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Are Pots Muktzeh on Shabbat?: Difference between revisions

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(Created page with '==Cooking pot that’s empty== * items that are primarily used for prohibited activities on Shabbat <ref>Mishna Brurah 308:10 writes that a kli for which a majority (or more) of …')
 
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==Cooking pot that’s empty==
==Cooking pot that’s empty==
* items that are primarily used for prohibited activities on Shabbat <ref>Mishna Brurah 308:10 writes that a kli for which a majority (or more) of it’s uses are forbidden is considered a Kli Sh’Melachto LeIssur. On the other hand, some opinions (Gedolot Elisha 308:19, see ‘empty cooking pots’) hold that even if only a minority of the uses of the kli are permitted, the kli is considered Kli Sh’Melachto LeHeter. </ref>
===Definition of Kli SheMelachto LeIsser===
#Mishna Brurah 308:10 writes that a kli for which a majority (or more) of it’s uses are forbidden is considered a Kli Sh’Melachto LeIssur. On t the other hand, some opinions (Gedolot Elisha 308:19, see ‘empty cooking pots’) hold that even if only a minority of the uses of the kli are permitted, the kli is considered Kli Sh’Melachto LeHeter. </ref>
==Types of pots==
# If it’s designated for serving and cooking, and the majority of it’s uses is serving it’s Kli Sh’Melachto LeHeter. <ref>Tiltulei Shabbat (pg 43 note 25(4)) writes this case is obvious and according to everyone the pot is Kli Sh’Melachto LeHeter. </ref>
# If it’s designated for serving and cooking and the majority of it’s uses is cooking it’s a Kli Sh’Melachto LeHeter. (disputed) <ref>The Buir Halacha (308 D”H Kardom Lachtoch) sides that this case should be lenient but leaves it unresolved. From Mishna Brurah 308:20 it seems that one may be lenient. The Shemirat Shabbat KeHilchata (Chapter 20 note 37), Badei HaShulchan 108:12, and Nachalat Yisrael (pg 139) are lenient. See Shalmei Yehonatan (pg 45). </ref>
# If it’s designated for cooking and is sometimes used for serving, it’s a Kli Sh’Melachto LeIssur. (disputed) <ref>The Mishna Brurah 308:20, 26 considers it Kli Sh’Melachto LeIssur. So agree the achronim including Shemirat Shabbat KeHilchata 20:15, Sefer Tiltulei Shabbat (pg 46), Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). However, the Gedolot Elisha 308:19 writes that there’s what to rely on to be lenient in this case. See further.
* The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba (Shabbat 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot.
* S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is Kli Sh’Melachto LeIssur even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is Muktzeh as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited (cooking) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.]
* These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim (Muktzeh#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei Shabbat (pg 46), Shemirat Shabbat KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98).
* On the other hand, some authorities are lenient including the Chaye Adam 66:3, and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a Kli Sh’Melachto LeIssur but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105). </ref>
# If it’s designated for cooking and is never used for serving, it’s a Kli Sh’Melachto LeIssur. <ref> Mishna Brurah 308:10, 20, Yalkut Yosef (Kitzur S”A 308:105) </ref>


1) If it’s designated for serving and cooking, and the majority of it’s uses is serving it’s Kli Sh’Melachto LeHeter.
2) If it’s designated for serving and cooking and the majority of it’s uses is cooking it’s a Kli Sh’Melachto LeHeter. *
3) If it’s designated for cooking and is sometimes used for serving, it’s a Kli Sh’Melachto LeIssur. *
4) If it’s designated for cooking and is never used for serving, it’s a Kli Sh’Melachto LeIssur.
*-dispute or doubt
1) Tiltulei Shabbat (pg 43 note 25(4)) writes this case is obvious and according to everyone the pot is Kli Sh’Melachto LeHeter.
2) The Buir Halacha (308 D”H Kardom Lachtoch) sides that this case should be lenient but leaves it unresolved. From Mishna Brurah 308:20 it seems that one may be lenient. The Shemirat Shabbat KeHilchata (Chapter 20 note 37), Badei HaShulchan 108:12, and Nachalat Yisrael (pg 139) are lenient. See Shalmei Yehonatan (pg 45).
3) The Mishna Brurah 308:20, 26 considers it Kli Sh’Melachto LeIssur. So agree the achronim including Shemirat Shabbat KeHilchata 20:15, Sefer Tiltulei Shabbat (pg 46), Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). However, the Gedolot Elisha 308:19 writes that there’s what to rely on to be lenient in this case. **
4) Mishna Brurah 308:10, 20, Yalkut Yosef (Kitzur S”A 308:105)
** The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba (Shabbat 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is Kli Sh’Melachto LeIssur even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is Muktzeh as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited (cooking) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.] These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim (Muktzeh#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei Shabbat (pg 46), Shemirat Shabbat KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). On the other hand, some authorities are lenient including the Chaye Adam 66:3, and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a Kli Sh’Melachto LeIssur but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105). </ref>


==Pot with food in it==
==Pot with food in it==