Kli SheKol Melachto LeIssur - Revision history

YitzchakSultan1 at 17:37, 13 July 2023

2023-07-13T17:37:14Z

← Older revision		Revision as of 17:37, 13 July 2023
Line 53:		Line 53:
	[[Category:Shabbat]]		[[Category:Shabbat]]
	[[Category:Muktzeh]]		[[Category:Muktzeh]]
			{{Shabbat Table}}

Unknown user: /* Discussion in Rishonim */

2021-05-28T00:24:49Z

Discussion in Rishonim

← Older revision		Revision as of 00:24, 28 May 2021
Line 22:		Line 22:
	# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>		# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>

			==New Utensils==
			# A new utensil that is designated to be used for a melacha even if it was never used for a melacha is a kli shemelachto lisur.<ref>Tiferet 308:15 citing Kaf Hachaim 308:15 and menuchat Ahava 1:12:9. See also Yalkut Yosef v. 2 p. 402.</ref>
	==Discussion in Rishonim==		==Discussion in Rishonim==

Unknown user: Text replacement - ". " to "."

2020-07-11T15:52:44Z

Text replacement - ". <ref>" to ".<ref>"

← Older revision		Revision as of 15:52, 11 July 2020
Line 1:		Line 1:
	==Kli Isser or Muktzeh==		==Kli Isser or Muktzeh==

	#Some poskim say that an unused wax candle is considered Kli SheMelachto LeIssur, since it is a useable item during the week, while others say that it is [[Muktzeh Machmat Gufo]], as it has no permitted use on [[Shabbat]]. <ref>The Magen Avraham 308:18 writes that an unused wax candle is considered Kli SheMelachto LeIssur and not [[Muktzeh Machmat Gufo]]. The Mor U’Ketziah (to Magen Avraham 308:18), however, maintains that a candle should be considered [[Muktzeh Machmat Gufo]], since it doesn’t have any permitted use on [[Shabbat]] at all. Mishna Brurah (308:34 and Shaar HaTziyun 279:4) rules like the Magen Avraham, although he mentions the opinion of the Mor U’Ketziah.		#Some poskim say that an unused wax candle is considered Kli SheMelachto LeIssur, since it is a useable item during the week, while others say that it is [[Muktzeh Machmat Gufo]], as it has no permitted use on [[Shabbat]].<ref>The Magen Avraham 308:18 writes that an unused wax candle is considered Kli SheMelachto LeIssur and not [[Muktzeh Machmat Gufo]]. The Mor U’Ketziah (to Magen Avraham 308:18), however, maintains that a candle should be considered [[Muktzeh Machmat Gufo]], since it doesn’t have any permitted use on [[Shabbat]] at all. Mishna Brurah (308:34 and Shaar HaTziyun 279:4) rules like the Magen Avraham, although he mentions the opinion of the Mor U’Ketziah.

	*Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 15 n 14) writes that a candle is an item that has the status of a Kli because it is useable during the week. He therefore explains that this dispute really is a fundamental argument about whether a Kil SheMelachto LeIssur that has no other purpose other than one that is forbidden on [[Shabbat]] is considered [[Muktzeh Machmat Gufo]] or not. See Shalmei Yehuda (p. 14), who questions this explanation. He instead suggests that perhaps a candle was used for permitted purposes other than kindling in the days of the Magen Avraham; alternatively, the Mor U’Ketziah does not consider burning to be a use even during the week. See also Orchot [[Shabbat]] (v. 3, p. 305) who writes that this issue is dependent on a dispute in the Rishonim.</ref>		*Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 15 n 14) writes that a candle is an item that has the status of a Kli because it is useable during the week. He therefore explains that this dispute really is a fundamental argument about whether a Kil SheMelachto LeIssur that has no other purpose other than one that is forbidden on [[Shabbat]] is considered [[Muktzeh Machmat Gufo]] or not. See Shalmei Yehuda (p. 14), who questions this explanation. He instead suggests that perhaps a candle was used for permitted purposes other than kindling in the days of the Magen Avraham; alternatively, the Mor U’Ketziah does not consider burning to be a use even during the week. See also Orchot [[Shabbat]] (v. 3, p. 305) who writes that this issue is dependent on a dispute in the Rishonim.</ref>
Line 19:		Line 19:
	##unused candlesticks <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>		##unused candlesticks <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>
	##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat Shabbat KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>		##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat Shabbat KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>
	#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>		#One may be lenient for this category if there’s an extenuating circumstance.<ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>
	# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>		# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>

Unknown user: Text replacement - "Shemirat Shabbat" to "Shemirat Shabbat"

2020-07-07T03:42:31Z

Text replacement - "Shemirat Shabbat" to "Shemirat Shabbat"

YitzchakSultan: /* Discussion in Achronim */

2019-07-24T19:59:02Z

Discussion in Achronim

← Older revision		Revision as of 19:59, 24 July 2019
Line 41:		Line 41:
	Are matches muktzeh? This depends on the dispute in the rishonim if something is a kli and has almost no permitted use on Shabbat if it is considered muktzeh. The Rashba 154b holds it isn’t muktzeh even if there’s no use at all. The Ramban 154b holds that it isn’t muktzeh even there’s an uncommon use such as using it to cover a pot. Tosfot 36a implies that it is muktzeh unless there is some use.		Are matches muktzeh? This depends on the dispute in the rishonim if something is a kli and has almost no permitted use on Shabbat if it is considered muktzeh. The Rashba 154b holds it isn’t muktzeh even if there’s no use at all. The Ramban 154b holds that it isn’t muktzeh even there’s an uncommon use such as using it to cover a pot. Tosfot 36a implies that it is muktzeh unless there is some use.

	Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.		Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.

	Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Chazon Ish 44:13 cited by Shaarei Muktzeh siman 18 p. 156 was strict. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict ~~and Rav Moshe~~ (~~Igrot Moshe OC 5:22~~) ~~who was lenient~~. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.		Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient.

			Chazon Ish 44:13 cited by Shaarei Muktzeh siman 18 p. 156 was strict. Rav Moshe Feinstein (Tiltulei Shabbat p. 84) regarding paper is quoted as being strict. Igrot Moshe 5:22:1 is strict on books which are forbidden to read to consider them muktzeh machmat gufo. [However, in Tiltulei Shabbat (p. 32 fnt. 2) Rav Moshe is quoted as being lenient to move a kli shemelachto lisur even though there's no permitted use such as a candlestick.] Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict (Tiltulei Shabbat p. 37 also quotes this from Shemirat Shabbat Kehilchata ch. 28 fnt. 80). Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.

	==Sources==		==Sources==

YitzchakSultan: /* Kli Isser or Muktzeh */

2019-07-15T20:22:32Z

Kli Isser or Muktzeh

← Older revision		Revision as of 20:22, 15 July 2019
Line 20:		Line 20:
	##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat [[Shabbat]] KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>		##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat [[Shabbat]] KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>
	#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>		#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>
			# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>

	# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>
	==Discussion in Rishonim==		==Discussion in Rishonim==

YitzchakSultan: /* Discussion in Rishonim */

2019-07-15T20:22:16Z

Discussion in Rishonim

← Older revision		Revision as of 20:22, 15 July 2019
Line 21:		Line 21:
	#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>		#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>

			# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>
	==Discussion in Rishonim==		==Discussion in Rishonim==

YitzchakSultan: /* Discussion in Achronim */

2019-07-03T20:19:18Z

Discussion in Achronim

← Older revision		Revision as of 20:19, 3 July 2019
Line 42:		Line 42:
	Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.		Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.

	Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Chazon Ish 44:13 cited by Shaarei Muktzeh siman 18 p. 156 was strict. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.		Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Chazon Ish 44:13 cited by Shaarei Muktzeh siman 18 p. 156 was strict. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe (Igrot Moshe OC 5:22) who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.

	==Sources==		==Sources==

YitzchakSultan: /* Discussion in Achronim */

2019-07-03T20:00:01Z

Discussion in Achronim

← Older revision		Revision as of 20:00, 3 July 2019
Line 42:		Line 42:
	Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.		Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.

	Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.		Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Chazon Ish 44:13 cited by Shaarei Muktzeh siman 18 p. 156 was strict. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.

	==Sources==		==Sources==

YitzchakSultan: /* Discussion in Achronim */

2019-07-03T19:38:09Z

Discussion in Achronim

← Older revision		Revision as of 19:38, 3 July 2019
Line 40:		Line 40:
	Are matches muktzeh? This depends on the dispute in the rishonim if something is a kli and has almost no permitted use on Shabbat if it is considered muktzeh. The Rashba 154b holds it isn’t muktzeh even if there’s no use at all. The Ramban 154b holds that it isn’t muktzeh even there’s an uncommon use such as using it to cover a pot. Tosfot 36a implies that it is muktzeh unless there is some use.		Are matches muktzeh? This depends on the dispute in the rishonim if something is a kli and has almost no permitted use on Shabbat if it is considered muktzeh. The Rashba 154b holds it isn’t muktzeh even if there’s no use at all. The Ramban 154b holds that it isn’t muktzeh even there’s an uncommon use such as using it to cover a pot. Tosfot 36a implies that it is muktzeh unless there is some use.

	Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.		Magen Avraham 308:18 writes that a wax candle is a kli shemelachto lisur. Mor Ukesiah argues that it is completely muktzeh since it has no purpose. He compares it to [[muktzeh machmat chisaron kis]] which has no purpose.

			Shemirat Shabbat Khilchata 20:16 is lenient on matches. Chazon Ovadia v. 3 p. 76 is lenient. Orchot Shabbat v. 2 p. 9 is strict unless it is an extenuating circumstance. He quotes Rav Shlomo Zalman Auerbach who was strict and Rav Moshe who was lenient. Shalmei Yehuda 3:11 quotes Rav Elyashiv as strict about matches since today we don’t use it to clean our ears or teeth.

	==Sources==		==Sources==

← Older revision		Revision as of 03:42, 7 July 2020
Line 5:		Line 5:
	*Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 15 n 14) writes that a candle is an item that has the status of a Kli because it is useable during the week. He therefore explains that this dispute really is a fundamental argument about whether a Kil SheMelachto LeIssur that has no other purpose other than one that is forbidden on [[Shabbat]] is considered [[Muktzeh Machmat Gufo]] or not. See Shalmei Yehuda (p. 14), who questions this explanation. He instead suggests that perhaps a candle was used for permitted purposes other than kindling in the days of the Magen Avraham; alternatively, the Mor U’Ketziah does not consider burning to be a use even during the week. See also Orchot [[Shabbat]] (v. 3, p. 305) who writes that this issue is dependent on a dispute in the Rishonim.</ref>		*Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 15 n 14) writes that a candle is an item that has the status of a Kli because it is useable during the week. He therefore explains that this dispute really is a fundamental argument about whether a Kil SheMelachto LeIssur that has no other purpose other than one that is forbidden on [[Shabbat]] is considered [[Muktzeh Machmat Gufo]] or not. See Shalmei Yehuda (p. 14), who questions this explanation. He instead suggests that perhaps a candle was used for permitted purposes other than kindling in the days of the Magen Avraham; alternatively, the Mor U’Ketziah does not consider burning to be a use even during the week. See also Orchot [[Shabbat]] (v. 3, p. 305) who writes that this issue is dependent on a dispute in the Rishonim.</ref>
	#The following items are considered by some to be [[Kli Sh’Melachto LeIssur]] and by others to be [[Muktzeh Machmat Gufo]].		#The following items are considered by some to be [[Kli Sh’Melachto LeIssur]] and by others to be [[Muktzeh Machmat Gufo]].
	##candles <ref>Magen Avraham 308:18 rejects the (then) common notion that unused candles aren’t [[Muktzeh]] and holds that they are considered [[Kli Sh’Melachto LeIssur]], while the Mor UKesiah (308, pg 67c, mechon yerushalyim pg 344) argues that really candles are [[Muktzeh Machmat Gufo]] and the Magen Avraham really only meant to say that even according to their mistaken logic the candles are [[Kli Sh’Melachto LeIssur]]. The Mishna Brurah 308:34 quotes this as a dispute and decides in favor of the Magen Avraham (as is evident from Shaar HaTziyun 279:4). This is also the opinion of the Yalkut Yosef ([[Shabbat]] vol 2, pg 404) and Shemirat [[Shabbat]] KeHilchata (21:6, vol 1 pg 279). However, Rav Moshe Feinstein in Dibrot Moshe ([[Shabbat]] 36a, vol 1 pg 533-4 note 101) quotes the Maharshal and Shlah who hold like the Mor Ukesiah and concludes that had the Magen Avraham seen these authorities he would have retracted. Therefore, Sefer Tiltulei [[Shabbat]] (pg 82) in the name of Rav Moshe rules stringently. </ref>		##candles <ref>Magen Avraham 308:18 rejects the (then) common notion that unused candles aren’t [[Muktzeh]] and holds that they are considered [[Kli Sh’Melachto LeIssur]], while the Mor UKesiah (308, pg 67c, mechon yerushalyim pg 344) argues that really candles are [[Muktzeh Machmat Gufo]] and the Magen Avraham really only meant to say that even according to their mistaken logic the candles are [[Kli Sh’Melachto LeIssur]]. The Mishna Brurah 308:34 quotes this as a dispute and decides in favor of the Magen Avraham (as is evident from Shaar HaTziyun 279:4). This is also the opinion of the Yalkut Yosef ([[Shabbat]] vol 2, pg 404) and Shemirat Shabbat KeHilchata (21:6, vol 1 pg 279). However, Rav Moshe Feinstein in Dibrot Moshe ([[Shabbat]] 36a, vol 1 pg 533-4 note 101) quotes the Maharshal and Shlah who hold like the Mor Ukesiah and concludes that had the Magen Avraham seen these authorities he would have retracted. Therefore, Sefer Tiltulei [[Shabbat]] (pg 82) in the name of Rav Moshe rules stringently. </ref>
	##copy paper <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat [[Shabbat]] KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>		##copy paper <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>
	##lipstick <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat [[Shabbat]] KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>		##lipstick <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>
	##nails <ref>Rav Elyashiv in Shalmei Yehuda(pg 180) considers nails and screw in dependent on the dispute quoted in Mishna Brurah 308:34, while Zachor VeShamor considers nails and screws as severe [[Muktzeh]]. </ref>		##nails <ref>Rav Elyashiv in Shalmei Yehuda(pg 180) considers nails and screw in dependent on the dispute quoted in Mishna Brurah 308:34, while Zachor VeShamor considers nails and screws as severe [[Muktzeh]]. </ref>
	##screws <ref>same as nails </ref>		##screws <ref>same as nails </ref>
	##[[shofar]] <ref>Rama 308:4 writes that a [[Shofar]] is a [[Kli Sh’Melachto LeIssur]] and can be moved for tzorech mekomo and gufo. Mishna Brurah 658:4 explains that it’s only because it’s sometimes used to fill up water to drink. Based on this Mishna Brurah, the Shemirat [[Shabbat]] KeHilchata 28:20 writes in the name of Rabbi Shlomo Zalman, that nowadays when people won’t drink out of a [[shofar]], it has no purpose and is [[Muktzeh Machmat Gufo]]. However, the Sefer Tiltulei [[Shabbat]] (pg 56), Yalkut Yosef ([[Shabbat]] vol 2 pg 406) rules like the Rama. [It seems from the Tiltulei [[Shabbat]] and Yalkut Yosef that the reason to be lenient is because even though there’s no permitted use, it’s still considered a kli.]</ref>		##[[shofar]] <ref>Rama 308:4 writes that a [[Shofar]] is a [[Kli Sh’Melachto LeIssur]] and can be moved for tzorech mekomo and gufo. Mishna Brurah 658:4 explains that it’s only because it’s sometimes used to fill up water to drink. Based on this Mishna Brurah, the Shemirat Shabbat KeHilchata 28:20 writes in the name of Rabbi Shlomo Zalman, that nowadays when people won’t drink out of a [[shofar]], it has no purpose and is [[Muktzeh Machmat Gufo]]. However, the Sefer Tiltulei [[Shabbat]] (pg 56), Yalkut Yosef ([[Shabbat]] vol 2 pg 406) rules like the Rama. [It seems from the Tiltulei [[Shabbat]] and Yalkut Yosef that the reason to be lenient is because even though there’s no permitted use, it’s still considered a kli.]</ref>
	##Tefillin <ref>There is a wide dispute regarding the status of [[Tefillin]] on [[Shabbat]], ranging from a Kli SheMelachto LeHetter to [[Muktzeh Machmat Gufo]]. The Beit Yosef 308:4 quotes the Sefer Mikdash, who suggests that [[Tefillin]] should be considered Kli SheMelachto LeIssur. The Beit Yosef, however, sides with Rabbi Levi Ben Chaviv, who argues that [[Tefillin]] are Kli SheMelachto LeHetter, since it is permissible to wear them on [[Shabbat]]. Thus, the Trumat HaDeshen 70 and Rama 308:4 rule that [[Tefillin]] may be moved for any need on [[Shabbat]].		##Tefillin <ref>There is a wide dispute regarding the status of [[Tefillin]] on [[Shabbat]], ranging from a Kli SheMelachto LeHetter to [[Muktzeh Machmat Gufo]]. The Beit Yosef 308:4 quotes the Sefer Mikdash, who suggests that [[Tefillin]] should be considered Kli SheMelachto LeIssur. The Beit Yosef, however, sides with Rabbi Levi Ben Chaviv, who argues that [[Tefillin]] are Kli SheMelachto LeHetter, since it is permissible to wear them on [[Shabbat]]. Thus, the Trumat HaDeshen 70 and Rama 308:4 rule that [[Tefillin]] may be moved for any need on [[Shabbat]].

	*The Taz 308:3 and Magen Avraham 308:11 ask how the Beit Yosef and Rama could say that [[Tefillin]] is considered Kli SheMelachto LeHetter given that S”A 31:1 follows the Zohar that it is forbidden to wear [[Tefillin]] on [[Shabbat]]. Mishna Brurah 308:24 writes that unless there is a great need, one should follow the strict view of the Taz and Magen Avraham. See Aruch HaShulchan 308:17 who is lenient since [[Tefillin]] are similar to religious books.		*The Taz 308:3 and Magen Avraham 308:11 ask how the Beit Yosef and Rama could say that [[Tefillin]] is considered Kli SheMelachto LeHetter given that S”A 31:1 follows the Zohar that it is forbidden to wear [[Tefillin]] on [[Shabbat]]. Mishna Brurah 308:24 writes that unless there is a great need, one should follow the strict view of the Taz and Magen Avraham. See Aruch HaShulchan 308:17 who is lenient since [[Tefillin]] are similar to religious books.
	*Rav Shlomo Zalman Auerbach (quoted by Shemirat [[Shabbat]] Kehilchata 20 n 33) maintains that even if [[Tefillin]] are considered Kli SheMelachto LeIssur, they are not [[Muktzeh Machmat Chisaron Kis]] since they can be used to learn halacha from or can be worn without intent to fulfill the mitzvah. Rav Mordechai Willig (Am Mordechai p. 113) disagrees because practically speaking, people don’t wear [[Tefillin]] without intent to fulfill the mitzvah and thus they should be considered [[Muktzeh Machmat Chisaron Kis]]. Brit Olam (p. 113) agrees.		*Rav Shlomo Zalman Auerbach (quoted by Shemirat Shabbat Kehilchata 20 n 33) maintains that even if [[Tefillin]] are considered Kli SheMelachto LeIssur, they are not [[Muktzeh Machmat Chisaron Kis]] since they can be used to learn halacha from or can be worn without intent to fulfill the mitzvah. Rav Mordechai Willig (Am Mordechai p. 113) disagrees because practically speaking, people don’t wear [[Tefillin]] without intent to fulfill the mitzvah and thus they should be considered [[Muktzeh Machmat Chisaron Kis]]. Brit Olam (p. 113) agrees.
	*Rav Soloveitchik (Nefesh HaRav p. 170) similarly forbids moving [[Tefillin]] on [[Shabbat]] but bases this on considering [[Tefillin]] to be Mutzeh Machmat Gufo, since they are like a Kli SheMelachto LeIssur for which there’s no permitted purpose on [[Shabbat]] (see note #2). Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 73, n 3) also entertains this possibility.</ref>		*Rav Soloveitchik (Nefesh HaRav p. 170) similarly forbids moving [[Tefillin]] on [[Shabbat]] but bases this on considering [[Tefillin]] to be Mutzeh Machmat Gufo, since they are like a Kli SheMelachto LeIssur for which there’s no permitted purpose on [[Shabbat]] (see note #2). Rabbi Simcha Bunim Cohen ([[Muktzeh]]: A Practical Guide p. 73, n 3) also entertains this possibility.</ref>
	##unused candles <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat [[Shabbat]] KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>		##unused candles <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>
	##unused candlesticks <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat [[Shabbat]] KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>		##unused candlesticks <ref>Mishna Brurah 308:34 (as the anonymous first opinion based on Magen Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei [[Shabbat]] (pg 36 note 2) consider it [[Kli Sh’Melachto LeIssur]]. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, [[Rabbi Shlomo Zalman Auerbach]] quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it [[Muktzeh Machmat Gufo]]. </ref>
	##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat [[Shabbat]] KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>		##unused matches <ref>Sefer Tiltulei [[Shabbat]] (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be [[Muktzeh]] machmat gufo, while Shemirat Shabbat KeHilchata 20:13, Sefer Tiltulei [[Shabbat]] (pg 82) in name of [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei [[Shabbat]] pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei [[Shabbat]] pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.] </ref>
	#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>		#One may be lenient for this category if there’s an extenuating circumstance. <ref>Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4 </ref>
	# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>		# One can not carry a candle by placing something permitted on it.<ref>Rosh Shabbat 21:2 writes that people who carry a candle by placing something permitted on top of it are mistaken. Shulchan Aruch 279:3 codifies the Rosh. Chazon Ovadia v. 3 p. 59 cites the Rabbenu Yerucham 67b and Meiri Beitzah 21b who agree. Taz 311:5 is bothered by this Rosh because of the Rosh responsa 22:8:4 and suggests an answer. Gra 308:24 isn’t bothered at all. See Rabbi Akiva Eiger 305:7 who thinks some would permit this.</ref>