{"id":7669,"date":"2016-01-21T05:00:30","date_gmt":"2016-01-21T03:00:30","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=7669"},"modified":"2016-07-25T15:31:19","modified_gmt":"2016-07-25T12:31:19","slug":"01-21-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-21-05\/","title":{"rendered":"05. The Prohibitions of Carrying on Shabbat"},"content":{"rendered":"

We have seen that the prohibition of Hotza\u2019ah <\/em>applies to carrying objects from a reshut ha-ya\u0125id<\/em> to a reshut ha-rabim<\/em> or karmelit<\/em> (which rabbinically is considered a reshut ha-rabim<\/em>), and vice versa. We have also seen that it is prohibited for one to carry an object four amot<\/em> within a reshut ha-rabim<\/em> or a karmelit<\/em>. Now let us see more precisely how this Torah prohibition is defined.<\/p>\n

The melakha<\/em> of Hotza\u2019ah<\/em> has three stages:<\/p>\n

1) picking up an object in one domain (akira<\/em>, [lit. \u201cuprooting\u201d]);<\/p>\n

2) transporting it to a different domain (ha\u2019avara<\/em>);<\/p>\n

3) putting it down in that domain (hana\u0125a<\/em>).<\/p>\n

Even if one accomplishes all three of these with one action, for example, by throwing an object from a reshut ha-ya\u0125id<\/em> to a reshut ha-rabim<\/em>, or throwing it four amot<\/em> within a reshut ha-rabim<\/em>, he has violated Hotza\u2019ah<\/em>. Similarly, if one is holding an object or has one in his pocket as he walks from a reshut ha-ya\u0125id<\/em> to a reshut ha-rabim<\/em>, he violates Hotza\u2019ah<\/em>. When he begins to walk, he \u201cuproots\u201d the object; when he walks from one domain to the other, he transports it to a different domain; and when he stops walking in the second domain, he is putting it down.[3]<\/a><\/sup><\/p>\n

In order to transgress a Torah prohibition, one person must complete all three stages. Thus, if one picks up an item in a reshut ha-ya\u0125id<\/em> and extends his arm with the item into a reshut ha-rabim<\/em>, he has not transgressed by Torah law unless he puts down the item in the reshut ha-rabim<\/em>. If someone else, standing in the reshut ha-rabim<\/em>, removes the item from his hand, the item has been transported from a reshut ha-ya\u0125id<\/em> to a reshut ha-rabim<\/em>, but neither person has performed an entire melakha <\/em>by Torah law, since the first person performed akira<\/em> and ha\u2019avara<\/em> while the second person performed hana\u0125a<\/em>.<\/p>\n

The Sages nevertheless prohibited transporting objects in this way, lest people circumvent the Torah prohibition, grow accustomed to taking it lightly, and ultimately transgress Torah law by performing all three stages (SA 347:1).<\/p>\n

It is important to be aware that, according to Torah law, the prohibition on Hotza\u2019ah<\/em> applies only when it is performed in the usual fashion. For example, if one takes an item in his hand, slips it in his pocket, or puts it in his backpack, he is carrying normally and is thus transgressing Torah law. In contrast, if he uses a shinui<\/em>, such as carrying a handkerchief in his shoe or on his head, he has not violated Torah law. Nevertheless, the Sages prohibited carrying with a shinui<\/em> lest people end up carrying without a shinui<\/em>.<\/p>\n

In sum, the Torah prohibition of Hotza\u2019ah<\/em> is limited to the performance of the entire melakha<\/em> by one individual in the way it is normally done during the week. Additionally, the Sages prohibited any action that causes the same result as the melakha<\/em>, even if it is done with a shinui<\/em> or undertaken by more than one person. If the goal is accomplished \u2013 transferring the item to the desired place \u2013 the action is prohibited. It is important to note that even in a karmelit<\/em>, the Sages prohibited carrying an item with a shinui<\/em> or by more than one person.[4]<\/a><\/sup><\/p>\n

\n
\n
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[3]<\/a>. One may not carry while walking nonstop from a reshut ha-ya\u0125id<\/em> through a reshut ha-rabim<\/em> into another reshut ha-ya\u0125id<\/em>. Some say that this is prohibited by Torah law (Tosafot<\/em>, Eruvin<\/em> 33a, s.v. \u201cde-ha\u201d). However, many maintain that as long as one did not stop walking while in the reshut ha-rabim<\/em>, the prohibition is only rabbinic, because as long as he is walking he has not performed a hana\u0125a<\/em> in the reshut ha-rabim<\/em> (Rashba and Ritva, Eruvin<\/em> 33a; Taz<\/em> 346:2). Indeed, practical halakha <\/em>follows this position (SAH 347:9; R. Shlomo Zalman Auerbach cited in SSK ch. 30 n. 134). Therefore, where there is uncertainty about the validity of the local eruv<\/em>, one may carry while walking nonstop from a reshut ha-ya\u0125id<\/em> to another reshut ha-ya\u0125id<\/em> via a reshut ha-rabim<\/em>. As long as he does not stop, his carrying involves an uncertainty about a doubly rabbinic law: first, most poskim<\/em> maintain that what we call a reshut ha-rabim<\/em> is in fact a rabbinic karmelit<\/em>; second, walking nonstop from a reshut ha-ya\u0125id <\/em>into another reshut ha-ya\u0125id <\/em>via reshut ha-rabim <\/em>is also prohibited rabbinically.<\/p>\n

[4]<\/a>. The distinction between a rabbinic and a Torah prohibition lies in the severity of the punishment. One who knowingly violates Shabbat by Torah law is punished with karet<\/em> (extirpation); if the violation is unknowing, he is liable to bring a sin offering. If he does the melakha<\/em> with a shinui<\/em>, which means the prohibition is rabbinic, then if he did so knowingly, he is given rabbinically-ordained lashes; if it is unknowing, there is no punishment. An additional difference is that when it comes to a Torah prohibition, we are only lenient if danger to life is involved; in contrast, when a prohibition is rabbinic, there are certain times of necessity when we may be lenient even if there is no danger to life. For example, one who is sick may violate certain rabbinic prohibitions (below 28:2). Additionally, one who stands to lose a great deal of money may disregard certain rabbinic prohibitions in order to salvage his money by, for example, carrying money with a shinui<\/em> from a reshut ha-rabim<\/em> to a reshut ha-ya\u0125id<\/em> (Rema 301:33; MB 266:17). The Sages also permitted violating rabbinic prohibitions in order to save tefilin<\/em>, as explained in SA 301:42. See also the next section.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

We have seen that the prohibition of Hotza\u2019ah applies to carrying objects from a reshut ha-ya\u0125id to a reshut ha-rabim or karmelit (which rabbinically is considered a reshut ha-rabim), and vice versa. We have also seen that it is prohibited for one to carry an object four amot within a reshut ha-rabim or a karmelit. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[91],"tags":[],"class_list":["post-7669","post","type-post","status-publish","format-standard","hentry","category-01-21"],"yoast_head":"\n05. 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