Table of Contents
Observing a Personal Shabbos – The Intriguing Law for an Individual Who Loses Track of Shabbos in the Wilderness or in Captivity:[1]
Imagine a traveler who sets out on a long trek through an expansive desert. Days pass without clear markers of time—no towns, no calendars, no familiar rhythm of life. At some point, the traveler realizes they have completely lost track of which day is Shabbos. This situation is not just theoretical; it raises a fascinating halachic question: How does one observe Shabbos when its exact timing is unknown?
This article explores what someone lost in the wilderness, or in captivity, should do when unsure of when to observe Shabbos. It discusses why halacha requires counting seven days and marking the seventh as Shabbos, which practices must be kept, and how Jewish law balances Shabbos sanctity with survival by allowing limited travel or work. The discussion highlights the boundaries around these allowances and reflects on halacha’s adaptability and the significance of Shabbos in unusual situations.
This halachic dilemma is not just theoretical—it once occurred in a Chassidic town. The town’s revered rabbi had traveled into a remote area and, due to unforeseen circumstances, became stranded. When he returned, it was discovered his Shabbos did not match the actual day. At the end of this article, we will address this real-life story of the rabbi and how his personal calculation ultimately aligned with the community’s calendar, restoring his observance to the norm.
Suspecting that each day is Shabbos regarding Biblical prohibitions:[2]
An individual who becomes lost in the wilderness or desert, [or is taken captive[3]] and loses track of the days of the week, must suspect that each day may be Shabbos any is hence prohibited from performing biblical Melacha unless it is a case of Pikuach Nefesh. Therefore, on any day of the week when sufficient food is available, it is prohibited to violate any Biblical Shabbos law, as there is a possibility that the day may actually be the Shabbos [and by a Biblical doubt one is to be stringent].[4]
Rabbinical Prohibitions:[5] It is, however, permissible to transgress Rabbinical prohibitions related to Shabbos during the six days preceding one’s seventh day count, as will be further detailed below.[6]
If one knows how many days, he has been traveling for but lost track of when he left?[7] If one knows the number of days he has been traveling but is uncertain which day of the week he departed, then on the eighth day [and night before[8]] after his departure he may perform all weekday work. This is because it is certain that he did not leave on Shabbos, and therefore the eighth day must be a weekday. The same applies to every subsequent eighth day—such as the fifteenth, twenty-second, and so forth—on which he may engage in all forms of labor without restriction.
Q&A If one has been captured and no longer has track of which day is Shabbos what is he to do?[9] If one has been captured and no longer knows which day is Shabbos, the same laws apply as for one who is lost in the desert in all regards, such as not to do Biblical work on any of the days of the week and to count seven days and to keep a full Shabbos on that day. [However, if he is able to ascertain the correct day of the week—whether by asking his captors or through any other reliable means—he is obligated to do so and observe Shabbos on its actual day.[10]]
Which davening should one recite on each day of the week—weekday prayers or Shabbos prayers? On all days except the seventh, one should recite the weekday davening.
Should one place Tefillin on each day of the week when he has lost track of Shabbos?[11] Yes, he should, due to the doubt—since each day may be a weekday. However, it should be done without reciting a blessing, in order to avoid a possible berachah levatalah (blessing in vain).
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Keeping a full Shabbos on his seventh day count:[12]
An individual who becomes lost in the wilderness or desert, [or is taken captive[13]] and loses track of the days of the week, aside for suspecting for each day being Shabbos as explained above in A, should, due to Rabbinical decree, begin counting seven days starting from the [first[14]] day they lost awareness of Shabbos.[15] The seventh day should then be designated and observed [from a Rabbinical level[16]] as Shabbos with its full entirety of laws, as explained next.
What is he to do on his seventh day: On the seventh day of one’s count he is to say Kiddush and Havdala[17], and observe all the laws of Shabbos, including both the Biblical and Rabbinical laws.[18]
Q&A Which davening should one recite on the seventh day of his count—the weekday prayers or Shabbos prayers?[19] There is a dispute among the Poskim on this matter. Some Poskim[20] rule that he should recite the Shabbos davening, while other Poskim[21] maintain that he should continue with the weekday prayers.[22] Practically, the ruling is that he should pray the Shabbos davening for Shacharis and Mincha, as well as Maariv.[23] Regarding Mussaf, a similar parallel debate exists[24], and the practical ruling is that he should not recite Mussaf.[25]
Is one to wear Tefillin on his seventh day? Some Poskim[26] rule that one is to wear Tefillin without a blessing even on his seventh day which he designates as Shabbos[27], although not while Davening the Shabbos prayer. Other Poskim[28] however rule that one is not to don Tefillin on his Shabbos.
Is one required to recite Ritzei in Birkat Hamazon on his seventh day?[29] Yes, he should include Ritzei, just as we rule regarding the prayers for that day, treating it as Shabbos in practice.
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Leniencies applicable to each day:
Allowance to travel every single day:[30] Although, as noted above, one must treat each day as potentially Shabbos with respect to Biblical prohibitions and count seven days—on the seventh of which all prohibitions, including Rabbinic ones, are observed—it remains permissible for the individual to continue traveling, even for many miles[31], on any of these days, including the seventh, in order to expedite leaving the desert.[32]
Doing work to obtain food to eat: With regard to one doing Shabbos prohibited work in order to gain food, then if he has sufficient provisions to sustain himself, he is prohibited from performing any complete melacha (Biblical labor) even during his six weekdays, until those provisions are exhausted, since each day may in fact be Shabbos.[33] Once his provisions have been depleted, he is permitted to perform work—even on his seventh day—to obtain sufficient food for that day, even if such work involves transgressing Biblical prohibitions. [34][35] However, this allowance is strictly limited to securing the minimal sustenance necessary for survival on that day alone; he may not perform any extra Biblical work to prepare food for the following day.[36] This restriction applies even to working on the sixth day for the seventh day’s needs.[37] Accordingly, if he already has bread available for that day, he is not permitted to cook additional food on any day of the week, as doing so would exceed what is required for Pikuach Nefesh.[38] [Likewise, if it is possible for him to have the necessary work performed by a non-Jew, or to obtain food without engaging in any Biblical melacha, such as through purchasing food from another, then he is obligated to do so rather than transgress a Biblically prohibited labor on Shabbos.[39] However, he is not required to fast on any of the days in order to avoid performing such work.[40]]
Q&A If one of the days is for certain a weekday, as explained above, then if he is able to work enough on this day to supply food for all the other days must he do so?[41] Yes.
Upon discovering that his calculated Shabbos was incorrect and that he inadvertently transgressed the actual Shabbos throughout his time in the desert, is he required to bring an atonement? The poskim[42] rule that an atonement is not halachically required in such a case and hence he is not required to bring a Karban in Temple times. Nevertheless, it is considered proper and commendable for him to do so voluntarily, in order to fulfill his heavenly obligation and seek spiritual rectification.[43]
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Summary:
The halachic dilemma of someone who loses track of Shabbos while lost in the wilderness or in captivity is a well-established and nuanced area of Jewish law. The primary obligation for such an individual is to count seven days from the moment they realize their uncertainty, marking the seventh day as Shabbos. On this seventh day, they are to observe all the laws of Shabbos, including both biblical and rabbinic prohibitions, and to recite Kiddush and Havdala. This practice ensures that the sanctity of Shabbos is not forgotten, even under extraordinary circumstances.
Throughout the week, the individual must treat every day as a possible Shabbos regarding biblical prohibitions, refraining from any biblically forbidden work unless it is necessary for survival (pikuach nefesh). Rabbinic prohibitions are treated more leniently on the first six days, but on the seventh, all Shabbos restrictions apply. If the person has food, they may not perform work to prepare more; only when provisions are depleted may they perform necessary work to obtain daily sustenance, but not to prepare for future days. If one day is definitely a weekday, then they should perform any necessary work for all other days on that day.
When it comes to prayer (davening), the person should recite weekday prayers on the first six days and Shabbos prayers on the seventh, though there is debate regarding the Mussaf prayer, with the practical ruling being not to recite it. Tefillin should be worn each day including on the seventh, but not during Shabbos prayers. If the person later discovers that their calculated Shabbos was incorrect, halacha does not require an atonement offering, though it is considered praiseworthy to bring one voluntarily for spiritual completeness.
| Situation | Halachic Requirement | Action on Each Day | Action on Seventh Day | Davening | Tefillin | Food/Work Allowance | Other Notes |
| Lost in wilderness or captivity, lost track of Shabbos | Count seven days, mark seventh as Shabbos | Suspect each day is Shabbos, do not perform Biblical Melacha unless Pikuach Nefesh | Observe full Shabbos, say Kiddush and Havdala, keep all laws | Weekday davening on days 1-6; Shabbos davening on 7th (no Mussaf); dispute among Poskim | Wear Tefillin every day without blessing; on 7th day, dispute among Poskim | Permitted to travel every day, even on seventh, to leave desert; may do work for food only when provisions are depleted | Must not do extra work for future days; if possible, have non-Jew do work; not required to fast |
| Knows number of days traveling but not which day left | On 8th, 15th, 22nd day, may perform all weekday work | Follow above rules for other days | Normal Shabbos on 7th of count | As above | As above | Work on certain weekday to supply food for all days if possible | |
| Captured, lost track of Shabbos | Same as lost in wilderness | As above | As above | As above | As above | As above | If can ascertain correct day, must observe Shabbos on actual day |
| Realizes calculated Shabbos was incorrect | No atonement required | Commendable to bring voluntary atonement for spiritual rectification | |||||
| Reciting Ritzei in Birkat Hamazon on seventh day | Required | Treats seventh day as Shabbos in practice |
[1] See Admur 344:1 “One who is traveling in the wilderness and does not know when Shabbos is should count seven days starting from the day he realizes he has forgotten, and he should sanctify the seventh day with Kiddush and Havdala as a mere remembrance—so that he has a day distinguished from the others and the concept of Shabbos is not forgotten from him. However, he is permitted to travel on that day, even many parasangs, in order to hasten his exit from the wilderness. If he has provisions to sustain himself, he is forbidden to perform any full melacha (Biblical labor) even on his six weekdays until his provisions are depleted, because each day might actually be Shabbos. But actions prohibited only by Rabbinic law on Shabbos are permitted on all his weekdays, since any doubt regarding Rabbinic law is treated leniently. On his seventh day, however, since Shabbos applies to him at least Rabbinically, he is forbidden to perform any Rabbinic prohibitions, just like the second day of Yom Tov, which is also a doubt and is forbidden in all Rabbinic prohibitions for this reason. After his provisions are gone, he may perform melacha with members of a caravan to earn enough for his sustenance each day—even on his seventh day—because of pikuach nefesh (preservation of life). But he should only do enough work to earn minimal sustenance for that day alone, not for the next day, even from his sixth day for his seventh day, because perhaps he is working from Shabbos to weekday, and there is no pikuach nefesh in this, since he can work the next day as well. If he has bread to eat, he may not cook food for himself, because that does not involve pikuach nefesh.”; Michaber 344; Tur 344; Rav Huna Shabbos 69b; Kaf Hachaim 344:1-25; Piskeiy Teshuvos 344:1; See Likkutei Sichos Volume 8 Parshas Naso 3
For a story of Rav who got mixed up with day of Shabbos: See Sippurei Chassidim Vayakhel 1st story
Regarding Yomim Tovim: If one is uncertain whether a festival has arrived during its designated month, the same principles apply as with Shabbos. [See P”M 344 M”Z 1; Biur Halacha 344 “Haholeich”; Kaf Hachaim 344:14; Piskeiy Teshuvos 344:1 footnote 2]
[2] Admur 344:1; Michaber 344:1; Kol Bo 31
[3] See Q&A!
[4] Admur ibid; Taz 344:2
[5] Admur 344:1; Implication of M”A 344:3 and Taz 344:2; Bigdei Yesha 344:3; Kaf Hachaim 344:21; Piskeiy Teshuvos 344:1
Other opinions: Some Poskim rule that even Rabbinical Melacha is forbidden on these days. [Tosefes Shabbos 344:3] Other Poskim rule that he may perform Rabbinical Melacha even on his seventh day. [Elya Raba 344:1; See Kaf Hachaim 344:21]
[6] The reason: As Safek Derabanan Lekula. [Admur ibid; M”A ibid]
[7] Admur 344:2; Michaber 344:2; Tur 344:2; Rava Shabbos 69b; Rashi ibid
[8] Kaf Hachaim 344:25
[9] M”B 344:1; Kaf Hachaim 344:1; Yerushalmi Perek Kelal Gadol
[10] Kaf Hachaim ibid
[11] Pesach Hadvir 344:6; Kaf Hachaim 344:6; Piskeiy Teshuvos 344:1
Other opinions: Some Poskim rule that one is not to don Tefillin even during his supposed weekdays, due to possibility that it is Shabbos. [Zichron Yitzchak 31] The reason for this is because wearing Tefillin on Shabbos transgresses a Biblical command, and it is better to transgress a Biblical command through Sheiv Veal Taseh than through Kum Veasei. [Poskim ibid; However, Tzaruch Iyun Gadol on this opinion as to avoid this problem one is simply to don the Tefillin with a stipulation “If it is Shabbos then I am wearing it as a clothing, if it is weekday, I am wearing it for its Mitzvah” as is ruled in 31:2 regarding Chol Hamoed.] We do not rule like this opinion.
[12] Admur 344:1; Michaber 344:1; Tur 344; Rav Huna Shabbos 69b
[13] Kaf Hachaim 344:
[14] Literally “from the day where he became conscious of his forgetfulness”. Meaning if he knows he was in the desert for at least seven days and he remembers losing track of the days three days ago then he begins counting from three days back as day one, and the seventh day from that counting is sanctified. [Bach 344; Mishneh Berurah 344:2 and Kaf Hachaim 344:3 in name of Bach ibid;]
[15] The reason: This requirement is Rabbinic in nature and was instituted to prevent one from forgetting the sanctity of Shabbos, which surpasses all other days of the week. [Admur ibid; Besi Yosef 344; Levush 344:1; Rashi Shabbos ibid; Kaf Hachaim 344:4; See Likkutei Sichos ibid]
Other opinions: Some Poskim rule that the seventh day of the count has the status of Biblical Shabbos, as Shabbos contains an aspect of being the seventh day from a count of six weekdays. [Radbaz 1:76, brought in Likkutei Sichos ibid] Likewise, the Kabbalists maintain that the seventh day of one’s personal count is not merely symbolic but carries the status of an actual Biblical Shabbos. Their reasoning is rooted in the concept that within the spiritual realms there exists a unique point of holiness called Shabbos, which can be drawn from every day of the week. When a person, uncertain of the true Shabbos, designates a specific day as Shabbos and sanctifies it accordingly, that day becomes connected to this mystical Shabbos energy. Consequently, for that individual, the chosen day attains the essence of a true Shabbos on a Biblical level. [Reishis Chachmah Shaar Hakedusha 2:27 in name of Ramak; Shelah hakadosh Miseches Chulin Torah Or; Magid Meisharim of Beis Yosef of Beis Yosef Parshas Mishpatim in name of Parshas Derachim Derush 23; Piskeiy Teshuvos 344:1 footnote 9]
[16] See Likkutei Sichos ibid that even according to the view that it is only done for remembrance, the full day has a status of a rabbinical Shabbos.
Other opinions: See the previous footnote for opinions who hold that it is of biblical status.
[17] Admur 344:1; Michaber 344:1; Tur 344; Rav Huna Shabbos 69b
[18] Admur ibid; M”A 344:3; Kaf Hachaim 344:21; Piskeiy Teshuvos 344:1
The reason for observing even Rabbinical law: Although the general principle of safek derabanan lekula (leniency in cases of Rabbinic doubt) applies, the Sages nevertheless treated the seventh day of his count with stringency, likening it to the second day of Yom Tov observed in the Diaspora, which is likewise prohibited even regarding Rabbinic restrictions. [Admur ibid; M”A ibid]
Other opinions: Some Poskim rule that he may perform Rabbinical Melacha even on his seventh day. [Elya Raba 344:1; See Kaf Hachaim 344:21]
[19] See Kaf Hachaim 344:5; Piskeiy Teshuvos 344:1
[20] Nehar Shalom 344; P”M 344 M”Z 1 that so is implied from Rambam; Pesach Hadvir 344:2; M”B 344:3; Piskeiy Teshuvos 344:1
[21] Lamnatzeiach Lidavid p. 13; Machazik Bracha 344:1
[22] The reason: Being that even on Shabbos itself there is no intrinsic prohibition to recite the weekday prayers’ of Shemoneh Esrei, and in contrast if he were to mention Shabbos on a day that it is not Shabbos he would be lying in his prayer. [Poskim ibid]
[23] Kaf Hachaim ibid as it is possible that without Shabbos prayer he will not fulfill the mitzvah of sanctifying the Shabbos as he may not have wine or bread for kiddush; Piskeiy Teshuvos 344:1
[24] See Pesach Hadvir 344:2 and Kaf Hachaim ibid
[25] Kaf Hachaim ibid; Piskeiy Teshuvos 344:1
[26] M”B 344 in Biur Halacha “Afilu”; 1st opinion in Kaf Hachaim 344:6; Piskeiy Teshuvos 344:1 footnote 4
[27] The reason: As one follows majority of the days which are weekdays, and although Shabbos is Kavua, nevertheless since there is a Biblical doubt one must be stringent. [Poskim ibid]
[28] Pesach Hadvir 344:6; Kaf Hachaim 344:6
[29] Piskeiy Teshuvos 344:1
[30] Admur 344:1; Michaber 344:1; Tur 344; Tosafus Shabbos 69b; Rosh Shabbos 7:1
[31] Admur 344:1; M”A 344:13; Levush 344:1; Magid Mishneh Shabbos 22:22; Ran Shabbos 69b; Ramban Shabbos 69b; Kaf Hachaim 344:19
[32] Admur ibid; M”A ibid; Beis Yosef 344; Rosh ibid
The reason: As if he remains in the desert for an extended period—potentially indefinitely—he will inevitably desecrate numerous Shabbosos and ultimately perish in the wilderness. [M”A 344:2; Tosefes Shabbos 344:2; Kaf Hachaim 344:20] This consideration is especially relevant according to those opinions that rule the prohibition of techum Shabbos—walking beyond the Shabbos boundary—is only Rabbinic in nature. Furthermore, even according to authorities who maintain that the prohibition is Biblical, the Sages permitted such walking in this case, since traveling beyond the techum does not involve the Sekila penalty, and the necessity of survival overrides the restriction. [Magid Mishneh; Ran ibid; Kaf Hachaim 344:21]
[33] Admur 344:1; Michaber 344:1; Kol Bo 31; Kaf Hachaim 344:9
The reason: As although majority of the days are weekdays, nonetheless Shabbos is Kavua, and hence it is viewed as a Biblical doubt by which one must be stringent. [M”A 344:1; Kaf Hachaim 344:10]
[34] Admur 344:1
[35] Admur 344:1; Michaber 344:1; Tur 344; Shabbos 69b; Rashi ibid; Taz 344:1; Levush 344:1
The reason: As this is a matter of life and death. [Admur ibid]
[36] Admur ibid; Michaber ibid; Ran Shabbos ibid
The reason: This restriction applies because he may be performing work from Shabbos into a weekday, and such preparation does not constitute pikuach nefesh, since he can accomplish the same task on the following day. [Admur ibid; Taz 344:1]
[37] Admur ibid; Shabbos ibid; Kaf Hachaim 344:115
The reason: This stringency is observed because it is possible that the sixth day is actually Shabbos and the seventh day is Sunday, and preparing for the next day is not permitted due to Pikuach Nefesh. [Admur ibid]
[38] Admur 344:1; Taz 344:1; Elya Raba 344:2; Tosefes Shabbos 344:1; Chayeh Adam 1:1; Pesach Hadvir 344:9; Kaf Hachaim 344:11
The reason: As he is no longer in a life-threatening situation. [Admur ibid]
Other opinions: Some Poskim rule that one cannot survive on bread alone. [Neziros Shimshon, brought and negated in Pesach Hadvir ibid]
[39] Kaf Hachaim 344:12
[40] Bigdei Yesha 344; Kaf Hachaim 344:13
Other opinions: Some Poskim rule that one is required to fast whenever he can in order not to do Melacha. [Tosefes Shabbos 344:4]
[41] Elya Raba 344:3; Olas Shabbos 344:2; Tosefes Shabbos 344:4; Machazik Bracha 344:2; M”B 344:11; Kaf Hachaim 344:21
[42] Radbaz Chadashos 76; Pesach Hadvir 344:10; Kaf Hachaim 344:18; Piskeiy Teshuvos 344:1
[43] Kaf Hachaim ibid
