May one stick a rubber suction hook onto a wall on Shabbos?
reaction is to sanction it as it is not attached to a wall
with screws or nails. However, it is not so simple.
reasons it is forbidden to knock a nail into a wall: firstly
the nail will become part of the wall; secondly, it becomes
It is for
this reason the Magen Avraham
permits us to hang curtains on a rod on Shabbos, as the
curtain does not appear to be part of the wall and is not
But does the
argue with this Magen Avraham?
argues that hanging a curtain permanently is boneh
because it becomes one with the building. (The M”A
learns that a curtain is usually not permanent because it is
removed for laundering or mending).
a curtain loosely hung is not ‘part of the wall’ and may be
hung on Shabbos.
What is the situation with respect
to a vacuum hook?
it would be ossur to permanently affix a vacuum hook
to a wall
because it is similar to fixing a nail into a wall. The hook
is not affixed loosely and ready to be removed, thus both
the Magen Avraham and the
it is forbidden.
What about hanging a set of hooks
over the top of the door?
hooks are not affixed or attached to the door it is not a
problem. Even the
agree, being that the hooks are not fastened.
A towel hangs from a tube affixed
between wall brackets. May one remove the tube on Shabbos?
and public places have towels hanging from a bar that is
secured between brackets (similar to the toilet paper
holder). May one remove the bar to change the towel? On one
hand the bar is held between the brackets, which would seem
to make it part of the building and its removal is soter
- demolishing, but on the other hand it is used in this
the definitions mentioned above, we would say that since the
bar is not mevutal (permanently attached) to the
brackets, rather its use is to continuously remove and
attach it to place and remove towels, it is not boneh
or soter. The bar is not intended to be part of the
building, just like the “v’tein b’racha” sign is not
part of the wall, rather placed on the wall. The
agree because by definition it is not part of the wall.
Is it permitted to attach the needle
to a syringe on Shabbos?
involves the concept of makeh b’patish – making a
k’li. A brief introduction: The gemora Shabbos
says that assembling a traveling bed is ossur on
account of making a k’li. Even though the bed is not
assembled in a permanent manner, as it is taken apart and
reassembled in another location, it is still ossur.
What is the difference between a
traveling bed and a salt shaker?
shaker is opened to refill salt and shut and the
writes that this may be done on Shabbos as well, so seemingly
the same should apply to the traveling bed. Indeed the
write that the traveling bed was assembled with screws and
nails that were driven with force. The chidush is
that even though it is assembled and taken apart on a
permanent basis, since force and craftsmanship is used in
this action, it is ossur. A salt shaker is made to open and
shut easily and its assembly does not involve an issur.
makes another distinction between the bed and the
saltshaker, which carries far fetching ramifications.
not take the bed apart in order to use it, on the contrary,
taking it apart is contrary to its use, whereas a saltshaker
is made to open and close in order to use.
words, once the bed is assembled it can be used forever and
taking it apart is for a different reason, to travel etc,
but not for its use. A jammed saltshaker that cannot open is
useless because it requires refilling, so opening and
closing is integral to its use.
And the syringe?
it is ossur because it is a one-time assembly that
creates the k’li. Rav
Shlomo Zalman Auerbach explained
that attaching two or more parts to make a k’li for a single
use and subsequently discarded or taken apart is not
makeh b’patish. Only when parts are permanently attached
do we say it is makeh b’patish (or when force or
craftsmanship or screws are used).
Consequently attaching the needle to the syringe for a single
use is not making a k’li. One of his proofs is from the
who writes that on Yom Tov one may not thread string into a
needle (to sew a chicken before cooking) because one might
cut the string to size etc. Why did he not say that
threading the string in a needle is makeh b’patish as
now the two can be used as a k’li? He answers that
since it is taken apart immediately after use; they are not
seen as a single k’li rather as using each other.
This is not an easy subject and before assembling any k’li
a rav must be asked. Be”H we will continue this
issue in the coming shiurim.