Kli SheMelachto LeIsser: Difference between revisions
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* Knesset Hagedola (Hagahot Hatur 308:2) quotes the Shiltei Giborim 48a who says that a kli shemelachto for isur and heter is like a kli shemelachto lheter. Mishna Brurah 308:20 agrees. | * Knesset Hagedola (Hagahot Hatur 308:2) quotes the Shiltei Giborim 48a who says that a kli shemelachto for isur and heter is like a kli shemelachto lheter. Mishna Brurah 308:20 agrees. | ||
* Pri Megadim M"Z 308 intro learns from the Rashba 123a s.v. ha that a cooking pot is kli shemelachto lisur even though it is sometimes used to store food because it is generally used to cook. Mishna Brurah 308:20 agrees.</ref> | * Pri Megadim M"Z 308 intro learns from the Rashba 123a s.v. ha that a cooking pot is kli shemelachto lisur even though it is sometimes used to store food because it is generally used to cook. Mishna Brurah 308:20 agrees.</ref> | ||
# An item that is primarily used for prohibited activities on Shabbat and is also | # An item that is primarily used for prohibited activities on Shabbat and is also consistently used for permitted activities some poskim hold that it is considered a Kli Shemelachto Lheter.<ref>Biur Halacha 308:3, Gedulat Elisha 308:19. Chazon Ovadia v. 3 p. 51 writes that one who is lenient has what to rely on.</ref> | ||
# Even if the [[Kli Sh’Melachto LeIssur]] was used for forbidden Melacha during Ben Hashemashot it’s still considered [[Kli Sh’Melachto LeIssur]] and not total [[Muktzeh]]. <Ref>Mishna Brurah 308:11 </ref> | # Even if the [[Kli Sh’Melachto LeIssur]] was used for forbidden Melacha during Ben Hashemashot it’s still considered [[Kli Sh’Melachto LeIssur]] and not total [[Muktzeh]].<Ref>Mishna Brurah 308:11 </ref> | ||
#Some achronim say that a kli shemelachto lisur which was designated to be used for something forbidden on Shabbat and was never used yet is considered a kli shemelachto lheter until it is used once. However, others disagree and consider it a kli shemelachto lisur since it is meant to be used for isur.<ref>Eliya Rabba 279:13 says that designation of a kli shemelachto lisur is meaningless until it was once used and therefore it would be a kli shemelachto lheter. Therefore, he says an unused candle is a kli shemelachto lheter. Pri Megadim E"A 279:14 suggests otherwise since an unused wax candle is designated and certainly going to be used for isur it is currently already a kli shemelachto lisur. Biur Halacha 279 s.v. ner cites this Eliya Rabba. Shevet Halevi 1:56 also follows the Eliya Rabba. Chazon Ovadia (Shabbat v. 3 p. 90) cites the Eliya Rabba in support of his point.</ref> | |||
===Rules=== | ===Rules=== | ||
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===Disputed Examples=== | ===Disputed Examples=== | ||
# empty | # There is a dispute if an empty cooking pot that are sometimes used for serving food is a kli shemelachto lisur or kli shemelachto lheter on Shabbat.<ref> 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. Shulchan Aruch O.C. 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). <br></br> 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> | ||
#There is a dispute if a can-opener is a kli shemelachto lisur or kli shemelachto lheter on Shabbat.<ref>Orchot Shabbat 2:19:74 p. 36 writes that a can opener is a kli shemelachto lisur according to those who hold it is asur to use on Shabbat, while it is a kli shemelachto lheter according to those who hold it is muter to use on Shabbat.</ref> | |||
==Sources== | ==Sources== | ||
