Translation:Shulchan Aruch/Orach Chaim/306

1 "From pursuing thy businesses" – your businesses are forbidden, even in a matter that one is not doing any work, for example, that he's inspecting his properties to see what he needs for tomorrow, or to go to the entrance of the country so that he can quickly leave at night to the bathhouse. And likewise, one does not await the darkfall at the border to hire workmen. One does, however, await the darkfall at the border to bring his animal. And there are those that say that if the animal cannot walk by its legs, for example, that it is a small lamb, he is not permitted to await the darkfall because he is not permitted to bring it, for it is forbidden to move animals, for they are muktzeh. Gloss: And it's the same law that it is forbidden to walk to find a horse or a ship or wagon with which to depart. (Mordechai, end of Perek "Mi Shehechshich").

2 One's animal was standing outside the border – he could call to it so that it should come.

3 One awaits the darkfall at the border to perform the needs of a bride or the needs of a corpse, to bring for it a coffin and shrouds. And he could say to his fellow that he should await the darkfall in order that he should bring it to him and he could say to him "Go to a certain place tomorrow, and if you did not find in this place, go to that place; if you did not find for a maneh, take for two hundred". And only provided that he should not mention to him the sum of a purchase; that is to say, that he should not say to him a known sum to which not to add, and so too, if he took from it for eight, he should not say to him "Get me for two more and I will owe you ten". Gloss: And if it is not possible for him unless he'll mention to him the sum of a purchase, it's permitted ​in every matter, for it is for the needs of a mitzvah (Hagahot Mordechai, Chapter 5). And there are those who prohibit in every case, and so is the main opinion. (Beit Yosef in the name of the Ra"n and the Maggid and the Mordechai, Chapter "Stove"; and Haggahot Maimuniyyot Chapter 1 and Chapter 26).

4 One who hires the workmen to guard seeds or something else does not give to him a wage for Shabbos. Therefore, liability for Shabbos is not upon him. He was hired for a week, hired for a month, hired for a year, hired for a seven year stretch – he gives to him a wage for Shabbos. Thus, liability for Shabbos is upon him. And he should not say to him "give me that of Shabbos", rather he should say to him "give me the wage for the week" or "the month". (And if he hired him for a month and stipulated with him to pay to him each day so much and so much, he is called hired for a day) (Ra"n, end of Chapter "Even though"). Or he should say to him "give me the wage for ten days".

5 It is prohibited to hire chazanim to pray on Shabbos and there is one who permits. Gloss: And if he hired him for the year or for the month, it is permitted according to all opinions (his own words).

6 "Matters of Heaven" – it is permitted to speak about them; such as calculations of a mitzvah and to pledge charity and to supervise the concerns of many and to match the child to get engaged and to teach him a book or a trade. And only to speak whether he is willing to be hired but to hire him and to mention to him an amount of money is prohibited. Gloss: Some say that in a place where the custom is to give to one who reads in the Torah a Mi shebeirach and he pledges for charity or for the chazan, that it is forbidden on Shabbos to state how much he will give (Or Zarua). And the custom is to be lenient because it's permitted to pledge charity.
​7 It's permitted to measure on Shabbat a measurement of a mitzvah such as to measure whether a mikveh has 40 se'ah. And to measure the belt of one who is ill and to chant over it, as the women are accustomed, is permitted, because it is a measurement of a mitzvah.

8 Thinking about one's business matters is permitted. And nevertheless, because of the pleasure of Shabbat, it is a mitzvah not to ponder over them at all, and it should be in one's eyes as if all of his work is done.

9 It is forbidden to say to a heathen that he should go outside the border on Shabbat after the relatives of the dead, that they should come to eulogize him. But a sick person for whom "the world was heavy", and he said that they should send for his relatives, it is certainly permitted.

10 To exchange collateral to a heathen on Shabbat is permitted if it is a garment and the heathen should take it out by way of wearing it (and see below, Chapter 325).

11 It is permitted to buy a house in the Land of Israel from the heathen on Shabbat, and he signs and brings it up in the courts; gloss: belonging to them, in their script, which is only forbidden rabbinically, and because of settling the Land of Israel, they did not decree (Or Zarua).
​12 It is permitted to announce on Shabbat upon a lost object, even if it's something that is forbidden to be moved. Gloss: And it is permitted to release communal excommunications on Shabbat, even though it is not for the need of Shabbat; since it is a day of assembly for the masses, it is like the businesses of the masses, which is permitted to speak about them (Agur). However, we do not excommunicate on Shabbat unless it is something which is for the need of Shabbat (Aguddah, Chapter 23).

13 To announce on Shabbat upon land that is being sold, that anyone who has a right over it should come and tell, and if not, will lose his right – is forbidden.

Gloss: And so too, it is forbidden to announce wine on Shabbat, for it is like buying and selling (Mahari"l).

14 One whom they send to him that they have taken his daughter out on Shabbat to take her out of the Jewish people – it is a mitzvah to journey to spend effort to save her, and he should go out even outside of three parasangs. And if he does not want to, we force him (and see below, Chapter 328, subsection 10).