Shulchan Aruch, Orach Chayim Siman 266

Siman 266

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א מִי שֶׁהָיָה בָּא בַּדֶּרֶךְ וְקָדַשׁ עָלָיו הַיּוֹם וְהָיָה עִמּוֹ מָעוֹת וְיֵשׁ לוֹ חֲמוֹרוֹ וְגַם יֵשׁ עִמּוֹ עַכּוּ"ם, לֹא יַנִּיחַ כִּיסוֹ עַל חֲמוֹרוֹ, מִפְּנֵי שֶׁהוּא מְצֻוֶּה עַל שְׁבִיתָתוֹ, אֶלָּא נוֹתֵן כִּיסוֹ לְעַכּוּ"ם לְהוֹלִיכוֹ לוֹ, וּלְמוֹצָאֵי שַׁבָּת לוֹקְחוֹ מִמֶּנּוּ וַאֲפִלּוּ לֹא נָתַן לוֹ שָׂכָר עַל זֶה וְאַף עַל פִּי שֶׁנְּתָנוֹ לוֹ מִשֶּׁחָשְׁכָה, מֻתָּר; אֲבָל אִם מָצָא מְצִיאָה אֵינוֹ יָכוֹל לִתְּנָהּ לְעַכּוּ"ם אֶלָּא אִם כֵּן בָּאָה לְיָדוֹ מִבְּעוֹד יוֹם דְּהַשְׁתָּא הַוְיָא כְּכִיסוֹ.

1 The Laws Pertaining to a Person Who Was in the Midst of a Journey when Night Fell [on Friday], 13 Seifim: A person who is carrying money and is traveling on a journey and Shabbos is about to commence, if he has his donkey with him and he is also accompanied by a non-Jew he should not place his purse on the donkey, because he is commanded to have it (the donkey) rest on Shabbos. Instead, he should give it to the non-Jew to carry for him on Shabbos, and he takes it back from him at the conclusion of Shabbat. And even if he did not pay him a wage for this, and even though he gave it to him at nightfall, it is permitted. However, if he found an ownerless article, he cannot give it to the non-Jew even while it is still day, because this is like his purse.

ב אִם אֵין עִמּוֹ עַכּוּ"ם, מַנִּיחוֹ עַל חֲמוֹרוֹ, וּכְדֵי שֶׁלֹּא יְהֵא חַיָּב מִשּׁוּם מְחַמֵּר (פי' מַנְהִיג אֶת הַחֲמוֹר) אִי אִיכָּא עֲקִירָה וְהַנָּחָה מַנִּיחוֹ לְאַחַר שֶׁעָקְרָה יָד וְרֶגֶל לָלֶכֶת, דְּלָאו עֲקִירָה הִיא, וּכְשֶׁהִיא עוֹמֶדֶת נוֹטְלוֹ הֵימֶּנָּה וּלְאַחַר שֶׁתַּחֲזֹר וְתַעֲקֹר רַגְלָהּ יַנִּיחֶנּוּ, וְיֵשׁ אוֹמְרִים שֶׁצָּרִיךְ לִזָּהֵר מִלְּהַנְהִיגָהּ בְּקוֹל רָם כָּל זְמַן שֶׁהַכִּיס עָלֶיהָ. הַגָּה: וְהוּא לֹא יִרְכַּב עַל הַחֲמוֹר, אֶלָּא יֵלֵךְ בְּרַגְלָיו. וְאִם הוּא צָרִיךְ לָצֵאת חוּץ לַתְּחוּם מִפְּנֵי שֶׁמִּתְיָרֵא מִן הַלִּסְטִים, אוֹ שְׁאָר סַכָּנָה וַאֲפִלּוּ הוּא תּוֹךְ הַתְּחוּם, יָכוֹל לִישֵׁב עַל הַחֲמוֹר וְלִרְכֹּב. (ריב"ש וּבֵית יוֹסֵף בְּשֵׁם תַּשְׁבֵּ"ץ).

2 If he is not accompanied by a non-Jew he should place his purse on his donkey. In order that he not violate the commandment to have his animal rest on Shabbos, he should place it on [the donkey] after it lifts its foreleg and hind leg to walk. This is not considered Akirah (uprooting or transferring). When it is standing, grab hold of the right, and remove the purse. After it lifts up its foreleg and hind leg to walk again, he should [once more] place [the article] on it. There are those who say that it is necessary to be careful regarding walking by a loud voice each time the purse is on it. Rema: He may not ride on the donkey; rather he should walk. If he must go out from the techum because of fear of robbers or other danger, and even if he is within the techum, he can sit on the donkey and ride (Rivash; Beis Yosef in the name of the Tashbatz)

ג הָיָה עִמּוֹ חֲמוֹר וְחֵרֵשׁ שׁוֹטֶה וְקָטָן, יַנִּיחֶנּוּ עַל הַחֲמוֹר וְלֹא יִתְּנֶנָּה לְאֶחָד מֵאֵלּוּ.

3 If he has a donkey with him, and a deaf-mute, a mentally incompetent person and a minor, he should place it on the donkey and he should not give it to any of these (people).

ד הָיָה עִמּוֹ חֵרֵשׁ וְשׁוֹטֶה, יִתְּנֶנּוּ לַשּׁוֹטֶה לְפִי שֶׁאֵין לוֹ דַּעַת כְּלָל.

4 If he had with him a deaf-mute and a mentally incompetent person, he should give it to the mentally incompetent person, because he has no da'at at all.

ה שׁוֹטֶה וְקָטָן, יִתְּנֶנּוּ לַשּׁוֹטֶה שֶׁהַקָּטָן יָבֹא לִכְלַל דַּעַת. חֵרֵשׁ וְקָטָן, יִתְּנֶנּוּ לְמִי שֶׁיִּרְצֶה.

5 If he has a mentally incompetent person and a minor with him, he should give it to the mentally incompetent person, because the minor will come to wisdom/understanding. A deaf-mute and a minor - he can give it to whomever he wants.

ו יֵשׁ אוֹמְרִים שֶׁכְּשֶׁנּוֹתְנוֹ לְאֶחָד מֵאֵלּוּ מַנִּיחוֹ עָלָיו כְּשֶׁהוּא מְהַלֵּךְ וְנוֹטֵל מִמֶּנּוּ כְּשֶׁהוּא עוֹמֵד. הַגָּה: וְדַוְקָא כְּשֶׁנּוֹתֵן לָהֶם מִשֶּׁחָשְׁכָה, אֲבָל כְּשֶׁנּוֹתֵן לָהֶם מִבְּעוֹד יוֹם, מֻתָּר בְּכָל עִנְיָן.

6 There are those who say that when he gives it to one of these people, he should let him have it when he is walking and take it back from him when he is standing. Rema: And specifically when he gives it to them close to nightfall. However, when he gives it to them while it is still day it is permissible in every case.

ז אִם אֵין עִמּוֹ שׁוּם אֶחָד מִכָּל אֵלּוּ, יְטַלְטְלֶנּוּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וְדַוְקָא כִּיסוֹ אוֹ מְצִיאָה שֶׁבָּאָה לְיָדוֹ, אֲבָל אִם לֹא בָּאָה לְיָדוֹ, לֹא.

7 If the person is not accompanied by any one of the above, [our Sages] granted a person license on Shabbos to carry his purse or an ownerless object that he acquired by carrying it] less than four cubits at a time (i.e., from the commencement of Shabbos, he should not carry it continuously for four cubits at a time). If he did not acquire it (he may) not (do this).

ח יֵשׁ אוֹמְרִים דַוְקָא מִי שֶׁהֶחְשִׁיךְ לוֹ בַּדֶּרֶךְ שֶׁהָיָה סָבוּר שֶׁעֲדַיִן יֵשׁ שְׁהוּת בַּיּוֹם, אֲבָל מִי שֶׁיָּצָא מִבֵּיתוֹ סָמוּךְ לַחֲשֵׁכָה וְשָׁכַח וְהוֹצִיא לִרְשׁוּת הָרַבִּים, לֹא הִתִּירוּ לוֹ שׁוּם אֶחָד מֵהַדְּרָכִים הָאֵלּוּ.

8 There are those who say specifically this applies to one traveling on the road and he thought that there was still enough time left in the day [for him] to reach the city [before Shabbos arrived. However, one who leaves his house close to nightfall and forgets and leaves the reshus harabim, none of these leniencies are permitted to him.

ט הִגִּיעַ לֶחָצֵר הַחִיצוֹנָה הַמִּשְׁתַּמֶּרֶת, נוֹטֵל מֵעַל הַחֲמוֹר כֵּלִים הַנִּטָּלִים; וְשֶׁאֵינָם נִטָּלִים מַתִּיר אֶת הַחֲבָלִים וְהַשַּׂקִּים נוֹפְלִים. וְאִם הָיְתָה טְעוּנָה כְּלֵי זְכוּכִית שֶׁאָסוּר לְטַלְטְלָם, כְּגוֹן שֶׁהֵם כּוֹסוֹת שֶׁל מַקִּיזֵי דָּם שֶׁאֵין רְאוּיִם בְּשַׁבָּת לִכְלוּם, לְפִי שֶׁהֵם מְאוּסִים וְאִם יִפְּלוּ לָאָרֶץ יִשָּׁבְרוּ, מַנִּיחַ תַּחְתֵּיהֶם כָּרִים וּכְסָתוֹת. וְדַוְקָא בְּמַשָּׂאוֹת קְטַנִּים שֶׁיָּכוֹל לְשָׁמְטָן מִתַּחְתֵּיהֶן, אֲבָל אִם הֵם גְּדוֹלוֹת שֶׁאֵינוֹ יָכוֹל לִשְׁמֹט הַכָּרִים מִתַּחְתֵּיהֶן, אָסוּר לְהַנִּיחָם תַּחְתֵּיהֶן מִפְּנֵי שֶׁמְּבַטֵּל כְּלִי מֵהֵיכָנוֹ (פי' מֵהַתַּשְׁמִישׁ שֶׁהָיָה מוּכָן לוֹ), אֶלָּא פּוֹרְקָן בְּנַחַת שֶׁלֹּא יִשָּׁבְרוּ, וְלֹא יַנִּיחֵם עַל הַבְּהֵמָה מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים.

9 When he reaches the outermost courtyard of the city which is guarded, he should remove the articles that are permitted to be moved on Shabbos from [the animal]. And those not permitted to be moved, [the owner] should release the saddle straps to which the sacks are bound and allow the sacks to fall on their own accord. If [the animal was carrying a] burden of glass utensils, which are forbidden to move - for example the cups of bloodletters which are not fit to be used on Shabbos at all because they are loathsome - and if they fell to the ground they would break, he should bring cushions and bedding and place them below [the sacks]. If, however, the sacks are large and thus it is impossible to remove the cushions from beneath them, it is forbidden to place cushions beneath the sacks because he negates the possibility of using the article [i.e., the cushions, on Shabbos]. Instead, he should gently release [the sacks] from the donkey, so that they will not break. One may not leave [the burden] on the animal until Saturday night, because of the suffering this will cause the animal, [which is a Scriptural prohibition].

י חָשְׁכָה לוֹ בַּדֶּרֶךְ וּתְפִלִּין בְּרֹאשׁוֹ, אוֹ שֶׁיּוֹשֵׁב בבה "מ בַּשָּׂדֶה וְחָשְׁכָה לוֹ, מַנִּיחַ יָדוֹ עֲלֵיהֶם עַד שֶׁמַּגִּיעַ לְבֵיתוֹ; וְאִם יֵשׁ בַּיִת סָמוּךְ לַחוֹמָה שֶׁנִּשְׁמָרִים בְּתוֹכוֹ, מַנִּיחָן שָׁם.

10 If one forgets while he is on the road and his tefillin is on his head, or if he sat in the Beis HaMidrash in the field and he forgot, he should put his hand on them until he gets to his house. If there is a house close to the wall [of the town] where they would be protected, he should remove them and put them in a safe place there, rather than continue to his house wearing them.

יא הָיְתָה חֲבִילָתוֹ מֻנַּחַת עַל כְּתֵפוֹ וְקָדַשׁ עָלָיו הַיּוֹם, רָץ תַּחְתֶּיהָ עַד בֵּיתוֹ; וְדַוְקָא רָץ, אֲבָל לֵילֵךְ לְאַט, לֹא, כֵּיוָן דְּלֵית הֶכֵּרָא אָתֵי לְמֶעֲבַד עֲקִירָה וְהַנָּחָה, דְּזִמְנִין קָאֵי וְלָאו אַדַּעְתֵּיהּ; אֲבָל רָץ אִית לֵיהּ הֶכֵּרָא, וְכִי מָטָא לְבֵיתֵיהּ כִּי הֵיכִי דְּלֹא קָאֵי פֻּרְתָּא וְאִשְׁתְּכַח דְּקָא מְעַיִּל מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד, זָרִיק לָהּ כִּלְאַחַר יָד דְּהַיְנוּ שֶׁלֹּא כְּדֶרֶךְ זְרִיקָה, כְּגוֹן מִכְּתֵפָיו וּלְאַחֲרָיו.

11 Similarly, when a person was carrying a burden on his shoulders and Shabbos commenced he may run while carrying it, [even in the public domain] until he reaches the entrance to his house. He may run, specifically. But he may not walk slowly. What is the reason? By walking he will not have a conspicuous reminder that it is Shabbat lest he come to perform the acts of lifting and placing by stopping to rest on his way home. But running, this will be a conspicuous reminder. When he reaches his home, it is impossible that he will not stop and stand a bit, and at that point, he will have performed the prohibited labor of carrying the package from the public domain into the private domain of his house. Rather, he throws it down in an unusual manner. [Since he did not perform the action in the typical manner, it is not prohibited by Torah law. See Shabbat 153b].

יב יֵשׁ אוֹמְרִים דְּדַוְקָא בַּחֲבִילָה הִתִּירוּ לַעֲשׂוֹת כֵּן אֲבָל לֹא בְּכִיסוֹ, וְיֵשׁ אוֹמְרִים דְּהוּא הַדִּין לְכִיסוֹ. הַגָּה: וּמִי שֶׁשָּׁכַח כִּיסוֹ עָלָיו בְּשַׁבָּת אִם הוּא בְּבֵיתוֹ יָכוֹל לֵילֵךְ עִמּוֹ לְחֶדֶר לְהַתִּיר חֲגוֹרוֹ וְלִפֹּל שָׁם לְהַצְנִיעוֹ, וְאִם הוּא בַּשּׁוּק אָסוּר לַהֲבִיאוֹ לְבֵיתוֹ רַק מַתִּיר חֲגוֹרוֹ בַּשּׁוּק וְהוּא נוֹפֵל, וְאוֹמֵר לְעַכּוּ"ם לְשָׁמְרוֹ וְאִם מְבִיאוֹ אֵין לָחוּשׁ (אֲגֻדָּה מַסֶכֶת בֵּיצָה בֵּית יוֹסֵף סִימָן ש"ט). וְע"ל סי' ש"י אִם הַכִּיס תָּפוּר בְּבִגְדּוֹ מַה דִּינוֹ.

12 There are those who say that specifically with a bundle (or package) one may do this, but not with his purse. And there are those who say that this is the law for the purse as well. Rema: One who forgot his purse on his person during Shabbat, if he is in his house he may walk with it into a room to loosen his belt and it will fall so as to be hidden. If he is in the market, it is forbidden to bring it into his house. He should only loosen his belt in the shuk and it will fall; and he says to a non-Jew to guard it and if he brings it we do not worry about it (Agudah Masechet Beitzah; Beis Yosef) And see later Siman 310 what the law is if the purse is sewn into his clothes.

יג מָצָא אַרְנְקֵי בְּשַׁבָּת, אָסוּר לִטְּלוֹ, אַף עַל פִּי שֶׁיָּרֵא פֶּן יְקַדְּמֶנּוּ אַחֵר.

13 If he finds a wallet on Shabbos it is forbidden to move it, even though he fears that another person may [take it] before him.

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