Siman 519

In their days, there was a type of shop that was not attached to the ground, but was rather like a mere chest. They would close it, and when they wished to open it, they would remove the door and place it in front of the shop, and arrange the peddler's bundles upon it to sell. Afterward, he would again remove it and return it. And since there is no building in vessels and there is no demolishing in vessels, as I wrote in siman 313, it follows that in the removal of the doors there is no demolishing, and in their return there is no building. But regarding the doors of a house or a shop attached to the ground, like our shops—it is obvious that it is forbidden to remove the door on Yom Tov, and certainly to return it.

And behold, even regarding these shops which are like vessels, nevertheless, were it not for the sake of the joy of Yom Tov—so that food and spices needed for Yom Tov would be available to the buyers—we would not permit opening them, and certainly not returning them, due to the exertion and mundane activities. However, since they permitted the removal and the return for the sake of the joy of Yom Tov, it follows that we were forced to permit it. For if we do not permit the return, they will not want to remove them as well, and it will lead to the prevention of the joy of Yom Tov. And they permitted their end because of their beginning. And this applies to these shops that are outside the house. But regarding items similar to these vessels inside the house—it is permitted to remove them, but forbidden to return them, for inside the house there is no necessity to return them. For it is understandable that outside the house one is afraid of thieves. But inside the house, one is not concerned about this, as with all the objects in the house.

In what case are these things said? When they do not have a hinge at the top and the bottom, but rather in the middle. And the hinge is that which protrudes at the top, like a type of peg, and the door has a protrusion corresponding to it that they place upon the peg, and likewise at the bottom. And in our language we call these "zavyesses." And if the door is in such a manner—it is forbidden to remove it, and all the more so to return them, even in such shops. And when did they permit it? When the hinge is only in the middle, and at the top in the lintel and at the bottom in the threshold there are holes, and they sharpen [the wood] corresponding to the holes in the door so that it enters into them. And the reason for the matter: for with a hinge at the top and the bottom—they are similar to building and it is forbidden. And we also decree lest one hammer it with force, like building. And one should not ask: Behold, we open doors of vessels, and even doors of houses we open and close? However, this is when they are on the hinges. But to remove them from the hinges—it is forbidden. And these shop openings, which have no hinges at all, and only rotate on holes as I have written—it is permitted even in those of houses to remove them and return them, because in such a manner they have no similarity at all to building, and "lest one hammer it with force" is not applicable.

And know that all this is explained in Beitzah (11b) regarding the Mishnah of removing shutters. And in the Yerushalmi there it says (in Halacha 5): Provided that he does not return them completely. The poskim omitted this, and wrote that since it is not in our Gemara, we are not concerned with this (see Beit Yosef). And it is perplexing to say so, for many laws we learn from the Yerushalmi. Therefore, there is one who says that the Yerushalmi is dealing with when they have two hinges (Korban HaEdah there). And this too is difficult, for the Yerushalmi did not mention hinges at all. And it seems to me that the Yerushalmi interprets the Mishnah regarding shutters: they are not doors, but rather many planks, inserted and entering into large holes above in the lintel and below in the threshold. And when they remove them, they take the planks from the holes. And when they return them, they place them in the holes. And regarding this it said that he should not insert them well completely. And the proof: for it says there this regarding the law of "joining" the shutters, and "joining" is a language of attachment, that he attaches the planks to one another. For regarding returning onto hinges, "completely" is not applicable, for he necessarily places them on the hinges, and they sit properly. But with planks, he can stand them up straight as a building or not straight. And according to this, for the law they do not disagree, but only in the interpretation of the Mishnah. And there is further proof for this: for it says there in the Yerushalmi: when there is no doorway there they permitted it. But when there is a doorway there, he uses it by way of the doorway, see there. And according to our Gemara, the shutters are the doorway. But according to the Yerushalmi as we have explained, it works out well, for the doorway exists on its own, and the removal of the planks is on its own. And according to this, for the law one should instruct according to the Yerushalmi.

Vessels that are not of one piece, nor attached together but rather are detachable, such as a candelabra of joints, and a chair and table made of many joints and many pieces—one may set them up on Yom Tov. This is provided that one does not fasten them with force. Even if they are not loose, it is permitted. And even though on Shabbat they forbade them when they are not loose, as I wrote in siman 279, on Yom Tov they permitted it, for there is no building or demolishing regarding vessels in such a manner, as it is not like complete building when one does not fasten with force. But with force it is forbidden. And so too if letters are written upon them, and when they are detached the letters are spoiled, and when one sets them up they return to their place—it is forbidden, for it is like writing and erasing. See what I wrote in siman 340 (Magen Avraham subsection 4).

To untie, and to loosen, and to cut seals that are on vessels and on the ground, and to break locks—their law on Shabbat was explained in siman 314, and likewise on Yom Tov. And similarly to snap a straw, or a splinter, or hay, or fragrant wood—their law on Yom Tov is like on Shabbat, which was explained in siman 322. And a non-Jew who brought a sealed letter, if it does not contain letters—it is permitted to break it, and if it contains letters—it is forbidden to open it (Taz at the end of this siman). But to tear the paper—it is forbidden, for one who ruins is forbidden ab initio. However, the breaking of the seal is merely the way of opening. (And this is also the intention of the Magen Avraham, subsection 4. And the words of the Gr"z require further study, see there.)

The pleats that women make in the sleeves of their garments and in their leggings—it is forbidden to make them on Yom Tov, because of fixing a vessel. And similarly, it is forbidden to make pleats in the collar around the neck, which they call a "collar." And specifically folding with pleats, but a general folding—we have no concern with it. And similarly, what was explained above in siman 302 regarding the matter of folding vessels on Shabbat—it is also in a case where precision is required, similar to pleats and the like. And see what I wrote there regarding the matter of folding the tallitot of the synagogue.