Hotzaah

One of the 39 Melachot which one is prohibited to do on Shabbat is Hotzah, carrying from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 amot in a public domain. The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about carrying on Shabbat and the modern Eruv, see our Introduction to the Modern Eruv, Mechitzot, Eruv Chatzerot, and Sechirut Reshut pages.

Source

1. The source of Meleches Hotzah is a major machlokes Rishonim.

Definition of the 4 domains

1. 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).
2. 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.
3. 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.
4. A Karmelit is defined as an area of 4 Tefachim 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.
5. 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.

Moving a Key in an Entranceway

1. If the entranceway in from of a house or building is 4 tefachim wide by 4 tefachim long in front of the door, has two walls on either side and a roof above it, it is a reshut hayachid. Alternatively, if it is 10 tefachim above the ground, and 4x4 tefachim, it is a reshut hayachid. If isn't so high, large, lacks the walls, or roof is considered like the domain that it is facing.

Summary of Dispute Between Mishkenot Yakov and Bet Efraim

1. Mishkenot Yakov makes 2 independent arguments to challenge all communal eruvin using tzurat hapetach.
   1. He enumerates 16 rishonim who hold that reshut harabbim does not need a population of 600,000 including: Rif, Rambam, Rabbenu Tam, Rashbam, Raavan, Ramban, Rashba, Ritva, Ran, Hagahot Mordechai, Rivash, Rash, Riva, Ri Halevi, Mordechai, and Riaz. Simultaneously, he argues that really only 5 rishonim hold that 600,000 is necessary including Smak, Smag, Sefer Hatrumah, Roke'ach, and Maharam. Therefore, he holds that the halacha follows those rishonim who do not require 600,000. Therefore, our cities irrelevant of its population are a reshut harabbim and a tzurat hapetach doesn't work to enclose a reshut harabbim.
   2. Even according to those who require a population of 600,000, they agree that a wall of a tzurat hapetach is nullified by the travel of all the townspeople, even though they aren't 600,000. This argument rests on the assumption that we hold ayti rabbim umevatel mechitzta (heb. איתי רבים ומבטל מחיצתא; trans. the masses come and nullify the wall). This argument is predicated on the Hagahot Ashri.
   3. To strengthen his point that even in walled cities a tzurat hapetach is insufficient to close gaps, he argues that a gap of more than 10 amot is deoritta. His biggest proof is that Yerushalayim is considered to be a reshut harabbim in Eruvin 101a and Pesachim 66b, even though it had walls.
2. Bet Efraim's defense of modern eruvin is that we follow Rashi that we don't have a reshut harabbim today because our cities lack 600,000 people and the Mishkenot Yakov's understanding of the Hagahot Ashri is incorrect. Furthermore, for walled cities he adds another argument to be lenient since we follow Rabbanan who hold that there's no ayti rabbim.
   1. Bet Efraim counts 25 rishonim who hold that 600,000 is necessary for a reshut harabbim. They include: Bahag, Rashi, Raavan, Smag, Smak, Roke'ach, Maharam, Rosh, Tur, Mordechai, Sefer Hatrumah, Or Zaruah, Rabbenu Simcha, Rash, Hagahot Maimoni, Hagahot Ashri, Shibolei Haleket, Maharam Rikanti, Aguda, Isur Vheter, Hagahot Iser Vheter, Mahari Vayil, Trumat Hadeshen, Sedah Lderech, and Rabbenu Yerucham.
      1. Part of their argument in interpreting several rishonim revolves around how to understand the Ritva's explanation of Rashi. Mishkanot Yakov explains that even Rashi meant that 600,000 doesn't actually mean that they need 600,000 people there. It just needs to be a metropolitan area that is open to the masses to live there or visit there for commerce. Bet Efraim argues that the Ritva means that 600,000 do have to live there or travel there with some frequency. If there isn't 600,000 people who live or travel over a period of time certainly it isn't a reshut harabbim. He accepts the Ritva's understanding of Rashi.
   2. Bet Efraim's tries to prove that we do not hold ayti rabbim umevatel mechitzta. Certainly Rambam held that we do not hold ayti rabbim umevatel mechitzta, but he also proves that Rif and Rosh concur with this. Although the Ramban writes that Rif and by implication Rosh hold ayti rabbim umevatel mechitzta, the Bet Efraim disagrees. By making this argument, Bet Efraim undermines Mishkenot Yakov's second argument altogether.
      1. Additionally, Bet Efraim argues with Mishkenot Yakov's understanding of the Hagahot Ashri. According to the Mishkenot Yakov, it is a proof that even without 600,000 a tzurat hapetach is insufficient on the roads used by everyone in town. Bet Efraim argues that without 600,000 tzurat hapetach is sufficient. In understanding the Maharam and Ritva there is a parallel dispute.
      2. Tangentially, Bet Efraim explains that the Rambam holds that it is sufficient to close off a reshut harabbim with doors that could close even though practically they don't close. Furthermore, he explains that perhaps Rif and Rosh agree with this. However, Shiltei Giborim, Tur and Bet Yosef 364:2 read Rif and Rosh as disputing this point.
   3. Bet Efraim denies Mishkenot Yakov's claim and holds that specifically within walled cities even a gap more than 10 amot is not deoritta. His answer for Yerushalayim is that it was only a reshut harabbim when the enemies knocked down parts of the walls and more importantly the corners.

Aruch Hashulchan

1. Aruch Hashulchan explains that there is only one reshut harabbim in a town that is designated for all of the traffic. However, if a city is open in all directions then there's no singular reshut harabbim and all of the streets aren't a reshut harabbim. His proof is that in the desert the only reshut harabbim was machaneh Levi, but machaneh yisrael had many streets and so it wasn't a reshut harabbim. Also, our marketplaces aren't a reshut harabbim because there are stores also not in the marketplace, so the marketplace isn't a singular place in town for masses to do commerce.

Chazon Ish

1. Chazon Ish holds if there are three walls of omed merubeh surrounding a street, that street is considered a reshut hayachid.
2. Once it is a reshut hayachid, it is as though all of the 4 surrounding walls are closed with walls. Those halachic walls then serve to transform the streets intersecting it into reshiyot hayachid as well.
3. In the picture to the left street A is considered a reshut hayachid because it is surrounded with three omed merubeh walls. Then imaginary lines are drawn to enclose streets B, C, and D so that they're broken up in two and each side has omed merubeh on three sides.

Rav Moshe Feinstein's approach to Eruvin

1. Rav Moshe Feinstein's view was that it is impossible to make an eruv in a very large city such as Manhattan or Brooklyn. He has several specific reasons for his position and a general reason because it'll lead to mistakes in other places.
   1. The Rashba holds that any marketplace that is at least 16x16 amot is a reshut harabbim even if it is surrounded by walls. He argues that according to one interpretation of Rashi even a city with walls and doors that close at night is a karmelit and an eruv is ineffective.
   2. Each of the bridges independently could be considered a reshut harabbim or at least a karmelit. On this factor by itself, Rav Moshe feels it would be acceptable to be lenient, but certainly it is proper to be strict in conjunction with his other reason.
   3. According to one interpretation in Rashi, it is impossible to make an eruv in a large city, so that people don't mistakenly extrapolate from there to allow an eruv in a reshut harabbim. That is why the rabbis of the mishna never made one in Yerushalayim.

Summary of Modern Poskim

Ramifications of Ayti Rabbim

1. Several major rishonim including Ramban, Rashba, Ritva, and Meiri explicitly rule like Rabbi Yehuda. According to Ramban, this is also the view of the Rif and by extension the Rosh. However, the Rabbenu Chananel, Rambam, according to most commentaries, Tosfot Rid, Riaz, Ravyah, Sefer Hameorot, Rav Ovadia Mbartenura, and Tosfot, according to some, argue that the halacha follows Rabbanan. Although Mishkenaot Yakov and Rav Aharon Kotler argue that the halacha follows Rabbi Yehuda because of the Ramban and his understanding the Rif and Rosh, most poskim follow rabbanan. That is the position of the Bet Efraim and Chazon Ish. Rav Chaim Volozhin writes that there is what to rely upon to follow rabbanan. Mishna Brurah seems to hold that we do not follow the rabbanan, but their view can be used in conjunction with other factors to validate an eruv.
   1. According to Rabbi Yehuda, Mishkenot Yakov argues that tzurat hapetach is invalid if it goes over a main street in the town. Bet Efraim argues with this understanding even within Rabbi Yehuda. Chazon Ish is also lenient for a different reason.
   2. If there were pasi biraot surrounding the city, according to the rabbanan, according to the Bet Efraim, the entire town is a reshut hayachid and a tzurat hapetach eruv works. Avnei Nezer accepted this, but Mishkenot Yakov and Chazon Ish reject this concept for different reasons.
   3. If there are omed merubeh walls around a city, according to rabbanan, according to the Chazon Ish, the entire city is a reshut hayachid and a tzurat hapetach eruv works. Bet Efraim and Mishkenot Yakov dispute this understanding even in rabbanan. Rav Moshe Feinstein, Rav Aharon Kotler, and Rav Yisrael Belsky undermine Chazon Ish's position because walls constructed from buildings and other partitions with streets between them are considered omed merubeh. Some quote Rav Elyashiv as not allowing relying on the Chazon Ish's approach.
   4. If an eruv is made completely of tzurot hapetach, according to the rabbanan, according to the Mishna Brurah, the eruv is valid mdeoritta. Mishkenot Yakov, Bet Efraim, Rav Moshe Feinstein, and Chazon Ish argue even within rabbanan.

Does Reshut Harabbim Depend on a Population of 600,000?

1. According to Rashi, a perquisite for a reshut rabbim is that it has a population of 600,000. A slight majority of rishonim accept this position, however, many formidable rishonim disagree. Shulchan Aruch, Chida, and Sephardim generally are strict for this view, however, there is what to rely upon even for Sephardim to rely on Rashi. For Ashkenazim, however, Rama, Magen Avraham, and Taz accept Rashi. While Mishkenot Yakov rejects Rashi's view, Bet Efraim confirms Rashi's opinion. Rav Chaim Volozhin and Rav Moshe Feinstein accepted the minhag to rely on Rashi. Mishna Brurah writes that although no one should protest those who rely on Rashi, someone who is careful in halacha should privately be strict. Chazon Ish, Rav Aharon Kotler, and Rav Belsky were also strict.

How to Measure 600,000

1. Who does the 600,000 include?
   1. It includes men, women, children, and non-Jews.
   2. It includes travelers and tourists.
   3. It includes people in cars or trains, according to most poskim.
   4. It includes people in their houses, according to most poskim. Rav Moshe Feinstein is lenient not to include people in their houses and therefore arrives at a conclusion that a population of 3,000,000 is necessary for a reshut harabbim.
2. Where in the reshut harabbim are the 600,000?
   1. Majority of achronim hold that as long as there are 600,000 people anywhere in the city every street in the city that fits the other criteria of reshut harabbim becomes a reshut harabbim. Some include even the population of the nearby cities that the city in question is open to.
   2. Some achronim hold that only if there are 600,000 people in the area that the eruv encloses is it a reshut harabbim.
   3. Some achronim hold that only if there are 600,000 people on a single street that street is not a reshut harabbim.
   4. Rav Moshe Feinstein holds that only if there are 600,000 people within an area that is 12x12 mil is it a reshut harabbim.
3. Over what period of time is 600,000 calculated?
   1. Some achronim maintain that unless the 600,000 people are present over the course of one 24 hour day it is not a reshut harabbim.
   2. Some achronim restrict this even further and maintain that unless the 600,000 are present for most of the hours of the day during which there is regular daytime activity, it isn't a reshut harabbim.
   3. Some achronim argue that 600,000 need to be present over a long period of time, such as a year, in order to be a reshut harabbim.
   4. Some achronim argue that 600,000 includes people over any amount of time as long as theoretically for a special event or certain need 600,000 could come there in one day. According to this suggestion almost any public street is a reshut harabbim.
4. The Ramban suggests that even for Rashi a highway outside of a town is a reshut harabbim even if it lacks a population of 600,000. Rosh disagrees and holds that according to Rashi a reshut harabbim always depends on a population of 600,000. Rav Chaim Volozhin and Mishkenot Yakov are concerned for this opinion, but Rav Moshe Feinstein was not.

Gaps more than 10 Amot

1. Mishkenot Yakov and Rav Aharon Kotler hold that a gap more than 10 amot is deoritta. Chazon Ish argues that a gap more than 10 amot is only derabbanan. Bet Efraim holds that a gap of more than 10 amot is derabbanan if there are corners of at least an amah.

Applications to Specific City Eruvin

Manhattan

1. Rav Moshe Feinstein objected to any eruv in Manhattan because of specific issues with the walls and more generally because if they did people would mistakenly learn from there that it is possible to make an eruv in a reshut harabbim. Originally, he was willing to accept that others could argue with him, after the 1962 agudas harabbanim convention which concluded that it was forbidden to make an eruv in Manhattan, he wrote this more forcefully that no one should make an eruv in Manhattan.

Brooklyn

1. Rav Moshe Feinstein rejected the possibility of an eruv in Brooklyn because it had a population close to 3,000,000, which in his view would disallow relying on Rashi. Additionally, even if it didn't have that population it is still forbidden to make an eruv in such a big city because people will mistakenly learn from there that it is possible to make an eruv in a reshut harabbim.

Queens

1. Rav Moshe Feinstein allowed an eruv to be built in Kew Garden Hills. He doesn't explain why it wasn't a reshut harabbim deoritta since within 12x12 mil there was a similar population as there was in Brooklyn, which he forbade. All he writes is that it is a small town and the eruv didn't include the highways.

Chicago

1. Rav Ben Tzion Wosner explains why he allowed an eruv in West Rogers Park, Chicago. His primary reason was that it had 3 walls because of rivers and trains and only needed fixing with tzurot hapetach in some locations. Additionally, he held that 600,000 is defined by the location that the eruv encloses and West Rogers Park itself certainly has a population less than 600,000.

Detroit

1. Rav Moshe Feinstein allowed making an eruv in Detroit because all of Detroit does not have a population of 3 million and the area enclosed by the eruv is nowhere near the amount of 600,000 so no one would mistakenly learn from there that it is allowed to make eruvin in big cities.

Los Angeles

1. Rav Ovadia Yosef allowed an eruv in Los Angeles on the basis of numerous leniencies in eruvin. He quotes the Chazon Ish regarding omed merubeh, Yeshuot Malko about cars and trains, as well as the Mishna Brurah's approach within Rambam. He doesn't indicate which of the above leniencies is the primary one but altogether he felt that there is room, even for Sephardim, to rely on an eruv even in a very large city such as LA.
2. Rav Zundel Kroizer supervised the first LA eruv and when he asked Rav Moshe Feinstein he didn't approve because it relied on the Chazon Ish's view on omed merubeh. Rav Pinchos Gruman writes that Rav Moshe Feinstein never forbade making an eruv in LA. In fact, he said that someone who wishes has what to rely upon to rely on it, but someone who wants to be strict may be.

Where is it forbidden to carry?

1. It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit.
2. 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.
3. 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.
4. 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.
5. 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.

Defining the act of carrying

1. 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.
2. 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.
3. 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.
4. 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.
5. It is permitted to wear a Tallit 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.

Carrying a child

1. It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.
2. 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. On the other hand, if there is a chance that others will listen, then one should tell them, as well as one should publicize this prohibition.

What is considered a garment?

1. Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv.
2. On Shabbat, some posking permit one to walk outside an eruv with a coat worn over his shoulders, without his arms in the sleeves, where that is a normal mode of wearing a coat. This is considered "wearing" it, not carrying it. There is an additional concern that it might fall off and then you might carry it.
3. One may put a shoe insert into a shoe and wear it outside of the eruv on Shabbat to make the shoe wearable since it is considered part of the shoe.
4. To wear a sticker with a name on it on the inside of a hat isn't considered carrying on Shabbat.

Wearing a Key

1. For Sephardim it is problematic to wear a belt with a key since it appears that one is carrying to use the key.

Wearing a Watch

1. 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.
2. One may not go out of an eruv with a pocket watch on Shabbat.

Glasses

1. 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.
2. 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. Bifocals which may be worn for both reading and regular use may be worn in a public domain on Shabbat.
3. 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.
4. 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.
5. 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.
6. According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on Shabbat. Others are strict This includes sunglasses worn over regular glasses. Those who are lenient have what to rely on, especially in a place with an eruv.
7. 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.
8. 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.
9. 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.

A Hearing-aid

1. 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.

Cane and Wheelchair

1. Someone who can't walk without a cane may walk in a public domain with the cane. If the person walks at home without a cane and only uses a cane outside he may not walk with it in a public domain on Shabbat. Someone who could walk without a cane but because it is icy outside he is afraid of slipping, it is forbidden to walk out with a cane unless there is an eruv.
2. Within an eruv it is permitted to walk with a cane either to help one walk or to for the appearance, however, it is forbidden for no purpose at all.
3. A wheelchair is different from a cane and even if a person can't walk without a wheelchair he may not go out with a wheelchair on Shabbat to a public domain.

Sources

Category	Topic
Mitzvot of Shabbat	Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat	Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos	Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying