Handling Pot plants on Shabbos
Q. In our home and garden, we have a number of pot plants. What Halachos do I need to be aware of when handling them, especially if I want to move them from place to place?
The two Melachos that are relevant to the discussion on handling pot plants on Shabbos are Kotzer (harvesting) and Zoreia (planting). Zoreia refers to planting seeds, but it also includes any activity which facilitates plant growth as will be discussed below. Kotzer is the act of detaching something that was growing from the ground.
Halacha makes a distinction between pots which have holes in them (Atzitz Menukav) and pots that do not have holes (Atzitz She’eino Menukav). A pot which has holes in it, is treated more strictly and may result in Torah prohibitions. Pots which do not have holes would only entail Rabbinic prohibitions and are therefore treated more leniently.
Picking from a Pot Plant
The Shulchan Aruch rules that it is forbidden to pluck from a plant that was growing in a pot, even if the pot is not perforated[1]. Based on the Gemara[2], the Alter Rebbe explains that one who detaches from a plant in a perforated pot, violates the Melacha Biblically[3]. If the pot does not have holes in it, this action would be Rabbinically forbidden.
What is the reason for the distinction? The presence of holes allows the roots of the plant to draw vitality from the ground. Therefore, it is considered as though the plant that one is detaching from, is attached to the ground itself. Even a small hole is sufficient to qualify as a perforated pot, as long as it is large enough for a root to protrude[4]. The hole does not need to be on the bottom of the pot. A hole on the side would be problematic as well[5]. A hole which is located above the roots level is not of consequence[6].
Watering and Enhancing Growth
The Mishna Berura[7] adds that just as one is forbidden to detach from a pot plant because of the Melacha of Kotzer, it is also forbidden to water a pot plant. Watering plants help them to grow and is a derivative of the Melacha of Zoreia, which includes any activity that fosters or increases growth[8].
The Poskim discuss other actions that facilitate increased plant growth. Fertilising the soil is also an act of Zoreia[9]. Wiping dust from leaves and straightening branches also constitute Zoreia according to some authorities[10].
If any of these activities were done to a plant in a perforated pot, one would be Biblically liable. If the pot was not perforated, it would nonetheless be Rabbinically forbidden. According to the Aruch Hashulchan[11], actions of Zoreia are Biblically forbidden even in non-perforated pots. In his view, the distinction between perforated and non-perforated pots only applies to Kotzer.
A more relevant scenario is opening up curtains or blinds, where doing so would expose the plants to sunlight. Direct sunlight is a key factor in plant growth and could constitute a form of Zoreia[12]. Opening a window which provides ventilation for the plant, is also potentially an issue of Zoreia.
If one’s intention is for the plants to receive the light, it will certainly be forbidden. Where one opens the curtains for light in the room, without intending to give light to their plants, the Poskim[13] are generally permissive, even if the plants are growing in the ground itself. Whilst it is inevitable that opening the curtain exposes the plants to light, the effect of the sunlight is not immediately recognisable and no action is being physically done to the plant.
Other Poskim[14] are more stringent and do not allow one to open the curtains near plants, if the plants are in the ground or are in perforated-pots. This is because this would constitute a Biblical prohibition. Harav Ovadiah Yosef[15] writes that one should follow the stricter approach where the pot plants are sitting on the window sill itself, directly next to the incoming sunlight.
All of the above applies whether the pots are outside or indoors and even if the pot plants are in upper stories of a house or building[16].
The Status of Different Types of Pots
Wooden and earthenware pots are treated with the same status as a perforated pot, even if they do not have any holes in them[17]. The reason for this is because earthenware, which is somewhat porous, does not prevent the plant’s roots from being able to draw moisture from the ground[18]. Wooden pots become moist from sitting on the ground and therefore do not obstruct the roots drawing vitality from the ground[19].
Metal, solid-stone and glass pots are completely impervious and are deemed as non-perforated pots, if there are no holes in them. There is a dispute concerning plastic pots and the practise is to be lenient and treat them and non-perforated[20]. Concrete and tiles are treated like earthenware and therefore do not sufficiently interpose between the roots and the ground[21]. As such, a perforated pot sitting on a concrete patio would still be considered connected to the ground.
According to some Poskim, where the branches or leaves hang or extend over the edge of the pot, these plants are considered attached to the ground, even if the pot does not have holes and is made of metal[22]. Moving such plants would have the same laws as moving perforated pots. Other Poskim maintain that the overhanging branches do not affect the Halacha, which is solely dependent on the nature of the pot[23].
Moving Pot Plants
A perforated pot may not be removed from the ground (where it is considered attached) and placed indoors on a non-pervious floor surface or on top of a chair or table (where it is now considered detached from the ground). This would be considered a Biblical act of Kotzer.
Moving a perforated pot from a non-pervious surface (where it is considered detached from the ground) onto the earth or grass (where it is now considered attached), would constitute a Biblical act of Zoreia.
If a perforated pot plant is hanging directly over the ground, it is still considered attached to the ground and able to draw nutrients from it. Technically, a plant in a perforated pot could be taken from a hanging peg and placed on the ground and vice versa, as it remains Halachically “attached” the whole time. Nonetheless, since this looks like uprooting and planting, it is Rabbinically forbidden[24]. It is likewise forbidden to take a perforated pot that was on the ground and suspend it on a peg above the ground.
As these Halachos are complex and there is debate amongst the Poskim as to the status of various floor surfaces, pot plants with holes in them should not be lifted up or moved from one surface to another.
Dragging a perforated pot on the ground so that it remains touching the earth the entire time, is permissible as it does not become detached from the ground at any point. If dragging the pot will make a furrow in the ground, it is forbidden on account of making the furrow.
A non-perforated pot may be moved in all of the cases above, as it is never considered attached to the ground. Therefore, lifting the pot or moving it from one surface to another will not entail any issue of Kotzer or Zoreia.
Muktzah
Where moving the pots does not involve Kotzer or Zoreia, is there any concern of Muktzah?
Some Poskim consider living plants to be Muktzah even if they are potted[25]. Other Poskim are lenient since the potted plants have the status of functional decorative items. Some Poskim[26] treat the plants as a Keli Shemelachto Le’issur, a type of Muktzah category that may only be moved if their space is needed or to use them in a permissible manner, such as to make a Mechitza or to use as a decoration.
Even if pot plants are considered Muktzah, they may be moved in a highly irregular manner (K’Le’achar Yad) such as with one’s foot or elbow.
If a pot plant tips and the soil spills out, the soil is Muktzah. Nonetheless, if it is in a room which is being used and the spill is very unsightly, it may be swept up under the leniency of a Geraf Shel Re’i as discussed in previous articles. The soil cannot be returned to the pot as this will present an issue of Zoreia, as the extra soil enhances plant growth.
According to some Poskim, any pot plant which has fallen should not be picked up and reset, as this may be a form of Zoreia.
______________________________________
[1] Orach Chaim 336:8
[2] Shabbos 95a
[3] Orach Chaim 336:12
[4] Mishna Berura 336:41 referencing Rambam 8:3
[5] Mishna Berura ibid
[6] Rashb”a Teshuvos 3:341
[7] Ibid based on Pri Megadim Eshel Avraham 9
[8] Yerushalmi Shabbos 7:2
[9] See Shemiras Shabbos Kehilchasa chapter 26
[10] Shvisas Hashabbos Zoreia 10
[11] 336:30. This is also the ruling of Nishmas Adam 11:1
[12] Shvisas Hashabbos Zoreia 10
[13] Avnei Nezer 194, Minchas Shlomo 1:10
[14] Shvisas Hashabbos
[15] Yechave Daas 5:29
[16] Magen Avraham 336:9, Mishna Berura 336:41, Shulchan Aruch Harav 336:11
[17] Shulchan Aruch Orach Chaim 336:8
[18] Rashi Gittin 7b ד"ה וספינה. According to Rashi wooden pots are considered non-perforated.
[19] Rabbeinu Tam quoted in Tosfos Gittin 7b ד"ה עציץ. According to Rabbeniu Tam ceramic pots are considered non-perforated. We adopt the stringencies of both Rashi and Rabbeinu Tam’s opinions. If one placed a non-perforated ceramic pot into a non-perforated wooden pot this would be considered as a fully-fledged non-perforated pot and only an issue Miderabbanan.
[20] Shevet Halevi 6:167 על פי מומחים. Rav Elyashiv (quoted in Derech Emunah) and Minchas Yitzchak (8:92) are Machmir.
[21] Shevet Halevi ibid. This is also the ruling of the Chazon Ish. Bris Olam (Kotzer) is lenient for tiles.
[22] Eglei Tal Kotzer 3.
[23] Tal Oros Kotzer, Shu”t Beis Dovid
[24] Shulchan Aruch Harav 336:12
[25] Shvisas Hashabbos (Kotzer 5) has a doubt as to their Muktzah status. See also Shaar Hatziyum 336:38 quoting Pri Megadim as having a doubt.
[26] Ketzos Hashulchan, Tehillah Ledovid 336:6
The two Melachos that are relevant to the discussion on handling pot plants on Shabbos are Kotzer (harvesting) and Zoreia (planting). Zoreia refers to planting seeds, but it also includes any activity which facilitates plant growth as will be discussed below. Kotzer is the act of detaching something that was growing from the ground.
Halacha makes a distinction between pots which have holes in them (Atzitz Menukav) and pots that do not have holes (Atzitz She’eino Menukav). A pot which has holes in it, is treated more strictly and may result in Torah prohibitions. Pots which do not have holes would only entail Rabbinic prohibitions and are therefore treated more leniently.
Picking from a Pot Plant
The Shulchan Aruch rules that it is forbidden to pluck from a plant that was growing in a pot, even if the pot is not perforated[1]. Based on the Gemara[2], the Alter Rebbe explains that one who detaches from a plant in a perforated pot, violates the Melacha Biblically[3]. If the pot does not have holes in it, this action would be Rabbinically forbidden.
What is the reason for the distinction? The presence of holes allows the roots of the plant to draw vitality from the ground. Therefore, it is considered as though the plant that one is detaching from, is attached to the ground itself. Even a small hole is sufficient to qualify as a perforated pot, as long as it is large enough for a root to protrude[4]. The hole does not need to be on the bottom of the pot. A hole on the side would be problematic as well[5]. A hole which is located above the roots level is not of consequence[6].
Watering and Enhancing Growth
The Mishna Berura[7] adds that just as one is forbidden to detach from a pot plant because of the Melacha of Kotzer, it is also forbidden to water a pot plant. Watering plants help them to grow and is a derivative of the Melacha of Zoreia, which includes any activity that fosters or increases growth[8].
The Poskim discuss other actions that facilitate increased plant growth. Fertilising the soil is also an act of Zoreia[9]. Wiping dust from leaves and straightening branches also constitute Zoreia according to some authorities[10].
If any of these activities were done to a plant in a perforated pot, one would be Biblically liable. If the pot was not perforated, it would nonetheless be Rabbinically forbidden. According to the Aruch Hashulchan[11], actions of Zoreia are Biblically forbidden even in non-perforated pots. In his view, the distinction between perforated and non-perforated pots only applies to Kotzer.
A more relevant scenario is opening up curtains or blinds, where doing so would expose the plants to sunlight. Direct sunlight is a key factor in plant growth and could constitute a form of Zoreia[12]. Opening a window which provides ventilation for the plant, is also potentially an issue of Zoreia.
If one’s intention is for the plants to receive the light, it will certainly be forbidden. Where one opens the curtains for light in the room, without intending to give light to their plants, the Poskim[13] are generally permissive, even if the plants are growing in the ground itself. Whilst it is inevitable that opening the curtain exposes the plants to light, the effect of the sunlight is not immediately recognisable and no action is being physically done to the plant.
Other Poskim[14] are more stringent and do not allow one to open the curtains near plants, if the plants are in the ground or are in perforated-pots. This is because this would constitute a Biblical prohibition. Harav Ovadiah Yosef[15] writes that one should follow the stricter approach where the pot plants are sitting on the window sill itself, directly next to the incoming sunlight.
All of the above applies whether the pots are outside or indoors and even if the pot plants are in upper stories of a house or building[16].
The Status of Different Types of Pots
Wooden and earthenware pots are treated with the same status as a perforated pot, even if they do not have any holes in them[17]. The reason for this is because earthenware, which is somewhat porous, does not prevent the plant’s roots from being able to draw moisture from the ground[18]. Wooden pots become moist from sitting on the ground and therefore do not obstruct the roots drawing vitality from the ground[19].
Metal, solid-stone and glass pots are completely impervious and are deemed as non-perforated pots, if there are no holes in them. There is a dispute concerning plastic pots and the practise is to be lenient and treat them and non-perforated[20]. Concrete and tiles are treated like earthenware and therefore do not sufficiently interpose between the roots and the ground[21]. As such, a perforated pot sitting on a concrete patio would still be considered connected to the ground.
According to some Poskim, where the branches or leaves hang or extend over the edge of the pot, these plants are considered attached to the ground, even if the pot does not have holes and is made of metal[22]. Moving such plants would have the same laws as moving perforated pots. Other Poskim maintain that the overhanging branches do not affect the Halacha, which is solely dependent on the nature of the pot[23].
Moving Pot Plants
A perforated pot may not be removed from the ground (where it is considered attached) and placed indoors on a non-pervious floor surface or on top of a chair or table (where it is now considered detached from the ground). This would be considered a Biblical act of Kotzer.
Moving a perforated pot from a non-pervious surface (where it is considered detached from the ground) onto the earth or grass (where it is now considered attached), would constitute a Biblical act of Zoreia.
If a perforated pot plant is hanging directly over the ground, it is still considered attached to the ground and able to draw nutrients from it. Technically, a plant in a perforated pot could be taken from a hanging peg and placed on the ground and vice versa, as it remains Halachically “attached” the whole time. Nonetheless, since this looks like uprooting and planting, it is Rabbinically forbidden[24]. It is likewise forbidden to take a perforated pot that was on the ground and suspend it on a peg above the ground.
As these Halachos are complex and there is debate amongst the Poskim as to the status of various floor surfaces, pot plants with holes in them should not be lifted up or moved from one surface to another.
Dragging a perforated pot on the ground so that it remains touching the earth the entire time, is permissible as it does not become detached from the ground at any point. If dragging the pot will make a furrow in the ground, it is forbidden on account of making the furrow.
A non-perforated pot may be moved in all of the cases above, as it is never considered attached to the ground. Therefore, lifting the pot or moving it from one surface to another will not entail any issue of Kotzer or Zoreia.
Muktzah
Where moving the pots does not involve Kotzer or Zoreia, is there any concern of Muktzah?
Some Poskim consider living plants to be Muktzah even if they are potted[25]. Other Poskim are lenient since the potted plants have the status of functional decorative items. Some Poskim[26] treat the plants as a Keli Shemelachto Le’issur, a type of Muktzah category that may only be moved if their space is needed or to use them in a permissible manner, such as to make a Mechitza or to use as a decoration.
Even if pot plants are considered Muktzah, they may be moved in a highly irregular manner (K’Le’achar Yad) such as with one’s foot or elbow.
If a pot plant tips and the soil spills out, the soil is Muktzah. Nonetheless, if it is in a room which is being used and the spill is very unsightly, it may be swept up under the leniency of a Geraf Shel Re’i as discussed in previous articles. The soil cannot be returned to the pot as this will present an issue of Zoreia, as the extra soil enhances plant growth.
According to some Poskim, any pot plant which has fallen should not be picked up and reset, as this may be a form of Zoreia.
______________________________________
[1] Orach Chaim 336:8
[2] Shabbos 95a
[3] Orach Chaim 336:12
[4] Mishna Berura 336:41 referencing Rambam 8:3
[5] Mishna Berura ibid
[6] Rashb”a Teshuvos 3:341
[7] Ibid based on Pri Megadim Eshel Avraham 9
[8] Yerushalmi Shabbos 7:2
[9] See Shemiras Shabbos Kehilchasa chapter 26
[10] Shvisas Hashabbos Zoreia 10
[11] 336:30. This is also the ruling of Nishmas Adam 11:1
[12] Shvisas Hashabbos Zoreia 10
[13] Avnei Nezer 194, Minchas Shlomo 1:10
[14] Shvisas Hashabbos
[15] Yechave Daas 5:29
[16] Magen Avraham 336:9, Mishna Berura 336:41, Shulchan Aruch Harav 336:11
[17] Shulchan Aruch Orach Chaim 336:8
[18] Rashi Gittin 7b ד"ה וספינה. According to Rashi wooden pots are considered non-perforated.
[19] Rabbeinu Tam quoted in Tosfos Gittin 7b ד"ה עציץ. According to Rabbeniu Tam ceramic pots are considered non-perforated. We adopt the stringencies of both Rashi and Rabbeinu Tam’s opinions. If one placed a non-perforated ceramic pot into a non-perforated wooden pot this would be considered as a fully-fledged non-perforated pot and only an issue Miderabbanan.
[20] Shevet Halevi 6:167 על פי מומחים. Rav Elyashiv (quoted in Derech Emunah) and Minchas Yitzchak (8:92) are Machmir.
[21] Shevet Halevi ibid. This is also the ruling of the Chazon Ish. Bris Olam (Kotzer) is lenient for tiles.
[22] Eglei Tal Kotzer 3.
[23] Tal Oros Kotzer, Shu”t Beis Dovid
[24] Shulchan Aruch Harav 336:12
[25] Shvisas Hashabbos (Kotzer 5) has a doubt as to their Muktzah status. See also Shaar Hatziyum 336:38 quoting Pri Megadim as having a doubt.
[26] Ketzos Hashulchan, Tehillah Ledovid 336:6