https://halachipedia.com/api.php?action=feedcontributions&feedformat=atom&user=RspiewakHalachipedia - User contributions [en]2026-05-01T18:27:39ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Hotzaah&diff=13643Hotzaah2014-02-10T00:25:58Z<p>Rspiewak: /* Where is it forbidden to carry? */</p>
<hr />
<div>{{Okay}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
<br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
{{SectionLacking}}<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref><br />
<br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
<br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
<br />
==A hearing-aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=13642Hotzaah2014-02-10T00:22:31Z<p>Rspiewak: /* A hearing-aid */</p>
<hr />
<div>{{Okay}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
{{SectionLacking}}<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref><br />
<br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
<br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
<br />
==A hearing-aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=13641Hotzaah2014-02-10T00:20:59Z<p>Rspiewak: /* Glasses */</p>
<hr />
<div>{{Okay}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
{{SectionLacking}}<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref><br />
<br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
<br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
<br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=13640Hotzaah2014-02-10T00:18:35Z<p>Rspiewak: /* Wearing a watch */</p>
<hr />
<div>{{Okay}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
{{SectionLacking}}<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref><br />
<br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
<br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=12305Hotzaah2013-12-09T13:30:17Z<p>Rspiewak: /* What is considered a garment? */</p>
<hr />
<div>{{Good}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
{{SectionLacking}}<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref><br />
<br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working such as a gold watch because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef (siman 301 seif 31) and Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 16) write that a person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef siman 301 seif 32, Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 17). </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Sources==<br />
<references/></div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=12304Hotzaah2013-12-09T13:22:02Z<p>Rspiewak: </p>
<hr />
<div>{{Good}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
<br />
==What is considered a garment?==<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref> <br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working such as a gold watch because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef (siman 301 seif 31) and Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 16) write that a person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef siman 301 seif 32, Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 17). </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Sources==<br />
<references/></div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=12303Hotzaah2013-12-09T13:16:29Z<p>Rspiewak: /* Defining the act of carrying */</p>
<hr />
<div>{{Good}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working such as a gold watch because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef (siman 301 seif 31) and Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 16) write that a person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef siman 301 seif 32, Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 17). </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have wjat to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected to a regular pair of glasses that are regularly worn by a hinge, may be worn in a public domain on [[Shabbat]] if the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
==What is considered a garment?==<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref> <br />
==Sources==<br />
<references/></div>Rspiewakhttps://halachipedia.com/index.php?title=Hotzaah&diff=12302Hotzaah2013-12-09T13:15:33Z<p>Rspiewak: /* Defining the act of carrying */</p>
<hr />
<div>{{Good}}<br />
==Definition of the 4 domains==<br />
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref><br />
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref><br />
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref><br />
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref><br />
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref><br />
==Where is it forbidden to carry?==<br />
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref><br />
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref><br />
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref><br />
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref><br />
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref><br />
==Defining the act of carrying==<br />
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref><br />
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref><br />
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref><br />
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref><br />
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly, however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref><br />
<br />
==Carrying a child==<br />
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref><br />
==Wearing a watch==<br />
# It is permitted to wear a watch which a person wouldn't remove if it stopped working such as a gold watch because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref><br />
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref><br />
==A hearing aid==<br />
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref><br />
==Glasses==<br />
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef (siman 301 seif 31) and Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 16) write that a person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref><br />
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef siman 301 seif 32, Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 17). </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref><br />
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref><br />
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have wjat to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref><br />
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
# Sunglasses that are connected to a regular pair of glasses that are regularly worn by a hinge, may be worn in a public domain on [[Shabbat]] if the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref><br />
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref><br />
==What is considered a garment?==<br />
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref> <br />
==Sources==<br />
<references/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=12056Animals on Shabbat2013-11-24T20:54:08Z<p>Rspiewak: </p>
<hr />
<div>{{okay}}<br />
[[Image:group-of-pets.jpg|300px|right]]<br />
==Letting one's Animal Rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref><br />
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:<br />
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). <br />
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. <br />
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. <br />
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. <br />
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. <br />
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. <br />
* (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, if one gives the animal to a goy, one doesn't get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Biur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. <br />
* (h) One Nafka Minah is that of the Biur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref> <br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Feeding Animals on Shabbat==<br />
# It is forbidden to feed an animal which doesn't live in your house and doesn't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mishna Berura 324:31, Mateh Efrayim 598:11. See Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag, that we're thanking them for singing at Shirat Hayam. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Biur Halacha adds that it is even permitted to feed someone else's pets. Yalkut Yosef 324:9, however, says that if the fish can survive without you feeding them, don't feed them.</ref> In either case, a dog may be fed. <ref> Mishna Berura 324:31. </ref> <br />
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Berura 324:3 </ref> <br />
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Berura 512:3 </ref> <br />
<br />
==Moving an Animal==<br />
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Berura 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Berura 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent. <br />
<br /> However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref> <br />
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref><br />
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref><br />
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Berura 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref> <br />
<br />
==Trapping Animals on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Riding an Animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref><br />
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref> <br />
<br />
==Milking an Animal==<br />
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref><br />
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=12055Animals on Shabbat2013-11-24T20:40:54Z<p>Rspiewak: </p>
<hr />
<div>{{okay}}<br />
[[Image:group-of-pets.jpg|300px|right]]<br />
==Letting one's Animal Rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref><br />
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:<br />
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). <br />
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. <br />
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. <br />
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. <br />
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. <br />
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. <br />
* (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, giving the animal to a goy one doesn’t get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Biur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. <br />
* (h) One Nafka Minah is that of the Biur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref> <br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Feeding Animals on Shabbat==<br />
# It is forbidden to feed an animal which don't live in your house and don't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mateh Efrayim 598:11. see Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Biur Halacha adds that it is even permitted to feed someone else's pets. </ref> In either case, a dog may be fed. <ref> Mishna Berura 324:31. </ref> <br />
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Berura 324:3 </ref> <br />
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Berura 512:3 </ref> <br />
<br />
==Moving an Animal==<br />
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Berura 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Berura 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent. <br />
<br /> However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref> <br />
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref><br />
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref><br />
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Berura 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref> <br />
<br />
==Trapping Animals on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Riding an Animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref><br />
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref> <br />
<br />
==Milking an Animal==<br />
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref><br />
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=12052Animals on Shabbat2013-11-24T20:32:39Z<p>Rspiewak: </p>
<hr />
<div>{{okay}}<br />
==Letting one's Animal Rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref><br />
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:<br />
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). <br />
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. <br />
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. <br />
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. <br />
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. <br />
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. <br />
* (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, giving the animal to a goy one doesn’t get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Biur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. <br />
* (h) One Nafka Minah is that of the Biur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref> <br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Riding an Animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref><br />
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref> <br />
<br />
==Moving an Animal==<br />
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Berura 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Berura 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent. <br />
<br /> However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref> <br />
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref><br />
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref><br />
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Berura 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref> <br />
<br />
==Milking an Animal==<br />
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref><br />
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref><br />
<br />
==Feeding Animals on Shabbat==<br />
# It is forbidden to feed an animal which don't live in your house and don't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mateh Efrayim 598:11. see Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Biur Halacha adds that it is even permitted to feed someone else's pets. </ref> In either case, a dog may be fed. <ref> Mishna Berura 324:31. </ref> <br />
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Berura 324:3 </ref> <br />
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Berura 512:3 </ref> <br />
<br />
==Trapping Animals on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=12051Animals on Shabbat2013-11-24T20:30:24Z<p>Rspiewak: </p>
<hr />
<div>{{okay}}<br />
==Letting one's Animal Rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref><br />
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:<br />
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). <br />
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. <br />
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. <br />
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. <br />
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. <br />
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. <br />
* (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, giving the animal to a goy one doesn’t get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Biur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. <br />
* (h) One Nafka Minah is that of the Biur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref> <br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Riding an Animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref><br />
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref> <br />
<br />
==Moving an Animal==<br />
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Berura 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Berura 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent. <br />
<br /> However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref> <br />
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref><br />
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref><br />
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Berura 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref> <br />
<br />
==Milking an Animal==<br />
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref><br />
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref><br />
<br />
==Feeding Animals on Shabbat==<br />
# It is forbidden to feed an animal which don't live in your house and don't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mateh Efrayim 598:11. see Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Biur Halacha adds that it is even permitted to feed someone else's pets. </ref> In either case, a dog may be fed. <ref> Mishna Berura 324:31. </ref> <br />
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Berura 324:3 </ref> <br />
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Berura 512:3 </ref> <br />
<br />
==Trapping Animals on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=12049Animals on Shabbat2013-11-24T20:27:29Z<p>Rspiewak: </p>
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==Riding an Animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref><br />
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref> <br />
<br />
==Moving an Animal==<br />
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Berura 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Berura 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent. <br />
<br /> However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref> <br />
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref><br />
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref><br />
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Berura 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref> <br />
<br />
==Milking an Animal==<br />
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref><br />
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref><br />
<br />
==Letting one's Animal Rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref><br />
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref> <br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:<br />
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). <br />
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. <br />
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. <br />
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. <br />
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. <br />
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. <br />
* (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, giving the animal to a goy one doesn’t get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Biur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. <br />
* (h) One Nafka Minah is that of the Biur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref> <br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Feeding Animals on Shabbat==<br />
# It is forbidden to feed an animal which don't live in your house and don't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mateh Efrayim 598:11. see Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Biur Halacha adds that it is even permitted to feed someone else's pets. </ref> In either case, a dog may be fed. <ref> Mishna Berura 324:31. </ref> <br />
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Berura 324:3 </ref> <br />
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Berura 512:3 </ref> <br />
<br />
==Trapping Animals on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewakhttps://halachipedia.com/index.php?title=Animals_on_Shabbat&diff=11899Animals on Shabbat2013-10-30T16:38:37Z<p>Rspiewak: </p>
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<div>==Forbidden uses of an animal==<br />
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also applies to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Bet Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. </ref><br />
# Touching an animal is forbidden because of [[Muktzah]]. <ref> The Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. Animals would be in the catogory of muktza machamas gufo because they have no use on [[shabbos]]. R' Moshe Feinstein (Iggros Moshe OC 4:16), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. see Mishna Berurah 308:126 </ref><br />
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref><br />
<br />
==Letting one's animal rest on Shabbat==<br />
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha. </ref><br />
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 rules, renting one’s large/work animal (horse, mule, or donkey) to a goy is definitely forbidden because the goy may do work with it on [[Shabbat]]. </ref><br />
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23 (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah). (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]]. (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it. (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]]. (e)Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible. (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth. (g) The differentiation of the Gra 305:23 (see Biur Halacha D”H VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, giving the animal to a goy one doesn’t get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Buir Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it. (h) One Nafka Minah is that of the Buir Halacha who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref><br />
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Bear Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref> <br />
==Feeding animals on Shabbat==<br />
# It is forbidden to feed an animal which don't live in your house and don't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah.<ref>Kitzur S"A 87:18</ref><br />
==Handling animals on Shabbat==<br />
# See the [[Muktzeh]] page<br />
==Trapping animal on Shabbat==<br />
# See the page on the melacha of [[Tzad]] ([[Trapping]]).<br />
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref><br />
<br />
==Sources==<br />
<References/></div>Rspiewak