Arukh HaShulchan, Orach Chaim 223:9-225:1

Sugya Map

• Issue: The permissibility and nature of tosefet Shabbat—adding to Shabbat from the weekday. Specifically, the Arukh HaShulchan discusses the shiur (measure) of time that constitutes tosefet Shabbat, and whether it applies to all prohibitions of Shabbat or only specific ones.
• Nafka Mina:
  • Determining the precise time one must cease weekday activities before Shabbat commences.
  • Understanding the scope of Shabbat's sanctity—does it extend to all issurei Shabbat (prohibitions of Shabbat) or only some?
  • The practical application of tosefet Shabbat in preparation for Shabbat.
• Primary Sources:
  • Shulchan Aruch, Orach Chaim 223:1, 224:1, 225:1
  • Talmud Bavli, Eruvin 96a-b, Shabbat 15a, Pesachim 94b
  • Rishonim (e.g., Rambam, Tur, Rosh)
  • Acharonim (e.g., Magen Avraham, Taz, M.B.)

Text Snapshot

The Arukh HaShulchan, Orach Chaim 223:9, begins by addressing the practice of tosefet Shabbat:

"ומנהג ישראל תורה הוא להוסיף מחול על הקודש, כלומר, להפסיק מעבודות חול קודם כניסת השבת, וזהו מה שנקרא תוספת שבת. וזה לא נתקן רק כדי שלא יבוא לידי מלאכה בשבת, אלא מפני כבוד השבת וקדושתו."¹

This translates to: "And the custom of Israel is Torah, to add from the profane to the holy, meaning, to cease from weekday labors before the entry of Shabbat, and this is what is called tosefet Shabbat. And this was not instituted only so as not to come to perform labor on Shabbat, but rather for the honor of Shabbat and its sanctity."

Later, in 225:1, he discusses the specific shiur:

"והשיעור של תוספת שבת הוא משיעלה עמוד השחר, או משישקע החמה, ובאופן דאמרינן בפרק קמא דשבת (דף ט"ו ע"א) דהמוסיף כדי לאכול כזית פחות מכדי אכילת פרס, הרי זה מוסיף מדאורייתא. אבל בתוספת שבת, אף על פי שאינו מוסיף אלא כדי לאכול כזית, הרי זה מוסיף מדבריהם, וזה מדרבנן."²

This states: "And the measure of tosefet Shabbat is from when the dawn rises, or from when the sun sets, and in the manner that we say in the first chapter of Shabbat (daf 15a) that one who adds enough time to eat a kezayit less than the time to eat a k'dei achilat pras, has indeed added from the Torah. But in tosefet Shabbat, even though he only adds enough time to eat a kezayit, he has indeed added from their words [the Sages], and this is midirabbanan [rabbinic]."

Dikduk/Leshon Nuance: The phrase "ומנהג ישראל תורה הוא" is a powerful assertion, elevating a custom to the level of Torah law, albeit by rabbinic interpretation or binding custom. The Arukh HaShulchan's distinction between the reason for tosefet Shabbat ("כבוד השבת וקדושתו") and a mere preventative measure ("כדי שלא יבוא לידי מלאכה") is crucial for understanding its scope. The precise wording in 225:1, contrasting the shiur for tosefet Shabbat with the shiur for adding to Shabbat through eating a kezayit (which can invoke de'oraita prohibitions under certain circumstances), highlights the rabbinic nature of the former.

Readings

Rambam, Hilchot Shabbat 5:1

The Rambam establishes the principle of tosefet Shabbat in a foundational manner:

"הרוצה להוסיף מחול על הקודש, מוסיף על השבת קודם שתבא, והיאך יעשה? שיכנס השבת קודם זמנה. וכל המעלה עליו וקבל עליו השבת קודם זמנה, הרי זו עבירה שיש בה עונש, שנאמר 'ולא תשחיתו את השבת'. וכל המעלה עליו וקבל עליו השבת קודם זמנה, הרי זה כאילו בנה במה לעצמו. וכל המאריך מעבודתו ומתעסק בדברי חול עד שתכלה, הרי זו עבירה גדולה."³

The Rambam writes: "One who wishes to add from the profane to the holy, adds to Shabbat before it arrives, and how does he do so? He brings Shabbat in before its time. And anyone who accepts Shabbat upon himself before its time, it is as if he has built a high place for himself. And anyone who prolongs his labor and engages in weekday matters until it is finished, this is a great transgression."

Chiddush: The Rambam's strong language here appears to prohibit adding to Shabbat by ceasing weekday activities too early. He equates it to "building a high place" and a "great transgression." This contrasts sharply with the common understanding and practice of tosefet Shabbat as a virtue. The interpretation hinges on the phrase "קודם זמנה" – is he referring to arbitrarily early, or is it a nuance on the nature of the addition? The Rambam emphasizes the obligation to cease weekday work by Shabbat's proper time, and sees premature cessation as a transgression, not a virtue.

Tur, Orach Chaim 223

The Tur, following the Gemara in Eruvin, clarifies the nature and purpose of tosefet Shabbat:

"תפילת מנחה משום תוספת שבת, וכן צריך להפסיק מעבודות חול קודם השבת, וכל המוסיף על השבת הרי זה משובח. שנאמר (ישעיה נח, יג) 'וקראת לשבת עונג', כלומר, שתהיה לך עונג בשבת, וזהו חלק מעונג שבת. וכן אמרו חכמים (שבת טו, א) כל המוסיף על עצמו לקרות קריאת שמע קודם זמנה, הרי זה משובח. וכן המוסיף לאכול או לשתות קודם כניסת שבת, הרי זה משובח."⁴

The Tur states: "The Mincha prayer is because of tosefet Shabbat, and similarly one must cease from weekday labors before Shabbat, and whoever adds to Shabbat, behold he is praised. As it is said (Isaiah 58:13) 'And you shall call the Shabbat a delight,' meaning, that you should have delight on Shabbat, and this is part of the delight of Shabbat. And so the Sages said (Shabbat 15a) whoever adds to himself to recite Shema before its time, behold he is praised. And likewise, whoever adds to eat or drink before Shabbat enters, behold he is praised."

Chiddush: The Tur explicitly links the practice of tosefet Shabbat to the concept of oneg Shabbat (delight of Shabbat) from Isaiah, framing it as a positive, praiseworthy act. He also draws parallels to adding to the recitation of Shema or eating/drinking before Shabbat, all as positive additions. This directly counters the Rambam's seemingly prohibitive language by emphasizing the positive aspect of extending Shabbat's sanctity backward in time. The Tur's approach aligns with the Arukh HaShulchan's understanding.

Friction

The most significant friction arises from the apparent contradiction between the Rambam and the Tur (and by extension, the Arukh HaShulchan's framing). The Rambam, in Hilchot Shabbat 5:1, seems to condemn adding to Shabbat before its time, equating it to building a bamah (high place) and a grave transgression. How can this be reconciled with the widely accepted practice and the Arukh HaShulchan's assertion that "the custom of Israel is Torah" in this regard, and that it is praiseworthy?

One approach to resolving this is to interpret the Rambam's "קודם זמנה" not as any time before Shabbat, but as an arbitrary or excessive early cessation, divorced from the practical needs of Shabbat preparation or the intent of tosefet Shabbat as understood by the Gemara and other Rishonim. The Gemara in Eruvin 96a discusses the concept of adding to Shabbat, and the context there is about receiving Shabbat at its proper time but with an intention to extend it. The Rambam might be reacting to a hypothetical scenario of someone who stops all work, say, on Thursday afternoon, and declares it Shabbat, thereby violating the prohibition of lo tishchetu (do not destroy/violate) the Shabbat by treating weekday time as Shabbat time.

However, the Rambam also states in Hilchot Shabbat 29:1: "כל המעלה עליו השבת וקבל עליו קודם זמנה, הרי זה משובח."⁵ ("Anyone who accepts Shabbat upon himself before its time, behold he is praised.") This latter statement directly contradicts his earlier one and aligns with the Tur and Arukh HaShulchan. This internal contradiction within the Rambam's own work necessitates a deeper dive.

A more nuanced terutz is that the Rambam's initial statement in 5:1 is directed at unilateral, potentially arbitrary acceptance of Shabbat, which could lead to confusion and violations. However, the practice of tosefet Shabbat is a communal, understood concept, rooted in specific rabbinic interpretations and customs (as the Gemara in Shabbat 15a demonstrates with the kezayit example). The Rambam's later statement in 29:1, acknowledging that accepting Shabbat early is praiseworthy, likely refers to the halachicly recognized practice of tosefet Shabbat, where the intention and the shiur are specific and rabbinically sanctioned. Thus, the "great transgression" might refer to a misunderstanding or misapplication of the principle, rather than the principle itself. The Arukh HaShulchan, by explicitly stating "ומנהג ישראל תורה הוא," grounds the practice in accepted custom, which the Rambam would not deny.

Intertext

Tanakh: Isaiah 58:13

"אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לְשַׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד. וְכִבַּדְתּוֹ מִעֲשׂוֹת דְּרָכֶיךָ, מִמְצֹא חֶפְצְךָ וְדַבֵּר דָּבָר."⁶

"If you turn your foot from the sabbath, from doing your pleasure on my holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shall honour him, not doing your own ways, nor finding your own pleasure, nor speaking your own words;"

This verse is foundational to the concept of oneg Shabbat. The Arukh HaShulchan and the Tur directly draw from it, linking the cessation of weekday activities and the proactive engagement with Shabbat's holiness to the fulfillment of this mitzvah. The idea of "calling the Shabbat a delight" and "honoring it" implies more than just abstaining from prohibited labor; it suggests actively embracing and enhancing the day's sanctity, which tosefet Shabbat accomplishes by extending its boundaries.

Talmud Bavli, Pesachim 94b

"אמר רב פפא: האי תנא, אומר: 'המוסיף מחול על הקודש – משובח'. והא דתנן (שבת טו, א) 'כל המוסיף על עצמו והרי זה כאוכל כזית פחות מכדי אכילת פרס, הרי זה מוסיף קצת מדבריהם, ומוסיף מחול על הקודש'. מאי שנא הכא ומאי שנא התם? הכא – דלא עביד מלאכה. התם – דעביד מלאכה."⁷

Rav Pappa said: This Tanna says, 'One who adds from the profane to the holy is praiseworthy.' And that which we learned (Shabbat 15a) 'Anyone who adds to himself and it is as if he eats a kezayit less than the time to eat a k'dei achilat pras, he has added somewhat from their words, and added from the profane to the holy.' What is different here and what is different there? Here – because he does not perform labor. There – because he performs labor.

This passage highlights the distinction between adding to Shabbat by ceasing labor (which is universally praiseworthy, as per Rav Pappa's understanding) and adding to Shabbat by performing labor in a way that might conceptually extend Shabbat (like eating a kezayit which can activate certain Shabbat prohibitions). The Arukh HaShulchan’s emphasis on ceasing weekday activities as the core of tosefet Shabbat aligns with the "here" of Rav Pappa's statement, positioning it as unequivocally praiseworthy. The shiur discussed in 225:1, even if midirabbanan, pertains to this praiseworthy addition.

Psak/Practice

The Arukh HaShulchan’s treatment of tosefet Shabbat is highly practical. He establishes it as a fundamental aspect of observing Shabbat, rooted in custom and serving the dual purpose of preventing Shabbat desecration and enhancing Shabbat's honor and delight.

The practical implication of "להפסיק מעבודות חול קודם כניסת השבת" is that one must cease all weekday activities – work, business, and even potentially stressful conversations or activities – a reasonable amount of time before sunset. The shiur of "כדי לאכול כזית" (enough time to eat an olive-sized portion) mentioned in relation to the de'oraita addition, and the midirabbanan addition in 225:1, suggests that even a short period dedicated to preparing oneself spiritually for Shabbat, or simply ceasing secular activity, constitutes tosefet Shabbat.

Modern practice, as reflected in many halachic guides, often translates this into stopping work an hour or more before sunset, and certainly by the time of plag hamincha (a specific halachic time before sunset). The Arukh HaShulchan's insistence that it's "for the honor of Shabbat and its sanctity" pushes beyond mere pragmatism to emphasize the spiritual dimension of welcoming Shabbat. It's not just about avoiding a violation; it's about actively embracing the day's holiness.

Takeaway

• Tosefet Shabbat is not merely a safeguard against accidental transgression, but a positive commandment to enhance Shabbat's sanctity and honor.
• The accepted practice of ceasing weekday activities before Shabbat commences is a vital, Torah-level custom, reflecting a commitment to the holiness of the day.

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¹ Arukh HaShulchan, Orach Chaim 223:9. ² Ibid., 225:1. ³ Rambam, Hilchot Shabbat 5:1. ⁴ Tur, Orach Chaim 223. ⁵ Rambam, Hilchot Shabbat 29:1. ⁶ Tanakh, Yeshayahu (Isaiah) 58:13. ⁷ Talmud Bavli, Pesachim 94b.