אורח חיים ש״דOrach Chayim 304

Se’if 1א׳

אָדָם מְצֻוֶּה עַל שְׁבִיתַת עַבְדּוֹ שֶׁמָּל וְטָבַל לְשֵׁם עַבְדוּת וְקִבֵּל עָלָיו מִצְווֹת הַנּוֹהֲגוֹת בְּעֶבֶד, אֲבָל אִם לֹא מָל וְטָבַל אֶלָּא קִבֵּל עָלָיו שֶׁבַע מִצְווֹת בְּנֵי נֹחַ, הֲרֵי הוּא כְּגֵר תּוֹשָׁב וּמֻתָּר לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת לְעַצְמוֹ, אֲבָל לֹא לְרַבּוֹ; וְאָסוּר לְכָל יִשְׂרָאֵל לוֹמַר לוֹ לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת לְצֹרֶךְ יִשְׂרָאֵל, אֲפִלּוּ מִי שֶׁאֵינוֹ רַבּוֹ. וְאִם לֹא קִבֵּל עָלָיו שׁוּם מִצְוָה אֶלָּא עֲדַיִן הוּא עַכּוּ"ם גָּמוּר דִּינוֹ שָׁוֶה לְקַבֵּל עָלָיו שֶׁבַע מִצְווֹת. וּלְפִי זֶה צָרְכֵי חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה, דְּקַיְמָא לָן אוֹמֵר לְעַכּוּ"ם וְעוֹשֶׂה, וְכֵן מֵת בְּיוֹם טוֹב רִאשׁוֹן דְּקַיְמָא לָן יִתְעַסְקוּ בּוֹ עֲמָמִין, אָסוּר לוֹמַר לְעֶבֶד יִשְׂרָאֵל אֲפִלּוּ הוּא עוֹבֵד עֲבוֹדַת אֱלִילִים, דְּכֵיוָן דִּמְלֶאכֶת הָעֶבֶד אֲסוּרָה מִן הַתּוֹרָה, לֹא הֻתְּרָה בְּדָבָר שֶׁאֵין בּוֹ פִּקּוּחַ נֶפֶשׁ. וְיֵשׁ חוֹלְקִים וּמַתִּירִים בָּזֶה. וּמִכָּל מָקוֹם אִם הָיָה עוֹשֶׂה מְלֶאכֶת רַבּוֹ שֶׁלֹּא מִדַּעְתּוֹ, וְנִכָּר שֶׁאֵינוֹ עוֹשֶׂה לְדַעְתּוֹ, מֻתָּר וְאֵינוֹ צָרִיךְ לְהַפְרִישׁוֹ. אֲפִלּוּ קִבֵּל עָלָיו שֶׁבַע מִצְווֹת. וּלְיִשְׂרָאֵל אַחֵר שֶׁאֵינוֹ רַבּוֹ אֲפִלּוּ עוֹשֶׂה לְדַעַת יִשְׂרָאֵל, מֻתָּר כָּל שֶׁאֵין שָׁם אֲמִירַת יִשְׂרָאֵל. וּבִלְבַד שֶׁלֹּא יֵהָנֶה יִשְׂרָאֵל בְּשַׁבָּת מֵאוֹתָהּ מְלָאכָה. וְיֵשׁ אוֹמְרִים שֶׁכָּל שֶׁלֹּא קִבֵּל עָלָיו שֶׁבַע מִצְווֹת בְּנֵי נֹחַ, כֵּיוָן דְּעַכּוּ"ם גָּמוּר הוּא, אֵין רַבּוֹ מֻזְהָר עָלָיו. וּלְפִי זֶה צָרְכֵי חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה וְכֵן צָרְכֵי מֵתִים בְּיוֹם טוֹב רִאשׁוֹן מֻתָּר לוֹמַר לָהֶם לַעֲשׂוֹתוֹ. הַגָּה: וְכָל עֶבֶד שֶׁמְּצֻוֶּה עַל שְׁבִיתָתוֹ אָסוּר לָצֵאת בַּחוֹתָם שֶׁעָשָׂה לוֹ רַבּוֹ לְהַרְאוֹת בּוֹ שֶׁהוּא עַבְדּוֹ, וְאִם הוּא שֶׁל טִיט מֻתָּר לָצֵאת בּוֹ כְּשֶׁתָּלוּי בְּצַוָּארוֹ, אֲבָל לֹא בִּכְסוּתוֹ. וּבְשֶׁל מַתֶּכֶת בְּכָל עִנְיָן אָסוּר. (טוּר) וְאִם הָעֶבֶד עוֹשֶׂה הַחוֹתָם לְעַצְמוֹ, אֲפִלּוּ בְּשֶׁל טִיט, בְּכָל עִנְיָן, אָסוּר (הַמַּגִּיד פי"ט).

A man is commanded concerning the resting of his slave who was circumcised and immersed for the sake of slavehood and accepted upon himself the commandments that apply to a slave. But if he was not circumcised and immersed, but accepted upon himself the seven commandments of the children of Noah, he is like a ger toshav (a resident alien), and he is permitted to do work on the Sabbath for himself, but not for his master; and it is forbidden for any Israelite to tell him to do work on the Sabbath for the need of an Israelite, even one who is not his master. And if he has not accepted upon himself any commandment, but is still a complete gentile, his law is the same as one who accepted upon himself the seven commandments. And accordingly, the needs of a sick person who is not in danger — for which we hold that one tells a gentile and he does it — and likewise a dead person on the first day of a Festival — for which we hold that gentiles attend to him — it is forbidden to tell a slave of an Israelite, even if he serves idols; for since the work of the slave is forbidden by the Torah, it was not permitted in a matter in which there is no saving of life. And some disagree and permit this. And in any case, if he was doing his master's work without his knowledge, and it is recognisable that he does not do it at his bidding, it is permitted and he need not keep him from it — even if he accepted upon himself the seven commandments. And for another Israelite who is not his master, even if he does it for the Israelite's sake, it is permitted, so long as there is no telling by an Israelite; provided only that the Israelite does not benefit on the Sabbath from that work. And some say that whoever has not accepted upon himself the seven commandments of the children of Noah, since he is a complete gentile, his master is not warned concerning him; and accordingly, the needs of a sick person who is not in danger, and likewise the needs of the dead on the first day of a Festival, it is permitted to tell them to do. Hagah [Rema]: And every slave whose master is commanded concerning his resting may not go out with the seal that his master made for him to show by it that he is his slave; and if it is of clay, he may go out with it when it hangs at his neck, but not on his garment; and of metal it is forbidden in every manner (Tur). And if the slave makes the seal for himself, even of clay, it is forbidden in every manner (the Maggid, chapter 19).

Se’if 2ב׳

וְהֵיכָא דְּמֻתָּר הָעֶבֶד לַעֲשׂוֹת מְלָאכָה לְעַצְמוֹ, אִם אָמַר לֵהּ הָאָדוֹן שֶׁיַּעֲשֶׂה לְעַצְמוֹ וְיָזוּן עַצְמוֹ בְּיוֹם הַשַּׁבָּת כֵּיוָן שֶׁהִתְנָה עִמּוֹ מִבְּעוֹד יוֹם עוֹשֶׂה הוּא לְצָרְכֵי מְזוֹנוֹתָיו וּבִלְבַד בְּצִנְעָה, שֶׁלֹּא יְהֵא בַּדָּבָר חֲשַׁשׁ רוֹאִים.

And where the slave is permitted to do work for himself: if the master told him that he should work for himself and sustain himself on the Sabbath day, since he stipulated with him while it was still day, he may work for the needs of his food — provided only that it is in private, so that there should be no concern about onlookers.

Se’if 3ג׳

עַכּוּ"ם גָּמוּר שֶׁהוּא שָׂכִיר אֵין רַבּוֹ מְצֻוֶּה עַל שְׁבִיתָתוֹ.

A complete gentile who is a hired worker — his master is not commanded concerning his resting.