Transportation on Shabbat
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Car
- If a person is caught on Friday afternoon because of traffic or the like and can't reach one's destination before sunset, according to some poskim, it is permissible to ask a non-Jew to drive them during Ben Hashemashot (13.5 halachic minutes) even if it means going beyond the techum.[1]
- Having a Shabbos Bus run by a non-Jew picking up Jews on Shabbat is forbidden.[2]
Running
Bike
Boat
Electric Subway and Train
- It is forbidden to travel in any train or subway which will make scheduled stops whether it's a intercity or within the city train. One [5]
- If one needs to travel for a mitzvah (such as a doctor to the hospital, or a Mohel to a Brit) it is permissible to take an electric subway, where the driver is non-Jewish, majority of the passengers are non-Jewish, and it only travels within the city, as long as one pays before Shabbat and is let on without giving money or a card. Additionally, as much as possible a person should do this in private.[6]
Airplane
- One may not travel by airplane over Shabbat whether or not the plane departs before Shabbat.[7] However, if the plane departs before Shabbat and arrives after Shabbat is over there is an opinion which allows it, but in any case one should consult one's Orthodox Rabbi.[8]
- If an airplane arrived on Shabbat, one shouldn't get off the plane until after Shabbat, however, if one is unable to do so one should stay in the airport.[9]
Traveling in a dangerous area
- If by traveling in a caravan in the desert and one will certainly come to violate Shabbat because of a Pikuach Nefesh (life threatening) situation, according to Sephardim one may begin the trip during the first three days of the week. However, according to Ashkenazim one should not begin should that trip any day of the week. [10]
Taking a Cruise
Sources
- ↑ Chazon Ovadia Shabbat v. 1 p. 282, Shevet Halevi 7:45. See, however, Rabbi Heber in Kosher Kurrents (Winter 2013) based on Rabbi Heinemann writes that after sunset one may not get in a taxi that will exit the techum. For the purposes of bein hashemashot he approximate it to be 30 minutes.
- ↑ Bikvei Hatzoan (p. 34), see Hirhurim.blogspot.com discussing "Shabbat: The Right Way"
- ↑ *Even if there is a proper Eruv, there are Poskim, including the Shu"t Mayim Chaim (R' Yosef Meshash, Siman 128) & R' Nota Greenblatt, who claim that it is prohibited to ride a bike, because the chain might break and one might come to fix it on Shabbat. However, the Ben Ish Chai (Rav Pe'alim 1:25 and Hashmatot) quotes the Rosh (Shabbat 2:15) that after Chatimat HaTalmud, we don't institute Gezerot of our own intuition, even if there's a tremendous Chashash. Tosafot in Chullin 104a also says something similar. In fact, the Ben ish chai permits riding a bike in an eruv but some claim that the Ben Ish Chai eventually changed his mind concerning riding a bicycle on Shabbos (see Sh”t Yaskil Avdi OC 3:12:5:4).
- The Sh"t Mayim Chayim claims further that riding a bike is some form of Melacha, as it takes skill to do it, but he never explains what exact Melacha.
- Rav Azriel Hildesheimer (in his Shu"t, vol. 1, Orach Chaim, Siman 49) prohibits bike riding since it's a Pesik Reisheh of making a furrow, but Rav Ovadia (Chazon Ovadia Shabbat vol. 4 page 40) says that since it's already Kilachar Yad, and in the Reshut HaRabbim, it's a Pesik Reisheh MiDeRabbanan DeLa Nicha Leh, and Muttar LeKulei Alma. Additionally, since the wheels are covered with rubber tires, it's like a baby carriage which is Kovesh, not Choresh, and Muttar.
- Finally, Rav Ovadia concludes it's simply Assur because of Uvdin DeChol even if it's for a Mitzvah, because people use it to get to their destination quickly, and Chazal expounded on the Pasuk in Yeshayahu that one's walking on Shabbat should be different from his walking during the week. For children who have reached Chinuch, it's advisable to prohibit it. This is also the ruling of the Shemirat Shabbat KeHilcheta (Perek 16, Seif 17, page 185), the Mishneh Halachot (vol. 7, Siman 71), Tzitz Eliezer 7:30:1, Kaf HaChaim (404:8), and Ohr LeTzion (vol. 2, Perek 42, Seif 1), who also prohibit bike riding for similar reasons. See also Rabbi Eli Mansour.
- Ashkenazi Poskim: Tzitz Eliezer (7:30:1) holds that riding a bike on Shabbat is an issue of Uvda DeChol. In Tzitz Eliezer 1:21 he writes that it is forbidden to ride a bike on Shabbat because 1) there is a concern that he's going to leave the techum accidentally. 2) The bike might break and he might fix it. 3) Biking is an activity that's designated for the week (uvda d'chol).
- Rav Azriel Hildesheimer (siman 49) holds riding a bike on Shabbat is an issue of Choresh.
- Rav Yitzchak Schmelkish (Tshuvos Beis Yitzchak) explains that the gezerah against riding an animal was a broad gezerah against all transportation on shabbos. Rav Schachter (Highlights of Melachos Shabbat Part 2, min 70-2) quoted this from the Shoel Umeishiv (5:3 s.v. uma) and agreed.
- Chasam Sofer (6:97) thinks that riding a train is a violation of “shabbason.”
- A Guide to Practical Halacha (Shabbat v. 3 p. 149 n.46) quoting Rav Moshe Feinstein agrees that one can't ride a bike on Shabbat.
- Sephardi Poskim: The Ben Ish Chai (Rav Poalim 1:25) permits biking on Shabbat.
- Kaf HaChaim (5:404:8) quotes the Ben Ish Chai, but then he says the minhag is not to ride bikes and he brings many reasons why (it might break and he’ll come to fix it, he might ride outside the techum, he might get to a hill where he’ll need to get off and carry the bike.)
- The Yaskil Avdi (OC 3:12:5:4) says it's forbidden because it might break and you might come to fix it like musical instruments. And he claims the Ben Ish Chai retracted. There is a big discussion as to what the Ben ish chai actually held.
- Or Letzion (vol 2, chap 42, note 1), Sh"t Yabia Omer 10:54(12), Yalkut Yosef (Shabbat, vol 5, pg 56) all forbid. The Ben Ish Chai in Rav Pealim 1:25 permits it but some say that later on he retracted from that ruling. (Sh"t Yechave Daat 2:48). Rabbi Mansour on dailyhalacha.com discusses and clarifies that Rav Ovadyah Yosef's opinion on this topic is that it is not proper to ride bikes on Shabbat.
- Rav Ovadiah Yosef (Yabia Omer 10 OC 54:12, and 55:2) doesn't think Ben Ish Chai changed his mind and he argues with yaskil avdi because we can't invent gzeiros nowadays. But he concludes that it’s proper to be stringent not to ride a bike on shabbos. Rav Matzliach Mazuz (Sh"t Ish Matzliach OC 1:35) agrees that it should not be permitted to ride a bike on Shabbat or Yom Tov, even in a place with an eruv.
- ↑ Children in Halacha (pg 138). Rav Schachter (Highlights of Melachos Shabbat Part 2, min 70) quoted the Shoel Umeishiv as holding that a bike is forbidden because it is a form of transportation but a tricycle is not since it is just a toy. Similarly, Rav Ovadia (Chazon Ovadia Shabbat vol. 4 page 40) permitted tricycles since they're made for kids specifically, as long as one removes the bell before Shabbat. There is no difference between Shabbat and Yom Tov.
- ↑ Chatom Sofer 6:97, Biur Halacha 404:1, Yalkut Yosef (vol 1, pg 55), VaDaber Davar (Rabbi Shmuel Pinchasi, 1:21), Sh"t Tzitz Eliezer 1:21.
- Chatom Sofer writes that going on a train beyond the techum is forbidden since the bottom of the train is within 10 tefachim of the ground, so it isn't considered above 10 tefachim. That is based on Raavan, Ritva, Bet Yosef, and Magen Avraham who hold that going in a wagon beyond techum is forbidden even if he's sitting above 10 tefachim. However, even according to Yereyim that since he's moving and he's above 10 tefachim he isn't violating techum, he cannot rely on that to go beyond 12 mil which according to many poskim is deoritta. Also, this is only for getting on before Shabbat and going beyond the techum on Shabbat. But getting on Shabbat is forbidden because Rashba holds that there's techum above 10 tefachim since he already has a techum when Shabbat started.
- Chazon Ovadia v. 1 pp. 127-130 argues that going on a train is a violation of techum since it is like a wagon and Ritva and Bet Yosef hold that it is considered within 10 tefachim. In Yachava Daat 3:36 makes this point tersely.
- Besides techum, Chatom Sofer writes that going on a train on Shabbat is a biblical violation of Shabbaton, and if it for business it is also a rabbinic prohibition of mimso chefsacha.
- Tzitz Eliezer 1:21 forbids riding on a train or even intracity subways which do not go beyond the techum. His reasons are: 1) It is forbidden to go beyond the techum. 2) There is a concern that he won't realize and go beyond the techum. 3) Since he's moving he can't rest properly and this violates Shabbaton. 4) Since he is renting his seat and a non-Jew is driving it appears as though he asked the non-Jew to drive the train (see Rama 246:1). 5) Going on an intracity train is an issue of public display of melacha (avsha milta). 6) Going on a train is an activity that is designated for the weekday (uvda d'chol).
- ↑ Chazon Ovadyah (Shabbat vol 1 pg 130)
- ↑ Tzitz Eliezer 1:21, Igrot Moshe 3:97, Yalkut Yosef (vol 1, pg 52).
- Tzitz Eliezer 1:21 writes that it is absolutely forbidden to travel on an airplane on Shabbat or even go before Shabbat and land on Shabbat for several reasons. 1) The airplane travels more than the techum and even though it is above 10 tefachim from the ground it is still forbidden since it is for more than 12 mil (Rama 404:1). [In terms of techum, see Seridei Esh 1:99:3 who suggests that it isn't issue beyond 12 mil.] 2) Being on an airplane on Shabbat is forbidden because he can't enjoy Shabbat normally and is a violation of Shabbaton, resting. His precedent is the Chatom Sofer 6:97 regarding trains (see Ramban Vayikra 23:24). 3) Since he rented a seat and the non-Jew is flying the plane it appears as though he asked the non-Jew to do melacha with his property (see Rama 246:1).
- ↑ Yalkut Yosef (vol 1, pg 52). See also VeDaber Davar (Rav Shmuel Pinchasi 1:26). Chut Sheni (Rav Nassim Karlitz, vol 1, pg 72) seems to forbid whether or not the plane arrives on Shabbat. Sh"t Rivevot Ephraim 3:161:2 writes that one shouldn't board an airplane if one knows that it will continue to fly on Shabbat. He quotes Sh"t Tzitz Eliezer 1:21, Mishev Shalom 76, and Minchat Elazar 2:106 who agree to this.
- ↑ Yalkut Yosef (vol 1, pg 53), Tiferet 248:22 quoting Halacha Brurah 248:11
- ↑ The Rivash 1:17-8 originates based on the Baal HaMoer’s concept that it would be permissible to travel with a caravan into a desert as long as one leaves during the first three days of the week even though it will certainly come to a violation of Shabbat because of a life threatening situation. Shulchan Aruch 248:4 codifies the Rivash as halacha that even when there’s certain violation of Shabbat it’s permitted if one begins in the first three days of the week. [Mishna Brurah 248:26 quotes the Radvaz who argues that if there’s certain violation of Shabbat even for Pikuach Nefesh it’s forbidden to begin any day of the week and the Mishna Brurah seems to side with the Radvaz. However, the Menuchat Ahava (vol 1, 1:5) and Sh”t Yabia Omer YD 5:23(1) rule like Shulchan Aruch.]
