Shulchan Aruch, Orach Chayim Siman 301

Siman 301

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א אֵין לָרוּץ בְּשַׁבָּת אֶלָּא אִם כֵּן הוּא לִדְבַר מִצְוָה כְּגוֹן לְבֵית הַכְּנֶסֶת אוֹ כַּיּוֹצֵא בּוֹ. הַגָּה: וְאָסוּר לִפְסֹעַ יוֹתֵר מֵאַמָּה בִּפְסִיעָה אַחַת, אִם אֶפְשָׁר לוֹ בְּפָחוֹת (אוֹר זָרוּעַ וְהג"א פֶּרֶק מִי שֶׁהוֹצִיאוּהוּ).

1 Articles Which One May Go Out [to the Public Domain] While Wearing and Those Which Are Forbidden [To Be Worn], 51 Seifim: One should not run on Shabbat unless it is to perform a mitzvah, such as running to the Shul, or something similar. Rema: And it is forbidden to walk more than an amah in one step if one can take a smaller step. [Or Zaruah; Hagahos Ashiri]

ב בַּחוּרִים הַמִּתְעַנְּגִים בִּקְפִיצָתָם וּמְרוּצָתָם, מֻתָּר. וְכֵן לִרְאוֹת כָּל דָּבָר שֶׁמִּתְעַנְּגִים בּוֹ וְכֵן מֻתָּר לְטַיֵּל (בְּשַׁבָּת) (בֵּית יוֹסֵף).

2 Youths who enjoy jumping or running are permitted (to do so), and the same goes for other things they enjoy [and therefore it is permitted to hike/walk for pleasure on Shabbat][Beis Yosef].

ג הָיָה הוֹלֵךְ וְהִגִּיעַ לְאַמַּת הַמַּיִם יָכוֹל לְדַלֵּג וְלִקְפֹּץ עָלֶיהָ אֲפִלּוּ אִם הִיא רְחָבָה שֶׁאֵינוֹ יָכוֹל לְהַנִּיחַ רַגְלוֹ רִאשׁוֹנָה קֹדֶם שֶׁיַּעֲקֹר שְׁנִיָּה, וּמוּטָב שֶׁיְּדַלֵּג מִמַּה שֶּׁיַּקִּיפֶנָּה מִפְּנֵי שֶׁמַּרְבֶּה בְּהִלּוּךְ; וְאָסוּר לַעֲבֹר בָּהּ, שֶׁלֹּא יָבֹא לִידֵי סְחִיטָה.

3 If one is walking and he comes to the edge of water, one may jump across it even if it is an area where he is not able to place one foot down on the opposite side before uprooting the foot on the first side. And it is better that he jump across it instead of going around it so as not to increase his / her walking and it is forbidden to pass through [the water] out of a concern for coming to squeeze [the water out of his / her clothes].

ד הָיָה הוֹלֵךְ לִדְבַר מִצְוָה כְּגוֹן: לְהַקְבִּיל פְּנֵי רַבּוֹ אוֹ פְּנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְּחָכְמָה, יָכוֹל לַעֲבֹר בָּהּ וּבִלְבַד שֶׁיַּעֲשֶׂה שִׁנּוּי כְּגוֹן שֶׁלֹּא יוֹצִיא יָדוֹ מִתַּחַת שְׂפַת חֲלוּקוֹ, כְּדֵי שֶׁיִּזְכֹּר וְלֹא יָבֹא לִידֵי סְחִיטָה וְעַיֵּן לְקַמָּן סי' תרי"ג סָעִיף ה' וּבְס"ח בְּהג"ה. וְאָסוּר לַעֲבֹר בְּסַנְדָּלוֹ, דְּכֵיוָן דְּאֵינוֹ יָכוֹל לְהַדְּקוֹ וּלְקָשְׁרוֹ יָפֶה חַיְישִׁינָן דִּלְמָא נָפִיל וְאָתֵי לְאַתּוּיֵי. אֲבָל בְּמִנְעָלוֹ, מֻתָּר.

4 If one is walking to perform a mitzvah, such as to greet his Rabbi or greet someone greater than he in wisdom, he may pass, provided he does so differently, such as he does not take his hand out of his robe in order to remember and in order to avoid the melachah of squeezing [and see Siman 613 Seif 5 and the Rama in Seif 8]. And it is forbidden to travel in his sandles, so that he will not be able to tighten or tie them well, as we worry it might fall and he may come to bring it; but with shoes it is permitted.

ה הַהוֹלֵךְ לִדְבַר מִצְוָה מֻתָּר לַעֲבֹר בְּמַיִם אַף בַּחֲזָרָה, כְּדֵי שֶׁלֹּא תְּהֵא מַכְשִׁילוֹ לֶעָתִיד לָבֹא.

5 One who goes to perform a mitzvah may traverse water, even when returning, so as to not hinder him in the future.

ו הַהוֹלֵךְ לִשְׁמֹר פֵּרוֹתָיו מֻתָּר לוֹ לַעֲבֹר בְּמַיִם בַּהֲלִיכָה, אֲבָל לֹא בַּחֲזָרָה.

6 One who goes to guard his fruit may traverse water when he sets out but not when returning.

ז כָּל הַיּוֹצֵא בְּדָבָר שֶׁאֵינוֹ תַּכְשִׁיט וְאֵינוֹ דֶּרֶךְ מַלְבּוּשׁ וְהוֹצִיאוֹ כְּדֶרֶךְ שֶׁרְגִילִין לְהוֹצִיא אוֹתוֹ דָּבָר, חַיָּב. וְכָל תַּכְשִׁיט שֶׁהוּא רָפוּי שֶׁאֶפְשָׁר לוֹ בְּקַל לִפֹּל, אָסוּר לָצֵאת בּוֹ וְאִם יָצָא, פָּטוּר. וְאִשָּׁה לֹא תֵּצֵא בְּתַכְשִׁיטִים שֶׁדַּרְכָּהּ לְשָׁלְפָם (פי' לַהֲסִירָם מֵעָלֶיהָ) וּלְהַרְאוֹתָם. הַגָּה: וְעַיֵּן לְקַמָּן סִימָן ש"ג סָעִיף י"ח אִם אָסוּר אֲפִלּוּ בֶּחָצֵר אוֹ בַּבַּיִת, הִלְכָּךְ לֹא יֵצֵא אִישׁ לֹא בְּסַיִף וְלֹא בְּקֶשֶׁת וְלֹא בִּתְרִיס (פי' מָגֵן), וְלֹא בְּאַלָּה וְלֹא בְּרֹמַח, וְלֹא בְּכֵלִים שֶׁאֵינָם תַּכְשִׁיט, וְאִם יָצָא חַיָּב חַטָּאת, וְלֹא בְּשִׁרְיוֹן וְלֹא בְּקַסְדָּא (פי' כּוֹבַע שֶׁל בַּרְזֶל) וְלֹא בְּמַגָּפַיִם (פִּי' אִנְפְּלָאוֹת שֶׁל בַּרְזֶל), וְאִם יָצָא פָּטוּר שֶׁהֵם דֶּרֶךְ מַלְבּוּשׁ. וְלֹא יֵצֵא בִּתְפִלִּין, מִפְּנֵי שֶׁצָּרִיךְ לַהֲסִירָם כְּשֶׁיִּכָּנֵס לְבֵית הַכִּסֵא. וְלֹא יֵצֵא קָטָן בְּמִנְעָל גָּדוֹל דִּלְמָא נָפִיל וְאָתֵי לְאַתּוּיֵי, אֲבָל יוֹצֵא הוּא בְּחָלוּק גָּדוֹל. וְלֹא יֵצֵא בְּמִנְעָל אֶחָד אִם אֵין לוֹ מַכָּה בְּרַגְלוֹ, דִּלְמָא מְחַיְּכִי עָלֵיהּ וְאָתֵי לְאַתּוּיֵי, אֲבָל אִם יֵשׁ לוֹ מַכָּה בְּרַגְלוֹ יֵצֵא בְּאוֹתוֹ שֶׁאֵין בּוֹ מַכָּה.

7 One who utilizes something that is not a piece of jewellery, and is not 'in the normal way its worn', and he goes along the path where people walk to take it out is liable. And any ornament that is insecurely fastened and could easily fall off by itself, one is forbidden from going out with it and if he does go out, he is exempt. A woman may not go out with ornaments that are able to be removed and (easily) displayed. Rema: And see Siman 303 Seif 18 if it is forbidden in the courtyard or in the house. For this reason a man may not go out with a fencer, a bow, a shield, a club, a spear or with items that are not ornaments, and if he does go out (with these) he is liable to bring a Chatat (offering). And not with armor, or a helmet, or boots and if he went out (with these) he is exempt, because they are usually worn. One may not go out with Tefillin because he has to take them off when he goes to the bathroom. A minor may not go out with big shoes for he might fall and have to carry it with him. However, (a minor) may go out with a big robe. He may not go out with one shoe if he doesn't have an injury to his legs because he might hurt himself that way and have to carry it (the one shoe). However if he has an injury to his legs/feet, he may may go out with (a shoe on) the one that is not injured.

ח לֹא יֵצֵא בְּמַחַט הַתְּחוּבָה לוֹ בְּבִגְדּוֹ בֵּין נְקוּבָה בֵּין שֶׁאֵינָהּ נְקוּבָה. וְאִם יָצָא בִּנְקוּבָה חַיָּב, וּבְשֶׁאֵינָהּ נְקוּבָה, פָּטוּר. וְיֵשׁ אוֹמְרִים בְּהֶפֶךְ.

8 No one may go out [to the public domain] with a machat stuck in his garments, whether it has a hole or it does not have a hole. If he goes out with one with a hole he is liable, and if he goes out with one without a hole he is exempt. And some say the opposite. [ Note: The Hebrew term machat refers to both pins and needles. A pin is described as a machat without a hole, and a needle as a machat with a hole. A pin could be used for both ornamental and functional purposes; a needle, however, is ordinarily used only for sewing ].

ט לֹא יֵצֵא בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם, וְאִם יָצָא חַיָּב. וְאִם יֵשׁ עָלֶיהָ חוֹתָם לְרַשִׁ"י פָּטוּר, וּלְרַבֵּנוּ תָּם וּלְהָרַמְבָּ"ם מֻתָּר דְּאֵינוֹ תַּכְשִׁיט אֶלָּא לְאִישׁ. אֲבָל דָּבָר שֶׁהוּא תַּכְשִׁיט לְאִישׁ וּלְאִשָּׁה אָסוּר גַּם לְאִישׁ וְעַיֵּן לְקַמָּן סִימָן ש"ג (סָעִיף י"ח).

9 One may not go out into the public domain with a ring that does not have a seal (e.g. a signet ring) and if he does so he is liable. If it does have a signet on it, then according to Rashi he is exempt and according to Rabbeinu Tam and the Rambam it is permitted, for this is not considered an ornament except for a woman. However, a thing which is an ornament for a man and a woman is also forbidden for the man. [And see Siman 303 Seif 18].

י טַבַּעַת שֶׁקָּבוּעַ בָּהּ אֶבֶן וְכֵן אִם כְּתוּבִים בָּהּ אוֹתִיּוֹת אֵין עָלֶיהָ חוֹתָם מִקְרֵי, שֶׁלֹּא נִקְרָא חוֹתָם אֶלָּא אִם כֵּן חֲקוּקִים בָּהּ אוֹתִיּוֹת אוֹ צוּרוֹת.

10 A ring containing a stone, and also one that has letters written on it, is not considered [a ring with] a seal, for the term “seal” refers only to engraved letters or designs.

יא דָּבָר הֶעָשׂוּי לְתַכְשִׁיט וּלְהִשְׁתַּמֵּשׁ בּוֹ כְּגוֹן מַפְתְּחוֹת נָאוֹת שֶׁל כֶּסֶף כְּמִין תַּכְשִׁיט, אָסוּר, שֶׁהָרוֹאֶה אוֹמֵר שֶׁלְּצֹרֶךְ תַּשְׁמִישׁ מוֹצִיא; וְיֵשׁ מַתִּירִים אִם הוּא שֶׁל כֶּסֶף. הַגָּה: וּמִכָּל מָקוֹם אָסוּר לָצֵאת בְּתִיק שֶׁל בָּתֵּי עֵינַיִם שֶׁקּוֹרִין ברילי"ן אַף עַל פִּי שֶׁהַתִּיק הוּא שֶׁל כֶּסֶף, דְּהַבָּתֵּי עֵינַיִם בְּעַצְמָם הֵם מַשּׂוֹי (בֵּית יוֹסֵף). וְאִם הַמַּפְתֵּחַ שֶׁל נְחֹשֶׁת וּבַרְזֶל, אֲפִלּוּ מְחֻבָּר וְקָבוּעַ בַּחֲגוֹרָה, אָסוּר (מָרְדְּכַי פֶּרֶק בַּמָּה אִשָּׁה וּבֵית יוֹסֵף בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א). וְיֵשׁ שֶׁכָּתְבוּ שֶׁנּוֹהֲגִין בָּזֶה לְהַתִּיר (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבָה אַשְׁכְּנַזִּית סִימָן פ"א הָרִי"ף וְהָאֲגֻדָּה וְכֵן מַשְׁמָע בְּאוֹר זָרוּעַ).

11 Something that is made to be an ornament and is meant to be used, like ornamental silver keys that resemble jewelry, is forbidden. [Because] the one who sees it might say that he is taking it out to use as an implement and not as an ornament at all. And there are those who permit this if [the key] is made of silver. Rema: In any case, it is forbidden to go out into the public domain with a case [hanging around one's neck, commonly for eyeglasses]. This is so even though the case is silver and eyeglasses are inside them - they are [considered] a burden. [Beis Yosef]. And if the key is copper or iron and is hanging around one's neck, even if it is connected and affixed to the belt, it is forbidden. [Mordechai, Beis Yosef in the name of the Teshuvot HaRashba]. There are those who wrote that it is customary to allow this [Beis Yosef in the name of the Teshuvot Ashkenazit; the R"if; the Agudah and such is also heard in the Ohr Zarua].

יב לֹא יֵצֵא הַחַיָּט בְּמַחַט הַתְּחוּבָה לוֹ בְּבִגְדּוֹ; וְלֹא נַגָּר בְּקֵיסָם שֶׁבְּאָזְנוֹ; וְלֹא סוֹרֵק בְּמִשְׁחָה שֶׁבְּצַוָּארוֹ; וְאִם יָצָא, פָּטוּר.

12 A tailor should not go out [to the public domain] with a needle inserted into his clothing and a a carpenter who places a sliver of wood [behind] his ear as a sign may not go out, and likewise a comber of wool who places a string [around] his neck as a sign should not go out. But if they do go out they are exempt.

יג לֹא יֵצֵא הַזָּב בְּכִיס שֶׁעוֹשֶׂה לְהַצִּילוֹ מִזִּיבָתוֹ, שֶׁלֹּא יְטַנֵּף בָּהּ, וְכֵן אִשָּׁה נִדָּה שֶׁקּוֹשֶׁרֶת בֶּגֶד לְפָנֶיהָ שֶׁלֹּא תִּתְלַכְלֵךְ בְּדַם נִדּוּתָהּ, אֲסוּרָה לָצֵאת בּוֹ אִם לֹא יְהֵא סִנָּר עָשׂוּי כְּעֵין מַלְבּוּשׁ. אֲבָל אִם קוֹשַׁרְתּוֹ כְּדֵי שֶׁלֹּא יִכְאַב לָהּ הַדָּם וְלֹא תִּצְטַעֵר, מֻתָּר לָצֵאת בּוֹ.

13 A zav (a man who has an abnormal penile discharge that is a source of ritual impurity) should not go out [to the public domain] wearing his sack that is made to protect him from his discharge so that his clothes will not become soiled. Similarly, a menstruating woman who ties a cloth in front of her so that her clothes will not become soiled by the blood of her discharge is forbidden to go out [to the public domain] wearing it, unless it is like a girdle that is fashioned like a garment, covering both her front and back. If, however, it covers only from behind and its front is merely tied with straps, this is not the manner in which clothes are worn and [doing so] is forbidden.

יד דָּבָר שֶׁהוּא דֶּרֶךְ מַלְבּוּשׁ, אֲפִלּוּ אִם אֵינוֹ לוֹבְשׁוֹ אֶלָּא מִשּׁוּם אַצּוּלֵי טִנּוּף, מֻתָּר לָצֵאת בּוֹ בְּשַׁבָּת. הַגָּה: וְלָכֵן מֻתָּר לִלְבֹּשׁ בֶּגֶד מִפְּנֵי הַגְּשָׁמִים אוֹ כּוֹבַע עַל רֹאשׁוֹ, אֲבָל אָסוּר לְאִשָּׁה לִתֵּן בֶּגֶד עַל צְעִיפָהּ מִפְּנֵי הַגְּשָׁמִים דְּאֵין זֶה דֶּרֶךְ מַלְבּוּשׁ (הַגָּהוֹת מַיְמוֹנִי).

14 An item that is worn in the usual way clothes are worn, even if one does not wear it except to protect from filth - one is permitted to go out on Shabbat. Rema: Therefore it is permitted to wear a raincoat or a hat on one's head. But it is forbidden for a woman to place a cloth over her scarf [to prevent] the scarf from becoming soiled from rain, because this is not considered the usual way of wearing it. [Hagahot Maimoni]

טו אֵין הַקִּטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ, דְּהַיְנוּ שֶׁעוֹשֶׂה כְּמִין דְּפוּס שֶׁל רֶגֶל וְחוֹקֵק בּוֹ מְעַט לָשׂוּם רֹאשׁ שׁוֹקוֹ בְּתוֹכוֹ, וְאֵינוֹ עוֹשֶׂה זֶה לְהַלֵּךְ בּוֹ שֶׁעַל כָּל פָּנִים צָרִיךְ הוּא לְמַקְלוֹ, אֶלָּא כַּוָנָתוֹ כְּדֵי שֶׁלֹּא יֵרָאֶה חֲסַר רֶגֶל אֶלָּא נְכֵה רֶגֶל, כֵּיוָן דְּאֵינוֹ צֹרֶךְ הִלּוּכוֹ, אָסוּר.

15 An amputee may not go out [to the public domain wearing] his prosthetic, i.e., a form of a leg was made and a small hollow was carved into it in which he could insert the stump of his leg. This prosthetic leg is not made for the sake of walking, because regardless, he requires a cane [in order to be able to walk]. Rather, his intent is that he is not seen missing a leg, merely as lame in his leg. Therefore, since [the prosthetic leg] is not worn to enable him to walk, (it is considered as a burden) and it is forbidden for him to go out wearing it.

טז קִטֵּעַ שֶׁאֵינוֹ יָכוֹל לֵילֵךְ כְּלָל עַל שׁוֹקָיו אֶלָּא יוֹשֵׁב עַל כִּסֵא, וּמִשֶׁנֶּעֱקָר מִמְּקוֹמוֹ נִסְמָךְ עַל יָדָיו וְעַל שׁוֹקָיו וְנִדְחָף לְפָנָיו וְעוֹשֶׂה סָמוֹכוֹת שֶׁל עוֹר אוֹ עֵץ לְרָאשֵׁי שׁוֹקָיו אוֹ רַגְלָיו הַתְּלוּיִם, וּכְשֶׁהוּא נִשְׁעָן עַל יָדָיו וְעוֹקֵר עַצְמוֹ נִשְׁעָן גַּם עַל רַגְלָיו קְצָת, אֵין יוֹצְאִים בָּהֶם בְּשַׁבָּת דְּאַיְדֵי דְּתָלוּי וְלָא מָנְחֵי אָאַרְעָא זִמְנִין דְּמִשְׁתַּלְּפֵי; אֲבָל בְּכִסֵא וְסַפְסָלִים הַקְּטַנִּים שֶׁבְּיָדָיו מֻתָּר לָצֵאת. קִטֵּעַ בִּשְׁתֵּי רַגְלָיו וּמְהַלֵּךְ עַל שׁוֹקָיו וְעַל אַרְכְּבוֹתָיו וְעוֹשֶׂה סָמוֹכוֹת שֶׁל עוֹר לְשׁוֹקָיו, יוֹצֵא בָּהֶם בְּשַׁבָּת. הַגָּה: וְכֵן מֻתָּר לָצֵאת בְּמִנְעָל שֶׁל עֵץ שֶׁהָרֶגֶל נִכְנָס בּוֹ וְלֵיכָּא לְמֵיחַשׁ שֶׁיִּפֹּל (ר' יְרוּחָם ח"ה). וְכֵן בפנטני"ש דְּמִשְׁתַּלְּפֵי בִּמְהֵרָה וּמִמֵּילָא (רַשְׁבָּ"א סִימָן תר"ז). וְיֵשׁ מַחְמִירִים וְאוֹסְרִים (אָגוּר). וְלֹא יֵלֵךְ אָדָם יָחֵף בְּשַׁבָּת בְּמָקוֹם שֶׁאֵין דֶּרֶךְ לֵילֵךְ יָחֵף, וְלֹא יֵצֵא אָדָם בְּשַׁבָּת כְּמוֹ שֶׁהוּא יוֹצֵא בְּחֹל בִּלְתִּי דָּבָר אַחֵר שֶׁיִּזְכֹּר עַל יָדוֹ שֶׁהוּא שַׁבָּת וְלֹא יָבֹא לְחַלְּלוֹ (כָּל בּוֹ).

16 An amputee that cannot walk at all, such as when the tendons of an amputee’s thighs and knees have dried out and withered - something similar to a low chair is made for him to sit on. When he [wishes to] go forward, he leans his hands on low handrests, propelling himself by lifting his body from the earth and lurching forward. He then rests on his posterior, to which his chair is fastened. Leather or wooden supports are made for the hanging ends of his [amputated] legs. [Usually, his legs are suspended in the air, but] at times, when the ground in front of him is elevated, when he supports himself with his arms and lifts himself up, he supports himself with [the ends of] his [amputated] legs as well. He should not go out [to the public domain] with these supports on Shabbos. [The rationale is that] since [by and large, the supports] are suspended [in the air] and do not rest on the ground, there is room for concern that they might slip from his legs and [then] he will forget and carry them by hand. He may, however, go out with the chair [fastened to] his posterior and with the handrests upon his hands. Since he cannot go out without them, they are considered like his shoes, (for his entire body rests on them). Rema: And it is permitted to go out wearing a wooden shoe where his leg is inside it and we are not concerned that he will fall [Rabbeinu Yerucham]. And likewise regarding a פנטני"ש (slippers) even though they can easily slip off one’s feet. [Rashba]. There are those who are strict and forbid this [Agur]. A man should not go out barefoot on Shabbat because there is no pathway to walk barefoot. A man must not go out on Shabbat like he does during the week, without something else on his hand that will remind him it is Shabbat and so that he will not come to desecrate (Shabbat) [Kol Bo].

יז חִגֵּר, שֶׁאֵינוֹ יָכוֹל לֵילֵךְ בְּלֹא מַקֵּל, מֻתָּר לֵילֵךְ בּוֹ אֲפִלּוּ אֵינוֹ קָשׁוּר בּוֹ; אֲבָל אִם אֶפְשָׁר לוֹ לֵילֵךְ זוּלָתוֹ, וְאֵינוֹ נוֹטְלוֹ אֶלָּא לְהַחֲזִיק עַצְמוֹ, אָסוּר. וְחוֹלֶה שֶׁעָמַד מֵחָלְיוֹ דִּינוֹ כְּחִגֵּר (רוֹקֵח).

17 One who is lame, such that he cannot walk without a cane, may walk with it, even if it is not affixed to him. However, if he can walk without it and he does not hold it except to strengthen himself, it is forbidden [and regarding a sick person that rises from his sickness the law is like a lame person] [Rokeach].

יח סוּמָא, אָסוּר לוֹ לָצֵאת בְּמַקֵּל.

18 A blind person is forbidden to go out with his cane.

יט מִי שֶׁהוּא אָסוּר וּכְבָלִים (פי' כְּעֵין טַבָּעוֹת גְּדוֹלִים שֶׁסוֹגְרִים בָּהֶם הָרַגְלַיִם) בְּרַגְלָיו, מֻתָּר לָצֵאת בָּהֶם.

19 A person who is enfettered and whose legs are chained is permitted to go out to the [public domain] while wearing these restraints.

כ אֵין יוֹצְאִים בְּאַנְקַטְמִין, וְהוּא כְּמִין חֲמוֹר שֶׁעוֹשִׂים הַלֵּיצָנִים, וְנִרְאֶה כְּרוֹכֵב עָלָיו וְהוּא נוֹשְׂאוֹ וְהוֹלֵךְ בְּרַגְלָיו; וְלֹא בִּקְשָׁרִים, וְהֵם עֵצִים גְּבוֹהִים שֶׁיֵּשׁ בָּהֶם מוֹשָׁב לְכַף הָרֶגֶל וְהוֹלְכִים בָּהֶם בַּטִּיט; וְלֹא בְּפַרְמִי, וְהֵם כְּמִין צוּרַת פַּרְצוּף שֶׁנּוֹתְנִים עַל הַפָּנִים לְהַפְחִיד הַתִּינוֹקוֹת.

20 One may not go out [to the public domain wearing] an ankatmin, i.e., a donkey costume worn by jesters, where it appears that he is riding [a donkey] when in fact he is carrying [the costume] and walking on his feet. Nor may one go out on stilts that have a resting place for one’s feet and are used to walk in mud. Nor wearing a mask that has the image of a [menacing] countenance and is placed over the face to scare children.

כא אֵין יוֹצְאִים בְּתֵבָה זְקוּפָה וּמַחְצֶלֶת, אֲבָל יוֹצְאִים בְּשַׂק וִירִיעָה וַחֲמִילָה פי' בְּגָדִים גַּסִּים.

21 One may not go out [wearing] a chest, a basket, or a mat. One may, however, go out [wearing] woven goat’s hair, an unfinished thick sheet, or a coarse coat as garments.

כב יוֹצְאִים בְּמוֹךְ וּסְפוֹג שֶׁעַל הַמַּכָּה לְפִי שֶׁהֵם מְרַפְּאִים הִילְכָּךְ הָוֵי כְּמוֹ תַּכְשִׁיט, וְכֵן בִּקְלִפַּת שׁוּם וּבָצָל אוֹ בְּאִסְפַּלְנִית וּמִלּוּגְמָא וּרְטִיָּה שֶׁעָלֶיהָ, וְאִם נָפְלוּ מֵעָלֶיהָ לֹא יַחֲזִירֶנָּה, וְכָל שֶׁכֵּן שֶׁלֹּא יִתְּנֵם בִּתְחִלָּה; אֲבָל אָסוּר לִכְרֹךְ חוּט אוֹ מְשִׁיחָה עַל הַמַּכָּה לָצֵאת בּוֹ, דְּכֵיוָן שֶׁאֵינָם מְרַפְּאִים הֲווּ מַשּׂוֹי; אֲבָל בְּאִגּוּד שֶׁכּוֹרֵךְ עַל הָרְטִיָּה שֶׁלֹּא תִּפּוֹל מֵעָלָיו, יָכוֹל לֵילֵךְ בּוֹ וְקוֹשְׁרוֹ וּמַתִּירוֹ.

22 It is permitted to go out with down, and a sponge [placed over] a wound because they heal it. They are, therefore, considered as an ornament. Similar laws apply to garlic peels, onion [peels], an adhesive bandage, a compress and a dressing that is on it. And if it fell off we do not put it back on. And the more so that we do not put them on initially (on Shabbat). But it is forbidden to tie a string or a band around the bandage (or other entities that are on the wound) in order to go out with it, for then they are not considered healing agents; rather they are burdens. However regarding rags that are tied to the bandage so that they will not fall off it, one may walk with them, and tie them and untie them.

כג הַבָּנִים יוֹצְאִים בְּזַגִּין (פי' כְּמִין פַּעֲמוֹנִים קְטַנִּים) הָאֲרוּגִים לָהֶם בִּכְסוּתָם, אֲבָל אִם אֵינָם אֲרוּגִים, לֹא. הַגָּה: וְלֹא מְהָנֵי הָא דִּמְחֻבָּר לְכַסּוֹת רַק בְּדָבָר שֶׁדַּרְכּוֹ לִהְיוֹת מְחֻבָּר שָׁם. אֲבָל אִם חִבֵּר שָׁם דָּבָר שֶׁאֵין דַּרְכּוֹ בְּכָךְ, אָסוּר (הַגָּהוֹת מַיְמוֹנִי פי"ט וּבֵית יוֹסֵף בְּשֵׁם תְּשׁוּבַת רַשְׁבָּ"א וּמָרְדְּכַי פֶּרֶק בַּמָּה אִשָּׁה). וְאוֹתָן עֲגֻלִּים יְרֻקִּים שֶׁגָּזְרָה הַמַּלְכוּת שֶׁכָּל יְהוּדִי יִשָּׂא אֶחָד מֵהֶן בִּכְסוּתוֹ, מֻתָּר לָצֵאת בָּהֶן אֲפִלּוּ אֵינוֹ תָּפוּר בִּכְסוּתוֹ רַק מְחֻבָּר שָׁם קְצָת (אוֹר זָרוּעַ). וְכֵן מֻתָּר לָצֵאת בְּמִטְפַּחַת שֶׁמְּקַנְּחִין בּוֹ הָאַף, שֶׁקּוֹרִין פצולי"ט, אִם מְחֻבָּר לִכְסוּתוֹ. וְהָא דְּמֻתָּר לָצֵאת בְּזַגִּין הָאֲרוּגִין דַּוְקָא שֶׁאֵין בָּהֶם עִנְבָּל וְאֵין מַשְׁמִיעִין קוֹל (הַגָּהוֹת אַלְפָסִי סוֹף פֶּרֶק בַּמָּה אִשָּׁה).

23 Boys may go out [to the public domain] with golden bells woven into their clothing. However, if they are not woven (or sewn) then no (they may not go out with them). Rema: This is not so unless they are connected to his garments with something that normally would be connected there. However, if something is connected there that is not accustomed to be, it is forbidden (Hagahos Maimoni; Beis Yosef in the name of Teshuvos HaRashba; Mordechai). It is permitted to go out on Shabbos wearing those yellow circular [patches] that the ruling kingdom decreed that all Jews must wear on their garments even if they are not sewn onto the garment but rather attached to it in a lesser way (Or Zarua). It is also permitted to go out with a handkerchief that is used to wipe one’s nose that is called פצולי"ט if it is connected to one's clothes. And this, that it is permitted to go out golden bells woven (into clothing) is specifically if they do not have a clapper and one does not hear a sound (Hagahos Alfasi).

כד יוֹצְאִים בְּמִינֵי עֲשָׂבִים שֶׁקּוֹשְׁרִים אוֹתָם בִּקְשָׁרִים וְתוֹלִין אוֹתָם לִרְפוּאָה.

24 One may go out [into the public domain on Shabbat] wearing herbs that are tied in knots and hung from one’s neck for therapeutic purposes.

כה אֵין יוֹצְאִין בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה, וְאִם הוּא מֻמְחֶה יוֹצְאִין בּוֹ. לָא שְׁנָא אִתְמְחֵי גַּבְרָא וְלֹא קַמֵעַ כִּגוֹן שֶׁכָּתַב לַחַשׁ אֶחָד בְּשָׁלֹשׁ אִגְּרוֹת, וְרִפְּאוּ שְׁלָשְׁתָּם שְׁלֹשָׁה בְּנֵי אָדָם שֶׁאִתְמְחֵי גַּבְרָא לְאוֹתוֹ לַחַשׁ בְּכָל פַּעַם שֶׁיִּכְתְּבֶנּוּ אֲבָל לֹא לִשְׁאָר לְחָשִׁים, וְגַם אֵין הַקָּמֵעַ מֻמְחֶה אִם יִכְתְּבֶנּוּ אַחֵר, לָא שְׁנָא אִתְמְחֵי קָמֵיעַ וְלֹא גַּבְרָא כְּגוֹן שֶׁכָּתַב לַחַשׁ אֶחָד בְּאִגֶּרֶת וְרִפֵּא בּוֹ ג' פְּעָמִים שֶׁאוֹתָהּ אִגֶּרֶת מֻמְחֶה לְכָל אָדָם; וְכָל שֶׁכֵּן אִי אִתְמְחֵי גַּבְרָא וְקָמֵעַ כְּגוֹן שֶׁכָּתַב לַחַשׁ אֶחָד בְּג' אִגְּרוֹת וְכָל אַחַת הוֹעִילָה לְג' אֲנָשִׁים אוֹ לְאָדָם אֶחָד ג' פְּעָמִים, אִתְמְחֵי גַּבְרָא לְלַחַשׁ זֶה בְּכָל אִגֶּרֶת שֶׁיִּכְתְּבֶנּוּ וְאִתְמְחוּ אִגְּרוֹת הַלָּלוּ לְכָל אָדָם. הַגָּה: וְדַוְקָא שֶׁבָּאוּ שְׁתֵּי הַמְחָאוֹת בְּיַחַד, אֲבָל אִם אִתְמְחֵי גַּבְרָא תְּחִלָּה וְאַחַר כָּךְ עָשָׂה קָמֵעַ וְרִפֵּא שְׁלֹשָׁה פְּעָמִים לָא תָּלִינָן בְּהַמְחָאַת הַקָּמֵעַ רַק בְּהַמְחָאַת הַגַּבְרָא שֶׁכְּבָר אִתְחְזַק (הָגָ"א וְכֵן מַשְׁמָע מִתוס' מֵהַבֵּאוּר שֶׁכָּתַב בֵּית יוֹסֵף). אֲבָל אִם כָּתַב שְׁלֹשָׁה קְמֵעִים לְאָדָם אֶחָד וְרִפְּאוֹ שְׁלֹשָׁה פְּעָמִים, לֹא אִתְמְחֵי לֹא גַּבְרָא וְלֹא קַמֵעַ. וּמֻתָּר לָצֵאת בְּקָמֵעַ מֻמְחֶה לָא שְׁנָא הוּא שֶׁל כְּתָב אוֹ שֶׁל עִקָּרִים, בֵּין בְּחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה בֵּין בְּחוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה. וְלֹא שֶׁנִּכְפֶה כְּבָר וְתּוֹלֵהוּ לִרְפוּאָה, אֶלָּא אֲפִלּוּ לֹא אֲחָזוֹ הַחֹלִי אֶלָּא שֶׁהוּא מִמִּשְׁפַּחַת נִכְפִּין וְתּוֹלֵהוּ שֶׁלֹּא יֹאחֲזֶנּוּ, שָׁרֵי וְקוֹשְׁרוֹ וּמַתִּירוֹ בִּרְשׁוּת הָרַבִּים וּבִלְבַד שֶׁלֹּא יִקְשְׁרֶנּוּ בְּשִׁיר אוֹ בְּטַבַּעַת וְיֵצֵא בּוֹ לִרְשׁוּת הָרַבִּים, שֶׁאָז יֹאמְרוּ שֶׁיּוֹצֵא בּוֹ לְשֵׁם תַּכְשִׁיט וְזֶה אָסוּר, דְּלָאו תַּכְשִׁיט הוּא.

25 One may not go out wearing an amulet that is not reliable. If it is reliable, he may go out with it. It doesn't matter if the man who wrote it is a proven expert or if the amulet is proven to be effective. For example, when he has written one text on three [separate] scripts and [with them] healed three people, he is considered an expert for that text each time he writes it, but is not considered an expert for other texts. Also, the amulet is not proven to be effective if it is written afterwards - it makes not difference if the author is an expert or if it is effective; for example, when one writes one text in a script and heals someone three times - there is no proof it is effective for all people. All the more so, if the author is an expert and it is effective - for example where one writes one text in three scripts and each one heals three separate people, or one person three times. He is considered an expert regarding this text in any script in which he writes it and the script is considered effective for all people. Rema: And specifically if [the healer and the amulet] were both deemed expert and reliable at the same time. However, if the healer was deemed an expert first and afterwards made an amulet which healed three times, we do not give this amulet the designation [of both a healer and a reliable amulet], rather only the designation of the author's expertise, for it was already strengthened [Hagahos Ashiri and such was heard from Tosefos from the Biur that the Beis Yosef wrote]. However, if one wrote three amulets for one person and he was healed three times we do not designate it as being expertly written or effective, or even as an amulet. And it is permitted to go out with an expertly written amulet - and it makes no difference if it is written or just the essence [was written], whether for a sick person who is in danger or a sick person who is not in danger, or an epileptic and it was hung for therapeutic purposes. [Indeed,] even a person who has not fallen ill at all is permitted to go out (to the public domain on Shabbos [wearing such an amulet]) if he is from a family in which epilepsy or other similar illnesses run and he is concerned and hangs an amulet [from his neck as a precaution against] falling sick because of his family’s [predisposition to this] illness. This is provided that it is not tied with a tie or a ring and he goes out to the public domain; for then they will say that he goes out to show off an ornament. And this is forbidden because it is not an ornament.

כו נֶאֱמָן לוֹמַר הָרוֹפֵא עַל עַצְמוֹ שֶׁהוּא מֻמְחֶה.

26 It goes without saying that one who heals himself is an expert.

כז יוֹצְאִין בְּבֵיצַת הַחַרְגּוֹל וּבְשֵׁן שֶׁל שׁוּעָל וּבְמַסְמֵר הַצָּלוּב בֵּין בְּחֹל בֵּין בְּשַׁבָּת, וְאֵין בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי. וְכֵן בְּכָל דָּבָר שֶׁהוּא מִשּׁוּם רְפוּאָה. אֲבָל אִם עוֹשֶׂה מַעֲשֶׂה וְאֵין נִכָּר בּוֹ מִשּׁוּם רְפוּאָה, אָסוּר מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי. אֲבָל כָּל לַחַשׁ, מֻתָּר. וְלֹא אָסְרוּ אֶלָּא בְּאוֹתָם שֶׁבָּדְקוּ וְאֵינָם מוֹעִילִים. וְיֵשׁ מִי שֶׁחוֹשֵׁשׁ בְּכָל קָמֵעַ שֶׁאֵינוֹ מֻמְחֶה מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.

27 It is permitted to go out on Shabbos with: a) the egg of a species of grasshopper known as a chargol (hung over one’s ear to relieve an earache); b) the tooth of a live fox (hung on a person who sleeps excessively); c) the tooth of a dead fox (hung on someone suffering from insomnia); and/or d) a nail from a wooden beam on which someone was crucified (used to heal a swelling that stems from a blow from [an] iron [implement]), whether it is during the week or during Shabbat. Doing so is not considered as following the ways of the Amorites. So too, with anything that is used for healing. However, if one makes something that is not recognized as something used for healing, it is forbidden because this is considered as following the ways of the Amorites. However, any incantation is permitted and not forbidden except for those that are checked and do not heal. And there are those who worry for this regarding every amulet that is not effective because it is following the ways of the Amorites.

כח מִי שֶׁיֵּשׁ לוֹ מַכָּה בְּפִסַת רַגְלוֹ וְקוֹשֵׁר עָלֶיהָ מַטְבֵּעַ לְהָגֵן שֶׁלֹּא יִנָּגֵף בְּרַגְלוֹ, וְגַם הוּא מְרַפֵּא, מֻתָּר לָצֵאת בּוֹ.

28 Anyone who has a wound on his foot (that is healed by) tying to it a coin may go out [to the public domain] with [the coin bound to his foot on Shabbos]. Since it is a healing agent, it is considered as an ornament (and as a garment) for him.

כט הַיּוֹצֵא בְּטַלִּית מְקֻפֶּלֶת עַל כְּתֵפָיו, דְּהַיְנוּ שֶׁלְּאַחַר שֶׁנְּתָנָהּ עַל רֹאשׁוֹ מַגְבִּיהַּ שׁוּלֶיהָ עַל כְּתֵפָיו, חַיָּב חַטָּאת. אֲבָל אִם אֵינָהּ מְקֻפֶּלֶת עַל כְּתֵפָיו, אֶלָּא מְשֻׁלְשֶׁלֶת בְּרָחְבָּהּ לְמַטָּה מִכְּתֵפָיו, שָׁרֵי שֶׁמֵּאַחַר שֶׁהוּא מִתְעַטֵּף בְּטַלִּיתוֹ וּמִתְכַּסֶה בּוֹ כְּתֵפוֹ וְגוּפוֹ אַף עַל פִּי שֶׁמִּתְקַצֵּר קְצָת מִלְּמַטָּה, מֻתָּר. וְעַל פִּי זֶה מֻתָּר לְהִתְעַטֵּף בְּטַלִּיתוֹ תַּחַת הַגְּלִימָא לַהֲבִיאוֹ לְבֵית הַכְּנֶסֶת.

29 [The following laws apply] when one goes out wearing a tallis that is folded and placed on his shoulders (i.e., he placed [the tallis] over his head, lifted up its lower edge [and placed it] on his shoulders) - he is liable for a chatat. However, if it is not folded and placed on his shoulders but rather folded in thirds by width below his shoulders, it is permitted because he wraps himself in his tallis and covers himself in it, his shoulders and body; even though it is shorter from the bottom - it is permitted. Because of this it is permitted to wrap oneself in one's tallis under one's coat to bring it to shul.

ל מֻתָּר לָצֵאת בִּרְשׁוּת הָרַבִּים בְּטַלִּית סְבִיב הַצַּוָּאר. הַגָּה: אַף עַל פִּי שֶׁמֵּנִיחַ צַד יָמִין עַל כְּתֵפוֹ שֶׁל שְׂמֹאל, דְּדֶרֶךְ לְלָבְשׁוֹ כָּךְ וְלָא הָוֵי אֶלָּא לְהִתְנָאוֹת וְשָׁרֵי (בֵּית יוֹסֵף).

30 It is permitted to go out into the public domain with a tallis around one's neck. Rema: even though the right side will lay on the left shoulder, this is the normal way it is worn, and this is nothing more than beautifying (the mitzvah) and is permitted. [Beis Yosef]

לא הַיּוֹצֵא מְעֻטָּף בְּטַלִּיתוֹ וְקִפְּלָהּ מִכָּאן וּמִכָּאן בְּיָדוֹ אוֹ עַל כְּתֵפוֹ, אִם נִתְכַּוֵּן לְקַבֵּץ כְּנָפָיו כְּדֵי שֶׁלֹּא יִקָּרְעוּ אוֹ כְּדֵי שֶׁלֹּא יִתְלַכְלְכוּ, אָסוּר. וְאִם קִבְּצָם לְהִתְנָאוֹת בָּהּ כְּמִנְהַג אַנְשֵׁי הַמָּקוֹם בְּמַלְבּוּשָׁן, מֻתָּר. וְהָנֵי מִילֵי בַּטַּלִּיתוֹת שֶׁלָּהֶם שֶׁהָיוּ יְרִיעָה אַחַת מְרֻבַּעַת, אֲבָל מַלְבּוּשִׁים דִּידָן כְּשֶׁהוּא לָבוּשׁ בָּהֶם וּמוֹצִיא יָדָיו מִתּוֹכָהּ מֻתָּר לִתְפֹּס קְצָתָם בְּיָדוֹ וּלְהַגְבִּיהַּ כְּדֵי שֶׁלֹּא יִתְלַכְלְכוּ שׁוּלָיו בְּטִיט אוֹ כְּדֵי שֶׁלֹּא יְעַכְּבוּהוּ לָלֶכֶת.

31 If one goes out [to the public domain on Shabbat] wrapped in his tallis, and it is folded from here and from here in his hand or on his shoulders - if one intended to gather the corners in order that they do not tear or so that they do not become dirty, it is forbidden. And if one gathered the to beautify them, like the custom of the people of that place to wear (it like that) it is permitted. This applies to their tallaisim, which are like one rectangular piece of fabric. However, clothing, as far as he is concerned, when he wears them and it has holes to stick his hands through, it is permitted to hold a portion of the garment, even its lower edge, in one’s hands and lift it so that it will not impede his walking or so that it will not become soiled on the rims with mud.

לב הַיּוֹצֵא בְּמָעוֹת הַצְּרוּרִים לוֹ בִּסְדִינוֹ, חַיָּב. הַגָּה: אֲבָל בַּבַּיִת מֻתָּר אִם צָרִיךְ לוֹ, וַאֲפִלּוּ אֵינָן צְרוּרִים רַק שֶׁהֵם מְנֻקָּבִים.

32 When a person goes out with money that is bound up in the cloth that he is wearing, he is liable. Rema: However, at home it is permitted if necessary, even if it is not wrapped up but only has holes.

לג אָסוּר לָצֵאת בְּשַׁבָּת בְּמָעוֹת אוֹ בְּכֶסֶף וְזָהָב הַתְּפוּרִים בְּבִגְדּוֹ. הַגָּה: וְיֵשׁ מַתִּירִים בִּמְקוֹם פְּסֵידָא שֶׁיָּרֵא שֶׁיִּגְזְלֶנּוּ מִמֶּנּוּ אִם יַנִּיחֵם בַּבַּיִת וְיֵלֵךְ מֵהֶם (אָגוּר וְאִסוּר וְהֶתֵּר הָאָרֹךְ). וְכֵן נוֹהֲגִין לְהָקֵל אִם צָרִיךְ לָצֵאת, אֲבָל אִם יוּכַל לִהְיוֹת יוֹשֵׁב בַּבַּיִת וְלֹא לָצֵאת, לֹא יֵצֵא. וּבְמָקוֹם שֶׁאֵינוֹ צָרִיךְ לוֹ וְיוּכַל לְהַנִּיחָם בַּבַּיִת, יֵשׁ לְהַחְמִיר (או"ה).

33 It is forbidden to go out [to the public domain on Shabbat] with a small coin, silver or gold sewn into one's garment. Rema: There are those who permit this in a place of need where one fears it will be stolen from him if he leaves it in the house and walks away from them [Agur; Issur v'Heter Ha'Aruch]. And our custom is to be lenient if one needs to go out. However, if one can stay at home and not go out he should not go out. And in a place where it is not necessary for him (to carry the money) and he can leave it at home there are those who are strict [Issur v'Heter Ha'Aruch].

לד יוֹצֵא אָדָם בְּסוּדָר הַמְקֻפָּל עַל כְּתֵפָיו אַף עַל פִּי שֶׁאֵין נִימָא כְּרוּכָה לוֹ עַל אֶצְבָּעוֹ. וְאִם אֵין הַסוּדָר חוֹפֶה רֹאשׁוֹ וְרֻבּוֹ אָסוּר לָצֵאת בּוֹ, אֶלָּא אִם כֵּן קָשַׁר שְׁנֵי רָאשָׁיו לְמַטָּה מִכְּתֵפָיו זֶה עִם זֶה.

34 A person may go out wearing a head-kerchief that is folded and placed on his shoulders even though he did not tie a string around his finger. And if the head-kerchief is not protecting his head or majority of his body it is forbidden to go out with it, except if he ties both its ends together one to another.

לה לְבָדִים הַקָּשִׁים, אָסוּר לַהֲבִיאָם בִּרְשׁוּת הָרַבִּים אוֹ בְּכַרְמְלִית כְּשֶׁהוּא מְעֻטָּף בָּהֶם. וְאִם אֵינָם קָשִׁים הַרְבֵּה, מֻתָּר.

35 It is forbidden to go out to the public domain or to a karmelis wrapped in very firm fabric as one wraps himself with a garment, because [the fabric] is not appropriate to be worn as a garment and [therefore] appears like a burden. If, however, [the fabric] is not very firm, it is permitted [to go out wearing it].

לו מֻתָּר לָצֵאת בְּשַׁבָּת בִּשְׁנֵי מַלְבּוּשִׁים זֶה עַל גַּבֵּי זֶה בֵּין לְצָרְכּוֹ בֵּין לְצֹרֶךְ חֲבֵרוֹ בֵּין שֶׁהֵם שְׁנֵי חֲלוּקִים בֵּין שֶׁהֵם שְׁנֵי סַרְבָּלִים (פי' סַרְבָּל כְּסוּת הָעֶלְיוֹן) בֵּין שֶׁהֵם שְׁתֵּי חֲגוֹרוֹת זוֹ עַל גַּבֵּי זוֹ, וַאֲפִלּוּ אֵין מַלְבּוּשׁ מַפְסִיק בֵּינֵיהֶם. הַגָּה: וְיֵשׁ אוֹסְרִים שְׁתֵּי חֲגוֹרוֹת זֶה עַל זֶה אֶלָּא אִם כֵּן מַלְבּוּשׁ מַפְסִיק בֵּינֵיהֶם (אוֹר זָרוּעַ וְתוֹסָפוֹת וּמָרְדְּכַי פֶּרֶק בַּמָּה אִשָּׁה), וְכֵן רָאוּי לִנְהֹג. וּמֻתָּר לִלְבֹּשׁ שֵׁנִי כּוֹבָעִים זֶה עַל זֶה (אוֹר זָרוּעַ), וְכֵן שְׁנֵי אַנְפִּילָאוֹת (אָגוּר).

36 It is permitted to go out on Shabbat with two garments, one on top of the other, whether one needs them or one's friend needs them, whether they are two shirts or whether they are two outer garments, whether they are two belts one on top of the other and even if there isn't enough of a garment between them (meaning one belt is worn over a shirt and another over a coat, for example). Rema: There are those who forbid two belts on top of each other unless there is enough of a garment between them [Or Zarua; Tosefos; Mordechai] and it is appropriate to act this way. It is permitted to wear two hats one on top of another [Or Zarua] and also two leggings [Agur].

לז מֻתָּר לָצֵאת בְּשַׁבָּת בְּבָתֵּי יָדַיִם הַנִּקְרָאִים גואנטי"ש. וְיֵשׁ מִי שֶׁמַּחְמִיר לְהַצְרִיךְ שֶׁיִּתְפְּרֵם מֵעֶרֶב שַׁבָּת בְּבָתֵּי יָדַיִם שֶׁל מַלְבּוּשָׁיו אוֹ שֶׁיִּקְשְׁרֵם בָּהֶם קֶשֶׁר שֶׁל קַיָּמָא יָפֶה, וְרָאוּי לָחוּשׁ לִדְבָרָיו.

37 It is permitted to go out on Shabbat wearing gloves called גואנטי"ש; and there is one who is strict to require that they be sewed to the sleeves of one’s garments on Friday. Gloves that one wears or is tied with a very durable tie. It is fitting to be concerned with his words.

לח הַיּוֹצֵא בְּשַׁבָּת בְּטַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת כְּהִלְכָתָהּ, חַיָּב מִפְּנֵי שֶׁאוֹתָם הַחוּטִים חֲשׁוּבִים הֵם אֶצְלוֹ וְדַעְתּוֹ עֲלֵיהֶם עַד שֶׁיַּשְׁלִים וְיַעֲשֵׂהוּ צִיצִית. וְאִם הִיא מְצֻיֶּצֶת כְּהִלְכָתָהּ, אַף עַל פִּי שֶׁאֵין בָּהּ תְּכֵלֶת, מֻתָּר לָצֵאת בְּשַׁבָּת וְעַיֵּן לְעֵיל סי' י"ג.

38 One who goes out on Shabbat with a talis whose tzitzit are not tied on properly is liable, because these threads are important to him and his mind is on them until it is completed and made into tzitzit. And if the tzitzit are affixed according to its law, even though it has no blue string (techelet), it is permitted to go out with it on Shabbat. (See above Siman 13).

לט כִּלָּה (פי' יְרִיעָה כְּעֵין אֹהֶל) שֶׁיֵּשׁ בָּהּ רְצוּעוֹת שֶׁמּוֹתְחִין אוֹתָהּ בָּהֶם, מֻתָּר לְהִתְעַטֵּף בָּהּ וְלָצֵאת לִרְשׁוּת הָרַבִּים וְאֵין הָרְצוּעוֹת חֲשׁוּבוֹת כְּמַשּׂאוֹי שֶׁמְּבֻטָּלוֹת אַגַּבָּהּ; הִילְכָּךְ מֻתָּר לָצֵאת בִּרְצוּעוֹת הַתְּלוּיוֹת בָּאַבְנֵט אַף עַל פִּי שֶׁאֵין הַמִּנְעָלִים קְשׁוּרִים בָּהֶם, דְּלֹא חֲשִׁיבֵי וּבָטְלוּ אַגַּב הָאַבְנֵט. אֲבָל אִם הֵם שֶׁל מֶשִׁי, חֲשִׁיבֵי וְלֹא בָּטְלֵי וְאָסוּר אִם אֵין הַמִּנְעָלִים קְשׁוּרִים בָּהֶם. וְהוּא הַדִּין לְכָל דָּבָר שֶׁנִּפְסָק מִן הַבֶּגֶד וְרֹאשׁוֹ אֶחָד מְחֻבָּר, כְּגוֹן לוּלָאוֹת, וְאֵינוֹ חָשׁוּב, מֻתָּר לָצֵאת בּוֹ. וְאִם חָשׁוּב הוּא, אָסוּר לָצֵאת בּוֹ.

39 It is, however, permitted to go out [to the public domain] wrapped in a curtain called a Kilah from which hang straps by which [the curtain] is extended [and hung] over posts positioned above a canopy bed. One has no need of the straps for the curtain when he wraps himself in it and goes out [wearing] it. Nevertheless, since they are not important [to him] at all, they are nullified in relation to the curtain. For this same reason, it is permitted to go out with straps hanging from a belt, because they are not important, and [are therefore] nullified to the belt. If, however, [the straps] are made of silk, they are important and are not batel. [Hence,] it is forbidden to go out wearing [silk straps hanging from a belt] unless one’s shoes or socks are tied to them. (In that instance, they assist him in wearing these garments and thus are not a burden). The same law applies with regard to any entity that became detached from a garment but one of its ends remains attached to it, for example, loops and the like. If it is important, it is forbidden to go out with it [while it is attached to the garment. If, however, it is not important, it is batel (nullified) to the garment and it is permitted to go out wearing it.

מ כּוֹבַע שֶׁהוּא מִתְפַּשֵּׁט לְהַלָּן מֵרֹאשׁוֹ טֶפַח, אָסוּר לְהַנִּיחַ בְּרֹאשׁוֹ אֲפִלּוּ בַּבַּיִת, מִשּׁוּם אֹהֶל.

40 It is forbidden to use a broad brimmed hat (that exceeds a tefach around one's head) even in the house due to the prohibition against erecting a tent.

מא לָצֵאת בְּשַׁבָּת בְּכוֹבַע שֶׁבְּרֹאשׁוֹ הֶעָשׂוּי לְהָגֵן מִפְּנֵי הַחַמָּה, יֵשׁ מִי שֶׁאוֹסֵר מִשּׁוּם דְּחַיְישִׁינָן שֶׁיַּגְבִּיהֶנּוּ הָרוּחַ מֵרֹאשׁוֹ וְאָתֵי לְאַתּוּיֵי ד" א בִּרְשׁוּת הָרַבִּים, אֶלָּא אִם כֵּן הוּא מְהֻדָּק בְּרֹאשׁוֹ אוֹ שֶׁהוּא עָמֹק שֶׁרֹאשׁוֹ נִכְנָס לְתוֹכוֹ, וְאֵין הָרוּחַ יָכוֹל לְהַפְרִידוֹ מֵרֹאשׁוֹ, אוֹ שֶׁהוּא קָשׁוּר בִּרְצוּעָה תַּחַת גְּרוֹנוֹ, דִּבְהָכֵי לֵיכָּא לְמֵיחַשׁ לְמִדֵּי.

41 Regarding going out with a hat on one's head which is made to provide shade from the sun - there is one who forbids it because we worry that the wind will blow it off his head and he will then travel 4 amos in the public domain, unless it is fastened on his head or if it covers a large portion of his head which is inside it and the wind cannot separate it from his head, or it is fastened with a strap under one's chin. [In these cases,] there is no concern at all.

מב הַמּוֹצֵא תְּפִלִּין בְּשַׁבָּת בְּבִזָּיוֹן, בְּמָקוֹם שֶׁאֵין מִשְׁתַּמְּרִין, אִם יֵשׁ סַכָּנָה שֶׁגָּזְרוּ שֶׁלֹּא לְהָנִיחַ תְּפִלִּין, מְכַסָן וְהוֹלֵךְ לוֹ. וְאִם אֵין סַכָּנָה, אִם יֵשׁ בָּהֶם רְצוּעוֹת שֶׁבְּכָךְ נִכָּר שֶׁהֵם תְּפִלִּין וְלֹא קְמֵעִים וְהֵן קְשׁוּרוֹת שֶׁיָּכוֹל לְלָבְשָׁן, מְכַנְּסָן זוּג זוּג דֶּרֶךְ לְבִישָׁה עַד שֶׁיַּכְנִיסֵן כֻּלָּם. וְאִם הָיוּ רַבִּים, שֶׁלֹּא יַסְפִּיק לְלָבְשָׁן וּלְהַכְנִיסָן זוּג זוּג, יַחְשִׁיךְ עֲלֵיהֶם עַד הַלַּיְלָה וִיבִיאֵם. וְאִם יָרֵא לְהַחְשִׁיךְ מִפְּנֵי לִסְטִים, מוֹלִיכָם פָּחוֹת פָּחוֹת מִד' אַמּוֹת, אוֹ נוֹתְנָם לַחֲבֵרוֹ, וַחֲבֵרוֹ לַחֲבֵרוֹ, עַד שֶׁמַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה.

42 One who finds tefillin on Shabbat which are in a state or place of disgrace, if they are in a place where they cannot be protected, if there is a danger because they decreed that tefillin may not be worn, one should cover them and proceed on his way. And if there is no danger, if they have straps that are tied to them which identifies them as tefillin and not as an amulet, and they are tied so that they can be worn, he should bring them into the city pair by pair, i.e., he should wear them as he does during the week, until they are all brought in. If there are many that there would not be enough time in the day to bring them all in, pair by pair, while wearing them, he should leave there until it gets dark and then he should bring them. And if one is afraid to sit [where the tefillin are located] until nightfall because of thieves, he should immediately pick them all up by hand and carry them less than four cubits at a time. Alternatively, he may give them all to another person who is standing next to him within four cubits. That person may then give them to another person who is standing next to him until [the tefillin] reach the outermost courtyard of the town (which is the first guarded place).

מג הַמּוֹצֵא סֵפֶר תּוֹרָה בַּשָּׂדֶה, אִם אֵינוֹ שְׁעַת סַכָּנָה יוֹשֵׁב וּמְשַׁמְּרוֹ וּמַחְשִׁיךְ עָלָיו לְשׁוֹן הָרַמְבָּ"ם: וּבְסַכָּנָה מַנִּיחוֹ וְהוֹלֵךְ לוֹ. וְאִם הָיוּ גְּשָׁמִים יוֹרְדִים, מִתְעַטֵּף בְּעוֹר וְחוֹזֵר וּמְכַסֶה אוֹתוֹ, וְנִכְנָס בּוֹ.

43 If one finds a Torah scroll in a field, if it is not a time of danger, one sits and watches over it until dark (the words of the Rambam; and in a time of danger he should leave it alone and come back for it). If it is raining, he should wrap it in in a skin and return and cover it and enter with it.

מד הַבָּא לְהַצִּיל כֵּלָיו מִפְּנֵי הַדְּלֵקָה לוֹבֵשׁ כָּל מַה שֶּׁיָּכוֹל לִלְבֹּשׁ, וְעוֹטֵף כָּל מַה שֶּׁיָּכוֹל לַעֲטֹף, וּפוֹשֵׁט, וְחוֹזֵר וְלוֹבֵשׁ וּמוֹצִיא.

44 The manner in which a person who seeks to save his articles from a fire - he should wear all that he can wear and wrap up everything he can wrap up and remove, return, wear and take out.

מה מִי שֶׁנִּשְׁרוּ כֵּלָיו בְּמַיִם, הוֹלֵךְ בָּהֶם וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יָבֹא לִידֵי סְחִיטָה. וְלֹא יִשְׁטְחֵם לְנַגְּבָם, מִפְּנֵי מַרְאִית הָעַיִן, שֶׁלֹּא יַחְשְׁדוּהוּ שֶׁכִּבְּסָן בְּשַׁבָּת. וַאֲפִלּוּ בְּחַדְרֵי חֲדָרִים, שֶׁאֵין שָׁם רוֹאִים, אָסוּר. וְלֹא אָסְרוּ אֶלָּא לְשָׁטְחָן בְּשַׁבָּת, אֲבָל אִם שָׁטַח מֵעֶרֶב שַׁבָּת כֵּלִים הַמְכֻבָּסִים, אֵינוֹ חַיָּב לְסַלְּקָן בְּשַׁבָּת.

45 One may wear clothes that got drenched with water without fear that one might wring them. He should not spread them out to dry because of Mar’is ayin, lest people will say that they were laundered on Shabbos. This is prohibited even within inner-chambers where not visible to others. The Sages only forbade spreading them out on Shabbos, but if one spread out laundered clothes before Shabbos, one need not take them in on Shabbos.

מו בְּגָדִים הַשְּׁרוּיִם בְּמַיִם, אָסוּר לְנַגְּבָם סָמוּךְ לְאֵשׁ. הַגָּה: וְאָסוּר לְטַלְטְלָם שֶׁמָּא יָבֹא לִידֵי סְחִיטָה, וְהוּא שֶׁמַּקְפִּיד עַל מֵימָיו (מָרְדְּכַי פֶּרֶק חָבִית). וְאָסוּר לֵילֵךְ בְּשַׁבָּת בְּמָקוֹם שֶׁיּוּכַל לְהַחְלִיק וְלִפֹּל בַּמַּיִם, שֶׁמָּא יִשְׁרוּ כֵּלָיו וְיָבֹא לִידֵי סְחִיטָה. (רי"ו חֵלֶק ג')

46 Sopping wet clothes may not be dried near the fire. Rema: and they are forbidden to be moved lest one will wring them out, and that is if one is particular about the being wet. (Mordechai). It is forbidden to go on Shabbos in a place where one might slip and fall into water, lest one’s clothes get wet and one might come to wring them. (R"iv)

מז לֹא יִשְׁטַח אָדָם אֶת כֵּלָיו בְּשַׁבָּת, אֲפִלּוּ מִן הַזֵּעָה.

47 One should not spread out one’s clothing on Shabbos even if they are only moist with sweat.

מח מִסְתַּפֵּג אָדָם בַּאֲלֻנְטִית (פי' בֶּגֶד שֶׁמִּסְתַּפְּגִין בּוֹ לְאַחַר שֶׁרוֹחֲצִין) וּמְבִיאָהּ בְּיָדוֹ, וְלֹא חַיְישִׁינָן שֶׁמָּא יָבֹא לִסְחֹט. וְלֹא יִמְסֹר לְבַלָּנִים שֶׁהֵם חֲשׁוּדִים עַל הַסְחִיטָה.

48 One is permitted to dry oneself with an Aluntis (a fabric used for drying oneself after washing) and carry it (into one’s house) and we are not afraid lest one wring it out. It should not be handed to the bath attendants because they are suspected of wringing.

מט מֻתָּר לִרְחֹץ יָדָיו בְּנָהָר בְּשַׁבָּת, וּבִלְבַד שֶׁלֹּא יוֹצִיאֵם עִם הַמַּיִם שֶׁעֲלֵיהֶם חוּץ לַנָּהָר ד' אַמּוֹת.

49 It is permitted to wash one's hands in a river on Shabbat, provided he does not go out with water on them more than 4 amos.

נ יוֹצְאִים בְּפִשְׁתָּן סָרוּק וְצֶמֶר מְנֻפָּץ שֶׁבְּרָאשֵׁי בַּעֲלֵי חֲטָטִין (פי' בַּעֲלֵי נְגָעִים). אֵימָתַי, בִּזְמַן שֶׁצְּבָעָן וּכְרָכָן אוֹ שֶׁיָּצָא בָּהֶם שָׁעָה אַחַת מִבְּעוֹד יוֹם.

50 One may go out with carded flax or combed wool on their heads if they are bald. When is this allowed? At a time when they are colored and tied or they went out with them for an hour on Friday.

נא מֻתָּר לָצֵאת בְּמִצְנֶפֶת שֶׁתּוֹלִים בַּצַּוָּאר לְמִי שֶׁיֵּשׁ לוֹ מַכָּה בְּיָדוֹ אוֹ בִּזְרוֹעוֹ, וְכֵן בִּסְמַרְטוּטִין (פי' חֲתִיכוֹת בֶּגֶד בָּלוּי) הַכְּרוּכִים עַל הַיָּד אוֹ עַל הָאֶצְבַּע שֶׁיֵּשׁ בּוֹ מַכָּה.

51 A person who has a wound on his head or on his arm is permitted to tie a cloth turban around his neck [or arm to protect the wound]. Similarly, rags may be tied around an injured hand or a finger, and [the person] may go out to the public domain [wearing] them.

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