The Prohibition of Mimtzo Cheftzecha – Preparing for Forbidden Post‑Shabbos Work:[1]
The topic of preparing on Shabbos for activities that will take place after Shabbos is multifaceted and intersects with several distinct halachic prohibitions. As a general rule, it is forbidden to engage in preparations on Shabbos for anything that one intends to do after Shabbos, regardless of whether the future activity is permitted or prohibited. However, this prohibition has important exceptions. One significant category of exceptions involves cases of speech and walking. Speaking about something one wishes to do after Shabbos, or walking to a location in order to do something there after Shabbos, is not automatically included in the general prohibition of preparation. Instead, these actions fall under the specific prohibitions of mimtzo cheftzecha and daber davar, which govern preparing through speech or other subtle forms of weekday‑oriented behavior. These special prohibitions apply whenever a person engages—even through mere words or simple walking—in behavior whose purpose is to prepare for an activity that will take place after Shabbos. However, these prohibitions also contain specific caveats and exceptions. As a result, there are instances in which preparing on Shabbos for after Shabbos through speech or walking is technically permitted, depending on the form that the preparation takes. In the opening of this article, we will address the general prohibition derived from mimtzo cheftzecha. We will then examine three categories of exceptions in which preparation is allowed, and conclude with several practical examples.
The General Prohibition:
The verse in Yeshaya 58:13 states “If you restrain your foot because of the Sabbath, from pursuing your affairs on My holy day; and you call the Sabbath a delight, the holy day of the Lord honored; and you honor[2] it by not following your own ways[3], nor pursuing your own affairs, nor speaking of mundane matters—Then you will delight in the Lord, and I will cause you to ride upon the heights of the earth, and I will feed you with the heritage of Jacob your father, for the mouth of the Lord has spoken.”
Based on this verse, the Sages[4] taught us that it is prohibited on Shabbos to speak[5] or perform any action that serves as preparation for an activity forbidden on Shabbos[6], which one intends to undertake after Shabbos. This restriction applies even if the preparatory act itself does not violate any Biblical or Rabbinical prohibitions and would otherwise be permissible.[7] Therefore, it is not allowed on Shabbos to walk to a location with the intention of engaging in prohibited work in that location after Shabbos.[8] Likewise, it is forbidden for one to talk to another person about doing something together or doing something in his behalf after Shabbos, which is forbidden to be done on Shabbos.[9] However, there do exist several exceptions to this rule, in which case we permit the preparatory speech or walking on Shabbos:
The cases of exception:
For the sake of the mitzvah:[10] It is permitted to discuss an activity that is prohibited on Shabbos when the conversation is necessary for preparing a mitzvah to be performed after Shabbos. Likewise, one may walk to a given location on Shabbos in order to carry out a prohibited task afterward—even if the purpose is obvious—provided that the action is undertaken for the sake of a mitzvah.[11]
- Example: On Shabbos afternoon, Miriam discusses with her friend Leah the details of organizing a charity drive that will take place immediately after Shabbos. Since the conversation is necessary for preparing a mitzvah, such speech is permitted—even though organizing a charity event would involve activities prohibited on Shabbos.
Not Recognizable as Preparation for After‑Shabbos Work:[12] When one walks on Shabbos to a place where they intend to perform forbidden labor immediately after Shabbos, the walk is only prohibited if an observer would recognize—either during the walk or once the person begins the work after Shabbos—that the Shabbos walk was taken specifically to prepare for that forbidden activity. However, if the purpose of the walk is not recognizable—meaning that even after Shabbos, when the work begins, a bystander would simply assume the person decided only then to engage in the task—then the walk is permitted. In such a case, the walking appears to be nothing more than a casual stroll, and the preparatory nature of the act is not evident. [From here we learn a major rule that the prohibition of mimtzo cheftzecha applies only when it is apparent to an onlooker that one is preparing to perform a forbidden act after Shabbos. If the preparation is not recognizable—even though this is indeed the person’s intent—it is not prohibited.]
- Example 1: Yaakov takes a leisurely walk through his neighborhood on Shabbos afternoon. After Shabbos ends, he stops by his friend’s house to help with some repairs. Because his walk looked like a regular stroll and no one would recognize it as preparation for the work, the walk is permitted.
- Example 2: Rachel wishes to visit her elderly mother immediately after Shabbos to help her cook for the Melaveh Malka that she will be hosting. On Shabbos afternoon she takes a walk toward that neighborhood simply because it looks like a normal stroll to anyone watching. When she arrives after Shabbos and begins her visit, no onlooker would assume she walked there earlier specifically to prepare. Since the purpose is permitted and not recognizable as preparation, the walk is allowed.
For Permitted Post‑Shabbos Activities:[13] When the speaking or walking done on Shabbos is intended to enable the performance of a permitted activity after Shabbos, such preparation is generally allowed. The prohibition of mimtzo cheftzecha applies only when one’s speech, walking, or other actions on Shabbos are done for the purpose of facilitating an activity that is prohibited after Shabbos. If the preparation is for something permissible to be done even on Shabbos, it is not restricted. [Nevertheless, there exists a separate concern—unrelated to mimtzo cheftzecha—which forbids engaging in burdensome activities on Shabbos when done for the sake of weekday needs. This additional prohibition typically does not apply to simple speech or walking but does apply when one performs concrete preparatory actions. For example, placing the jar of sugar, on the counter on Shabbos in order to make a hot tea after Shabbos is not forbidden due to mimtzo cheftzecha, but rather because of the independent prohibition against preparing on Shabbos for after Shabbos.[14]]
- Example 1: On Shabbos, Esther tells her daughter Naomi, “Right after Shabbos, let’s study for your math test together.” Since studying math is technically permitted even on Shabbos, therefore this preparatory speech is allowed.
- Example 2: On Shabbos afternoon, Moshe tells Levi, “Right after Shabbos, please help me set up the chairs in the synagogue for the morning shiur.” Since arranging the shul for Torah study can be done even on Shabbos, therefore such speech is not forbidden on Shabbos.
General Examples:
- Example 1: It is prohibited to walk to a car rental facility on Shabbos with the intention of renting a vehicle immediately after Shabbos if it is apparent that this was the purpose of the visit.[15] This may be indicated by actions such as entering the rental establishment and sitting in the waiting area or waiting outside the premises.[16]
- Example 2: Walking to a bus stop with the intention of boarding a bus following Shabbos is not permitted.[17] However, it is acceptable to proceed to a bus stop for purposes such as resting or seeking shelter from rain or sun.
- Example 3: Shortly before Shabbos ends, Sarah walks to her office so that the moment Shabbos ends she can begin printing documents and sending work emails. Because once she starts working it becomes obvious why she walked there, the walk is a recognizable preparation for prohibited weekday activities, and is therefore forbidden.
- Example 4: On Shabbos morning, David tells his contractor Yoni, “Right after Shabbos, please start fixing the broken fence in my yard.” Since fixing a fence is prohibited melachah and David’s instruction clearly prepares for that forbidden work, the speech is forbidden due to mimtzo cheftzecha.
Summary
Speech or action performed on Shabbos for the sake of an activity that will take place after Shabbos is prohibited under the laws of mimtzo cheftzecha when all three of the following conditions are present:
- The purpose of the action is to enable the performance of an activity after Shabbos that would be prohibited if done on Shabbos.
- It is apparent to observers that the action is being done in order to prepare for that forbidden post‑Shabbos activity.
- The preparation is for one’s personal needs rather than for a communal purpose or for the fulfillment of a mitzvah.
In addition, performing an action on Shabbos for the sake of preparing for after Shabbos is generally forbidden even when the anticipated activity itself is permissible—except when the preparation does not involve performing an action with an object, such as when one merely speaks or walks in advance of an after‑Shabbos activity.
_________________________________[1] Admur 306:1 “And you shall honor it by not following your own ways, nor seeking your own affairs, nor speaking (of) mundane matters. ‘Seeking your own affairs’ — the Sages expounded: your personal affairs are forbidden to pursue on Shabbos, even in a matter that does not involve any prohibited labor — neither a Torah prohibition nor even a rabbinic one — but only some permitted action, even merely walking. Yet if this action or this walking is done in order to prepare after Shabbos for something that is forbidden to do on Shabbos — whether a Torah prohibition or a rabbinic one — then one is found preparing oneself on Shabbat through an actual physical action (not merely in thought) for something forbidden on Shabbos”; Michaber 306:1; Rambam Shabbos 24:1; Shabbos 113a; 150a; Eiruvin 38b; Rashi Shabbos 113a
[2] From here we learn of the requirement to honor the Shabbos, such as to wear nice clothing and to bathe one’s body for the Shabbos as explained in chapter 262, brought in our corresponding book “The laws and customs of Erev Shabbos” chapter 1.
[3] From here we learn of certain walking restrictions applicable on Shabbos as explained in chapter 301.
[4] Shabbos 113a; 150a
[5] This means to say that preparing to do a forbidden action after Shabbos through speech on Shabbos, is included in the prohibition of Mimtzo Cheftzecha. [Not mentioned in 306:1, however, see Admur 306:5 “When someone tells a non‑Jew — or a fellow Jew — on Shabbos to perform work for them tomorrow, there is no rabbinic prohibition of shevut in this. Nonetheless, it is forbidden because of the verse ‘Mimtzo Cheftzecha”; 307:1 “Although this speech on Shabbos does not help him at all regarding the action that will be done tomorrow — and it is not comparable to telling one’s friend to do something for him tomorrow, for that statement does facilitate the action of the next day, since through that statement the friend will perform it tomorrow — nevertheless, by telling his friend he is, in effect, pursuing his own affairs on Shabbat through this speech that he says to his friend, and it is forbidden because of ‘Mimtzo Cheftzech”]; This is likewise forbidden due to “Dabeir Davar”
[6] If, however, the matter is permitted to do on Shabbos, but one simply does not need it done until after Shabbos, then preparing for this may fall under the prohibition of “Preparing on Shabbos for weekday needs” and is not forbidden due to Mimtzo Cheftzecha.
[7] The reason: As by performing this act, a person is actively preparing for work that will take place after Shabbos—work that is prohibited during Shabbos.” [Admur ibid]
[8] Admur 306:1-2
[9] Being that he’s doing this preparation through speech, doing so would transgress both Mimtzo Cheftzecha and Vidaber Davar.
[10] Admur 306:5“There is no prohibition of talking about weekday matters on Shabbos when it is for the sake of a mitzvah. Similarly, going to the edge of the techum before nightfall (le’hachshich al ha’techum)—whose prohibition is only because one is preparing oneself on Shabbos for something that will occur later today—is permitted when it is for a mitzvah.”; 306:6 “Therefore, one may wait at the edge of the techum in order to perform, outside the techum, the needs of a bride or the needs of the deceased.”; [See also Admur 244:12]; Michaber 306:3; Shabbos 113a; Ramban Shabbos 151a; Rashba Shabbos 151a; Ran Shabbos 23; Rashi Eiruvin 39a
[11] The reason: As it is stated: “Mimtzo Cheftzecha-From pursuing your affairs’ — your affairs are forbidden, but Heaven’s affairs are permitted.” [Admur ibid]
[12] Admur 306:2 “This applies only when it is evident that the person’s intention involves prohibited matters — for example, one who walks through his field, where it is clear that he is going to examine what it will require after Shabbos; or one who walks to the entrance of the city, where it is apparent that he intends to draw closer to the bathhouse located near the city gate, as was customary in those times. Similarly, if a person strolls through the city in order to find a horse, a ship, or a wagon to hire after Shabbos for travel — and it is recognizable that this is his intent — it is forbidden. However, if the situation is such that it is not apparent that he is intending to engage in prohibited matters, but rather in permitted ones, then it is allowed. Therefore, it is permitted to walk outside the city, within the techum, and wait there until nightfall in order to pick fruits or herbs from his garden or ruin (which are within the techum) and bring them to his house after Shabbos. This is because it is not evident that he is going there for the purpose of picking the fruits. A person who sees him might say:”; Michaber 307:9; M”A 306:1 and 3; Tosafus Shabbos 150b; Rashi Eiruvin 39a; Maggid Mishneh Shabbos 24:2
[13] See Admur 306:1; 307:15“If it is possible to find a halachic basis that would permit performing on Shabbos the very action one wishes to do after Shabbos, then it is permitted on Shabbos to say—either about himself or to his friend—that he will do it after Shabbos.”; Eiruvin 39a; Shabbos 150b
[14] See Admur 254:10; 319:18; 321:6; 494:14; 500:20; 503:1-3; Michaber 503:1-3; Michaber 503:1; Rama 667:1 regarding Hachana; Chayeh Adam 153:6; Maharshag 1:61; M”B 667:5; Kaf Hachaim 503:2;
[15] Admur 306:2 regarding renting a caravan.
[16] SSH”K 29:9
[17] SSH”K 29:8; However, in the next Halacha there [SSH”K 29:10] they rule that one may walk there to take a bus after Shabbos if it is a hooded bus stop which people sit in for shade and the like. Vetzaruch Iyun as when one takes the bus after Shabbos it will become evident that it was for this purpose that he stayed there, as why else did he decide to take a bus from there after Shabbos. Vetzaruch Iyun
