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DAAT · LEVEL 1 — INTRODUCTION
Siman ש״ה · 23 Seifim
What an animal (behemah) may go out with on Shabbos — to discover and understand
סימן ש״ה
בַּמֶּה בְּהֵמָה יוֹצֵאת בְּשַׁבָּת
🌱 Introduction Level · Beginners
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First approach to Siman ש״ה: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of the halachic concepts, contemporary cases, and summary.
Subject: What an animal may go out with on Shabbos
Source: שולחן ערוך אורח חיים סימן ש״ה (23 seifim)
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The Shulchan Aruch text — the 23 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. Detail of the seifim — one by one
5. The Mishnah Berurah — first entries
6. The Rama's position
7. Contemporary practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The Shulchan Aruch Text
Siman ש״ה contains 23 seifim of the Mechaber (Rabbi Yosef Karo) codifying the halachos relating to what an animal (behemah) may go out with on Shabbos.
Seif א — What an animal may go out with
במה בהמה יוצאה בשבת. ובו כג סעיפים:
בהמה יוצאת במה שמשתמרת בו אבל אם אינה משתמרת בו אז הוי נטירותא יתירתא ביותר והוי משאוי וכן כל דבר שהוא לנוי ולא לשמור לא תצא בו הילכך נאקה יוצאת בזממא דפרזלא שהוא טבעת של ברזל ונוקב חוטמו ומכניסו בו וחמרא לובא בפגא דפרזלא דהיינו בריג״א והגמל באפסר שהוא קבישטרו ופרד וחמור וסוס יוצאים באפסר או ברסן שהוא פרינ״ו אבל לא בשניהם ומותר לכרוך חבל האפסר סביב צוארה ותצא בו ומותר לטלטל האפסר וליתנו עליה ובלבד שלא ישען עליה:
Translation: An animal goes out on Shabbos with that which holds it — i.e. the implement appropriate to keep it in check. But if it does not hold the animal (netirusa yeseirsa — excessive watch), it is a massui (load), forbidden. Similarly, anything that is only for adornment and not for holding → massui. So:
- Naka camel (a noble breed) → goes out with an iron ring (זממא דפרזלא) piercing its nostril.
- Libyan donkey (חמרא לובא) → iron bit (פגא דפרזלא).
- Camel → halter (אפסר).
- Mule, donkey, horse → halter OR bridle (but not both — the second would be a load).
What this seif says:
- An animal goes out with what secures it — and if it does not secure it, that is excess guarding, hence a burden.
- And likewise anything for adornment and not for guarding: it does not go out with it.
- Hence: the she-camel goes out with the iron nose-ring that truly holds it.
Seif ב — Rope in the horse's mouth
אם קשר חבל בפי הסוס הרי זה משאוי לפי שאינו משתמר בו:
Translation: If a rope is tied in the mouth of the horse (without a structured bridle), it is a massui, because the rope alone does not hold it (= it is not appropriate to its species).
What this seif says:
- If he tied a rope to the horse’s mouth — that is a burden.
- Because it is not secured by it.
Seif ג — The donkey and the iron bit
לצאת חמור בפרומביא (פי' רסן של ברזל) אסור:
Translation: To take out a donkey with a perumbiya (explanation: an iron bit) is forbidden.
What this seif says:
- Taking a donkey out with an iron bit: forbidden.
- Guarding stronger than the animal requires is no longer guarding.
Seif ד — The unruly animal
כל בהמה שעסקיה רעים אף על פי שאין בנות מינה צריכות לאותה שמירה והיא צריכה מותר לצאת בה:
Translation: Any animal that is hard to control — even though others of its kind do not need that restraint and it alone does — it is permitted to take it out so.
What this seif says:
- Any animal of bad temper: it may be taken out with the guard it requires,
- even though others of its kind do not need it. The measure is taken from the animal, not the species.
Seif ה — The collar of hunting dogs
בעלי השיר כגון כלבים של ציידים וחיות קטנות שיש להם כמין אצעדה סביב צוארן וטבעת קבוע בה ומכניסין בה רצועה ומושכין אותה בה מותר שיצאו בשיר הכרוך על צוארן ויכולים למשכן בהם:
Translation: Those that wear a collar — such as hunters' dogs and small animals which have a kind of band around the neck with a ring fixed to it, through which a strap is passed to lead them — it is permitted for them to go out with the collar wound about the neck, and one may lead them by it.
What this seif says:
- Collared animals — hunters’ dogs, small beasts — have a kind of band about the neck with a fixed ring through which a strap passes.
- They may go out with that collar wound about the neck, and be led by it.
Seif ו — Rams, ewes and goats — the bindings of the flock
אלים יוצאים לבובים והוא עור שקשורה להם תחת זכרותם שלא יעלו על הנקבות והרחלות יוצאות שחוזות והוא שקושרים אליתן כלפי מעלה כדי שיעלו עליהן הזכרים ויוצאות כבונות והוא שקושרים בגד סביבן לשמור הצמר שיהיה נקי והעזים צרורות והוא שקושרי' ראשי דדיהן ודוק' כשקושרי' אותם כדי שיצטמקו דדיהן ולא יחלבו דאז מהדק שפיר אבל אם קשר כדי לשמור חלבן שלא יפול לארץ אסור דלא מהדק שפיר וחיישינן דלמא נפיל ואתי לאתויי:
Translation: Rams go out levuvim — a hide tied beneath their member so they should not mount the females. Ewes go out shechuzos — their tails tied upward so that the males should mount them — and kevunos, a cloth tied around them to keep the wool clean. Goats go out tzeruros — the tips of their udders tied. And this specifically when they are tied so that the udders should shrink and they should not give milk, for then it is bound tightly; but if he tied them to save the milk from falling to the ground, it is forbidden, since it is not bound tightly and we fear it may fall and he come to carry it.
What this seif says:
- Rams go out לבובים — a hide tied beneath them that they not mount the ewes; ewes go out שחוזות — their tails tied upward that the rams may mount them.
- And they go out כבונות — a cloth tied about them to protect the wool.
Seif ז — The donkey's pad and the saddle
חמור יוצא במרדעת (פי' כמין אוכף קטן שמניחין על החמור כל היום כולו כדי שיתחמם) והוא שתהא קשורה לו מע״ש ושאר כל הבהמות אסורות ולא יצא באוכף אע״פ שקשור לו מע״ש:
Translation: A donkey goes out with a mardaas (explanation: a kind of small pack-saddle left on the donkey all day so it should stay warm), provided it was tied on before Shabbos. All other animals are forbidden. And it does not go out with a saddle, even if it was tied on before Shabbos.
What this seif says:
- A donkey goes out with its blanket — the small saddle left on it all day to keep it warm —,
- provided it was tied on before Shabbat. All other animals — forbidden; and it does not go out with the saddle, even tied on before Shabbat.
Seif ח — Placing and removing the pad — donkey and horse
מותר ליתן מרדעת על החמור מפני הצנה ובלבד שלא יקשרנו בו מפני שכשקושר צריך ליקרב אליו ונמצא משתמש בבעלי חיים אבל על הסוס כיון דלית ליה צער צנה אסור ליתן עליו מרדעת כלל ולהסיר מרדעת בשבת בין מן החמור ובין מן הסוס אסור כיון דלית ליה צער אם לא יסירנה ואוכף אסור בין ליטול בין להניח בין לחמור בין לסוס:
Translation: It is permitted to place a mardaas on a donkey because of the cold, provided he does not tie it on: for in tying it he must draw close to the animal, and he is found to be making use of a living creature. But on a horse, which does not suffer from cold, it is forbidden to place a mardaas at all. And to remove a mardaas on Shabbos, from a donkey or a horse, is forbidden, since the animal does not suffer if it is left on. As for the saddle, it is forbidden both to remove and to place, on donkey and on horse alike.
What this seif says:
- Permitted to place the blanket on the donkey against the cold — but not to tie it on.
- For to tie it he must come close, and he is found making use of a living creature.
- On a horse — forbidden even to place it, since it does not suffer from cold.
Seif ט — Getting the saddle off without carrying it
אוכף שעל גבי החמור שבא מן הדרך ונתיגע וצריך להסירו ולצננו לא יטלנו בידו אלא מתיר החבק מתחתיו ומוליכו ומביאו בחצר והוא נופל מאליו:
Translation: A saddle on a donkey that has come from a journey and is weary, and must be relieved of it and cooled: he does not take it off by hand, but unties the girth beneath it and leads the animal to and fro in the courtyard — and it falls off by itself.
What this seif says:
- The saddle on a donkey returned from a journey, weary, which must be removed to let it cool:
- he does not lift it off by hand — he loosens the girth beneath, leads it back and forth in the courtyard, and it falls of itself.
Seif י — The feed-basket at the animal's neck
אין תולין לחמור טרסקל (פי' כלי של ערבה קלופה ומכוסה בעור) בצוארו וליתן מאכלו בתוכו שיאכל משם אבל עגלים וסייחים שצוארן קטן ומצטערים לאכול ע״ג קרקע שרי בחצר אבל אין יוצאין בו:
Translation: One does not hang a tarskal (explanation: a vessel of peeled willow covered with hide) around a donkey's neck to put its food in it and let it eat from there. But calves and foals, whose necks are short and which struggle to eat off the ground — it is permitted, in the courtyard; but they do not go out with it.
What this seif says:
- One does not hang a feed-basket on a donkey’s neck that it eat from it.
- But calves and foals, whose necks are short and who struggle to eat off the ground: permitted in the courtyard — but they do not go out with it.
Seif יא — What the animal may and may not go out with
לא יצא הסוס בזנב שועל שתולין בין עיניו שלא תשלוט בו עין הרע ולא בזהורית שעושים לו לנוי ולא עזים בכיס שבדדיהם שקושרים אותם שלא יסרטו דדיהם בקוצים ולא פרה בחסום שבפיה שחוסמים פיה שלא תרעה בשדו' אחרים ולא כל בהמה בסנדל שנועלים ברגליה שלא תנגף אבל יוצאה באגד שע״ג מכה ובקשקשים שעל גבי השבר והם לוחות שקושרים להם סביב העצם הנשבר בהן ובשליא שיצאתה מקצתה ותלויה בה ופוקק זוג שבצוארה ומטייל בה בחצר אבל לא תצא בו לר״ה אע״פ שהוא פקוק בין אם הוא בצוארה בין אם הוא בכסותה:
Translation: A horse does not go out with a fox's tail hung between its eyes against the evil eye, nor with the scarlet thread put on it for adornment. Nor goats with the pouch on their udders tied so they should not be scratched by thorns. Nor a cow with the muzzle on its mouth, muzzled so it should not graze in others' fields. Nor any animal with the sandal shod on its feet so it should not be injured. But it does go out with a bandage over a wound, with splints over a fracture — boards tied around the broken bone — and with a placenta that has partly emerged and hangs from it. And one stops up the bell at its neck and walks it in the courtyard; but it does not go out with it into the public domain, even stopped up, whether it is at its neck or on its covering.
What this seif says:
- The horse does not go out with a fox’s tail hung between its eyes against the evil eye, nor with the scarlet thread put on for adornment.
- Nor goats with the pouch tied on their udders lest they be scratched by thorns, nor a cow with the muzzle that keeps it from grazing another’s field.
Seif יב — The seal at the neck or on the covering
לא תצא בחותם בין שהוא בצוארה בין שהוא בכסותה:
Translation: It does not go out with a seal, whether it is at its neck or on its covering.
What this seif says:
- It does not go out with a seal —
- neither on its neck nor on its covering.
Seif יג — The camel's pad
אין הגמל יוצא במטולטלת והוא כמין כר קטן שנותנים תחת זנבו אפי' הוא קשורה לו בזנבו אלא אם כן היתה קשורה בזנבו ובחטוטרתו או בשלייתה:
Translation: The camel does not go out with a metultelet — a kind of small cushion placed under its tail — even if it is tied to its tail, unless it is tied both to its tail and to its hump, or to its afterbirth.
What this seif says:
- A camel does not go out with the pad placed under its tail — even tied to the tail.
- Unless tied to the tail AND to the hump, or to its halter.
Seif יד — Akud and ragul — the hobbles
לא תצא שום בהמה לא עקוד ולא רגול פירוש עקוד שקושר ידה אחת עם רגליה ורגול היינו שקושר אחת מרגליה כלפי מעלה שלא תלך אלא על שלשה רגלים:
Translation: No animal goes out akud or ragul. Explanation: akud — that one ties one foreleg together with its hind legs; ragul — that one ties one of its hind legs upward, so that it walks on only three legs.
What this seif says:
- No animal goes out עקוד or רגול.
- עקוד: a foreleg tied to its hind legs. רגול: one hind leg tied upward, that it walk on but three.
Seif טו — Leading several animals at once
לא יקשור גמלים זה אחר זה והוא תופס באפסר הראשון וכולם נמשכין על ידו אבל אם תופס כמה אפסרי גמלים בידו מותר ויש מי שאוסר גם בזה ולא התיר אלא להוציא בהמה אחת לבדה והוא מושכה בחבל:
Translation: One may not tie camels one behind another while holding the halter of the first, all being drawn along by him. But if he holds several halters in his hand, it is permitted. And one authority forbids this too, permitting only to take out a single animal, leading it by a rope.
What this seif says:
- He shall not tie camels one behind another, holding the first one’s halter so that all are drawn along.
- But holding several halters in his hand — permitted. And some forbid this too, permitting only to take out one animal alone, drawn by the rope.
Seif טז — The length of the rope
המוציא בהמה והוא מושכה באפסר צריך ליזהר שלא יצא ראש החבל מתחת ידו טפח למטה דדמי כמי שנושאה בידו ולא מתחזיא מאפסר הבהמה וגם לא יניח הרבה מן החבל בין ידו לבהמה כדי שלא יכביד עד שלא יגיע לטפח הסמוך לארץ ואם הוא ארוך יכרוך אותו סביב צוארה:
Translation: One who takes out an animal leading it by the halter must take care that the end of the rope does not extend a tefach below his hand — it would look as though he were carrying it, and would no longer appear to be the animal's halter. Nor should he leave much rope between his hand and the animal, lest it sag to within a tefach of the ground. And if it is long, he should wind it around the animal's neck.
What this seif says:
- One who leads an animal by the halter must take care that the rope-end not hang a tefah below his hand — that would look like carrying it, and no longer like the animal’s halter.
- Nor shall he leave much rope between his hand and the animal, lest it sag.
Seif יז — The long list of prohibitions — beasts and fowl
אין חמור יוצא במרדעת בזמן שאינה קשורה לו מערב שבת ולא בזוג ואע״פ שהוא פקוק ולא בסולם שבצוארו והן לוחות שקושרים סביב צוארו שלא יחכך מכתו ולא ברצועה שברגלו והוא כמין טבעת עבה שעושים מקש וקושרים ברגלי הבהמה שפסיעותיה קצרות ומכה רגליה זו בזו ועושים לה זה להגין שלא תכה זו בזו ואין התרנגולים יוצאים בחוטים שקושרים ברגליהם לסימן ולא ברצועה שקושרים ברגליהם כדי שלא ישברו הכלים ואין האילים יוצאים בעגלה שתחת אליותיהם שעושים להם כן כדי שלא תהא האליה נגררת בארץ ואין העזים יוצאות בעץ ידוע שנותנים בחוטמיהם כדי שיתעטשו ויפלו תולעים שבראשיהם ולא העגל בעול קטן שנותנים על צוארו ולא בזמם שמניחים בחוטמו של עגל כדי שלא יינק ולא פרה בעור שנותנים על דדיה כדי שלא יינקוה השרצים ולא ברצועה שבין קרניה בין אם היא לשימור בין אם היא לנוי ולא תצא פרה או שור בחבל שבצוארה לפי שאינה צריכה שמירה אבל עגלים מותרים לפי שהם מורדים בקל: הגה הבהמה יוצאה בקמיע מומחה בבהמה אבל לא בשאינה מומחה אע״פ שהיא מומחה לאדם: (ב״י ור' ירוחם ח״י ורמב״ם פ״ב):
Translation: A donkey does not go out with a mardaas that was not tied on before Shabbos, nor with a bell even if it is stopped up, nor with the ladder at its neck — boards tied around the neck so it should not rub its wound — nor with the strap on its leg, a kind of thick ring made of straw tied to the legs of an animal whose stride is short and which knocks its legs together, put on to protect it from striking one against the other. Fowl do not go out with the threads tied to their feet as a mark, nor with the strap tied to their feet so they should not break the vessels. Rams do not go out with the little cart under their tails, made for them so the tail should not drag on the ground. Goats do not go out with a certain wood placed in their nostrils so they should sneeze and the worms in their heads fall out. Nor a calf with the small yoke placed on its neck, nor with the muzzle placed on its snout so it should not suckle. Nor a cow with the hide placed over its udders so vermin should not suckle from them, nor with the strap between its horns, whether for guarding or for adornment. And a cow or an ox does not go out with the rope at its neck, since it needs no guarding; but calves may, since they escape easily. Rama's gloss: an animal goes out with an amulet proven for animals, but not with one not proven for them, even if it is proven for a human (Beis Yosef, Rabbenu Yerucham and Rambam).
What this seif says:
- A donkey does not go out with its blanket if it was not tied on before Shabbat, nor with a bell — even stopped up.
- Nor with the neck-frame — boards tied round its neck lest it scratch its sore — nor with the strap on its leg.
Seif יח — Riding, leaning, unloading — tzaar baalei chayim
אין רוכבין על גבי בהמה ולא נתלים עליה ואפי' בצדה אסור להשתמש אבל צדי צדדין כגון שדבר אחד מונח על צדה והוא משתמש בו מותר ואם עלה עליה אפי' במזיד ירד משום צער בעלי חיים ומטעם זה פורקין משאוי שעליה כיצד עושה מכניס ראשו תחת המשאוי ומסלקו לצד אחר והוא נופל מאליו: הגה ואסור לישב על קרון שהעכו״ם מנהיגו בשבת משום שמשתמש בבהמה גם שלא יחתוך זמורה: (תוס' והרא״ש ריש פרק מי שהוציאוהו ומרדכי פרק קמא דשבת והגהות עירובין וב״י בשם סמ״ג):
Translation: One may not ride on an animal nor lean upon it; even its side may not be made use of. But the sides of the sides — for instance where something else rests on its flank and he makes use of that — is permitted. And if he mounted it, even deliberately, he must dismount, because of tzaar baalei chayim (the suffering of animals). For the same reason one unloads the burden upon it. How does he do it? He puts his head under the load and pushes it to the other side, and it falls off by itself. Rama's gloss: and it is forbidden to sit in a wagon driven by a non-Jew on Shabbos, since one makes use of the animal, and also lest he cut a branch (Tosfos, Rosh, Mordechai and Beis Yosef in the name of the Semag).
What this seif says:
- One does not ride an animal nor hang upon it — and even on its side it is forbidden to make use of it.
- But the sides of the sides — a thing laid on its flank which he uses — permitted.
- And if he mounted it, even deliberately — he dismounts, for the suffering of living creatures; and for that same reason one unloads its burden.
Seif יט — The animal fallen into the water-channel
בהמה שנפלה לאמת המים אם המים עמוקים ומפני כך אין יכול לפרנסה במקומה מביא כרים וכסתות ונותן תחתיה משום צער בעלי חיים אע״פ שמבטל כלי מהיכנו: דין קירוד בהמה בשבת כמו ביו״ט (מרדכי פ״ב דביצה) וע״ל סי' תקכ״ג סעיף ב':
Translation: An animal that has fallen into a water-channel: if the water is deep and he therefore cannot feed it where it is, he brings cushions and bolsters and places them beneath it, because of tzaar baalei chayim — even though he thereby deprives a vessel of its use (mevatel kli me-heichano). The law of kirud (currying) an animal on Shabbos is as on Yom Tov (Mordechai) — and see further, siman 523, seif ב.
What this seif says:
- An animal fallen into a water-channel, the water so deep it cannot be fed where it lies:
- he brings cushions and covers and places them beneath it — for the suffering of living creatures, though he thereby renders a vessel unusable.
Seif כ — Having a non-Jew milk the animal
מותר לומר לעכו״ם לחלוב בהמתו בשבת משום צער ב״ח שהחלב מצערה והחלב אסור בו ביום וי״א שצריך לקנותו מן העכו״ם בדבר מועט שלא יהא נראה כחולב לצורך ישראל:
Translation: It is permitted to tell a non-Jew to milk one's animal on Shabbos, because of tzaar baalei chayim — the milk pains it — and the milk is forbidden that day. And some say one must buy it from the non-Jew for a small sum, so that it should not appear as though he milked for a Jew's need.
What this seif says:
- Permitted to tell a non-Jew to milk one’s animal on Shabbat — for the suffering of living creatures, the milk pains it.
- And that milk is forbidden that day. And some say he must buy it from the non-Jew for a trifle, that it not appear milked for a Jew’s need.
Seif כא — Cheeses made on their own initiative
גבינות שעושות השפחות מעצמן מחלב של ישראל מותר כיון שאינו אומר להן שיעשו:
Translation: Cheeses that the maidservants make on their own initiative from a Jew's milk are permitted, since he does not tell them to make them.
What this seif says:
- Cheeses the maidservants make of themselves from a Jew’s milk: permitted.
- Since he does not tell them to make them.
Seif כב — The non-Jewish lad riding the animal
מי שיש לו נער עכו״ם ורוכב על הבהמה בשבת כשמוליכה להשקותה אין צריך למונעו שהחי נושא את עצמו אבל צריך למונעו שלא יתן עליה בגדיו ולא שום דבר:
Translation: One who has a non-Jewish lad who rides his animal on Shabbos when leading it to drink need not prevent him, since a living being carries itself (ha-chai nosei es atzmo). But he must prevent him from placing his clothes on it, or anything else.
What this seif says:
- A non-Jewish servant who rides the animal on Shabbat while leading it to drink: he need not prevent him — the living bears itself.
- But he must prevent him from placing his clothes on it, or anything at all.
Seif כג — Entrusting the animal to a non-Jewish herdsman
מותר למסור סוס או פרד או חמור לרועה עכו״ם ואע״פ שהעכו״ם משתמש בהם בשבת אין בכך כלום כיון דשלא מדעת ישראל הוא עושה ואינו ממתין שכירות ממנו ואם רואהו משתמש בה בשבת מוחה בידו הגה וכ״ש דאין לחוש שהרועה יוציא אותם חוץ לתחום דהא תחומין דרבנן: (הגהות מרדכי דקדושין):
Translation: It is permitted to entrust a horse, mule or donkey to a non-Jewish herdsman. And although the non-Jew makes use of them on Shabbos, this is of no consequence, since he acts without the Jew's knowledge and the Jew expects no hire from him. But if he sees him using it on Shabbos, he protests. Rama's gloss: and all the more so there is no concern that the herdsman will take them beyond the techum, since techumin are of rabbinic rank (Hagahos Mordechai).
Full text: These 23 seifim constitute the full codification of the Mechaber on this subject. Each one specifies a case, a condition, or an exception.
What this seif says:
- Permitted to entrust a horse, mule or donkey to a non-Jewish herdsman — and that he uses them on Shabbat is of no consequence.
- Since he does so without the Jew’s knowledge, and the Jew expects no hire from him. But if he sees him using it on Shabbat — he protests.
2. General Context — Shevisas Behemah
What does this siman discuss?
Siman ש״ה is the application to animals of everything simanim 301-303 did for humans: what is carrying? What is a load? Except the question is reversed — it is the owner who must ensure that his animal carries nothing forbidden.
The central commandment: shevisas behemah — the rest of the animal. Source: "לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבְנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתֶךָ וּבְהֶמְתֶּךָ" (Shemos 20:10 — fourth commandment). The owner has a positive mitzvah to let his animal rest, and a prohibition against making it work. It is the sole melachah that applies to the Jew through the actions of another creature.
Why does the siman discuss "going out"? Because the melachah of hotzaah (carrying) also applies to the animal — if the owner lets the animal carry a load in the reshus harabim, it is he (the owner) who has violated shevisas behemah. The question: what is shemirah (necessary watching) — therefore permitted as a bit or a halter? What is massui (a load) — therefore forbidden?
The central criterion: shemirah vs massui
| Criterion | Hebrew | Consequence |
|---|---|---|
| Adequate guarding (just right) | שמירה | Permitted (= like "clothing" for the animal) |
| Excessive guarding | נטירותא יתירתא | Forbidden (= load) |
| Ornament / Adornment | נוי | Forbidden (animal ≠ human — no tachshit) |
| Functional load | משוי | Absolute prohibition |
Place in Hilchos Shabbos
Siman ש״ה in a sense closes the "hotzaah block" of simanim 301-303 — extending it to the animal. It is also a direct application of the fourth commandment. Note: siman ש״ה addresses only shemirah; for the rest of shevisas behemah (plowing, milking, etc.) → see Yoreh Deah and Hilchos Behemah.
3. Key Halachic Concepts
1. שמירה (shemirah) — adequate guarding. For each species, there is a "normal mode" of guarding. Horse = halter/bridle; nakah = iron ring in the nostril; camel = halter; dog = collar. That mode = permitted. Any other mode = forbidden.
2. נטירותא יתירתא (netirusa yeseirsa) — excessive guarding. If one puts on the animal more than it needs (e.g., both halter and bridle), the excess is a massui = forbidden.
3. משוי (massui) — load. Anything that is neither food, nor guarding, nor protection against injury of the same animal → forbidden massui.
4. תכשיט בהמה — animal adornment. Unlike humans, the animal has no halachic status of "tachshit" — so any ornament is a massui (except in cases of protection of the same animal).
5. למען ינוח שורך וחמורך (Devarim 5:14) — verse that repeats the fourth commandment with emphasis on the animal. It is the source-verse of the chiyuv (obligation) of the owner.
4. Overview of the 23 Seifim
| Seifim | Topic | Status |
|---|---|---|
| 1-2 | Modes of guarding by species (horse, donkey, camel, mule) | For each species, its proper mode |
| 3-5 | Dog, calf, camel | Each animal has its nature |
| 6-8 | Bells, chimes, hanging ornaments | Forbidden (= ornament, not guarding) |
| 9-11 | Bags, blankets, devices on the animal | Per usefulness |
| 12-14 | Calf, small animals | Adaptations per age |
| 15-17 | Sick animals, bandages, protection | Permitted if medical protection |
| 18-20 | Guiding / inciting / training the animal | Limit cases of manhig |
| 21-23 | Mixtures and overlap (chibur) with other simanim | Cross-references |
Method of reading:
- Identify the species of the animal in question
- Identify what is being placed on it (bit, bridle, bag, bell…)
- Verify whether it is the normal mode of guarding for this species
- If yes → permitted. If excessive or decorative → load, forbidden
5. The Mishnah Berurah — First Entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (Chofetz Chaim) has 80 entries on this siman. Here are the first ones — for better understanding of the seifim:
משנה ברורה (א) — (א) בהמה יוצאת וכו' - דהנה כתיב למען ינוח שורך וחמורך וגו' הרי הזהירה התורה שגם בהמת ישראל תנוח בשבת ולאו דוקא בהמה ה״ה עופות וכל בעלי חיים ולכן דוקא כשתצא בדבר שהוא לה לשמירה הוי תכשיט ואורחא והרי הוא כמלבוש לאדם ולאו משוי הוא אבל בדבר שאינה משתמרת בו הוי משוי ואסור וה״ה כשתצא במה שהיא שמירה יתירה לפי ענינה דלאו אורחה בהכי ג״כ בכלל משוי הוא ואסור:
משנה ברורה (ב) — (ב) ביותר - דוקא בשמירה יתירה הרבה אבל אם רק מעט יותר ממה שצריכין לא הוי משא דאי אפשר לצמצם:
משנה ברורה (ג) — (ג) שהוא לנוי - עיין לקמיה בס״ק י״ב:
For the full text of the 80 entries, see Sefaria: Mishnah Berurah 305.
6. The Rama's Position
On siman ש״ה, the Rama is scarcely present — the siman is largely consensual among the Rishonim. A few minor Ashkenazi glosses:
A few typical glosses of the Rama:
- Seif 7 — clarifies that bells must be silent (without clapper) to escape the music gezeirah.
- Seif 11 — discusses blankets added against the cold: permitted if the animal really needs them, massui otherwise.
- Seif 17 — broadens the notion of medical protection (dust, flies) per context.
Mechaber vs Rama difference:
- Mechaber → strict tendency on the definition of shemirah.
- Rama → contextual tendency (per use and per the animal's need).
- Chabad → Shulchan Aruch HaRav siman ש״ה — completes with Chabad details.
7. Contemporary Practical Cases
| Situation | Halachic analysis |
|---|---|
| Pet dog on a walk Shabbos | Collar = shemirah, permitted. Leash (essential for control) = permitted. Dog coat = ornament, except for medical necessity (old dog, sensitive to cold) → load. |
| Tag / GPS on collar | If solidly fixed to the collar (batel la-collar = bitul), permitted. If a distinct pendant → load. |
| Horse with saddle | If one rides on it → gezeiras rechivah (forbidden mi-derabbanan). Without rider: permitted if fixed as a normal device. |
| Domestic cat | Cat going out freely: no issue (the animal has nothing on it). With identifying collar → permitted (shemirah). |
| Bird in a cage | Going out with the cage = hotzaah, depends on eiruv. The cage is a cheftza, the bird is muktzah. |
| Guide dog for the blind | The harness and bar = functional shemirah, permitted. Widely permitted case by contemporary poskim. |
For halachah lema'aseh: The central criterion is: is this object on the animal necessary for guarding or protection? If yes → permitted. If superfluous or decorative → forbidden load. In our modern cities (karmelis, not real reshus harabim), poskim are generally lenient.
8. Practical Summary of the Siman
Key takeaways of Siman ש״ה:
- Shevisas behemah — the owner must let his animal rest (fourth commandment, Shemos 20:10).
- Central criterion: shemirah (adequate guarding) = permitted. noi (ornament) or massui (load) = forbidden.
- Each species has its normal mode of guarding — it must be respected.
- No pride/adornment — the animal is not a human; it has no status of tachshit.
- Medical protection (bandage, splint) = permitted as refuah.
- In a modern city (karmelis), contemporary poskim are more lenient.
9. Comprehension Questions
Check your understanding:
- What is the biblical source of shevisas behemah? Cite the verse.
- What is the difference between shemirah, netirusa yeseirsa, noi, and massui?
- Why can a horse go out with halter OR bridle, but not both?
- Why is a bell on an animal forbidden?
- What is the halachic difference between a human and an animal regarding tachshit (ornament)?
- Can a guide dog wear its harness on Shabbos? Why?
- Why is putting a coat on a dog on Shabbos problematic? When does it become permitted?
To go further
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