There are two categories of situations in which one may have an object on his body without violating the prohibition of carrying on Shabbat in an area without an eiruv: beged derech malbush (clothes worn normally) and tachshit (an adornment or accessory).[1] The category of tachshit includes things that are placed on the body to help it function properly, including slings, arch supports, and glasses.[2]
The first thing we need to examine is whether decreasing the chance of an external danger is a positive use regarding these halachot. The mishna[3] and gemara[4] discuss the circumstances in which one may wear an amulet in the public domain. (One’s personal view about amulets is irrelevant to the question of what halachot can be learned from the sources that discuss it.) Rashi[5] explains that when used appropriately, an amulet “is a tachshit for an ill person, like one of his garments.” This is true not only when the amulet is used for healing a particular illness, but even for warding off such an illness.[6] By extension, since wearing an armband in a dark area without traffic lights and/or sidewalks can reduce the chance of one’s getting hit by a car, Heaven forbid, it would seem to make the armband a tachshit that he is permitted to “wear” on Shabbat even without an eiruv. Indeed, the Shemirat Shabbat K’Hilchata[7] rules that one is permitted to wear a reflective belt on Shabbat if he is wearing it in a manner that is a normal mode of dress, as wearing it for protection is a valid reason. It is not clear, however, if an armband is considered a normal type of attire.
It is important to note that two distinctions challenge the proof from the amulet case and similar sources. One distinction is that an amulet protects a person from dangers lurking from within, whereas a reflector helps avoid an external danger (cars). Nevertheless, logic dictates that the source of the danger should not make a difference in this regard.[8]
A stronger distinction is that one “uses” the amulet throughout the time in which there is a question regarding whether he is carrying or wearing it. In contrast, one may sometimes wear the reflector for a long walk in which only part of the time will be in a dark, dangerous place. What is the status of the reflector the rest of the time, when it is not serving a purpose? The Shemirat Shabbat K’Hilchata[9] and Yalkut Yosef[10] state that when outside, one should not wear reading glasses, which are often carried in a pocket, because of the Rabbinic concern that he may take them off and carry them. They do not posit an intrinsic problem (as the Orchot Shabbat[11] does) – that reading glasses are not used while on the street. Apparently, then, the fact that reading glasses are generally usable and/or will be used at a later time is sufficient to solve the intrinsic problem. Even the Orchot Shabbat may agree that it is sufficient for the glasses to be useful sometime during this walk.
There are, in fact, many cases of tachshitim that one should have been permitted to wear, but the Rabbis were concerned that a person might carry them in the public domain if he decided to remove them or if they fell off. In our case, must we be concerned that someone will remove the armband and carry it?
It is difficult to determine when we apply this Rabbinic concern and when we do not. Our case is somewhat reminiscent of the badges Jews were required to wear by law (centuries before the Nazis y”s decreed it). The Rama[12] states that they could be worn, but only if they were attached (not necessarily sewn) to the clothes. The reason given for leniency is that the badges are worn all week long, and one would not dare to take his badge off.[13] That logic does not fully apply here, as many people would not be afraid to take off the reflective armband, especially in safer places or at the end of his walk.[14] In general, however, the minhag is to be quite lenient regarding this Rabbinic law and many of its applications for a variety of possible reasons.[15]
We would certainly not tell someone who needs a reflective accessory for safety reasons to refrain from wearing it. However, from a halachic perspective, it is better to either have one permanently attached to a real garment, to wear a reflective vest (which is a normal garment, even if it looks funny), or to at least use a reflective belt (belts are semi-clothes, semi-accessories of necessity).[16] If only an armband is available, one can be lenient, as the need can be great.