04 Aug SHABBAT BY THE POOL: DIVING INTO THE HALACHIC DEPTHS

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 (ב,לו ביצה(, it is taught that one
should not swim in the water to prevent the

swimmer from creating a raft. Similarly, the
Shulchan Aruch rules (ס״ב שלט סימן(:’ 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
almost nowadays that) אגר״מ אבה״ע ח״ב סימן יג)
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
ס״ז שכו ;(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
משנה ברורה סימן שב ס״ק) soiled is that garment
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 (יוסף הגר״ע
Moshe Rabbi while ,)ביביע אומר ח״ד ס״ל אות יט
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
Our .)אור לציון ח״ב עמוד רנא) Celsius degrees
sages forbade washing in hot water, which
they referred to as gezeirat habalanim; as
mentioned by Maran HaShulchan Aruch
(ס״א שכו סימן(:” 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
one ,However .)נתנאל מובא במשנ״ב סי‘ שכו סק״ז
should just go in and out without delaying in
שו״ת אבני נזר או״ח סי‘)pleasure for water the
. (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) Berurah Mishnah the and ,)סימן שכו סק״ח)
שכו
כא ס״ק (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
מנחת יצחק ח״ו סוף סי‘ לב בשם קצות)exceptions
. (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.