Extreme sports – Halachic allowances for performing extreme sports [i.e. Skydiving[1], Bungee Jumping[2], Rock Climbing[3], Skiing and Snowboarding[4], Surfing[5], Rafting, Scuba diving]:

Extreme sports such as those listed above, by their very nature, involve an increased risk of injury or even fatality, as participants actively engage in activities that push physical and environmental limits. Due to these inherent risks, companies which offer such sports typically require individuals to sign a waiver before participating. This legal document acknowledges the potential hazards and affirms that the participant accepts personal responsibility for any resulting harm, and releases the organizers from legal liability or law suit in case of damage or death. This of course raises the question above as to whether it is Halachically permitted to perform such sports being that their inherent danger is recognized by these companies themselves as well as their insurers.

1. General law of visiting dangerous areas and performing dangerous activities:

It is forbidden to go into any dangerous areas.[6] Thus, it is forbidden to walk under a tilted [unstable] wall or on an unstable bridge[7], or to enter into a destroyed building[8] [due to worry of it caving in] or to go to any other places of danger.[9] One may not enter these areas on the trust that G-d will perform a miracle on his behalf.[10] Whoever transgresses this and says, “I will endanger myself and it’s none of anyone else’s business,” or says “I [do not worry of the chance of danger and] choose not to be careful about this,” is liable to receive lashes known as Makas Mardus.[11]

The law by a slight danger:[12] Some Poskim[13] rule that it is forbidden for one to enter himself even into a slight level of danger, for unnecessary purposes, such as for a hobby and recreation. [According to this approach, it should be forbidden to drive, fly, climb a tree, go skydiving, for recreational purposes.] Other Poskim[14], however, prove that it is permitted for one to do any activity which is accepted amongst people of the world to be done even if it carries some risk, and even for merely recreational purposes, and so is the widespread practice. [Thus, it is permitted to drive a car, and go flying, and on a cruise, and climb a tree, even for recreational purposes.] According to all, it is permitted for one to slightly endanger his life for the sake of Parnasa, making a livelihood. Thus, one may go hunting despite the risks that it carries. Likewise, one may travel by ship for the sake of business through risky water despite the fear of shipwreck. Likewise, one may climb to high places for the sake of his livelihood [such as to climb a tall tree to bring down fruits, or become a window cleaner of a high rise].[15]

1. The law:

Performing extreme sports in government-supervised parks statistically poses minimal risk of injury or fatality. This risk is so low that it is defined as a mere slight danger to oneself and not an active danger.[16] Accordingly, it falls under the debate discussed above regarding performing slightly dangerous activities for recreational purposes, and the conclusion that the widespread practice is to permit it. Thus, those who do so have upon whom to rely and cannot be protested. On the other hand, certainly those who avoid doing so are praiseworthy.

1. Kibud Av Vaeim – Must an adult[17] inform and receive consent from one’s parents before engaging in extreme sports?

Due to the mitzvah of Kibud Av Vaeim, it is certainly forbidden to intentionally cause one’s parents stress or worry, and one must try to alleviate their stress and worry whenever possible.[18] On the other hand, according to many Poskim[19] an adult child is not obligated out of the Mitzvah Kibid Av Vaeim to adhere to his parents requests and instructions that do not serve any direct benefit to the parent themselves. Accordingly, if one’s parents asked one not to perform extreme sports, he would not necessarily be obligated to adhere to their instructions, and certainly, there is no need for him to receive their consent beforehand. Based on all this, the best suggestion for a child who is already an adult and no longer living at home, to not bring up the matter with his parents if he fears they may object or be worried as a result. [It is better to not inform them of one’s plans and cause them unnecessary stress and worry, then to inform them and force them to live with one’s decision[20], especially if they object and one will go against their will.[21]] Whatever the case, at the conclusion of the sport event and upon ones safe return, he should inform his parents that everything is fine.[22]

[1] Skydiving entails jumping from an aircraft and freefalling before deploying a parachute to land safely on the ground

[2] Bungee Jumping entails leaping off a high structure while connected to an elastic cord, experiencing a rapid descent and rebound.

[3] Rock Climbing entails scaling natural or artificial rock formations using specialized equipment or just physical strength and skill.

[4] Snowboarding entails descending snow-covered slopes on a snowboard, often including aerial tricks and jumps in specialized parks or backcountry terrain.

[5] Surfing involves riding ocean waves on a surfboard, requiring balance, agility, and timing to navigate moving water.

^[6] Admur Shemiras Guf Vinefesh Halacha 6 and 156:19; Rama Y.D. 116:5; Rambam Rotzeiach 12:6; Chochmas Adam 68:4; Aruch Hashulchan Y.D. 116:13; Kaf Hachaim 116:47; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:1

The scriptural basis: This Rabbinical prohibition is based on the verse “Hishamer Lecha, Ushemor Nafshecha Meod/Beware for yourself and guard your soul very much.” [Smeh C.M. 427:12; Imrei Yaakov 10:15; Omitted from Admur ibid] Seemingly, the sages learned from the word “Meod” that there are additional matters of safety that a person must be careful in, even though Biblically the percentage of danger is not high enough to include it in the Biblical prohibition of “Do not spill blood in your home.”

Is this prohibition Biblical or Rabbinical-Does one transgress a Biblical command on the matters listed by the Sages? Some Poskim rule that these matters are only Rabbinically mandated for one to beware from, and the above verse is a mere Asmachta. [Implication of wording of Admur and Michaber ibid as after mentioning the negative commands applicable by one who does not remove a hazard from his home he goes ahead and mentions all the matters which the Sages forbade, thus implying that these matters are merely Rabbinical, and so is also implied from the fact that only Makos Mardus is given; Beir Hagoleh 427 Ayin; Implication of Ben Ish Chaiy Pinchas 2] Other Poskim, however, rule it is a Biblical obligation based on the above verse that was revealed by the Sages, although only Rabbinical lashes are given being that it is Chatzi Shiur. [Tevuos Shur 13:2; Chidushei Chasam Sofer Avoda Zara 30a;] Practically, it all depends on the percentage of danger, as if the chance of danger is very high, such as one who walks on an unsteady bridge or ladder, then he Biblically transgresses and is liable for Biblical lashes, while if the level of danger is low, then it is only Rabbinically forbidden. [See Darkei Teshuvah 116:57 in name of Shem Aryeh Y.D. 27 that so is the intent of Admur here; Avnei Tzedek Y.D. 49; Igros Moshe C.M. 2:76; Yabia Omer 1 Y.D. 8; Betzeil Hachochmah 4:118; Shulchan Chaiy Pesicha; Yad Yitzchak 2:80] See Imrei Yaakov 10:15; See Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1; See in length Encyclopedia Hilchatit Refuit Erech Berius Vol. 2 pp. 352-355

^[7] Admur ibid; Rama Y.D. 116:5; Shach 116:5; Rambam Rotzeiach 12:6; Brachos 3a; Peri Chadash 116:47; Lechem Hapanim 116:4; Beis Lechem Yehuda 116:7; Chochmas Moshe 68:4; Kaf Hachaim ibid

[8] Admur ibid and 90:5; Shach 116:5; Rambam Rotzeiach 12:6; Brachos 3a; Peri Chadash 116:47; Lechem Hapanim 116:4; Beis Lechem Yehuda 116:7; Chochmas Moshe 68:4; Kaf Hachaim ibid

^[9] Admur ibid and 156:19; Rama Y.D. 116:5; Rambam

[10] Admur 156:19; Shabbos 32a

The reason: As perhaps G-d will not do a miracle on his behalf, and even if he does it takes away from his merits. [Admur ibid]

[11] Admur C.M. Shemiras Haguf Vihanefesh 4; Michaber 427:10

[12] Imreiy Yaakov 10 Biurim 6

[13] Noda Beyehuda Tinyana Y.D. 10

[14] Implication of Admur, Tur, in 248 regarding traveling by ship for a Tiyul that only 3 days before Shabbos is there a restriction; Implication of Michaber 531:4 that it is permitted to travel in  the Diaspora for Tiyul even from one country to another; Imreiy Yaakov 10 Biurim 6

[15] Noda Beyehuda Tinyana Y.D. 10

[16] Skydiving: Fatality: 0.0007% per jump; Injury: Around 0.03%

Bungee Jumping: Fatality: 0.001% per jump; Injury: Estimates vary but generally low

Rock Climbing: Fatality: 0.03% per 100,000 climbs; Injury: Varies widely, 20-40% experienced climbers

Skiing and Snowboarding: Fatality: 0.0002% per year; Injury: A few percent per season, varies by skill level and terrain

Surfing: Fatality: Current CDC standards don’t provide specific rates; Injury: 2.2 injuries per 1,000 surfing days

Rafting: Fatality: 0.001% per trip; Injury: Around 0.26% per trip

Scuba Diving: Fatality: 0.004% per dive; Injury: Around 0.01% per dive

[17] Typically, minors below age 18 must receive parental consent and/or supervision to perform extreme sports and hence, this question is only relevant to adults above the age of 18. In addition, it is important to note that aside for the aspect of Kibud Av Vaeim, it would be wise and appropriate for a child who lives at home with his parents and under their legal guardianship to request their permission before engaging in extreme sports, in order not to cause friction with his parents and the fact that he disobeys their rules.

[18] See Sefer Chassidim 575; Menoras Hamaor Elenkava 4:20; Meiah Shearim p. 90; Betzel Hachochmah 2:55, 7; Encyclopedia Talmudit ibid p. 385 footnote 206

[19] Implication of Rama Y.D. 240:25 that the son is not obligated to obey his father’s requests regarding who he should marry [as understands Gr”a; however, see Derisha 240; 3^rd reason in Maharik Shoresh 166 and 2^nd reason in Darkei Moshe 240:10 [that the reason for this is because the parent does not receive any direct benefit from this request, as only in relation to matters which give direct benefit to a parent may the parent instruct his child to perform]; Igros Admur Hazakein 81 [printed in Shut Admur Hazakein 75 with many enlightening Biurim, in which he defends the rights of the son to daven the Nussach of his choice despite his parents protests based on the ruling of the Maharik ibid and that so is implied from Kiddushin 31b and the Shulchan Aruch and Yerushalmi 1:7 that one is only obligated to serve the parent, and listen to the parent in matters relating to his service, and not to other matters, and that so is proven from Shita Mekubetzes Bava Metzia 32a, Chidushei Harashba, Ritva, Tosafus Shantz Kiddushin 31a, Tosafus Yevamos 6a]; Maharam Melublin 136; Rashba Yevamos 6a in name of Rabbeinu Chananel; Ramban Yevamos ibid; Ritva Yevamos 6a and Bava Metzia 32a; Michtam Ledavid Y.D. 33; Meshivas Nafesh 1:16; Tirosh Viyitzhar 72; Maharshag O.C. 52:7; Torah Lishma 280; Divrei Yatziv Y.D. 125; Betzel Hachochmah 2:55; Poskim in Encyclopedia Talmudit ibid footnote 218-229

Other opinions: Other Poskim rule that it is forbidden for a child to disobey his parents instructions due to the obligation he has to fear his parent, and hence a child is required to listen and obey the wishes and instructions of his parent even if the parent receives no direct benefit and the matter relates solely to the child. [Implication of Teurmos Hadeshen 40 [regarding that a son may choose his own Yeshiva due to the mitzvah of Torah study, and no mention is made that this is a matter not relevant to the parent]; Ritva ibid in name of Rashi; Levush 240; Ralbag Vayikra 19:3; Maharal in Gur Aryeh Kedoshim 19:3; Mishneh Lemelech Gezeila Veaveida 11:19; Pnei Yehoshua Kiddushin 32a; Minchas Chinuch Mitzvah 539:3; Kneses Yechezkal 35; Chavos Yair 214; Biur Hagr”a 240:36; Chaim Sheol 5; Shut Rav Akiva Eiger 1:68; Hamakneh Kiddushin 31b; Panim Yafos Vayikra 19; Yad Eliyahu 1:40; Emek Sheila C.M. 6; Agudas Eizov Y.D. 15:19; Riy Perlow on Rasag Asei 9; rugas Habosem O.C. 19; Maharsham 1:101; 2:224-13; Minchas Elazar 2:63; Imrei Yosher 2:165; Chazon Ish Y.D. 149:8; Igros Moshe in Teshuvos of his brother 1:3; Koveitz Teshuvos 1:12 of Rav Elyashiv; Shevet Halevi 10:156; Kaneh Bosem 2:91; Chut Shani 240:2; Sefer Ateres Melech p. 91; See Tehila Ledavid Y.D. 95; Implication of all the following Poskim who explained the allowance for a son to marry a woman of his choice against his parents’ wishes is because this would be considered as if the father is telling his child to go against Torah, and not due to the reason of the Maharik brought above [See Levush 240; Derisha 240:4; Maharsham Y.D. 95; Avnei Tzedek Y.D. 99; Aruch Hashulchan 240:45]; Poskim in Encyclopedia Talmudit ibid footnote 230-246; Encyclopedia Talmudit Erech Morah Av Vaeim Vol. 42 p. 594 footnote 324-325]

[20] Included in the Mitzvah to honor one’s parents in a speech, is to abstain from telling them words that will cause them pain. Likewise, one should not share with them news that will cause them pain. [Betzel Hachochmah 2:55, 7-8]

[21] Even according to the stringent opinion above in  the footnote, when not in the presence of the parent and in a way that the parents will not find out about it, the child may choose not to adhere to his parents instructions in a case of difficulty or pain. [Shut Rav Akiva Eiger Kama 68; Shevet Halevi 10:156; Sefer Yosher Hori 7:18 in name of Rav Elyashiv; Pesakim Uteshuvos 240:65]

[22] Sefer Chassidim 575; Menoras Hamaor Elenkava 4:20; Meiah Shearim p. 90; ; Encyclopedia Talmudit ibid p. 385 footnote 206