] since it is sounded that day, it is governed by the laws applying to a utensil employed for a permitted purpose, which are described in sec. 308[:16].13 Nevertheless, on the day [of Rosh HaShanah] one may not use it or derive benefit from it, e.g., to use it to support a dish or the like, because it was set aside to be used only for its mitzvah, as will be clarified in sec. 665; see that source.14 ‫ ֶשֵׁאין ְמַטְלְטִלין אוֹתוֹ ִכּי ִאם ְלֹצֶר ְמקוֹמוֹ אוֹ‬,‫ ַהשּׁוָֹפר ְבַּשָׁבּת זוֹ ְכִּדין ִטְלטוּלוֹ ְבָּכל ַשְׁבּתוֹת ַהָשָּׁנה‬12‫ה ְוִדין ִטְלטוּל‬ ‫כב‬.‫כא ְדַּה ְינוּ ִלְסֹמ בּוֹ ֶאת ַהְקָּﬠָרה וַּכיּוֵֹצא ָבֶּזה‬,‫ְלֹצֶר גּוּפוֹ‬ ‫ ֲאָבל ִאם ָחל ְבֹּחל ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלַטְלְטלוֹ כג ֲאִפלּוּ ֶשׁלּ ֹא ְלֹצֶר גּוּפוֹ וְּמקוֹמוֹ ֵכּיָון‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּשָׁבּת‬ ‫ ִמָכּל ָמקוֹם ָאסוּר ְלִהְשַׁתֵּמּשׁ בּוֹ כה‬13,‫כד‬,‫ ְו ִדינוֹ ִכְּכִלי ֶשְׁמַּלאְכתּוֹ ְלֶהֵתּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ח‬,‫ֶשׁתּוְֹקִﬠין בּוֹ ַבּיּוֹם‬ ‫כח וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ ֶשֲׁהֵרי ֻהְקָצה ְלִמְצָותוֹ‬,‫ְוֵלָהנוֹת ִמֶמּנּוּ כו בּוֹ ַבּיּוֹם כז ְכּגוֹן ִלְסֹמ בּוֹ ֶאת ַהְקָּﬠָרה ְוַכיּוֵֹצא ְבֶּזה‬ 14:‫כט ַﬠֵיּן ָשׁם‬,‫תרס"ה‬ 6 If a child sounded the shofar [on Rosh HaShanah that fell] on Shabbos, the rabbinic court15 is required to restrain him from doing so, as clarified in sec. 343[:1]; see that source.16 [This applies] even if he has not reached the age at which he should be trained [to observe the mitzvos.]17 (Even18 though the essence of the mitzvah of hearing the shofar is hearing its sound alone,)19 if the person sounding the shofar is exempt from this mitzvah, his shofar blasts cannot enable others to discharge their obligation thereby. The following individuals are exempt: women and bondmen, because this is a positive mitzvah whose observance is associated with a specific time;20 and deafmutes, mentally and emotionally incompetent individuals,21 and minors.22 [Hence, even if a minor] reaches an educable age, he cannot enable adults to discharge their obligation, for it is mandated by Scriptural Law.23 ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬17,‫ ְמֻצ ִוּין ְלַהְפ ִרישׁוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהִגּיַﬠ ְלִחנּוּ  ל‬15‫ו ָקָטן ַהתּוֵֹקַﬠ ְבַּשָׁבּת זוֹ – ֵבּית ִדּין‬ 16.‫לא ַﬠֵיּן ָשׁם‬,‫שמ"ג‬ (‫ ִמָכּל ָמקוֹם‬19,‫לד‬,‫ ֶשִׁﬠַקּר ִמְצַות ְשִׁמיַﬠת שׁוָֹפר לג ִהיא ְשִׁמיַﬠת קוֹלוֹ ִבְּלַבד‬18 ‫ִאם ַהתּוֵֹקַﬠ הוּא ָפּטוּר )ַאף לב ַﬠל ִפּי‬ ‫ ָנִשׁים לו ַוֲﬠָבִדים לז ִמְפֵּני ֶשִׁהיא ִמְצַות‬:‫לה ְוֵאלּוּ ֵהן ַהְפּטוּ ִרים‬.‫ִמִמְּצָוה זוֹ – ֵאינוֹ מוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתן ִבְּתִקיָﬠתוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשִׁה ִגּיַﬠ ְלִחנּוּ ֵאינוֹ מוִֹציא ֶאת ַהְגּדוִֹלים ְיֵדי‬22,‫ ְוָקָטן לט‬21‫ ְוֵחֵרשׁ ְושׁוֶֹטה‬20,‫לח‬,‫ֲﬠֵשׂה ֶשַׁהְזַּמן ְגָּרָמא‬ 23,‫מ‬:‫חוָֹבָתן ֶשַׁחָיִּבים ִמן ַהתּוָֹרה‬ 12/17/2020, 1:48 PM

Shulchan Aruch: Chapter 588 - The Time for the Sounding of the Shofar ...

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7 One who is mute who can hear but cannot speak is considered mentally competent and is obligated to hear the sounding of the shofar.24 He can therefore fulfill the mitzvah on behalf of others; one of the listeners should recite the blessing and he should sound the shofar. If a person can speak but cannot hear, he cannot fulfill the mitzvah on behalf of others, for since he cannot hear he is not obligated by the mitzvah, which is not to sound [the shofar], but to hear it. ‫מב‬,‫ וְּלִפיָכ הוּא מוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתן‬24,‫ז ֵחֵרשׁ ַהשּׁוֵֹמַﬠ ְוֵאינוֹ ְמַדֵבּר ֲהֵרי הוּא ְכִּפֵקַּח מא ְוַחָיּב ִבְּתִקיַﬠת שׁוָֹפר‬ ‫ ְדֵּכיָון ְדֵּאינוֹ שׁוֵֹמַﬠ ָלאו ַבּר ִחיּוָּבא‬,‫מג ֲאָבל ַהְמַדֵבּר ְוֵאינוֹ שׁוֵֹמַﬠ ֵאינוֹ מוִֹציא‬.‫ְוֶאָחד ֵמַהשּׁוְֹמִﬠין ְמָבֵר ְוהוּא תּוֵֹקַﬠ‬ ‫מה‬:‫מד ְדֵּאין ַהִמְּצָוה ַבְּתִּקיָﬠה ֶאָלּא ַבְּשִּׁמיָﬠה‬,‫הוּא‬ 8 A blind man is obligated to hear the shofar being sounded. If a blind man held the position of sounding the shofar every year and was then replaced because [the congregation] gave weight to the view that a blind person is exempt from all the mitzvos stated in the Torah,25 he should be reinstated if no one else is equally capable. Initially, however, he should not have been displaced, even though there is someone equally capable, for we follow the principle that a blind person is obligated to observe all the mitzvos of the Torah. ‫ ְוִאם ָהָיה ֻמְחָזק ִלְתֹקַﬠ ְבָּכל ָשָׁנה ְוִסְלּקוּהוּ ִמְפֵּני ֶשָׁחְשׁשׁוּ ְלִדְבֵרי ָהאוֵֹמר מו ְדּסוָּמא ָפּטוּר‬.‫ח סוָּמא ַחָיּב ִבְּתִקיַﬠת שׁוָֹפר‬ ‫ ֲאָבל ְלַכְתִּחָלּה ֵאין ְלַסְלּקוֹ ַאף ַﬠל‬,‫ ִאם ֵאין ָבִּקי ִבְּתִקיָﬠה ָכּמוֹהוּ – ַיֲחִזירוּהוּ ְלִמנּוּיוֹ‬25,‫ִמָכּל ַהִמְּצוֹת ָהֲאמוּרוֹת ַבּתּוָֹרה‬ ‫מח‬:‫מז ְלִפי ֶשָׁהִﬠָקּר ֶאְצֵלנוּ ְדּסוָּמא ַחָיּב ְבָּכל ַהִמְּצוֹת ָהֲאמוּרוֹת ַבּתּוָֹרה‬,‫ִפּי ֶשׁ ִנְּמָצא ָבִּקי ָכּמוֹהוּ‬ 9 A tumtum26 and a hermaphrodite27 are obligated [to hear the shofar] only because of the doubt as to whether they are males. Therefore they cannot act on behalf of others whose obligation [in the performance of this mitzvah] is definite. One hermaphrodite may, however, fulfill the obligation on behalf of another hermaphrodite, who like himself is obligated only because of a doubt. [A hermaphrodite] cannot fulfill the obligation on behalf of a tumtum. Indeed, even a tumtum cannot fulfill the obligation on behalf of a tumtum like himself, because though [both parties] are obligated by reason of a doubt, [the reasons for the doubt are different]: surgery may prove one tumtum to be a male and the other, a female. 28 ‫נ ְלִפיָכ ֵאיָנן מוִֹציִאין ֶאת ֲאֵח ִרים ֶשַׁחָיִּבים‬,‫ ֵאין ַחָיִּבין ֶאָלּא ִמָסֵּפק ֶשָׁמּא ֵהן ְזָכ ִרים‬27,‫ ְוַאְנְדּרוִֹגינוֹס מט‬26‫ט ֻטְמטוּם‬ ‫ ֲאָבל ֵאינוֹ מוִֹציא ֶאת‬,‫נא ֲאָבל מוִֹציא הוּא ָהַאְנְדּרוִֹגינוֹס ֶאת ָהַאְנְדּרוִֹגינוֹס ְכּמוֹתוֹ נב ֶשֵׁאינוֹ ַחָיּב ֶאָלּא ִמָסֵּפק‬,‫ְבַּוַדּאי‬ ‫ ְדֶּשָׁמּא ִלְכֶשׁ ִיָּקַּרע ֻטְמטוּם ֶזה ִיָמֵּצא ָזָכר‬,‫נג ַוֲאִפלּוּ ֻטְמטוּם ְכּמוֹתוֹ ֵאינוֹ מוִֹציא נד ַאף ַﬠל ִפּי ֶשְׁשֵּׁניֶהם ָסֵפק‬,‫ַהֻטְּמטוּם‬ 28,‫נה‬:‫ְוִלְכֶשִׁתָּקַּרע זוֹ ִתָּמֵּצא ְנֵקָבה‬

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Shulchan Aruch: Chapter 589 - Individuals who are Fit to Sound the Shof...

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Shulchan Aruch: Chapter 589 - Individuals who are Fit to Sound the Shofar By Rabbi Schneur Zalman of Liadi

SECTION 589 The Individuals who are Fit to Sound the Shofar. (1–9) ‫סימן תקפט ִמי ֵהם ָה ְראוּ ִיים ִלְתִקיַﬠת שׁוָֹפר וּבוֹ ט' ְסִﬠיִפים‬: 1 If1 a person is half bondman and half free,2 it is necessary that a person who is [entirely] a free man sound the shofar to enable him to fulfill his obligation.3 He cannot fulfill it by sounding the shofar himself because, being partly free, he is required4 to hear nine5 complete and perfectly valid shofar blasts. And if he sounds the shofar himself, every blast that he emits is partially invalid, because in part he is a bondman.6 ‫ב‬,‫ ֲאָבל ֵאינוֹ יוֵֹצא ִבְּתִקיָﬠתוֹ ֶשׁל ַﬠְצמוֹ‬3,‫א‬,‫ ָצ ִרי ֶשׁ ִיְּתַקע לוֹ ֶבּן חוֹ ִרין ְלהוִֹציאוֹ‬2‫ ֶשֶׁחְציוֹ ֶﬠֶבד ְוֶחְציוֹ ֶבּן חוֹ ִרין‬1‫א ִמי‬ ‫ ְוִאם ִיְתַקע ְבַּﬠְצמוֹ ְתֵּהא ָכּל ְתִּקיָﬠה וְּתִקיָﬠה‬,‫ ְשֵׁלמוֹת ְבַּכְשׁרוּתוֹ‬5‫ ְבֵּתַשׁע ְתִּקיעוֹת‬4‫ְלִפי ֶשַׁצּד ֵחרוּת ֶשׁבּוֹ ִנְתַחֵיּב‬ 6,‫ג‬:‫ֶשׁיּוֵֹצאת ִמִפּיו ֶחְצָיהּ ְפּסוָּלה ֵמֲחַמת ַצד ַﬠְבדוּת ֶשׁבּוֹ‬ 2 Women are not obligated [to hear the sounding of the shofar], yet if they desire to sound the shofar themselves, they may.7 Although the Sages forbade the sounding of the shofar on Yom-Tov for no purpose, in order to generate satisfaction for the women they relaxed this lightweight prohibition. For this activity does not even fully entail a shvus;8 it was forbidden merely because it resembles a mundane activity.9 Similarly, a person who has already fulfilled his obligation may sound the shofar for them and may take a shofar into the public domain to sound it for them. It was explained above, in sec. 17[:3], that it is the accepted custom for women to recite a blessing over all positive commandments whose observance is linked to a specific time.10 Hence, in this instance as well, the women themselves should recite the blessing. A man who has fulfilled his own obligation and is now sounding the shofar only for sake of the women should not recite the blessing for them, for that would be reciting a blessing in vain. For the women are under no obligation that should warrant the recitation of this blessing by a man [for their sake alone]. It is only that they have permission to recite the blessing [themselves] for the reasons explained in the above source. Why should another person recite an unwarranted blessing? A person who desires to sound the shofar for women and recite a blessing for them should sound the shofar for them before he hears the sounding of the shofar in the synagogue.11 Alternatively, he should intend not to fulfill his obligation [when hearing] the shofar blasts in the synagogue. He may then recite a blessing for himself, because he has not yet fulfilled his own obligation. Even if he goes to sound the shofar for the women in their own homes, and then returns to the synagogue to hear the tekios me’umad12 that are sounded in the 12/17/2020, 1:49 PM

Shulchan Aruch: Chapter 589 - Individuals who are Fit to Sound the Shof...

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course of the blessings [of Mussaf], he does not have to recite a blessing over them even though he made an interruption between the blessing and these [latter shofar] blasts by walking to the synagogue. For even if he made an interruption between the two by speaking, he would not be required to repeat the blessing, for the reason explained in sec. 592[:7].13 ‫ ְוַאף ַﬠל ִפּי ֶשַׁהְתִּקיָﬠה ְבּיוֹם טוֹב‬7,‫ה‬.‫ד ִמָכּל ָמקוֹם ִאם ָרצוּ ִלְתֹקַﬠ ְבַּﬠְצָמן ָה ְרשׁוּת ְבָּיָדן‬,‫ב ַאף ַﬠל ִפּי ֶשַׁהָנִּשׁים ְפּטוּרוֹת‬ ‫ו ִמָכּל ָמקוֹם ְכֵּדי ַלֲﬠשׂוֹת ַנַחת רוַּח ַלָנִּשׁים ִהִתּירוּ ָלֶהן ִאסּוּר ַקל ָכֶּזה ז ֶשֵׁאין בּוֹ ֲאִפלּוּ‬,‫ְבִּחָנּם ֲאסוָּרה ִמִדְּבֵרי סוְֹפ ִרים‬ 9,‫ח‬.‫ ֶאָלּא ִמשּׁוּם עוְּבִדּין ְדֹּחל‬8‫ִמשּׁוּם ְשׁבוּת ָגּמוּר‬ ‫י‬.‫ט וֻּמָתּר ְלהוִֹציא ַהשּׁוָֹפר ִל ְרשׁוּת ָהַרִבּים ְכֵּדי ִלְתֹקַﬠ ָלֶהן‬.‫ְוֵכן ָאָדם ַאַחר ֶשָׁיָּצא ְכָּבר ְיֵדי חוָֹבתוֹ ֻמָתּר ִלְתֹקַﬠ ָלֶהן‬ ‫ ַﬠל ֵכּן ַגּם ָכּאן ְיָב ְרכוּ ַהָנִּשׁים‬10,‫וְּכָבר ִנְתָבֵּאר ְבִּסיָמן י"]ז[ יא ֶשָׁנֲּהגוּ ַהָנִּשׁים ְלָבֵר ַﬠל ָכּל ִמְצוֹת ֲﬠֵשׂה ֶשַׁהְזַּמן ְגָּרָמא‬ ‫יג ְלִפי ֶשִׁהיא‬,‫יב ֲאָבל ֲאָנִשׁים ל ֹא ְיָב ְרכוּ ָלֶהן ִאם ְכָּבר ָיְצאוּ ְיֵדי חוָֹבָתם ְוֵאיָנן תּוְֹקִﬠים ַרק ִבְּשִׁביל ַהָנִּשׁים‬,‫ְלַﬠְצָמן‬ ‫ ֶאָלּא ֶשָׁלֶּהן‬,‫ ֶשֲׁהֵרי ַהָנִּשׁים ְבַּﬠְצָמן ֵאיָנן ַחָיּבוֹת ִבְּבָרָכה זוֹ ֶשְׁיָּבֵר ֶזה ְלהוִֹציָאן ְיֵדי חוָֹבָתן ִבְּבָרָכה זוֹ‬,‫ְבָּרָכה ְלַבָטָּלה‬ ‫ ֲאָבל ַאֵחר ָלָמּה ְיָבֵר ְבִּחָנּם‬,‫ְבַּﬠְצָמן ָה ְרשׁוּת ְבָּיָדן ְלָבֵר  יד ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬. ‫ אוֹ ֶשׁ ְיַּכֵוּן ְבִּלבּוֹ ֶשׁלּ ֹא‬11,‫טו‬,‫ְוָהרוֶֹצה ִלְתֹקַﬠ ַלָנִּשׁים וְּלָבֵר ָלֶהן – ִיְתַקע ָלֶהן ֹקֶדם ֶשׁ ִיְּשַׁמע ַהְתִּקיעוֹת ְבֵּבית ַהְכֶּנֶסת‬ ‫טז ְוַאף ַﬠל ִפּי‬.‫ ְדָּאז ָיכוֹל ְלָבֵר ִבְּשִׁביל ַﬠְצמוֹ ֶשֲׁﬠַד ִין ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬,‫ָלֵצאת ְיֵדי חוָֹבתוֹ ִבְּתִקיעוֹת ֶשׁל ֵבּית ַהְכֶּנֶסת‬ ‫ ֶשַׁﬠל ֵסֶדר ַהְבָּרכוֹת – ֵאינוֹ ָצ ִרי ַלֲח ֹזר‬12‫ֶשׁהוֵֹל ָלֶהן ִלְתֹקַﬠ ְבָּבֵתּיֶהן ְוחוֵֹזר ְלֵבית ַהְכֶּנֶסת ְושׁוֵֹמַﬠ ַהְתִּקיעוֹת ִדְּמֻﬠָמּד‬ ‫יז ֶשֲׁהֵרי ֲאִפלּוּ ִאם ִהְפִסיק‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁהְפִסיק ַבֲּהִליָכה ְלֵבית ַהְכֶּנֶסת ֵבּין ִבּ ְרָכתוֹ ִלְתִקיעוֹת ֵאלּוּ‬,‫וְּלָבֵר ֲﬠֵליֶהם‬ 13,‫יח‬:‫ְבִּשׂיָחה ֵבּי ְנַת ִים ֵאינוֹ ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקצ"ב‬ 3 Even if a person has taken a vow not to derive benefit from a fellow Jew by saying, “It is banned for me to benefit from so-and-so,” that fellow Jew may sound the shofar [to enable] him [to fulfill this] mitzvah,14 because [in the context of vows, the fulfillment of a mitzvah] is not considered a [pleasurable] benefit, as explained in sec. 586[:24, 26].15 [The above applies] provided that fellow Jew sounds the shofar for him on his own volition. [He may not be asked to do so], for since [the person under ban] forbade himself from benefiting from him, he cannot designate him as an agent to sound the shofar for him.16 ‫ ֶשֵׁאין‬14,‫יט‬,‫ג ִמי ֶשׁהוּא ֻמַדּר ֲהָנָאה ֵמֲחֵברוֹ ֶשָׁאַמר קוָֹנם ֶשֲׁא ִני ֶנֱהֶנה ִמְפּלוִֹני – ֻמָתּר ֲחֵברוֹ ִלְתֹקַﬠ לוֹ ְתִּקיָﬠה ֶשׁל ִמְצָוה‬ ‫ ֲאָבל הוּא ל ֹא י ֹאַמר ַלֲחֵברוֹ‬,‫ ְוהוּא ֶשׁ ִיְּתַקע לוֹ ֲחֵברוֹ ֵמַﬠְצמוֹ‬15,‫כא‬.‫זוֹ ֲחשׁוָּבה ֲהָנָאה כ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקפ"ו‬ 16,‫כג‬:‫כב ְדֵּכיָון ֶשָׁאַסר ֲחֵברוֹ ֲהָנָאתוֹ ָﬠָליו – ָאסוּר לוֹ ַלֲﬠשׂוֹת ֲחֵברוֹ ָשִׁליַח ִלְתֹקַﬠ לוֹ‬,‫ֶשׁ ִיְּתַקע לוֹ‬ 4 When does the above apply? When he forbade himself from benefiting from this fellow Jew. If, however, he forbade himself from [listening to his] shofar blasts by saying, “I ban the shofar blasts of so-and-so upon myself,” he is forbidden to hear even the shofar blasts his colleague sounds for the sake of a mitzvah. ‫ ֲאָבל ִאם ָאַסר ְתִּקיַﬠת ֲחֵברוֹ ָﬠָליו ֶשָׁאַמר קוָֹנם ְתִּקיָﬠתוֹ ֶשׁל ְפּלוִֹני‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁאַסר ֲהָנַאת ֲחֵברוֹ ָﬠָליו‬ ‫כד‬:‫ָﬠָליו – ָאסוּר לוֹ ִלְשֹׁמַﬠ ֲאִפלּוּ ְתִּקיָﬠה ֶשׁל ִמְצָוה ֵמֲחֵברוֹ‬ 5 A person does not fulfill his obligation regarding any of the mitzvos unless he carries out the relevant activity with the intent of thereby performing a mitzvah, as stated in sec. 60[:5].17 Therefore a person who sounds the shofar as a casual activity,18 for practice, has not fulfilled his obligation. Similarly, a person who hears the shofar blasts from someone who sounded them as a casual activity has not fulfilled his obligation19 even if he intended to [do so] — for since the person sounding the shofar did not have the [required] intent, the sounds [that were 12/17/2020, 1:49 PM

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heard] were invalid. ‫ה ָכּל ַהִמְּצוֹת ֵאין ָאָדם יוֵֹצא ָבֶּהם ְיֵדי חוָֹבתוֹ ֶאָלּא ִאם ֵכּן ִנְתַכֵּוּן כה ַבֲּﬠִשָׂיָּתן ֶשׁהוּא עוֶֹשׂה ָדָּבר ֶזה ְלֵשׁם ִמְצָוה כו ְכּמוֹ‬ ‫ ְוֵכן ַהשּׁוֵֹמַﬠ ִמן‬19.‫ – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬18‫ ַהִמְּתַﬠֵסּק ִבְּתִקיַﬠת שׁוָֹפר ְכֵּדי ְלִהְתַלֵמּד‬, ‫ ְלִפיָכ‬17,‫כז‬.'‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ס‬ ‫ ֵכּיָון ֶשַׁהתּוֵֹקַﬠ ל ֹא ִנְתַכֵּוּן ִאם ֵכּן ְתִּקיָﬠה ְפּסוָּלה ָשַׁמע‬,‫כח ַאף ַﬠל ִפּי ֶשׁ ִנְתַכֵּוּן ַהשּׁוֵֹמַﬠ ְלֵשׁם ִמְצָוה‬,‫ַהִמְּתַﬠֵסּק – ל ֹא ָיָצא‬: 6 Likewise, a person who sounded the shofar as a musical instrument without intending to fulfill the mitzvah thereby has not fulfilled his obligation, nor did a person who heard [those sounds] from him fulfill his obligation.20 20:‫כט ְוֵכן ַהשּׁוֵֹמַﬠ ִמֶמּנּוּ – ל ֹא ָיָצא‬.‫ו ְוֵכן ַהתּוֵֹקַﬠ ְלשׁוֵֹרר ְול ֹא ִנְתַכֵּוּן ִלְתִקיַﬠת ִמְצָוה – ל ֹא ָיָצא‬ 7 If a person sounding the shofar had the intent of enabling a listener to fulfill his obligation, but the listener did not have the intent of fulfilling his obligation by listening, or if a listener had the intent of fulfilling his obligation, but the person sounding the shofar did not have the intent of enabling the listener to fulfill his obligation but [simply] sounded the shofar for himself, the listener did not fulfill his obligation.21 Both the listener and the person sounding the shofar must [share the appropriate] intent. If a person sounding the shofar has the intent that whoever hears his shofar blasts may fulfill his obligation thereby, and a listener hears those blasts and has the intent of fulfilling his obligation, the listener has fulfilled his obligation. [This applies] even though the person sounding the shofar did not have this intent for this particular individual who heard his shofar blasts and [indeed] knows nothing of him — for his intent was that anyone who heard him should thereby fulfill his obligation. Accordingly, a person who was proceeding on his way or sitting at home, and heard the shofar blasts sounded by the sheliach tzibbur, has fulfilled his obligation, for a sheliach tzibbur has the intent of enabling the public to fulfill their obligation by hearing his shofar blasts.22 ‫ אוֹ ֶשִׁנְּתַכֵּוּן‬,‫ז ִאם ִנְתַכֵּוּן ַהתּוֵֹקַﬠ ְלהוִֹציא ֶאת ַהשּׁוֵֹמַﬠ ְיֵדי חוָֹבתוֹ ְול ֹא ִנְתַכֵּוּן ַהשּׁוֵֹמַﬠ ָלֵצאת ְיֵדי חוָֹבתוֹ ִבְּשִׁמיָﬠה זוֹ‬ 21,‫ַהשּׁוֵֹמַﬠ ָלֵצאת ְיֵדי חוָֹבתוֹ ְול ֹא ִנְתַכֵּוּן ַהתּוֵֹקַﬠ ְלהוִֹציא ֶאת ַהשּׁוֵֹמַﬠ ֶאָלּא ָתַּקע ְלַﬠְצמוֹ – ל ֹא ָיָצא ַהשּׁוֵֹמַﬠ ְיֵדי חוָֹבתוֹ‬ ‫ל‬.‫ַﬠד ֶשׁ ִיְּתַכּ ְוּנוּ ְשֵׁניֶהם שׁוֵֹמַﬠ וַּמְשִׁמיַﬠ‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַהתּוֵֹקַﬠ‬,‫ִמי ֶשָׁתַּקע ְו ִנְתַכֵּוּן ְלהוִֹציא ָכּל ִמי ֶשִׁיְּשַׁמע ְתִּקיָﬠתוֹ ְוָשַׁמע ַהשּׁוֵֹמַﬠ ְו ִנְתַכֵּוּן ָלֵצאת ְיֵדי חוָֹבתוֹ‬ ‫ ֶשֲׁהֵרי ַהתּוֵֹקַﬠ ִנְתַכֵּוּן‬,‫ ַאף ַﬠל ִפּי ֵכן ָיָצא ַהשּׁוֵֹמַﬠ ְיֵדי חוָֹבתוֹ‬,‫ִמְתַכֵּוּן ִלְפלוֹ ִני ֶזה ֶשָׁשַּׁמע ְתִּקיָﬠתוֹ ְוֵאינוֹ יוְֹדעוֹ ְכָּלל‬ ‫לא ְלִפיָכ ִמי ֶשָׁהָיה ְמַהֵלּ ַבֶּדֶּר אוֹ יוֵֹשׁב ְבּתוֹ ֵבּיתוֹ ְוָשַׁמע ְתִּקיעוֹת ִמְשִּׁליַח ִצבּוּר – ָיָצא‬.‫ְלהוִֹציא ְלָכל ִמי ֶשׁ ִיְּשָׁמֶﬠנּוּ‬ 22,‫לג‬:‫לב ֶשֲׁהֵרי ַהְשִּׁליַח ִצבּוּר הוּא ִמְתַכֵּוּן ְלהוִֹציא ֶאת ָהַרִבּים ְיֵדי חוָֹבָתן ִבְּתִקיָﬠתוֹ‬,‫ִאם ִנְתַכֵּוּן ָלֵצאת ִבְּשִׁמיָﬠה זוֹ‬ 8 If a person heard the shofar blasts [sounded] for this mitzvah, but later became doubtful whether he had intended to fulfill his obligation by hearing them, the shofar should be sounded for him again because of the doubt.23 If, by contrast, a person was walking [on his way] and stopped to hear the shofar blasts from a sheliach tzibbur, but was later doubtful whether he had intended to fulfill his obligation by hearing them, there is no need to sound the shofar for him again. Since he stopped walking, it may be assumed that he intended to fulfill his obligation. 23,‫לד‬.‫ח ִמי ֶשָׁשַּׁמע ְתִּקיַﬠת ִמְצָוה ְוַאַחר ָכּ ִנְסַתֵּפּק לוֹ ִאם ִנְתַכֵּוּן ָלֵצאת ִבְּשִׁמיָﬠתוֹ – ָצ ִרי ִלְתֹקַﬠ לוֹ ֵשׁ ִנית ִמָסֵּפק‬ ‫ֲאָבל ִמי ֶשָׁהָיה ְמַהֵלּ ְוָﬠַמד ְכֵּדי ִלְשֹׁמַﬠ ַהְתִּקיעוֹת ִמְשִּׁליַח ִצבּוּר ְוַאַחר ָכּ ִנְסַתֵּפּק לוֹ ִאם ִנְתַכֵּוּן ָלֵצאת ִבְּשִׁמיָﬠתוֹ – ֵאין‬ 12/17/2020, 1:49 PM

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‫לה‬:‫ ְדֵּכיָון ֶשָׁﬠַמד ֵמֲהִליָכתוֹ ֲחָזָקה ֶשׁ ִנְּתַכֵּוּן ָלֵצאת ְיֵדי חוָֹבתוֹ‬,‫ָצ ִרי ִלְתֹקַﬠ לוֹ ֵשׁ ִנית‬ 9 [The following rule applies when] a person goes to the synagogue with the intent of hearing [the shofar] sounded by the sheliach tzibbur and fulfilling his obligation with the congregation. Even if at the time he heard [the shofar] he had no intent in mind but simply heard [it], he has fulfilled his obligation, because he is considered to be acting in the wake of his initial intent — to go to the synagogue to fulfill his obligation. [Different rules apply when,] by contrast, a person went to the synagogue without any intent, i.e., he did not intend that by going there he would fulfill his obligation when hearing the shofar blasts sounded by the sheliach tzibbur. [If] he then heard [the shofar] without having any intent in mind, he has not fulfilled his obligation — because, [as stated above,] in order to fulfill one’s obligation one must have the intent of performing a mitzvah.24 ‫ ַאף ַﬠל ִפּי ֶשְׁבָּשָׁﬠה ֶשָׁשַּׁמע‬,‫ט ִמי ֶשָׁבּא ְלֵבית ַהְכֶּנֶסת ְכֵּדי ִלְשֹׁמַﬠ ַהְתִּקיעוֹת ִמְשִּׁליַח ִצבּוּר ְוָלֵצאת ְיֵדי חוָֹבתוֹ ִﬠם ַהִצּבּוּר‬ ‫לו ְלִפי ֶשׁהוּא ִנְגָרר ַאַחר ַמֲחַשְׁבתּוֹ ָה ִראשׁוָֹנה לז ֶשָׁבּא ְלֵבית ַהְכֶּנֶסת ְכֵּדי‬,‫ל ֹא ָהָיה לוֹ שׁוּם ַכָּוָּנה ֶאָלּא ָשַׁמע ְסָתם – ָיָצא‬ ‫לח ֶשׁלּ ֹא ִנְתַכֵּוּן ְבִּביָאתוֹ ְכֵּדי ָלֵצאת ְיֵדי חוָֹבתוֹ ִבְּשִׁמיַﬠת‬,‫ ֲאָבל ִמי ֶשָׁבּא ְלֵבית ַהְכֶּנֶסת ִבְּסָתם‬.‫ָלֵצאת ְיֵדי חוָֹבתוֹ‬ ‫ ֶשִׁמְּצוֹת ְצ ִריכוֹת ַכָּוָּנה ְכֵּדי ָלֵצאת ָבֶּהן ְיֵדי‬,‫ ְוַאַחר ָכּ ָשַׁמע ִבְּסָתם ְבּל ֹא שׁוּם ַכָּוָּנה – ל ֹא ָיָצא‬,‫ַהְתִּקיעוֹת ֵמַהְשִּׁליַח ִצבּוּר‬ 24:‫חוָֹבָתן‬

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Shulchan Aruch: Chapter 590 - The Order Appropriate for the Sounding o...

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Shulchan Aruch: Chapter 590 - The Order Appropriate for the Sounding of the Shofar By Rabbi Schneur Zalman of Liadi

SECTION 590 The Order Appropriate for the Sounding of the Shofar. (1–21) ‫סימן תקצ ֵסֶדר ָהָראוּי ִלְתִקיַﬠת שׁוָֹפר וּבוֹ כ"א ְסִﬠיִפים‬: 1 How many shofar blasts1 is a person obligated to hear on Rosh HaShanah? Nine — tekiah-teruah-tekiah, three times. [This concept is derived as follows:2] The term teruah is mentioned three times in the Torah [with regard to the month of Tishrei]: twice in connection with Rosh HaShanah3 and once in connection with Yom Kippur of the Jubilee Year.4 The Oral Tradition teaches that [the verses] are interrelated,5 and thus it is as if all three mentions of the term teruah relate to each [occasion]. Whenever a teruah is sounded, it must be preceded by a [long,] plain [shofar blast], and followed by a [long,] plain [shofar blast].6 These [long, plain blasts] are called tekios, without qualification.6 [This pattern is derived from] the verse,7 ‫והעברת שופר‬ ‫“ — תרועה‬You shall sound blasts on the shofar.” [The initial verb] implies that a [long,] simple blast should be sounded; [the sequence of the Hebrew words] implies that this long, simple blast should be followed by a teruah. And after mentioning the teruah, [that verse] states, ‫“ — תעבירו שופר‬You shall sound the shofar.” This implies that after the teruah, a [long,] simple blast should also be sounded. [This sequence] applies to every teruah, whether of the Jubilee Year or of Rosh HaShanah, for lessons applying to one are also applied to the other. ‫ ֶשָׁשּׁ שׁ ְפָּﬠִמים ְתּרוָּﬠה ֶנֱאַמר‬2‫ ְלִפי‬,‫ ַחָיּב ָאָדם ִלְשֹׁמַﬠ ְבּר ֹאשׁ ַהָשָּׁנה? א ֵתַּשׁע – תר"ת תר"ת תר"ת‬1‫א ַכָּמּה ְתִּקיעוֹת‬ ‫ וְּלָכ‬5,‫ד‬,‫ וִּמִפּי ַהְשּׁמוָּﬠה ָלְמדוּ ֶשֵׁהן ְלֵמ ִדין ֶזה ִמֶזּה‬4,‫ג‬,‫ ְוֶאָחד ְבּיוֹם ַהִכּפּוּ ִרים ֶשׁל יוֵֹבל‬3‫ב ְשַׁנ ִים ְבּר ֹאשׁ ַהָשָּׁנה‬,‫ַבּתּוָֹרה‬ ‫ה ְוָכל ְתּרוָּﬠה ְצ ִריָכה ִלְהיוֹת ְפּשׁוָּטה ְלָפֶניָה וְּפשׁוָּטה‬,‫ֲהֵרי הוּא ְכִּאלּוּ ָכּל ַהָשּׁ שׁ ְפָּﬠִמים ְתּרוָּﬠה ֶנֱאָמ ִרים ְבָּכל ַאַחת ֵמֶהן‬ ‫ ַמְשָׁמע ֶשָׁצּ ִרי ְלַהֲﬠִביר קוֹל ָפּשׁוּט‬,"‫ " ְוַהֲﬠַב ְרָתּ שׁוָֹפר ְתּרוָּﬠה‬8,‫ ֶשֶׁנֱּאַמר ו‬,‫ ְסָתם‬7‫ ְוֵהן ַה ִנְּקָרִאים ְתִּקיעוֹת‬6,‫ְלַאֲחֶריָה‬ ‫ח ְוַאַחר ַהְתּרוָּﬠה ֶנֱאַמר ט "ַתֲּﬠִבירוּ שׁוָֹפר‬,‫ז ִדְּלשׁוֹן " ְוַהֲﬠַב ְרָתּ" ַמְשָׁמע ַהֲﬠָבַרת קוֹל ָפּשׁוּט‬,‫ְוַאַחר ָכּ ִתְּהֶיה ַהְתּרוָּﬠה‬ ‫י ְוֵכן ְבָּכל ְתּרוָּﬠה וְּתרוָּﬠה ֵבּין ֶשׁל יוֵֹבל ֵבּין ֶשׁל ר ֹאשׁ‬,‫ ַמְשָׁמע ֶשַׁאַחר ַהְתּרוָּﬠה ָצ ִרי ַגּם ֵכּן ְלַהֲﬠִביר קוֹל ָפּשׁוּט‬,"'‫וגו‬ ‫יא‬:‫ַהָשָּׁנה ֶשֵׁהן ְלֵמִדין ֶזה ִמֶזּה‬ 2 The term teruah used in the Torah is rendered as ‫ יבבא‬in Aramaic.8 [This verb appears in] the verse,9 “And Sisrah’s mother gazed through the window and wailed.” This implies that ‫ יבבא‬resembles a sound that a person emits when he weeps and moans. There is room to question whether the ‫ יבבא‬spoken of here is the sound made by a sick person whose groans are extended, as he issues one groan after the other, prolonging them somewhat. The root that describes this is ‫גנח‬. Or perhaps [‫]יבבא‬ resembles the sound of a person who sobs and mourns, emitting very short sounds in quick succession. The word that describes this is ‫יליל‬. Or perhaps it refers to both of them in turn,10 with the sobbing following the groaning, for people who cry commonly groan and then sob.

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[Accordingly,] our Sages ordained [the following practice] in order to accommodate all the possible explanations11 of the term [teruah]. A series comprising tekiahshevarim-teruah-tekiah12 is sounded three times, for perhaps teruah means both groaning and sobbing. A series comprising tekiah-shevarim-tekiah13 is then sounded three times, for perhaps teruah means groaning alone, and if so, the sobbing sounds [i.e., our teruah] would constitute an interruption between the teruah [required by the Torah] and the tekiah that follows it — whereas the Torah requires that a teruah be [immediately] followed by a [long,] simple blast without the interruption of any other shofar blast which is not [long and] simple. Finally, a series comprising tekiah-teruah-tekiah14 is sounded three times, for perhaps teruah is [the staccato] sobbing alone, and the groans [i.e., our shevarim] in the series comprising tekiah-shevarim-teruah-tekiah would constitute an interruption between the teruah [required by the Torah] and the tekiah that precedes it. ‫ ַמְשָׁמע‬,"‫ "ְבַּﬠד ַהַחלּוֹן ִנְשְׁקָפה ַוְתַּיֵבּב ֵאם ִסיְסָרא‬9,‫ וְּכִתיב יג‬8,"‫ב ְתּרוָּﬠה זוֹ ָהֲאמוָּרה ַבּתּוָֹרה יב ְמַת ְר ְגִּמיָנן " ְיָבָבא‬ ‫יד ְוֵישׁ ְלִהְסַתֵּפּק טו ִאם ְיָבָבא זוֹ ִהיא ְכּמוֹ ֶשֶׁדֶּר ַהחוִֹלים‬,‫ֶשַׁה ְיָבָבא ִהיא ְכּקוֹל ֶשָׁאָדם ַמְשִׁמיַﬠ ְכֶּשׁהוּא בּוֶֹכה וְּמַיֵלּל‬ ‫יז אוֹ ֶשִׁהיא ְכּמוֹ ָאָדם ַהְמַיֵלּל‬,‫ ְוֶזה ִנְקָרא ָגַּנח‬,‫ֶשַׁמֲּא ִריִכים ִבְּג ִניחוָֹתם טז וַּמְשִׁמיִﬠים קוֹל ַאַחר קוֹל וַּמֲא ִריִכים ָבֶּהם ְקָצת‬ 10‫יט אוֹ ֶשִׁהיא ְכּמוֹ ְשֵׁניֶהם ְבַּיַחד ֶזה ַאַחר ֶזה‬,‫יח ְוֶזה ִנְקָרא ֵיִליל‬,‫וְּמקוֵֹנן ֶשַׁמְּשִׁמיַﬠ קוֹלוֹת ְקָצ ִרים ְמֹאד ְתּכוִּפים ֶזה ָלֶזה‬ ‫כ‬.‫ ֶשֵׁכּן ֶדֶּר ַהבּוֶֹכה ְמַגֵנַּח ְוַאַחר ָכּ ְמַיֵלּל‬,‫ַהְיָלָלה ַאַחר ַהְגּ ִניָחה‬ ,‫ ֶשָׁמּא ַהְתּרוָּﬠה ִהיא ְגּ ִניָחה ִויָלָלה ְבַּיַחד‬,‫ ג' ְפָּﬠִמים‬12‫ ִלְתֹקַﬠ תשר"ת‬11‫ְוִתְקּנוּ ֲחָכִמים כא ְכֵּדי ָלֵצאת ְיֵדי ָכּל ַהְסֵּפקוֹת‬ ‫ ְוָהיוּ ַהְיָללוֹת ֶהְפֵסק ֵבּין ַהְתּרוָּﬠה ְלַהְתִּקיָﬠה‬,‫ ֶשָׁמּא ַהְתּרוָּﬠה ִהיא ְגּ ִניָחה ְלַבד‬,‫ ג' ְפָּﬠִמים‬13‫ְוַאַחר ָכּ תש"ת‬ '‫ ג‬14‫כג ְוַאַחר ָכּ תר"ת‬,‫כב ְוַהתּוָֹרה ָאְמָרה ְפּשׁוָּטה ְלַאֲחֶריָה ְבּל ֹא ֶהְפֵסק קוֹל שׁוָֹפר ֶשֵׁאינוֹ ָפּשׁוּט ֵבּי ְנַת ִים‬,‫ֶשְׁלַּאֲחֶריָה‬ ‫כד‬:‫ ְוָהיוּ ַהְגּ ִניָחה ֶשְׁבֵּסֶדר תשר"ת ֶהְפֵסק ֵבּין ַהְתּרוָּﬠה ַלְתִּקיָﬠה ֶשְׁלָּפֶניָה‬,‫ ֶשָׁמּא ַהְתּרוָּﬠה ִהיא ַה ְיָלָלה ְלַבד‬,‫ְפָּﬠִמים‬ 3 [A person may] make a stipulation regarding the last tekiah in the set comprising [three series of] tekiah-shevarim-teruah-tekiah: “If the set comprising tekiahshevarim-teruah-tekiah is the true [expression of] the mitzvah, this [final] tekiah should be considered as the last tekiah of that set. But if the [following] set comprising [three series of] tekiah-shevarim-tekiah is the true [expression of] the mitzvah, and it is through [these sounds that] one fulfills his obligation, this tekiah should be considered as the first tekiah of that set.” [If one makes such a stipulation,] there is no need to sound another tekiah as the beginning of the [three-part] set that comprises tekiah-shevarim-tekiah, for from either perspective, he has fulfilled his obligation with the tekiah [concerning which he made the stipulation]. Similarly, if one made a stipulation that the final tekiah of the set comprising tekiah-shevarim-tekiah be counted conditionally as the first tekiah of the [following] set that comprises tekiah-teruah-tekiah, [he need not sound an extra tekiah]. If, however, he does not make such a stipulation, one tekiah cannot be counted both for the set comprising tekiah-shevarim-teruah-tekiah and the [following] set that comprises tekiah-shevarim-tekiah, nor for the set comprising tekiah-shevarimtekiah and the [following] set that comprises tekiah-teruah-tekiah. [The rationale is that] the mitzvos require intent. And if one intends that this tekiah complete the set comprising tekiah-shevarim-teruah-tekiah, it cannot [also] count as the beginning of the [following] set that comprises tekiah-shevarim-tekiah. For if the set comprising tekiah-shevarim-tekiah is the true [expression of] the mitzvah, then when the person intended that this tekiah would complete the set comprising tekiah-shevarim-teruah-tekiah, the shofar blast was not sounded with the intent of fulfilling the mitzvah at all. The same reasoning applies with regard to the tekiah between the set comprising tekiah-shevarim-tekiah and the [following]

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set that comprises tekiah-teruah-tekiah. ‫ג ִאם ִהְתָנה ִבְּתִקיָﬠה ַאֲחרוָֹנה ֶשׁל ג' ִסְדֵרי תשר"ת ֶשִׁאם ֵסֶדר תשר"ת ֵהן ֵהן ִﬠַקּר ַהִמְּצָוה ַתֲּﬠֶלה לוֹ ְתִּקיָﬠה זוֹ‬ ‫ִלְתִקיָﬠה ַאֲחרוָֹנה ֶשׁל תשר"ת ְוִאם ִסְדֵרי תש"ת ֵהן ִﬠַקּר ַהִמְּצָוה וָּבֶהן הוּא יוֵֹצא ְיֵדי חוָֹבה ַתֲּﬠֶלה לוֹ ְתִּקיָﬠה זוֹ‬ ‫ ֶשֲׁהֵרי ִמַמּה ַנְּפָשׁ הוּא יוֵֹצא ִבְּתִקיָﬠה‬,‫ִלְתִקיָﬠה ִראשׁוָֹנה ֶשׁל תש"ת – ֵאינוֹ ָצ ִרי ִלְתֹקַﬠ ֵשִׁנית ִלְפֵני תש"ת ָה ִראשׁוֹן‬ ‫כה‬.‫ ְוֵכן ַהִדּין ִאם ִהְתָנה ִבְּתִקיָﬠה ַאֲחרוָֹנה ֶשׁל תש"ת ֶשַׁתֲּﬠֶלה לוֹ ִלְתִקיָﬠה ִראשׁוָֹנה ֶשׁל תר"ת‬.‫זוֹ‬ ‫ ְלִפי ֶשִׁמְּצוֹת‬,‫ֲאָבל ִאם ל ֹא ִהְתָנה ֵכּן – ֵאין ְתִּקיָﬠה ַאַחת עוָֹלה ִלְשֵׁני ְסָד ִרים תשר"ת ְותש"ת ְול ֹא ְלתש"ת ְותר"ת‬ ‫כז ֶשִׁאם תש"ת ִﬠַקּר‬,‫כו ְוִאם ִנְתַכֵּוּן ִבְּתִקיָﬠה זוֹ ְלַהְשָׁלַמת ֵסֶדר תשר"ת – ֵאיָנהּ עוָֹלה ְלַהְתָחַלת תש"ת‬.‫ְצ ִריכוֹת ַכָּוָּנה‬ ‫כח ְוֵכן ִבְּתִקיָﬠה ֶשֵׁבּין תש"ת‬.‫ַהִמְּצָוה ִאם ֵכּן ְכֶּשִׁנְּתַכֵּוּן ִבְּתִקיָﬠה זוֹ ְלַהְשָׁלַמת תשר"ת ל ֹא ָתַּקע ְלֵשׁם ִמְצָוה ְכָּלל‬ ‫ְלתר"ת‬: 4 The [minimal] length of the tekiah required by the Torah is the same as the [total] length of the teruah required by the Torah,8 which is the length of three sobbing sounds. Some authorities interpret this as meaning merely three of the short staccato bursts15 [which together constitute our teruah, and] which are called trumitin. In the present age, now that the Sages have ordained that we should sound three diverse sets — tekiah-shevarim-teruah-tekiah, then tekiah-shevarim-tekiah, then tekiah-teruah-tekiah — in order to accommodate all the possible interpretations of the term teruah, [each] tekiah of the set comprising tekiah-shevarim-teruah-tekiah should be prolonged so that it is as long as the teruah of that set. Thus it must be the length of at least three average shevarim, i.e., three groaning sounds [i.e., genichos] of average length and three short sobbing sounds [i.e., yelalos] — for all these together constitute the required length of the [Biblical] teruah of the set that comprises tekiah-shevarim-teruah-tekiah. For the set comprising tekiah-shevarim-tekiah, [each] tekiah need not be prolonged beyond the length of three average shevarim, for that is the required length of the teruah of that set. And for the set comprising tekiah-teruah-tekiah, [each] tekiah need not be prolonged beyond the length of three short sobbing sounds, for that is the required length of the teruah of that set. A person who wishes to prolong any of the tekios extensively may prolong them as much as he desires, for the [above] length required [by the Sages] for each tekiah is only a minimum. Similarly, with regard to the teruah, one may add as many staccato blasts as he desires. And similarly, with regard to the shevarim, if one adds to the three shevarim, it is of no consequence.16 This is not considered as interrupting between the teruah or the shevarim and the following tekiah, because all the shevarim — or all the staccato blasts [that constitute the teruah] — are sounded in one breath. Nevertheless, it has become customary not to add to the three shevarim.17 One may, however, sound as many staccato blasts [for the teruah] as one desires.18 Some people sound a simple blast like a tekiah after the three shevarim and do the same at the conclusion of the [teruah] blasts. This, however, is not the [common] custom. ‫כט‬.‫ ְוִשׁעוּר ְתּרוָּﬠה ָהֲאמוָּרה ַבּתּוָֹרה ְכּג' ְיָבבוֹת‬6,‫ד ִשׁעוּר ְתִּקיָﬠה ָהֲאמוָּרה ַבּתּוָֹרה ְכִּשׁעוּר ְתּרוָּﬠה ָהֲאמוָּרה ַבּתּוָֹרה‬ ‫לא ְוַﬠְכָשׁו ֶשִׁתְּקּנוּ ֲחָכִמים ִלְתֹקַﬠ תשר"ת תש"ת‬,‫ ְוֵהם ִנְקָרִאים ְטרוִּמיִטין‬15,‫ֵישׁ אוְֹמ ִרים ל ְדַּה ְינוּ ג' ֹכּחוֹת ְבָּﬠְלָמא‬ ‫תר"ת ְכֵּדי ָלֵצאת ִמָכּל ַהְסֵּפקוֹת ֶשֵׁיּשׁ ַבְּתּרוָּﬠה – ָצ ִרי ְלַהֲא ִרי ִבְּתִקיָﬠה ֶשׁל תשר"ת ְכִּשׁעוּר ְתּרוָּﬠה ֶשׁל ֵסֶדר‬ ‫ ֶשֲׁהֵרי ַהֹכּל ְבַּיַחד הוּא ְתּרוָּﬠה ֶשׁל‬,‫לב ְדַּה ְינוּ ג' ְשָׁב ִרים ֵבּינוֹ ִנים ֶשֵׁהם ְכּג' ְגִּניחוֹת ֵבּינוֹ ִניּוֹת וְּכג' ְיָללוֹת ְקַטנּוֹת‬,‫תשר"ת‬ 12/17/2020, 1:49 PM

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‫ ֶשֶׁזּהוּ ִשׁעוּר ְתּרוָּﬠה‬,‫ וְּבֵסֶדר תש"ת ֵאינוֹ ָצ ִרי ְלַהֲא ִרי ִבְּתִקיעוָֹתיו ֶאָלּא ְכֵּדי ִשׁעוּר ג' ְשָׁב ִרים ֵבּינוֹ ִנים‬,‫ֵסֶדר תשר"ת‬ ‫ ֶשֶׁזּהוּ ִשׁעוּר ְתּרוָּﬠה‬,‫ וִּבְתִקיעוֹת ֶשׁל ֵסֶדר תר"ת ֵאינוֹ ָצ ִרי ְלַהֲא ִרי ֶאָלּא ְכֵּדי ִשׁעוּר ג' ְיָללוֹת ְקַטנּוֹת‬,‫ֶשׁל ֵסֶדר תש"ת‬ ‫לג‬.‫ֶשׁל ֵסֶדר תר"ת‬ ‫ ְול ֹא ָאְמרוּ ִשׁעוּר ַלְתִּקיעוֹת ֶאָלּא ֶשׁלּ ֹא‬,‫ְוִאם רוֶֹצה ְלַהֲא ִרי ַה ְרֵבּה ְבָּכל ְתִּקיָﬠה – ָה ְרשׁוּת ְבָּידוֹ ְלַהֲא ִרי ַכָּמּה ֶשׁ ִיּ ְרֶצה‬ ‫ ְוֵכן ַבְּשָּׁב ִרים ִאם מוִֹסיף ַﬠל ג' ְשָׁב ִרים – ֵאין‬.‫ ְוֵכן ַבְּתּרוָּﬠה ָיכוֹל ְלַהֲא ִרי ִבְּטרוִּמיִטין ַכָּמּה ֶשׁ ִיּ ְרֶצה‬.‫ִיְפֹחת ֵמַהִשּׁעוּר‬ ‫ ֵכּיָון ֶשׁעוֶֹשׂה ָכּל ַהְשָּׁב ִרים אוֹ ָכּל‬,‫ ְוֵאינוֹ ְכַּמְפִסיק ֵבּין ַהְתּרוָּﬠה אוֹ ַהְשָּׁב ִרים ַלְתִּקיָﬠה ֶשְׁלַּאֲחָריו‬16,‫לד‬,‫ְבָּכ ְכּלוּם‬ ‫לה‬.‫ַהְטּרוִּמיִטין ִבְּנִשׁיָמה ַאַחת‬ ‫ ְוֵישׁ עוִֹשׂין‬18,‫לז‬.‫ ֲאָבל ְטרוִּמיִטין ָיכוֹל ַלֲﬠשׂוֹת ַכָּמּה ֶשׁ ִיּ ְרֶצה‬17,‫לו‬,‫וִּמָכּל ָמקוֹם ָנֲהגוּ ֶשׁלּ ֹא ְלהוִֹסיף ַﬠל ג' ְשָׁב ִרים‬ ‫לט‬:‫לח ֲאָבל ֵאין ַהִמּ ְנָהג ַלֲﬠשׂוֹת ֵכּן‬.‫ ְוֵכן עוִֹשׂין ְבּסוֹף ַהְטּרוִּמיִטין‬,‫ְבּסוֹף ַהג' ְשָׁב ִרים קוֹל ָפּשׁוּט ְכֵּﬠין ְתִּקיָﬠה‬ 5 With regard to the shevarim of the set comprising tekiah-shevarim-teruahtekiah, one should take care that none of the three shevarim should be as long as three average shevarim and three sobbing sounds, or trumitin, for this is the measure of a tekiah in this set. If a shever19 were to be made as long as this, it would no longer be considered a shever, but would be called a tekiah. [Similarly,] in the set comprising tekiah-shevarim-tekiah, where the length of a tekiah is three average shevarim, a shever should not be made longer than three average shevarim, so that it will not cease to be considered a shever and be called a tekiah. If one is not careful with regard to this, he has not fulfilled his obligation (according to this view) even after the fact. Moreover, as an initial and preferred option, it is desirable to be careful — even during the set comprising tekiah-shevarim-teruahtekiah — not to prolong a shever more than three trumitin, for that is the length of a tekiah in the set comprising tekiah-teruah-tekiah. If [the shofar blast] were to be prolonged for this length, it would be called a tekiah of the series comprising tekiah-teruah-tekiah, and not a shever. Every shever should therefore be kept as short as possible — though not too short, so that it will [still] be called a groaning sound, or genichah, and not a sobbing sound, or yelalah, i.e., [one of the short] trumitin. '‫ה ְוָצ ִרי ִלָזֵּהר ַבְּשָּׁב ִרים ֶשׁל ֵסֶדר תשר"ת ֶשׁלּ ֹא ַיֲא ִרי ְבֶּשֶׁבר ֶאָחד ֵמַהג' ְשָׁב ִרים ְכֵּדי ִשׁעוּר ג' ְשָׁב ִרים ֵבּינוִֹנים ְוג‬ ‫ ֶאָחד ְכִּשׁעוּר ֶזה – ָיָצא ִמְכַּלל‬19‫ ְוִאם ַמֲא ִרי ְבֶּשֶׁבר‬,‫ ֶשֶׁזּהוּ ִשׁעוּר ְתִּקיָﬠה ֶשׁל ֵסֶדר תשר"ת‬,‫ְיָללוֹת ְדַּה ְינוּ ְטרוִּמיִטין‬ ‫ וְּבֵסֶדר תש"ת ֶשִׁשּׁעוּר ְתִּקיָﬠה הוּא ְכּג' ְשָׁב ִרים ֵבּינוֹ ִנים – ל ֹא ַיֲא ִרי ְבֶּשֶׁבר ֶאָחד ְכֵּדי‬.‫ֶשֶׁבר ְו ִיָקֵּרא ְבֵּשׁם ְתִּקיָﬠה‬ ‫מ ְוִאם ל ֹא ִנְזַהר ְבָּכ – ֲאִפלּוּ ְבִּדיֲﬠַבד ל ֹא ָיָצא‬.‫ ֶשׁלּ ֹא ֵיֵצא ִמְכַּלל ֶשֶׁבר ְו ִיָקֵּרא ְבֵּשׁם ְתִּקיָﬠה‬,‫ִשׁעוּר ג' ְשָׁב ִרים ֵבּינוִֹנים‬ (‫)ְלִפי ְסָבָרא זוֹ‬. ‫ ְלִפי ֶשֶׁזּהוּ ִשׁעוּר‬,‫וְּלַכְתִּחָלּה טוֹב ִלָזֵּהר ֶשֲׁאִפלּוּ ְבֵּסֶדר תשר"ת ל ֹא ַיֲא ִרי ְבֶּשֶׁבר ֶאָחד ְכֵּדי ִשׁעוּר ]ג'[ ְטרוִּמיִטין‬ ‫מא וְּלִפיָכ טוֹב ְלַקֵצּר‬,‫ ְוִאם ַיֲא ִרי ָכִּשּׁעוּר ַהֶזּה ְיֵהא ָﬠָליו ֵשׁם ְתִּקיַﬠת תר"ת ל ֹא ֵשׁם ֶשֶׁבר‬,‫ְתִּקיָﬠה ֶשׁל ֵסֶדר תר"ת‬ ‫מב ַרק ֶשׁלּ ֹא ְיַקֵצּר יוֵֹתר ִמַדּאי ְכֵּדי ֶשׁ ְיֵּהא ָﬠָליו ֵשׁם ְגִּניָחה ְול ֹא ֵשׁם ְיָלָלה מג ְדַּה ְינוּ‬,‫ְבָּכל ֶשֶׁבר ָוֶשֶׁבר ְבָּכל ַמה ְדֶּאְפָשׁר‬ ‫ְטרוִּמיִטין‬: 6 Some authorities, however, maintain that the length of a sobbing sound, or yevava, is three trumitin, and the length of a teruah equals three sobbing sounds, which is nine trumitin. Now, the length of a tekiah is the length of a teruah; thus it is also nine trumitin. And the [total] length of the shevarim is certainly no less than the length of a teruah; thus it is also at least nine trumitin. Accordingly, every shever should be extended to no less than the length of three trumitin, so that the three shevarim together will come to no less than the length of nine trumitin, which is the length of a teruah.

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According to their view, the tekios of the set comprising tekiah-shevarim-teruahtekiah must be extended to at least the length of eighteen trumitin, which is the [minimal] length of the teruah of that series, i.e., the total length of three groaning sounds and three sobbing sounds, which comes to no less than the length of eighteen trumitin. Every shever may [thus] be extended to [a maximum of] a little less than the length of eighteen trumitin, because anything less than the length of eighteen trumitin is not called a tekiah. Nevertheless, the initial and preferred option is that a shever should not be extended [even] for the length of nine trumitin, [for that] is the length of a tekiah in the set comprising tekiah-teruah-tekiah, and thus it would be called a tekiah of [that set]. After the fact, however, if a shever of the set comprising tekiahshevarim-teruah-tekiah was extended, one’s obligation has been fulfilled, as long as [this shever] was shorter than the length of eighteen trumitin. [The rationale is that] with regard to that set, it is not [long enough to be] called a tekiah. In the set comprising tekiah-shevarim-tekiah, each tekiah must be as long as nine trumitin, for this is the required [minimum length] for this set. A shever may not be as long as nine trumitin. If the shever was this long, one’s obligation has not been fulfilled even after the event, for such a blast is no longer considered a shever; for this series it is considered a tekiah. ‫ ְוִשׁעוּר ְתִּקיָﬠה‬,‫ ְוִשׁעוּר ְתּרוָּﬠה ְכּג' ְיָבבוֹת ֶשֵׁהם ט' ְטרוִּמיִטין‬,‫ו ְוֵישׁ אוְֹמ ִרים מד ֶשִׁשּׁעוּר ְיָבָבא ִהיא ג' ְטרוִּמיִטין‬ ‫ ְוִשׁעוּר ְשָׁב ִרים ְבַּוַדּאי ל ֹא ָפּחוֹת הוּא ִמִשּׁעוּר ְתּרוָּﬠה ַגּם ֵכּן ט' ְטרוִּמיִטין מה ְלָכל‬,‫ְכִּשׁעוּר ְתּרוָּﬠה ַגּם ֵכּן ט' ְטרוִּמיִטין‬ '‫ ְוִאם ֵכּן ָצ ִרי ְלַהֲא ִרי ְבָּכל ֶשֶׁבר ל ֹא ָפּחוֹת ִמג' ְטרוִּמיִטין ְכֵּדי ֶשְׁבּג' ְשָׁב ִרים ְבַּיַחד ל ֹא ְיֵהא ָפּחוֹת ִמט‬,‫ַהָפּחוֹת‬ ‫ְטרוִּמיִטין ְכִּשׁעוּר ְתּרוָּﬠה‬. ‫מז ֶשֶׁזּהוּ ִשׁעוּר ְתּרוָּﬠה ֶשׁל ֵסֶדר‬,‫וְּלִפי ִדְּבֵריֶהם ָצ ִרי ְלַהֲא ִרי ִבְּתִקיעוֹת ֶשׁל תשר"ת מו ל ֹא ָפּחוֹת ִמן י"ח ְטרוִּמיִטין‬ ‫מח‬.‫ ְדַּה ְינוּ ג' ְגּ ִניחוֹת ְוג' ְיָבבוֹת ְבַּיַחד ֶשֵׁהם ל ֹא ָפּחוֹת ִמי"ח ְטרוִּמיִטין‬,‫תשר"ת‬ ,‫ וִּמָכּל ָמקוֹם‬.‫נ ְלִפי ֶשַׁﬠד י"ח ְטרוִּמיִטין ֵאין ֵשׁם ְתִּקיָﬠה‬,‫ְוָיכוֹל ְלַהֲא ִרי ְבָּכל ֶשֶׁבר מט ַﬠד ָפּחוֹת ְמַﬠט ִמן י"ח ְטרוִּמיִטין‬ ‫נא ְוִאם ֵכּן ֵשׁם ְתִּקיַﬠת תר"ת‬,‫ ֶשֶׁזּה ִשׁעוּר ְתִּקיָﬠה ְבֵּסֶדר תר"ת‬,‫ְלַכְתִּחָלּה ל ֹא ַיֲא ִרי ְבֶּשֶׁבר ֶאָחד ְכֵּדי ט' ְטרוִּמיִטין‬ ‫נב ֵכּיָון ֶשְׁבֶּזה ַהֵסֶּדר ֲﬠַד ִין ֵאין ָﬠָליו‬,‫ ֲאָבל ְבִּדיֲﬠַבד יוֵֹצא ִאם ֶהֱא ִרי ְבֶּשֶׁבר ֶשׁל תשר"ת ָפּחוֹת ִמי"ח ְטרוִּמיִטין‬.‫ָﬠָליו‬ ‫ֵשׁם ְתִּקיָﬠה‬. ‫ ְול ֹא ַיֲא ִרי‬.‫ ֶשֶׁזּהוּ ִשׁעוּר ]ְתּרוָּﬠה נג[ ֶשׁל ֶזה ַהֵסֶּדר‬,‫וְּבֵסֶדר ֶשׁל תש"ת ָצ ִרי ְלַהֲא ִרי ַבְּתִּקיעוֹת ְכִּשׁעוּר ט' ְטרוִּמיִטין‬ ‫ ְלִפי ֶשָׁיָּצא ִמְכַּלל ֶשֶׁבר ְו ִנְכַנס ִבְּכַלל ְתִּקיעוֹת ֶשׁל‬,‫ ְוִאם ֶהֱא ִרי – ֲאִפלּוּ ְבִּדיֲﬠַבד ל ֹא ָיָצא‬,‫ְבֶּשֶׁבר ְכִּשׁעוּר ט' ְטרוִּמיִטין‬ ‫נד‬:‫ֶזה ַהֵסֶּדר‬ 7 With regard to [the actual application of the] halachah,20 one should be stringent with regard to Scriptural [obligations] and follow the latter view; i.e., one should make each tekiah of the set comprising tekiah-shevarim-teruah-tekiah at least as long as eighteen trumitin. And each tekiah of the set comprising tekiah-shevarimtekiah and tekiah-teruah-tekiah must be at least as long as nine trumitin. Every shever should be extended slightly, [at least] to the length of three trumitin, but not more than nine trumitin, even in the set comprising tekiah-shevarim-teruahtekiah. And every teruah must comprise [at least] nine trumitin, as has been explained. After the fact, however, i.e., after having sounded the shofar, if one deviated from one of these directives, there is no need to sound the shofar again, because one may rely on the former view. However, if one deviated from two of these guidelines, in a manner that would not 12/17/2020, 1:49 PM

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enable him to fulfill his obligation according to either approach, he has not fulfilled his obligation. For example, the tekios were not made as long as required by the second view, but one of the shevarim was made longer than the [maximum] length prescribed by the first view. Another example: one of the shevarim did not reach the [minimum] length required by the second view, i.e., three trumitin, but one of the shevarim exceeded the [maximum] length prescribed by the first view. [In such situations,] the shofar must be sounded again, (according to the laws that apply to a person who makes a mistake while sounding the shofar, as will be explained). One cannot grasp the leniencies of both approaches, because they contradict each other. ‫ ְדַּה ְינוּ ֶשַׁיֲּא ִרי ִבְּתִקיעוֹת תשר"ת ְכִּשׁעוּר י"ח‬,‫ ֵישׁ ְלַהְחִמיר ְבֶּשׁל תּוָֹרה ִכְּסָבָרא ָהַאֲחרוָֹנה‬20,‫ז וְּלִﬠ ְנַין ֲהָלָכה‬ '‫ וְּבָכל ֶשֶׁבר ַיֲא ִרי ְמַﬠט ְכֵּדי ג‬,‫ וִּבְתִקיעוֹת תש"ת תר"ת ְכִּשׁעוּר ט' ְטרוִּמיִטין ְלָכל ַהָפּחוֹת‬,‫ְטרוִּמיִטין ְלָכל ַהָפּחוֹת‬ ‫ וְּבָכל ְתּרוָּﬠה ָצ ִרי ַלֲﬠשׂוֹת ט' ְטרוִּמיִטין ְכּמוֹ‬,‫נה ְול ֹא ַיֲא ִרי ַﬠד ט' ְטרוִּמיִטין ֲאִפלּוּ ְבֵּסֶדר תשר"ת‬,‫ְטרוִּמיִטין‬ ‫ ִמְפֵּני ֶשֵׁיּשׁ ִלְסֹמ ַﬠל ְסָבָרא‬,‫נו ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָתַּקע ְוִשָׁנּה ֶאָחד ִמָכּל ֵאלּוּ – ֵאינוֹ ָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ‬.‫ֶשׁ ִנְּתָבֵּאר‬ ‫נז‬.‫ָה ִראשׁוָֹנה‬ ‫ ְכּגוֹן ֶשׁלּ ֹא ֶהֱא ִרי ִבְּתִקיעוָֹתיו ְכִּשׁעוּר ֶשִׁנְּתָבֵּאר ְלִפי‬,‫ֲאָבל ִאם ִשָׁנּה ִבְּשֵׁני ְדָּב ִרים ְבִּﬠ ְנָין ֶשְׁלִּפי ְשֵׁתּי ַהְסָּברוֹת ל ֹא ָיָצא‬ ‫נח אוֹ ֶשׁלּ ֹא ֶהֱא ִרי ְבֶּשֶׁבר‬,‫ְסָבָרא ָהַאֲחרוָֹנה ְוֶהֱא ִרי ְבֶּשֶׁבר ִמן ַהְשָּׁב ִרים יוֵֹתר ִמִשּׁעוּר ֶשִׁנְּתָבֵּאר ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ֶאָחד ִמן ַהְשָּׁב ִרים ְכִּשׁעוּר ֶשׁ ִנְּתָבֵּאר ְלִפי ְסָבָרא ָהַאֲחרוָֹנה ְדַּה ְינוּ ג' ְטרוִּמיִטין וְּבֶשֶׁבר ֶאָחד ִמן ַהְשָּׁב ִרים ֶהֱא ִרי יוֵֹתר‬ ‫ ְוֵאינוֹ‬,(‫ִמִשּׁעוּר ֶשִׁנְּתָבֵּאר ְלִפי ְסָבָרא ָה ִראשׁוָֹנה – ָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ )ְכִּדין ַהטּוֶֹﬠה ִבְּתִקיעוָֹתיו ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר נט‬ ‫ס‬:‫ָיכוֹל ִלְתֹפּס קוּלוֹת ֶשׁל ְשֵׁתּי ַהְסָּברוֹת ֵכּיָון ֶשֵׁהן סוְֹתרוֹת זוֹ ֶאת זוֹ‬ 8 The sobbing sounds of the teruos, and similarly, the three shevarim that take the place of a teruah, must be sounded in one breath. If they were not sounded in one breath, one’s obligation has not been fulfilled, for the Torah says “teruah” [in the singular, implying] one sequence of blasts and not a sequence divided in two. [Different rules apply with regard to] the three shevarim and the teruah in the set comprising tekiah-shevarim-teruah-tekiah, where the two together take the place of the teruah required by the Torah — for this term may signify both groaning and sobbing, one after the other.21 Nevertheless, they need not be sounded in one breath, for it is not usual for a person to groan and sob in the same breath. Usually, [his groans and sobs] are separated by the space of a breath; he takes a breath between them. Hence, the person sounding the shofar must also take a breath between them, though he should not separate them by more than the space of a single breath. He should not wait to sound the teruah until the person calling out the notes says “teruah,”22 but should sound the teruah on his own initiative immediately after sounding the shevarim and taking a breath. ‫סא ְוִאם ל ֹא ֲﬠָשָׂאן‬.‫ח ַה ְיָבבוֹת ֶשׁל ְתּרוּעוֹת ְוֵכן ַהג' ְשָׁב ִרים ֶשֵׁהם ִבְּמקוֹם ְתּרוָּﬠה – ָצ ִרי ַלֲﬠשׂוָֹתן ִבּ ְנִשׁיָמה ַאַחת‬ ‫סג‬.‫סב ֶשְׁתּרוָּﬠה ַאַחת ָאְמָרה תּוָֹרה ְול ֹא ֻמְפֶסֶקת ִלְשֵׁתּי ְתּרוּעוֹת‬,‫ִבּ ְנִשׁיָמה ַאַחת – ל ֹא ָיָצא‬ ‫ ְדֶּשָׁמּא‬,‫ֲאָבל ַהְשּׁ ָשׁה ְשָׁב ִרים וְּתרוָּﬠה ְדּתשׁר"ת ַאף ַﬠל ִפּי ֶשְׁשֵׁתּיֶהן ְבַּיַחד ֵהן ִבְּמקוֹם ְתּרוָּﬠה ַאַחת ָהֲאמוָּרה ַבּתּוָֹרה‬ ‫ ְלִפי ֶשֵׁאין ֶדֶּר ָהָאָדם‬,‫ ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ַלֲﬠשׂוָֹתן ִבּ ְנִשׁיָמה ַאַחת‬21,‫סד‬,‫ִהיא ַהְגּ ִניָחה ְוַה ְיָלָלה ְבַּיַחד זוֹ ַאַחר זוֹ‬ ‫ וְּלִפיָכ ַגּם ַהתּוֵֹקַﬠ‬,‫ ְדַּה ְינוּ ֶשׁעוֶֹשׂה ְנִשׁיָמה ֵבּי ְנַת ִים‬,‫ִלְג ֹנַח וְּלַיֵלּל ִבּ ְנִשׁיָמה ַאַחת סה ֶאָלּא ַמְפִסיק ֵבּיֵניֶהם ְכֵּדי ְנִשׁיָמה‬ ‫סו ְול ֹא ַיְמִתּין ִמְלָּה ִריַﬠ‬.‫ וִּמָכּל ָמקוֹם ל ֹא ַיְפִסיק יוֵֹתר ִמְכֵּדי ַלֲﬠשׂוֹת ְנִשׁיָמה ַאַחת ֵבּי ְנַת ִים‬.‫ָצ ִרי ַלֲﬠשׂוֹת ְנִשׁיָמה ֵבּי ְנַת ִים‬ ‫ ֶאָלּא ָי ִריַﬠ ֵמַﬠְצמוֹ ַאַחר ַהְשָּׁב ִרים ֵתֶּכף וִּמָיּד ְלַאַחר ֶשָׁﬠָשׂה ְנִשׁיָמה‬22,‫ַﬠד ֶשׁ ִיְּקָרא ַהַמְּק ִריא ְלָפָניו ִמַלּת ְתּרוָּﬠה‬ ‫סז‬:‫ַאַחת‬ 9 Other authorities, however, [differ,] even though it is not usual for a person to groan and sob in a single breath. [They maintain] that since the reason we sound the shevarim and the teruah together is that perhaps this [combination] is the teruah mandated by the Torah, the two should not be separated — for the Torah

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says “teruah” [in the singular, implying] one sequence of blasts, and not a sequence divided in two. Therefore, if a person sounded these notes in two breaths, he has not fulfilled his obligation. Rather, he should sound them in one breath, though with a slight pause between them, so that they will be [heard as] two distinct sounds. The custom in these lands23 is to follow the first view. The custom should not be changed lest strife arise. In a place where there is no established custom, however, [the following] custom [should be adhered to]: In the tekios meyushav,24 [these two sounds] should be made in a single breath,25 so that the blessing recited over these [shofar blasts] will accord with the halachah according to all authorities. For even according to the first opinion, some authorities hold that if these shofar blasts were sounded in a single breath, one has fulfilled his obligation, just as one who sounded the set comprising tekiah-teruahtekiah or the set comprising tekiah-shevarim-tekiah in a single breath has fulfilled his obligation, as will be explained. By contrast, the tekios me’umad26 — for which a blessing is not recited — should be sounded in two breaths, out of deference to the view that according to the first approach, if [the shevarim and the teruah] were sounded in a single breath, one has not fulfilled his obligation. If one sounded a series comprising tekiah-teruah-tekiah or a series comprising tekiah-shevarim-tekiah in a single breath, but paused slightly between the sounds so that they would be [heard as] three [distinct] sounds, he has fulfilled his obligation. Some authorities, however, maintain that in such a case one has not fulfilled his obligation, but must repeat all three sounds. [The rationale is that] the first tekiah had no conclusion nor end, nor did the final tekiah have a start or a beginning — for everything was included in a single breath. Though the halachah follows the former view, one should show deference to the latter view and repeat all three sounds.27 ‫ ִמָכּל ָמקוֹם ֵכּיָון ְדַּמה ֶשָּׁאנוּ תּוְֹקִﬠין‬,‫ט ְוֵישׁ אוְֹמ ִרים סח ְדַּאף ַﬠל ִפּי ֶשֵׁאין ֶדֶּר ָהָאָדם ִל ְג ֹנַח וְּלַיֵלּל ִבּ ְנִשׁיָמה ַאַחת‬ ‫ ֶשֲׁהֵרי ְתּרוָּﬠה ַאַחת‬,‫סט ִאם ֵכּן ֵאין ָלנוּ ְלַהְפִסיק‬,‫ְשָׁב ִרים וְּתרוָּﬠה הוּא ֵמֲחַמת ָסֵפק ְדֶּשָׁמּא ֶזהוּ ְתּרוָּﬠה ָהֲאמוָּרה ַבּתּוָֹרה‬ ‫עא ֶאָלּא ַיֲﬠֶשׂה אוָֹתן ִבּ ְנִשׁיָמה‬,‫ע ְלִפיָכ ִאם ֲﬠָשָׂאן ִבְּשֵׁתּי ְנִשׁימוֹת – ל ֹא ָיָצא‬.‫ָאְמָרה תּוָֹרה ְול ֹא ֻמְפֶסֶקת ִלְשֵׁתּי ְתּרוּעוֹת‬ ‫עב וִּמָכּל ָמקוֹם ַיְפִסיק ְמַﬠט ֵבּיֵניֶהם עג ְבִּﬠ ְנַין ֶשׁ ִיְּהיוּ ֶנְחָלִקין ִלְשֵׁתּי קוֹלוֹת‬.‫ַאַחת‬. ‫ ֲאָבל ְבָּמקוֹם ֶשֵׁאין ִמ ְנָהג ָקבוַּﬠ‬.‫עד ְוֵאין ְלַשׁנּוֹת עה ַהִמּ ְנָהג ִמְפֵּני ַהַמֲּח ֶקת‬,‫ ַכְּסָּבָרא ָה ִראשׁוָֹנה‬23‫ְוַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ‬ ‫ ְכֵּדי ֶשִׁתְּהֶיה ַהְבָּרָכה ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם ַכֲּהָלָכה ְלִדְבֵרי‬25,‫עו‬,‫ ִבּ ְנִשׁיָמה ַאַחת‬24‫ֵישׁ ְלַה ְנִהיג ַלֲﬠשׂוֹת ִבְּתִקיעוֹת ְמיָֻשּׁב‬ ‫ ְכּמוֹ ַהתּוֵֹקַﬠ תר"ת אוֹ תש"ת ִבּ ְנִשׁיָמה‬,‫ ֶשַׁאף ַלְסָּבָרא ָה ִראשׁוָֹנה ֵישׁ אוְֹמ ִרים עז ֶשִׁאם ֲﬠָשָׂאן ִבּ ְנִשׁיָמה ַאַחת ָיָצא‬,‫ַהֹכּל‬ ‫עח ְכֵּדי ָלחוּשׁ‬,‫ ֶשֵׁאין ְמָב ְרִכין ֲﬠֵליֶהם – ַיֲﬠֶשׂה ִבְּשֵׁתּי ְנִשׁימוֹת‬26‫ ֲאָבל ִבְּתִקיעוֹת ְמֻﬠָמּד‬.‫ַאַחת ְדָּיָצא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫ִלְסָבַרת ִמי ֶשׁאוֵֹמר עט ְדַּלְסָּבָרא ָה ִראשׁוָֹנה ִאם ֲﬠָשָׂאן ִבְּנִשׁיָמה ַאַחת ל ֹא ָיָצא‬. ‫ ְוֵישׁ‬.‫פ ִאם ִהְפִסיק ְמַﬠט ֵבּיֵניֶהם ְבִּﬠ ְנָין ֶשׁ ִיְּהיוּ ֶנֱחָלִקין ְלג' קוֹלוֹת פא – ָיָצא‬,‫ַהתּוֵֹקַﬠ תר"ת אוֹ תש"ת ִבּ ְנִשׁיָמה ַאַחת‬ ‫ ֶשַׁהְתִּקיָﬠה ָה ִראשׁוָֹנה ל ֹא ָהָיה ָלהּ ֶהְפֵסק ְוסוֹף ְוַהְתִּקיָﬠה‬,‫ ְוָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ ָכּל ַהג' קוֹלוֹת‬,‫אוְֹמ ִרים פב ֶשׁלּ ֹא ָיָצא‬ ‫פד ִמָכּל‬,‫ ְוַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫ָהַאֲחרוָֹנה ל ֹא ָהָיה ָלהּ ר ֹאשׁ ְוַהְתָחָלה פג ֶשָׁﬠָשׂה ַהֹכּל ִבְּנִשׁיָמה ַאַחת‬ 27,‫פה‬:‫ָמקוֹם ֵישׁ ָלחוּשׁ ַלְסָּבָרא ָהַאֲחרוָֹנה ְוַיֲח ֹזר ְו ִיְתַקע ָכּל ַהג' קוֹלוֹת‬ 10 (Each of the following is called a series:28 tekiah-shevarim-teruah-tekiah, or tekiah-shevarim-tekiah, or tekiah-teruah-tekiah.) If the last tekiah of one of [these three] series was extended and prolonged to the length of two tekios, with the intent that it be considered as two tekios — i.e., the last of the current series and also the 12/17/2020, 1:49 PM

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first of the following series — it counts as only one tekiah, the last tekiah of the current series.8 [The rationale is that] every tekiah must have a beginning and an end. If this [double] tekiah were to be divided as the person sounding the shofar desired, the second tekiah would have no beginning and the first tekiah would have no end. Therefore, we do not follow his intent. We consider this as one long tekiah, which is counted as the last tekiah of the current series. ‫ תשר"ת ַאַחת אוֹ תש"ת ַאַחת אוֹ תר"ת‬28‫י ְוִאם ָמַשׁ ְוֶהֱא ִרי ַבְּתִּקיָﬠה ָהַאֲחרוָֹנה פו ֶשׁל ָבָּבא ַאַחת פז )ֵפּרוּשׁ ֵסֶדר‬ ‫ַאַחת ִנְקֵראָת ָבָּבא ַאַחת( ִמָבּבוֹת תשר"ת אוֹ תש"ת אוֹ תר"ת ְכֵּדי ִשׁעוּר ְשֵׁתּי ְתִּקיעוֹת ְכֵּדי ֶשַׁתֲּﬠֶלה לוֹ ְתִּקיָﬠה זוֹ‬ ‫ ְדַּה ְינוּ ְלֵשׁם ְתִּקיָﬠה ַאֲחרוָֹנה ֶשׁל ָבָּבא זוֹ וְּלֵשׁם ְתִּקיָﬠה ִראשׁוָֹנה ֶשׁל ָבָּבא ֶשְׁלַּאֲחֶריָה – ל ֹא ָﬠְלָתה לוֹ‬,‫ִלְשֵׁתּי ְתִּקיעוֹת‬ ,‫ ְלִפי ֶשָׁכּל ְתִּקיָﬠה ָצ ִרי ִלְהיוֹת בּוֹ ר ֹאשׁ ְוסוֹף‬8,‫פט‬,‫פח ְדַּה ְינוּ ְתִּקיָﬠה ַאֲחרוָֹנה ֶשׁל ָבָּבא זוֹ‬,‫ֶאָלּא ִבְּשִׁביל ְתִּקיָﬠה ַאַחת‬ ‫ְוִאם ְנַחֵלּק ְתִּקיָﬠה זוֹ ִלְשֵׁתּי ְתִּקיעוֹת ְכּמוֹ ֶשָׁחַשׁב ַהתּוֵֹקַﬠ ֵאין ָכּאן ר ֹאשׁ ַלְתִּקיָﬠה ָהַאֲחרוָֹנה ְול ֹא סוֹף ִלְתִקיָﬠה‬ ‫ ְועוָֹלה לוֹ‬,‫צ וְּלִפיָכ ֵאין ָאנוּ הוְֹלִכין ַאַחר ַמֲחַשְׁבתּוֹ ָבֶּזה ֶאָלּא ָאנוּ חוְֹשִׁבין ְתִּקיָﬠה זוֹ ִלְתִקיָﬠה ַאַחת ֲאֻרָכּה‬,‫ִראשׁוָֹנה‬ ‫ִבְּשִׁביל ְתִּקיָﬠה ַאֲחרוָֹנה ֶשׁל ָבָּבא זוֹ‬: 11 However, some authorities differ, maintaining that everything depends on the intent [of the person sounding the shofar].29 And since he intended that this [long] shofar blast should count for two tekios, we also consider it as two tekios, both of which are invalid for the reason explained above. His [double] blast does not even count for a single tekiah. This person must therefore sound the first tekiah of this series again, and then complete all the remaining shofar blasts in the proper order. In this he is bound by the law that applies to a person who makes a mistake in the midst of a series of shofar blasts: he must return to the beginning, as will be explained.30 The halachah follows the first view. Nevertheless, it is advisable to show deference to the second view.27 ‫ ְוֵכיָון ֶשׁהוּא ָחַשׁב ֶשַׁתֲּﬠֶלה לוֹ ִלְשֵׁתּי ְתִּקיעוֹת צב ָאנוּ‬29,‫יא ְוֵישׁ חוְֹלִקין צא ְואוְֹמ ִרים ֶשַׁהֹכּל הוֵֹל ַאַחר ַמֲחַשְׁבתּוֹ‬ ,‫צג וְּלָכ ֵאיָנהּ עוָֹלה לוֹ ֲאִפלּוּ ִבְּשִׁביל ְתִּקיָﬠה ַאַחת‬,‫חוְֹשִׁבין אוָֹתהּ ִכְּשֵׁתּי ְתִּקיעוֹת וְּשֵׁתּיֶהן ְפּסוּלוֹת ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר‬ ‫ ְכִּדין ִמי ֶשָׁטָּﬠה ְבֶּאְמַצע ָבָּבא‬,‫ְוָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ ְתִּקיָﬠה ִראשׁוָֹנה ֶשׁל ָבָּבא זוֹ צד ְו ִי ְגֹמר ִמָשּׁם ְוֵאיָל ַﬠל ַהֵסֶּדר‬ 30,‫צה‬.‫ֶשׁחוֵֹזר ָלר ֹאשׁ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 27,‫צז‬:‫צו וִּמָכּל ָמקוֹם טוֹב ָלחוּשׁ ַלְסָּבָרא ָהַאֲחרוָֹנה‬,‫ַוֲהָלָכה ִכְּסָבָרא ָה ִראשׁוָֹנה‬ 12 As the initial and preferred option, it is forbidden to talk from the beginning of the tekios meyushav until the conclusion of the tekios me’umad, as will be explained in sec. 592[:7]. Nevertheless, if the person sounding the shofar transgressed and spoke — even if he spent several hours in conversation, and even if he did so between a tekiah and a teruah or between one series and another, or between one set and another — he does not have to sound the shofar again.31 [Such an interruption] is not significant, even if the shofar blasts of one series were interrupted by other shofar blasts. For example, after one sounded a tekiah or a teruah, he casually sounded other tekios or teruos, which thus interrupt between the teruah of that series and the tekios that preceded or followed it. [The rationale is that] since he did not intend that these shofar blasts which he casually sounded in the middle of the series should count towards the fulfillment of the mitzvah, but viewed them as a casual act, they are not considered as an interruption between the teruah and the simple sound that preceded or followed it. For the Torah was insistent only that these two sounds should not be interrupted by a shofar blast

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https://www.chabad.org/library/article_cdo/aid/3376122/jewish/Shulcha...

which is not [long and] simple and which was sounded with the intent of fulfilling the mitzvah. In such an instance, there would not be a [long and] simple shofar blast preceding or following the teruah; it would be preceded or followed by a shofar blast that was not [long and] simple. If, however, the person sounding the shofar did not intend that these blasts fulfill the mitzvah, [the teruah] is not considered to be preceded or followed by a shofar blast that is not [long and] simple. Since the person did not intend to fulfill the mitzvah with [them, the other shofar blasts] are of no consequence at all; they are just like the sounds of an animal or a beast. ‫יב ַאף ַﬠל ִפּי ֶשְׁלַּכְתִּחָלּה ָאסוּר ְלָהִשׂיַח ִמְתִּחַלּת ְתִּקיעוֹת ְמיָֻשּׁב ַﬠד סוֹף ַהְתִּקיעוֹת ְמֻﬠָמּד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬ ‫ ֲאִפלּוּ ִהְפִסיק ַכָּמּה ָשׁעוֹת ְבִּשׂיָחה צט ֲאִפלּוּ ֵבּין ְתִּקיָﬠה ִלְתרוָּﬠה וֵּבין‬,‫צח ִמָכּל ָמקוֹם ִאם ָﬠַבר ַהתּוֵֹקַﬠ ְוָשׂח‬,[‫תקצ"]ב‬ 31.‫ְתּרוָּﬠה ִלְתִקיָﬠה וֵּבין ָבָּבא ְלָּבָבא וֵּבין ֵסֶדר ְלֵסֶדר ק – ֵאין ָצ ִרי ַלֲח ֹזר ְוִלְתֹקַﬠ‬ ‫ ְכּגוֹן ֶשְׁלַּאַחר ֶשָׁתַּקע אוֹ ְלַאַחר ֶשֵׁה ִריַﬠ ִנְתַﬠֵסּק ִבְּתִקיעוֹת אוֹ‬,‫ֲאִפלּוּ ִהְפִסיק ֵבּין ַהקּוֹלוֹת ֶשְּׁבָּבָבא ַאַחת ְבּקוֹלוֹת ֲאֵח ִרים‬ ‫ ְדֵּכיָון‬,‫ִבְּתרוּעוֹת ֲאֵחרוֹת ְוִהְפִסיק ָבֶּהם ֵבּין ַהְתּרוָּﬠה ֶשׁל אוָֹתהּ ַהָבָּבא ְלַהְתִּקיעוֹת ֶשְׁלָּפֶניָה וְּלַאֲחֶריָה – ֵאין ְבָּכ ְכּלוּם‬ ‫ ְלִפיָכ ֵאיָנן ֲחשׁוִּבין‬,‫ֶשׁלּ ֹא ִנְתַכֵּוּן ְבּקוֹלוֹת ָהֵאלּוּ ֶשׁ ִנְּתַﬠֵסּק ָבֶּהם ְבֶּאְמַצע ַהָבָּבא ְלֵשׁם ִמְצָוה ֶאָלּא ְכִּמְתַﬠֵסּק ְבָּﬠְלָמא‬ ‫ ְלִפי ֶשׁלּ ֹא ִהְקִפּיָדה תּוָֹרה ֶאָלּא ֶשׁלּ ֹא ַיְפִסיק ֵבּיֵניֶהם ְבּקוֹל שׁוָֹפר‬,‫ֶהְפֵסק ֵבּין ַהְתּרוָּﬠה ַלְפּשׁוָּטה ֶשְׁלָּפֶניָה ְוֶשְׁלַּאֲחֶריָה‬ ‫קא ְדָּאז ֵאין ָכּאן ְפּשׁוָּטה ְלָפֶניָה אוֹ ְלַאֲחֶריָה ֶאָלּא קוֹל שׁוָֹפר ֶשֵׁאינוֹ ָפּשׁוּט‬,‫ֶשֵׁאינוֹ ָפּשׁוּט ֶשׁ ִנְּתַכֵּוּן בּוֹ ַהתּוֵֹקַﬠ ְלֵשׁם ִמְצָוה‬ ,‫ ֲאָבל ִאם ל ֹא ִנְתַכֵּוּן בּוֹ ַהתּוֵֹקַﬠ ְלֵשׁם ִמְצָוה ֵאין ָכּאן קוֹל שׁוָֹפר ֶשֵׁאינוֹ ָפּשׁוּט ְלָפֶניָה אוֹ ְלַאֲחֶריָה‬,‫ְלָפֶניָה אוֹ ְלַאֲחֶריָה‬ ‫קב‬:‫ְלִפי ֶשֵׁאין קוֹלוֹ ֶנְחָשׁב ִלְכלוּם ְודוֶֹמה ְלקוֹל ְבֵּהָמה ְוַחָיּה ֵכּיָון ֶשׁלּ ֹא ִנְתַכֵּוּן בּוֹ ְלֵשׁם ִמְצָוה‬ 13 Similar concepts [apply with regard to] a person hearing the shofar blasts. If one heard the shofar blasts in interludes, i.e., he interrupted extensively by talking, he has [nevertheless] fulfilled his obligation. [This applies] provided that in the midst of a series of shofar blasts he did not hear a shofar blast that is inappropriate at that point; i.e., provided that between the teruah of that series and the [long and] simple shofar blast that precedes or follows it, he did not hear a shofar blast which was not [long and] simple and which was sounded with the intent of fulfilling the mitzvah — as was explained above with regard to the person sounding the shofar. ‫ ְוהוּא ֶשְׁבֶּאְמַצע ַהָבָּבא‬,‫קג ְדַּה ְינוּ ֶשִׁהְפִסיק ֵבּי ְנַת ִים ַה ְרֵבּה ְבִּשׂיָחה – ָיָצא‬,‫ ִאם ָשַׁמע ַהְתִּקיעוֹת ְבֵּסרוִּגין‬,‫יג ְוֵכן ַהשּׁוֵֹמַﬠ‬ ‫ ְדַּה ְינוּ ֶשֵׁבּין ַהְתּרוָּﬠה ֶשׁל ַהָבָּבא ְלַהְפּשׁוָּטה ֶשְׁלָּפֶניָה ְוֶשְׁלַּאֲחֶריָה ל ֹא‬,‫ל ֹא ָשַׁמע קוֹל שׁוָֹפר ֶשֵׁאינוֹ ָראוּי ְבּאוֹתוֹ ָמקוֹם‬ ‫קד ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבּתוֵֹקַﬠ‬,‫ָשַׁמע קוֹל שׁוָֹפר ֶשֵׁאינוֹ ָפּשׁוּט ְלֵשׁם ִמְצָוה‬: 14 Similarly, not all the shofar blasts must be heard from one person. Even if one hears them from several people — a tekiah from one, a teruah from another, and a [second] tekiah from still another person, following this pattern until