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85:8 When there is a slight possibility of danger to life it is allowed
to put out the fire, therefore in places where Jews live next to
non-Jews it is allowed to put out the fire even if it's in a non-Jew's
home, and every (case is judged) according to its particulars. The fire
can be put out (to save life) but it is forbidden to break Shabbat in
order to save property,1 if one transgressed one should go to the Rav
(to ask) how to make repentance.
1) Some authorities rule that certain rabbinical prohibitions may be violated in situations where there is a concern that the person may violate a biblical prohibition if he is not allowed to violate a rabbinical one (See Mishna Berurah 334:6, and Law 4 above). |
כשיש חשש ספק נפשות מותר לכבות את הדליקה ולכן במקומות שהישראלים דרים בין הנכרים מותר לכבות את הדליקה אפילו הוא בבית נכרי והכל לפי הענין ודוקא לכבות מותר אבל אסור לחלל שבת כדי להציל ממון ואם עבר וחלל ילך אל הרב לבקש שיורהו תשובה |
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86:1 It is forbidden to wash one's whole body or even most of one's body
in hot water, even if (the water) was heated up before Shabbat started,1
and even to wash not at one time, but limb by limb, is forbidden for
most of one's body. Even to go into a bathhouse just to sweat is also
forbidden. However it is allowed to wash one's face, hands, and feet2
from hot water that was heated before Shabbat.3
1) Originally, bathing in hot water heated before Shabbat was allowed. However, the Sages discovered that many bathhouse owners were heating up water on Shabbat itself, and claiming that they heated it up before Shabbat. In response to this, the Sages prohibited bathing but still allowed entering the bathhouse on Shabbat for the purpose of sweating. They then discovered that people were entering bathhouses to bathe in hot water, and then claiming that they only entered to sweat. Consequently, the Sages prohibited entering the bathhouse even for sweating purposes (Shabbat 40). 2) Or any other part of the body, as long as one doesn't wash the majority of one's body. 3) According to the Mishna Berurah in his Biur Halachah (326:1), if one is experiencing great discomfort, one may bathe in hot water which was heated before Shabbat. Others disagree. |
אסור לרחוץ כל גופו או אפילו רוב גופו במים חמים אפילו הוחמו בערב שבת ואפילו לרחוץ שלא בפעם אחת אלא אבר אבר אסור ברוב גופו ואפילו ליכנס למרחץ רק להזיע גם כן אסור אבל מותר לרחוץ פניו ידיו ורגליו מחמין שהוחמו בערב שבת |
| 86:2 Hot water that is from hot springs such as the Tiberias springs and similar, if they are (in a pool) in the ground and the place is not covered by a roof, it is allowed to wash in them even one's whole body,1 but if they are in a container2 or the place has a roof3 it is forbidden. Even to go in to the bathhouse only to sweat is forbidden. Some (authorities) say that as long as they are (in a pool) on the ground, even if the place has a roof, it is permitted to wash in them.4 1) Only water heated by fire is prohibited on Shabbat. 2) People may mistakenly assume that the water in the container was heated by fire, and conclude that it is permitted to bathe on Shabbat in water heated by fire. 3) A roofed room could be used for sweating, which, as mentioned above, is also rabbinically prohibited on Shabbat, even if the source of the heat is a natural hot spring; consequently, the sages prohibited bathing in a roofed hot spring. 4) According to this lenient opinion, the sages only prohibited sweating in places where it would be prohibited to bathe. Therefore, it would be permitted to bathe in a hot spring situated in a roofed room. The Mishna Berurah (326:11) rules that one may rely on this opinion. | המים שהם ממקורם נובעים חמים כמו חמי טבריא וכדומה אם הם בקרקע ואין המקום מקורה מותר לרחוץ בהם אפילו כל גופו אבל אם הם בכלי או שהמקום מקורה אסור ואפילו לכנוס רק לבית המרחץ להזיע אסור ויש אומרים דכל שהם בקרקע אפילו המקום מקורה מותר לרחוץ בהם |
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