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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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==Sources== | ==Sources== | ||
<references /> | <references responsive="0" /> | ||
[[Category:Shabbat]] | [[Category:Shabbat]] | ||
[[Category:Muktzeh]] | [[Category:Muktzeh]] | ||
{{Shabbat Table}} | {{Shabbat Table}} | ||
