Question: Is it appropriate to remove one's tallis katan while
playing sports or engaging in strenuous activities that make one hot and sweaty?
Discussion: Some poskim write that it is not appropriate to do so.
While it is true that neither Biblical nor Rabbinic law obligates one to
wear a tallis katan at all times, it has become the accepted custom that
every male wears a tallis katan all day long.  Rav M. Feinstein rules
that since it has become customary to wear a tallis katan all day long, one
may no longer deviate from this practice, and one who does so transgresses
the dictum of al titosh Toras imecha.
What are the origins of this custom? Why did men choose to be meticulous
about donning a tallis katan even when they were not required to do so? The
poskim mention two basic reasons: 1) Wearing tzitzis gives us the
opportunity to be constantly reminded of our obligations as a Jew, as it is
written in Bamidbar (15:39), “That you may see it and remember all the
commandments of Hashem and perform them.”  2) The Talmud tells us
that wearing a tallis katan serves as protection from “Hashem’s wrath”; when
He observes His children performing mitzvos — such as tzitzis — that they
are not even obligated to perform, His anger is contained and He views us
more favorably. 
It follows, therefore, that no matter the heat or discomfort, one should
still be particular not to remove his tallis katan: One constantly needs a
reminder of his status as a servant of Hashem, and one should always take
advantage of the protection that the tallis katan offers to those who wear
There are, however, contemporary poskim who question this ruling. They argue
that the mitzvah of tzitzis is only properly fulfilled when one is wearing a
garment which benefits him in some way, e.g., it protects or warms him.
If, however, the garment does not benefit its wearer in any way, and on the
contrary — it makes him uncomfortable or bothers him, then it is possible
that the tallis katan no longer falls under the category of a “beged” (a
useful garment), and one who wears a useless beged does not fulfill the
mitzvah of tzitzis by wearing it.
Question: Are pets muktzeh on Shabbos and Yom Tov?
Discussion: The Talmud states that it is forbidden to move
animals on Shabbos. In halachic terms, animals are considered like sticks
and stones which have no permissible Shabbos use and are muktzeh machmas
gufo, severe muktzeh, which may not be moved for any reason. This ruling is
quoted by Shulchan Aruch and most of the later poskim, and no
distinction is drawn between farm animals and households pets; all are
considered severe muktzeh. Some poskim expressly include “playful animals”
in this prohibition.
There are, however, other poskim who do distinguish between farm animals and
household pets. In their opinion, a pet is considered like a household item,
similar to a toy or a picture, and is not classified as muktzeh at all.
While it is advisable to follow the majority opinion and not carry or move
pets on Shabbos, those who are lenient have a halachic authority upon
whom to rely. Certainly, if the pet is in distress, one may be lenient
and move it or carry it.
All opinions agree that it is permitted to touch (without moving) or feed
one's pets on Shabbos. It is also permitted to hold onto a leash and walk a
dog in an area which is enclosed by an eiruv. It is permitted to place
a leash on a dog on Shabbos.
Question: How mandatory is Chazal's advisory that a guest should not
change his customary lodging place?
Discussion: Rashi explains that there are two reasons behind
Switching lodgings discredits the guest, since he will be considered
hard to please or disreputable in some way.
Switching lodgings harms the host's reputation, since it gives the
impression that his lodgings were unsatisfactory.
If a guest has a bona fide reason to change his lodging place, however, the
halachah will not restrict him from doing so. For example, if a guest
customarily lodged at a certain home, but came to town for a simchah and
wants to stay at the home of the ba’al simchah, that would be permitted. If
a guest customarily lodged at a certain home, but upon his return visit the
original host was out of town or indisposed, or no longer had the space for
guests, the halachic advisory would not apply and the guest could stay
Question: On Shabbos or Yom Tov, is it permitted to use suntan
lotion in order to prevent sunburn?
Discussion: Suntan lotion which is in cream, ointment or thick,
slow-pouring oil form, is forbidden to be used on Shabbos, as it may be a
violation of the Shabbos Labor of Smoothing. It is permitted, however,
to use suntan protection which is in a liquid spray form, since Smoothing
does not apply to runny, non-viscous liquids such as liquid spray.
Although there is a Rabbinic injunction against taking medicine on Shabbos,
suntan protection is not considered medication, since its purpose is not to
heal but to protect. It is similar to using insect repellent on Shabbos,
which is permitted since its function is also not to heal but to protect.
Taking medication for ordinary sunburn, however, even if it is in spray or
liquid form, could be a violation of the Rabbinic injunction against taking
medicine on Shabbos. In the atypical case where the sunburn is so severe
that one feels “weak all over” or bad enough to require bed rest because of
it, liquid or spray medication is permitted. If there is a chance that
infection will set in, all medications and ointments are permitted to be
Note: Our discussion regarding suntan protection pertains to those
who might get sunburned while fulfilling a Shabbos mitzvah, e.g., those who
need to walk a long distance to shul on Shabbos. But to deliberately sit in
the sun in order to get a suntan is not in keeping with the spirit of
Shabbos, and indeed, is forbidden on halachic grounds by some contemporary
1. Mahri Elgazi, quoted in Tzitz Eliezer 14:49-2; Rav B. Zilber, Yagel
Yaakov, pg. 165.
2. The Torah requirement is to place tzitzis on a four-cornered garment
when one is wearing such a garment. The Torah, however, does not require
that one specifically put on a four-cornered garment so as to be obligated
to wear tzitzis; O.C. 24:1.
14. Minchas Shabbos 88:10, quoting Nezer Yisrael and Halachos Ketanos; Az
15. Minchas Shabbos, 88:10; Yabia Omer 5:26.
16. Rav S.Z. Auerbach; see Shulchan Shelomo, O.C. 308:74-4; B’tzeil
ha-Chochmah 5:33-34. There are conflicting sources concerning Rav M.
Feinstein’s opinion on this subject; see Sefer Tiltulei Shabbos, pg. 119,
and Igros Moshe, O.C. 5:22-21.
17. See Mishnah Berurah 305:70 and Chazon Ish, O.C. 52:16.
18. Under certain, very specific conditions, it is even permitted to walk
a dog with a leash in a public domain; see O.C. 305:16 and Aruch ha-Shulchan 5.
19. O.C. 305:1, 8, 10.
20. Arachin 16b.
21. Accordingly, one should not change even from one Jewish-owned hotel to
another ─ unless he has a bona fide reason for doing so ─ as it discredits
the hotel where he stayed.
22. See Piskei Teshuvos 170:6, quoting Ohalecha b’Amisecha.
23. Based on Da’as Torah, O.C. 328:26; Chazon Ish, O.C. 52:16 and Tzitz
24. Based on O.C. 328:23. See also Mishnah Berurah 301:108.
25. See The Monthly Halachah Discussion, pgs. 90-91.
26. See The Monthly Halachah Discussion, pgs. 101-102, for more details.
27. See Chelkas Yaakov 4:17; Minchas Yitzchak 5:32; Az Nidberu 2:30;
Machazeh Eliyahu 65:24.