Question: Is it permitted to ride a bicycle on the Sabbath or holidays in an area that has an eruv?
No Name Please
Via email
Synopsis: Last week, 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). A non-motorized bicycle clearly moves about via the pedaling of the rider’s feet, and as for the concern that some may mistakenly infer that it is permitted to ride in a motorized or horse-drawn coach, he states that it is impossible to take into account every fool’s error. Regarding the worry that the bicycle may break and the rider may then fix it, the Ben Ish Hai says that is simply not a common occurrence. Yet as we will see, many others disagree with the Ben Ish Hai’s ruling.
* * * * *
Answer: Rabbi Goldstein (Responsa Emek Halacha ad loc) continues to cite from Responsa Yaskil Avdi (Vol 3, 19:4), who addresses the Ben Ish Hai’s statement that a bicycle is not given to breakdowns (and thus there is no fear that one may come to repair it on the Sabbath in violation of metaken klei shir). Undoubtedly, the Ben Ish Hai was not proficient in the workings of the mechanisms of the bicycle, and those who informed him did not explain the matter properly.
In the Ben Ish Hai’s defense, as well as of those who informed him, it is possible that in his time bicycles were not that common and therefore most people were unaware of the possibility of them breaking down. Such is not the situation nowadays, when there are many bicycles found on our roads and we are witness to everyday incidents of breakdowns. Without a doubt, if the Rav had had this knowledge, he would not have permitted the use of bicycles on the Sabbath so easily.
Responsa Yaskil Avdi continues: “I have heard, from those whose word is to be believed, that after Ben Ish Hai was made aware of this [possibility of breakdown], he retracted [his former leniency] and opted to prohibit its use [on the Sabbath]. Therefore, there is no reason to permit its use even in an area surrounded by an eruv.”
Rabbi Goldstein cites Responsa Keren David (Orach Chayyim 96), who writes about using [baby] carriages that are pushed with the baby inside on the Sabbath in a reshut harabim (public domain) with an eruv. The author was responding to one who wished to prohibit such use due to the possibility that one might come to make a repair in the event of a breakdown – ostensibly, a wheel falling off.
In response, the author cites the Magen Avraham (Orach Chayyim 313:12), who posits that it is permitted to handle [and use] all these implements. The prohibition only applies to a candelabra [constructed of sections] that falls apart when it is dropped [and thus has to be reassembled]. However, who is to say that we should prohibit its use due to a possibility that it will break down? This is not comparable to an enactment established by our Sages, for they enacted those only in the specific instances listed [such as a candelabra]. We are not [permitted] to compare cases in search of additional enactments of our own.
However, Responsa Keren David sees reason to prohibit bike-riding due to uvdin d’chol – that it resembles a weekday activity. Rabbi Goldstein writes: “At first, I didn’t see how uvdin d’chol has any connection here, for surely [this reasoning can, in its extreme application,] let us prohibit everything as uvdin d’chol. Yet, in truth, I did find a bit of a hint from the discussion in Tractate Beitza (25b) to cause us to prohibit [it]: ‘Our Sages taught: A blind person may not go out with his stick [cane]… and one may not go out [carried] in his chair on the festival.’ Rashi (ad loc sv “ein ha’suma…”) explains that this prohibition is due to uvdin d’chol. Here too [Responsa Keren David] questions which uvdin d’chol is involved. He cites [a different] Rashi [which I do not find there – perhaps he had a different edition that was specific about the source] that it appears as if he will be walking or be carried far. As to the baby carriage, uvdin d’chol should not apply because its purpose is not for distant transport, but rather to take a walk in public places and the streets.” Concluding his citation from Responsa Keren David, Rabbi Goldstein states: “Therefore, it simply cannot be compared to a blind person going out with a stick.”
Now we must digress, for surely we see many G-d-fearing individuals who go out on the Sabbath and the festivals with a cane. From the Mechaber (Orach Chayyim 522:sk1), it seems that to do so is prohibited, as he cites the above Gemara and rules accordingly. Yet Machtzit Hashekel (Orach Chayyim 522:sk1) cites numerous authorities that permit using a cane when there is a concern that a person will fall, such as in a hilly area, during the rain or when it is icy out. Surely, a person who is frail experiences that same fear even in normal conditions.
To be continued.