Kli SheMelachto LeIsser: Difference between revisions
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===Disputed Examples=== | ===Disputed Examples=== | ||
# 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 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> | #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> | ||
#Electronics are a subject of debate among the poskim. There are some who rule that electronics are always a kli shemelachto lissur,<ref> Shalmei Yehuda (pg 37) quotes Rabbi Binyamin Zilber who holds that if the electronic is only turned off it’s still a [[Kli Sh’Melachto LeIssur]]. Sefer Tiltulei [[Shabbat]] (pg 50) quotes Rabbi Moshe Feinstein who holds that if the electronic isn’t a [[Muktzeh Machmat Chisaron Kis]] because of its value, it’s only a [[Kli Sh’Melachto LeIssur]] (this seemingly includes when it’s turned off). [Similarly, Zachor VeShamor 41:4 concerning flashlights The Weekly Halacha Discussion (vol 2 pg 338) concerning toasters agree with Rav Moshe in considering them [[Kli Sh’Melachto LeIssur]].] However, Shalmei Yehuda (pg 37, 40) quoting Rav Elyashiv considers electronics that are turned off to be broken instruments and so they are [[Muktzeh Machmat Gufo]].</ref> while others give them muktzeh status only while the electronic device is switched on.<ref> Sh”t Igrot Moshe 3:49, Sh”t Az Nidbaru 8:33, [[Rabbi Ovadyah Yosef]] (Halichot Olam pg 194), and Rav Elyashiv (quoted by Shalmei Yehuda pg 37, 51) consider electronics that are on and are useable on [[Shabbat]] are considered [[Kli Sh’Melachto LeIssur]].</ref> A third group of poskim rule that electronics, while prohibited to turn on and off or use on Shabbat, are nevertheless considered a kli shemelachto lheter in regards to moving it, and may always be used.<ref> Shalmei Yehuda (pg 37) quotes [[Rabbi Shlomo Zalman Auerbach]] who considers electronics to be Kli Sh’Melachto LeHeter. [It seems Rav Moshe really holds electronics are [[Kli SheMelachto LeHeter]], see Sh”t Igrot Moshe O”C 5:23.] | |||
Tiltulei Shabbat (pg 52) quotes Rav Moshe and Rav Shlomo Zalman who permit moving the fan’s direction even to move the breeze away from him. However, Sh”t Bear Moshe 8:31 holds that it’s only permissible to turn the fan blades if one is directing the air towards him, but to direct the blades away from him would be forbidden.</ref> If moving the electronic will make it turn off or pause, it may not be moved at all.<ref> Shemirat Shabbat KeHilchata 13:35</ref> If the electronics are expensive and the owner is careful not to use them for anything but their intended use to prevent them from breaking, the electronics are [[Muktzeh Machmat Chisaron Kis]] according to all poskim.<ref>Tiltulei [[Shabbat]] (pg 50), Shalmei Yehuda (pg 40)</ref> | |||
==Sources== | ==Sources== | ||
