Tearing on Shabbos
Q. I recently heard that according to the Alter Rebbe, tearing a piece of paper on Shabbos is not necessarily forbidden. I thought tearing anything is a problem on Shabbos. What is the reasoning of the Alter Rebbe and in his view, when is tearing forbidden and when is it not?
Another one of the 39 forbidden Melachos of Shabbos is tearing – Koreia[1]. As part of the construction of the Mishkan they had to weave curtains and tapestry covering. If a worm made a hole in the curtain, they would repair it by first tearing the hole in order to widen it. This would allow them to restitch the hole closed in a smooth and even way[2]. This why Biblically, the Melacha of tearing is defined as “tearing in order to stitch”.
The Shulchan Aruch[3] rules that on Shabbos one may not break earthenware or tear paper because this is like making a useable item on Shabbos – Mesaken Keli. This refers to a situation where the act of tearing the paper or breaking the earthenware piece, makes it into a useable item. Mesaken Keli is forbidden under the Melacha of Makeh Bepatish, literally striking with a hammer. This term refers to the final act of completing a vessel. An example of this would be tearing a piece of silver foil, where the action of tearing the foil off of the roll makes it into a useable item.
The Mishna Berura[4] notes that this Halacha is referring to a situation where one is not tearing or cutting to a specific size. If one were to tear something to a specific size, one would also be violating the Melacha of Mechatech.
What About Koreia - Tearing?
The Mishna Berura[5] and Pri Megadim question why the ruling of the Shulchan Aruch quoted above, makes no mention of the prohibition of tearing.
In their view, if one tears the paper for a constructive purpose, one also transgresses the Biblical Melacha of Koreia. Even if the tearing does not serve a constructive purpose, it would still be Rabbinically forbidden. They suggest that the Shulchan Aruch does not mention the issue of tearing because it is obvious.
However, the Alter Rebbe[6] explains that the Shulchan Aruch’s omission is deliberate, because tearing paper does not constitute the Melacha of Koreia at all.
The Alter Rebbe explains that the Melacha of Koreia only applies when separating multiple things (Gufim Rabim), that were attached or stuck together. Koreia is the inverse Melacha of Tofer, which is stitching or otherwise attaching two or more things together. As the inverse, Koreia must be the separating of two or more things that are stuck together.
A single piece of paper is one solid object (Guf Echad) and therefore tearing it would not be Koreia. The act of Koreia in the Mishkan involved tearing fabric. Fabric is made from multiple threads that are woven together.
The Alter Rebbe brings proof for this understanding from a Tosefta[7], which says that on Shabbos one may tear an opening in the leather covering of a barrel. The Tosefta is not concerned that this entails a violation of Koreia, because leather, like paper is also one solid entity.
The Alter Rebbe is not unique in this understanding of the Melacha. This approach is also followed by Tehillah Ledovid[8], Ketzos Hashulchan and Pischa Zuta. It is also suggested in Nishmas Adam[9].
This understanding is implied and supported by the ruling of the Shulchan Aruch[10] in the very next Halacha. The Shulchan Aruch teaches that separating papers that are stuck together is a derivative of Koreia, when the separating is done for a constructive purpose.
The Shulchan Aruch brings this case specifically as an example of Koreia. The juxtaposition and contrast of the two Halachos in the Shulchan Aruch is very clear to understand based on the Alter Rebbe’s distinction. According to the Mishna Berura, why is Koreia only mentioned in the second Halacha and not the first?
The Mishna Berura[11] challenges the Alter Rebbe’s position based on the Talmud Yerushalmi[12], which seems to teach that Koreia applies to leather as well. However, Ketzos Hashulchan[13] rigorously defends the Alter Rebbe’s definition of Koreia, explaining that the Alter Rebbe is supported by a Tosefta, which carries greater weight. He also points out that according to the initial reading of the Yerushalmi, only Mesaken Keli applies but not Koreia.
Making a Useable Item
Whereas the Poskim debate the issue of Koreia, there is consensus on the Shulchan Aruch’s ruling that when the tearing of the paper creates a useable item, this is forbidden as Mesaken Keli.
According to the Mishna Berura, the prohibition here is only Rabbinic. Whilst creating an actual vessel is Biblically forbidden, in this case, no actual vessel has been created, but only something that can be used as a vessel (Toras Keli). In the view of the Mishna Berura, it makes no difference whether it is cut by hand or with an implement such as scissors or a knife.
In contrast, the Alter Rebbe rules that as long as a useable item is being created, even if it is not an actual Keli, one violates the Biblical prohibition of Mesaken Keli. Additionally, unlike the Mishna Berura, the Alter Rebbe writes that the Biblical prohibition applies only if the paper is cut with an implement. Tearing by hand is Rabbinically forbidden.
Practical Examples
Silver foil and plastic wrap
Tearing silver foil or plastic wrap from the roll, makes the foil or wrap into a useable item. This would be Mesaken Keli. If one were to cut it with a knife or by using the serrated edge or blade on the box, it would be a Biblical violation according to the Alter Rebbe. According to the Mishna Berura there will also be the prohibition of Koreia. The same would apply to tearing paper towel off of the roll.
Tearing toilet paper
The above would also apply to tearing toilet paper from the toilet paper roll, since the tearing makes the paper into a useable item. One should either pre-tear toilet paper sheets before Shabbos, or use tissues or single-leaf toilet paper.
If toilet paper was not pre-torn before Shabbos, one may tear the toilet paper in an unusual manner (Shinui) such as with one’s elbows[14]. This relies on the principle that a need that impacts human dignity (Kovod Habriyos), overrides Rabbinic prohibitions[15].
There are Poskim who write that even in these cases, one should not tear the toilet paper on the perforated lines. This could be considered an act of Mechatech - cutting to a specific size. Others, including Rabbi Shlomo Zalman Auerbach, rule that this does not constitute Mechatech, since tearing on the line is not being done for a specific measure, but simply for ease and convenience.
Cutting plastic tablecloths
Cutting plastic tablecloths from the roll is also forbidden on Shabbos because of Mesaken Keli. According to the Mishna Berura it would also be an act of Koreia. Cutting to a specifically required measurement would also be Mechatech.
Asking a non-Jew to cut these tablecloths would be forbidden under the laws of Amira Lenochri.
According to the view of the Alter Rebbe that tearing by hand is only Rabbinically forbidden, some Poskim[16] suggest that one may ask a non-Jew to tear the tablecloths by hand, since there is a Halachic requirement, or at least a minhag, for tables to be covered on Shabbos[17]. This relies on the principle that one may ask a non-Jew to do a Rabbinically forbidden action on Shabbos for the needs of a Mitzvah. One should not rely on this Lechatchila.
Tearing paper or napkins
If it is not being done in order to create a useable item, tearing paper and the like will be completely permissible according to the Alter Rebbe. This is because Koreia does not apply to a solid single entity as discussed above. According to the Mishna Berura there is still a Rabbinically forbidden action of Koreia. There is no Biblical violation because the tearing is destructive.
Opening chip bags
The sides of chip packets or other similar food packaging are sealed together by the manufacturer. Separating them may constitute Koreia even according to the Alter Rebbe as it entails two things that have been stuck together. Some Poskim are lenient when the bags are heat sealed since there is no glue or third agent that is attaching the two sides together. Some will rely on a leniency that one may tear food packaging on Shabbos.
Cereal boxes
Unsticking the tabs on the top of the cereal box would constitute Koreia according to the Alter Rebbe. If the box was not opened before Shabbos, it should be cut open along the edge, rather than by separating the flaps. One should cut down the length of the box so that one does not make the box into a useable container.
______________________________
[1] Shabbos 73a
[2] Shabbos 75b
[3] Orach Chaim 340:13
[4] 340:41
[5] 340 Biur Halacha אין שוברין
[6] Orach Chaim 340:17 in brackets. See also 314:16
[7] Shabbos 17:9. The Mishna Berura brings this Tosefta in Siman 314 and does not mention that there is any issue of Koreia.
[8] 340:11 who explains that this is also the view of the Chacham Tzvi Teshuvos 39. See also Tehillah Ledovid 314:13
[9] Shabbos 29:5. The Mishna Berura writes that the Nishmas Adam retracted from this view.
[10] 340:14
[11] Biur Halacha ibid
[12] Shabbos 3:7
[13] 145:4
[14] According to the Alter Rebbe, a Shinui may not be required at all, as tearing by hand is itself only Rabbinically forbidden. Nonetheless a Shinui is still advisable, because tearing on the perforated lines may have the same status as cutting with an implement, as it is the usual manner of cutting the toilet paper.
[15] See Orach Chaim 312
[16] Nishmas Hashabbos
[17] See the article in this work on preparing the home for Shabbos.
Another one of the 39 forbidden Melachos of Shabbos is tearing – Koreia[1]. As part of the construction of the Mishkan they had to weave curtains and tapestry covering. If a worm made a hole in the curtain, they would repair it by first tearing the hole in order to widen it. This would allow them to restitch the hole closed in a smooth and even way[2]. This why Biblically, the Melacha of tearing is defined as “tearing in order to stitch”.
The Shulchan Aruch[3] rules that on Shabbos one may not break earthenware or tear paper because this is like making a useable item on Shabbos – Mesaken Keli. This refers to a situation where the act of tearing the paper or breaking the earthenware piece, makes it into a useable item. Mesaken Keli is forbidden under the Melacha of Makeh Bepatish, literally striking with a hammer. This term refers to the final act of completing a vessel. An example of this would be tearing a piece of silver foil, where the action of tearing the foil off of the roll makes it into a useable item.
The Mishna Berura[4] notes that this Halacha is referring to a situation where one is not tearing or cutting to a specific size. If one were to tear something to a specific size, one would also be violating the Melacha of Mechatech.
What About Koreia - Tearing?
The Mishna Berura[5] and Pri Megadim question why the ruling of the Shulchan Aruch quoted above, makes no mention of the prohibition of tearing.
In their view, if one tears the paper for a constructive purpose, one also transgresses the Biblical Melacha of Koreia. Even if the tearing does not serve a constructive purpose, it would still be Rabbinically forbidden. They suggest that the Shulchan Aruch does not mention the issue of tearing because it is obvious.
However, the Alter Rebbe[6] explains that the Shulchan Aruch’s omission is deliberate, because tearing paper does not constitute the Melacha of Koreia at all.
The Alter Rebbe explains that the Melacha of Koreia only applies when separating multiple things (Gufim Rabim), that were attached or stuck together. Koreia is the inverse Melacha of Tofer, which is stitching or otherwise attaching two or more things together. As the inverse, Koreia must be the separating of two or more things that are stuck together.
A single piece of paper is one solid object (Guf Echad) and therefore tearing it would not be Koreia. The act of Koreia in the Mishkan involved tearing fabric. Fabric is made from multiple threads that are woven together.
The Alter Rebbe brings proof for this understanding from a Tosefta[7], which says that on Shabbos one may tear an opening in the leather covering of a barrel. The Tosefta is not concerned that this entails a violation of Koreia, because leather, like paper is also one solid entity.
The Alter Rebbe is not unique in this understanding of the Melacha. This approach is also followed by Tehillah Ledovid[8], Ketzos Hashulchan and Pischa Zuta. It is also suggested in Nishmas Adam[9].
This understanding is implied and supported by the ruling of the Shulchan Aruch[10] in the very next Halacha. The Shulchan Aruch teaches that separating papers that are stuck together is a derivative of Koreia, when the separating is done for a constructive purpose.
The Shulchan Aruch brings this case specifically as an example of Koreia. The juxtaposition and contrast of the two Halachos in the Shulchan Aruch is very clear to understand based on the Alter Rebbe’s distinction. According to the Mishna Berura, why is Koreia only mentioned in the second Halacha and not the first?
The Mishna Berura[11] challenges the Alter Rebbe’s position based on the Talmud Yerushalmi[12], which seems to teach that Koreia applies to leather as well. However, Ketzos Hashulchan[13] rigorously defends the Alter Rebbe’s definition of Koreia, explaining that the Alter Rebbe is supported by a Tosefta, which carries greater weight. He also points out that according to the initial reading of the Yerushalmi, only Mesaken Keli applies but not Koreia.
Making a Useable Item
Whereas the Poskim debate the issue of Koreia, there is consensus on the Shulchan Aruch’s ruling that when the tearing of the paper creates a useable item, this is forbidden as Mesaken Keli.
According to the Mishna Berura, the prohibition here is only Rabbinic. Whilst creating an actual vessel is Biblically forbidden, in this case, no actual vessel has been created, but only something that can be used as a vessel (Toras Keli). In the view of the Mishna Berura, it makes no difference whether it is cut by hand or with an implement such as scissors or a knife.
In contrast, the Alter Rebbe rules that as long as a useable item is being created, even if it is not an actual Keli, one violates the Biblical prohibition of Mesaken Keli. Additionally, unlike the Mishna Berura, the Alter Rebbe writes that the Biblical prohibition applies only if the paper is cut with an implement. Tearing by hand is Rabbinically forbidden.
Practical Examples
Silver foil and plastic wrap
Tearing silver foil or plastic wrap from the roll, makes the foil or wrap into a useable item. This would be Mesaken Keli. If one were to cut it with a knife or by using the serrated edge or blade on the box, it would be a Biblical violation according to the Alter Rebbe. According to the Mishna Berura there will also be the prohibition of Koreia. The same would apply to tearing paper towel off of the roll.
Tearing toilet paper
The above would also apply to tearing toilet paper from the toilet paper roll, since the tearing makes the paper into a useable item. One should either pre-tear toilet paper sheets before Shabbos, or use tissues or single-leaf toilet paper.
If toilet paper was not pre-torn before Shabbos, one may tear the toilet paper in an unusual manner (Shinui) such as with one’s elbows[14]. This relies on the principle that a need that impacts human dignity (Kovod Habriyos), overrides Rabbinic prohibitions[15].
There are Poskim who write that even in these cases, one should not tear the toilet paper on the perforated lines. This could be considered an act of Mechatech - cutting to a specific size. Others, including Rabbi Shlomo Zalman Auerbach, rule that this does not constitute Mechatech, since tearing on the line is not being done for a specific measure, but simply for ease and convenience.
Cutting plastic tablecloths
Cutting plastic tablecloths from the roll is also forbidden on Shabbos because of Mesaken Keli. According to the Mishna Berura it would also be an act of Koreia. Cutting to a specifically required measurement would also be Mechatech.
Asking a non-Jew to cut these tablecloths would be forbidden under the laws of Amira Lenochri.
According to the view of the Alter Rebbe that tearing by hand is only Rabbinically forbidden, some Poskim[16] suggest that one may ask a non-Jew to tear the tablecloths by hand, since there is a Halachic requirement, or at least a minhag, for tables to be covered on Shabbos[17]. This relies on the principle that one may ask a non-Jew to do a Rabbinically forbidden action on Shabbos for the needs of a Mitzvah. One should not rely on this Lechatchila.
Tearing paper or napkins
If it is not being done in order to create a useable item, tearing paper and the like will be completely permissible according to the Alter Rebbe. This is because Koreia does not apply to a solid single entity as discussed above. According to the Mishna Berura there is still a Rabbinically forbidden action of Koreia. There is no Biblical violation because the tearing is destructive.
Opening chip bags
The sides of chip packets or other similar food packaging are sealed together by the manufacturer. Separating them may constitute Koreia even according to the Alter Rebbe as it entails two things that have been stuck together. Some Poskim are lenient when the bags are heat sealed since there is no glue or third agent that is attaching the two sides together. Some will rely on a leniency that one may tear food packaging on Shabbos.
Cereal boxes
Unsticking the tabs on the top of the cereal box would constitute Koreia according to the Alter Rebbe. If the box was not opened before Shabbos, it should be cut open along the edge, rather than by separating the flaps. One should cut down the length of the box so that one does not make the box into a useable container.
______________________________
[1] Shabbos 73a
[2] Shabbos 75b
[3] Orach Chaim 340:13
[4] 340:41
[5] 340 Biur Halacha אין שוברין
[6] Orach Chaim 340:17 in brackets. See also 314:16
[7] Shabbos 17:9. The Mishna Berura brings this Tosefta in Siman 314 and does not mention that there is any issue of Koreia.
[8] 340:11 who explains that this is also the view of the Chacham Tzvi Teshuvos 39. See also Tehillah Ledovid 314:13
[9] Shabbos 29:5. The Mishna Berura writes that the Nishmas Adam retracted from this view.
[10] 340:14
[11] Biur Halacha ibid
[12] Shabbos 3:7
[13] 145:4
[14] According to the Alter Rebbe, a Shinui may not be required at all, as tearing by hand is itself only Rabbinically forbidden. Nonetheless a Shinui is still advisable, because tearing on the perforated lines may have the same status as cutting with an implement, as it is the usual manner of cutting the toilet paper.
[15] See Orach Chaim 312
[16] Nishmas Hashabbos
[17] See the article in this work on preparing the home for Shabbos.