16,374
edits
Broken Utensils: Difference between revisions
From Halachipedia
→Broken vessels nowadays
| Line 21: | Line 21: | ||
# S”A HaRav 308:29 writes this chumra clearly and applies it to whether it breaks before or on [[Shabbat]]. Yalkut Yosef (vol 2 pg 369) quotes the S”A haRav as a yesh mi she’Omer and then says that one should be concerned for this opinion. He concludes that this isn’t the place to discuss it at length. Shalmei Yehuda chapter 3 note 24 quotes Rav Binyamin Zilber who holds like the S”A HaRav as well. | # S”A HaRav 308:29 writes this chumra clearly and applies it to whether it breaks before or on [[Shabbat]]. Yalkut Yosef (vol 2 pg 369) quotes the S”A haRav as a yesh mi she’Omer and then says that one should be concerned for this opinion. He concludes that this isn’t the place to discuss it at length. Shalmei Yehuda chapter 3 note 24 quotes Rav Binyamin Zilber who holds like the S”A HaRav as well. | ||
# However, Shalmei Yehuda on pg 261-2 writes that Rav Chaim Pinchas Scheinberg argues on the S”A HaRav and is lenient. (His argument is that since there’s still a use nowadays it’s just that people are spoiled and use only perfect kelim but if there was a serious need he’d still use the kelim that are broken. Since by definition there is a use it’s considered a kli and is not [[Muktzeh]]. See there where he asks rhetorically that from the time of Mishna Brurah the times haven’t changed that much and people all of a sudden stopped using the broken kelim to cover stuff.) Similarly, the Chut HaSheni (Rav Nassim Karlitz; vol 3, chapter 51, pg 106) agrees with Rav Scheinberg (however see there where he says that it must be a broken kli that would actually fit as a cover normally and that use isn’t just an excuse to make it non-[[Muktzeh]]). Rav Elyashiv (Halachot Shabbat BShabbat 2:20 fnt. 71, cited by Dirshu 308:45) held that even if the disposable utensil was dirtied before Shabbat but wasn't thrown out yet, it wasn't muktzeh because it was possible to be used. | # However, Shalmei Yehuda on pg 261-2 writes that Rav Chaim Pinchas Scheinberg argues on the S”A HaRav and is lenient. (His argument is that since there’s still a use nowadays it’s just that people are spoiled and use only perfect kelim but if there was a serious need he’d still use the kelim that are broken. Since by definition there is a use it’s considered a kli and is not [[Muktzeh]]. See there where he asks rhetorically that from the time of Mishna Brurah the times haven’t changed that much and people all of a sudden stopped using the broken kelim to cover stuff.) Similarly, the Chut HaSheni (Rav Nassim Karlitz; vol 3, chapter 51, pg 106) agrees with Rav Scheinberg (however see there where he says that it must be a broken kli that would actually fit as a cover normally and that use isn’t just an excuse to make it non-[[Muktzeh]]). Rav Elyashiv (Halachot Shabbat BShabbat 2:20 fnt. 71, cited by Dirshu 308:45) held that even if the disposable utensil was dirtied before Shabbat but wasn't thrown out yet, it wasn't muktzeh because it was possible to be used. | ||
# The Halacha Arucha Hilchot [[Shabbat]] (pg 60, 64) writes that Rav Shlomo Zalman, who was strict regarding one time use utensils because people throw it out, would also be strict here. However, the Halacha Arucha concludes that Rav Scheinberg would disagree here and that the minhag is like Rav Scheinberg to be lenient. | # The Halacha Arucha Hilchot [[Shabbat]] (pg 60, 64) writes that Rav Shlomo Zalman, who was strict regarding one time use utensils because people throw it out, would also be strict here. However, the Halacha Arucha concludes that Rav Scheinberg would disagree here and that the minhag is like Rav Scheinberg to be lenient. Rav Ovadia Yosef in Chazon Ovadia v. 3 p. 129 writes that plastic or disposable containers aren't muktzeh until they are thrown out and implies that he agrees with Rav Elyashiv that they aren't muktzeh even after being thrown out. | ||
# [If this is connected to whether raw meat is [[Muktzah]] nowadays (considering that no one would eat it raw) then the Shemirat [[Shabbat]] KeHilchata is strict. However, the Mishna Brurah 308:125 is lenient but it just depends on how hard the meat is. Tiltulei [[Shabbat]] (Rav Bodner pg 100) quotes Rav Moshe Feinstein who is strict by raw meat. Rav Chaim Pinchas Scheinberg (Shalmei Yehuda pg 262) is lenient also regarding raw meat.]</ref> | # [If this is connected to whether raw meat is [[Muktzah]] nowadays (considering that no one would eat it raw) then the Shemirat [[Shabbat]] KeHilchata is strict. However, the Mishna Brurah 308:125 is lenient but it just depends on how hard the meat is. Tiltulei [[Shabbat]] (Rav Bodner pg 100) quotes Rav Moshe Feinstein who is strict by raw meat. Rav Chaim Pinchas Scheinberg (Shalmei Yehuda pg 262) is lenient also regarding raw meat.]</ref> | ||
===Background on the Topic=== | ===Background on the Topic=== | ||
