Lost Buttons
Q. Last Shabbos one of my coat buttons fell off. They are unique buttons and I didn’t have any spares. I had a though that maybe the button is Muktzah and I was not sure whether I could pick it up to put away. What is the Halacha in this case? What about simple shirt buttons?
In the previous article, we discussed the issue of spare buttons, in relation to carrying on Shabbos. In this article we will explore the status of buttons that have fallen off of a garment and whether or not they are Muktzah.
One of the categories of Muktzah is something that does not have the status of a useable implement or vessel (Toras Keli) and has no permissible functional use on Shabbos.
Clothing is not Muktzah because it is a useable Keli. This includes the shirt buttons when they are affixed and form part of the shirt. The question here, is whether the buttons retain the status of Kelim (Toras Keli) once they have fallen off the garment.
Minchas Shabbos[1] rules that a button which has fallen off is not Muktzah. He equates the case of a button to a similar ruling in the Shulchan Aruch[2], which teaches that the lids or doors of Kelim that have become detached, are not Muktzah. An example would be the cover of a pitcher which is held in place with a hinge pin and the pin was removed or fell out.
The fact that the lid becomes detached does not remove its status as a Keli. Since it can be reattached to the vessel from which it broke off[3], it retains the status that it had when it was attached to the Keli.
This is unlike the case discussed earlier in the Shulchan Aruch[4] of a Keli that breaks on Shabbos. In that scenario, if the pieces can be used in their current form, such as to use as a lid to cover a bottle, they will not be Muktzah[5]. However, if they cannot serve any function in their current form, the broken pieces will become Muktzah. In this case, the broken pieces only become Muktzah because they cannot be reattached.
It is also different to the case of doors or window shutters of a building that became detached on Shabbos[6]. These are Muktzah because building materials do not have the status of a Keli.
Minchas Shabbos likens buttons that have fallen off to the case of the detached lids. The button came from an article of clothing which has the status of a Keli. Even though the button cannot be used for anything in its current state, nonetheless it is not Muktzah since it can be reattached to the garment and therefore did not lose its status as a Keli, just like the case of the detached lids.
Arguments Against
This ruling of the Minchas Shabbos is not universally accepted by the Poskim.
Some Rishonim[7] explain that the reason the door or cover of a Keli is not Muktzah is not because it can be reattached. In their view, the fact that something can be reattached is not sufficient reason to prevent it becoming Muktzah. The reason that the door or lid that became detached froma Keli is not Muktzah, is because it can still serve a purpose in its current form. This would be the same as the earlier case concerning the broken Keli.
Buttons would be different. Even though they can be reattached, they are not usable in their current state and therefore, according to this view, would be Muktzah. Rabbi Moshe Feinstein and others are concerned for this view[8].
Tehillah Ledovid[9] raises a slightly different distinction between the case of a detached button and a detached lid. The Shulchan Aruch discusses a case where the lid has ‘popped out’ and only needs to be reinserted, without requiring ‘fixing’ to reattach it to the Keli. Therefore, its former status as a Keli does not fall away. However, something which breaks off that would require ‘fixing’ to reattach it, will become Muktzah as it is no longer considered an extension of the Keli.
A button cannot just be reinserted. It needs to be sewed back on. Therefore, the button loses its status of being a Keli and will become Muktzah. This is similar to the case of a broken vessel where the pieces cannot be used in their current state. The pieces become Muktzah even though they could theoretically be glued back together, because this requires an act of ‘fixing’.
Rav Elyashiv[10] suggests a further distinction between the lids of Kelim and buttons that have fallen off. Replacing the lid on Shabbos would only involve a Rabbinic prohibition, whereas sewing a button would be a Biblical prohibition. Therefore, the lid does not lose its status of Toras Keli, whereas the button does.
Ketzos Hashulchan[11] raises yet another argument. The door or the lid of a Keli is specifically made to measure and will certainly be reattached to the Keli. Therefore, it does not lose its status as a Keli. Buttons are more generic and one would not need to specifically use the button that fell off when repairing the garment. Since the button that fell off may not end up being reattached at all, it loses its Toras Keli and becomes Muktzah.
Based on this logic, Rabbi Shlomo Zalman Auerbach[12] distinguishes between the type of button in discussion. A generic button such as a shirt button would be Muktzah. Buttons that are made with unique materials or have a specific shape, design or style, will presumably be saved and reattached to the garment. As such, they will not become Muktzah[13]. Kapota buttons would likely fall into this category as they are uniquely made and not easy to acquire.
Based on the arguments discussed above, accepted practice is to treat buttons that have fallen off as Muktzah. In a case of great need, there is room to be lenient, especially if the buttons are unique.
Even if we consider the fallen button Muktzah, one is allowed to move a Muktzah object in a very unusual manner (K’lachar Yad). Therefore, one may kick the button to a safe place and collect it after Shabbos.
New Buttons
Minchas Shabbos who rules that buttons that fall off are not Muktzah, is unsure as to status of a brand-new button that has never been part of a garment. Ketzos Hashulchan rules that a new button is certainly Muktzah. Since it was never attached to a garment, it never acquired the status of a Keli. As such, it is categorised as Muktzah Gamur, a very strict category of Muktzah that may not be moved even to use in a permissible manner.
Removing Loose Buttons
On Shabbos, one is not allowed to remove a button which is coming loose. Similarly, if the button came off by itself or fell off before Shabbos, one may not remove the remaining threads. This would be a violation of either Potzeiah (removing loose threads to improve a garment), Koreia (tearing) or Tikkun Manah (completing a vessel).
Tightening Loose Buttons
If the button has not yet come off, once may not pull the threads to tighten it in place.
__________________
[1] 88:2
[2] Orach Chaim 308:8 based on the Mishna Mesechta Shabbos 122b
[3] This follows the interpretation of Tosfos Sabbos 162b ד"ה אדרבא and the ruling of the Ta”z Orach Chaim 308:8
[4] Orach Chaim 308:6
[5] Even though they will have the status of Nolad because they serve a new function, Nolad may be moved on Shabbos. However, on Yomtov, the prohibition of Nolad applies and the broken pieces can only be moved if they can still serve their original function. See Shulchan Aruch Harav 308:24-25
[6] Mishna Shabbos 122b, Magen Avraham 308:38, Shulchan Aruch Harav 308:35
[7] Rashi, Meiri and Chiddushei Haran
[8] Orach Chaim 5:22-20. The Shulchan Aruch as well as the Alter Rebbe and Mishna Berura follow the former view that the Heter for lids of Kelim is solely because they can be reattached.
[9] Orach Chaim 308:11
[10] As quoted in Haaros on Mesechta Chullin
[11] One could argue against this view based on a ruling of the Alter Rebbe in Orach Chaim 302. The Alter Rebbe says that removing a feather from one’s clothing is not a violation of Muktzah because the feather presumably came from a pillow and can be returned to the pillow. This applies even though it may not end up being returned to the pillow.
[12] Shulchan Shlomo 308:33(2). Also quoted in Shemiras Shabbos Kehilchasa 15(234)
[13] If one had spare buttons of the same unique style, this leniency may not stand true. Although one could argue that since one only has limited spares, they would prefer to salvage and reattach the fallen button.
In the previous article, we discussed the issue of spare buttons, in relation to carrying on Shabbos. In this article we will explore the status of buttons that have fallen off of a garment and whether or not they are Muktzah.
One of the categories of Muktzah is something that does not have the status of a useable implement or vessel (Toras Keli) and has no permissible functional use on Shabbos.
Clothing is not Muktzah because it is a useable Keli. This includes the shirt buttons when they are affixed and form part of the shirt. The question here, is whether the buttons retain the status of Kelim (Toras Keli) once they have fallen off the garment.
Minchas Shabbos[1] rules that a button which has fallen off is not Muktzah. He equates the case of a button to a similar ruling in the Shulchan Aruch[2], which teaches that the lids or doors of Kelim that have become detached, are not Muktzah. An example would be the cover of a pitcher which is held in place with a hinge pin and the pin was removed or fell out.
The fact that the lid becomes detached does not remove its status as a Keli. Since it can be reattached to the vessel from which it broke off[3], it retains the status that it had when it was attached to the Keli.
This is unlike the case discussed earlier in the Shulchan Aruch[4] of a Keli that breaks on Shabbos. In that scenario, if the pieces can be used in their current form, such as to use as a lid to cover a bottle, they will not be Muktzah[5]. However, if they cannot serve any function in their current form, the broken pieces will become Muktzah. In this case, the broken pieces only become Muktzah because they cannot be reattached.
It is also different to the case of doors or window shutters of a building that became detached on Shabbos[6]. These are Muktzah because building materials do not have the status of a Keli.
Minchas Shabbos likens buttons that have fallen off to the case of the detached lids. The button came from an article of clothing which has the status of a Keli. Even though the button cannot be used for anything in its current state, nonetheless it is not Muktzah since it can be reattached to the garment and therefore did not lose its status as a Keli, just like the case of the detached lids.
Arguments Against
This ruling of the Minchas Shabbos is not universally accepted by the Poskim.
Some Rishonim[7] explain that the reason the door or cover of a Keli is not Muktzah is not because it can be reattached. In their view, the fact that something can be reattached is not sufficient reason to prevent it becoming Muktzah. The reason that the door or lid that became detached froma Keli is not Muktzah, is because it can still serve a purpose in its current form. This would be the same as the earlier case concerning the broken Keli.
Buttons would be different. Even though they can be reattached, they are not usable in their current state and therefore, according to this view, would be Muktzah. Rabbi Moshe Feinstein and others are concerned for this view[8].
Tehillah Ledovid[9] raises a slightly different distinction between the case of a detached button and a detached lid. The Shulchan Aruch discusses a case where the lid has ‘popped out’ and only needs to be reinserted, without requiring ‘fixing’ to reattach it to the Keli. Therefore, its former status as a Keli does not fall away. However, something which breaks off that would require ‘fixing’ to reattach it, will become Muktzah as it is no longer considered an extension of the Keli.
A button cannot just be reinserted. It needs to be sewed back on. Therefore, the button loses its status of being a Keli and will become Muktzah. This is similar to the case of a broken vessel where the pieces cannot be used in their current state. The pieces become Muktzah even though they could theoretically be glued back together, because this requires an act of ‘fixing’.
Rav Elyashiv[10] suggests a further distinction between the lids of Kelim and buttons that have fallen off. Replacing the lid on Shabbos would only involve a Rabbinic prohibition, whereas sewing a button would be a Biblical prohibition. Therefore, the lid does not lose its status of Toras Keli, whereas the button does.
Ketzos Hashulchan[11] raises yet another argument. The door or the lid of a Keli is specifically made to measure and will certainly be reattached to the Keli. Therefore, it does not lose its status as a Keli. Buttons are more generic and one would not need to specifically use the button that fell off when repairing the garment. Since the button that fell off may not end up being reattached at all, it loses its Toras Keli and becomes Muktzah.
Based on this logic, Rabbi Shlomo Zalman Auerbach[12] distinguishes between the type of button in discussion. A generic button such as a shirt button would be Muktzah. Buttons that are made with unique materials or have a specific shape, design or style, will presumably be saved and reattached to the garment. As such, they will not become Muktzah[13]. Kapota buttons would likely fall into this category as they are uniquely made and not easy to acquire.
Based on the arguments discussed above, accepted practice is to treat buttons that have fallen off as Muktzah. In a case of great need, there is room to be lenient, especially if the buttons are unique.
Even if we consider the fallen button Muktzah, one is allowed to move a Muktzah object in a very unusual manner (K’lachar Yad). Therefore, one may kick the button to a safe place and collect it after Shabbos.
New Buttons
Minchas Shabbos who rules that buttons that fall off are not Muktzah, is unsure as to status of a brand-new button that has never been part of a garment. Ketzos Hashulchan rules that a new button is certainly Muktzah. Since it was never attached to a garment, it never acquired the status of a Keli. As such, it is categorised as Muktzah Gamur, a very strict category of Muktzah that may not be moved even to use in a permissible manner.
Removing Loose Buttons
On Shabbos, one is not allowed to remove a button which is coming loose. Similarly, if the button came off by itself or fell off before Shabbos, one may not remove the remaining threads. This would be a violation of either Potzeiah (removing loose threads to improve a garment), Koreia (tearing) or Tikkun Manah (completing a vessel).
Tightening Loose Buttons
If the button has not yet come off, once may not pull the threads to tighten it in place.
__________________
[1] 88:2
[2] Orach Chaim 308:8 based on the Mishna Mesechta Shabbos 122b
[3] This follows the interpretation of Tosfos Sabbos 162b ד"ה אדרבא and the ruling of the Ta”z Orach Chaim 308:8
[4] Orach Chaim 308:6
[5] Even though they will have the status of Nolad because they serve a new function, Nolad may be moved on Shabbos. However, on Yomtov, the prohibition of Nolad applies and the broken pieces can only be moved if they can still serve their original function. See Shulchan Aruch Harav 308:24-25
[6] Mishna Shabbos 122b, Magen Avraham 308:38, Shulchan Aruch Harav 308:35
[7] Rashi, Meiri and Chiddushei Haran
[8] Orach Chaim 5:22-20. The Shulchan Aruch as well as the Alter Rebbe and Mishna Berura follow the former view that the Heter for lids of Kelim is solely because they can be reattached.
[9] Orach Chaim 308:11
[10] As quoted in Haaros on Mesechta Chullin
[11] One could argue against this view based on a ruling of the Alter Rebbe in Orach Chaim 302. The Alter Rebbe says that removing a feather from one’s clothing is not a violation of Muktzah because the feather presumably came from a pillow and can be returned to the pillow. This applies even though it may not end up being returned to the pillow.
[12] Shulchan Shlomo 308:33(2). Also quoted in Shemiras Shabbos Kehilchasa 15(234)
[13] If one had spare buttons of the same unique style, this leniency may not stand true. Although one could argue that since one only has limited spares, they would prefer to salvage and reattach the fallen button.