Is planning weekday activities on Shabbos permissible? Does the halacha change if the activity is a mitzva -- such as writing a Sefer Torah, or learning Torah? Can one nap on Shabbos to have energy for Motzei Shabbos activities? Is it permissible to explicitly tell the children: “Go to sleep now, so you’ll have energy for tonight”? When is it prohibited to state “LeKavod Shabbos” while preparing food for Shabbos? Is one permitted to repeat "Veten Tal U’Matar Livracha" 90 times on Shabbos? May one immerse in a mikveh on Yom Tov that falls on a Friday in order to receive the spiritual benefits of the neshama yeseira on Shabbos?
Torah Sources
This week’s parasha teaches us about the momentous event of Matan Torah at Mount Sinai, where the Ten Commandments were given, including the mitzvah: “Remember the Shabbos day to sanctify it” (Shemos 20:8).
In last week’s editorial, we discussed the unique essence of Shabbos—how the day permeates our entire being, allowing us to experience a taste of the World to Come. This week, we will explore how this concept translates into practical actions.
Disconnecting From The Weekday Mindset
Last week, we studied the prohibition of preparing on Shabbos for a weekday. On Shabbos, we are called upon to detach ourselves from the week, focusing on the present moment, and feeling as if all our work has been completed. Shabbos is a time to free oneself from worries and distracting thoughts, to be fully present in the day’s holiness, and to reconnect with one's true inner self – his neshama.
We explained that this extends the Shabbos prohibitions beyond the 39 prohibited melachos (categories of work forbidden on Shabbos). Even activities that are technically permitted on Shabbos become problematic if they are done with the intention of preparing for after Shabbos.
This week, we will examine the limits of this prohibition—when even speaking or planning ahead is forbidden. More importantly, we will learn how to reach full relaxation, allowing us, for one sacred day, to touch the deeper layers of our soul, experience true delight, and feel connected to the Creator.
The secret to reaching this state of oneg (Shabbos delight) is revealed to us by Yehsayahu Hanavi (58:13-14):
"If you restrain your foot because of the Shabbos, from performing your affairs on My holy day, and you call the Shabbos a delight, the holy of the Lord honored, and you honor it by not doing your wonted ways, by not pursuing your affairs and speaking words. Then, you shall delight with the Lord, and I will cause you to ride on the high places of the land, and I will give you to eat the heritage of Yaakov your father, for the mouth of the Lord has spoken."
From the phrase “speaking words” we learn the following halacha (OC 307:1): "One’s manner of speech on Shabbos should not be like on a weekday. Therefore, it is forbidden to say: 'Tomorrow I will do such-and-such' or 'Tomorrow I will buy this merchandise.'"
In other words, even speaking about our plans for the week ahead can prevent one from experiencing true Shabbos delight and spiritual elevation.
Understanding the Prohibition
The Pri Megadim (OC 307 Mishbetzot Zahav 1) explains that this prohibition extends beyond discussing forbidden labor. We are called upon to ensure that our entire manner of speech on Shabbos is distinct from that of the weekday.
Planning a Mitzvah Activity on Shabbos
The Sefer Chassidim (266) states: "On Shabbos, one should not say, 'I will sleep so that I can perform my work on Motzei Shabbos,' for it is forbidden to say, 'Tomorrow I will do such-and-such', even if it is in order to write a Sefer Torah, as it shows that one’s rest on Shabbos is for the sake of a weekday activity. Instead, one should say, 'I will rest because today is Shabbos.'”
The Acharonim disagree on how to interpret this statement:
The Magen Avraham (307:1) understands that even planning to do a mitzvah that is forbidden to perform on Shabbos is prohibited. Therefore, one may not say that he intends to write a Sefer Torah on Motzei Shabbos, nor may one explicitly state that he is sleeping now in order to have energy to write a Sefer Torah after Shabbos.
The Eliyah Rabbah (ibid.), however, disagrees, arguing that the prohibition applies only when an action is performed on Shabbos for the sake of a weekday, such as sleeping with the explicit intention of gaining energy for the next day. In such a case, since the rest is not for the sake of oneg Shabbos, it is prohibited—even if it is for a mitzvah. However, simply speaking or planning a mitzvah is not forbidden.
The Machatzis HaShekel (ibid.) suggests that there may be a textual error in Sefer Chassidim. According to his reading, the text teaches two distinct prohibitions:
- It is forbidden to perform an action that clearly indicates it is being done for the sake of a weekday activity. Thus, if one is resting on Shabbos for a weekday purpose, they should say, "I am resting because today is Shabbos."
- It is forbidden to explicitly state that one intends to perform a weekday activity.
Both prohibitions, according to this interpretation, apply even when the intention is for a mitzvah.
Reasons For Prohibition
How does this coincide with the halacha in Shulchan Aruch (306:6), which explicitly states that the prohibition of “speaking words” (weekday speech on Shabbos) does not apply to mitzvah-related matters?
The Tosefes Shabbos (307:1) and Levushei Serad (ibid.) explain that if speaking about the mitzvah has a constructive purpose, it is permitted. However, if the discussion has no practical benefit, it remains prohibited.
For example, if someone is planning to write a Sefer Torah after Shabbos and needs a friend’s assistance, they may discuss it on Shabbos. Moreover, one who knows that by verbalizing his commitment he will be more likely to follow through, may explicitly state his plans. His speaking serves a purpose—it helps him stay committed to the mitzvah. However, idle conversation or unnecessary discussion about future mitzvos, which serves no practical purpose, is prohibited on Shabbos, even if it involves a mitzva.
The Pri Megadim (OC 307, Eshel Avraham 1) disagrees, and aligns with the Eliyah Rabbah, arguing that discussing mitzvah-related matters is permitted, and the only prohibition is to explicitly state that an action is being performed for a weekday purpose, such as saying, "I am sleeping now so I will have strength later tonight".
The Shulchan Aruch HaRav (307:1) follows the Pri Megadim but makes a key distinction. The Pri Megadim holds that any action not done for the sake of Shabbos may not be explicitly stated as being done for a weekday. Therefore, according to him, one may not say, "I am going to sleep now so I can learn Torah on Motzei Shabbos."
This question is particularly relevant when Shavuos or Hoshana Rabbah fall on Sunday, and one wants to sleep on Shabbos afternoon to be able stay awake and learn all night. The Pri Megadim maintains that one should not verbalize his intention, but should instead say, "I am resting for the sake of oneg Shabbos." or say nothing.
However, the Shulchan Aruch HaRav disagrees, ruling that this restriction applies only when the planned activity (even if it is a mitzva) is a melacha (forbidden labor), such as writing a Sefer Torah. If the activity is permitted on Shabbos—such as Torah study—one may explicitly state, "I am going to sleep so I will have strength to learn Torah later." Since Torah study is not prohibited on Shabbos, mentioning it does not contradict the spirit of Shabbos.
Acharonim
The Pri Megadim (OC 307:1, Eshel Avraham) brings proof that discussing a mitzvah-related matter on Shabbos is permitted, based on a passage in the Gemara (Kesubos 5a). The Gemara states that one may calculate how much food is needed on Shabbos for a seudas mitzvah that will take place on Motzei Shabbos, since financial calculations related to a mitzvah are permitted. The Tehilla LeDavid (307:1), however, rejects this proof.
The Toras Shabbos (307:1) raises several objections to the Tosefes Shabbos’s above-mentioned position:
- If one's speech serves no purpose and has no practical effect, there is actually more reason to permit it rather than prohibit it.
- Nowhere in the Gemara is such a distinction made.
- A person is allowed to enjoy casual conversation and storytelling on Shabbos, even when it has no practical benefit. And there is no greater spiritual delight than expressing one's intention to perform a mitzvah.
Based on this, he concludes that the words of Sefer Chassidim are merely a pious practice rather than a strict halachic ruling. He even remarks: "Since I am not a chassid, I do not understand matters of piety. If it is permitted to endure discomfort for the sake of a mitzvah, then all the more so, sleeping—an act of oneg Shabbos—should be permitted when done with the intent of performing a mitzvah."
Practical Halacha
The Mishnah Baruah (307:1) cites both opinions and rules that ideally, it is preferable to be stringent and avoid discussing such matters unless necessary. However, if speaking about it serves a constructive purpose, such as encouraging oneself to follow through with the mitzvah or asking a friend to join in performing it, then not only is it permitted, but it is also appropriate to do so.
Saying "LeKavod Shabbos" on a Yom Tov That Falls on Friday
When preparing food for Shabbos, it is proper to verbally declare it is being done, "For the honor of Shabbos Kodesh", or “LeKavod Shabbos Kodesh”. Poskim have written that this verbal declaration has a sanctifying effect. However, there is one situation in which this should not be said: when preparing food for Shabbos on a Yom Tov that falls on Friday via the mechanism of an Eruv Tavshilin.
Although such preparations are mitzvah-related, however, since according to one opinion cooking under an Eruv Tavshilin is permissible because the food might still be used on Yom Tov itself, stating that the food is only for Shabbos is problematic.
Saying "Veten Tal U’Matar" 90 Times on Shabbos
One who forgets to say "Veten Tal U’Matar Livracha" in the winter, or mistakenly says "Veten Tal U’Matar" in the summer must repeat the Amidah. However, when uncertain about what he said, the ruling depends on the time elapsed since the seasonal change:
- If 30 days have passed, we assume he has become accustomed to the correct phrasing, and the Amida is not repeated.
- If fewer than 30 days have passed, we assume he has continued the previous habit and the Amida must be repeated.
Since many people struggle with this seasonal change, the poskim have suggested a solution: On the first day of the change, one should recite the new phrase 90 times in a sentence that incorporates it. This way, he gets used to saying the correct version, and even if he later doubts whether he said it correctly, he can assume he did.
Here comes the question: can this be done on Shabbos, or is this considered "preparing on Shabbos for a weekday," since Veten Tal U’Matar is not part of the Shabbos prayers?
Justifying the Practice
The Tzitz Eliezer (Vol. 19, 14:2) rules that repeating the phrase does not constitute prohibited preparation because saying something aloud is not inherently an act of preparation. He distinguishes this from cases where an action is performed for after Shabbos—such as sleeping specifically for a weekday purpose—which is considered problematic, because the action itself is done for the weekday. However, speech, which may or may not ultimately serve a purpose, is not an issue.
Rav Shlomo Zalman Auerbach (Maor HaShabbos, Vol. 2, 28:4) disagrees, arguing that the prohibition applies even to speech alone, as implied by the straightforward reading of the Shulchan Aruch.
However, Rav Shlomo Zalman does permit saying Veten Beracha 90 times on the first day of Pesach, for a different reason: Since Chazal instituted that the community announces the change in wording during Tefillas Tal, one who wishes to adjust their phrasing that same day is doing so for the sake of Yom Tov.
The Ohr HaPninim (ibid. 154) elaborates that the repetition is part of the public announcement of the change, making it a legitimate Yom Tov activity. Rav Shlomo Zalman also permitted placing the “Veten Beracha” placard on the chazan’s amud before the end of Yom Tov, since it serves a practical function.
Rav Ben Tzion Felman (Geshmei Bracha, Laws of Mentioning Rain, 6:6) permits the repetition for several reasons:
- Mainstream halacha follows the opinion that verbal preparation for a mitzvah is permitted.
- The prohibition of preparing through speech applies when speech accompanies an action (e.g., sleeping while verbalizing that it is for after Shabbos). Mere speech without action is not explicitly prohibited.
- This is not preparing for a weekday activity but rather training oneself to say the correct words, similar to one who studies halachos that pertain to a weekday on Shabbos.
Prohibiting the Practice
Rav Meir Brandsdorfer (Kaneh Bosem, Vol. 2, 10) rules that reciting “Veten Tal U’Matar” 90 times on Shabbos is prohibited. He compares it to the halacha in Shulchan Aruch (OC 416:2), which forbids one from explicitly stating on Yom Tov that falls on Friday that they are traveling to a specific location so that their tchum Shabbos (2000 amos walking limit) will begin from there. Similarly, it is prohibited to make an Eruv Techumin on Yom Tov for Shabbos because one must verbally declare its purpose during bein hashemashos (twilight between Yom Tov and Shabbos), which would be considered preparing from Yom Tov for Shabbos.
Rav Brandsdorfer explains that while sleeping on Shabbos in preparation for Motzei Shabbos is permitted, this is because sleep does not directly create the desired outcome but rather removes an obstacle—it eliminates tiredness. One is not actively preparing to write a Sefer Torah; rather, they are passively ensuring they won’t be exhausted.
However, actively preparing for the future, even if the action is only verbal, is considered problematic. This includes training to say “Veten Tal U’Matar” by repeating it 90 times, or practicing the Megillah reading with its trop in advance. Since these are deliberate acts of preparation—even if only through speech—they are forbidden.
The Nishmas Shabbos (Vol. 4, 390) cites a suggestion from a certain Talmid Chacham: instead of saying the phrase 90 times on Shabbos, one should say it only 89 times and complete the final repetition after Shabbos. This way, the full preparation process does not conclude on Shabbos itself, potentially avoiding the issue.
Immersing in a Mikveh on Yom Tov That Falls on Friday
Immersing in a mikveh before Shabbos and Yom Tov is a prevalent custom, and Kabbalistic sources teach that doing so enhances one’s spiritual capacities, enabling him to connection to the day’s holiness.
Can one immerse in the mikve on a Friday afternoon which is Yom Tov? And if Yom Tov falls on Sunday, may one immerse in the mikve on Shabbos afternoon to spiritually prepare for Yom Tov? Or is this considered preparing from Shabbos for Yom Tov, which would be prohibited?
Rav Shlomo Zalman Auerbach (Maor HaShabbos, Vol. 2, Letter 28:3), Rav Moshe Aharon Freund (Marei D'Shemaata, 184), and Rav Yechezkel Roth (Emek HaTeshuva, Vol. 3, 14) permit the practice, arguing that spiritual preparation is not considered forbidden preparation. The halachic prohibition of “hachana” applies only when an action creates a tangible result, not when it involves internal spiritual refinement.
However, Revevos Ephraim (Vol. 6, 182) and Rav Meir Brandsdorfer (Kaneh Bosem, Vol. 3, 22-23) prohibit immersing with the explicit intention of preparing for the next day, as they maintain that even spiritual preparation can be considered a form of “hachana” if it is clearly directed toward the upcoming day.
An Inspiring Story
The following remarkable story demonstrates the uniqueness of the Jewish people -- "Mi Ke’amcha Yisrael".
I often respond to halachic inquiries via email, which arrive from individuals all over the world. One of my frequent correspondents is a young woman who has become religious entirely through the Internet, without ever meeting a rabbi in person.
Every so often she sends a list of about twenty halachic questions, demonstrating her growing knowledge of halacha. Her inquiries range from the laws of kneading (Lisha) when making mayonnaise, to the prohibition of selecting (Borer) while playing cards. Alongside these technical questions, she also seeks guidance regarding challenges she faced at home—family members intentionally turning off the hot plate on Shabbos, or the emotional pain knowing that her family had not yet discovered the truth of Torah.
One particular question stood out. She wrote:
"On Sunday, I have a crucial exam in mathematics, which is very important for my parents. If I don’t study for it all of Shabbos using a calculator and writing materials, the atmosphere at home will become unbearable. But at the same time, I refuse to desecrate Shabbos. What should I do? How can I get through this upcoming Shabbos?"
I advised her to study intensely before Shabbos to maximize her preparation time beforehand. Then, on Friday night, she should take a break from studying to give her brain a rest. On Shabbos morning, she should try to wake up as late as possible to shorten the period of friction with her parents. Then, when her parents will inevitably pressure her to study for the exam, I suggested that she tell them:
"I am religious. If I study now, I will be plagued with guilt, and nothing will stick to my head anyway. Instead, I will take another nap now. This way, I’ll have the energy to pull an all-nighter on Motzei Shabbos."
A few days later, she emailed me again. She was thrilled with how well the idea worked and how much Divine assistance she had felt. However, she had a follow-up question:
"Wasn't my statement considered a forbidden act of preparation (hachana) on Shabbos?"
Only after I reassured her that her words were not an act of preparation, but rather a strategy to avoid pressure to desecrate Shabbos, and that her response was an honor for Shabbos, did she fully accept the answer.
