As any parent can attest, every stage of raising our children presents us with an endless series of choices and questions, often ones we’d never considered before.

Parenting children on Shabbat is no exception. What Shabbat restrictions apply to children, and what can we reasonably expect from them on this special day of rest?1

The goal of this article is to provide general guidelines; it is not intended to be a comprehensive treatment of the topics discussed. In any situation where additional clarity is necessary, a competent Orthodox rabbi should be consulted.

Table of Contents

How should I react if a child does a forbidden activity (melachah) on Shabbat?

A father is obligated to train his children to keep the mitzvot from when they reach the “age of chinuch (education)” (defined below). This training includes stopping them from transgressing all prohibitions, both biblical and rabbinic.2

In this context, the age of chinuch begins when the child is able to understand that a given action is prohibited, as well as why it is forbidden (i.e., because today is Shabbat and a Jew may not do such an action on this day).3 Depending on the child’s understanding, this age is usually between three and four years old.4

Once a child reaches this age, their father must stop them from doing activities forbidden on Shabbat. A mother (or any other adult), on the other hand, is not halachically obligated to stop her son or daughter (as long as she doesn’t actively cause or tell the child to sin—see below).5 However, the Rebbe points out that often the primary education for Torah and mitzvot depends on the mother.6 As such, although she is not halachically obligated to stop the child, she should do whatever she can to properly educate each child according to his/her age.

If a child is doing a forbidden activity on behalf of an adult, the child’s mother (or another adult) must stop him/her. Additionally, even if it is not on behalf of an adult, if allowing a child to do a forbidden activity will erroneously cause others to think that such an act may be done on Shabbat, the child’s mother (or any other adult) must stop him/her.7 All this is true even if the child is below the age of chinuch.8

Although children do not need to be stopped from doing a forbidden activity prior to the age of chinuch, they may not be told (or hinted at) to do a forbidden act (e.g., to turn on a light on Shabbat) by any adult.9

Child who doesn't yet understand about Shabbat Child who understands about Shabbat
Need not be stopped from doing forbidden activity on their own Father must (and mother should) stop them from forbidden activity
May not do forbidden activity on behalf of adults May not do forbidden activity on behalf of adults
May not do forbidden activity if others may follow May not do forbidden activity if others may follow

May a child (who has not reached the age of chinuch) be given a muktzah toy to play with?

When needed, you may give a toy with a muktzah component to a child who has not reached the age of chinuch. It is better, though, to place the toy in front of the child instead of giving it to them directly.10

When it comes to rattles, some hold that the prohibition to create music extends to all noise-making devices, even those that are not explicitly musical and even when not being used in a musical manner (e.g., a rattle). Rabbi Schneur Zalman of Liadi, the first Chabad Rebbe, writes that the custom is to be stringent and follow this opinion, except when necessary for a sick person or for a mitzvah purpose.11

With regard to the laws of Shabbat, the needs of a young child are treated like those of a mildly sick person.12 Thus, if a child is crying strongly and the rattle may calm them down, you may give them the rattle to play with (and you may certainly allow a baby to play with a rattle). In such a case, you may even shake the rattle yourself (preferably without a proper beat and in an irregular manner).13

To preserve the sanctity of Shabbat, all muktzah items should be put away before Shabbat so that young children will not play with them.

May an adult place an item in a toddler’s pocket (e.g., pacifier, diaper) for the toddler to carry to another location on Shabbat?

An adult may not walk together with a child who is carrying an item in his/her hand, since the child may drop it and the adult may instinctively pick it up and carry it.14

However, if the child will only be walking through an area with the halachic status of karmelit (a public area that is not technically a halachic reshut harabim),15 an adult may place an item that the child needs (e.g., pacifier, diaper) in the child’s pocket or clip it to his/her clothing. Items that are not genuinely needed for the child may not be placed in their pockets or clipped to their clothing (e.g. nosh, toys, keys).16

A better option: If the street has the status of a karmelit and there is a genuine need, you may hint to a non-Jewish person to bring the item. If there is no other choice, the non-Jew may even be asked outright to do so. The reason is that when an activity is only forbidden due to two rabbinic injunctions (in our case, carrying through a karmelit and asking a non-Jew), the prohibition is waived if there is a great need.17

In any case, it is best not to rely on these leniencies. Instead, arrange for anything that might be needed at your destination to be brought there before Shabbat.

May children ride bikes or scooters (indoors, or in a place where there is an eruv)?

Halachic decisors of the previous generation forbade riding bikes on Shabbat, as it might lead to fixing the bike (which may involve a forbidden activity). Additionally, riding a bike is viewed as a mundane activity to be avoided on Shabbat.

Young children may ride tricycles or similar vehicles, since (1) they are too young to fix them, and (2) it is noticeable that they are children’s toys and not means of transportation.18 In any case, it is preferable that children from the age of six should not ride tricycles.

According to many opinions, children may ride scooters as long as the wheels are not inflatable. It should be taken into account, however, that in certain communities, riding a scooter might be viewed as disgracing Shabbat. For this reason, it is best not to allow children to ride scooters outdoors on Shabbat (even within an eruv).19

May I remove the muktzah status of an item by setting it aside for a permissible use before Shabbat (e.g., an old telephone as a toy, or a brick as a door stopper)?

Rabbi Schneur Zalman of Liadi distinguishes between permissible uses that are commonly done with the muktzah item and those that are not. As an example, he writes that it was common in his times to use a stone to crack open nuts, but it was not common to use one to keep a door shut.

In order to be allowed to use a muktzah item as it is commonly used, it is enough to designate it for that specific use for that specific Shabbat. Moreover, if the item was used for this purpose even just once before Shabbat, it may be used on Shabbat. By contrast, in order to be allowed to use the muktzah item for a use it is not commonly used for, it must be designated for that purpose indefinitely. This is true even if it was used for this purpose numerous times before Shabbat.20

The classical halachic decisors mention various uses that were once commonly done with muktzah items (such as the example mentioned above—using a stone to crack open nuts). In general, one may use muktzah items for such functions if they are designated in the manner described above.21 However, some contemporary rabbis point out that it is questionable if it is still commonplace to designate muktzah items for all these types of random purposes. Therefore, if you want to set aside an old phone as a toy, it is preferable to designate it for that purpose indefinitely, not just for one Shabbat.22

May an ill child be carried to the doctor on Shabbat?

Carrying a person is not a biblical prohibition, because a living being carries part of its own weight.23 This principle does not apply to one who cannot walk (e.g., ill or tied), but does apply to a child who can walk with help (i.e., through the parent lifting one leg at a time). Still, it is prohibited rabbinically, even in a karmelit.24

For an ill person who is bedridden but whose illness is not life-threatening, a rabbinic prohibition may be performed in an irregular manner.25 Moreover, young children who have pain or discomfort are considered to be in the above category.26 Therefore, a walking child in this condition may be carried to the doctor, even through a reshut harabim, in order to cure or ease their pain. It is preferable for the child to be carried by a non-Jew or in an irregular manner (e.g., two people holding the child together). If this is not feasible, the child may be carried normally.27

If the ill child is too young to walk, they may only be carried in a karmelit. If it is necessary to transport them through a reshut harabim, a non-Jew must be enlisted.

When carrying a child is permissible, an empty stroller may be used, as it has the same status as the child’s clothing and accessories, which may be carried along with the child. Items that the child is holding (e.g., candy or a pacifier), however, are not considered the child’s accessories and are only allowed to be carried in a karmelit if the child truly needs them.28 In order to circumvent the concern that one might pick up the pacifier if it falls, it should be clipped to the child.

May I ask a non-Jew to push a child in a stroller on Shabbat for a mitzvah purpose (e.g., to allow a parent to attend the synagogue)?

The possible rationale to allow this is based on the principle that when an activity is only forbidden due to two rabbinic injunctions (in our case, carrying through a karmelit/pushing a child old enough to walk and asking a non-Jew), the prohibition is waived for a mitzvah purpose.29 The question is what is considered a mitzvah purpose in this regard. Enabling a woman to attend the synagogue might not be included in this category, and even if it is, it may not be sufficient grounds to permit bringing the child as well.

Local custom is another factor: If you live in a community where this is not typically done, it might be seen as a breach of accepted practice. Therefore, a competent Orthodox rabbi should be consulted with all the relevant details (eligibility of mitzvah purpose, local custom, halachic status of street, etc.)

As an alternative, if parents of a young child would like to attend a family celebration (or similar event) in another location, they can arrange for a babysitter to look after the baby at home for the entire duration of the event. The non-Jewish babysitter can be told where the parents will be located, and that if she so desires, she may bring the baby over with a stroller.

What can be done if a toddler sits down in the middle of the street crying to be picked up, and refuses to get up and walk?

If the child is simply taking their time, just go slowly with them. If, however, they are not moving at all, and all efforts to get them to walk on their own fail, the best option is to pass the child from one person to the next, each one walking less than four cubits (about 6 feet) at a time.30 Once you reach your destination, put down the child outside and have them walk inside themselves.31

If this is not an option, you may ask a non-Jew to carry the child home.32 A less-preferable option is to have the toddler carried home by a boy or girl under the age of bar or bat mitzvah.33 In such a case, hand them the toddler after they have begun walking, and each time they want to stop, take back the toddler before they stop walking.34 Here as well, the toddler should be put down before entering the private domain (by taking the toddler from the child before they stop walking).

If none of the above options are feasible, an adult may transport the child, stopping to rest—or better yet, sitting down—at increments of less than four cubits each.35 As a last resort, an adult may swiftly carry the child directly through a karmelit without pausing to rest, only stopping to adjust the child if necessary.36 In these two scenarios as well, put the child down (in an unusual manner) before entering the private domain and have them enter on their own feet.

For more on this, see What If I Found Something in My Pocket on Shabbat?

When a child is crying and refuses to walk on Shabbat (in a karmelit), in order of preference:

  • Transfer from one person to the next, less than 4 cubits at a time
  • Have a non Jew carry them
  • Have a child carry them
  • Carry them less than 4 cubits at a time
  • Carry them swiftly without stopping

What is the correct way to clean up a spill on Shabbat?

It is permitted to clean up a spill with a dry towel or rag by gently placing the towel on it and thereby allowing it to absorb the spill, being careful not to squeeze it. A more preferable alternative is to use a napkin or paper towel, as you don’t care if it gets wet and don’t intend to wash it via cleaning up the spill. (Although it is also permissible to use a towel, this is a less preferable option, as there is a chance you will squeeze it or intend to clean it.)

In the case of a large spill, a towel may be placed on the spill in such a way that a section is specifically left dry, enabling you to carefully lift the towel via the dry section and relocate it.

The best way to clean up after a spill is to use a squeegee, which doesn’t absorb at all.

It should be noted that as a rule, it is forbidden to wash the floor on Shabbat, even if no squeezing is involved. Only in the case of a sticky, dangerous, or very dirty spill indoors are you allowed to clean up, and it must be limited to just the affected area.37

If there is a great need, you may ask a non-Jew to clean the spill in a permissible way, and they can then decide to use a mop if they so wish.38 Nevertheless, they should not use an electric machine, as that entails a greater public disgrace of Shabbat.

May children be served food with lettering on it?

It is forbidden to eat food with lettering, as it is viewed as a type of erasing which is rabbinically forbidden.39

Certain halachic decisors allow inserting an entire cookie or cracker with lettering into your mouth. Rabbi Schneur Zalman of Liadi seems to hold that this, too, is forbidden.40 However, you may swallow a pill with lettering on it.41

The author of Mishnah Berurah allows eating a food item with lettering if the lettering is made from the food itself (as opposed to being an added substance).42 Rabbi Schneur Zalman, however, states that this is not permitted.43

By contrast, a food with a design or picture may be eaten on Shabbat.44

A mother or non-parent adult may serve a child food with lettering, as long as they do not explicitly tell the child to eat it, and they do not feed it to the child. Rabbi Schneur Zalman explains that this is because children do not need to be stopped from doing forbidden Shabbat activities for their own enjoyment (as opposed to giving them a non-kosher food item, which is forbidden).45

The child’s father, on the other hand, should not give such foods. Moreover, he might be required to actively stop the child from eating such foods once the child has reached the age of chinuch.46

This text was reviewed by Rabbi Yosef Shusterman, Dayan Levi Yitzchok Raskin, and Rabbi Baruch Hertz