In this week’s parsha we continue to learn about the building of the Mishkan, from which the 39 forbidden melachos [activities] of Shabbos are derived. The melachos that took place in the building of the Mishkan are forbidden to do on Shabbos. One such melachah is the melachah of mechatech. It is forbidden on a Torah level to cut something to a specific size on Shabbos. It makes no difference if the item one is cutting is hard or soft.
In the Mishkan they would cut the skins of the aylim madomim [red rams] and the skins of tachash [beautiful, multi-colored animal] to size, to make them as covers for the Mishkan. Therefore, it is forbidden to do mechatech on Shabbos.
What’s the Difference Between Kore’a [Tearing] and Mechatech?
There is another forbidden melachah on Shabbos, which is the melachah of kore’a [tearing]. The melachah of tearing and the melachah of mechatech seem to be basically the same, so why are they considered two separate melachos?
From the poskim it’s clear that there are a number of practical differences between the two melachos:
- As we mentioned above, mechatech applies to both hard and soft materials, however, the melachah of kore’a only applies to materials that are soft and easy to tear.
- Mechatech requires that one cut something into a specific size, kore’a, however, doesn’t require any specific size, and any act of tearing is enough.
- The Yerushalmi in Shabbos (52a) teaches: If one tears a garment in the middle he violates kore’a, whereas, if one cuts skins from the side, he violates mechatech. The Pnei Moshe and Korban Eidah both understand, that the Yerushalmi was bothered with why we need two separate melachos, kore’a and mechatech, which seem to be the same thing? And the Yerushalmi is answering, if one cuts down the middle it’s kore’a and if one cuts from the side it’s mechatech.
The Biur Halachah (340:13 d.h. Ein Shovrin) cites the Yerushalmi and adds, we see that one only violates the melachah of kore’a if he wants both halves, if he only wants one half, then it’s considered kore’a al manos lekalkel [tearing destructively] in regards to the second half. By mechatech, however, even if one only wants one half he still violates the melachah.
However, the Biur Halachah says, perhaps the Yerushalmi is lav davka [non-specific], and he mentions kore’a in the middle, because that’s the simplest case, as sometimes if one wants to perform kore’a on the sides, there is not enough spare material with which to tear and he has no choice but to cut (mechatech). However, we already mentioned that according to the Pnei Moshe and Korban Eidah, the Yerushalmi is specifically coming to explain the difference between kore’a and mechatech.
Is the Melachah of Mechatech By Hand or With a Utensil?
The Rambam (Hilchos Shabbos 11:7) writes: המחתך מן העור כדי לעשות קמיע חייב והוא שיתכוון למדת ארכו ומדת רחבו ויחתוך בכוונה שהיא מלאכה אבל אם חתך דרך הפסד או בלא כוונה למדתו אלא כמתעסק או כמשחק הרי זה פטור - “One who cuts from skin in order to make an amulet violates Shabbos – provided that he had specific intention for a certain length and width and cut it knowing that doing so is a forbidden activity on Shabbos – if, however, one cuts destructively or without any intention to make a specific size, and he was just playing around, then he is exempt”.
The Minchas Chinuch (Mosach HaShabos, Melaches Mechatech) writes: From the fact that the Rambam made no distinction between using one’s hand’s or using a utensil, it would seem that one violates the melachah of mechatech whether he does it by hand, or using a special utensil.
The Rambam continues: הנוטל קיסם של עץ מלפניו וקטמו לחצות בו שיניו או לפתוח בו את הדלת חייב - “One who takes a splinter of wood from in front of him, and cuts it to make it suitable to clean his teeth, or to open a door he violates Shabbos”. The Maggid Mishnah wants to say that one only violates Shabbos if he does it using a knife, however, he points out that the Rambam doesn’t mention this specification. The Nishmas Adam (Klal 36, 1) holds, that by mechatech there is no difference if one uses his hand or he uses a utensil, either way one violates Shabbos.
The Mishnah Berurah (322:18) and Biur Halachah (d.h. Eched Koshim) write, that it depends on what one is doing mechatech on. If it’s on something which is normal to use a utensil, then one is only chayav [violates Shabbos] if he uses a utensil. If, however, it’s something soft and it’s normal for one to use his hands, then one is chayav even if he uses his hands. This is similar in nature to the melachah of tolesh [uprooting], where we find that even if one uses his hands he is chayav. The Biur Halachah adds, that even though it depends on what is normal, that’s only in regards to the issur de’O’raisa, on a derabonon level, however, it’s forbidden whether one does it with his hands or he does it with a utensil, and whether it’s the normal way of doing it or not.
On What Type of Material Does the Melachah of Mechatech Apply?
The Rambam (Hilchos Shabbos 11:7) writes: וכן כל חתיכה שיחתוך חרש עץ מן העצים או חרש מתחת מן המתכת חייב משום מחתך – “Similarly, any cut which one cuts, whether it’s cutting wood from wood, or metal from metal, one violates the melachah of mechatech”. The Mishnah Berurah (322:18) cites the above l’halachah.
However, there is still room for doubt as to whether the melachah of mechatech applies to only wood, metal, and feathers as is clear from the Rambam, or if it applies to other materials as well?
The Gemara in Rosh Hashanah (29b) teaches: One shouldn’t blow shofar when Rosh Hashanah falls on Shabbos as it says זכרון תרועה, from which we learn that on Shabbos it is forbidden to blow shofar. The Turei Even and other achronim ask, that we don’t find an issur de’O’raisa to blow shofar on Shabbos? The Maharam Shik (Al Taryag Mitzvos, Mitzvah 406) answers with a tremendous chiddush [novelty]. The Gemara in Shabbos (73b) teaches: מאן דמחתך עצים או שאר דברים במידה הוי מלאכת מחתך – “One who cuts wood or other materials to size violates the melechah of mechatech”. The Shulchan Aruch (Hilchos Shofar 590) rules: The tekiah, shevorim and teruah all have a specific size which is well known, and one must make sure that each sound is the correct size (צריך לחתוך הקול במידה ידועה ). Says the Maharam Shik, blowing shofar is toldah [subcategory] of mechatech. He adds, that this only applies when one blows shofar to fulfil the mitzvah, as then one is particular that the sounds come out the right size, and the positive intention makes it into a melachah. From the Maharam Shik we see that mechatech can apply to anything.
However, the Shevet HaLevi (4:30) is very unhappy with the above, and doesn’t understand how the Maharam Shik could come up with such a thing: דמאין הרגלים לדבר לחייב בכזה מהו ת כיון דאינו דומה כלל במציאותו למחתך עור דמשכן – “What does he stand on to come up with such a chiddush, it’s in no way similar to the melachah of mechatech which was done with the skins in the Mishkan.”
He then adds, that it’s obvious that on water it’s not possible to say there is a melachah of mechatech, and if one would cut through water there would be no problem involved. The same is with all liquids.
What Exactly Does “Cutting to Size” (מחתך לפי מדה) Mean?
The main condition of mechatech is as the Rambam says: והוא שיתכוון למדת ארכו ומדת רחבו ויחתוך בכוונה שהיא מלאכה אבל אם חתך דרך הפסד או בלא כוונה למדתו אלא כמתעסק או כמשחק הרי זה פטור - “Provided that he had specific intention for a certain length and width and cut it knowing that doing so is a forbidden activity on Shabbos – if, however, one cuts destructively or without any intention to make a specific size, and he was just playing around, then he is exempt”.
The Mishnah Berurah (322:18) adds in the name of the Chayei Adam: דמה יפה הועילו לנו הנביאים וחז"ל במה שאסרו לנו המקח וממכר בשבת שפעמים שיכול לבא לידי חיוב חטאת כגון שמוכר איזה סחורה ומחתך ממנו לפי מדתו הצריך לו דחייב משום מחתך – “How helpful were the Prophets and Chazal with what they did by making it forbidden to carry out business dealing on Shabbos, as one can easily come to do an act that would obligate him to bring a korban chatos [sin offering]. For example, if one would sell a certain item and then cut it to the size needed, he would violate the melachah of mechatech”.
The big question is, what exactly does: לפי מדתו - “according to size” mean, does there need to be specific size, or is it enough that one has intention to cut to a specific point. In Kovetz Halichos Sodeh (pg. 102) they cite proof from the Gemara in Shabbos (74b) like the second possibility. The Gemara says: הקוטם את הכנף חייב משום מחתך – “One who cuts a feather violates the melachah of mechatech”. Rashi explains: “After the feather is removed from the animal, people cut off the top of the feather which is very soft and they use it as stuffing for cushions ... ומקפיד לחתוך עד מקום שהוא ראוי – and people are particular, to cut it until a specific point.” We see from Rashi that even if one doesn’t intend to cut to a specific size, as long as he is particular to cut up to a specific point, i.e. a specific part of the feather, that is considered: ומחתך ממנו לפי מדתו - “cutting to a specific size”, and one violates the melachah of mechatech by doing so.
Similarly, we find that if one finds a small piece of wood and cuts it to make it suitable to be used as a tooth pick, one violates the melachah of mechatech. Surely, one doesn’t care about the size, and it doesn’t make a difference to a person if the toothpick is 4cm or 5cm, all one cares about is that it be small not large, yet, we find that it is still considered that one is cutting to a specific size, and considered mechatech.
Based on these two rayas [proofs], R’ Elyashiv paskens, that although to be chayav for mechatech the Rambam writes שיתכוון למדת ארכו ומדת רחבו ויחתוך בכוונה שהיא מלאכה : - “Provided one has specific intention for a certain length and width and cut it knowing that doing so is a forbidden activity on Shabbos” the Rambam is lav davka [non-specific], and one doesn’t need to be so makpid [particular].
However, R’ Shlomah Zalman Auerbach held that the Rambam is davka [specific], and one only violates the melachah of mechatech, if he is particular about the size, and cuts the material to a specific size. If one just cuts up to a certain point, it’s not enough to be considered the melachah of mechatech
Opening the Small Bags of Sugar Which Hotels Give Out On Shabbos
Based on the above, R’ Shlomah Zalman (Shulchan Shlomah 314, s.k 13, ois 3) held that one is allowed to tear open the small bags of sugar which they give out in hotels and such places, provided one pours out the contents immediately after opening. However, one has to be careful not to open it in a place where he may end up tearing some writing. R’ Shlomah Zalman held, one can even open them in the place that they are designed to be opened (along the perforated line) and there is no problem of mechatech. Although by opening it at that point it looks like one wants to cut it specifically there, and that one wants the size and whole in that specific place, R’ Shlomah Zalman explains: דמה שהוא חותך במקום המסומן אינו אלא כדי שלא ישפך הסוכר ואין לו שום כוונה של שימוש בחלקי השקית לפי מדה מסויימת רק מפני שזה יותר נח ואין לו שום כוונה למדה מסויימת של הנקב – “The reason one cuts along the marked lines, is simply to ensure that the sugar doesn’t spill. However, he doesn’t have any specific intention to use the bag in that specific size, he simply cuts it there as it’s easier, however, he has no specific intention for that specific size.”
In Minchas Shlomah (2:12:1) he adds, that since there is no importance to such a bag, and one won’t use it a second time, it is toful [nullified] to the sugar, therefore, there is no issur of kore’a [tearing]. Similar, to the halachah we find in Shulchan Aruch (314:8) that one is allowed to break open a weak barrel (mustaki) and take out the dried dates. Since the barrel, or the bag of sugar is toful to the food inside, it is like the shell of a nut which one is allowed break on Shabbos. Therefore, there is no problem of kore’a or mechatech.
Tearing Toilet Paper
Following the same line of reasoning, R’ Shlomah Zalman (Shulchan Shlomah, mentioned above) rules, that if one is in the bathroom on Shabbos and he finds himself with no ready cut toilet paper, and there is a shailah of kavod habriyos [self-dignity], one may tear the toilet paper along the perforated lines: כיון שהחותך אינו מקפיד אם היו עושים את הנקבים באופן שגודל הנייר יהיה יותר ארוך או יותר קצר והוא רק חותך במקום הנוח לו לכן אין שייך כלל למלאכת מחתך – “Since the one cutting it is particular to do it specifically along the marked lines, and he doesn’t care if the paper is slightly bigger or smaller, he simply does it there as it’s easier, therefore, it has nothing to do with the melachah of mechatech.”
However, the Shevet HaLevi (1:115) disagrees and maintains that it’s forbidden to tear toilet paper along the perforated lines, however, he is in doubt if there is an issur de’O’raisa involved, as the size of the piece is already predetermined. All poskim agree, that even if there may be heter to tear the toilet paper due to kavod habriyos, one should tear it כלאחר יד, with the back of the hand, i.e. in an abnormal manner. Like we find the Mishnah Berurah (312:20) and Shaar HaTziyon (322:12) mention, that although one may smooth out a stone or cut a piece of wood for kavod habriyos, it should be done כלאחר יד.
Understanding the Dispute
The Me’or HaShabbos (Vol. 2, pg. 551) explains, R’ Shlomah Zalman understands that the issur of mechatech is: רק אם מקפיד לחתוך מדה מסויימת לצורך ה''שימוש'' בחלקים שנחתכו - “Only if one is particular to cut the item to a specific size, and this particular size is useful”, as is clear from the Rambam which writes: והוא שיתכוון למדת ארכו ומדת רחבו – “Provided one has specific intention for a certain length and width”. Therefore, if one tears along a ready marked line, for reasons of simplicity and ease, it’s not considered מקפיד על המדה – “being particular about the size”.
R’ Elyashiv however, understands: דכיון דסו "ס הוא מקפיד לקורעו במקום המסומן אע "פ שכל הסיבה הוא רק משום נוחיות מ "מ גם זה נחשב מקפיד על המדה – “In the end of the day, since one tears it specifically along the ready marked line, even though he only does it for reasons of simplicity, in the end of the day, he wants to cut it specifically at that point.” The above is meduyak [implicit] from the end of the Rambam which writes: אבל אם חתך דרך הפסד או בלא כוונה למדתו אלא כמתעסק או כמשחק הרי זה פטור - “If, however, one cuts destructively or without any intention to make a specific size, and he was just playing around, then he is exempt”, it seems that as long as one doesn’t tear it in a destructive way, and he is happy with what is happening he violates the melachah of mechatech.
Opening Bottles of Wine On Shabbos
Most bottles of wine today have a metal cap which is connected to a metal ring. Most poskim hold that opening such bottles on Shabbos is forbidden, however, they argue over what exactly the issur is.
R’ Elyashiv maintains, that unscrewing the cap at the perforated edge violates mechatech, as the cap is being cut to a specific size. However, R’ Shlomah Zalman Auerbach (Shu”t Minchas Shlomah 1:91:12 and Shulchan Shlomah 314, s.k. 9, ois 4) maintains that there is no melechah of mechatech involved, as the reason one opens it like this is for ease and simplicity, however, he doesn’t really care if the cap would be cut from the ring slightly higher or slightly lower. Nonetheless, he maintains that there is another issur involved, the issur of makeh bepatish. When the cap is attached to the bottle in the factory, it loses its use as a cap, and is no longer suitable to be used as a lid until it is unscrewed and broken off from the ring. Even if one were to smash the glass bottle and remove all the pieces of glass, the cap would still be unusable as it has the ring attached. Since it is unusable until the ring is detached, the first time the cap is unscrewed, it completes the formation of a utensil—the bottle cap—which may be a violation of makeh bepatish.
R’ Shlomah Zalman adds, that although initially the caps are made as caps, and only after they are put on the bottle are they squeezed down together with the ring using a special machine to make it tight on the bottleneck, nonetheless, once it has been squeezed down and removed from its original purpose, it is no longer a cap (which opens and closes). It is simply something on top of the bottle keeping everything inside, it is botul [nullified] to the bottle (pun intended!). It only becomes a cap again once it is unscrewed and removed from the ring, therefore, opening the cap and unscrewing it from the ring for the first time on Shabbos, is makeh bepatish.
Does It Help If One Has Other Caps?
R’ Shlomah Zalman (Shulchan Shlomah 314, s.k 9, ois 5) initially held, that if one has other bottle caps or he has in mind to throw the cap immediately into the garbage and not reuse it, there is room for leniency. He basis himself on a Gemara in Succah. The Gemara in Succah (33b) teaches, that even on Yom Tov one is allowed to pluck berries of his hadas [myrtle] provided he has another one suitable to be used for the mitzvah. Although, by plucking off the berries one is making the hadas fit for mitzvah use and should be considered makeh bepatish, since he has another one it is mutar. Similarly, R’ Shlomah Zalman wanted to say, if one has another lid, or he throws it away immediately it is allowed. However, in the end he retracted on this (see Me’or HaShabbos vol. 2, pg. 584, not like what is mentioned in Shemiras Shabbos, Perek 9, he’orah 61) and explained, that perhaps hadasim are different as the tikkun [fixing[ is not a real tikkun, it’s only a tikkun In regard to mitzvah usage, therefore, if one already has one it’s allowed. However, by bottle caps, the tikkun is a real tikkun, and one is making a keli, therefore, even if one has another one, it may still be problematic.
