Splashing Dilemmas: Navigating the Shabbat Swim Conundrum
הרב שי טחןכה סיוון, תשפד01/07/2024The halacha rules for swiming in Shabes. a great summarization of a complicated subject
תגיות:שחיהשבתבריכה
Summertime is the perfect season to beat the heat by taking a refreshing plunge in the pool. But when Shabbat rolls around, things get a bit more complicated. Can we still take a dip? Let’s explore the poolside puzzle on Shabbat!
There are a few important aspects that we need to talk about when it comes to the sacred day of Shabbat.
a. The prohibition on swimming in the river and pools.
b. Carrying droplets in Karmelit (semi-public domain).
c. Swimming with bathing suit in the water.
d. Gzerat Habalanim; The Decree Against Entering Hot Water.
e. Getting into the water.
f. The spirit of Shabbat.
Let’s go through each point:
a. The prohibition on swimming in the river and pools.
In the Mishnah (ביצה לו,ב), it is taught that one should not swim in the water to prevent the swimmer from creating a raft. Similarly, the Shulchan Aruch rules (סימן שלט ס״ב): ‘We do not swim in water, even in a pool in the yard, because the water can overflow and thus resemble a river. If there is a barrier around the pool, it is permitted, because even if the water overflows, the barrier forces it back, so it is more like a container, and there is no reason to decree out of concern that one will make a float’.
We learned from those words that if a pool has a surrounding barrier, a person is allowed to swim in it. Reb Moishe Feinstein writes (אגר״מ אבה״ע ח״ב סימן יג) that nowadays almost all pools have a barrier that is higher than the water level; hence swimming in such a pool is permitted.
Also we need to consider that the above is stated only if one intends to swim, meaning to lift and raise his legs off the ground (משנ״ב סק״ב). However, entering the water without swimming is not prohibited due to this decree, even if the pool does not have a surrounding lip.
b. Carrying droplets in Karmelit (semi-public domain).
If the pool is in a karmelit (semi-public domain), there is a prohibition of transferring water droplets remaining on one’s body after washing, as the Shulchan Aruch warns (סימן שכו ס״ז); One who bathes in a river must dry his body thoroughly when leaving the river so that the water does not remain on him and transfer four cubits in a karmelit; However, in our times, almost all pools are located in an enclosed area, so there is no such concern.
Still, this would be relevant to those who want to go into the ocean or even just walk barefoot by the ocean water since their feet will get wet and carry droplets from the ocean shore.
c. Swimming with bathing suit in the water.
Another concern, which is much more common, is the prohibition of soaking the swimsuit in water, as the sages cautioned that immersing clothing in water is considered a form of laundering, therefore, anyone who enters the water with a swimsuit violates this prohibition.
However, it is not agreed upon whether this law applies to every garment or only to a garment that is soiled (משנה ברורה סימן שב ס״ק לט). According to the opinion of those who maintain that every garment is subject to this prohibition, one should not enter the water with a swimsuit unless it is made of nylon, in which case there is no absorption of water at all and no prohibition. However, there are those who believe that there is no prohibition with clean garments and only soiled garment were prohibited (Sefer Mitzvot Gadol, Sefer HaTerumah, Raah, and Rosh), and therefore, it is permissible to enter the water with a clean swimsuit.
The Riva , based on the opinion that they prohibited only a soiled garment, understood it to mean actual filth but if it is only slightly soiled, there is no prohibition to swim with such a garment. However it seems from the words of the Mishnah Berurah (302:43) that any soiling is prohibited, as it prohibited even a clean garment.
The opinion of Maran HaShulchan Aruch on the matter is not clear, many Sephardic rabbis held that he was lenient (הגר״ע יוסף ביביע אומר ח״ד ס״ל אות יט), while Rabbi Moshe Levi felt that the Shulchan Aruch prohibited (מנוחת אהבה ח״ב עמוד שצז).
d. Gzerat Habalanim
Additionally, it should be noted that the water should not be hot above thirty-seven degrees Celsius (אור לציון ח״ב עמוד רנא). Our sages forbade washing in hot water, which they referred to as gezeirat habalanim; as mentioned by Maran HaShulchan Aruch (סימן שכו ס״א): “It is forbidden to wash in hot water any part of the body, even a limb alone, even in water that was heated before Shabbat”. However, lukewarm water, up to the aforementioned temperature, does not have the status of hot water, and Sephardi custom permits to enter it on Shabbat.
There are exceptions to this decree, for example, someone who wants to use the mikveh on Shabbat since it is a mitzvah (קרבן נתנאל מובא במשנ״ב סי’ שכו סק״ז). However, one should just go in and out without delaying in the water for pleasure(שו״ת אבני נזר או״ח סי’ תקכו) .
e. Getting into the water.
Nevertheless, Ashkenazim have a custom to prohibit entering any water on Shabbat, even cold water, as stated by the Magen Avraham (סימן שכו סק״ח), and the Mishnah Berurah (סימן שכו
ס״ק כא) brings this as a concerns such as hair squeezing and other similar worries.
Sephardim, on the other hand, did not restrict going into water on Shabbat and never had such a minhag to restrict it. Additionally, Ashkenazim who feel very irritated without washing their body when the days are very hot and humid, or those who need to go into the water for health reasons, may also find exceptions(מנחת יצחק ח״ו סוף סי’ לב בשם קצות השלחן סי’ קלג) .
i. The spirit of shabbat
After learning about the above leniencies, we should point out that many Halachic authorities highlight another aspect to consider, which is whether swimming in a pool aligns with the spirit of Shabbat. Many believe that even if there are no specific religious restrictions, it is still advisable to refrain from swimming in order to show proper respect for the sanctity of Shabbat.
Since such a question is more hashkafa-related than halacha, one should consult his rabbi for guidance.
In summary, summer is a popular time for people to seek relief from the heat by taking a dip in the pool. It’s a refreshing experience that many look forward to. However, when Shabbat arrives, the question of whether or not to use the pool becomes significant. Therefore, one should consider and examine all the above points to ensure that the kedusha of Shabbat remains sacred.
There are specific conditions that must be met in order to justify using the pool on Shabbat.
These conditions could vary based on different Halachot and customs. On the other hand, there are those, particularly within the Ashkenazi tradition, who refrain from using the pool altogether on Shabbat, regardless of any specific conditions.
There are a few important aspects that we need to talk about when it comes to the sacred day of Shabbat.
a. The prohibition on swimming in the river and pools.
b. Carrying droplets in Karmelit (semi-public domain).
c. Swimming with bathing suit in the water.
d. Gzerat Habalanim; The Decree
e. Getting into the water.
f. The spirit of Shabbat.
Let’s go through each point:
a. The prohibition on swimming in the river and pools.
In the Mishnah (ביצה לו,ב), it is taught that one should not swim in the water to prevent the swimmer from creating a raft. Similarly, the Shulchan Aruch rules (סימן שלט ס״ב): ‘We do not swim in water, even in a pool in the yard, because the water can overflow and thus resemble a river. If there is a barrier around the pool, it is permitted, because even if the water overflows, the barrier forces it back, so it is more like a container, and there is no reason to decree out of concern that one will make a float’.
We learned from those words that if a pool has a surrounding barrier, a person is allowed to swim in it. Reb Moishe Feinstein writes (אגר״מ אבה״ע ח״ב סימן יג) that nowadays almost all pools have a barrier that is higher than the water level; hence swimming in such a pool is permitted.
Also we need to consider that the above is stated only if one intends to swim, meaning to lift and raise his legs off the ground (משנ״ב סק״ב). However, entering the water without swimming is not prohibited due to this decree, even if the pool does not have a surrounding lip.
b. Carrying droplets in Karmelit (semi-public domain).
If the pool is in a karmelit (semi-public domain), there is a prohibition of transferring water droplets remaining on one’s body after washing, as the Shulchan Aruch warns (סימן שכו ס״ז); One who bathes in a river must dry his body thoroughly when leaving the river so that the water does not remain on him and transfer four cubits in a karmelit; However, in our times, almost all pools are located in an enclosed area, so there is no such concern.
Still, this would be relevant to those who want to go into the ocean or even just walk barefoot by the ocean water since their feet will get wet and carry droplets from the ocean shore.
c. Swimming with bathing suit in the water.
Another concern, which is much more common, is the prohibition of soaking the swimsuit in water, as the sages cautioned that immersing clothing in water is considered a form of laundering, therefore, anyone who enters the water with a swimsuit violates this prohibition.
However, it is not agreed upon whether this law applies to every garment or only to a garment that is soiled (משנה ברורה סימן שב ס״ק לט). According to the opinion of those who maintain that every garment is subject to this prohibition, one should not enter the water with a swimsuit unless it is made of nylon, in which case there is no absorption of water at all and no prohibition. However, there are those who believe that there is no prohibition with clean garments and only soiled garment were prohibited (Sefer Mitzvot Gadol, Sefer HaTerumah, Raah, and Rosh), and therefore, it is permissible to enter the water with a clean swimsuit.
The Riva , based on the opinion that they prohibited only a soiled garment, understood it to mean actual filth but if it is only slightly soiled, there is no prohibition to swim with such a garment. However it seems from the words of the Mishnah Berurah (302:43) that any soiling is prohibited, as it prohibited even a clean garment.
The opinion of Maran HaShulchan Aruch on the matter is not clear, many Sephardic rabbis held that he was lenient (הגר״ע יוסף ביביע אומר ח״ד ס״ל אות יט), while Rabbi Moshe Levi felt that the Shulchan Aruch prohibited (מנוחת אהבה ח״ב עמוד שצז).
d. Gzerat Habalanim
Additionally, it should be noted that the water should not be hot above thirty-seven degrees Celsius (אור לציון ח״ב עמוד רנא). Our sages forbade washing in hot water, which they referred to as gezeirat habalanim; as mentioned by Maran HaShulchan Aruch (סימן שכו ס״א): “It is forbidden to wash in hot water any part of the body, even a limb alone, even in water that was heated before Shabbat”. However, lukewarm water, up to the aforementioned temperature, does not have the status of hot water, and Sephardi custom permits to enter it on Shabbat.
There are exceptions to this decree, for example, someone who wants to use the mikveh on Shabbat since it is a mitzvah (קרבן נתנאל מובא במשנ״ב סי’ שכו סק״ז). However, one should just go in and out without delaying in the water for pleasure(שו״ת אבני נזר או״ח סי’ תקכו) .
e. Getting into the water.
Nevertheless, Ashkenazim have a custom to prohibit entering any water on Shabbat, even cold water, as stated by the Magen Avraham (סימן שכו סק״ח), and the Mishnah Berurah (סימן שכו
ס״ק כא) brings this as a concerns such as hair squeezing and other similar worries.
Sephardim, on the other hand, did not restrict going into water on Shabbat and never had such a minhag to restrict it. Additionally, Ashkenazim who feel very irritated without washing their body when the days are very hot and humid, or those who need to go into the water for health reasons, may also find exceptions(מנחת יצחק ח״ו סוף סי’ לב בשם קצות השלחן סי’ קלג) .
i. The spirit of shabbat
After learning about the above leniencies, we should point out that many Halachic authorities highlight another aspect to consider, which is whether swimming in a pool aligns with the spirit of Shabbat. Many believe that even if there are no specific religious restrictions, it is still advisable to refrain from swimming in order to show proper respect for the sanctity of Shabbat.
Since such a question is more hashkafa-related than halacha, one should consult his rabbi for guidance.
In summary, summer is a popular time for people to seek relief from the heat by taking a dip in the pool. It’s a refreshing experience that many look forward to. However, when Shabbat arrives, the question of whether or not to use the pool becomes significant. Therefore, one should consider and examine all the above points to ensure that the kedusha of Shabbat remains sacred.
There are specific conditions that must be met in order to justify using the pool on Shabbat.
These conditions could vary based on different Halachot and customs. On the other hand, there are those, particularly within the Ashkenazi tradition, who refrain from using the pool altogether on Shabbat, regardless of any specific conditions.
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