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Answer: When bicycles became popular, many poskim discussed their use on Shabbat, and almost all forbade it, for one or more of the following reasons. 1) Uvdin d’chol – This is a weekday-like activity, for, amongst other reasons, it is a mode of transportation that takes people to many places for purposes that include non-Shabbat-appropriate ones (see Tzitz Eliezer VII:30). 2) Bicycles often need repairs that a rider might perform while forgetting about Shabbat (see ibid. and Yaskil Avdi III, Orach Chayim 12). 3) One might ride outside the techum Shabbat(boundaries of travel outside the city). 4) When riding on ground, one makes grooves (Shut R. Azriel Hildesheimer I:49). While Rav Yosef Chayim of Bagdad (Rav Pe’alim I, OC 25) dismissed the issues and permitted riding a bicycle (some say he later changed his mind), the consensus of both Ashkenazi (see Shemirat Shabbat K’hilchata 16:18) and Sephardi poskim (see Kaf Hachayim 403:8) and the broad minhag is to forbid it. While, in theory, Rav Ovadia Yosef did not find any of the halachic issues formidable, he agreed that one should not ride a bicycle on Shabbat (see Yabia Omer, OC 55:29 and Chazon Ovadia IV, p. 40). The increasing popularity of electric bicycles likely makes all bicycles even more problematic (one can make the opposite claim).
Your question, regarding children riding, deserves consideration on a few grounds. First, most of the reasons to forbid bicycles apply less to a child, especially a young one. He uses a bicycle as recreation, which is harder to call uvdin d’chol, and he is arguably less likely to leave the city or fix it when it breaks. Furthermore, when there are strong grounds to claim that a certain practice is permitted but a stringent opinion is more accepted, we have halachic precedent for being lenient regarding children. See for example, Rav Ovadia Yosef’s suggestions regarding waiting less than six hours between meat and milk for children (Yabia Omer III, Yoreh Deah 3) and allowing for them cheese produced by a non-Jew without supervision in a case of need (ibid. V, YD 11; Sdei Chemed vol. VIII, p. 238, regarding feeding children certain foods on Pesach that adults refrain from due to a (remote) possibility ofchametz). See also a statement in this direction in Beit Yosef, OC 269.
We summarize as follows. Conventional Orthodox wisdom has determined that bicycles are forbidden – period. Therefore, we are not open to leniency just based on age. Only in the separate, albeit related case of tricycles, have poskim added up the halachic indications in a manner that permits their use.
Since a large part of the prohibition of bicycles, especially for children, is based on minhag, there is no need to oppose a practice of leniency that may exist in certain communities (more likely among Sephardim). In general, even if a child is violating a clear Rabbinic prohibition, one does not have to stop him or even tell his father to do so (see Shulchan Aruch, Orach Chayim 343:1 and Mishna Berura 343:3). It is even legitimate, even for a father, to allow his minor child to ride a bicycle on Shabbat if it is in consonance with the local minhag.
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
