39 Melachot
The 39 Melachot are thirty-nine categories of activity which Jewish law identifies as being prohibited by biblical law on Shabbat, the Jewish Sabbath. Many of these activities are also prohibited on the Jewish holidays listed in the Torah, although there are significant exceptions that permit carrying and preparing food under specific circumstances on holidays.
In addition to the 39 melachot, certain other activities are forbidden on Shabbat due to rabbinic law.
There are often disagreements between Orthodox Jews and Conservative Jews or other non-Orthodox Jews as to the practical observance of Shabbat. It is of note that the observance of Shabbat is often seen as a benchmark for orthodoxy and indeed has legal bearing on the way a Jew is seen by an orthodox religious court regarding their affiliation to Judaism.
The commandment
The commandment to keep Shabbat as a day of rest is repeated many times in the Tanakh, the Hebrew Bible. Its importance is also stressed in :Meaning of "work"
Though melakha is usually translated as "work" in English, the term does not correspond to the English definition of the term, as explained below.The rabbis in ancient times had to explain exactly what the term meant, and what activity was prohibited to be done on the Sabbath. The rabbis noted :
Specifically, the rabbis noted the symmetry between Genesis 2:1–3 and Exodus 31:1–11 – the same term melakha is used in both places, and that in Genesis 2:1–3 what God was "ceasing from" was "creation" or "creating".
The rabbis noted further that the first part of provides detailed instructions for the construction of the Tabernacle, and that it is immediately followed by a reminder to Moses about the importance of the Shabbat, quoted above. The rabbis note that in the provisions relating to the Tabernacle the word melakha is also used. The word is usually translated as "workmanship", which has a strong element of "creation" or "creativity".
From these common words and the juxtaposition of subject matter the rabbis of the Mishnah derive a meaning as to which activities are prohibited to be done on the Sabbath day.
is not pushed aside by the commandments to construct the Tabernacle. The classical rabbinical definition of what constitutes "work" or "activity" that must not be done, on pain of death, is depicted by the thirty-nine categories of activity needed for the construction and use of the Tabernacle.
Definition
The thirty-nine melakhot are not so much activities as categories of activity. For example, while "winnowing" usually refers exclusively to the separation of chaff from grain, it refers in the Talmudic sense to any separation of intermixed materials which renders edible that which was inedible. Thus, filtering undrinkable water to make it drinkable falls under this category, as does picking small bones from fish.Many rabbinical scholars have pointed out that these regulations of labor have something in common – they prohibit any activity that is creative, or that exercises control or dominion over one's environment.
The definitions presented in this article are only 'headings' for in-depth topics and without study of the relevant laws it would be very difficult, perhaps impossible, to properly keep the Sabbath according to Halacha/Jewish Law.
Groups
There are two main ways to divide the activities into groups, one is according to the work needed to make the Tabernacle, the other according to the work needed for the man himself.- For the Tabernacle:
- # Making the paint for the fabric coverings and curtains
- # Making the coverings
- # Making coverings from skin
- # Making the Tabernacle itself
- For the man:
- # Baking bread
- # Making clothes
- # Writing
- # Building a house
The thirty-nine creative activities
Transferring Between Domains and preparing food are permitted on Jewish holidays. These are the only exceptions to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays.
Note: The thirty-nine prohibited activities are bolded.
The Order of Bread
Planting">Sowing">Planting
Definition: Promotion of plant growth.Not only planting is included in this category; other activities that promote plant growth are also prohibited. This includes watering, fertilizing, planting seeds, or planting grown plants.
See further: Mishneh Torah Shabbos 8:2, 21:5; Shulchan Aruch Orach Chayim 336; Chayei Adam Shabbos 11
Plowing">Plough">Plowing
Hebrew: חורשDefinition: Promotion of substrate in readiness for plant growth, be it soil, water for hydroponics, etc.
Included in this prohibition is any preparation or improvement of land for agricultural use. This includes dragging chair legs in soft soil thereby unintentionally making furrows, or pouring water on arable land that is not saturated. Making a hole in the soil would also provide protection for a seed placed there from rain and runoff; even if no seed is ever placed there, the soil is now enhanced for the process of planting.
The Mishna lists plowing after planting, although one must plow a field before planting. The Gemara asks why this order occurs and answers that the author of this Mishna was a Tanna living in the Land of Israel, where the ground is hard. Since the ground is so hard in Israel, it needed to be plowed both before planting and after planting. The Mishna lists plowing second, teaching that the second plowing is prohibited.. The Rambam lists plowing first, and planting second.
See further: Mishneh Torah Shabbos 7:3, 8:1, 21:2–4; Chayei Adam Shabbos 10
Reaping">Harvest">Reaping
Hebrew: קוצרDefinition: Severing a plant from its source of growth.
Removing all or part of a plant from its source of growth is reaping. Climbing a tree is rabbinically forbidden, for fear this may lead to one tearing off a branch. Riding an animal is also rabbinically forbidden, as one may unthinkingly detach a stick with which to hit the animal.
See further: Mishneh Torah Shabbos 8:3–5, 21:6–10; Chayei Adam Shabbos 12
Gathering">Harvest">Gathering
Hebrew: מעמרDefinition: Initial gathering of earth-borne/organic material in its original place.
E.g. After picking strawberries, forming a pile or collecting them into one's pockets, or a basket. Collecting rock salt or any mineral they do not grow in that environment and 2) they were already initially gathered in the orchard.
However, subsequent gathering, which improves the object affected is included in this law. For example, stringing diamonds together to form a necklace is a significant improvement of their gathered status. This may well extend to pearls as well.
See further: Mishneh Torah Shabbos 8:5, 21:11; Chayei Adam Shabbos 13
[Threshing]/Extraction">Resource extraction">Extraction
Hebrew: דשDefinition: Removal of an undesirable outer from a desirable inner.
This is a large topic of study. It refers to any productive Extraction and includes juicing fruits and vegetables and wringing out of cloths, as the juice or water inside the fruit is considered 'desirable' for these purposes, while the pulp of the fruit would be the 'undesirable.' As such, squeezing is forbidden unless certain rules are applied. The wringing of undesirable water out of cloths may come under Scouring/Laundering. This activity could be viewed as extraction, while Sorting is more akin to purification.
See further: Mishneh Torah Shabbos 8:7–10, 21:12–16;Shulkhan Arukh Orach Chayim 319–321; Chayei Adam Shabbos 14
[Winnowing]
Hebrew: זורהDefinition: Sorting undesirable from desirable via the force of air, or dispersal via the force of air.
In the Babylonian Talmud this refers exclusively to an act of separation, for example, chaff from grain – i.e. to any separation of intermixed materials. Example: If one has a handful of peanuts, in their paper-thin brown skins, and one blows on the mixture of peanuts and skins, dispersing the unwanted skins from the peanuts, this would be an act of Winnowing according to both the Babylonian and Jerusalem Talmud.
The Jerusalem Talmud has a more inclusive and general definition of Zoreh. By this definition, use of the Venturi tube spray system and spray painting would come under this prohibition, while butane or propane propelled sprays are permissible to operate as the dispersal force generated isn't from air, rather from the propellant within the can. According to the Babylonian Talmud's definition, neither of the above spraying methods is involved in sorting undesirable from desirable and therefore not part of this heading.
Rabbi Moses Isserles holds that, unusually, the Jerusalem Talmud's definition should also be taken into account. As there's no argument between the Rema and the Beit Yosef on this point, Ashkenazi and Sefardic Jews do not disagree with the Rema's extended inclusion of the Jerusalem Talmud's definition in this case.
See further: Shulkhan Arukh Orach Chayim 219:7; Chayei Adam Shabbos 15.
[Sorting]/Purification">Water purification">Purification
Hebrew: בוררDefinition: Removal of undesirable from desirable from a mixture of types.
In the Talmudic sense usually refers exclusively to the separation of debris from grain – i.e. to any separation of intermixed materials which renders edible that which was inedible. Thus, filtering undrinkable water to make it drinkable falls under this category, as does picking small bones from fish.
Sorting/Purification differs from Threshing/Extraction as here there is a mixture of types, and sorting a mixture via the removal of undesirable elements leaves a purified, refined component. In contrast, Threshing/Extraction does not entail sorting or purification, just extraction of the inner from the unwanted housing or outer component, such as squeezing a grape for its juice. The juice and the pulp have not undergone sorting, the juice has been extracted from the pulp.
For example, if there is a bowl of mixed peanuts and raisins, and one desires the raisins and dislikes the peanuts: Removing the peanuts from the bowl, leaving a 'purified' pile of raisins free from unwanted peanuts, would be Sorting/Purification as the peanuts are removed. However, removing the desirable raisins from the peanuts does not purify the mixture, as one is left with undesirable peanuts not a refined component as before, and is thus permissible. Note that in this case there has not been any extraction of material from either the peanuts or raisins, just the sorting of undesirable from desirable.
General Introduction:
Borer with Mixed Foods:
The Three Conditions of Sorting/Purification:
- B’yad : The selection must be done by hand and not a utensil that aids in the selection.
- Oḥel Mitoḥ Psolet : The desired objects must be selected from the undesired, and not the reverse.
- Miyad : The selection must be done immediately before the time of use and not for later use. There is no precise amount of time indicated by the concept of "immediate use". The criteria used to define "immediate use" relate to the circumstances. For instance if a particular individual prepares food for a meal rather slowly, that individual may allow a more liberal amount of time in which to do so without having transgressed "borer."
- Peeling fruits: Peeling fruits is permissible with the understanding that the fruit will be eaten right away.
- Sorting silverware: Sorting silverware is permitted when the sorter intends to eat the Sabbath meal immediately. Alternatively, if the sorter intends to set up the meal for a later point, it is prohibited.
- Removing items from a mixture: If the desired item is being removed from the mix then this is permissible. If the non-desired item is being removed, the person removing is committing a serious transgression according to the laws of the Sabbath.
Dissection">Mill (grinding)">Dissection
Hebrew: טוחןDefinition: Reducing an earth-borne thing's size for a productive purpose.
Dissection can arise in simply cutting into pieces fruits or vegetables for a salad. Very small pieces would involve Dissection, therefore cutting into slightly larger than usual pieces would be permitted, thus avoiding cutting the pieces into their final, most usable, state.
All laws relating to the use of medicine on the Sabbath are a toldah, or sub-category, of this order, as most medicines require pulverization at some point and thus are Dissected. The laws of medicine use on the Sabbath are complex; they are based around the kind of illness the patient is suffering from and the type of medication or procedure that is required. Generally, the more severe the illness the further into the list the patient's situation is classed. As a patient is classed as more ill there are fewer restrictions and greater leniencies available for treating the illness on the Sabbath. The list of definitions, from least to most severe, is as follows: -
- מיחוש בעלמא / Mayḥush b'Alma / Minor Indisposition
- מקצת חולי / Mikṣat Ḥoli / Semi-illness
- צער גדול / Ṣa'ar Gadol / Severe Pain
- חולה כל גופו / Ḥoleh Kol Gufo / Debilitating Illness
- סכנת אבר / Sakanat Aiver / Threat to a Limb or Organ
- ספק פיקוח נפש / Sofek Pikuaḥ Nefesh / Possibly Life-Threatening
- פיקוח נפש / Pikuaḥ Nefesh / Certainly Life-Threatening
See further: Mishneh Torah Shabbos 8:15, 21:18–31; Shulkhan Arukh Orach Chayim 321; Chayei Adam Shabbos 17
Sifting">Sieve">Sifting
Hebrew: מרקדDefinition: Sorting desirable from undesirable by means of a utensil.
This is essentially the same as Sorting/Purification, but performed with a utensil specifically designed for the purpose of sorting, such as a sieve, strainer, or the like. As such, Sorting/Purifying with such a device, such as the netting of a tea bag, would be classed as an act of sifting.
See further: Mishneh Torah Shabbos 8:14, 21:32; Shulkhan Arukh Orach Chayim 321, 324; Chayei Adam Shabbos 18
[Kneading]/Amalgamation">wikt:amalgamation">Amalgamation
Hebrew: לשDefinition: Combining particles into a semi-solid or solid mass via liquid.
The accepted description of this category, translating to "Kneading", is inaccurate. More precisely, this prohibited activity is Amalgamation or combining solid and liquid together to form a paste or dough-like substance.
There are four categories of produced substances:
- Blilah Avah
- Blilah Raḥa
- Davar Nozel
- Ḥatiḥot Gedolot
See further: Mishneh Torah Shabbos 8:16, 21:33–36; Shulkhan Arukh Orach Chayim 321,324; Chayei Adam Shabbos 19
[Cooking]/[Baking]
Hebrew: אופה/בישולDefinition for solids: Changing the properties of something via heat.
Definition for liquids: Bringing a liquid's temperature to the heat threshold. This threshold is known as yad soledet. According to Igrot Moshe this temperature is.
Any method of heating food to prepare for eating is included in this prohibition. This is different from "preparing". For example, a salad can be made because the form of the vegetables doesn't change, only the size. However, the vegetables may not be Cooked to soften them for eating. Baking was performed in the Mishkan as showbreads were continually required. However, they were not required for the structure. Some opine baking is listed regarding the preparation of the dyes used for the tapestries.
See further: Mishneh Torah Shabbos 22:1–10; Shulkhan Arukh Orach Chayim 318; Chayei Adam Shabbos 22
The Order of Garments
Shearing">Sheep shearing">Shearing
Hebrew: גוזזDefinition: Severing/uprooting any body-part of a creature.
See further: Mishneh Torah Shabbos 9:179, 22:13–14; Chayei Adam Shabbos 21
Scouring/Laundering">Laundry">Laundering
Hebrew: מלבןDefinition: Cleansing absorbent materials of absorbed/ingrained impurities.
See further: Mishneh Torah Shabbos 9:10–11 22:15–20; Shulkhan Arukh Orach Chayim 301–302; Chayei Adam Shabbos 22
[Carding]/Combing Wool
Hebrew: מנפץDefinition: Separating/disentangling fibers.
See further: Mishneh Torah Shabbos 9:12; Chayei Adam Shabbos 23
[Dyeing]
Hebrew: צובעDefinition: Coloring/enriching the color of any material or substance.
Merely enriching a color already present, such as applying clear gloss to wood or a fingernail, thus enriching is colour/appearance, would transgress the scriptural law..
There may be an exemption for foods as they aren't considered permanent. However, aesthetically coloring foods for decoration, such as in a sugar sculpture, is included.
See further: Mishneh Torah Shabbos 9:13–14, 22:23; Shulkhan Arukh Orach Chayim 320; Chayei Adam Shabbos 24
Spinning">Spinning (textiles)">Spinning
Hebrew: טווהDefinition: Twisting fibers into a thread or twining strands into a yarn.
See further: Mishneh Torah Shabbos 9; Chayei Adam Shabbos 25
Warping">Warp (weaving)">Warping
Hebrew: מיסךDefinition: Creating the first form for the purpose of weaving.
See further: Chayei Adam Shabbos 25
Making Two Loops/Threading [Heddle]s
Hebrew: עושה שתי בתי ניריןDefinition: Forming loops for the purpose of weaving. This is also the threading of two heddles on a loom to allow a shed for the shuttle to pass through. According to the Rambam, however, it is the making of net-like materials.
See further: Chayei Adam Shabbos 25
[Weaving]
Hebrew: אורג שני חוטיןDefinition: Forming fabric by interlacing long threads passing in one direction with others at a right angle to them.
See further: Chayei Adam Shabbos 25
Separating Two Threads
Hebrew: פוצע שני חוטיןDefinition: Removing/cutting fibers from their frame, loom or place.
See further: Chayei Adam Shabbos 25
Tying">Knot">Tying
Hebrew: קושרDefinition: Binding two pliant objects skillfully or permanently via twisting.
See further: Mishneh Torah Shabbos 10:1–6; Chayei Adam Shabbos 26
Untying
Hebrew: מתירDefinition: The undoing of any tied or joined binding.
See further: Mishneh Torah Shabbos 10:1–6; Chayei Adam Shabbos 27
[Sewing]
Hebrew: תופרDefinition: Combining separate objects into a single entity, whether through sewing, gluing, stapling, welding, dry mounting, etc..
See further: Mishneh Torah Shabbos 10:9, 11; Shulkhan Arukh Orach Chayim 340; Chayei Adam Shabbos 28
Tearing
Hebrew: קורעDefinition: Ripping an object in two or undoing any sewn connection.
See further: Mishneh Torah Shabbos 10:10; Shulkhan Arukh Orach Chayim 340; Chayei Adam Shabbos 29, Shabbos 7
The Order of Hides
Trapping">Trapping (Animal)">Trapping
Hebrew: צדDefinition: Forcible confinement of a living creature.
The Mishna does not just write "trapping"; rather, the Mishna says "trapping deer". According to at least one interpretation, this teaches that to violate the Torah's prohibition of Trapping, two conditions must be met: -
- The trapped animal must be non-domesticated.
- The animal must not be legally confined. For example, closing one's front door, thereby confining insects in one's house is not considered trapping as no difference to the insect's 'trappable' status has occurred. I.e. it was as easy or difficult to trap it now as when the door was open.
Animals which are considered too slow-moving to be 'free' are not included in this category, as trapping them does not change their legal status of being able to grab them in 'one hand swoop'. A snail, tortoise, etc. may therefore be confined as they can be grabbed just as easily whether they are in an enclosure or unhindered in the wild. For these purposes trapping them serves no change to their legal status regarding their 'ease of capture,' and they are termed legally pre-trapped due to their nature. Trapping is therefore seen not as a 'removal of liberty,' which caging even such a slow moving creature would be, but rather the confining of a creature to make it easier to capture in one's hand.
Laying traps violates a rabbinic prohibition regardless of what the trap is, as this is a normal method of trapping a creature.
See further: Mishneh Torah Shabbos 10:15; Shulkhan Arukh Orach Chayim 317; Chayei Adam Shabbos 30
Killing">Shechita">Killing
Hebrew: שוחטDefinition: Ending a creature's life, whether through slaughter or any other method.
See further: Mishneh Torah Shabbos 11:1–4; Shulkhan Arukh Orach Chayim 316; Chayei Adam Shabbos 31
[Flaying]/Skinning
Hebrew: מפשטDefinition: Removing the hide from the body of a dead animal.
See further: Mishneh Torah Shabbos 11:5–6, 22:1–10; Shulkhan Arukh Orach Chayim 321, 327; Chayei Adam Shabbos 32
Curing">wikt:curing">Curing/Preservation
Hebrew: מעבד ; sometimes referred to as "Salting" מולחDefinition: Preserving any item to prevent spoiling for a long period of time.
The list of activities in the Mishna includes salting hides and curing as separate categories of activity; the Gemara amends this to consider them the same activity and to include "tracing lines", also involved in the production of leather, as the thirty-ninth category of activity.
This activity extends rabbinically to salting/pickling foods for non-immediate use on the Sabbath.
See further: Chayei Adam Shabbos 32–33, Shulkhan Arukh Orach Chayim 321, 327; Chayei Adam Shabbos 33
Smoothing
Hebrew: ממחקDefinition: Scraping/sanding a surface to achieve smoothness.
See further: Chayei Adam Shabbos 34–35
Scoring">Groove (engineering)">Scoring
Hebrew: משרטטDefinition: Scoring/drawing a cutting guideline.
See further: Jerusalem Talmud, Tractate Shabbat, Chapter "Klall Gadol", p. 52. tirone
Measured [Cutting]
Hebrew: מחתךDefinition: Cutting any object to a specific size.
See further: Mishneh Torah Shabbos 11:7; Chayei Adam Shabbos 36
The Order of Construction
[Writing]
Hebrew: כותבDefinition: Writing/forming a meaningful character or design.
Rabbinically, even writing with one's weaker hand is forbidden. The rabbis also forbade any commercial activities, which often lead to writing.
See further: Mishneh Torah Shabbos 11:9–17, 23:12–19; Shulkhan Arukh Orach Chayim 340; Chayei Adam Shabbos 36
Erasing">Eraser">Erasing
Hebrew: מוחק על מנת לכתוב שתי אותיותDefinition: Cleaning/preparing a surface to render it suitable for writing.
Erasing in order to write two or more letters is an example of erasing.
See further: Mishneh Torah Shabbos 11:17; Chayei Adam Shabbos 38
[Construction]
Hebrew: בונהDefinition: Contributing to the forming of any permanent structure.
See further: Mishneh Torah Shabbos 10:12–14 22:25–33; Chayei Adam Shabbos 39–44
Construction can take two forms. First, there was the action of actually joining the different pieces together to make the Mishkan. Inserting the handle of an ax into the socket is a derived form of this activity. It is held by some that the act of halaḥic "Construction" is not actually performed if the construction is not completed.
Also, making a protective covering is forbidden. Therefore, umbrellas may not be opened, and a board may not be placed on crates to form a bench.
Either of these forms is only forbidden if done permanently, though not necessarily with permanent intent. For example, closing and locking a door is permitted, regardless of how long one intends to keep the door closed. Making a pop-up tent is considered permanent, even if one intends to take it down soon afterwards.
[Demolition]
Hebrew: סותרDefinition: Demolishing for any constructive purpose.
For example, knocking down a wall in order to extend or repair the wall would be demolition for a constructive purpose. Combing a wig to set it correctly and pulling out hairs during the procedure with a metal toothed brush or comb would be constructive 'demolition', as each hair that is removed in the process of the wig is progressing its state towards a desired completion. Each hair's removal partially Demolishes the wig and is considered constructive when viewed in context of the desired goal.
See further: Mishneh Torah Shabbos 10:15; Chayei Adam Shabbos 39, 43
Extinguishing a Fire">Extinguishing a fire">Extinguishing a Fire
Hebrew: מכבהDefinition: Extinguishing a fire/flame, or diminishing its intensity.
While extinguishing a fire is forbidden even when great property damage will result; in the event of any life-threatening fire, the flames must be extinguished, by the principle of pikuaḥ nefesh.
See further: Shulkhan Arukh Orach Chayim 334; Chayei Adam Shabbos 45
Ignition">Igniting a fire">Ignition
Hebrew: מבעירDefinition: Igniting, fueling or spreading a fire/flame.
This includes making, transferring or adding fuel to a fire. This is one of the few Sabbath prohibitions mentioned explicitly in the Torah (.
Judaism requires Sabbath candles to be lit before the Sabbath; it is forbidden to light them on the Sabbath.
Ignition is one of the Sabbath laws that has been cited to prohibit electricity on Shabbat.
See further: Mishneh Torah Shabbos 12:1; Chayei Adam Shabbos 46
Final Completion/Fine-tuning/Perfection
Hebrew: מכה בפטיש, literally, striking with a hammer.Definition: Any initial act of completion.
This complex, and possibly most abstract section of Sabbath law, refers to activities completing an object and/or bringing it into its final useful form.
For example, if the pages of a newspaper were poorly separated, slicing them open would constitute the final act of completion of the pages.
Using a stapler involves transgressing Final Completion/Fine-tuning/Perfection in regard to the staple itself,, which is brought into its final useful form by the base of the stapler forming the open staple into a curled clasp around the papers.
Adding hot water to a pre-made 'noodle-soup-pot' type cup would be the final act of completion for such a food as the manufacturer desired to make the product incomplete, awaiting the consumer to finish the cooking process at their convenience. This particular example would also violate Cooking/Baking as well if hot water from a kettle/urn was directly applied.
Musical instruments are Muktza, set aside for non-Sabbath use, as they are delicate and regularly require fixing and/or tuning as part of their regular use. Due to this, a Rabbinic restriction on handling musical instruments was enacted specifically because of Makeh B'patish. For example, if a guitar string is slightly out of tune, even though the whole instrument is not considered broken, the string requires tuning to bring the entire instrument to its desired state. As such, the corrective tuning renders an act of Makeh B'patish on the whole instrument. The guitar's said to be 'in tune', ready for usual use. This is considered a significant enough improvement to be an act of Makeh B'patish.
See further: Mishneh Torah Shabbos 10:16–18, 23:4–9; Chayei Adam Shabbos 44
Transferring Between Domains
Hebrew: הוצאהDefinition: Transferring something from one domain type to another domain type, or transferring within a public thoroughfare.
All areas are divided into four categories: a private domain, a public thoroughfare, an open area and an exempt area. Transferring an object from a private domain to a public thoroughfare, or the reverse, is Biblically forbidden. Transferring an object between an open area to a private domain or public thoroughfare is rabbinically prohibited. Transferring an object between an exempt area and any other domain is permissible. In addition, transferring an object for a distance of four cubits in a public thoroughfare or open area is forbidden.
For these purposes "transferring" means "removing and depositing". So carrying an article out of one domain type and returning to the same domain type, without setting it down in the interim in a different domain type, does not violate this activity. However, it is rabbinically prohibited.
The definition of an area as public thoroughfare or private domain is related to its degree of enclosure, not solely based on ownership.
This law is often referred to as carrying. This is a misnomer: carrying within a private domain is permitted; and carrying within an open area is Biblically permitted.
See further: Chayei Adam Shabbos 47–56.