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Muktzeh Machmat Gufo: Difference between revisions
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*The Chayei Adam 66:1 implies that rocks are muktzeh because you need to prepare everything to be used for Shabbat use (Beitzah 2b) and rocks aren’t prepared. If so, why can’t you prepare it with designation for one Shabbat? Perhaps it isn’t a good preparation if it is an abnormal preparation. Mishna Brurah 310:16 might agree. | *The Chayei Adam 66:1 implies that rocks are muktzeh because you need to prepare everything to be used for Shabbat use (Beitzah 2b) and rocks aren’t prepared. If so, why can’t you prepare it with designation for one Shabbat? Perhaps it isn’t a good preparation if it is an abnormal preparation. Mishna Brurah 310:16 might agree. | ||
*The Kehilat Yakov Beitzah siman 4 explains that rocks | *The Kehilat Yakov Beitzah siman 4 explains that rocks are muktzeh because they aren’t a useful item, they aren’t a food or a kli. Even if they were prepared they are muktzeh unless they are converted into something useful. His proof is that rocks aren’t permitted with a designation for one Shabbat for abnormal uses. Shaar Hatziyun 310:10 implies the same. | ||
*What are differences between these approaches? | *What are differences between these approaches? | ||
**Can you can designate a rock in the middle of Shabbat to be useful? Mishna Brurah 259:5 writes that the designation to use something is only effective before Shabbat. However, Rav Nevinsal in Byitzchak Yikareh 259:5 argues that in terms of muktzeh it is permitted, however, he considers it makeh bpatish. He cites that Rabbi Akiva Eiger Shabbat 24:180 is a proof for him unlike Chazon Ish 44:14. According to the Chayei Adam you might conclude like the Mishna Brurah since there’s migo d’ikasay. According to the Kehilat Yakov you might conclude like Rav Nevinsal since it is now usable. | **Can you can designate a rock in the middle of Shabbat to be useful? Mishna Brurah 259:5 writes that the designation to use something is only effective before Shabbat. However, Rav Nevinsal in Byitzchak Yikareh 259:5 argues that in terms of muktzeh it is permitted, however, he considers it makeh bpatish. He cites that Rabbi Akiva Eiger Shabbat 24:180 is a proof for him unlike Chazon Ish 44:14. According to the Chayei Adam you might conclude like the Mishna Brurah since there’s migo d’ikasay. According to the Kehilat Yakov you might conclude like Rav Nevinsal since it is now usable. | ||
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*plastic tablecloth rolls <ref>Shalmei Yehuda (pg 98) rules that since a roll of plastic tablecloth roll is unusable and it’s forbidden to rip it on [[Shabbat]] the roll is totally Muktzeh Machmat Gufo. </ref> | *plastic tablecloth rolls <ref>Shalmei Yehuda (pg 98) rules that since a roll of plastic tablecloth roll is unusable and it’s forbidden to rip it on [[Shabbat]] the roll is totally Muktzeh Machmat Gufo. </ref> | ||
*raw barley <ref>The Weekly Halacha Discussion (vol 2 pg 337) </ref> | *raw barley <ref>The Weekly Halacha Discussion (vol 2 pg 337) </ref> | ||
*radiator<ref>Orchot Shabbos ch 19 fnt 246, Avnei Yishfeh 6:51:1, and Rav Shlomo Zalman Auerbach (Shulchan Shlomo 308:13 fnt 34) hold that radiators are muktzeh machmat gufo since they contain wires that get red hot and are like a candle which is completely muktzeh since it is a bosis to the flame. 39 Melachos v. 1 p. 51, however, based on Igrot Moshe 3:49 and 4:51:5 is lenient to consider a radiator a kli shemelachto lisur. See Shalmei Yehuda 2:19 who seems to hold it is a muktzeh machmat chesron kis.</ref> | |||
*rock <ref>Mishna Brurah (Intro to 308) </ref> | *rock <ref>Mishna Brurah (Intro to 308) </ref> | ||
*rolls of silver foil or toilet paper <ref>Shalmei Yehuda pg 98, 171 writes that it’s [[Muktzeh]] because [[Muktzeh]] Machmat Issuro</ref> | *rolls of silver foil or toilet paper <ref>Shalmei Yehuda pg 98, 171 writes that it’s [[Muktzeh]] because [[Muktzeh]] Machmat Issuro</ref> | ||
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==Electric Appliances== | ==Electric Appliances== | ||
#Florescent and incandescent bulbs or flashlights are muktzeh.<ref>Shvut Yitzchak 14:4 p. 174 quotes Rav ELyashiv as holding that an incandescent bulb is muktzeh since it might be similar to the reason that a candle is muktzeh. Rav Moshe Feinstein (Tiltulei Shabbat Teshuvot n. 11) held that it is muktzeh because it could be confused with a candle. Orchot Shabbat v. 2 p. 88 follows Rav Elyashiv.</ref> | #Florescent and incandescent bulbs or flashlights are muktzeh.<ref>Shvut Yitzchak 14:4 p. 174 quotes Rav ELyashiv as holding that an incandescent bulb is muktzeh since it might be similar to the reason that a candle is muktzeh. Rav Moshe Feinstein (Tiltulei Shabbat Teshuvot n. 11) held that it is muktzeh because it could be confused with a candle. Orchot Shabbat v. 2 p. 88 follows Rav Elyashiv. Rav Moshe Feinstein in Igrot Moshe 4:91 seems to hold that a flashlight is only a kli shemelachto l'isur.</ref> | ||
==Child Holding Muktzeh== | ==Child Holding Muktzeh== | ||
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==Sources== | ==Sources== | ||
<references /> | <references responsive="0" /> | ||
[[Category:Shabbat]] | [[Category:Shabbat]] | ||
[[Category:Muktzeh]] | [[Category:Muktzeh]] | ||
{{Shabbat Table}} | |||
