July 10, 2026 Categories: Ask the Rabbi / Torah
Q & A: Riding a Bicycle on Shabbat (Conclusion)
Question: Is it permitted to ride a bicycle on the Sabbath or holidays in an area that has an eruv?
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Synopsis: To answer your question, we cited the Responsa Emek Halacha (vol. 1:26), wherein HaGaon HaRav Tuvia Goldstein, zt”l, quotes the Ben Ish Hai’s ruling permitting the use of a non-motorized bicycle on the Sabbath within an eruv. The Ben Ish Hai does not believe it should be prohibited due to mar’it ha’ayin – prohibiting an act because of the appearance of wrongdoing – since that is applicable only when the action appears to violate a Biblical violation (like eating meat with almond milk). Within an eruv, there is no reason to prohibit a non-motorized bicycle since clearly it moves about via the pedaling of the rider’s feet. “Metaken kli shir” is not a concern either since, to his understanding, bicycles don’t break down often. Yet many others disagree with the Ben Ish Hai’s ruling. Rabbi Goldstein cites the Responsa Yaskil Avdi’s explanation that perhaps the Ben Ish Hai was not proficient in the workings of a bicycle since they were not commonly found in his time. He then cites Responsa Keren David (Orach Chayyim 96), who wrote about using a baby carriage within an eruv. He disagreed with those who prohibited it due to the possibility of metaken kli shir, since that prohibition applies only to specific instances enacted by the Sages. It should not be prohibited due to uvdin d’chol either, since although Tractate Beitza (25b) prohibits a blind man walking with a stick and a disabled person being carried on the holidays for long distances, baby carriages are not used for distant transport but rather to stroll in public places. We noted that the Machtzit Hashekel (Orach Chayyim 522:sk1) cites numerous authorities that permit using a cane when there is a concern that a person will fall.* * * * *
Answer: Now Rabbi Goldstein draws from Responsa Keren David’s conclusion that there would clearly be no violation of uvdin d’chol when one uses a baby carriage because its purpose is not for distant transport. This only applies to baby carriages, whereas a bicycle’s very nature allows for distant transport. Therefore, its use is forbidden due to the violation of uvdin d’chol and the denigration of the Sabbath. Indeed, we find that the Responsa Tzitz Eliezer (vol. 7:30) rules that riding a bicycle is forbidden on the Sabbath for precisely that reason. Rabbi Goldstein notes that Tzitz Eliezer gives a different reason for classifying its use as uvdin d’chol – because its user is not resting and his body is wandering about, i.e., moving as he pedals. Rabbi Goldstein offers yet another reason to forbid its use: a gezeira (a rabbinical enactment) not to go beyond the 2,000-amah techum (boundary). (See Responsa Maharshag, vol. 2:13.) On this point, he cites Kaf HaChayyim (Orach Chayyim 404:sk8), who refers to the Ben Ish Hai’s sanction of bicycle use on the Sabbath. He writes: “However, there are some later authorities whose view is to be stringent in this matter because most of those who ride bicycles [on the Sabbath] are not b’nei Torah [knowledgeable in halachah]. If they are given permission [to ride] within the town limits, they will go even beyond the limits and easily exceed the techum, for even in just a minute one can traverse numerous amot.” Kaf HaChayyim also notes another problem not mentioned heretofore – that we must consider the possibility of a flat tire occurring (previously we made note of a mechanical failure) as the rider is on his way and that he might repair it with a patch and glue, just as he would do on a weekday. This would violate the labor of metaken manah – repairing a [broken] utensil, which is a Biblical violation. Indeed, such is the custom in Eretz HaTzvi [lit., “the land of the deer,” a euphemistic reference to the land of Israel, which stretches in size to accommodate its inhabitants like the skin of a deer], that bicycles are used neither on the Sabbath nor on holidays, even within the limits of a town that has an eruv. “As to the halachic disposition of this matter,” Rabbi Goldstein notes, “the use of a baby carriage is permitted on the Sabbath [within an eruv] as well as on holidays. However, the use of a bicycle should be forbidden,” as it is used to go distances, as cited from Kaf HaChayyim. A small child’s tricycle, on the other hand, is permitted because it is not made or used for the purpose of riding long distances at all. Moreover, at times, merchandise, books, etc. are placed upon the bicycle in violation of uvdin d’chol and in denigration of the Sabbath. However, Rabbi Goldstein cautions that there is no need to protest those who opt for leniency for they have supporting opinions upon whom to rely. At first glance, I had thought to add an observation, in light of Kaf HaChayyim’s mention of the possibility of a flat tire occurring, that to me it seemed that this difficulty could not possibly occur with a carriage or a young child’s tricycle, as these have tires that are made of solid rubber and thus cannot come easily to disrepair. However, I have been enlightened that today, many of the jogging strollers, and some of the better-quality regular strollers, have pneumatic, or air-filled, tires. While they are not generally prone to puncture, they may require additional air to be pumped on rare occasions. In fact, some of these strollers have a small manual hand pump stored on the body of the stroller. This begs the question: Would it be permissible to use those strollers on the Sabbath, even within an eruv, or on a holiday, if the tire may require air to be pumped via a manual pump? Yet we see that the hamon am – a majority of our brothers and sisters – do use these strollers and do not differentiate them from earlier implements that had only solid rubber tires. Perhaps we can explain that when in doubt, we may abide by what our Sages teach us (Berachot 45a): See what the [Jewish] people at large do. We don’t seek to overburden the people in matters where we can opt for leniency.
