Translation:Shulchan Aruch/Orach Chaim/301

1 One should not run on Shabbat unless it is for a matter of a mitzvah, such as to the Synagogue, or something similar. Gloss: And it is forbidden to walk more than an amah in one step if it's possible for him with less. [Or Zarua and Hagahos Ashiri, Chapter "One who they Took him Out"].

2 Youths who enjoy themselves with their jumping and their running are permitted, and likewise, to see any thing with which they enjoy themselves. [And likewise, it is permitted to hike on Shabbat] [Beis Yosef].

3 One was walking and he reached an aqueduct – he could skip and jump over it even if it is wide, that he could not put down his first foot before he will uproot the second one. And it is better that he should skip rather than that he should go around it ​because he's increasing in gait and it is forbidden to pass through it so that he should not come to perform the act of squeezing.

4 One was walking for the sake of a mitzvah, such as to greet the face of his rabbi or the face of one who's greater than he in wisdom – he could pass through it, and only provided that he should do something differently, such as that he should not take his hand out from under the hem of his robe, and in order that he should remember and he should not come to perform the act of squeezing. [And see below, Siman 613, Seif 5, and in Seif 8 in the Gloss]. And it is forbidden to pass through in his sandal, for since he could not tighten it and tie it well, we worry it might fall and he will come to bring it; but with his shoe, it is permitted.

5 One who walks for the sake of a mitzvah may pass through water even when returning, so that it should not hinder him in the forthcoming future.

6 One who walks to guard his fruits – it's permitted for him to pass through water when going, but not when returning.

7 Anyone who goes out with an item that is not an ornament, and is not 'the way of a garment', and he took it out in a way that people are accustomed to take out that item, is liable. And any ornament that is loose, that it's possible for it, in ease, to fall off – it is forbidden to go out with it; and if he went out, he is exempt. And a woman should not go out with ornaments that her way is to draw them off [meaning, to remove them from herself] and to show them. [And see below, Siman 303, Seif 18, if it is forbidden even in a courtyard or in a house.] For this reason, a man should not go out – not with a fencer, nor with a bow, and not with a taris [meaning, a shield], and not with a club, and not with a spear, and not with tools that are not an ornament; and if he went out, he is liable for a sin-offering. And not with armor, and not with a helmet, and not with boots; and if he went out, he is exempt, for they are 'the way of a garment'. And he should not go out with phylacteries because he needs to take them off when he will enter the bathroom. And a minor should not go out with a big shoe, lest it fall and he will come to bring it. However, he goes out with a big robe. And one should not go out with one shoe if he doesn't have an injury on his foot lest they laugh at him and he will come to bring it. However, if he has an injury on his foot, he goes out on that one which lacks an injury.

8 One should not go out with a needle that's stuck in his garment, whether it is punctured or it is not punctured. And if he went out with a punctured one, he is liable; and with a non-punctured one, he is exempt. And some say the opposite.
​9 One should not go out with a ring that does not have a signet on it. And if he went out, he is liable. And if it has a signet on it – according to Rashi, he is exempt; and according to Rabbeinu Tam and the Rambam, it is permitted, for it is not an ornament except for a man. However, a thing which is an ornament for a man and for a woman is also forbidden for a man. [And see below, Siman 303, Seif 18].

10 A ring in which a stone is set, and likewise, if letters are written on it, is called one which "does not have a signet on it", for it is not called "a signet" unless there are letters or designs engraved in it.

11 Something that is made as an ornament and to be used – like nice keys of silver that are like an ornament – is forbidden, for the onlooker says that he is taking it out in order to use. And there are those who permit if it is from silver.

Gloss: And nevertheless, it is forbidden to go out with a case for eyeglasses, even though the case is from silver, for the eyeglasses themselves are a burden [Beis Yosef]. And if the key is from copper and metal, even when connected and affixed to a belt, it is forbidden. [Mordechai, Chapter "With what does a Woman"; and Beis Yosef in the name of the Teshuvat HaRashba]. And there are those who wrote that it is customary to allow this [Beis Yosef in the name of Teshuvat Ashkenazit No. 81 and the Ri"f and the Agudah and so it is understood in Ohr Zarua].

12 The tailor should not go out with a needle that's inserted into his garment; and not a carpenter with a chip that's in his ear; and not a comber with a thread that's on his neck. And if he went out, he is exempt.

13 He who has an issue should not go out with a sack that he makes to protect himself from his discharge so that he should not become soiled from it. And likewise, a menstruating woman that ties a cloth in front of herself so that she should not become soiled by the blood of her discharge is forbidden to go out with it, unless it is like a girdle, fashioned like a garment. However, if she tied it ​so that the blood should not hurt her and she shouldn't be in pain, it is permitted to go out with it.

14 An item that is 'the way of a garment', even if one does not wear it except to protect from filth, one is permitted to go out with it on Shabbat. Gloss: And therefore, it is permitted to wear a garment because of the rain or a hat on one's head. But it is forbidden for a woman to place a garment over her scarf because of the rain, because this is not 'the way of a garment'. [Hagahot Maimoni].

15 The amputee does not go out with his prosthetic, i.e., that he makes like a form of a leg and he carves a bit into it so as to insert the stump of his leg into it, and he does not make this to walk with it, because regardless, he needs his cane; rather, his intent is that he should not look like one whose leg is missing, merely like one like one whose leg is lame; since it is not to enable him to walk, it is forbidden.

16 An amputee that cannot walk at all on his thighs; rather, he sits on a chair, and when he gets uprooted from his place, he leans his hands and on his thighs and he pushes himself in front of himself, and he makes supports from leather or wood for the stumps of his thighs or his legs that are suspended, and when he leans on his hands and uproots himself, he leans a bit on his legs as well – they do not go out with them on Shabbos, for since they are suspended and do not rest on the ground, at times they might slip. However, with the "chair" and the small "benches" that are in his hand, it is permitted to go out. One who is an amputee in both of his legs and walks on his thighs and on his knees and he makes supports from leather for his knees – goes out with them on Shabbos. Gloss: And likewise, it's permitted to go out with a wooden shoe in which his foot is inserted and there's no concern that it will fall off [Rabbeinu Yerucham, Part 5]. And likewise, regarding slippers that slip off quickly and by themselves [Rashba, No. 607]. And some are strict and forbid [Agur]. And a person should not go barefoot on Shabbat in a place where it's not the way to go barefoot. And one should not go out on Shabbat like he goes out during the week, without something through which he'll remember that it's Shabbat, and he will not come to profane it. [Kol Bo].

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 it's possible for him to walk without it and he does not take it except to strengthen himself, it is forbidden. [And a sick person that rose from his sickness – his law is like a lame person] [Rokeach].

18 A blind person – it is forbidden for him to go out with a cane.
​19 A person who is enfettered and chains [meaning, like large rings in which the legs are locked] are on his legs is permitted to go out with them.

20 One does not go out with an ankatmin, i.e., a donkey costume that the jesters make, and it appears like he is riding on it, and he is carrying it and walking on his feet; and not with stilts, and they are tall pieces of wood that have a resting place for the calf of the foot and are used to walk with them in mud; and not with masks, and those are like the image of a countenance which are placed over the face to scare the children.

21 One does not go out with a chest and a basket and a mat. One does, however, go out with a sack and a sheet and a blanket (meaning, ‎coarse garments).

22 One goes out with down and a sponge that is over the wound because they heal. They are, therefore, like an ornament. And likewise, with a peel of garlic and onion, or with a compress and emollient and bandage‏‏‏‏ that is on it. And if they fell off from it, he should not put it back on. And the more so that he should not put them on initially. But it is forbidden to tie a string or band over the wound to go out with it, for since they do not heal, they are a burden. However, regarding a band that one ties over the bandage that it should not fall off from him, one could go with it, and ties it and unties it.

23 The boys go out with zaggim (meaning, like a type of small bells) that are woven for them into their clothing. However, if they are not woven – not.

Gloss: And this that they are connected to the garment only helps regarding something thats way is to be connected there. However, if he connected something there that is not accustomed to be, it is forbidden (Hagahos Maimoni, Chapter 19; and Beis Yosef in the name of Teshuvos Rashba; and Mordechai, Chapter "With What does a Woman"). And those yellow circles that the kingdom decreed that each Jew should carry one of them on his garment – it is permitted to go out with them even if it is not sewn onto his garment but rather attached there somewhat (Or Zarua). And likewise, it is permitted to go out with a kerchief that is used to wipe the nose with it, that is called fechulit, if it is connected to one's garment. And this that it is permitted to go out with bells that are woven is specifically if they do not have a clapper and do not make a sound be heard (Hagahos Alfasi, end of Chapter "With What does a Woman").

24 One goes out with types of herbs that are tied in knots and they are hung for healing purposes.

25 One does not go out with an amulet that is not proven. And if it is proven, he goes out with it. It doesn't matter whether the man has been proven and not the amulet, for example, that he has written one charm on three letters and the three of them healed three people, that the man was proven for that charm, for each time that he will write it, but not for other charms, and the amulet is also not proven if someone else will write it, or whether the amulet has been proven and not the man, for example, that he has written one charm in a letter and healed with it 3 times, that that letter is proven for any person, and all the more so, if the man and the amulet have been proven, for example, that he wrote one charm in 3 letters and each one helped for 3 people, or for one person 3 times – the man was proven regarding this charm in any letter in which he will write it, and these letters were proven for any person. Gloss: And specifically when both proofs came ​together. However, if the man was proven first, and afterwards, he made an amulet and it healed three times, we do not give it the designation of a proven amulet, rather only the designation of the man's expertise, for it was already strengthened [Hagahos Ashiri; and such is heard from Tosefos from the explanation that Beis Yosef wrote]. However, if one wrote three amulets for one person and they healed three times, they have not been proven – not the man and not the amulet. And it is permitted to go out with a proven amulet – no difference whether it is in writing or from roots, whether for a sick person who is in danger or a sick person who is not in danger, and not that he is already an epileptic and he hangs is as a healing, rather even if the illness has not befallen him, but he is from a family of epileptics and he hangs it so that it should not befall him – it is permitted. And he ties it and unties it the public domain. And only provided that he should not tie it as a necklace or as a ring and go out with it to the public domain; for then, they will say that he goes out with it for the sake of an ornament. And this is forbidden because it is not an ornament.

26 The healer is believed to say regarding himself that he is an expert.

27 It is permitted to go out with the egg of the beetle and with the tooth of a fox and with the nail from one who was crucified, whether it is during the week or during Shabbat, and it is not considered as following the ways of the Amorite. And likewise, with anything that is used for healing. However, if one does something and it is not recognized as something used for healing, it is forbidden because this is considered as following the ways of the Amorite. However, any incantation is permitted and not forbidden except for those that they checked and do not help. And there are those who worry regarding every amulet that is not proven, because it is following the ways of the Amorite.

28 One who has a wound on his foot and ties over it a coin to protect that he should not be stricken in his feet, and it also heals, he may go out with it.

29 One who goes out with a tallis that is folded over his shoulders; i.e., that after he placed it over his head, he lifts up its lower edges over his shoulders, is liable for a sin offering. However, if it is not folded over his shoulders but rather hangs down by its width below his shoulders, it is permitted because since he is wrapped in his tallis and is covered with it, his shoulders and his body, even though it gets a little shorter from the bottom, it is permitted. And according to this, it is permitted to wrap oneself in one's tallis under the coat and to bring it to shul.

30 It is permitted to go out into the public domain with a tallis around the neck. Gloss: Even though he places the right side over his left shoulder, ​for it is the way to wear it as such, and it is nothing other than being beautified and is permitted. [Beis Yosef].

31 One who goes out wrapped in his tallis, and he folds it from here and from here in his hand or on his shoulder – if one intended to gather its corners in order that they should not tear or so that they should not become dirty, it is forbidden. And if one gathered them to be beautified with it, like the custom of the people of the place with their garment, it is permitted. And these words apply to their tallisim, which were one squared piece of fabric. However, our clothing, when he wears them and he stick out his hands from it, it is permitted to hold a portion of them in his hand to lift them, so that its rims should not become soiled with mud or so that it should not impede him from walking.

32 One who goes out with money that is bound up in his cloth – he is liable. Gloss: However, at home, it is permitted if he needs it, even if it is not wrapped up but rather is pierced.

33 It is forbidden to go out on Shabbat with money or with silver and gold that are sewn into one's garment. Gloss: And there are those who permit in a case of loss where one fears that one will steal it from him if he will leave it in the house and will walk away from them [Agur and Issur v'Heter Ha'Aruch]. And so is our custom to be lenient if one needs to go out. However, if one could sit at home and not go out, he should not go out. And in a place where he does not need it and he will be able to leave it at home, one should be strict [Issur v'Heter Ha'Aruch].

34 A person goes out with a kerchief that is folded over his shoulder even though a string is not wrapped for him on his finger. And if the kerchief does not cover his head and the majority of his body, it is forbidden to go out with it, except if he tied both its ends below his shoulders, one to another.

35 Fabrics that are firm – it is forbidden to bring them to the public domain or to a karmelis when he is wrapped in them. And if they are not very firm, it is permitted.

36 It is permitted to go out on Shabbat with two garments, one on top of the other, whether for one's own need or for the need of one's friend, whether they are two ​shirts or whether they are two sarbalim [meaning of sarbal: the outer garment], whether they are two belts one on top of the other, and even if there isn't a garment interrupting between them. Gloss: And there are those who forbid two belts on top of each other unless there is a a garment interrupting between them [Or Zarua; and Tosefos; and Mordechai, Chapter "With What does a Woman"] and it is appropriate to act likewise. And it is permitted to wear two hats one on top of another [Or Zarua], and likewise, two socks [Agur].

37 It is permitted to go out on Shabbat with gloves that are called guantis. And there is one who is strict to require that one should sew them from the Eve of Shabbat to the sleeves of one's garments, or that he should tie them to them with a very durable tie. And it is fitting to be concerned with his words.

38 One who goes out on Shabbat with a tallis that does not have tzitzit according to its law is liable, because those threads are important to him and his mind is on them until he will complete and make it into tzitzit. And if it has tzitzit according to its law, even though it has no blue string, it is permitted to go out with it on Shabbat. (See above, Siman 13).

39 A kilah [meaning, a curtain, like a tent] that has straps by which it is stretched – it is permitted to wrap oneself in it and to go out to the public domain. And the straps are not considered as a burden, for they are nullified in relation to it. Therefore‏‏‏‏, it is permitted to go out with the straps that are hanging on a belt, even though the shoes are not tied on them, because they are not important, and are nullified in relation to the belt. If, however, they are from silk, they are important and are not nullified, and it is forbidden if the shoes are not tied on them. And the same law applies with regard to any entity that became detached from the garment and one of its ends is attached, for example, loops and it is not important – it is permitted to go out with it, and if it is important, it is forbidden to go out with it.

40 A hat that extends a handbreadth beyond one's head – it is forbidden to place on his head even in the house due to its being like a tent.
​41 To go out on Shabbat with a hat that's on one's head, which is made to protect from the sun – there is one who forbids because we worry that the wind will lift it from one's head and he will come to bring it 4 cubits in the public domain, unless it is fastened on one's head, or that it is deep so that so that one's head goes inside it and the wind cannot separate it from his head, or that it is tied with a strap under one's throat, that as such, there is no concern for anything.

42 One who finds tefillin on Shabbat in a state of disgrace, in a place where they are not protected, if there is a danger, for they decreed not to lay tefillin, one covers them and walks away. And if there is no danger, if they have straps that as such it is recognizable that they are tefillin and not talismans, and they are tied so that he could wear them, he brings them in pair by pair in the way of wearing until he will bring them in, all of them. And if they were many, that he will not suffice to put them on and to bring them in, pair by pair, he should wait on them until it gets night and he should bring them in. And if one is afraid to wait until nightfall because of thieves, he carries them less than 4 cubits at a time, or he gives them to his friend, and his friend to his friend, until it reaches the outermost courtyard.

43 One who 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 case of danger, he leaves it alone and walks away). And if rain was descending, he wraps himself in the skin and returns and covers it and enters with it.

44 One who comes to save his articles from the fire – he puts on all that he could wear and wraps up everything that he could wrap up, and removes, and returns and puts on and takes out.

45 One whose articles got drenched with water – he walks with them and does not fear that he might come to wringing. And he should not spread them out to dry them, because of the "appearance of ​the eye", that they should not suspect him that he laundered them on Shabbos. And even within inner-chambers where there are no onlookers, it is prohibited. And they only forbade spreading them out on Shabbos, but if one spread out the laundered clothes from the Eve of Shabbos, one is not obligated to take them away on Shabbos.

46 Clothes that are soaked in water – it is forbidden to dry them near the fire.

Gloss: And it is forbidden to move them lest one will come to wringing. And that is if one is particular about its water (Mordechai, Chapter "Barrel"). And it is forbidden to go on Shabbos in a place where one could slip and fall into water, lest one's articles will get soaked and one will come to wringing (Rabbi Yerucham, Section 3).

47 A person should not spread out his articles on Shabbos, even from the sweat.

48 A person dries himself with a towel (meaning: a cloth with which to dry oneself after washing) and hands it with his hand and we are not afraid lest he will come to wring. And he should not hand to the bath attendants because they are suspected of wringing.

49 It is permitted to wash one's hands in a river on Shabbat, and only provided that he should not take them out with the water that's on them, away from the river, 4 cubits.

50 It is permitted to go out with carded flax and combed wool that's on the heads of people who have wound‏‏‏‏s (meaning: people who have plague‏‏‏‏s). When? At a time when he colored them and tied them or that he went out with them for one hour when it was still daytime.

51 It is permitted to go out with a turban that is hung on the neck for one who has a wound on his head or on his arm; and likewise, with rags (meaning: pieces of worn-out cloth) that are tied on the hand or on the finger that has a wound on it.