Chapter 9: Cutting, tearing, & opening items on Shabbos

Introduction:[1] The act of cutting and tearing an item and opening things on Shabbos, is not intrinsically forbidden, and hence there do exist cases and scenarios in which this may be done on Shabbos. Nonetheless, despite not being intrinsically forbidden, it touches upon, and potentially may transgress, the prohibitions of Koreia, Michateich, Soseir, and Tikkun Keli. This is dependent on the purpose, intent, and method of the cutting, as well as the quality of the item being cut. Thus, one is only allowed to tear or cut or open something on Shabbos if none of these prohibitions are applicable. This is something that comes up quite often in the kitchen on Shabbos relating to food preparation and the setting of the meal, as brought in the examples below. In this Halacha we will review some of the general rules associated with the above prohibition, their details and cases of allowance, and the common cases that may come up in the kitchen. Some of the common actions that we will explore are: 1. Cutting a piece off a roll of paper towels or tinfoil or plastic tablecloth or garbage. 2. Opening bottles and cans. 3. Tearing through food packaging. 4. Separating items that are attached to each other such as disposable cutlery and a set of yogurts or ices.

1. Background of the potential prohibitions:

A. The prohibition of Makeh Bepatish-Tikkun Keli:[2]

It is Biblically forbidden to perform an action on Shabbos which prepares an item for a use. The principal Melacha of this prohibition is called “Makeh Bepatish,” while its offshoot is known as Tikkun Keli.[3]

Cutting or tearing an item for a use:[4] Accordingly, it is forbidden to cut or tear an item on Shabbos for the sake of making a use out of the cut piece due to Tikkun Keli. This applies even if the item will not last, and will be discarded after its first use.[5] If one cuts the item with a vessel, such as a scissor or knife, it is Biblically forbidden. If one tears it with his hands, it is Rabbinically forbidden. In addition to the above prohibition of Tikkun Keli, cutting or tearing an item on Shabbos [even not for a use] may also transgress other Biblical or Rabbinical prohibitions, including: Koreiah/Tearing; Michateich; Tochein; Soseir/destroying; Erasing letters.

Making a hole in an item:[6] Likewise, it is forbidden to make a hole in a vessel due to Tikkun Keli[7], unless the intent of the hole is to destroy the vessel and remove its content[8], and one does not make an elegant hole in the process[9], and it is a flimsy and unstable vessel.[10]

Taking apart two vessels which are attached to each other:[11] It is forbidden to take apart two vessels which were initially attached to each other during their manufacturing due to the prohibition of Tikkun Keli. It is permitted, however, to separate two vessels that became attached after manufacturing in a temporary and unintentional manner. [If after manufacturing, the vessels were temporarily, but intentionally, attached to each other with intent to be eventually separated, such as by the buyer, then seemingly if this contains the Tikkun Keli prohibition.[12]]

Making a use of foods:[13] All foods that are edible for humans or animals do not contain the Tikkun Keli prohibition and may thus be cut for the purpose of making a use out of the torn piece, so long as one does not attach the piece to a vessel.[14]

Q&A May one cut a medicine in half [for one who may take medicine on Shabbos], such as to achieve a smaller dose for a child and the like?[15] Yes. The prohibition of Tikkun Keli does not apply by medicine just as it does not apply towards food, and hence one may cut it to a small size for Shabbos use.[16] Suppository: There is no prohibition in cutting a suppository in half on Shabbos.[17]

B. The prohibition of Koreia-Tearing:[18]

The tearing prohibition applies when one tears or separates and takes apart two separate entities that have been intentionally attached to each other through sewing or gluing.[19] This prohibition applies even if one does not intend to reattach them[20], if the attachment of the two items was meant to last permanently. The tearing prohibition, however, does not apply when tearing a single entity, such as a piece of leather [or plastic and paper], and hence may be done even initially for a Shabbos need if it contains no fixing intent and one is not tearing it to a specific measurement.[21] If the sewn [or glued[22]] items were intentionally sewed [or glued] together with intent to be eventually torn and separated, and is hence only temporary, then it may be torn when not in the presence of an ignoramus.[23] However, if the gluing of the two items occur accidentally without intent, then it is permitted to be torn and separated on Shabbos [even by an ignoramus].[24]

C. Michateich-Cutting:[25]

It is forbidden to cut an item to a specific measurement due to the Mechateich prohibition. If, however, one is not particular in the measurement of how the item is cut, then one does not transgress this prohibition of Michateich upon cutting the item, [although he may transgress the other prohibitions explained].

Does one transgress Michateich if he cuts an item by the dotted line?[26] No, unless one intentionally desires an exact size.

D. Tochein:[27]

It is forbidden to cut an item to small pieces due to the Grinding prohibition.

E. Soseir/destroying:

It is forbidden to break or destroy a sturdy vessel on Shabbos due to the Soser prohibition.[28] However, one may break or destroy an un-sturdy vessel on Shabbos if it contains a Shabbos need [such as to use its content[29]].[30] This however only applies if the vessel is not attached to the ground[31] and cannot hold 40 Seah[32], and one does not intend to make a nice-looking opening upon breaking through it.[33]

Examples: Thus, one may tear a piece of leather that is serving as the cap of a bottle, in order to retrieve the liquid in the bottle, so long as he plans to discard the torn leather and not make it into a new use.[34] Likewise, one may break through a package made of weak material which is not made to last long and has food inside.[35] Likewise, one may tear strings that are tied around food, such as by a stuffed turkey, may be torn on Shabbos.[36]

The allowance to ask a gentile to break a sturdy/complete vessel on Shabbos:[37] It is permitted to ask a gentile on Shabbos to destroy even a sturdy vessel on his behalf if it contains a Shabbos need.[38] [Likewise, one may ask a gentile to destroy it in a case of great need, even if it does not contain a Shabbos need.[39]]

What is the definition of a Shabbos need for which one may destroy an un-sturdy vessel?[40] It is only permitted to destroy an un-sturdy structure if one needs to remove something from within the item in order to use that content for Shabbos. For example, if an un-sturdy 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.   Q&A on Amira Lenachri-Asking a  gentile May one ask a gentile to make a hole inside a vessel on Shabbos?[41] 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?[42] No.

F. Erasing letters:

It is forbidden to erase words, letters, pictures, and designs on Shabbos.[43] Thus, when cutting or tearing through an item one must be careful not to tear through any pictures or lettering.[44] [One, however, need not be hesitant against tearing it in the non-lettered area as even if it does accidently break the letters, one has not transgressed being that the breaking of the letters was not inevitable.

If it is not possible to avoid cutting the letters, then in a time of need some Poskim[45] allow one to do so with an irregularity.[46]]

Summary:                            It is only permitted to cut an item if all of the following conditions are fulfilled: 1. It is a single entity, such as a piece of leather, as opposed to a cloth. 2. One is not cutting it to a specific measurement.[47] 3. Doing so is not making it useable now for a new use.[48] 4. One does not cut it to very small pieces.[49] 5. One does not break apart any letters in doing so.[50] 6. The item is not considered a sturdy or complete vessel[51], or is but is not meant to last at all[52]. 7. Does not contain a mundane act which is a disgrace to Shabbos.[53] 8. One is doing so for a Shabbos need.[54]

2. Cutting a tablecloth, garbage bag, paper towel, piece of tinfoil, and toilet paper?[55]

Due to the above prohibition of Tikkun Keli [explained in Halacha 1A], it is forbidden to cut or tear [even to larger sizes than needed[56]] any of the following items on Shabbos and they are all to be prepared, and pre-cut, before Shabbos:

• Tablecloth: It is forbidden to cut a tablecloth roll for the sake of using the cut piece to cover one’s table [or other usage]. This applies whether or not one cuts the tablecloth on the pre-serrated lines. It is forbidden to do so even with one’s hands, and certainly with a knife.
• Garbage bags: It is forbidden to cut a garbage bag from a garbage bag roll on Shabbos.
• Plastic sandwich bags: A pack of sandwich bags in which each bag is slightly attached to the bag under it, and needs to be torn off, is forbidden to be used on Shabbos. This applies whether or not one cuts the tissues on the pre-serrated lines.
• Tinfoil: It is forbidden to cut a piece of tinfoil from a roll, on Shabbos, whether with one’s hands or using a knife.
• Paper towel: It is forbidden to cut a piece of paper towel from a roll, on Shabbos, whether with one’s hands or using a knife. This applies whether or not one cuts the paper towel on the pre-serrated lines.
• Toilet paper: It is forbidden to cut a piece of toilet paper from a roll, on Shabbos, whether with one’s hands or using a knife. This applies whether or not one cuts the paper towel on the pre-serrated lines.
• Tissues: A pack of tissues in which each tissue is slightly attached to the tissue below it, and needs to be torn off, is forbidden to be used on Shabbos. This applies whether or not one cuts the tissues on the pre-serrated lines.

Q&A Are the above items Muktzah on Shabbos?[57] All the above items that may not be cut on Shabbos receive the status of Keli Shemilachto Li’issur, of which the ruling is that it may not be moved to save from damage, but may be moved for the sake of using it, or to free up its space.[58] If practically the item is not useable due to one’s inability to cut it, then it may be judged under the higher status of Muktzah called Muktzha Machams Chisaron Kis, or Muktzah Machamas Gufo, of which the ruling is that it may not be moved for any purpose.[59] If, However, one would not abstain from using the item without cutting it [i.e. placing the entire garbage roll in the garbage can and opening the one on top, or placing the plastic tablecloth on the table and resting the roll on a chair at the edge] then seemingly its status would be of Keli Shemilachto Li’issur. In the above cases, does it help to cut the above items to a larger quantity then necessary to avoid the above prohibition of Tikkun Keli?[60] The prohibition applies even in such a case, as any cutting which further assists one in achieving his use of the vessel is forbidden due to Tikkun Keli. In the above cases, does it make a difference if one cuts the item with one’s hands versus a knife? The prohibition applies whether it is cut with a knife or torn with one’s hands, although the level of prohibition, and whether it is Biblical or Rabbinical does change if it was cut with one’s hands versus a knife and the like, as explained above. Does it make a difference if one cuts the above items on the serrated lines, or elsewhere?[61] No. The prohibition of Tikkun Keli applies wherever one cuts it. Likewise, cutting it by the dotted lines does not necessarily transgress the additional Michateich prohibition[62], and hence there is no Halachic difference regarding where one intends to cut it. May one ask a gentile to cut the above items on Shabbos? No, as is always the rule regarding Amira Lenachri.  However, in a case of great need, or for the sake of a Mitzvah, one may ask the gentile to cut it for him using his hands, without mentioning the use of a scissor or knife.[63]

From the Rav’s Desk Cutting an item on Shabbos [i.e. paper towel, toilet paper, tablecloth] to a larger than desired size Question: [Thursday, 10th Sivan, 5782] Is it permitted on Shabbos for one to cut a tablecloth from a tablecloth role, or paper from a paper towel rule, or to cut a piece of toilet paper off from the non-dotted line, if one cuts a larger piece than necessary? I have always thought that this is forbidden but recently saw a quite learned individual who serves as a Chabad pulpit Rabbi in his community doing so on Shabbos, and when I asked him as to how this is allowed to be done, he answered me that if you cut a larger size than you need, then it is permitted to be cut, and that so rule some Rabbanim. Is there any truth to this?   Answer: You are indeed correct that it is forbidden to do so, and in my opinion, what the individual said is inaccurate according to the opinion of the Alter Rebbe, and is likewise inaccurate according to the final ruling of the Poskim and widespread custom of Jewry, and is based on a minority approach in Poskim which has since been rejected, and therefore by him doing so, he accidentally [due to lack of knowledge, thinking it’s allowed, or due to Shigigas Horah] transgressed the prohibition of Tikkun Keli according to Admur and other Poskim. The rule is as follows: It is forbidden on Shabbos to cut a piece off from a roll for the sake of using the cut piece, whether it be paper or plastic, even if one cuts a larger piece than needed, and doing so transgresses the prohibition of Tikkun Keli. Thus, one may not cut a piece off from a toilet paper roll, or paper towel roll, or plastic tablecloth role even if one cuts it to a greater size than needed, and even if one does not cut it in the dotted line.   Explanation: It is clear from the Poskim that included in the prohibition of Tikkun Keli is the tearing or breaking of an item for the purpose of making it fit for a use. It is clear from Admur and other Poskim that this applies even if it was already fit for use and the action of tearing or breaking is simply making it more fit, and that this applies even if the cut item will only be used temporarily and then discarded. Therefore, tearing a piece of paper or plastic off a roll on Shabbos for the sake of using it, is forbidden, as is explicitly written in the Poskim. Now, regarding the argument that if you cut a larger piece the necessary then it circumvents this prohibition, in my opinion, this is completely inaccurate and one may not rely upon it, due the following reasons: 1) Nowhere in the Poskim, including the Shulchan Aruch of the Alter Rebbe, Achronim, Shaalos Veteshuvos, and many Sifrei Melaktim, do we find such a possibility offered. On the contrary, from Admur it is evident that it makes no difference as to how large of a piece one cuts off, and as to whether one cut off more than necessary or cut off a specific dimension, and either way a prohibition applies. The only time that Admur differentiates in the matter of one who cuts more than necessary or to not a specific dimension, is regarding the prohibition of Michateich, however, regarding the prohibition of Tikkun Keli, which is the subject relevant to us, no differentiation is ever made, hence proving that it does not exist. In the many prohibited tearing and cutting examples recorded in the Shulchan Aruch [shortening a wick, shortening a vine, cutting a piece of paper or earthenware], Shaalos Veteshuvos, and Melaktim, nowhere do they offer us the very simple solution offered by the above individual, which in his opinion can circumvent the prohibition, which is to simply cut to a larger size than necessary. How is it possible that none of the Poskim ever thought of this simple idea, and did not convey to us a very simple way of avoiding transgressing Shabbos which still allows the cutting to take place? For example, in all the various dealings in the Poskim and Melaktim on the subject of one who is stuck in the bathroom without tissues, and as to whether he may cut the toilet paper, why does no one mention this advice to simply cut a larger piece then necessary, which according to the above individual is allowed even initially. Clearly, the Poskim reject such a notion and never thought of it to begin with as an option. 2) As to the reason behind why the Poskim do not differentiate in this matter, and do not write that if you cut a larger piece than necessary then it is permitted to be done, this is because in truth regarding the prohibition of Tikkun Keli, it is completely irrelevant, as the prohibition applies towards any action done towards making something more fit for use. It makes no difference if one made it fit for use to the exact prescriptions necessary for the action, or made it fit for use by in a more liberal fashion. In simple words: Whether one cut off a piece of tissue to the exact amount needed, or whether one cut off a larger amount than needed, either way he did an action of cutting to an item for the sake of making use of that item, and that, and that alone, is the definition and prohibition of Tikkun Keli. To what is this argument of differentiation similar? To one who claims that you only transgress building a house on Shabbos if you build it to the exact amount of space that you need, while if you purposely build a larger house than necessary on Shabbos, or purposely build a defected house on Shabbos, then you don’t transgress the building prohibition. Or, to one who claims that if you cook more food than necessary on Shabbos then it is permitted. Obviously, such claims are preposterous, and the same applies regarding the prohibition of Tikkun Keli. Seemingly, the error that some make in this matter and think the cutting a larger size than necessary is okay is a result of the fact that we do make this differentiation in the Michateich prohibition and seemingly they linked this as well to the Tikkun Keli prohibition, which as we stated is incorrect. Furthermore, there are indeed some Poskim and Rabbanim who practically or theoretically rule that there is no prohibition of Tikkun Keli when cutting off a piece of cotton or toilet paper being that one is not particular on the size, and seemingly as an offshoot of this approach some people think that if you cut into a larger size than usual, then it is okay. This however is inaccurate, as practically we do not rule like these Poskim and do prohibit cutting toilet paper and cotton due to Tikkun Keli, as is the widespread Jewish custom and as is the clear evident ruling from Admur and as most of these Poskim themselves conclude, and hence the cutting of a larger piece than usual is also negated, as the logic for applying the prohibition of Tikkun Keli to cutting a piece of toilet paper applies irrelevant of the amount that one is cutting. Hence, we do not find even amongst the theoretically lenient Poskim who conclude to be stringent not to cut toilet paper, an option to simply cut a larger piece than usual in order to avoid the issue according to all. Either one holds that the cutting of paper does not at all involve Tikkun Keli and hence is permitted to be done to whatever size one desires, or one holds that it does involve Tikkun Keli in which case it makes no difference as to how large of a piece one cuts off, and practically we rule like the latter approach.   Sources: See regarding the prohibition of Tikun Keli: Admur 302:5; 308:54-55, 82; 314:12; 340:17-18; 508:2; 514:18-20; Michaber 322:4; 340:13; M”A 314:14; M”B 322:13; Piskeiy Teshuvos 314:3; Admur 340:17 “Cutting items detached [from the ground]…if through doing so one fixes the item to be used for a certain use, then he is liable for [the] “fixing a vessel” [prohibition] if he cut it using a knife as was explained in chapter 322 [Michaber Halacha 4] regarding the cutting of a twig. Due to this [prohibition of Tikkun Keli] one may not break earthenware and may not tear paper which is permitted to move [i.e. is not Muktzah] in order to use the [torn or broken piece] for a use due to that doing so is similar to him fixing a vessel. See Chapter 508 [Halacha 2]”; Admur 508:2 “One who roasts fish over a grill is not to cut a piece of paper in order to soak it in water and then place it under the fish over the grill in order to prevent the fish from burning. Similarly, one may not break a piece of earthenware in order to place it under the fish. Similarly, one may not break open a cane in order to place its sheath under the fish. As well, one may not break open the cane to make it into a figure like skewer to roast with. The reason for all the above restrictions is because in all cases that one makes and fixes an item to be fit for a use, then it is like he has fixed a vessel on Yom Tov.”; Admur 308:54 “A [detached] vine……is forbidden to use it to draw with, unless the vine was tied to the bucket from before Shabbos due to a decree that perhaps the vine will be too long for him, and one will cut it, being that it is soft and easy to be cut, and will thus end up [transgressing the prohibition of] fixing a vessel on Shabbos.”; Admur 308:55 “It is forbidden to remove a reed from a broom which is used to clean the house, being that through removing it he is fixing it for the use that he wishes to use it for, which is for hitting the children with, and [the law is that] any item that one fixes to be used for any use is included in the prohibition of fixing vessels.”; Admur 308:82 “A vessel which has become damaged [and is thus no longer in use] one may not detach from it a piece of earthenware to use to cover something with or to place something on, being that doing so is like making a vessel, as any item which one fixes on Shabbos for it to be useable for any use transgresses the prohibition of “Tikun Keli” [making a vessel on Shabbos].”; Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli.”; Admur 514:19 “A long wick which one desires to shorten, may not be shortened on Yom Tov weather with a vessel, or with a flame or with one’s hands, due to the prohibition of Tikkun Keli, as he is making a long wick into a short wick. Likewise, if you want to turn into two lakes it is forbidden to cut it. See regarding the debate surrounding the prohibition of cutting toilet paper or cotton balls: Stringent: Tzur Yaakov 152; Chelkas Yaakov 3:123;  Minchas Yitzchak 4:45; Az Nidbaru 2:31; SSH”K 23:16; Or Letziyon 2 41:6; Mishneh Halachos 6:84; Minchas Shlomo 2:12; Orchos Shabbos 11:20-21 and footnotes 31-32; Piskeiy Teshuvos 340:28; Theoretically are lenient [but many nonetheless conclude to be stringent]: Maharam Brisk 3:35; Mishpitei Uziel 8; Tzitz Eliezer 13:45; Rav Shlomo Zalman Aurbauch in SSH”K 35 footnote 4; Yalkut Yosef 12 [Shabbos 5 p. 146] 340:1; Taharas Habayis 2 p. 342; Yabia Omer 9:108-185; Shemesh Umagen 1:4; Shaar Shimon Echad 1:8; Shaar Shimshon 147; Mikveh Hamayim 2:7; Hillel Omer 199; Menuchas Ahavah 16:9-10 and footnotes 25 and 29 and 33; See Rav SZ”A brought in Orchos Shabbos 11 footnote 31

May one tear a plastic tablecloth as is accustomed for people to do by a plastic tablecloth when they are bored? No, due to the destroying prohibition.

3. Cutting strings wrapped or sewed around food [i.e. netting of meat or turkey roll]:[64]

Strings that are tied around food, such as by a stuffed turkey, may be torn on Shabbos.

4. Separating items which are attached to each other, such as yogurt cups, pudding cups, ices, disposable plastic ware [i.e. cups, forks, spoons, etc], tea bags:[65]

It is forbidden to separate items which were attached together during manufacturing due to the Tikkun Keli prohibition, as explained in Halacha 1A. This includes the following items:

1. Two plastic spoons which are attached.
2. Two yogurts or puddings which are attached.
3. Two-part ices while in its casing.
4. Two tea bags which are attached.

From the Rav’s Desk Question: 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 today’s 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 presence 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 where 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

5. Cans-May one open cans of food on Shabbos [Canned tuna; sardines; corn; chickpea; tomato sauce; canned fruit, etc]?[66]

A. The Halachic issues involved:

The opening of cans on Shabbos touches upon the Tikkun Keli and destroying prohibition. Does the act of opening the can consist of the prohibition of Tikkun Keli being that one is making a hole in the vessel and making the once closed vessel now fit for a use, as explained in Halacha 1A? On the other hand, perhaps it does not transgress the Tikkun Keli prohibition being that one has no intent to turn it into a vessel and is simply trying to retrieve the food from it, as explained in Halacha 1E that one may break through a vessel to retrieve its food. Nonetheless, even if due to the above reason it does not touch upon the Tikkun Keli prohibition, perhaps it transgresses the destroying prohibition, being that cans are made of metal and are considered a sturdy vessel, and it is forbidden to destroy sturdy vessels on Shabbos, as explained in Halacha 1E. On the other hand, perhaps it does not transgress even the destroying prohibition, being that a can is not made to last, and is similar to a woven baskets which may be broken on Shabbos in order to retrieve their food. Practically, these matters are debated amongst the Poskim, and its Halachic status depends on the intended use of the can, and if one plans to use it in the future versus throwing it out, and as well as depends on the way it is opened.

B. The cases forbidden according to all-Plans to reuse can, or make a nice hole:

The law if one plans to reuse the can:[67] If one plans to reuse the can after its content is consumed, such as to use as a permanent container, then according to all opinions it is forbidden to open the can on Shabbos [even through a gentile] due to the prohibition of Tikkun Keli, as explained in Halacha 1A.

The law if one plans to make a nice opening:[68] If one intends to make a nice opening in the can, then according to all opinions it is forbidden to open it on Shabbos [even through a gentile] due to the prohibition of Tikkun Keli, as explained in Halacha 1A.

C. The case under debate-The law if one plans to discard the can:

The case that is debated amongst the Poskim as to whether it is allowed, is in the common case example today were one plans to discard the can as soon as its content is removed.

The sides of the debate:[69] The debate surrounds whether we consider a closed can as a vessel, and hence its opening on Shabbos touches only upon the question of whether opening it transgresses the destroying of a vessel prohibition. Or, whether a closed can is not considered a vessel at all until it is opened, and hence opening it on Shabbos consists of the prohibition of Tikkun Keli. Practically, we find three opinions in this matter amongst today’s Poskim:

The stringent approach-Never allowed: Some Poskim[70] rule that it is completely forbidden to open cans on Shabbos in any way or fashion, even if one destroys the can in the process and immediately removes its content and discards the can into the garbage.[71]

The middle approach-Open in a destructive manner: Many Poskim[72] rule it is permitted to open cans on Shabbos 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.[73] [However, even according to their opinion, there is no need to immediately remove all the content and throw out the can.[74]] 

Lenient-Opening is allowed: Some Poskim[75] rule that 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.[76]

Final ruling: Practically, every individual should make sure to open all their cans before Shabbos. If one forgot to do so, then he should try to do without opening the can on Shabbos. If this is difficult, such as if he is short of food, then he may be lenient to ask a gentile to open the can for him. If a Gentile is unavailable, then those who are lenient to open it, have upon whom to rely. Nonetheless, those who follow the rulings of Admur are to be stringent and not open it.

Q&A According to the stringent opinion above, may one ask a gentile to open a can on Shabbos? According to the Poskim[77] 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[78] who rule it is forbidden due to Soser, one may ask a gentile.[79]   May one open a can using its easy open lid? Some Poskim[80] 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[81] creates a nice hole which is forbidden due to the Tikkun Keli prohibition.[82] 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[83] 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?[84] It is forbidden to open it regularly through the cap [even according to those who are generally lenient], as by doing so one intentionally[85] 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.

__________________________________________________________

[1] See Admur 314:16 “However other detached items which cutting is not considered a mundane action are allowed [to be cut] as long as one does not have intent to cut them to a specific size [i.e. Michateich], and does not cut them into very small pieces [i.e. Tochein], as well as that it is an item that does not contain [the prohibition of] fixing a vessel in cutting it [i.e. Tikkun Keli] as will be explained in chapter 340 [Halacha 17].”

[2] See Admur 302:5; 308:28, 54-55; 82; 314:12, 16; 340:17; 508:2; 514:17-20; Michaber 322:4; 340:13; M”B 322:13; Mishneh Shabbos 73a and Rashi there; Mishneh 102b; Rambam 23:4; Smak 280; Taz 302:1; M”B 302:9

[3] Admur 302:5 “It is the common way for craftsmen who make a metal vessel to strike the vessel with a hammer after it is completed, in order to smooth out any bumps through this striking. This striking is the final work done to this vessel and is a principal form of labor which existed with the vessels[3] of the Tabernacle. [Thus] anyone who does an action which is the finishing work of the vessel and of its fixing, this completion is considered a Melacha and is an offshoot of [the principal prohibition of] “Hitting with a hammer” which existed in the Tabernacle. Similarly, anyone who does any fixing to a vessel, this fixing is considered a [Biblically forbidden form of] work, and one is [thus] liable [for a sin offering].; Mishneh Shabbos 73a and Rashi there; Mishneh 102b; Rambam 23:4; Smak 280; Taz 302:1; M”B 302:9

[4] Admur 340:17 “Although cutting items detached [from the ground] is initially permitted when one is not particular to cut it in a specific measurement, as explained in chapter 314 [Halacha 16] nevertheless if through doing so one fixes the item to be used for a certain use, then he is liable for [the] “fixing a vessel” [prohibition] if he cut it using a knife as was explained in chapter 322 [Michaber Halacha 4] regarding the cutting of a twig. If it was done without a knife then one is exempt [from Biblical liability], although it is [Rabbinically] forbidden.”; 308:28, 54-55; 82; 314:12; 508:2; 514:17-20; See Michaber 322:4; 340:13; M”B 322:13; Vetzaruch Iyun as to why there is no Tikkun Keli prohibition involved in cutting a block of wood into fire wood on Yom Tov [see Admur 501:1-3]

See regarding the debate surrounding the prohibition of cutting toilet paper or cotton balls: Stringent: Tzur Yaakov 152; Chelkas Yaakov 3:123;  Minchas Yitzchak 4:45; Az Nidbaru 2:31; SSH”K 23:16; Or Letziyon 2 41:6; Mishneh Halachos 6:84; Minchas Shlomo 2:12; Orchos Shabbos 11:20-21 and footnotes 31-32; Piskeiy Teshuvos 340:28; Theoretically are lenient [but many nonetheless conclude to be stringent]: Maharam Brisk 3:35; Mishpitei Uziel 8; Tzitz Eliezer 13:45; Rav Shlomo Zalman Aurbauch in SSH”K 35 footnote 4; Yalkut Yosef 12 [Shabbos 5 p. 146] 340:1; Taharas Habayis 2 p. 342; Yabia Omer 9:108-185; Shemesh Umagen 1:4; Shaar Shimon Echad 1:8; Shaar Shimshon 147; Mikveh Hamayim 2:7; Hillel Omer 199; Menuchas Ahavah 16:9-10 and footnotes 25 and 29 and 33; See Rav SZ”A brought in Orchos Shabbos 11 footnote 31

[5] Setimas Admur and Kol Haposkim who never differentiate in this matter and qualify the Tikkun Keli cutting prohibition only to cases that the vessel will last; Setimas Kol Hachronim and Melaktim who prohibit cutting toilet paper even though it will be immediately discarded after its use; Implication of Admur 314:11 as he rules there that only by animal fodder do we make such a differentiation of whether it will last or not, hence implying that by all other items there is no difference; Implication of Admur 340:17 and Michaber 322:4 as explained in M”B 322:13 that it is forbidden to pluck a twig off a detached branch to use as a toothpick, and a toothpick is commonly discarded after its first use, which is the reason we permit it by animal fodder, as explains Admur 314:11; Implication of all Poskim who rule that it is forbidden to separate two candles or cut down a wick due to Tikkun Keli, even though candles and wicks do not last after their use [See Admur 514:18 and 19; Michaber 514:9; Rambam Yom Tov 4:8; Beitza 32a; M”A 514:17] See Ben Ish Chaiy  Bamidbar 1:21; Menuchas Ahavah 16 footnote 33 in length

[6] See Admur 314:1-2

[7] It is Biblically forbidden due to the prohibition of fixing a vessel when made for both entering and removing items through it, or when intentionally made into an elegant hole. It is Rabbinically forbidden when made for only entering items into, or for only removing items through it. See Admur 314:2 “However, one who makes a hole in an item that is detached [from the ground] he is not liable, unless the hole was made in order to have items entered through it and taken out from it. For example, the hole that is made in a chicken coop which is not attached to the ground, which is made in order to enter light and let out air, this hole is a complete opening, and one is liable in making it for the “Fixing a vessel” [prohibition] which is an offshoot of the “Makeh Bepatish” prohibition, as explained in chapter 302 [Halacha 5]. Whether one made a hole in [a plank of] wood or metal or in a vessel, he is liable on doing so for [the] “Finishing Touch” [prohibition], if the hole is made in order to enter things through it and to take things out from.”; Admur 314:3 “[The above was only with regards to the Biblical prohibition, However,] the Sages decreed [against making] any hole [on Shabbos] even if it is made only for removing items from it or only for entering items into it. [The reason for this is] because [if this were to be allowed] one may come to make a [type of] hole that he is liable on [which means a hole that is meant for entering and exiting]. Due to this [decree] one may not puncture a new hole in a barrel for the wine to flow from [this hole]. [Furthermore] even if it already has a hole and one [simply] wants to add to it and slightly widen it, it is forbidden.”; M”A 314:3 in name of Rambam 23:1; Raba in Shabbos 146a; M”B 314:8

[8] Admur 314:1 “It is allowed to break an un-sturdy vessel in order to remove its content so long as one does not intend to make a nice hole.”

[9] See Admur 314:1 “[However this lack of the building prohibition is only] as long as that [upon breaking into the barrel] one does not intend to puncture it into a nice hole so that it be an elegant [looking] opening for [the barrel], as  if one does do so then he has fixed the vessel [on Shabbos] and is liable for [the] “Making a Finishing Touch ” [prohibition] as will be explained [in Halacha 17]. However, if one does not intend [upon puncturing the barrel to make a nice hole] then he is allowed [to puncture it].”; Michaber 314:1; Mishneh Shabbos 146a and Rashi there; Beitza 33; See Shabbos Kehalacha Vol. 3 17 footnote 131 that the definition is any specific form of hole that benefits the person. Vetzaruch Iyun from the added words of Admur “so that it be an elegant [looking] opening for it [the barrel]” which implies that only if the opening makes the vessel look elegant is it forbidden.

[10] Admur 314:1 “However, by a sturdy vessel it is forbidden to break it even in a way that one is not making for it a nice opening, because breaking a complete structure is forbidden even by vessels that are not attached to the ground. Furthermore [another reason it is forbidden to make a hole in a sturdy vessel] is due to a decree that one may come to intend to puncture in it a nice hole in order so that it have an elegant opening.”

[11] Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli. However, if they were not initially attached in their manufacturing, and only became attached later on, unintentionally, in a temporary way, then it is permitted to separate them on Shabbos, as the prohibition of Tikkun Keli does not apply in such a case, being that they were already separated after their work was complete. See end of chapter 340”; Admur 340:17 “However, this only applies when the attachment was done for it to last, however, pages of books which have been attached to each other through wax [which fell on them] or at the time of their binding, are permitted to be opened on Shabbos [if one will not be tearing any letters in the process],as since [this attachment] was not made to last and furthermore it was done on its own without intent, therefore it is not at all similar to sewing, and it does not contain [the] tearing [prohibition].”; M”A 514:17; Rambam Yom Tov 4:8

[12] So is implied from the wording of Admur 340:17 that only if the attachment occurred unintentionally do we permit one to initially separate it on Shabbos. So is also implied from the wording in 514:18 “Mimeila.” Vetzaruch Iyun.

[13] Michaber 322:4 “Animal food does not contain within it [the prohibition of] fixing a vessel. Therefore, it is permitted to cut even with a knife [even into a particular measurement] straw or hay and [use it] to pick his teeth [i.e. to use as a toothpick].”; Mishneh Beitza 33b; M”B 322:9; Admur 314:11 “As animal fodder is soft and do not last, as will be explained in chapter 322 [Halacha 4 ], in a case that one modifies the food to become an independent vessel, being that it is not at all common to initially make a vessel out of food, due to the fact that it does not last long.”; Ran Beitza 19; Admur 477:11 “Some are accustomed to make a hole inside of the Matzah for the sake of hanging it. It is permitted to do so even on [Shabbos or] Yom Tov, and it is not forbidden due to Tikkun Keli, as even on Shabbos This prohibition is not applicable to foods but rather to wood stones and metals and the like (of items which are fit to make vessels out of them. See chapter 314:2).” [See Admur 500:11]; M”A 500:7; Chok Yaakov 476:3

[14] Admur 314:11 “Plucking a leaf from a detached branch in order to place it into the hole of the barrel, is prohibited due to [the prohibition of] “fixing a vessel”, as any item which is altered on Shabbos, so it be fit to be used for a given purpose carries with it [the prohibition of] “fixing a vessel”. Even if the leaf is soft and is [thus] fit to be eaten by animals, nevertheless it is prohibited to pluck it due to “fixing a vessel”. As [the Sages] only said that [modifying] animal fodder [into a vessel] does not carry with it the prohibition of “fixing a vessel” being that they are soft and do not last, as will be explained in chapter 322 [Halacha 4 ], in a case that one modifies the food to become an independent vessel, such as cutting a piece of straw to use as a toothpick in which case it is not considered like one is fixing a vessel being that it is not at all common to initially make a vessel out of food, due to the fact that it does not last long. However, it is common to [use food] to modify through it a vessel that is already made, such as to place the leaf in the hole of the barrel which is already made. Therefore, when one plucks [the leaf out from the detached branch] for this purpose this removal carries with it [the Biblical  prohibition of] “fixing a vessel”.”; See Michaber 314:5; M”A 314:6; Ran ibid; M”B 322:11 in name of Ran; Chayeh Adam

[15] SSH”K 33 footnote 36 in name of Rav SZ”A; Piskeiy Teshuvos 328:39; 322 footnote 20 [New]

[16] See Michaber 322:4 “Animal food does not contain within it [the prohibition of] fixing a vessel.”; Admur 314:11 “ As animal fodder is soft and does not last, as will be explained in chapter 322 [Halacha 4 ], in a case that one modifies the food to become an independent vessel, being that it is not at all common to initially make a vessel out of food, due to the fact that it does not last long.”

[17] The reason: Being that this is similar to food which does not contain a cutting prohibition. [SSH”K ibid]

[18] See Admur 302:4; 278:1-3; 317:7; 340:17; Mishneh Berurah 340 Biur Halacha “Eiyn Shovrin”; Piskeiy Teshuvos 340:34

[19] Admur 340:17 “One who separates attached papers is [liable for doing] an offshoot of [the] tearing [prohibition], as one who attaches papers or skins with glue of the scribes and the like is [doing] an offshoot of the sewing [prohibition] and he is liable [and the tearing prohibition applies to all cases that the sewing prohibition applies].”

[20] In such a case it is Rabbinically forbidden. It is Biblically forbidden if torn with intent to re-sew, and according to some only if one has intent to re-sew in a better way than it was originally. See: Admur 302:4 “One who tears [an item] with intent to re-sew it is liable [to bring a sin offering] being that [doing so] is amongst the principal Shabbos prohibitions. As in the Tabernacle a skin curtain which a worm had fallen on and drilled into it a small round hole, [then] in order to sew it one would need to tear the hole from above and below in order so the sewing not be made in overlaps. Thus, one who tears without intent to sew is exempt [from Biblical liability of the sewing prohibition] although doing so is Rabbinically forbidden [as will be explained].” Admur 317:7 “One is not liable for [the] tearing [prohibition] unless he [tears it] with intent to re-sew”; See also Admur 278:1 for further opinions regarding tearing with intent to re-sew.

[21] Admur 314:12 “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.”; Admur 340:17 “However regarding [the] tearing [prohibition] there is only a prohibition [involved] when one tears and separates many entities which have [become] attached, such as one who tears a garment woven from many threads; however paper which is a single entity does not contain within tearing it or cutting it the tearing prohibition. It is for this reason that it is permitted to tear leather that covers the mouth of a barrel of wine as explained in chapter 314 [Halacha 12] being that the leather is a single entity and [thus] the tearing prohibition is not applicable to it, but rather only the prohibition to cut it, if he is particular to cut it to a specific measurement as explained there [in chapter 314/16].)” [This opinion of Admur answers a question raised on the Michaber 340:13 [brought in Peri Megadim and Biur Halacha Ein Shivrim] which writes that if one tears paper, he is liable for Tikkun Keli, and thus the question is asked why one is not liable for also tearing. Thus, Admur suggests that by a single entity it does not apply. However, see next footnote.]

What is the definition of a single entity? This matter requires further analysis as to its exact definition [i.e. is a modern piece of paper made of dust of wood considered a single entity?]

Other opinions-Mishneh Berurah: The Mishneh Berurah in 340 Biur Halacha “Eiyn Shovrin” argues on Admur and says that the prohibition applies even when tearing a single entity. He suggests answering the question mentioned in the above footnote that the tearing prohibition only applies when there is benefit to both sides being torn, as opposed to by paper that one is tearing it to simply use the torn piece and thus the other side does not benefit. He concludes with a Tzaruch Iyun. To note that there are Poskim [Minchas Yitzchak 1:77] which have learned from this Biur Halacha then when tearing in a way of destruction it is completely permitted. The Tzitz Eliezer seems to side with Admur’s ruling, as is evident from his leniency by cotton balls.

[22] Minchas Yitzchak 8:31

[23] Admur 317:7 “If a launderer sewed the collar [of a shirt together], or [in a case that] a pair of shoes have been sewed together in the way that is done by professionals, then it is forbidden to cut them or to tear them from each other. The reason for this is because by sewing there is no difference whether it was made to last or not to last, and destroying the sewing always contains [the] tearing [prohibition]. Now, although one who tears is not liable unless done on condition to re-sew it [afterwards] nevertheless it is Rabbinically forbidden in all scenarios [even when destroyed without intent to re-sew]. [However,] there are opinions which allow tearing or cutting stitches that was not made to last. The main Halachic opinion is like the latter opinion, although nevertheless one should not be lenient in front of an ignoramus.” Admur 340:17 “However, this only applies when the attachment was done for it to last, However, pages of books which have been attached to each other through wax [which fell on them] or at the time of their binding, are permitted to be opened on Shabbos [if one will not be tearing any letters in the process]. The reason for this is as since [this attachment] was not made to last and furthermore it was done on its own without intent, therefore it is not at all similar to sewing, and it does not contain [the] tearing [prohibition].”

[24] Admur 340:17 “However, this only applies when the attachment was done for it to last, However, pages of books which have been attached to each other through wax [which fell on them] or at the time of their binding, are permitted to be opened on Shabbos [if one will not be tearing any letters in the process].”

The reason: The reason for this is as since [this attachment] was not made to last and furthermore it was done on its own without intent, therefore it is not at all similar to sewing, and it does not contain [the] tearing [prohibition]. [Admur ibid]     

[25] See Admur 314:16 “One who cuts hide and is particular to cut it to the exact size that he needs, such as for example he is cutting it for straps and for sandals, this is a principal form of forbidden work, being that in the [process of building the] Tabernacle they would cut the skin of rams or Techashim to an exact size to be made a cover for the tent. Anyone who cuts any given item which is detached [from the ground] and is particular to cut it to a specific size, is [doing an action which is] an offshoot of [the primary] cutting [prohibition]. For example, one who cuts off the head of a feather, which is thin and soft and is [thus] fit to be used [to cushion] a pillow or a blanket with, then he is liable if he intends to [use it for this] being that one is particular to cut it to the exact size that is fit for him. Similarly, one who sands down the head of a wooden pole so that it is smooth and sharp, is liable for [the] cutting [prohibition].”; Admur 340:17 “Although cutting items detached [from the ground] is initially permitted when one is not particular to cut it in a specific measurement, as explained in chapter 314 [Halacha 16], nevertheless…”; Aruch Hashulchan 321:40; Az Nidbaru 1:79

[26] See Admur 314:16; Piskeiy Teshuvos 340:34 footnote 308

[27] Admur 314:16 “[Furthermore] even if one is not meticulous on the sizes, if he cuts [wood] into very thin pieces in order to light fire [with them], then he is liable for [the] grinding [prohibition]. [As well] other detached items ….are only allowed [to be cut] …. if one does not cut them into very small pieces [and only if none of the other explained prohibitions apply].”; M”A 314:14; M”B 314:41

[28] See Admur 314:1 “If [a barrel] is whole [meaning it never broke and was then refurbished] it is forbidden to break it even in a way that one is not making for it a nice opening, because breaking a complete structure is forbidden even by vessels. Furthermore [another reason] is due to a decree that one may come to intend to puncture in it a nice hole in order that it contains an elegant opening.”; 313:19: “[As well as] if one breaks a complete structure [not made of parts], then this is [considered] destroying a sturdy structure and is thus liable for destroying.”

[29] Levush; Peri Megadim; Ketzos Hashulchan 119 note 18

[30] Admur 314:1 “It was already explained that there is no building or destroying [prohibition] by vessels which are not large enough to hold 40 seah and are not sturdy structures. Based on this if an earthenware barrel which does not hold the measurement of 40 seah shattered [before Shabbos] and then had its pieces glued back together with tar, then it is permitted to break this vessel on Shabbos, whether using one’s hand or whether using a vessel, in order to remove its content. Doing so does not involve [the] destroying [prohibition] because [the barrel] is no longer [considered] a complete structure [since it broke and has been glued back together]….. No decree was made against making a hole [even when one does not intend to make an elegant opening] due that one may come to intend to do so, because a barrel which is broken and glued back together with tar is degrading in one’s eyes and one [thus] does not think about making a nice hole in it when he returns [after gluing it back together] and punctures it.”; Michaber 314:1; Beitza 33b; Mishneh Shabbos 146a; Tosafus Shabbos 146a

[31] Admur 313:17; as well as 314:19; Michaber 308:9; 314:10

[32] Admur 313:18; See also 314:1; 314:5; Rama 314:1; Terumos Hadeshen 64; M”B 314:2

[33] Admur 314:1 “[However, this lack of the building prohibition is only] as long as that [upon breaking into the barrel] one does not intend to puncture a nice hole so that it be an elegant [looking] opening for [the barrel], as if one does do so then he has fixed the vessel [on Shabbos] and is liable for [the] “Making a Finishing Touch ” [prohibition] as will be explained [in Halacha 17]. However, if one does not intend [upon puncturing the barrel to make a nice hole] then he is allowed [to puncture it]”

^[34] Admur 314:12 “A person may tear the hide which [seals] the opening of the barrel of wine or other liquids if he is doing 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. [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.”; M”A 314:14 in name of Beis Yosef; Michaber 314:

^[35] Admur 314:18 “Baskets that are used for figs and dates, which are vessels that are made from palm leaves and have placed in them figs or dates that have not [yet] ripened in the sun in order so they completely ripen [in the basket], then if the cover is tied to them with a rope, 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 week structure which is not made to last long, 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.” ; Michaber 314:8 based on Kol Bo; Shabbos 146a; 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]

[36] Admur 314:16 “Based on this 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.”; 314:19; Michaber 314:9

[37] Admur 314:17 “Nevertheless, through a gentile one may be lenient to [ask him for the purpose of a Shabbos need] whether to break the locks and whether to remove the hinges and metal panels.”; Michaber 314:7

Other opinions: Some Poskim rule one may only be lenient to ask a gentile to break the vessel if it is a case of great loss, or the need of a Mitzvah. [M”A 314:11 in name of Rashal; M”B 314:37]

[38] The reason: The reason for this allowance is because there are opinions [Hagahos Maimanis 23:1 in name of Reim; Yireim; Rashi Shabbos 47a; Gr”a in M”B 314:7 ] who say that there is no building and destroying [prohibition] by vessels including even to build a sturdy [complete] structure and to destroy a complete [sturdy] structure. [According to this opinion] it was only said that one who reassembles a chest of drawers and a box and portable tower in a strong way, and similarly that one who reassembles a vessel made up of individual parts in a strong way, that he is liable for a sin offering, because he has fixed a vessel and is [thus] obligated [for the offering] because [he has transgressed the prohibition of] “Making a finishing touch”, [and not because of the building prohibition]. Thus when one destroys an item that is firmly assembled, and even if he destroys and breaks a vessel made completely of a single part, this does not contain any prohibition when done for the sake of Shabbos, and one may rely on this opinion regarding asking a gentile to do so when needed to be done for a Shabbos need. [Admur 314:17]

[39] M”B ibid; and so rules Admur in 307:12 being that it is a Shvus Deshvus in place of a great need, as it is Soser Shelo Al Menas Letaken.

[40] Ketzos Hashulchan 119 footnote 18

^[41] Ketzos Hashulchan 119 footnote 7; See M”B 314:34 in name of Chayeh Adam

^[42] M”B 314:34 in name of Chayeh Adam; Ketzos Hashulchan 119 footnote 7

[43] Admur 340:4 “One who writes, and erases in order to write in the erased area, is one of the primary Melachas….Rabbinically it is forbidden to even erase not for the sake of writing [in its space].” Admur 340:10 “One who makes marks and designs on a document and the like, in the way that the artists design, is liable to an offshoot of the writing prohibition. The same applies for one who erases it.”

[44] Piskeiy Teshuvos  340:4

[45] Az Nidbaru 10/8

[46] As this is considered a Rabbinical prohibition within a Rabbinical prohibition [1) irregularity and 2) erasing not with intent to write] which is permitted in a case of Pisek Reisha.

^[47] Otherwise, is a prohibition of “Cutting”. Halacha 16

^[48] Otherwise, it is a prohibition of Fixing a vessel. Halacha 16 here and chapter 340 Halacha 17

^[49] Otherwise, it is a prohibition of “Grinding”- Halacha 16

^[50] Otherwise, is a prohibition of “Erasing” Chapter 340 Halacha 4

^[51] Otherwise, it is a prohibition of “Destroying” Halacha 17

^[52] Admur 314:19

^[53] Otherwise, it is Rabbinically forbidden. Halacha 16

[54] Otherwise, its problematic due to the destroying prohibition. See Ketzos Hashulchan 119 note 34.

[55] Piskeiy Teshuvos 340:34; See Admur 340:17 “Cutting items detached [from the ground]…if through doing so one fixes the item to be used for a certain use, then he is liable for [the] “fixing a vessel” [prohibition] if he cut it using a knife as was explained in chapter 322 [Michaber Halacha 4] regarding the cutting of a twig. Due to this [prohibition of Tikkun Keli] one may not break earthenware and may not tear paper which is permitted to move [i.e. is not Muktzah] in order to use the [torn or broken piece] for a use due to that doing so is similar to him fixing a vessel. See Chapter 508 [Halacha 2]”; Admur 508:2 “One who roasts fish over a grill is not to cut a piece of paper in order to soak it in water and then place it under the fish over the grill in order to prevent the fish from burning. Similarly, one may not break a piece of earthenware in order to place it under the fish. Similarly, one may not break open a cane in order to place its sheath under the fish. As well, one may not break open the cane to make it into a figure like skewer to roast with. The reason for all the above restrictions is because in all cases that one makes and fixes an item to be fit for a use, then it is like he has fixed a vessel on Yom Tov.”; Admur 308:28 “Broken pieces of an earthenware vessel on the floor….even though people will walk on them and break them [even more….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, in which case it is prohibited because by doing so he is creating a vessel.”; Admur 308:54 “A [detached] vine……is forbidden to use it to draw with, unless the vine was tied to the bucket from before Shabbos due to a decree that perhaps the vine will be too long for him, and one will cut it, being that it is soft and easy to be cut, and will thus end up [transgressing the prohibition of] fixing a vessel on Shabbos.”; Admur 308:55 “It is forbidden to remove a reed from a broom which is used to clean the house, being that through removing it he is fixing it for the use that he wishes to use it for, which is for hitting the children with, and [the law is that] any item that one fixes to be used for any use is included in the prohibition of fixing vessels.”; Admur 308:82 “A vessel which has become damaged [and is thus no longer in use] one may not detach from it a piece of earthenware to use to cover something with or to place something on, being that doing so is like making a vessel, as any item which one fixes on Shabbos for it to be useable for any use transgresses the prohibition of “Tikun Keli” [making a vessel on Shabbos].”; Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli.”; Admur 514:19 “A long wick which one desires to shorten, may not be shortened on Yom Tov weather with a vessel, or with a flame or with one’s hands, due to the prohibition of Tikkun Keli, as he is making a long wick into a short wick. Likewise, if you want to turn into two lakes it is forbidden to cut it.; Michaber 322:4 “However, a twig which is not animal food, even to take it in order to pick at his teeth is forbidden”; Vetzaruch Iyun as to why there is no Tikkun Keli prohibition involved in cutting a block of wood into fire wood on Yom Tov [see Admur 501:1-3]

Other opinions-See regarding the debate surrounding the prohibition of cutting toilet paper or cotton balls: Stringent: Tzur Yaakov 152; Chelkas Yaakov 3:123;  Minchas Yitzchak 4:45; Az Nidbaru 2:31; SSH”K 23:16; Or Letziyon 2 41:6; Mishneh Halachos 6:84; Minchas Shlomo 2:12; Orchos Shabbos 11:20-21 and footnotes 31-32; Piskeiy Teshuvos 340:28; Theoretically are lenient [but many nonetheless conclude to be stringent]: Maharam Brisk 3:35; Mishpitei Uziel 8; Tzitz Eliezer 13:45; Rav Shlomo Zalman Aurbauch in SSH”K 35 footnote 4; Yalkut Yosef 12 [Shabbos 5 p. 146] 340:1; Taharas Habayis 2 p. 342; Yabia Omer 9:108-185; Shemesh Umagen 1:4; Shaar Shimon Echad 1:8; Shaar Shimshon 147; Mikveh Hamayim 2:7; Hillel Omer 199; Menuchas Ahavah 16:9-10 and footnotes 25 and 29 and 33; See Rav SZ”A brought in Orchos Shabbos 11 footnote 31

Does the Koreiah prohibition apply in the cases listed below? The Koreiah prohibition only applies if the item is made of several fabrics or pieces which are being torn apart. Accordingly, the Koreiah prohibition would not apply in the cases listed below in which the item is a single solid material. [See Admur ibid;] However, Tzaruch Iyun, as perhaps the beads of plastic which are melted to form the plastic sheet would be considered “several fabrics” which would transgress the Koreia prohibition. Likewise, paper which is made from ground wood may also be defined as “several fabrics” and transgress the prohibition. [See Piskeiy Teshuvos]

Does the Biblical Tikkun Keli prohibition apply in the cases below? As stated above, if one cuts the item with a scissor or knife, it is a Biblical prohibition, while if he tears it with his hand, it is a Rabbinical prohibition. This is unlike Piskeiy Teshuvos 340:34 footnote 308 who writes that according to Admur there is no Biblical prohibition, as in truth, while there is no Biblical prohibition of Koreia according to Admur, there is a Biblical prohibition of Tikkun Keli if cut with a vessel. However, see there based on Maor Hashabbos 4 that the Biblical prohibition of Tikkun Keli does not apply being that the vessel is able to be used in a time of need even without cutting and thus the simple act of cutting is not considered a complete fixing. However, in the case of the garbage bags or plastic bags, since the cutting turns it into a useable bag, then it is a Biblical prohibition of Tikkun Keli [if done with a vessel]. The practical ramification is regarding Amira Lenachri and if we can consider it Shevus Deshvus to cut it even with a knife.

Does the Michateich prohibition apply in the cases below? For the most part, the Michateich prohibition does not apply in the below mentioned cases even if one cuts it by the dotted lines as one has no intent to truly cut it to a specific measurement. [See Admur 314:16; Piskeiy Teshuvos 340:34 footnote 308] However, see Aruch Hashulchan 321:40 and Az Nidbaru 1:79 who rules that one who tears paper for a use transgresses Michateich. Vetzaruch Iyun.

[56] See Q&A!

[57] See Piskeiy Teshuvos 340:34 footnote 309

[58] See Admur 308:2, 12; M”A 308:5; M”B 308:10

[59] See regarding blank paper that it becomes both MMCK and MMG: Admur 308:6; M”A 308:10 in name of Shiltei Giborim 8; M”B 308:3

[60] Setimas Kol Haposkim; See From the Rav’s Desk, below

[61] Piskeiy Teshuvos 340:34

[62] See footnotes above where this matter was explained.

[63] See Admur 307:12, 16; Piskeiy Teshuvos 340:34 footnote 310

[64] Admur 314:16 “Based on this 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.”; 314:19; Michaber 314:9

[65] Admur 514:18 “Two vessels which were attached to each other from the beginning of their manufacturing, as is commonly done with two cups or two candles, that they are commonly manufactured attached to each other, it is forbidden to separate them into two parts on Yom Tov [or Shabbos] due to the prohibition of Tikkun Keli”; Piskeiy Teshuvos 314:3

[66] See Admur 314:1-3, 18; Tehila Ledavid 314:12; Chazon Ish 51:11; Ketzos Hashulchan 119 footnote 7; Az Nidbaru 11:12; Koveitz Habracha 8; Piskeiy Teshuvos 313:1

[67] 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, as explained in Halacha 1A and Admur 314:2.

[68] Admur 314:1

[69] According to the Chazon Ish 51:11 there is no destroying prohibition involved in opening cans on Shabbos, as a closed item is not considered a vessel. However, he prohibits doing so due to “Tikkun Keli”, as by opening the can he now turns it into a vessel. Others however [Ketzos Hashulchan ibid] 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.

[70] Implication of Admur 314:18 who writes “weak structure” in his allowance for breaking through wicker baskets; Tehila Ledavid 314:12; Chazon Ish 51:11, as understood by Az Nidbaru 11:12; Rav Zalman Shimon Dworkon in Koveitz Zalman Shimon p. 63; Rav Farkash in Koveitz Habracha 8

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 found 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.

Opinion of Rav Dworkin and Harav Farkash: Rav Farkash notes in Koveitz Habracha 8 that it is very difficult to allow opening cans on Shabbos in any way although those who 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.

[71] The reason: This is due to one of two reasons: 1) 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. 2) As destroying a complete and sturdy vessel is forbidden.

[72] Understanding of some in Chazon Ish ibid; 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.

^[73] The reason: As this opinion learns that a closed can is not considered a vessel as it was never manufactured 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. Now, the reason why it may only be opened destructive manner is in order to avoid the prohibition of Tikkun Keli and to avoid the tearing prohibition, which applies when done in a non-destructive form. [Minchas Yitzchak ibid] However according to Admur 340, by a single entity there is no tearing prohibition that would apply.

[74] Ketzos Hashulchan ibid; Beir Moshe ibid

[75] 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.

Opinion of the Ketzos Hashulchan: The 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.

[76] The reason: This opinion learns that closed cans are considered vessels and hence there is no prohibition of Tikkun Keli involved in opening it, being that one’s intent is to retrieve the food that is in it and not to make a hole in it. There is likewise no prohibition of destruction involved in opening it being that it is not considered a vessel that is meant to last.

[77] Chazon ish ibid

[78] Tehila Ledavid ibid

[79] As rules Admur in 314:17

[80] Piskeiy Teshuvos 314 footnote 3; See Or Letziyon 1:26; 2:27-6

[81] 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.

[82] Vetzaruch Iyun how this hole is any different than the hole created in a can that is opened with a can opener?

[83] Rav SZ”A in new SSH”K 9 footnote 11

[84] 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]

[85] 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.

Bookmark