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10

Mesechtas Shabbos 3a Shmuel says that every time it says Patur (exempt) by the laws of Shabbos it means Patur Avol Assur (exempt [from Korban/death], but still forbidden [rabbinically]) besides for 3 cases which are listed there. Rashi explains that means that it is 100% not permitted M'Drabanan. The carrying Gemara in the question says Patur.


10

Shulchan Aruch 301:37 says: It's permissible to go out on Shabas with handgear called guantes [=gloves]. But some are strict to require that one sew them before Shabas to the handgear [=sleeves] of his clothes, or tie them to them well with a durable knot; and it is seemly to worry about that view. Mishna B'rura (ad loc.) says: Those who are ...


7

CYLOR If you can find a Makom Patur (a fire hydrant), do so. If not, then if you didn't stop in a rshus harabim, go back to a rshus hayachid so that there will be no Akira with Hanacha. The main thing to remember is DO NOT STOP if you find yourself carrying. IF you did, leave it where you are (You just did a hanacha, don't now do an akira).


6

Indeed, as SethJ and ShmuelBrin noted in their comments, the Gemara (Eruvin 11b) discusses such a case. Shulchan Aruch (Orach Chaim 362:12) summarizes it thus: כיפה, אם יש ברגליה דהיינו קודם שהתחיל להתעגל י' טפחים, מותרת משום צורת פתח "An archway, if its legs - before it begins to curve - are at least ten tefachim tall, then it is permissible as a ...


6

There are two distinct issues to deal with in this question: The question of ohel due to the size of the hat brim. The question of wearing a hat that can be blown off and thus lead to possible carrying. It is important to bear in mind that in both issues we are dealing with a d'rabbanan issue, which leaves us open to be more lenient than if we were ...


6

Shulchan Aruch Orach Chaim 301:34 and Mishna Berura SK 129 Shulchan Aruch Harav 301:37 Rambam Mishna Torah Shabbos 19:19 and 19:17 Basically, you can take a handkerchief and wear it as a belt or scarf, as long as you tie the ends together. If it is big enough that it covers your head and majority of your body (like a big tallit) you can wear it that way ...


6

There is a Mishna in Shabbos that says: "[If someone takes out with] his mouth ... he is not liable". Tosefos asks on that from a Mishna in Krisos which says: "One could eat one thing and be obligated four Chatases... R' Meir said 'if it was Shabbos and someone carried, he is obligated.'" Tosphos answers that the difference is that food is customarily ...


4

The English version of Sh'mirath Shabbath K'hilchathah (34:27) says that the disabled person in the wheelchair may propel himself through a rabbinic public domain and only for the purpose of a mitzva. The only person other than himself who would be permitted to push him would be a non-Jew. The allowance for the disabled person himself to do so is not due to ...


4

See Shevat HaLevi Chelek 6 Siman 68 at the end where he addresses this question. He brings those that are machmir however he says the pashtus from the gemorah (shulchan aruch and poskim) that carrying on chol hamoed is muter even without any essential need to carry.


3

Many rishonim (medieval rabbis) say that the removal of an object from its area of 4 Amot (cubits) by carrying it in a public domain (רה״ר) is the equivalent (or, it is a תולדה) of removing it from its רשות, domain. This, for example, is the wording of the רמב״ן on .שבת דף עג: ומעביר ארבע אמות ברה״ר היינו טעמא דלא תני ליה משום דתולדה דמוציא הוא, דכל ...


3

After a recent fatal accident at night in Manchester UK, Dayan G Krausz of Manchester Beis Din and Rav M M Schneebalg of Machzikei Hadass put out a joint notice encouraging people who walk at night in dark places to use these reflective armbands and specifically stating they may be worn on Shabbos.


2

I have always heard that earmuffs are different than gloves. Gloves someone may by mistake take them off in Reshus HaRabim to give Shalom to another person, however earmuffs we are not afraid that you may take them off. However a quick search on the internet does show some Poskim that equate earmuffs to gloves.


2

An edition of The Shabbos Weekly Halachos Series on Hilchos Shabbos provides the following answer which fits with what I was taught. Background: although jewelry and ornaments are not ‘clothing’ nevertheless they serve a function and wearing them on Shabbos is not considered carrying, provided that they are worn in the regular manner. [2] ...


2

The Gemara Shabbos 8a says that Abaye holds that one isn't liable for throwing a basket 6 tefachim (to circumscribe a 4x4 tefachim square) by 10 tefachim. Rashi explains that the vessel is its own domain, and only objects were thrown in the mishkan, not domains. The Gemara (Eiruvin 90a) says that there is an argument between Rav and Shmuel whether one may ...


1

The question of the גמרא is based on the assumption that if something is moving, it is already נעקר, or in a state of עקירה. Therefore, if something fell out of the air into one's hand, even though we have the כלל that ידו של אדם חשובה לו כד׳ על ד, he still has not done the עקירה. The source for this can be found on .דף ג, where the גמרא says (depending on ...


1

Obviously this does not address the S"'A or later Posekim, but it would seem from the Gemara that this would qualify as a Tachshit. I don't know how it could be considered anything else. As it is something you would specifically not take off outside while walking, I don't see how it would be considered something to be banned lest one come to carry it. Of ...


1

Chicago Community Kollel reports that if the key serves a purpose it is considered “clothing” eg where “pin of a belt buckle” is replaced “with a key”. But “If one is wearing a belt already, the “key belt” is no longer serving a function and should not be worn. Another method used to transport a key on Shabbos is to use the key as part of ...


1

The kitchen (#4) combines 1, 2, and 3 as a de-facto eruv chatzerois. (Same for the other side.) See: http://www.yna.edu/archive/s_ask58e-04.html and http://belogski.blogspot.com/2007/07/carrying-on-shabbat-in-hotels-and.html People who live around a courtyard and all eat at one table, even if each has his own house, do not need a Eruv, because they are ...


1

I'm going run with the braisa working in the chachamim's world. The seratia is a reshus harabim, not a reshus hayachid. What then is a reshus hayachid? An enclosed pit, a fenced in area. Rabbi Yehuda would hold that if you have courtyards on either side of what would have been a reshus harabbim, that is a reshus hayachid. If Rabbi Yehuda would have a ...


1

It sounds like you are a bit uncomfortable wearing this non-working watch. Therefore the danger that you will take it off and carry it, is enhanced. You say, “I do not want to seem weird to everyone else”. This is similar to the idea of someone taking off an item in case people laugh at him and is mentioned, for example, in the Mishna in Shabbos 6 (2) “A ...


1

There are different reasons why some people do not use Eruv's. If you do not use it since you hold that it is no good, then you would have no right to ask someone else to carry for you, as you are according to your belief causing him to be Mechalel Shabbos. However if you hold that really it is good, however you do not use it in order to remember there is ...


1

I think it might depend if your in a real reshus harabim or not. If you're just in a karmelis, you may not need to worry about it as much. I think if you walked into a reshus harabim but did not stop you should turn around and go back to the reshus hayachid you came from. If that's not possible, you should try getting to another reshus hayachid to drop it ...



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