Ta'anis 5b (after a several exchanges in which Rav Nachman asked Rav Yitzchak how to understand a verse in תנ''ך/The Bible and Rav Yitzchak had explained based on what he learned from R' Yochanon): Rav Nachman and Rav Yitzchak were breaking bread together. Rav Nachman asked Rav Yitzchak for a d'var Torah. Rav Yitzchak responded: R' Yochanan says one is not allowed to converse during a meal, lest one forward the trachea ahead of the esophagus and put himself in danger . After the meal, Rav Yitzchak said over another d'var Torah from R' Yochanan: יעקב אבינו לא מת/Our patriarch, Yaakov, did not die. (See there for, as they say, the rest of the story. One of the more entertaining gemaras, IMHO.)
I am particularly tickled by this incident because: (1) Rav Yitzchak both answered Rav Nachman and explained why he could not discuss it further with one, simple statement. (2) In order to enforce his point about the potential danger, he followed up (when it was possible; after the meal) with a d'var Torah that very like would cause sputtering and could cause choking even in the one who is listening.
With that introduction, I can now talk to you about wearing eyeglasses into a רשות הרבים/public domain on Shabbos. I suggest you finish whatever you are eating within the next few lines. Don't worry, I'll give you a final warning before the reveal; בעזרת השם.
טלטול/Carrying -- that is, transporting -- an object more than four cubits (approximately six feet) through a רשות הרבים, or transporting an object across the threshold that separates a רשות הרבים from a רשות היחיד/private domain is a Torah prohibition. On the other hand, one is quite obviously allowed -- nay, encouraged -- to wear, and therefore transport, pants and whatnot when venturing outside his home to traverse the רשות הרבים. What's the difference? Obviously, because he is wearing his pants and whatnot. On the other hand, it is just as obvious that one cannot simply tie a key to his wrist and claim he is wearing it!
As it turns out, there are four categories of whatnot that one may transport on Shabbos by wearing it; that is, hanging it from/on the body. They are:
I am particularly tickled by this incident because: (1) Rav Yitzchak both answered Rav Nachman and explained why he could not discuss it further with one, simple statement. (2) In order to enforce his point about the potential danger, he followed up (when it was possible; after the meal) with a d'var Torah that very like would cause sputtering and could cause choking even in the one who is listening.
With that introduction, I can now talk to you about wearing eyeglasses into a רשות הרבים/public domain on Shabbos. I suggest you finish whatever you are eating within the next few lines. Don't worry, I'll give you a final warning before the reveal; בעזרת השם.
טלטול/Carrying -- that is, transporting -- an object more than four cubits (approximately six feet) through a רשות הרבים, or transporting an object across the threshold that separates a רשות הרבים from a רשות היחיד/private domain is a Torah prohibition. On the other hand, one is quite obviously allowed -- nay, encouraged -- to wear, and therefore transport, pants and whatnot when venturing outside his home to traverse the רשות הרבים. What's the difference? Obviously, because he is wearing his pants and whatnot. On the other hand, it is just as obvious that one cannot simply tie a key to his wrist and claim he is wearing it!
As it turns out, there are four categories of whatnot that one may transport on Shabbos by wearing it; that is, hanging it from/on the body. They are:
- Clothing -- defined as something that protects the person's body. Coat, pants, hat, shoes... all included. A hat cover is not included (according to nearly everyone except Telshe), because it protects the hat and not the person. A woman's rain bonnet, however, is included -- even over a sheitel -- since rain would otherwise easily get through to her head and cause discomfort.
- Adornments/jewelry -- defined as something that is used to enhance one's appearance. Obviously rings, necklaces, and earrings are included. Less obvious is that ties are in this category. Watches that would be worn even though they are not working are also included in this category. Plain watches, though, are not in this category and may not be worn unless there is a kosher eiruv.
- Bandages -- defined as something that protects and/or cures a wound. Besides the obvious, this includes slings.
- קָמִיעַ/Amulets -- Defined as something that either causes an existing condition to resolve itself or protects against future injury. Don't laugh! Entry 25 in siman 301 -- one of the longest single entries in Shulchan Aruch -- discusses in some detail the issue of wearing a קָמִיעַ. They are usually packets of herbs/grasses or spells written on parchment (often shaped like t'fillin).
Ok... I suggest you finish whatever is in your mouth just now before proceeding.
Let's ask a simple question: Why are we allowed to wear eyeglasses on Shabbos? Hmm... you can't call them clothing; then don't protect your body. (Yes, I know they can prevent dust and whatnot from blowing into your eyes. Yes, we both know that's not why we are wearing glasses.) They certainly aren't an adornment: 🤓 (a rare visual aid). They don't actually cure your eyes of short/long-sightedness nor astigmatism, so they aren't in the category of bandages. Well, shoot... that only leaves one category. But that can't be!
Actually, it can and perhaps even is: eyeglasses have the status of a קָמִיעַ/amulet. Now you are probably thinking: Heck! If you are going to call eyeglasses a קָמִיעַ, then you'd have to also call hearing aids a קָמִיעַ. Ayup. I didn't make this up! See paragraph 79 in the Dirshu Mishna Brura on Siman 301, sk 98 (in the original print, anyway). The Minchas Shabbos says that is precisely the reason that one is allowed to wear eyeglasses and hearing aids into and around a רשות הרבים. on Shabbos. If you are wondering why the Mishna Brura himself doesn't mention this, it is because in his time they didn't have hearing aids and the only eyeglasses with which he was familiar didn't have ear pieces; ie: pince-nez.
Interestingly, by the way, the Mishna Brura says one may not wear pince-nez on Shabbos, it is because they might fall off and one would come to carry them in his hand. The Mishna Brura, though, does not say that wearing the pince-nez itself would be carrying. One might conclude, therefore, that the Mishna Brura would agree that our eyeglasses are a קָמִיעַ. As far as I know, though, I am the only one to draw that admittedly wild speculation. I'm fine with that; but only because it has no practical halachic ramifications. (See TftD for more on this issue.)
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