Tofer: Difference between revisions
From Halachipedia
→Safety pins
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# First, using buttons isn’t a melacha if it is being used in its normal manner, Derech Tashmisho, and its functional design is to be fastened and unfastened. | # First, using buttons isn’t a melacha if it is being used in its normal manner, Derech Tashmisho, and its functional design is to be fastened and unfastened. | ||
# Also, Tofair only occurs when the combining medium causes them to be unified to the extent that one must “tear” them apart to detach them. However, buttoning does not actually combine two parts into one and does not require tearing to separate.</ref> | # Also, Tofair only occurs when the combining medium causes them to be unified to the extent that one must “tear” them apart to detach them. However, buttoning does not actually combine two parts into one and does not require tearing to separate.</ref> | ||
==Safety | ==Safety Pins== | ||
# Some poskim say that clipping two pieces of clothing together with a pin is forbidden under the melacha of Tofer. Many others, though, argue that is permitted because the pin does not make the two pieces into one but merely holds them close together. <Ref>* The Rashbam and Rabbeinu Yoel (Hagahot Mordechai [[Shabbat]] 457) hold that it is permitted to rip something that was sewn together if it is meant to last only for a short time. The Riva, however ({{ibid}}.), argues that it is a Biblical prohibition of Korei’a (tearing), as there’s no difference whether the stitches were made to be permanent or temporary. Both opinions are quoted by the Rama 317:3. | # Some poskim say that clipping two pieces of clothing together with a pin is forbidden under the melacha of Tofer. Many others, though, argue that is permitted because the pin does not make the two pieces into one but merely holds them close together. <Ref>* The Rashbam and Rabbeinu Yoel (Hagahot Mordechai [[Shabbat]] 457) hold that it is permitted to rip something that was sewn together if it is meant to last only for a short time. The Riva, however ({{ibid}}.), argues that it is a Biblical prohibition of Korei’a (tearing), as there’s no difference whether the stitches were made to be permanent or temporary. Both opinions are quoted by the Rama 317:3. | ||
* Rav Avraham HaLevi, chief rabbi of Egypt in the 17th century (Ginat Veradim O.C. 3:17), applies the above dispute to Tofer as well. In conclusion, he rules that there is a Biblical prohibition even for non-permanent Tofer, in accordance with the view of Riva. Tal Orot (5748 edition, Yerushalyim, pp. 304-11) based on a number of Rishonim, argues that non-permanent Tofer should be considered only a rabbinic prohibition. Sheivet HaLevi 4:35 and Tzitz Eliezer 20:18 accordingly are unwilling to permit Tofer just because it is made to be non-permanent. | * Rav Avraham HaLevi, chief rabbi of Egypt in the 17th century (Ginat Veradim O.C. 3:17), applies the above dispute to Tofer as well. In conclusion, he rules that there is a Biblical prohibition even for non-permanent Tofer, in accordance with the view of Riva. Tal Orot (5748 edition, Yerushalyim, pp. 304-11) based on a number of Rishonim, argues that non-permanent Tofer should be considered only a rabbinic prohibition. Sheivet HaLevi 4:35 and Tzitz Eliezer 20:18 accordingly are unwilling to permit Tofer just because it is made to be non-permanent. | ||
