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Tearing the covering off of a bottle:[1] A person may tear the hide which [seals] the opening of a barrel of wine or other liquids, if he does so for the need of Shabbos. He need not worry [about any tearing prohibition involved in doing so], because tearing a detached item is allowed to be done even initially as will be explained [in Halacha 16].
[However, this is only allowed] as long as one does not intend to make something similar to a drainpipe out of the torn skin [i.e. a funnel] being that doing so is considered like fixing a vessel.
Cutting the strings wrapped around food:[2] Based on the above it is permitted to cut the knots of a spit which are tied around a lamb or chicken that are roasting on it. Similarly, stuffed chickens which are sewed shut one is allowed to cut the string of the sewing.
Breaking the rope that secures the cover to its vessel:[3] Similarly seals that are on vessels, such as a chest of drawers, box and portable tower which have their covering tied to them with a rope, it is permitted to cut the rope even with a knife or undo [the rope even] through taking apart its threads[4], in order to open [the box] to remove its content. It goes without saying that it is allowed to undo the knot as it is not a permanent knot being that it is meant to be constantly removed.
The reason that this does not contain a destroying prohibition:[5] Now, although the rope is made to attach the cover to the vessel, and thus when one cuts it or undoes it he is destroying this attachment, [nevertheless] this does not contain the [prohibition of] destroying as the rope [only gives the cover] a weak attachment [to the vessel] being that it is not that strong, and thus when one destroys it one is destroying an incomplete [non-sturdy] vessel [which is allowed as the] destroying [prohibition] only applies by vessels when destroying a complete [sturdy] vessel.
The prohibition to break a lock on Shabbos:[6] Based on the above [that a rope is only allowed to be cut because it is considered to give an non-sturdy attachment] it is thus only permitted to cut and undo a rope and the like, However, locks made of wood and metal, which are strong [materials], are forbidden to be undone and broken [even] if one lost the key being that this is a complete destruction [meaning a destruction of a sturdy structure] which is forbidden even by vessels.
The prohibition to remove the door off its hinges on Shabbos:[7] Similarly it is forbidden to remove the hinges that are behind the box (this refers to the pegs which attach the cover of the box to its walls behind it. [This is made by] inserting a peg into the small holes of the two parallel metal [bolts], one [bolt] being set on the cover and one by the wall, and through the peg that is inserted into both of them together they are attached and merge with each other. This peg has one head that is a little thick and its second head has a hole in which one inserts into it [another] small peg.[8])
The reason for this is:[9] because the [pegs] are strongly inserted and [thus removing them] is a complete form of destruction.
The prohibition to remove the metal panels of a barrel:[10] Similarly it is forbidden to remove the metal panels of a wooden barrel that is made of many beams of wood which are attached [to each other] through the metal panels that are on them, as when one removes these panels it is a complete form of destruction.
Breaking through woven palm leaf baskets in order to get the food inside:[11] Baskets that are used for figs and dates, which are vessels that are made from palm leaves [i.e. wicker baskets] and have placed in them figs or dates that have not [yet] ripened in the sun in order so they completely ripen in there [in the basket], then if the cover is tied to them with a rope, then it is permitted to unravel the rope or cut it as explained [in the] above [Halacha]. [Furthermore] even the actual body of these vessels are permitted to be unraveled and cut, as the structure of these vessels which are made of palm leaves are a weak structure [Binyan Garua] which is not made to last long[12], and [thus] when breaking it, it is only considered as if one is breaking hazelnuts and almonds in order to get the food that is in them.[13] [See Q&A]
Stepping on pieces of earthenware thus causing them to break:[14] Broken pieces of an earthenware vessel which [has broken in a way that it no longer is fit for any use and thus] is forbidden to move, is forbidden to remove [from ones table or area that people walk, as earthenware pieces are not hazardous]. [Now] even though that [if they are not removed] people will walk on them and break them [even more, and thus we should remove them in order so they not transgress the prohibition of breaking things on Shabbos, nevertheless it may not be removed as in truth] there is no problem in breaking it more, as the prohibition of breaking earthenware only applies when intentionally breaks it so that it be fit for [another type of] use[15], in which case it is prohibited because by doing so he is creating[16] a vessel.
May one open an envelope in order to remove its letter?[17]
It is forbidden to open an envelope on Shabbos.[18] [This applies even in a case of great need.[19] However, some Poskim[20] rule one may do so in a time of great need, if he destroys the envelope in the process.]
Asking a gentile:[21] One may not ask a gentile directly to open the letter. However, it is permitted to tell the gentile mail man that he cannot read the letter until it is opened, and have the mailman understand that he wants him to open it.[22] [This allowance applies only for the mailman who delivered the letter, and not to another gentile, in which case one must protest if he sees him opening the letter.[23] Likewise some Poskim[24] rule this allowance only applies if one personally asked the mailman to deliver the letter, and not by the state appointed mailman. However, in a time of great need one may ask the gentile to open it.[25]]
On Yom Tov:[26] One may tear open an envelope on Yom Tov. [According to those who hold that opening cans on Shabbos is forbidden due to Tikkun Keli, it is to be opened in a destructive manner, just as they rule by cans.[27] However, according to those who hold that cans may be opened in a non-destructive manner then seemingly it is permitted to open an envelope even in the area of the glue, by separating the two parts.[28]]
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Summary of Destroying vessels-Halachas 6-9 One may only destroy a vessel [as opposed to disassemble[29]] if all the conditions are fulfilled: A. It is not attached to the ground And B. It cannot hold 40 Seah And C. It is considered a non-sturdy vessel [or is sturdy but one asks a gentile to break it as will be explained] And D. One does not intend to make a nice looking opening And E. One needs to destroy it for a Shabbos need.[30] [See Q&A] And F. It does not involve a prohibition of Tikkun Keli. See important note brought above! And G. One is not tearing apart two objects that were attached.
Regarding tearing or cutting an item on Shabbos-See “The Laws of cutting and tearing items on Shabbos”
Examples: One may not destroy the lock of a vessel even if he has lost the key as it is considered a sturdy vessel.[31] One may cut the following items in order to take out the food or objects that are within them: · A piece of leather that is serving as the cap of a bottle.[32] · Strings that are tied around food, such as by a stuffed turkey[33], or that are tied around the cover of vessels in order to secure them onto the vessel.[34] · A basket made of weak material which is not made to last long and has food inside.[35]
May one ask a gentile to break a sturdy vessel for him on Shabbos?[36] A vessel which is not attached to the ground and does not hold 40 seah may be broken by a gentile, even if it is a sturdy vessel, as long as one needs to do so for a Shabbos use.[37]
Breaking the rope of the door of a vessel attached to the ground: Is only allowed to be cut or unraveled if it is meant for constant removal and insertion.[38]
Breaking the clay mold of the opening of an oven attached to the ground: One is to ask a gentile to break it. If a gentile is not available then it is allowed to ask a child to remove it, and if even a child is not available then it may be removed by oneself irregularly.[39]
Q&A May one ask a gentile to make a hole inside a vessel on Shabbos?[40] The allowance to ask a gentile to destroy a vessel is only if the vessel is being damaged through the gentile’s actions. However, if the vessel is benefiting. Such as to make a hole into a barrel, then according to all opinions it would be forbidden. [Although seemingly it would be permitted in a case of great need, or need of a Mitzvah, if the hole is only being made for entering or exiting as is always the rule by Shevus Deshvus.]
May one ask a gentile to fix a vessel on Shabbos?[41] No.
What is the definition of a Shabbos need?[42] It is only permitted to destroy an unsturdy structure if one needs to remove something from within the item in order to use that content for Shabbos. For example, if an unsturdy vessel contains food, one may break through it in order to eat food that is in it. However, to destroy it in order to hide something in it is forbidden even by a non-sturdy structure.
May one open the Chametz closets on Shabbos which follows the last day of Pesach in Eretz Yisrael? It is permitted to open on Shabbos all Chametz closets and rooms that do not require the destruction of the lock, rope, or tape, such as if it was locked with a padlock and the like which is opened with a key or by combination. However, one may not tear, or break, any ropes, tape, or other locking devices for the sake of opening the closets, unless the closet is portable [not attached to the ground] and is not large enough to hold 40 Seah.[43] Thus, typical kitchen cabinets which are sealed with tape or string may not be cut or torn open. |
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Practical Q&A relating to destroying items: May one open cans of food on Shabbos?[44]
– If one plans to still use the can after its content is consumed, such as to use as a permanent container, then it is forbidden to open the can on Shabbos according to all opinions.[45] – If one intends to make a nice opening in the can, it is forbidden to open it according to all.[46] – If one plans to throw the can out after its content has been removed then this matter is disputed amongst Poskim:[47] First Opinion: Some Poskim[48] rule that it is forbidden to open cans in all cases, even if one destroys the can in the process and immediately removes its content.[49] Second Opinion: Many other Poskim[50] rule it is permitted to open cans if one opens it in an apparent destructive form, avoiding making a nice opening, and does not reuse the can after its content has been consumed.[51] [However, there is no need to immediately remove all the content and throw out the can[52]]. Third Opinion: Other Poskim[53] rule cans may be opened in an even non-destructive form, so long as one does not make a nice opening and does not plan to reuse the can after its content is finished.[54]
According to the stringent opinion above, may one ask a gentile to open a can on Shabbos? According to the Poskim[55] above who rule that opening a can is forbidden due to Tikkun Keli, then it is likewise forbidden to ask a gentile. However, according to those Poskim[56] who rule it is forbidden due to Soser, one may ask a gentile.[57]
May one open a can using its easy open lid? Some Poskim[58] rule it is forbidden to open a can through an easy open lid [even according to those which are generally lenient in opening cans] as by doing so one intentionally[59] creates a nice hole which is forbidden due to the Tikkun Keli prohibition.[60] However, one may open the other side of the can and remove the content that is inside. Likewise [according to those that are lenient to open cans on Shabbos] one may open the easy open lid halfway. Other Poskim[61] rule it is permitted to open even such lids, as one has no intent to create a nice opening.
May one open a can of soda?[62] It is forbidden to open it regularly through the cap [even according to those who are generally lenient], as by doing so one intentionally[63] creates a nice hole which is forbidden due to the Tikkun Keli prohibition. One may, however, cut through the soda can [avoiding the cutting of pictures or letters] and remove the content that is inside. Likewise [according to those who are lenient to open cans on Shabbos] one may open the cap half way and drink it.
May one break open packages which contain food, such as a sealed bag or box, in order to remove its content?[64] Note: The following only relates to single closed entities. Regarding opening the sealed cover of a cup, such as a yogurt, coffee and the like-see next question. Plastic bags and cardboard boxes: Some Poskim[65] learn that by these weak structures which are glued together it is permitted according to all to open them regularly on Shabbos. Others[66] rule as follows: This has the same ruling as does opening cans, and is thus forbidden according to all to be done with intent to reuse the bag after emptying its contents. If one intends to throw it out after finishing its contents, then it is subject to the same dispute mentioned by cans, and thus according to the first opinion is forbidden to ever be opened on Shabbos[67]; according to the second opinion it may only be opened in a way of destruction.[68] It may thus not be opened according to this opinion by separating the top ends which were glued shut as doing so makes it into a useable item rather than destroying it.[69] According to the third opinion mentioned above, if one intends to throw the wrapping or bag out after its content is removed, it may be opened in an even non-destructive way, although one may not form a nice opening upon opening it. However, possibly it may not be opened in the glued area.[70] However, some Poskim[71] rule that it may be opened even in the glued areas.[72] Paper wrapping:[73] Is permitted to be torn according to all opinions even in a non-destructive way. *In all cases it is forbidden to tear letters or pictures while opening the item!
May one open a bag of chips from the top area which attaches the sides together? According to those who hold that opening cans on Shabbos is forbidden due to Tikkun Keli, it is to be opened in a destructive manner, just as they rule by cans.[74] However, according to those who hold that cans may be opened in anon-destructive manner then seemingly it is permitted to open an envelope even in the area of the glue, by separating the two parts.[75]
May one open a milk bag on Shabbos? One should not do so using a scissor due to it making a nice opening. Likewise, one may not use the set razor placed into a milk carton to open it.
May one open an “Igloo” [popsicle in plastic wrapper] on Shabbos?[76] Some Poskim[77] rule that the hole in the ices is to be torn with one’s mouth and not with a vessel.[78] One must be careful not to tear it in an area that contains letters or pictures.
May one remove or make a hole in the covering of an item such as yogurt, and the like?[79] It is permitted according to all to tear through the cover of an item even if it is glued closed over that item[81], as is done with yogurts and the like.[82] [It, however, requires further clarification if one may peel off the covering, separating it from the glued area or if he must make a hole in the covering, as perhaps separating the glued area carries the tearing prohibition.[83]] Thus one may remove or puncture a hole in the cover of a yogurt, Materna, coffee jar cover, cream cheese, and the like. *In all cases it is forbidden to tear letters or pictures while opening the item, and it is forbidden to form the item into a funnel and the like of any useable item.
Question: [Thursday, 17th yar 5781] We bought a pack of six individual plastic cups of pudding which are attached to each other by the sides and forgot to separate them from each other and open them before Shabbos. Am I allowed to separate them and open them on Shabbos in a time of need such as this?
Answer: *Indeed, the answer to this question is debated amongst todays Rabbanim and Sifrei Melaktim, with some allowing everything and some prohibiting everything, and the following represents Rabbi Goldstein’s position and ruling. The law: It is forbidden for one to break them and separate them from each other on Shabbos due to the prohibition of Tikkun Keli. Likewise, it is best not to open them from their top by peeling away the cover due to the possible Koreia prohibition. The best way to open it is by either cutting/tearing through the top covering with a knife in a way that it will not ruin any letters, and if this is not possible, then one should cut it with a knife from its bottom where there are no letters and eat it from there. One can also give it to a child under age two to open it and eat some of it so long as one does not tell him directly to open it. All in all, from this it is understood how important it is to always make sure to separate the cups from each other before Shabbos and to also open them up before Shabbos in order to avoid all the above issues.
Explanation regarding not separating them from each other on Shabbos: It is clear from the Poskim that included in the prohibition of Tikkun Keli is the tearing or breaking of any item in which the purpose of doing so is to make it fit for a use and that this applies even if it was already fit for use and the action of tearing or breaking is simply making it more fit. Therefore, breaking apart the yogurts for the sake of having individual cups is clearly under the prohibition of Tikkun Keli, as is explicitly written in the Poskim regarding the prohibition to break apart two vessels which are attached. However, regarding the prohibition of Michateich, it does not apply in this case being that one does not care to cut it in an exact dimension and measurement and one only transgresses Michateich when one cuts something to an exact measurement and dimension for a certain purpose. Explanation regarding not peeling off the top cover from the cup on Shabbos: The prohibition of Koreia applies whenever one tears apart two things that have been glued to each other, and this prohibition applies even when the items are glued to each other only for temporary purpose, although being merely a rabbinical prohibition in such a case. Now, while we do find an allowance to tear items which are only temporarily sewed, this allowance only applies not in the face of an ignoramus and is hence only to be followed by Torah scholars in discrete. Now, while the Poskim do allow one to tear off the leather covering of a barrel, perhaps the permission is only to cut it off or to cut through it and not to peel off the area that is glued together. Vetzaruch Iyun. Explanation regarding cutting through the bottom of the cup: Cutting through the bottom of the cup were there are no letters does not consist of a Soser prohibition being that the Soser prohibition does not apply by items that are not considered to be of strong structure and are merely there to protect the food until the time arrives for the food to be eaten, and the sages even initially allowed one to break through such structures on Shabbos in order to get to the food that is in them.
Sources: See regarding the prohibition of Tikun Keli: Admur 302:5; 308:54-55; 340:17-18; 508:2; 514:18; Michaber 322:4; Piskeiy Teshuvos 314:3; See regarding the prohibition of Michateich: Admur 314:16; Piskeiy Teshuvos 340:34 footnote 308; Aruch Hashulchan 321:40; Az Nidbaru 1:79; See regarding the Koreia prohibition: See Admur 302:4; 278:1-3; 314:12; 317:7; 340:17; M”A 314:14; Mishneh Berurah 340 Biur Halacha “Eiyn Shovrin”; Shaareiy Teshuvah 314:4; Piskeiy Teshuvos 340:34; 314:7; SSH”K 9 footnote 36; Ketzos Hashulchan 119 footnote 34 that if it is not meant to last it does not contain a tearing prohibition; See regarding the Soser prohibition: Admur 314:1; Michaber 314:1; Beitza 33b; Mishneh Shabbos 146a
May one open the cap of a bottle, such as soda or wine bottle, for the first time on Shabbos?[84] Metal caps such as of a wine bottle: Some Poskim[85] rule it is forbidden to open such caps on Shabbos.[86] Other Poskim[87] rule that this is permitted being that the cap so easily removable from its ring that it is considered already detached and thus does not contain any fixing prohibition. Plastic caps such as soda bottles: Some opinions[88] say that by plastic caps it is completely permitted to be opened even according to the stringent opinion mentioned above by metal caps.[89] Puncturing a hole in the cap:[90] According to all it is permitted to puncture the metal or plastic cap and remove the contents through it. Opening the cap with intent to throw out right away, or making a hole in the cap and then opening with intent to throw out right away: Seemingly it is permitted to do so, as one has no intent to save the cap and is hence not turning it into any use even temporarily, and by Tikkun Keli we always follow the intent.
May one remove the metal/plastic strip of the cover of a container or bottle, to thus be able to open it? This has the same ruling as opening the metal cap of a bottle which is disputed whether it is allowed or not.
May one destroy the baskets that are sold in stores today? Even if the basket is made of weak material, such as palm leaves, if made to last for a long time then it is a complete vessel and thus may not be destroyed.[91]
May one break the top of a bottle if he is not able to remove the cap?[92] Bottles which are discarded to the trash after their use, seemingly they have the same law as do cans. However, if they are usually kept or recycled then they may not be broken as they have the status of a complete vessel that is made to last.
May one pop bubble wrap on Shabbos? No, as doing so has no Shabbos need.
May one crush disposable pans and plates on Shabbos?[93] Seemingly, this is subject to the same dispute as opening a can on Shabbos, vis a vis whether it contains a destroying prohibition. Those who allow opening cans on Shabbos due to it being a disposable item which loses its status of a vessel seemingly would be lenient here as well. |
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From the Rav’s Desk Question: My child was playing with plastic straps used for tying Sukkos, also known as plastic handcuffs, and closed it over her wrist. It is loose enough to not be of danger but I can’t slide it off. May I cut it on Shabbos?
Answer: Yes.
The reason: In general, plastic is viewed as a non-sturdy material which may be destroyed on Shabbos for a Shabbos need. Now, although this material is strong and can last a long time, nevertheless sit is viewed as temporary and disposable and is usually used for short term purposes. Thus, it would fall under the above allowance to break on Shabbos.
Sources: See Admur 314:1; 16-18; Piskeiy Teshuvos 317 footnote 135 [permits]; Meishiv Nefesh p. 90 [leaves with Tzaruch Iyun]
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[1] Admur 314:12; M”A 314:14 in name of Beis Yosef; Michaber 314:
[2] Admur 314:16; Michaber 314:9
[3] Admur 314:17; Michaber 314:7
[4] As opposed to untying the actual knot, which will explained below.
[5] Admur 314:17; M”B 314:31
[6] Admur 314:17; Michaber 314:7
[7] Admur 314:17; First opinion in Michaber 314:7; 1st opinion in Mordechai
Other opinions: Some Poskim rule one may take apart the hinges from the vessel if the key is lost. [2nd opinion in Michaber ibid; 2nd opinion in Mordechai] The reason for this is because one has not truly broken the vessel by doing so. [M”B 314:34] Vetzaruch Iyun iof according to this opinion it is permitted to take apart anyt strongly attached item. This would contradict the palin ruling brought in the previous Halacha regarding disassembling vessels on Shabbos.
[8] The idea here is that the cover is not attached to the wall through nails which are hammered into it and the like, but rather through the insertion of the pegs. Thus the novelty here is that even in such a case one may not remove the pegs.
[9] Admur 314:17
[10] Admur 314:17; M”A 314:14
[11] Admur 314:18; Michaber 314:8; Shabbos 146a
[12] Admur ibid seemingly in explanation of the M”A 314:13 [as brings M”B 314:40] and so explains Tehila Ledavid 314:12
Understanding of Admur/M”A ibid: The M”A ibid states that the allowance to break the vessel is because it is not a complete structure, and if it is a complete structure then it is forbidden. Seemingly Admur here is clarifying that the reason why the baskets are not considered a complete structure is not because they are not made to last, as in truth a complete structure may never be broken, even if it is not made to last. Rather the reason these baskets are permitted to be broken is because their structure is built weak, and the reason why their structure is built weak is because in any event they are not meant to last. If, however, it were to be built strongly, then even it is not meant to last, it would be forbidden to destroy. [so explains Tehila Ledavid ibid in M”A]
Other opinions: Some Poskim rule that even a sturdy vessel which is strong may be broken if its entire purpose is simply to guard the food. [Kneses Hagedola; Simple understanding of the Michaber ibid and Kol Bo; see Tehila Ledavid ibid; Igros Moshe 40]
[13] Admur ibid; Michaber ibid based on Kol Bo;
[14] Admur 308:28
[15] Seemingly this is referring to breaking a broken piece of earthenware as in such a case it is considered a non-sturdy vessel, However, to break a sturdy vessel of earthenware would be forbidden due to the destroying prohibition. Vetzaruch Iyun as it is not implied this way from the wording.
[16] Lit. Fixing
[17] Admur 307:7; 519:6; So also rules: M”A 307:20 based on Aguda; Peri Chadash Y.D. 118:18 [brought in Biur Halacha 340:13 “Haneyar”]; Chacham Tzvi 39; M”B 340:41 forbids according to all opinions, see Biur Halacha “Haniyar”; Ketzos Hashulchan 119 note 34; SSH”K 28:4; See Piskeiy Teshuvos 340:29
[18] The reason: This is due to a Rabbinical prohibition of Soser/destroying. [Admur 519:6] The reason for this is because although the envelope is considered an un-sturdy structure, nevertheless since there is no Shabbos need involved in opening it, meaning that reading the letter is not a Shabbos necessity, therefore it is forbidden, as destroying a non-sturdy vessel was only allowed in order to remove what is inside for a Shabbos need, as explained in 314:1. [Ketzos Hashulchan ibid]
Other reasons: Some Poskim rule that it contains a Biblical prohibition of Soser being one is tearing the envelope with intent to fix a certain matter, which is the reading of the letter. [Peri Chadash ibid] Others maintain that it contains a Rabbinical prohibition. [Admur ibid; Chacham Tzvi ibid, brought in Biur Halacha ibid; Igros Moshe 1:122 argues on the Peri Chadash]
[19] Ketzos Hashulchan ibid; M”B ibid
[20] Bris Olam Koreia 7; based on Chazon Ish 61:2, and so leans to rule Rav SZ”A in SSH”K 28 footnote 15, Shut Even Yisrael 16
[21] Admur 307:7; M”A 307:20 based on Aguda; M”B ibid
[22] The reason: As the gentile is doing so to simply complete the job he was paid to perform by delivering the letter, and hence one is not required to protest against him doing so. [Admur ibid in parentheses; See Ketzos Hashulchan ibid]
[23] Ketzos Hashulchan ibid
[24] Ketzos Hashulchan ibid based on Admur ibid that states the reason for the allowance is because he is doing so to complete
[25] M”B ibid as explained in Biur Halacha ibid; Ketzos Hashulchan ibid
[26] Admur 519:6
[27] See Piskeiy Teshuvos ibid; Bris Olam Koreia 7; based on Chazon Ish 61:2; SSH”K 28 footnote 14-15
[28] Ketzos Hashulchan ibid
The reason: Although on the onset it seems that doing so should be forbidden due to Koreia, as it is forbidden to separate glued items, as written in 340:17, nevertheless in truth one can argue that in this case it is permitted to do so as a) the prohibition only applies by two entities that are glued together as opposed to a single entity, and b) It was sealed with intent to be opened, and is hence a temporary sealing. [Ketzos Hashulchan ibid]
[29] Its laws were explained in Halacha 5 above. The only difference between this case and a vessel made up of individual parts is with regards to that the latter is allowed to be destroyed even not for a Shabbos need. [See Ketzos Hashulchan 119 note 18]
[30] The only difference between this case and a vessel made up of individual parts is with regards to that the latter is allowed to be destroyed even not for a Shabbos need. [See Ketzos Hashulchan 119 note 18]
[31] Admur 314:17
[32] Admur 314:9
[33] Admur 314:16
[34] Admur 314:19
[35] Admur 314:18
[36] Admur 314:17
[37] Admur 314:17
[38] Admur 314:19
[39] Admur 259:7 and chapter 314:19
[40] Ketzos Hashulchan 119 footnote 7; See M”B 314:34 in name of Chayeh Adam
[41] M”B 314:34 in name of Chayeh Adam; Ketzos Hashulchan 119 footnote 7
[42] Ketzos Hashulchan 119 footnote 18
[43] See Admur 314:19, regarding the prohibition of tearing the rope of the door of a pit, being that it is attached to the ground, and it is only permitted to do so if the door/lock is not meant to last at all, not even one day. See also Admur 259:7, 314:17. Now, since the locks and tape are meant to last throughout the seven days of Pesach, therefore it carries with it the destroying prohibition if it is attached to the ground.
[44] Piskeiy Teshuvos 313:1. To note he does not make mention of the Third opinion. Upeleh!
[45] Ketzos Hashulchan 119 footnote 7; Upashut as this is the classic case of making a hole in an item and intending to use it which is forbidden.
[46] Admur 314:1
[47] According to some [Chazon Ish 51:11] there is no destroying prohibition involved as a closed item is not considered a vessel. The question is regarding “Tikkun Keli”, as by opening it he now turns the can into a vessel. Others However, [Ketzos Hashulchan ibid] do learn that the closed can has a vessel status and opening it is a question of the destroying prohibition, being that cans are considered strong and sturdy vessels.
[48] Tehila Ledavid 314:12; Chazon Ish 51:11 as is understood by Az Nidbaru 11:12
Background of ruling of Chazon Ish:
The Chazon Ish states that it is forbidden to open cans due to that one is making a hole in a vessel which one plans on using [which is Rabbinically forbidden due to Tikkun Keli]. Furthermore, he adds even if one intends to throw out the can it should be forbidden as we have only find the allowance to break an item which already has an opening. However, a completely closed item, giving it any opening, even to remove its content and throw out the vessel, is considered a nice opening and forbidden due to Tikkun Keli. The Az Nidbaru thus understands the Chazon Ish that it is never permitted even when done in a way which destroys the item. However, see next footnote that SSH”K learns that even according to the Chazon Ish when opened in a destructive fashion there is no problem of either forms of Tikkun Keli.
Other opinions who agree with above: Rav Farkash notes in Koveitz Habracha 8 that it is very difficult to allow opening cans on Shabbos in any which way although those which are lenient like the Shiyuirei Kneses Hagedola and Ketzos Hashulchan have upon whom to rely. His reason of stringency is because the cans are considered a complete and sturdy vessel even when closed [as learns Ketzos Hashulchan ibid] and thus destroying them is forbidden. This is based on the Tehila Ledavid [314:12] who explains in the M”A that the allowance to destroy the vessel of figs is because the vessel itself is made of unsturdy material. If, however, it is made of sturdy material then destroying it is forbidden.
Rav Zalman Shimon Dworkon, the noted previous Rav of Crown Heights records [Koveitz Zalman Shimon p. 63] that majority of Poskim [Tehila Ledavid; Chazon Ish] forbid opening cans on Shabbos due to that opening it turns it into a vessel.
[49] As the moment he makes the first opening of the can, he has deemed it a vessel. The fact that he later destroys it does not change this fact.
[50] Or Letziyon 24; Minchas Yitzchak 1:77; 6:27; Chelkas Yaakov 3:8; Cheishev Haeifod 3:118; Lehoros Nasan 3:16; 7:19; Igros Moshe 4:78; SSH”K 9:3 which says that this is true even in accordance to the Chazon Ish [the stringent opinion]! Beir Moshe 3:89 in cases that one is accustomed to reuse the can.
The reason it’s not allowed without destruction: Tikkun Keli as writes Chazon Ish [due to that one plans to continue using it or due to that it does not have an opening yet]. And due to the tearing prohibition, which applies when done in a non-destructive form. [Minchas Yitzchak ibid] However, according to Admur by a single entity there is no tearing prohibition that would apply.
[51] As then it has the status of an item which is not made to serve as a vessel but rather just to preserve the food that is in it which is allowed to be destroyed on Shabbos as explained 314:18.
[52] So rules explicitly Ketzos Hashulchan, Beir Moshe ibid
[53] Ketzos Hashulchan 119 footnote 7; Rav SZ”A in SSH”K 9 footnote 10; SSH”K 9:3 in their lenient opinion; Beir Moshe ibid regarding cans that are not commonly reused. He only requires the destructive form by opening items that are at times reused. Nevertheless he himself writes that it is best to do so in a destructive form even by cans that are not reused.
[54] Ketzos Hashulchan ibid writes that the custom of the world is to be lenient and allow opening cans on Shabbos. He first suggests the reason for allowance being that the can is meant to be opened at any moment and it is hence similar to the plaster covering of an oven which may also be broken on Shabbos. He However, asks on this and concludes that if people would throw out the can after its content became finished, it would be permitted to open it on Shabbos.
[55] Chazon ish ibid
[56] Tehila Ledavid ibid
[57] As rules Admur in 314:17
[58] Piskeiy Teshuvos 314 footnote 3; See Or Letziyon 1:26; 2:27-6
[59] One certainly intends here to make a nice hole as he desires to open the cap fully rather than half way and hence receive the nice opening that the company originally formed on the can.
[60] Vetzaruch Iyun how this hole is any different than the hole created in a can that is opened with a can opener?
[61] Rav SZ”A in new SSH”K 9 footnote 11
[62] Piskeiy Teshuvos 313 footnote 1; Oar Letziyon 1:26; 2:27-6
Other opinions: Some argue that there is no prohibition to open such cans on Shabbos as there is no intent to make a nice hole, but simply to protect one’s lips from getting cut. [Rav SZ”A in SSH”K 9:3 footnote 11]
[63] One certainly intends here to make a nice hole as he desires to open the cap fully rather than halfway and hence receive the nice opening that the company originally formed on the can.
[64] Piskeiy Teshuvos 314:1
[65] Rav SZ”A in SSH”K 9 footnote 11 and 12, as it is considered already a vessel even according to the Chazon Ish and is similar to the sealing of a bottle, and it is a unsturdy vessel even according to the Tehila Ledavid.
[66] Piskeiy Teshuvos 314:1; SSH”K 9:3
[67] Vetzaruch Iyun Gadol as seemingly here by wrappers according to all they are considered a weak structure and it is exactly similar to the case of a woven basket of which the Shulchan Aruch rules that it is allowed to be opened. Furthermore see SSH”K 9 footnote 12 that learns perhaps even according to the Chazon Ish it is considered here an actual vessel even beforehand. To note that the Chazon Ish does allow tearing paper wrappings of foods, comparing it to the woven baskets. Although perhaps he learns that plastic or tinfoil is considered a sturdy structure as opposed to paper. However, see Minchas Yitzchak 1:77 which seems to learn it does contain a destroying prohibition.
[68] Such as by tearing it in a way that makes it unusable afterwards, or making in it a very small hole which is not useable to enter things through.
The reason: Due to the tearing prohibition, which applies when done in a non-destructive form. [Minchas Yitzchak ibid] However, according to Admur by a single entity there is no tearing prohibition that would apply.
[69] Az Nidbaru 4:33. However, regarding the tearing prohibition seemingly it does not apply being that it only applies when two independent items are attached and thus being separated while here the bag itself is one single item which has been glued to itself [one end to the other end]. This is besides for the debate of whether a temporary glued item receives the tearing restrictions.
[70] SSH”K 9 footnote 11 due to Koreia, separating glued papers, which is forbidden in 340:17; However, see in footnote 12, 19 and 36 that Rav SZ”A allows opening it in the glued area
[71] Ketzos Hashulchan 119 footnote 34
[72] The reason: Although on the onset it seems that doing so should be forbidden due to Koreia, as it is forbidden to separate glued items, as written in 340:17, nevertheless in truth one can argue that in this case it is permitted to do so as a) the prohibition only applies by two entities that are glued together as opposed to a single entity, and b) It was sealed with intent to be opened, and is hence a temporary sealing. [Ketzos Hashulchan ibid]
[73] SSH”K 9 footnote 11; Piskeiy Teshuvos 314:4 in name of Chazon Ish; Minchas Yitzchak, Tzitz Eliezer as this case is exactly similar to the case of the woven basket of which the Shulchan Aruch rules that it is allowed to be opened.
[74] See Piskeiy Teshuvos ibid; Bris Olam Koreia 7; based on Chazon Ish 61:2; SSH”K 28 footnote 14-15
[75] Ketzos Hashulchan ibid; See SSH”K 9 footnote 11; However, see in footnote 12, 19 and 36 that Rav SZ”A allows opening it in the glued area
The reason: Although on the onset it seems that doing so should be forbidden due to Koreia, as it is forbidden to separate glued items, as written in 340:17, nevertheless in truth one can argue that in this case it is permitted to do so as a) the prohibition only applies by two entities that are glued together as opposed to a single entity, and b) It was sealed with intent to be opened, and is hence a temporary sealing. [Ketzos Hashulchan ibid]
[76] See Shabbos Kehalacha Vol. 3 17:52-55
[77] Shabbos Kehalacha 17 footnote 131; See Meor Hashabbos 13 footnote 105
[78] As perhaps since the size and form of the hole made is of benefit to the eater, perhaps it is considered a “nice hole” which is forbidden due to Tikkun Keli. [314:1]
[79] Piskeiy Teshuvos 314:3 in name of Az Nidbaru 4:17
[81] Sharreiy Teshuvah 314:4
[82] As this is exactly similar to the case mentioned in Shulchan Aruch regarding tearing the leather cover of a bottle of wine, which is allowed.
[83] See SSH”K 9 footnote 36; Ketzos Hashulchan 119 footnote 34 that if it is not meant to last it does not contain a tearing prohibition!
[84] Piskeiy Teshuvos 314:5
[85] RSZ”A in Minchas Shlomo 91:12; Divrei Moshe [Rav Moshe Halbershtam] 12-13; Minchas Yitzchak [see Divrei Moshe there]; Rav Moshe Feinstein [brought in Revivos Efrayim 4:96]; Az Nidbaru 3:40
[86] This is forbidden being that the opening breaks the cap from the ring and fixes the cap to be a useable cover. This is thus forbidden due to the “Makeh Bepatish” prohibition.
[87] Chazon Ish 51:11; Kinyan Torah 5:34; Beir Moshe 3:90; Even Yisrael; Cheishev Haeifod 3:93; Mishneh Halachos 7:47; Dvar Yehoshua 2:45; Tzitz Eliezer 14:45; Lehoros Nasan 7:21
[88] RSZ”A in SSH”K 9 footnote 61; Yeshuos Moshe 3:27
[89] Being that the plastic caps are already made prior to them being attached to the bottle in contrast to the metal caps which are formed on the bottle itself, as well as that it is possible to open the plastic caps without detaching it from its plastic ring as opposed to metal caps which cannot, and it is thus no longer subject to the fixing prohibition.
[90] Az Nidbaru ibid
[91] Ketzos Hashulchan 119 note 22
[92] See Ketzos Hashulchan 119 note 7. There he mentions that there are people which are accustomed to be lenient in this, based on the opinion that rules that it is always permitted to destroy even sturdy vessels. However, according to the Alter Rebbe’s ruling this would be forbidden.
[93] See Piskeiy Teshuvos 314 footnote 109
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