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The Problem
It is very common in many Orthodox communities to read Orthodox Jewish newspapers and periodicals on Shabbat and Yom Tov. In fact, special longer editions are printed specifically for longer Chagim. Yet, the Mishnah Berura (307:63) notes that while Teshuvot Shevut Yaakov permits reading newspapers on Shabbat, “many Acharonim” forbid. TABC alumnus Azarya Tiger aptly articulates the glaring problem: “The whole Jewish world rests on the Shevut Yaakov?!” How could there be such a widespread practice that runs against the Mishnah Berura?
Talmudic Background
Let us begin to better grasp the issue by exploring the Talmudic basis for this discussion. Chazal (Shabbat 116b and 149a) strongly forbid reading Shtarei Hedyodot, business documents on Shabbat. This edict stems from Yishayahu HaNavi’s (58:13) call to refrain from “Mimtzo Chafatzecha,” business dealings on Shabbat. Chazal (codified by the Shulchan Aruch 307:15) even forbade reading captions beneath drawings and pictures on Shabbat, to inculcate the Shtarei Hedyodot prohibition. Thus, business and finance publications, such as Fortune Magazine or The Wall Street Journal, are strictly off-limits on Shabbat.
Tosafot (Shabbat 116a d”h V’Kol Shekein B’Shetarei Hedyodot) assert that similarly, one may not read war stories written in a non-Hebraic language on Shabbat. They reason that if captions were included in the Shtarei Hedyodot prohibition, it is also forbidden to read battle accounts on Shabbat. The Shulchan Aruch (Orach Chaim 307:16) codifies Tosafot’s ruling without dissent.
Accordingly, it seems that reading newspapers is forbidden on Shabbat as they are no different than Tosafot’s war stories.
The Magen Avraham’s Defense
The Shulchan Aruch (Orach Chaim 301:2) surprisingly states בחורים המתענגים בקפיצתם ומרוצתם מותר וכן לראות כל דבר שמתענגים בו בשבת, youngsters who enjoy jumping and running are permitted to do so on Shabbat; they may also see all they enjoy looking at. The Magen Avraham (301:4) surprisingly interprets the Shulchan Aruch as even permitting the reading of captions beneath pictures if one enjoys it. He presumably understands the ban on reading captions as only applying to a business context. The Shevut Yaakov permits reading newspapers on Shabbat for those who enjoy doing so, based on the Magen Avraham.
However, the Mishnah Berura (301:6) follows the Bach, who understands the Shulchan Aruch as permitting viewing an enjoyable site, such as a river or forest, but not reading captions or newspapers. In the Sha’ar HaTziyun 301:7, the Chafetz Chaim cites the Chemed Moshe, Ma’amar Mordechai, and Pri Megadim, who reject the Magen Avraham. Similarly, the Aruch Hashulchan (Orach Chaim 301:44 and see 307:9-10) rules strictly.
Thus, while the Magen Avraham is a weighty authority, it is shocking to find a widespread Orthodox practice that relies on an opinion that the consensus appears to reject.
A New Defense
In Gray Matter 3:11, I note the problem of the widespread Orthodox practice of setting Pesukim to Orthodox Jewish music. I marshal several defenses of the practice, including the following:
Rav Yosef Dov Soloveitchik (see the sources cited in Nefesh Harav, p. 88) believes that history can sometimes resolve certain Halachic and Hashkafic disputes, as it indicates Hashem’s prevailing will. In this context, Jewish music has proven itself to be a potent component of the critical struggle for Orthodox Jewish cultural survival. In an environment that is saturated with music, much of which is antithetical to Torah values, the existence of a vibrant Jewish music scene is essential as an alternative to the other deleterious options.
Moreover, establishing an Orthodox subculture is essential for cultural survival. Rav Yosef Dov Soloveitchik argues that we must follow Avraham Avinu’s example of presenting himself to his non-Jewish neighbors as a “stranger and a resident” (Bereishit 23:4). On the one hand we must be “residents” and integrate into the economic, scientific, and certain limited aspects of the general culture. On the other hand, we also must be “strangers” and form our own “subculture” to survive in a hospitable and somewhat inviting country. Along with the creation of Orthodox shuls, schools, camps, and youth groups, the world of Jewish music has made a significant contribution to the development of an Orthodox subculture. Thus, history teaches that Jewish music helps Orthodox Jews remain faithful to their traditions and is therefore permissible, if not encouraged.
Application to Orthodox Jewish Newspapers and Magazines
I similarly suggest that in a media-saturated environment like ours, it is crucial to have access to worthwhile Orthodox reading material. Reading these periodicals on Shabbat and Yom Tov fortifies our Orthodox Jewish identity. During the week, we face much hostility to our Torah lifestyle. However, on Shabbat and Yom Tov, we retreat to our Orthodox Jewish cocoons and strengthen our identity through Tefilla B’Tzibbur, Torah learning, communal gatherings, and reading Orthodox-friendly writings.
I boldly suggest that the many Acharonim who reject the Shevut Yaakov apply only to non-Jewish or secular newspapers and might not apply to situations like the one we face currently.
Conclusion – A Need to Decompress
It is undoubtedly preferable to devote Shabbat downtime exclusively to Torah learning, as noted by the Yalkut Yosef (Orach Chaim 307:22). Nonetheless, many of us need some “decompression time,” during which we can kick back and read Orthodox Jewish print media. Many have a mental health need to ease back for a brief while on Shabbat and connect to the broader Jewish world in this manner. Even the Netziv is reputed to have enjoyed spending a few minutes reading Jewish newspapers on Shabbat.
Thus, the Orthodox world is not relying only on the Shevut Yaakov. They are engaging in an activity that, for many, is a vital element of an authentic Jewish life. Nonetheless, all would agree that it is proper to devote the overwhelming majority of one’s downtime on Shabbat to Torah-learning.