We
are dealing with actions, speech and thoughts permitted
and prohibited on shabbos.
Did we not learn that one may
think
about one’s matters and here, after all, one is merely
thinking and not doing anything?
Indeed thinking and contemplating per se is
permitted but in the above cases one is actually walking
in the vegetable patch or standing next to one’s field
during plowing season and as such one’s thoughts are
“noticeable”. One cannot say that it is merely thinking
because one’s thoughts are accompanied with the action
of being in the ‘wrong’ place.
Would I be permitted to walk next to or through my field
and merely enjoy the scenery?
Yes
you would because then you are not doing anything
associated with a melacha or action prohibited on
Shabbos.
But
then who knows whether I am thinking of the field’s
needs or not?
You
know and Chazal prohibited such an action.
May
I sit at a bus stop before Shabbos is out, to catch the
first bus?
The same applies to sitting at a bus stop
before Shabbos is out. If one is sitting there in order
to rest, it is permitted even when done close to when
Shabbos is out. However if one sits at the stop with a
weekday ‘action’ in mind, since one is doing an action –
sitting at the bus stop – and one’s intention is to
catch a bus, it is forbidden.
What
about standing far from the bus stop?
That is permitted, because one’s action is
not associated with prohibited thought.
What about window
shopping, anything wrong with that?
There is nothing wrong with window shopping as long as
one does not transgress certain prohibitions. For
instance, one must not look at the price tags, because
it is prohibited to read business matters on Shabbos,
and that includes price tags.
HaRav
Shlomo Zalman Auerbach ztz”l however says
that
since it is customary to stand in front of store windows
without intending to purchase anything, even if one were
to think about purchasing it is permitted because it is
no longer ‘noticeable’ that one is intending to purchase
and it is considered merely as ‘thinking’. This might
however depend on whether people in that place “window
shop” without having intention to make a purchase.
Based on that, referring back to sitting inside a bus
stop, if it is raining or windy, even if one intends on
catching a bus after Shabbos it is permitted because it
is seen as a regular action and not one associated with
a prohibition.
When
at the bus stop one must not look at the timetable
because then one’s intention is noticeable.
Does
this prohibition apply to one’s house or apartment?
Normally one may walk around one’s home and think freely
because most times one's thoughts are not noticeable,
but if one is inspecting tiles closely or looking
carefully at a wall that needs painting, it would be
noticeable and prohibited.
What
about walking in town to a certain location to be there
when Shabbos is out?
In
most cases one’s intentions are not noticeable because
it is normal to walk through town. To walk through a
market place, where people go mainly to buy, to look for
a store, or to walk to the town’s perimeter in to do a
prohibited action after Shabbos, is forbidden.
May
I give a gift on Shabbos or Yom Tov?
The problem with giving and receiving gifts
on Shabbos and Yom Tov is that it is similar to selling
an item because of the transaction involved (an item
transferred ownership).
Accordingly therefore one would be forbidden to give a
Bar Mitzvah present on Shabbos, or when invited out for
Shabbos one must not present a gift to the host, unless
done in the manner prescribed below. Obviously we are
talking about a case where one may carry on Shabbos,
i.e. within a kosher
eiruv.
Is there not a
heter to give a gift for the sake of Shabbos?
It is more than that. There is a heter
to give a gift on Shabbos for the sake of a mitzvah or
when it is necessary on Shabbos. The
Shulchan Aruch
brings such a case: we know that the halacha is
that a k’li that is used for food and that was
purchased from a gentile may not be used unless immersed
in a kosher mikveh. The problem is that if one
requires a certain k’li on Shabbos and it was not
immersed before Shabbos it may not be immersed on
Shabbos.
The Shulchan Aruch says that one may give it to a
gentile as a gift on Shabbos and subsequently borrow it
from him (a k’li borrowed from a gentile does not
require t’vilah). By the way,
after Shabbos one must toivel the k’li
without a b’racha.
The problem is that
we learned that one may not give gifts on Shabbos, so
how is one permitted to give it to a gentile?
The Mishna Berura,
explains, since the k’li is needed on Shabbos it
is done for the sake of Shabbos and is permitted.
Where do you find a
gift for the sake of a mitzvah?
It is well known that on the 1st
day (and on the 2nd in chutz la’aretz)
of Sukkos one cannot perform the mitzvah of lulav
with a borrowed lulav.
The way to perform the mitzvah if one does not
own a lulav is to give one’s lulav to the other
person as a gift, which becomes his, and he then may
make a b’racha on that lulav.
(It is common practice to make a b’racha on the
Rav’s or rebbe’s lulav being that theirs is most
probably more mehudar).
We
see from this that one may give a gift on Shabbos for
the sake of a mitzvah.
How do I give a
gift on Shabbos when it is not for the sake of Shabbos
or it is not a d’var mitzvah?
There are two ways to do it. The best way is
to legally give the host the gift before Shabbos. This
is done by asking a stranger
before Shabbos to lift the item intended as the gift and
“give” it to your intended. This action immediately
transfers the ownership of the item to the intended
receiver and when handing it to him on Shabbos one is
merely handing him something that is already his.
Another method is to hand it to him on Shabbos and
declare that it remains yours until after Shabbos.
I
think though that if one brings a good bottle of wine
and it is intended to be opened at the meal then it may
be given on Shabbos l’chatchila because it is
needed for the sake of Shabbos.