מותר לנו לנסוע על אופניים בעיר רק עם קסדה.

מותר means allowed, permitted, or it is permitted.

In Hebrew, מותר is often used in an impersonal way:

• מותר לי = I am allowed
• מותר לך = you are allowed
• מותר לנו = we are allowed

So מותר לנו לנסוע... literally means something like It is permitted for us to ride..., but in natural English we say We are allowed to ride...

Because after מותר, Hebrew normally marks the person with ל־ plus a pronoun suffix:

• לי = to me
• לך = to you
• לו = to him
• לה = to her
• לנו = to us

So מותר לנו is the normal pattern for we are allowed.

Using אנחנו here would not sound natural. Hebrew does not usually say the equivalent of we allowed in this structure.

After מותר, Hebrew usually uses an infinitive, just like English often uses to + verb.

So:

• מותר לנו לנסוע = we are allowed to ride / to travel

לנסוע is the infinitive of נסע, which often means to travel, to go by vehicle, or in everyday Hebrew also to ride in expressions like לנסוע על אופניים.

Hebrew commonly says לנסוע על אופניים, literally to travel on a bicycle / on bicycles.

The preposition על means on, which matches the idea of being on a bicycle.

A learner might expect a verb specifically meaning to ride, and Hebrew does have one: לרכוב. So you may also hear:

• לרכוב על אופניים = to ride a bicycle

But in everyday modern Hebrew, לנסוע על אופניים is also very common and natural.

אופניים looks plural, and grammatically it usually behaves like a plural word, but it often refers to one bicycle.

This is similar to words in some languages that only appear in a plural form.

For example:

• אופניים חדשים = a new bicycle / new bicycles
  The adjective חדשים is plural.

So in this sentence, על אופניים usually means by bicycle or on a bicycle, even though the noun is plural in form.

בעיר is a combination of:

• ב־ = in
• העיר = the city

When ב־ comes before ה־, they combine into one form:

• ב + העיר = בעיר

So בעיר means in the city.

This kind of contraction is very common in Hebrew:

• בבית = in the house
• בשוק = in the market
• במדינה = in the country

רק means only.

In this sentence, רק עם קסדה most naturally means only with a helmet. In other words, the permission is limited: riding is allowed only if a helmet is worn.

So the sense is:

• We are allowed to ride a bicycle in the city only with a helmet.

Word placement matters with רק. If you move it, the emphasis can change. For example:

• רק בעיר מותר לנו... = only in the city are we allowed...
• מותר לנו רק לנסוע... = we are only allowed to ride...

Here, because רק is right before עם קסדה, it most naturally modifies that phrase.

עם קסדה means with a helmet, in a general sense.

There is no ה־ because it does not mean a specific helmet already known in the conversation. It means any suitable helmet.

If it said עם הקסדה, that would usually mean with the helmet or with that specific helmet.

So:

• עם קסדה = with a helmet
• עם הקסדה = with the helmet

Yes, from an English perspective, it may feel like are is missing.

Hebrew usually does not use a present-tense form of to be in simple sentences like this. So instead of saying the equivalent of We are allowed, Hebrew simply says:

• מותר לנו = allowed to us

This is completely normal Hebrew.

Yes. Hebrew word order is more flexible than English, though some versions sound more natural in certain contexts.

This sentence is natural as written:

• מותר לנו לנסוע על אופניים בעיר רק עם קסדה

But you could also hear:

• בעיר מותר לנו לנסוע על אופניים רק עם קסדה

That version puts extra focus on in the city.

So the exact order can shift for emphasis, but the original sentence is perfectly normal.