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Broken Utensils: Difference between revisions
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# If a broken vessel is in a place where it could cause danger such as if glass broke on the table or in an area that people walk, it’s permissible to move the pieces to prevent danger. <Ref>Rama 308:6 </ref> | # If a broken vessel is in a place where it could cause danger such as if glass broke on the table or in an area that people walk, it’s permissible to move the pieces to prevent danger. <Ref>Rama 308:6 </ref> | ||
## A needle that was in a place that could injure someone is permissible to be moved. <Ref>Mishna Brurah 308:47 </ref> | ## A needle that was in a place that could injure someone is permissible to be moved. <Ref>Mishna Brurah 308:47 </ref> | ||
# If a vessel broke before [[Shabbat]] and one threw it in the garbage before [[Shabbat]], it’s considered [[Muktzeh Machmat Gufo]].<Ref>Shulchan Aruch 308:7 </ref> However if one threw out a vessel on [[Shabbat]] it doesn’t become [[Muktzeh]]. <Ref>Mishna Brurah 308:32 </ref> | # If a vessel broke before [[Shabbat]] and one threw it in the garbage before [[Shabbat]], it’s considered [[Muktzeh Machmat Gufo]].<Ref>Shulchan Aruch 308:7 </ref> However if one threw out a vessel on [[Shabbat]] it doesn’t become [[Muktzeh]].<Ref>Gemara Shabbat 124b, Mishna Brurah 308:32. The Shitah LRan Shabbat 124b s.v. im explains that once it is a kli before Shabbat it retains that status throughout Shabbat even if thrown out. That is also seen in the Ritva Shabbat 124b s.v. matkif. </ref> | ||
# If one threw out a perfectly good vessel it’s not considered [[Muktzeh]]. <Ref>Mishna Brurah 308:51 </ref> | # If one threw out a perfectly good vessel it’s not considered [[Muktzeh]]. <Ref>Mishna Brurah 308:51 </ref> | ||
# The door of a vessel which broke off the vessel isn’t [[Muktzeh]] whether it broke before Shabbat or on Shabbat<Ref>Shulchan Aruch O.C. 308:8 </ref> even if it isn't useful for anything.<ref>Mishna Brurah 308:35. | # The door of a vessel which broke off the vessel isn’t [[Muktzeh]] whether it broke before Shabbat or on Shabbat<Ref>Shulchan Aruch O.C. 308:8 </ref> even if it isn't useful for anything.<ref>Mishna Brurah 308:35. | ||
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* Are doors of houses considered kelim? Rashi Shabbat 122b s.v. vaf explained that it isn’t a kli. Meiri 122b s.v. amar and Ritva 122b s.v. veynam agree. Rambam Shabbat 25:6 writes that it is a kli but still muktzeh since it isn’t prepared to be moved. Mishna Brurah 308:42 echoes the Rambam. | * Are doors of houses considered kelim? Rashi Shabbat 122b s.v. vaf explained that it isn’t a kli. Meiri 122b s.v. amar and Ritva 122b s.v. veynam agree. Rambam Shabbat 25:6 writes that it is a kli but still muktzeh since it isn’t prepared to be moved. Mishna Brurah 308:42 echoes the Rambam. | ||
* Biur Halacha 308:10 s.v. ein explains that according to the Rambam a door is a kli but it is muktzeh since it isn't meant to be used. However, Rashi who explains that it isn't a kli if this door was fashioned to be a kli in advance then if it fell off it wouldn't be muktzeh. Chazon Ish 46:4 argues that there’s no difference between Rashi and Rambam, both hold it isn’t a kli since it isn't designated to be moved. They would both be strict on a door that fell off even if it was fashioned. See Rabbi Akiva Eiger on Magen Avraham 308:19 who also seems to understand the Rambam that it isn’t really a kli.</ref> | * Biur Halacha 308:10 s.v. ein explains that according to the Rambam a door is a kli but it is muktzeh since it isn't meant to be used. However, Rashi who explains that it isn't a kli if this door was fashioned to be a kli in advance then if it fell off it wouldn't be muktzeh. Chazon Ish 46:4 argues that there’s no difference between Rashi and Rambam, both hold it isn’t a kli since it isn't designated to be moved. They would both be strict on a door that fell off even if it was fashioned. See Rabbi Akiva Eiger on Magen Avraham 308:19 who also seems to understand the Rambam that it isn’t really a kli.</ref> | ||
# A broken needle that lost it’s point (or it’s hole) is [[Muktzeh Machmat Gufo]] <ref> | # A broken needle that lost it’s point (or it’s hole) is [[Muktzeh Machmat Gufo]] <ref> Shulchan Aruch 308:11 </ref> | ||
# Clothing that ripped isn’t [[Muktzeh]] if the pieces are larger than 3 [[Tefachim]] by 3 [[Tefachim]]. <Ref>Mishna Brurah 308:52 </ref> | # Clothing that ripped isn’t [[Muktzeh]] if the pieces are larger than 3 [[Tefachim]] by 3 [[Tefachim]]. <Ref>Mishna Brurah 308:52 </ref> | ||
# Some say that nowadays since most people throw out a broken vessel once it breaks it’s considered [[Muktzeh]] unless it’s a vessel which wouldn’t be thrown out by people, while others are of the opinion that if it has a function to cover a vessel normally (or another permissible purpose) then even if one practically one use it for that purpose it’s considered a vessel and non-[[Muktzeh]]. <Ref>See [[Broken Kelim Nowadays]] </ref> | # Some say that nowadays since most people throw out a broken vessel once it breaks it’s considered [[Muktzeh]] unless it’s a vessel which wouldn’t be thrown out by people, while others are of the opinion that if it has a function to cover a vessel normally (or another permissible purpose) then even if one practically one use it for that purpose it’s considered a vessel and non-[[Muktzeh]]. <Ref>See [[Broken Kelim Nowadays]]. Shulchan Aruch Harav 308:29 implies the stringent approach but Rav Sheinberg (Shalmei Yehuda p. 261) argues that all that is necessary is that theoretically it is usable. </ref> | ||
==Broken vessels nowadays== | ==Broken vessels nowadays== | ||
