Disputed items - Revision history

Dlhanon at 21:18, 9 June 2014

2014-06-09T21:18:11Z

← Older revision		Revision as of 21:18, 9 June 2014
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	#REDIRECT [[Muktzeh]]		#REDIRECT [[Muktzeh]]
			[[Category:Shabbat]][[Category:Muktzeh]]

YitzchakSultan: split up the whole page to appropriate pages

2014-05-25T14:30:17Z

split up the whole page to appropriate pages

← Older revision		Revision as of 14:30, 25 May 2014
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	~~{{Good}}~~		#REDIRECT [[Muktzeh]]
	~~These are items which some consider it to be a strict [[muktzeh]], while others consider them to be a more lenient category of [[muktzeh]].~~
	~~==Kli Heter or Isser==~~
	~~# The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be [[Kli Sh’Melachto LeIssur]].~~
	## pictures on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]). If it is expensive, Shemirat Shabbat Kehilchata 20:22 writes that it is muktzeh machmat chisaron kis. </ref>
	~~## clocks on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]) </ref>~~
	## buttons that fell off clothes <ref> Mishna Brurah 308:35 seems to hold that buttons are non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(20) holds it’s severe [[Muktzeh]]. Rav Shlomo Zalman and Rav Elyashiv in Shalmei Yehuda (pg 80) hold it’s non-[[Muktzeh]] but say it’s proper to be strict in this case. </ref>
	## empty [[cooking]] pots that are sometimes used for serving food, fruit, or water <ref> The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba ([[Shabbat]] 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is [[Kli Sh’Melachto LeIssur]] even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is [[Muktzeh]] as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited ([[cooking]]) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.] These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim ([[Muktzeh]]#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei [[Shabbat]] (pg 46), Shemirat [[Shabbat]] KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). <br></br> On the other hand, some authorities are lenient including the Chaye Adam 66:3 and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a [[Kli Sh’Melachto LeIssur]] but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105). </ref>
	## fresh snow <ref> Rav Elyashiv in Shalmei Yehuda (pg 203) and Shemirat [[Shabbat]] KeHilchata consider snow to be non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(37) and Rav Shlomo Zalman Auerbach in Sefer Tiltulei [[Shabbat]] (pg 13) consider it severe [[Muktzeh]]. </ref>
	## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. So writes Shalmei Yehuda (pg 90) quoting Rav Elyashiv. [It’s clear to me, that the above poskim hold like those who forbid building puzzles [including Shemirat [[Shabbat]] KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:45:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions (see there)], the jigsaw puzzle should only be Kli Sh’Melachto LeHeter.] </ref>
	## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are Kli Sh’Melachto LeHeter, and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>

	~~==Sources==~~
	~~<references/>~~
	~~[[Category:Shabbat]]~~
	[[~~Category:~~Muktzeh]]

YitzchakSultan: /* Kli Isser or Muktzeh */

2014-05-25T14:10:49Z

Kli Isser or Muktzeh

@@ Line 10: / Line 10: @@
 ## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. So writes Shalmei Yehuda (pg 90) quoting Rav Elyashiv. [It’s clear to me, that the above poskim hold like those who forbid building puzzles [including Shemirat [[Shabbat]] KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:45:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions (see there)], the jigsaw puzzle should only be Kli Sh’Melachto LeHeter.] </ref>
 ## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are Kli Sh’Melachto LeHeter, and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>
 ==Sources==

YitzchakSultan at 04:47, 8 May 2014

2014-05-08T04:47:54Z

← Older revision		Revision as of 04:47, 8 May 2014
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	<references/>		<references/>
	[[Category:Shabbat]]		[[Category:Shabbat]]
			[[Category:Muktzeh]]

YitzchakSultan: /* Kli Heter or Isser */

2014-04-28T13:36:49Z

Kli Heter or Isser

← Older revision		Revision as of 13:36, 28 April 2014
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	==Kli Heter or Isser==		==Kli Heter or Isser==
	# The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be [[Kli Sh’Melachto LeIssur]].		# The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be [[Kli Sh’Melachto LeIssur]].
	## pictures on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]) </ref>		## pictures on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]). If it is expensive, Shemirat Shabbat Kehilchata 20:22 writes that it is muktzeh machmat chisaron kis. </ref>
	## clocks on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]) </ref>		## clocks on the wall <ref> Chazon Ish 43:17 considers it severe [[Muktzeh]], while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-[[Muktzeh]]) </ref>
	## buttons that fell off clothes <ref> Mishna Brurah 308:35 seems to hold that buttons are non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(20) holds it’s severe [[Muktzeh]]. Rav Shlomo Zalman and Rav Elyashiv in Shalmei Yehuda (pg 80) hold it’s non-[[Muktzeh]] but say it’s proper to be strict in this case. </ref>		## buttons that fell off clothes <ref> Mishna Brurah 308:35 seems to hold that buttons are non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(20) holds it’s severe [[Muktzeh]]. Rav Shlomo Zalman and Rav Elyashiv in Shalmei Yehuda (pg 80) hold it’s non-[[Muktzeh]] but say it’s proper to be strict in this case. </ref>
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	## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. So writes Shalmei Yehuda (pg 90) quoting Rav Elyashiv. [It’s clear to me, that the above poskim hold like those who forbid building puzzles [including Shemirat [[Shabbat]] KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:45:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions (see there)], the jigsaw puzzle should only be Kli Sh’Melachto LeHeter.] </ref>		## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. So writes Shalmei Yehuda (pg 90) quoting Rav Elyashiv. [It’s clear to me, that the above poskim hold like those who forbid building puzzles [including Shemirat [[Shabbat]] KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:45:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions (see there)], the jigsaw puzzle should only be Kli Sh’Melachto LeHeter.] </ref>
	## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are Kli Sh’Melachto LeHeter, and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>		## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are Kli Sh’Melachto LeHeter, and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>

	==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.

YitzchakSultan: Text replace - "So rules" to "This is also the opinion of"

2014-01-15T22:39:23Z

Text replace - "So rules" to "This is also the opinion of"

← Older revision		Revision as of 22:39, 15 January 2014
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	* 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>
	# 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> Magan 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 Magan 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 Magan Avraham (as is evident from Shaar HaTziyun 279:4). ~~So rules~~ 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 Magan 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> Magan 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 Magan 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 Magan 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 Magan 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 Magan 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 Magan 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 Magan 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 Magan 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>

Dlhanon at 20:06, 29 December 2013

2013-12-29T20:06:53Z

Show changes

YitzchakSultan: Text replace - "HaTzion" to "HaTziyun"

2013-11-27T04:41:59Z

Text replace - "HaTzion" to "HaTziyun"

← Older revision		Revision as of 04:41, 27 November 2013
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	* 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>
	# 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> Magan 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 Magan 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 Magan Avraham (as is evident from Shaar ~~HaTzion~~ 279:4). So rules 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 Magan 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> Magan 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 Magan 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 Magan Avraham (as is evident from Shaar HaTziyun 279:4). So rules 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 Magan 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 Magan 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 Magan 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 Magan 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 Magan 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>

YitzchakSultan at 16:37, 29 March 2013

2013-03-29T16:37:25Z

Show changes

YitzchakSultan at 16:35, 29 March 2013

2013-03-29T16:35:45Z

← Older revision		Revision as of 16:35, 29 March 2013
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	==Kli Heter or Isser==		==Kli Heter or Isser==
	# 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 (~~ibid.~~ 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 dependant 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 dependant on a dispute in the Rishonim.</ref>
	# There is a wide dispute regarding the status of Tefillin on Shabbat, ranging from a Kli SheMelachto LeHetter to Muktzeh Machmat Gufo. <Ref> 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.		# There is a wide dispute regarding the status of Tefillin on Shabbat, ranging from a Kli SheMelachto LeHetter to Muktzeh Machmat Gufo. <Ref> 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 (~~ibid.~~ 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>
	# The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be Kli Sh’Melachto LeIssur.		# The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be Kli Sh’Melachto LeIssur.
	* pictures on the wall <ref> Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh) </ref>		* pictures on the wall <ref> Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh) </ref>