The document discusses the importance and laws of observing the Sabbath according to Jewish tradition. It states that the Sabbath is a sign of the covenant between God and the Jewish people, and that those who observe it are considered as if they observed the entire Torah, while those who desecrate it are considered as if they desecrated the entire Torah. It provides guidance on proper Sabbath preparations, including buying food, baking bread, cleaning the home, and enjoying meals. Rewards for honoring the Sabbath are also mentioned.

1. Hebrew
English
Chapter 72:1 - The holy Sabbath is a great sign and covenant that was given to us by the
Holy One, Blessed be He, (for us) to know that in six days Hashem made the heavens,
the earth, and everything in them and rested on the seventh day. This is a foundation of
the faith. Our Sages, may their memory be for a blessing, said (1) that the Sabbath is
equivalent to all the mitzvot. Everyone who observes the Sabbath according to it's laws is
considered as if they observed the entire Torah. Conversely, whoever desecrates the
Sabbath is considered as if they desecrated the entire Torah. Also, it was said by Ezra (2)
„„you descended on Mount Sinai and you gave Your people the Torah and the mitzvot
and You made known to them the holiness of Your Sabbath.''
1) Jerusalém Talmud, Nedarim 3.
2) Nechemiah 9:13-14.
Português
Cap. 72:1 – Leis relacionadas com a preparação para o Sabado – A importância de
observar o Shabat e a gravidade em profaná-lo
O sagrado Shabat é o grande sinal e a aliança que o Santíssimo, bendito seja,
estabeleceu conosco para tomarmos conhecimento de que os céus e a terra e tudo o que
existe neles foram criados em seis dias e que Ele repousou no sétimo dia. Esse
conhecimento é um alicerce da nossa fé. Nossos mestres, de abençoada memória,
disseram: “O Shabat equivale a todos os preceitos” (Talmud de Jerusalém, Nedarim 3).
“Aquele que respeita apropriadamente o Shabat é como se tivesse cumprido toda a
Torá” (Zohar, Beshalach 47). “Aquele que profana o Shabat é como se tivesse profanado
toda a Torá” (Chulin 5a). Isto é deduzido da frase de Ezra (Nehemias 9:13-14): “Sobre o
monte Sinai desceste, e outorgaste a Teu povo Torá e preceitos, e o Teu santo Shabat os
fizeste saber”.
Hebrew
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English
Chapter 72:2 - Anyone who desecrates the Sabbath in public is considered as an idolater
in all respects. if he touches wine it is forbidden, the bread that he bakes is like bread of
non-jews, also the food he cooks is like the food cooked by non-jews, ''Publicly'' is

2. defined as ''in the presence of ten Jews''. More particularly, it does not referred to ''in
their actual presence‟‟ but rather that they knew of the violation. This was proved in the
Gemara: „„did Esther (sin) in public?'' Similarly, the Pri Megadim writes that „„publicly‟‟
means (in the presence of) ten Jews or that they knew about the matter.
1) Rav Moshe Feinstein (Iggerot Moshe, Vol. 3, Responsa 12, 21, and 22) explains that
today, a non-observant person most often is not considered ''one who desecrates the
Sabbath publicly,'' and may be given an aliyah or other synagogue honor.
Therefore, ''one who desecrates the Sabbath publicly'' is one who knows and understands
the full import of Sabbath observance in Jewish law (as per Rav Feinstein above), and
publicly announces his deliberate desecration of the Sabbath or actually desecrates it in
the presence of ten Jews.]
2) Sanhedrin 74b.
3) The Gemara discusses if Esther had prohibited relations with a non-jew, Ahashverosh,
and was this ''sin'' done in public. They conclude that it was ''publicly'' even though it was
not ''in the presence of ten jews'' since certainly at least ten jews ''knew'' of what had
happened.
Português
Cap. 72:2 – Quem profana o Shabat é como um idolatra
O judeu que profana o Shabat em publico é considerado um gentio em todos os
efeitos. Portanto, o vinho em que ele toca fica proibido, o pão que ele cozinha equivale
ao pão do gentio, e sua cozedura é considerada cozedura do gentio (ver cap. 38). É
considerado em publico quando é profanado na presença de dez judeus. Não é preciso
que seja na presença física deles, basta que tomem conhecimento de que a pessoa comete
tal pecado (Shabat, cap. 157, alínea 4). Esse conceito está subentendido do dito da
Guemará (Sanhedrin 74b). “A relação de Ester (com Achashverosh) era notória”. Assim
também afirma o Peri Megadim (Yoré Deá, cap. 2, Siftei Daat, alínea 17): “Considera-se
em publico quando é praticado diante de dez judeus ou quando se sabe que se tornará
notório”.
Hebrew
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English
Chap. 72:3 - Therefore, the prophet praises (them) saying: (1) „„Happy is the man who
does this and the person who holds fast to it; who keeps Shabbat without desecrating it...''
Anyone who observes Shabbat according to its laws, honors it and takes pleasure in it
according to his abilities, is also described by the prophet: One's reward, both in this
world and in addition the great reward hidden away for the world to come, as it is said:
(2) ''If you restrain because of Shabbat your feet, from attending to your desires on My
holy day, and you call Shabbat ''a delight unto the holy Lord'' and ''honored,'' and you
honor it by refraining from your normal activities, not pursuing your affairs or speaking
of mundane matters, then you shall delight in the Lord and I will have you ride on the
high places of the earth and I will nourish you with the heritage of Jacob, your Patriarch,
for the mouth of the Lord has spoken.''
1) Isaiah 56:2.
2) Isaiah 58:13-14.

3. Português
Cap. 72:3 – Recompensa para quem honra o Shabat
Essa é a razão para o profeta referir-se de maneira tão elogiosa, dizendo: “Feliz é a
pessoa que cumpre isso e o homem que o mantêm, guardando firmemente o Shabat para
não profaná-lo” (Isaias 56:2). A recompensa de quem cumpre o Shabat também foi
claramente explicada pelo profeta, tanto a desse mundo, como a que está reservada para
o mundo vindouro, conforme foi dito: “Se retraíres por causa do Shabat teu pé, deixando
de fazer teus afazeres no Meu dia sagrado, e declarares o Shabat um dia de deleite
santificando por D-us, digno de honra, e honrarê-lo deixando de seguir teus caminhos,
restringindo-te de procurar teus afazeres e nem falando para isso, então, deleitar-te-ás em
D-us, e Eu te farei montar sobre os pontos altos da terra, e alimentar-te-ei com a herança
de teu patriarca Jacó, porque a boca de D-us falou essas palavras” (Isaias 58:13-14).
Hebrew
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English
Chapter - 72:4 - It is written: (1) ''Remember the Sabbath day to keep it holy.'', meaning
that one should remember on every day the Sabbath to sanctify it. If, there became
available, a choice type of food that is not generally available every day, and it will not go
off, (2) one should buy it to honor Shabbat. On Friday it is a mitzvah to get up early to
buy one's Shabbat needs. One may also purchase (them) before the (morning) prayers,
provided that one will not be late because of this for the communal prayers. It is
preferable to buy on Friday in honor of Shabbat rather than buy on Thursday. However
an item that needs preparation (time) should be bought on Thursday. On everything one
buys (for Shabbat) one should say (that it is) ''to honor Shabbat.'' Ezra ordained that one
should launder one's clothes on Thursday in honor of Shabbat and not on Friday,
because on Friday one needs to be busy with the Shabbat preparations.
1) Exodus 20:8.
2) It will keep to Shabbat.
Português
Cap. 72:4 – Preceito de lembrar do Shabat e de adquirir tudo o que serve para este
Está escrito: “Lembra o dia do Sabado para santificá-lo” (Ex. 20:8). Isto significa que é
preciso diariamente lembrar o Sabado com o intuito de santificá-lo. (Por exemplo:) ao
avistar um alimento especial que não se acostuma ter todos os dias, e que não é perecível,
deve-se comprá-lo em honra do Sabado. Na sexta-feira, é dever acordar cedo para
comprar as necessidades do Sabado. É permitido fazer essas compras antes da oração,
desde que isso não o faça atrasar-se para a oração com a congregação. É melhor comprar
em honra do Sabado na sexta-feira do que na quinta-feira. No entanto, alimentos que
requerem preparo maior devem ser adquiridos na quinta-feira. Sempre que comprar algo
para o Sabado, o individuo deve dizer que é “em honra do Sabado”.
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Hebrew

4. English
Chapter 72:5 - It is a mitzvah on every person, even if they have several servants, in any
event, one should also do oneself some activities in honor of Shabbat in order to honor
it. Thus, we find with the sages that Rav Chisda would (personally) slice the vegetables
very thin. Rabbah and Rav Yosef would (for firewood) chop trees. Rav Zeira would
kindle the fire and Rav Nachman would tidy the house, bringing in the utensils needed
for Shabbat and taking out the weekday utensils. From them, everyone can learn not to
say „„I will not lower my dignity'', for this is (that) one honors oneself by by honoring
Shabbat.
Português
Cap. 72:5 – Participar dos preparativos para o Shabat
É dever de cada um, até de quem tem vários empregados, realizar algum preparativo
em honra do sábado. Nós observamos isso nos amoraitas: Rav Chisda cortava bem fino
as verduras. Rabá e Rab Yossef cortavam a lenha. Rabi Zeira acendia o fogo. Rav
Nachman arrumava a casa, punha os utensílios para o Sabado e guardava os utensílios
dos dias comuns da semana. O modo de agir desses sábios deve servir de exemplo para
cada individuo, para que ninguém diga: “Isso não é honroso para mim!”. Pelo contrario,
a honra é estar honrando o Sabado.
Hebrew
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English
Chapter 72:6 - The custom for all Jews is to bake in their homes bread in honor of
Shabbat. It does not matter if they eat during the week, bread baked by a non-Jewish
baker, as long as they are careful to eat on the holy Shabbat bread (baked by) a Jew. Even
if during the week one eats bread from a Jewish baker, in any event, in honor of Shabbat
one should bake in one's home so that the women can fulfill the mitzvah of separating
challah, (1) for the first man (Adam) was created on Friday and was (considered as) the
Challah of the world. The woman by her sin (caused) his fall, therefore, she needs to
correct this matter. Three loaves should be baked: a large one, an medium one, and a
small one. The medium one for the evening meal and the large one for the day time
meal to show that the honor of the day is higher, and the small one for the third meal.
1) Which is connected to Friday. See Chapter 35 for more details of the mitzvah.
Português
Cap. 72:6 – Assar chalot (pãos) para o Sabado
É costume de todo lar judaico prepare os pães do Sabado em casa. Isto vale não só
para quem durante a semana come pão do gentio, dado que no Sabado é importante
cuidar de só comer pão judeu. Portanto, até quem come pão preparado pelo judeu deve

5. assar em casa o pão do Sabado, para que a mulher cumpra o preceito de tirar a chalá. {A
ligação do preceito da chalá com a sexta-feira} é que o primeiro homem, Adão, foi criado
na véspera de Sabado. Ele era a chalá do mundo e, por meio do pecado da mulher, ele
perdeu-se. Portanto, ela precisa compensar essa falha. São preparados três pães: um
grande, um médio e um pequeno. O médio é ingerido na refeição da noite. O grande é
ingerido na refeição do dia, para mostrar que devemos honrar mais a refeição do dia. O
pequeno é comido na terceira refeição.
Hebrew
English
Chapter 72:7 - One should prepare choice and tasty meat and fish, and choice wine
according to one's means, for it is a mitzvah to eat at every one of the Shabbat meals fish
provided it is not harmful to one. but if it harms one or one doesn't like it, one does not
eat them, for the Sabbath was given for pleasure, and not for discomfort. One should
sharpen the knife for this also honors the Sabbath, (1) clean the house, make the beds,
and spread a tablecloth over the table, which will stay there the whole Shabbat. Some are
more scrupulous and spread two tablecloths. One should rejoice at the arrival of
Shabbat, and consider one's attention as if one is expecting to come an important
person, how one would prepare the house in his honor; all the more so, in honor of the
''Sabbath queen''. In some places they serve pies or stuffed derma (2) at the evening
Shabbat meal, as a reminder of the manna that was found as if in a container - dew
below and dew on top. One should taste, on Friday, the foods prepared for Shabbat.
1) In the days of the Kitzur, mid-19th century CE, they did not have our modern, hard
steel for making knives so an ordinary domestic knife needed frequent resharpening.
2) Also known as ''kishke''.
Português
Cap. 72: 7 – Preparativos para honrar o Sabado
Cada um deve preparar carne, peixe, iguarias e bom vinho conforme (o Maximo de)
suas poses. É correto comer peixe em todas as refeições de sábado, a menos que lhe faça
mal ou que não lhe seja saboroso. Nestes casos, ele não deve ser comido, porque o
sábado foi outorgado para ser deleitoso e não para ser um sofrimento. As facas devem ser
amoladas. Isto também é uma forma de honrar o sábado. A casa deve ser ajeitada e a
cama arrumada. A toalha deve ser posta na mesa e permanecer durante todo o sábado.
Alguns são tão meticulosos que põem duas toalhas. A pessoa deve alegrar-se com a
chegada do sábado, pensando que se estivesse esperando uma visita especial e
importante, certamente arrumaria a casa. Então, ainda maior deve ser a atenção em
honra da “rainha shabat”.
Em certas comunidades, é costume preparar tortas e empadões para a refeição da
noite de sábado, em lembranças do maná que caia envolvido em cima e em baixo por
orvalho. Degustar os pratos preparados para o Shabat – è correto provar, na véspera de
sábado, as iguarias preparadas em honra do sábado.
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6. Hebrew
.
English
Chapter 72:8 - Even a poor Jew should make every effort to celebrate Shabbat, by
economising the whole week so that he will have money for honoring Shabbat. If one has
no money, one should borrow - even on collateral (1) - for the Shabbat needs. On this,
our sages, may their memory be for a blessing, said: (2) „„My son, borrow on Me, (sanctify
the day) and I will repay.'' One's entire livelihood is fixed for one on Rosh Hashana,
apart from the expenditure for Shabbat and festivals, where if one (spends) more, more
(than the original amount is given) to one. If, one is in a very bad (financial) position, on
this our sages, may their memory be for a blessing, said: (3) „„Make your Sabbaths as
weekdays rather than becoming dependent on others.'' Nevertheless, if one is able to,
one should try in any event to do, something small in honor of Shabbat - e.g., (prepare)
small fish, or the like. If one was sent something to eat for Shabbat, one should eat it on
Shabbat and not save it for the weekdays.
1) An item given as security against the return of the loan.
2) Beitzah 15b - Hashem speaking to the Jewish people.
3) Shabbat 118a.
Português
Cap. 72:8 – Um pobre também deve celebrar o Shabat de forma especial
Até um pobre deve esforçar-se para celebrar com prazer o sábado. Ele deve
economizar durante toda a semana para sobrar dinheiro para ser usado em honra do
sábado. Se não tiver dinheiro, ele deve tomar emprestado, ainda que seja preciso dar um
objeto como garantia. Sobre isso disseram nossos (Beitsá 15b): “Meus filhos, tomem
emprestado por Minha conta e Eu pagarei!”. Todo o sustento do homem é definido no
Rosh HaShaná, exceto o que é gasto para o Sábado e Yom Tov. O que for gasto a mais
para esses dias será acrescido posteriormente. Quando a situação está muito difícil, a
pessoa deve seguir o conselho de nossos mestres, de abençoada memória (Shabat 118a):
“Faça as refeições de seu Sábado como num dia comum da semana, e não dependa das
criaturas”. Entretanto, quando possível, a pessoa deve pelo menos preparar algo pequeno
em honra do Sábado, por exemplo: preparar peixes miúdos ou algo similar. Quando
alguém recebe um alimento para ser consumido no Sábado, ele deve come-lo no Sábado
e não deixá-lo para ingeri-lo em um dia comum.
Hebrew
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English

7. Chapter 72:9 - One should not regularly do work on Friday after ''small Minchá''. (1) To
do so occasionally is, however, permitted. (2) For the sake of Shabbat also after this
(time) is permitted. To fix one's friend's clothes for money is forbidden. However, one
who is poor and wants to earn (money) for the Shabbat needs is permitted (to work) the
whole day like on Chol Hamoed. To cut a (another) Jew's hair is permitted the whole
day - even a professional barber (and) even for pay - because the haircut is obviously
being done now for Shabbat. Stores should be closed one hour before Shabbat.
1) ''Small Minchá'' is nine and half hours after sunrise. These hours are, however
seasonal hours, which are not 60 minutes each, but rather one twelfth of the daytime
period. Thus, the exact time fluctuates throughout the year. ''Small Minchá'' ends up
being approximately an hour (seasonal) and a quarter before sunset (Mishna Berurah
256:1).
2) One may even work for a wage as long as this is an out-of-the-ordinary occurrence and
does not become a regular pattern (Mishna Berurah 251:4).This prohibition against
regularly scheduled work only applies to someone doing work for himself, however, a
hired worker can work up to just before sunset, as long he leaves himself time to make
the minimal preparations for the Sabbath and to light Sabbath candles (See Mishna
Berurah Siman 251:3).
Português
Cap. 72:9 – Realizar tarefas na véspera de Shabat a partir de Minchá Ketaná
A partir do horário de Minchá ketaná (ver cap. 69, art. 2) em diante, não se deve
executar uma tarefa fixa. Contudo, é permitido executar uma tarefa provisória. Se a tarefa
(fixa) a ser executada é direcionada ao propósito de honrar o Sábado, ela pode ser
executada após esse horário. Todavia, a partir desse horário é proibido costurar uma
roupa de outra pessoa para receber pagamento. Mas isso não se aplica a um costureiro
pobre que precisa juntar dinheiro para as necessidades do Sábado. Ele pode trabalhar o
dia inteiro, como no Chol HaMoed. Uma pessoa, inclusive um barbeiro profissional que
é remunerado pelo serviço, pode cortar cabelo de judeus durante todo o dia, porque é
visível que o corte é realizado em honra do Sábado. As lojas devem ser fechadas uma
hora antes do Sábado. (Com relação a quem está viajando, ver cap. 68, art. 12).
Hebrew
English
Chapter 72:10 - From nine seasonal hours (on Friday) (1) and onwards, (2) it is a
mitzvah to avoid arranging a (regular) meal, (3) even what one is accustomed to on
(other) weekdays. A meal that it is not normal for one during the week, even if it is a
meal for a mitzvah, if it could be held on another day, should not be carried out on
Friday even during the morning. However, a meal for a mitzvah that has a set day,
such as circumcision, the redemption of a firstborn, and the like (4) (on Friday), are
allowed, it is proper to make it early in the morning, nevertheless, and not make it
extravagant. It goes without saying that one should not overeat, so that one will eat the
Sabbath meal (on Friday night) with appetite.
1) These are not the standard 60 minute hours. Seasonal hours are calculated by
dividing the length of the day (some say from sunrise to sunset; others, from daybreak

8. to the appearance of 3 stars) into 12 equal parts; each part is referred to as one ''hour.''
For example, if daylight lasts 18 regular hours, each seasonal hour would be 90
minutes long.
2) On shorter Fridays, one should refrain from eating a meal even earlier, if it will
spoil one's appetite (Mishna Berurah).
3) To show the importance of this mitzvah, the Talmud (Tractate Gittin 38b) relates the
following: ''There were two families living in Jerusalem, one would regularly hold their
meal on the Sabbath (while the Rabbi was giving his sermon in the study hall), the other
would regularly have a meal on Friday (after the 9th hour); both families were
destroyed.''
4) For example, a ''Siyum,'' a meal celebrating the completion of a tractate of Talmud
(Biur Halachah 249:2).
Português
Cap. 72:10 – Refeição permitida e refeição para uma mitsvá na véspera de Sábado
De nove horas proporcionais em diante (aproximadamente a partir das 15 haras), é
correto evitar fixar refeição, mesmo o que costuma comer durante a semana. Alem disso,
é proibido comer na sexta-feira, inclusive pela manhã uma refeição a mais do que está
acostumado a comer durante a semana. Isso vale até para uma refeição comemorativa,
caso seja possível realizá-la em outro dia. No entanto, é permitido estabelecer uma
refeição comemorativa associada com esse dia especifico. Por exemplo: circuncisão,
resgate de primogênito ou algo similar. Entretanto, é correto antecipá-la para a manha, e
deve evitar comer muito. Não é preciso dizer que não deve comer em exagero, para que
possa depois ter apetite para comer a refeição do Sábado.
Hebrew
English
Chapter 72:11 - Everyone is obliged to finish their (personal reading of the) weekly Torah
portion, together with (the public Torah readings of) the community; (1) that is, that one
will read each week the weekly Torah portion twice in the Hebrew original and once in
the Aramaic translation. (2) From Sunday onwards is considered ''with...the community,‟‟
(because the community has already began (to read) the (start of the coming week's)
portion, on Shabbat on Minchá.) However, the most preferable mitzvah is to read it on
Friday afternoon. (3) One should read each paragraph, i.e. both ''open'' and ''closed'',
twice, (4) followed by its (Aramaic) translation. Even if the paragraph ends in the middle
of a verse, one should stop there. (5) At the end, one should say, after the translation,
one verse (in Hebrew) from the Torah, so that one finishes with (a verse of) Torah. It is
preferable not to interrupt the reading with conversation. Some have the custom to read
also the Haftorah. Others have the custom as well to say after this the Song of Songs.
One who is travelling and only has a Chumash (6) without an (Aramaic) translation,

9. should read the (Hebrew) text twice, and when one comes to a place where one has an
(Aramaic) translation, one should read the translation. It is proper for every G-d-fearing
person to study Rashi's commentary on the weekly Torah portion. If one is not capable
of doing so, one should study a Yiddish commentary on the weekly portion, such as the
book ''Go forth, O daughters of Zion'' or similar, so that one understands the topics in the
portion.
1) The Talmud in Tractate Berachot 8b relates: ''Anyone who coordinates his personal
reading of the weekly Torah portion with the schedule of the public Torah readings of
the community, will have his life lengthened.''
2) Reading through any Torah-based, non-literal translation, and, even reading through
Rashi's commentary, are both, according to many authorities, the equivalent of reading
the Aramaic translation, and one may fulfill one's obligation by doing so. Those verses
upon which Rashi did not expound should be read three times in the Hebrew. (Mishna
Berurah 285:4).
3) The Shulchan Aruch (OH 285:4) writes that it is considered ''the most preferable
mitzvah'' as long as one has completed one's reading before the lunchtime Shabbat meal.
The Vilna Gaon would read a little each day of the week after morning prayers, finishing
by the time Shabbat arrived.
4) The Midrash (brought by Rashi on Leviticus 1:1) informs us that when Hashem was
teaching the Torah to Moshe on Mt. Sinai, Moshe was given a break between each new
section, and even between each new idea within a section, to allow him to contemplate
and absorb what he was being taught. These breaks are represented graphically in the
Torah scroll; those between one whole section and the next, are represented by a
graphical break through the end of the line, and are called ''open'' (petucha); those breaks
between each new idea within a section consist of nine blank spaces in mid-line, and are
called ''closed'' (stuma).
5) And read the translation. There are other Halachic authorities who hold that one
should read each verse twice, followed by its translation. Some even read through the
whole weekly portion in Hebrew twice, and only then read through the translation. One
may choose whichever method one prefers. (Mishna Berurah 285:1).
6) Chumash - the 5 Books of Moses. From the Hebrew word for five - 'c'humash''.
Português
Cap. 72:11 – Ler a porção semanal duas vezes no hebraico e uma vez na tradução
Todo judeu tem obrigação de combinar “seu estudo” da Torá com o programa do
publico. Ou seja, é preciso ler toda semana, duas vezes a porção semanal da Torá em
(hebraico) e uma vez a tradução (em aramaico). “(Como a leitura da próxima porção
semanal da Torá é iniciada na Minchá de Shabat), é permitido começá-la a partir de
domingo. Todavia, é mais meritório ler após o meio dia de sexta feira. Deve-se ler a
seção por seção, não importa se ela é aberta ou fechada, duas vezes em hebraico e uma
vez em aramaico (essa é a conclusão do Gaon de Vilna). Mesmo quando a seção termina
na metade do versículo, ela deve ser interrompida ali. Após completar a leitura em
aramaico da ultima seção, é correto ler de novo o ultimo versículo em hebraico, para
encerrar com um versículo em hebraico, para encerrar com um versículo da Torá. É
correto não conversar durante a leitura. Também é costume ler em seguida a Haftará.
Outros também costumam ler depois o Cântico dos Cânticos. No caso de alguém que se
encontra viajando e, no local onde ele está só há um livro sem tradução, a Torá deve ser
lida duas vezes e, ao chegar a um local onde há livro com tradução, esta deve ser
proferida.
ESTUDO DO COMENTARIO DE RASHI

10. É apropriado a todo o temente a D-us estudar o comentário de Rashi sobre a porção
semanal se for incapaz disso, a pessoa deve estudar a tradução da porção semanal da
Torá na lingua que compreende. Por exemplo: o livro Tseeina ureena (traduzido para o
iídiche).
Hebrew
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English
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Chapter 72:12 - It is a mitzvah (1) for each person to wash on every Friday one's face,
hands, and feet in hot water. If possible, one should wash one's entire body in hot water,
and immerse oneself in a Mikvah. (2)
1) Part of the mitzvah to honor Shabbat.
2) The ritual bath to cleanse the body from impurity.
Português
Cap. 72:12 – Lavar-se e fazer a imersão ritual na sexta-feira
É meritório lavar o rosto, as mãos e os pés com água quente na véspera de shabat.
Quando possível, deve-se lavar todo o corpo com água quente e imergir no mikvê. (O
Gaon Rav Iakov Emden afirma que não se deve lavar o corpo inteiro, porque isso cria
dificuldades para manter relações conjugais naquela noite.)
Hebrew
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English
Chapter 72:13 - It is forbidden to bathe 1 (naked) with (either) one's father, father-in-
law, mother's husband or sister's husband. 2 In places where it is customary to cover
one's nakedness in the bath house (bathing with these relatives) is permitted. 3
Similarly a student should not bathe together with his Rabbi, 4 but if his help is needed,
it is permissible. 5
1) The reference is to a public bath house. Most private houses of that time did not
have bathrooms.
2) It is prohibited for a male to engage in sexual fantasizing; one reason for this
prohibition is as a safeguard against experiencing seminal emissions, whether they be
during the day or while asleep at night (all seminal emissions outside of sexual
intercourse with one's wife, are prohibited; any act, observation or thought that may
lead to conscious or unconscious seminal emissions is also prohibited). This rabbinical
enactment against bathing with particular relatives is a safeguard against sexual
fantasizing.
3) The Aruch HaShulchan (Even HaEzer 23:8) states that he is unsure whether it is
permissible for a father to bathe with his son who is under 13 years old.
4) To do so would represent a lack of ''Derech Eretz'' (respect) to his teacher.
5) This exception does not apply to the relatives mentioned above.
Português
Cap. 72:13 – Pessoas com as quais é proibido tomar banho

11. É proibido tomar banho com o pai, com o sogro, com o padrasto e com o cunhado.
Mas é permitido quando se costuma cobrir a genitália na casa de banho. O aluno
também não deve tomar banho com seu mestre. Todavia, é permitido quando o mestre
precisa de sua assistência.
Hebrew
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English
Chapter 72:14 - It is a mitzvah 1 (on Friday) to wash one's hair and to trim one's nails.
Similarly, one should cut one's hair if it has grown long. One should not cut one's
fingernails and toenails on the same day. 2 Similarly, one should not cut one's nails or
hair on Rosh Hodesh, 3 even when it falls on Friday. 4 Some are careful not to cut
their nails in order, but by skipping. That is, starting with the index finger of the right
hand. 5 Thus, the order is 2,4,1,3,5. On the left hand, they begin with the fourth finger,
following the order 4,2,5,3,1. There are also those who are careful not to cut their nails
on Thursday, for they begin to grow back on Shabbat, the third day afterwards. 6 It is
preferable to be careful to burn the fingernails. 7
1) Part of the mitzvah to honor Shabbat.
2) For those who follow this custom, it is best to cut toenails on Thursday, and
fingernails on Friday (Mishna Berurah 260:6).
3) The 1st day of a new month.
4) This was recommended by Rabbi Yehuda HaChassid (1150-1217, Germany), who is
the source of many widely accepted customs based on the Kabbalistic writings.
5) Others say to begin with the left hand (Rema 260).
6) So reducing the level of honoring Shabbat which was achieved by cutting them. Of
course, if it's clear that one will not have time to cut them on Friday, one should
certainly cut them on Thursday (Aruch HaShulchan 260:6).
7) It is permissible to dispose of them in any way you choose (flushing them down the
toilet, etc), but by no means should they be left around carelessly. The Talmud (Moed
Katan 18a) states that fingernails should not be left lying on the ground, because
''perhaps a pregnant woman will step on them, and have a miscarriage.'' According to
the Zohar, fingernails are associated with evil and impurity, and were often used in the
performance of black magic.
Português
Cap. 72:14 – cortar os cabelos e as unhas antes do shabat
É correto enxaguar a cabeça e cortar as unhas em honra do sábado. Se os cabelos
estiverem compridos, eles também devem ser cortados. As unhas das mãos e dos pés
não devem ser cortadas no mesmo dia. As unhas e o cabelo também não são cortados
no Rosh Chodesh, mesmo quando cai na sexta feira. Há quem atente para não cortar as
unhas em seqüência. Portanto, elas são cortadas de forma alternada. É iniciado o corte
com a unha do lado direito, começando pelo dedo indicador e seguindo essa ordem: 2-
4-1-3-5. Na esquerda, primeiro se corta a unha do dedo anular, e segue-se a ordem: 4-
2-5-3-1 (19). Também há quem seja rigoroso em não cortá-las na quinta feira, porque

12. elas voltam a crescer no terceiro dia, no caso no sábado. É correto atentar para
queimar as unhas.
19 – Nós não somos rigorosos com essas precauções e costumamos cortar as unhas do
pé e da mão no mesmo dia. Similarmente, nós cortamos as unhas em qualquer dia
comum da semana, inclusive no Rosh Chodesh. É adequado cortar as unhas do pé e da
mão na sexta feira em honra ao sábado. Não somos rigorosos em seguir exatamente a
sequencia especificada no livro, mas unicamente em cortar as unhas da mão direita e
depois da esquerda. Ao cortar, as unhas não devem ser deixadas sobre a roupa ou o
sapato, mas sim em um papel ou similar. As unhas devem ser jogadas no vaso sanitário
com cuidado para não se espalharem, e depois é puxada a descarga. Caso isso não seja
possível, elas devem ser queimadas. Caso uma das unhas tenha caído, é preciso
procurá-la. Caso não encontre, o quarto deve ser varrido e a sujeira jogada no vaso
sanitário ou no lixo (ver Kaf HaChaim 260:11-15-17; Bem Ish Chai, Lech Lechá, 14).
Hebrew
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Chapter 72:15 - On every Friday one should review one's deeds, and awaken in
repentance to correct all the errors that were done during the six days of work, for
Friday includes all the days of the (previous) week, as the day before Rosh Chodesh
includes all (the days of the previous) month. 1
1) And is also a day for repentance.
Português
Cap. 72:15 – Arrependimento na véspera do sábado
Na sexta feira, cada um deve inspecionar seus atos e evocar sentimentos de
arrependimento por todas as mas ações cometidas na semana. A véspera de shabat
engloba todos os dias da semana, assim como a véspera de Rosh Chodesh engloba todo
o mês.
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English
Chapter 72:16 - One should try and have elegant clothes and also a beautiful (large)
Tallit in honor of Shabbat, as it is written: 1 ''And you shall honor it''. This is
interpreted: 2 „„Your Shabbat garments should not be like your weekday garments.''
Even if one is travelling (or staying in a house) with non-Jews, one should wear one's
Shabbat clothes, because the clothing is not for the honor of one's company, but rather
in honor of Shabbat. 3
1) Isaiah 58:13. 2) Talmud, Tractate Shabbat, 113a.
3) The case of travelling with non-Jews is simply being used here as an example of a
situation in which one is the only person who is observing Shabbat. The same principle
would obviously apply when one is spending Shabbat alone.
Português
Cap. 72:16 – Vestir-se bem

13. Deve-se vestir roupas distintas e ter talit especial para o Sabado, conforme foi dito:
“E honrares-no…” (Isaias 58:13). Nossos mestres interpretaram (Shabat 113a): “Tua
vestimenta de Sabado nao deve ser igual a da semana”. Então, até quando o judeu
viaja com gentios, ele deve vestir roupas especiais de sábado, porque as vestes não são
em honra de quem as vê, mas em honra do sábado.
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Chapter 72:17 - One needs to watch over food and remove it from the coals before
Shabbat 1 If one forgot and did not remove them, then if one came on Shabbat to take
the pot, and the coals are burning around it, so that if one took the pot the coals would
be moved, it is forbidden (therefore) for a Jew to take it. 2 By a non-Jew it is
permitted. 3
1) The restrictions mentioned in this law apply only to a pot of food resting directly on
(or in) burning coals. As will be explained later, different rules apply when other
cooking processes are used.
2) It is only forbidden for a Jew to remove the pot, if it is embedded within the coals,
because, in that case, there would be no way to remove the pot without causing the
coals to move (Psik Reisha). Moving the coals would cause some to be extinguished (or
diminished), and others to be further ignited, both activities which are prohibited on
Shabbat. If, however, the pot is resting on top of the coals, a Jew may remove it
carefully, if he cannot find a non-Jew to do it for him. This is because when the pot is
resting on top of the coals, moving the pot would not necessarily cause movement of the
coals, and even if coals ended up being moved around, since it was both not inevitable
and an unintended result, it is permitted on Shabbat (based on the principle of
''something that was unintended is permitted'' (Davar Sheaino Mitkaven, Mutar) ).
3) One may ask a non-Jew to move the pot even when it is embedded in the coals, as
long as one needs the food for Shabbat. Even though in this case movement of the coals
is inevitable, since one does not desire this result, it turns this act into a Rabbinical
prohibition (as opposed to Biblical) which, in this case, one may ask a non-Jew to
perform.
Português
Cap. 72:17 – Levar as panelas ao fogo
É preciso retirar a comida cozida de cima da brasa (ver cap. 80, art. 5). {As
seguintes regras se aplicam a quem} esquece de tirar a panela e deseja retirá-la no
sábado. Se ela estiver envolta em brasa ardente e, na hora de pegá-la, inevitavelmente
se mexerá na brasa, um judeu não pode retirá-la. Todavia, é permitido solicitar ao
gentio para retirá-la.
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Hebrew
English
Chapter 72:18 - Food that is left warmimg in an oven on Shabbat, as is customary,
even though the opening of the oven is not sealed closed with mud, is permitted. 1 It is,

14. (however), forbidden to open the oven at night, because there may be in there pots (of
food) which have not yet completely cooked, and by closing the oven afterwards, one
causes (further) cooking.
1) Even though the act of cooking is one of the 39 types of creative work which are
forbidden to be performed on Shabbat, if something is placed on the flames or in the
oven before Shabbat, it is Biblically permissible to allow the cooking process to
continue by itself on Shabbat. However, the Sages prohibited allowing uncooked food,
placed on the flames on Friday afternoon, to remain on the flames after sunset, because
they were concerned that one may come to stir the coals (or, in modern times, adjust the
flame) on Shabbat in order to speed up the cooking process, thereby desecrating the
Shabbos in two ways - through the act of cooking and the act of igniting the coals.
This Rabbinical prohibition was established only for conditions in which it is
reasonable to suspect that one might attempt to speed up the cooking process by
increasing the heat. Hence, it would be permissible to leave food on the flames or in the
oven, to continue cooking or to retain its heat on Shabbos, if, for example, the food was
fully cooked (or, according to some, just edible) by the time Shabbat arrived, or if one
did something to eliminate the likelihood of stirring the coals, such as removing them,
or covering them (with ashes, or, in modern times, with a metal sheet called a ''blech''),
or even sealing the oven door shut (so that one needed to exert some effort to open it).
There are many criteria governing whether it would be permissible to allow food to
remain on the flames or in the oven after Shabbat comes in, and consequently, one
would have to consult a detailed book about the Laws of Shabbat in order to determine
the practical application of the law in each individual circumstance.
In Halacha 18 appearing above, the Kitzur Shulchan Aruch is discussing a case in
which the food is already edible by the time Shabbat arrives, and therefore, we are not
concerned that one will attempt to speed up the cooking process in order to have the
food ready to eat on Friday night. Consequently, there is no need to seal the oven door
shut. In Halacha 19, the Kitzur makes it clear that if the food is not going to be edible
by sunset, it would be prohibited to let it remain in the oven after Shabbat arrives,
unless one sealed the oven door shut, thereby eliminating the risk that one might adjust
the oven flames (In all these cases, we are concerned that one may momentarily forget
that it is Shabbat and adjust the flames. The Sages were confident that in the time it
takes to pull open a sealed oven door, one will remind oneself that it is Shabbat, and
will refrain from adjusting the heat).
Português
Cap. 72:18 – Como manter os alimentos no forno e como retirá-los na noite de sábado
É permitido deixar a comida no forno para conservá-la aquecida para o sábado,
como é costumeiro, ainda que a abertura do forno não esteja lacrada com argila.
Porém, é proibido abrir de noite a porta desse forno, pois é possível que a comidfa não
esteja cozida o suficiente. Então, o ato de fechar a porta causará a continuidade do
processo de cozedura do alimento.
Hebrew
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English

15. Chapter 72:19 - While it is permitted to (keep food) warm also when the oven is not
sealed closed with mud, this (permission) applies only when keeping warm meat, and
also even keeping warm kinds of beans 1 and kinds of pies, 2 as long as they were
warmed up a long time before night time, so that they can cook before night enough so
that they would be fit to eat in an emergency. If however, one warms up kinds of beans
or kinds of pies shortly before night, one needs, in this case, to seal the oven closed with
mud (since, most likely, it has not been thoroughly cleared of its coals). One must be
careful (to keep to) this. If one does not do so, then even after the event, the food is
forbidden until after out Shabbat (plus) its (normal) cooking time.
1) ''kitniot'' small (from katan) seeds or beans. 2) Items made from or inside dough, i.e
pastries or pies.
Português
Cap. 72:19 – Quando o forno deve estar selado e quando não
A permissão de conservar comida aquecida no forno mesmo quando a abertura não
esta lacrada com argila só se aplica para carne, e até para leguminosas e massas, quando
são colocadas no forno com bastante antecedência do escurecer, de modo que cozinhem
um pouco e estejam com as mínimas condições de serem ingeridas. Se as leguminosas
ou massas forem colocadas próximo do escurecer, é imprescindível que a abertura esteja
lacrada com argila (pois em geral o forno não está corretamente limpo e coberto de
cinzas). É fundamental observar esses detalhes, pois caso contrário, até em ultima
instancia, o alimento só poderá ser ingerido no termino do sábado, após o tempo que
demoraria a prepará-lo.
Hebrew
English
Chapter 72:20 - On Shabbat when (one needs) to open an oven which had been
sealed shut with mortar, it should be opened by a non-Jew. 1 If there is no
(available) non-Jew, it should be opened by a (Jewish) minor. If there is no
(available) minor, then an adult is allowed to open it; 2 but it should be done in an
unusual manner. 3
1) One of the 39 categories of creative work prohibited on Shabbat is
''Demolishing'' (Soter) - in other words, taking apart a structure for a constructive
purpose. This prohibition only applies to demolishing a structure that was
designed to stay together permanently; the case in our Halacha involves an oven
door which was sealed only temporarily, that is, until the food in the oven would
be needed on Shabbat, and consequently, the act isn't even prohibited
Rabbinically. However, because it closely resembles an act of demolishing, we do
our best to avoid carrying out the task ourselves. (Mishna Berurah 259:19-22)
2) It should be noted that if there are still coals burning in the oven, it is
prohibited for a Jew to open the oven door (whether sealed or unsealed) on
Shabbat, because the resultant draft of air will further ignite the coals. (Mishna
Berurah 259:22)
3) An act that is part of one of the 39 categories of creative work prohibited on
Shabbat, only becomes Biblically prohibited if it is performed in its usual manner.
Those authorities who are concerned that opening a sealed oven door might be

16. considered an act of demolishing, require the use of a ''Shinui,'' that is, some
divergence from the way the act is normally performed, in order to avoid the
problem.
Português
Cap. 72:20 – Modo para abrir o forno que foi selada durante o Sabado
No sábado, o forno lacrado com argila deve ser aberto pelo gentio. Quando não há
gentio disponível, ele deve ser aberto por uma criança. Quando não há criança. Um
adulto pode abri-lo, mas deve fazê-lo de forma diferente.
Hebrew
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72:21 One who keeps coffee warm from Friday (afternoon) in a pit, for use on
Shabbat, and covers it with pillows and the like 1 so that it (remains) hot; if one
keeps it warm in sand, 2 It is forbidden for the whole pot to be kept warm in the
sand, 3 even if one does not bury the whole pot but part of it and cover (the
other) part with clothes or the like. so that all the pot is completely covered on all
sides, this is also forbidden. Instead, the following procedure should be carried
out: The pot containing the coffee should be only half covered or up to a third of
it covered with the sand and the remainder left exposed. One (then) puts over the
pit a board or a (larger) pot, so that there is an air space between this (cover) and
the pot containing the coffee. Then, one can put over them clothes, pillows, or the
like. (The rest of the laws of keeping food warm are in the Shulchan Aruch
Chapters 257-259.)
1) In order to ensure that the acts of cooking or kindling a fire are not performed
on Shabbat, the Sages prohibited ''keeping warm'' (insulating - Hatmonah) a pot of
hot food on Shabbat by completely wrapping it in any material which retains heat
(e.g. a towel). They even prohibited insulating a pot on Friday, if the insulating
material not only retains the heat but actually intensifies it (Davar Hamosif Hevel).
There are many criteria governing whether an act of insulating would be prohibited
or permitted, and consequently, one would have to consult a detailed book about
the Laws of Shabbat in order to determine the practical application of the law in
each individual circumstance.
2) Sand is a substance which intensifies heat, and therefore, the prohibition
applies to it even on Friday.
3) Any type of insulation may be used if a substantial section of the container is
left uncovered. Furthermore, a loose wrapping, like draping a towel over a pot and
allowing it to hang loosely, is not considered insulation and is therefore permitted,
even though the entire container is covered.
Português

17. Cap. 72: 21 – Como conservar alimentos quentes para o Sabado
Quando se deseja manter aquecido o café para o sábado, enterrando a vasilha em um
buraco no chão e cobrindo-a com travesseiros ou similar (são aplicadas as seguintes
regras): é proibido enterrá-la totalmente na areia. Também é proibido enterrar uma parte
da vasilha na areia e cobrir inteiramente o restante com roupas ou algo semelhante,
deixando-a coberta por todos os lados. É preciso que só a metade ou terça parte da
vasilha fique enterrada e o restante fique exposto. Depois, deve-se por uma tabua ou um
utensílio (grande) virado sobre o buraco, deixando um espaço entre o objeto e a vasilha
do café. Só então é que roupas, travesseiros e similares podem ser colocados em cima
(ver shulchan Arukh, caps. 157, 158 e 159, acerca de outras leis sobre como manter
alimentos aquecidos para o sábado).
Hebrew ----
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Chapter 72:22 - Near to the evening one should ask the members of one's
household in a gentle tone: ''Have you separated the challah?'' 1 and tell them to
light the candles.
1) See Chapter 35 - The laws of separating Challah.
Português
Cap. 72:22 – O que verificar na véspera do Sabado
Antes do escurecer, o homem deve indagar delicadamente os membros da
casa: “tiraram a chalá da massa?”. Ele deve também lembrá-los de acender as
velas.
Hebrew
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English
Chapter 72:23 - Everyone is obliged to check their clothes on Friday evening, before it
becomes dark, to make sure there are no needles stuck in them or objects in one's
pockets, even in a place where there is an Eruv, in case there is a forbidden object there.
1) ''Set apart'' (mukseh) - see Chapter 88.
Português
Cap. 72:23 – Ultimas verificações antes da entrada do Sabado
É dever averiguar as roupas antes do sábado, para ver se há agulhas enfiada ou
objetos nos bolsos. Isto deve ser feito até em lugar com eruv (cerca que torna permitido
carregar objetos no sábado dentro de toda área cercada), pois pode haver objeto que é
muktsê.