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General Laws of Muktzeh: Difference between revisions
From Halachipedia
→Ways of moving Muktzeh
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# Additionally, it’s permissible to cover a [[Muktzeh]] item with a vessel even if the vessel will touch the [[Muktzeh]] as long as placing the cover on the [[Muktzeh]] will not move it. <ref>Mishna Brurah 308:22 rules like the Gra unlike the Magen Avraham (which was brought as a dispute in Mishna Brurah 308:17). </ref> | # Additionally, it’s permissible to cover a [[Muktzeh]] item with a vessel even if the vessel will touch the [[Muktzeh]] as long as placing the cover on the [[Muktzeh]] will not move it. <ref>Mishna Brurah 308:22 rules like the Gra unlike the Magen Avraham (which was brought as a dispute in Mishna Brurah 308:17). </ref> | ||
# It’s permissible to sit on [[Muktzeh]] unless there’s no need in which case one shouldn’t. <Ref>Ran on Rif (Shabbat 46b), Mishna Brurah 308:82 </ref> | # It’s permissible to sit on [[Muktzeh]] unless there’s no need in which case one shouldn’t. <Ref>Ran on Rif (Shabbat 46b), Mishna Brurah 308:82 </ref> | ||
===For Safety=== | |||
# It is permitted to move something dangerous that is muktzeh such as moving broken glass on the floor of a house.<ref>Shabbat 40a, Rama 308:6. Mishna Brurah 308:29 and 77 clarifies that the leniency applies even if it is for the safety of one person.</ref> If it could be moved with one's body or without tiltul min hasad it should.<ref>Byitzchak Bikareh 308:18</ref> | # It is permitted to move something dangerous that is muktzeh such as moving broken glass on the floor of a house.<ref>Shabbat 40a, Rama 308:6. Mishna Brurah 308:29 and 77 clarifies that the leniency applies even if it is for the safety of one person.</ref> If it could be moved with one's body or without tiltul min hasad it should.<ref>Byitzchak Bikareh 308:18</ref> | ||
===Touching Muktzeh=== | ===Touching Muktzeh=== | ||
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# After the mohel finished the milah and needs to put the milah knife down some poskim hold that he should drop it as soon as is possible that wouldn't be dangerous. Ashkenazim hold that he could move it as long as it is still in his hands since he was allowed to pick it up. Sephardim hold it is permitted to move.<ref>Bet Yosef 266:1 cites Rabbenu Yerucham who says that after the milah one could put it away. Darkei Moshe 266:1 quotes the Maharil that one needs to drop it immediately after the milah. Rama 266:2 and Shach (Nekudat Hakesef 266:1) hold like the Rabbenu Yerucham. However, Taz 266:1, Magen Avraham 331:5, and Gra YD 266:3 accept the Maharil. Magen Avraham is lenient while it is still in your hand, while the Gra disagrees with that leniency. Chazon Ovadia v. 3 p. 59 is lenient and writes that such is the minhag even if one put it down. Mishna Brurah 310:15 is strict once you put it down unless one left it in a place that one is afraid that it will be stolen. (Everyone accepts that the milah knife is muktzeh. Pri Megadim M"Z 308:2 writes that a milah knife is a kli shemelachto lisur but if muktzeh mahcmat chisaron kis because you don't want it to get ruined, while the Shach (Nekudat Hakesef 266:1) seems to hold it is fundamentally a kli shemelachto lheter.) </ref> | # After the mohel finished the milah and needs to put the milah knife down some poskim hold that he should drop it as soon as is possible that wouldn't be dangerous. Ashkenazim hold that he could move it as long as it is still in his hands since he was allowed to pick it up. Sephardim hold it is permitted to move.<ref>Bet Yosef 266:1 cites Rabbenu Yerucham who says that after the milah one could put it away. Darkei Moshe 266:1 quotes the Maharil that one needs to drop it immediately after the milah. Rama 266:2 and Shach (Nekudat Hakesef 266:1) hold like the Rabbenu Yerucham. However, Taz 266:1, Magen Avraham 331:5, and Gra YD 266:3 accept the Maharil. Magen Avraham is lenient while it is still in your hand, while the Gra disagrees with that leniency. Chazon Ovadia v. 3 p. 59 is lenient and writes that such is the minhag even if one put it down. Mishna Brurah 310:15 is strict once you put it down unless one left it in a place that one is afraid that it will be stolen. (Everyone accepts that the milah knife is muktzeh. Pri Megadim M"Z 308:2 writes that a milah knife is a kli shemelachto lisur but if muktzeh mahcmat chisaron kis because you don't want it to get ruined, while the Shach (Nekudat Hakesef 266:1) seems to hold it is fundamentally a kli shemelachto lheter.) </ref> | ||
# If someone has muktzeh in his hands from before Shabbat he should drop it once Shabbat starts.<Ref>Mishna Brurah 266:35 writes that the Gra is strict that once Shabbat starts one has to drop the muktzeh unlike the Rama. Biur Halacha 266:12 s.v. yachol cites the Derech Hachaim who allows it for a kli shemelachto lisur and not for real muktzeh.</ref> | # If someone has muktzeh in his hands from before Shabbat he should drop it once Shabbat starts.<Ref>Mishna Brurah 266:35 writes that the Gra is strict that once Shabbat starts one has to drop the muktzeh unlike the Rama. Biur Halacha 266:12 s.v. yachol cites the Derech Hachaim who allows it for a kli shemelachto lisur and not for real muktzeh.</ref> | ||
#A rabbi should see shaylot of whether something is kosher in a place where he could drop if it he needs to rule that it is forbidden.<ref>Orchot shabbat v. 3 p. 330 discusses this at length. He cites the Chok Yakov who says that for chametz shaylot you should take it to a specific room that you could drop it if you ruled it was chametz. His proof is from the Rashba who says that for terefot shaylot you should do it near the garbage. This is relevant to the topic of moving muktzeh that is already in your hands.</ref> | |||
==Unpleasant Situations (Geref Shel Reey)== | ==Unpleasant Situations (Geref Shel Reey)== | ||
