It is forbidden to walk out into a public domain or a karmelis with article that is neither a garment nor an ornament. Therefore, you may not go out with a needle stuck in your garment, or even a pin without an eye. Even when he needs it for his clothes a man should follow the stringent view.¹ 301: 8, that going out with a needle with an eye is a de’oraisa prohibition, while going out with a needle without an eye is prohibited Rabbinically. However, since women usually fasten their ribbons, kerchiefs and similar things with pins, she is permitted to go out with [pins] for her dressing² 301: 67] needs,³ 303: 9. but only with a pin without an eye, not with a needle with an eye.

footnotes: ¹ This is in accord with the first opinion cited in Shulchan Aruch ² Wearing more pins than necessary is considered carrying and is prohibited. [Mishnah Berurah ³ Shulchan Aruch

There are certain ornaments that our Sages of blessed memory forbid to be carried on Shabbos in a public domain. Some ornaments are forbidden to men and some ornaments are forbidden to women. For example, jewelry about which there is reason to be concerned that the woman might remove in order to show it to someone [is not permitted.] Now, the prevailing custom is to permit it, and the authorities wrote reasons for this,⁴, our streets are not a public domain, but rather a karmelis, for we do not have 600, 000 people (daily) passing in the streets (cited in Shulchan Aruch 303: 18.) We do have this number of people in the streets of our large cities, however, and thus may not be able to rely on this view. Others cite the reason as being that since so many women will continue to do so, it is better that they do so in a state of unawareness rather than to do so knowingly and willfully. but a God-fearing person should be strict regarding this. A man should be careful⁵ 303: 18.] not to go out with a ring on which there is no engraved seal,⁶, as with other jewelry, but a pious man should not go out of the eiruv wearing any ring. [Mishnah Berurah 303: 65, Rabbi Akiva Eiger] and he should certainly not wear a watch, even if it is attached to a gold chain that he wears around his neck, which is a piece of jewelry. But the pocket watch [is certainly considered] a burden,⁷ 301: 62 is stringent even if it can be seen. As to wrist watches, see Igros Moshe 111 and Chelkas Yaakov Vol. 1: 89. and is not permitted.⁸. [Chayei Adam 56: 2 and Divrei Chaim (2: 33). See Biur Halachah 301: 11. The Shoel Umeishiv Vol. 1, 3: 31 says it is prohibited Rabbinically.]

footnotes: ⁴ One of the reasons is, that according to many poskim ⁵ This also applies to a woman with an engraved signet ring. [See Shulchan Aruch ⁶ Some are meikil ⁷ The watch, even though it is attached to an ornamental gold chain, is a burden and not an ornament, since it is in your pocket and cannot be seen. The Aruch Hashulchan ⁸ This is prohibited de’oraisa

A silver key,⁹ even though it is made for ordinary use, since it is also a piece of jewelry, it is customary to carry it on Shabbos.¹⁰ But eyeglasses, even if they have silver frames, are forbidden to be carried outside.¹¹ 173]

footnotes: ⁹ It serves primarily as jewelry unlike brass and steel keys which are functional and prohibited. ¹⁰ As a pin or tie bar. It is better to have a belt using the key as the clasp or tooth of the buckle. The key must also be attached to the end of the belt. ¹¹ This applies both to glasses serving only as an ornament as well as for corrective lenses. Reading glasses are not permitted for you may take them off and carry them. Sunglasses are not permitted unless they are required for a particular eye ailment. [Har Tzvi

A woman may not put a garment over her kerchief, nor should a man put a garment on his hat¹² permit wearing a plastic rain hat over a hat if it won’t fall off. [Har Tzvi, Beis Shlomoh, Rabbi Eliyahu Meir Bloch Z’l, Chelkas Yaakov Vol. 2, 100] This is only so provided that people do not normally remove it if the rain stops. [Rabbi S. Z. Auerbach ztl] The Igros Moshe 108–111 only permits wearing a cover that warms. to protect it from the rain, for this is not the usual way the garment is worn. If their intention is that they should not be annoyed by the rain; it is permitted.¹³ 301: 23. The poskim permit wearing rubbers (for the same reason, even if they don’t permit plastic hat covers).

footnotes: ¹² Some poskim ¹³ Magein Avraham

A person who is lame, or a sick person, just recovering from his illness, or a very old person, who finds it impossible to walk without a cane, is permitted to walk with a cane in his hand. But if he can walk without a cane, and he walks without one in his house, except that when he walks outside he uses it for support, he is forbidden to do so.¹⁴. For it is a burden, since it is not absolutely necessary for his walking. [Biur Halachah 301: 17—Ohr Zarua, Rabbeinu Yerucham] A blind person is forbidden¹⁵ 25b] to go out with a cane in a city in which there is no eiruv. A person who needs no cane at all¹⁶ 301: 27] is forbidden to go out with one even in a town where there is an eiruv, because it shows disregard of the Shabbos.¹⁷, meaning, a weekday activity. Such activity is prohibited Rabbinically. See Radvaz, Tiferes Yisrael (Shabbos 6: 8). Also see Nodah Biyehudah Resp. 28.

footnotes: ¹⁴ De’oraisa ¹⁵ Some say that this is only if the blind man knows his way, but if he needs his cane in order not to trip on stumbling blocks etc., he is likened to the lame and may use his cane. [Quoted in Meiri, Maseches Beitzah ¹⁶ If it is needed as a symbol of prestige, a highly respected person may carry it within the confines of an eiruv. [Magein Avraham ¹⁷ It is uvda dechol

A person who is shackled in chains may walk out with them,¹⁸ etc., Shulchan Aruch 301: 19. Because it is his way of walking, and the chains on him is like a garment, and there is no fear they will fall off. [Mishnah Berurah] [on Shabbos].

footnotes: ¹⁸ Mordechai

You may not walk out on stilts,¹⁹ 301: 20. that people use in mud and water.

footnotes: ¹⁹ Shulchan Aruch

You may go out with a plaster on a wound (provided you do not place it²⁰ on the wound on Shabbos) for since it is a remedy²¹ 301: 22. But many Acharonim rule like the Rambam and Vilna Gaon that even if it just protects the wound you may go out with it. [Mishnah Berurah 301: 77] it is like an ornament. And you may wrap it in an inexpensive piece of cloth and it becomes insignificant in relation to the plaster. But an article of value, such as a scarf or the like, you must not wrap around it, because it does not become insignificant in relation to the plaster,²² says that if it is needed to keep the plaster from falling off you may go out with it. neither is this the usual way a scarf is worn. It is therefore considered a burden.²³—Vilna Gaon—Rambam]

footnotes: ²⁰ See Chapter 91: 10. ²¹ Tur, Shulchan Aruch ²² The Nesiv Chaim ²³ You are permitted to go out even with an article of value like a scarf, if it protects the wound and is placed directly on the wound. [Mishnah Berurah

You may go out with cotton placed in your ear to absorb discharge from the ear, provided it is tightly stuck, so that it cannot fall out. Likewise, you may walk out with a footpad or straw in your shoes, if it was placed there in a way that it cannot fall out.

A woman should not go out with a menstrual pad that she uses in order not to soil her clothing; neither may she go out with an apron which she wears for the same purpose, unless it is a real garment. But if she puts on the pad or the apron to save herself from discomfort, for if the blood dries on her skin she will suffer discomfort, she is permitted to go out with them.

When walking in a place of mud and clay, you may raise your clothes a little so that they will not be soiled but it is forbidden to raise them fully.²⁴ etc. Mishnah Berurah 301: 117]

footnotes: ²⁴ Enough to make a fold. [Maharil

It is permitted go out on Shabbos wearing two garments one over the other, even though you do not need the other garment for yourself but are taking it out for someone else. But this is true only if occasionally on weekdays you also wear two such garments, for then it is your usual way of dressing, (even though most of the time you do not dress like that). But if you never wear two such garments, you are forbidden to go out with them on Shabbos, because the second one is considered a burden. The same law applies to two pairs of socks, or a large hat over a yarmulka²⁵ 301: 36. or something similar.

footnotes: ²⁵ Shulchan Aruch, Rema

If it is the custom of the community²⁶ 301: 134 to wear a cheap belt underneath and an expensive one it is permitted to do so on Shabbos, even though now you need only one, and the second one is taken out for a friend. But if it is not the custom to wear two belts, even though you prefer personally, to dress like this, you are forbidden to do so; for since one belt is sufficient, the second one is considered a burden.²⁷ etc., Mishnah Berurah 301: 133—poskim] In any case, you are permitted to go out with two belts where there is a garment worn between them, as for example, when the bottom belt is on your trousers and the top one on your coat, for then you have benefit and use of both.²⁸.

footnotes: ²⁶ Peri Megadim, Chayei Adam, Mishnah Berurah ²⁷ This is a Rabbinical prohibition. [Seifer Haterumah ²⁸ Rema—Tosafos

[Regarding] a handkerchief, it is customary to wrap it under the outer garment around the trousers. You should be careful not to tie it into a double knot, one above the other. A God-fearing man who usually wears suspenders to hold up his trousers, should remove them on Shabbos, so that the handkerchief is actually used [to hold up his trousers]. Some people are accustomed to wrap the handker-chief around their neck. This is not permitted, unless you wear no other kerchief around your neck,²⁹ do not require this, for you will get warmth from an extra scarf (and it is not like wearing two belts). [See Shearim Hametzuyanim Bahalachah] and you are accustomed to wearing a scarf in cold weather. You must tie it in a way that is permissible; but just throwing it around your neck, letting the corners hang down in front of you, is absolutely forbidden.³⁰ Likewise, it is forbidden to wrap it around your leg or your hand and to walk out with it.³¹ 301: 43, Levushei Mordechai Resp. 133—Chasam Sofer] See Hisorerus Teshuvah (2, 160).

footnotes: ²⁹ Many poskim ³⁰ The criterion is the prevailing style of wearing it. ³¹ If you have a bad nose cold and being without a handkerchief will be humiliating, you may wrap it around your foot etc., for it is an unusual way of carrying and a Rabbinical prohibition is waived to preserve human dignity. [Eliyahu Rabbah

Some authorities permit wearing gloves [on Shabbos], while others forbid it.³² 301: 37, who is inclined to be machmir. The reason is that you may have reason to remove them and will carry them in a public domain. [Beis Yosef] The custom is to be meikil, because some say that our streets are not a public domain, but only a karmelis. [Mishnah Berurah] A pious man should be machmir on himself. [Mishnah Berurah—Acharonim] [Regarding a muff] that warms both hands together, you may be more lenient.³³. Because even if you take out one hand, the other one remains in it. But the Eliyohu Rabbah disagrees.

footnotes: ³² Both opinions are quoted in Shulchan Aruch ³³ Taz

You may go out with a tallis with tzitzis if you wear it in the usual way; but if you wear it folded around your neck in a community where it is not customary to wear it like that, it is forbidden.³⁴ in Shulchan Aruch 301: 30. See Biur Halachah.

footnotes: ³⁴ Magein Avraham

If a garment has two straps or strings with which it is tied, or if it has hooks with which it is fastened, and one of them was torn off, even though the remaining one that matches it is useless, nevertheless, if you intend to repair it later by replacing its mate, the remaining one does not become insignificant to the garment.³⁵ (18 footnote 131) and reason given by Rabbi S. Z. Auerbach, zatzal, for permitting it. It is like a burden, and it is forbidden to go out in such a garment. But if you do not intend to repair it, therefore, since the remaining piece is useless, it is thus insignificant to the garment, and you are permitted to go out with it. If it is an article of value, such as a silk cord or a silver clasp, even if you do not intend to repair it, it is not insignificant to the garment and it is forbidden to go out with it.

footnotes: ³⁵ The spare buttons that manufacturers sew onto clothing may be prohibited. See Shemiras Shabbos Ke’hilchasah

Bald persons who wear a toupé on their head may go out in it on Shabbos to a public domain, because it is considered as their ornament, (provided it was prepared on erev Shabbos).

One who wears an amulet must consult a halachic authority as to whether or not he may go out with it on Shabbos,³⁶ 308: 129. because not all amulets are of equal value. A woman who wears a stone called sternschuss to prevent miscarriage may go out with it on Shabbos.

footnotes: ³⁶ See Mishnah Berurah