Muktzeh Machmat Chisaron Kis - Revision history

Checht05: /* Sources */

2023-10-17T19:07:24Z

Sources

← Older revision		Revision as of 19:07, 17 October 2023
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	# Merchandise which the owner is particular not to use in anticipation of its sale<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is Muktzeh Machmat Chisaron Kis. However, if the owner is not concerned that the merchandise will get ruined, it is not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it is not [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he is not concerned it is not [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>		# Merchandise which the owner is particular not to use in anticipation of its sale<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is Muktzeh Machmat Chisaron Kis. However, if the owner is not concerned that the merchandise will get ruined, it is not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it is not [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he is not concerned it is not [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>
	# Food which one plans to sell is not considered muktzeh machmat chisaron kis according to some poskim.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>		# Food which one plans to sell is not considered muktzeh machmat chisaron kis according to some poskim.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>
	# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<~~reF~~>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)		# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<ref>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)
	Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?		Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?
	* The Gemara 45b initially assumes that a canopy is muktzeh machmat chisaron kis (see Tosfot 46a) even though it is kli shemelachto lheter. Pnei Yehoshua in fact is bothered why the gemara makes this assumption if it is impossible to have muktzeh machmat chisaron kis for a kli shemelachto lheter. Tosefet Shabbat 310:13 answers that a canopy is melachto lisur binyan ohel. Also, Shulchan Aruch Harav 308:4 holds that it is impossible to have muktzeh machat chisaron kis for ~~kli shemelachto lisur~~.		*The Gemara 45b initially assumes that a canopy is muktzeh machmat chisaron kis (see Tosfot 46a) even though it is kli shemelachto lheter. Pnei Yehoshua in fact is bothered why the gemara makes this assumption if it is impossible to have muktzeh machmat chisaron kis for a kli shemelachto lheter. Tosefet Shabbat 310:13 answers that a canopy is melachto lisur binyan ohel. Also, Shulchan Aruch Harav 308:4 holds that it is impossible to have muktzeh machat chisaron kis for Kli SheMelachto LeHeter.
	* Chazon Ish 41:17 and 43:17 argues that there’s muktzeh machmat chisaron kis for all kelim. Shaarei Muktzeh siman 15 p. 105 quotes Tosfot 46a, Rashba (Avodat Hakodesh Moed 5), Rosh Yosef 46a s.v. vda, Mahari Avuhav 308:1, and Mishna Brurah 308:8 that agree with the Chazon Ish that all utensils can be muktzeh machmat chisaron kis. However, Rosh (responsa 22), Tosefet Shabbat 310:13, Peni Yehoshua 46a, Shulchan Aruch Harav 308:4, and Yalkut Yosef (vol 2, pp. 328-332) hold that it only applies to kli shemelachto lisur. The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated not to be used.		*Chazon Ish 41:17 and 43:17 argues that there’s muktzeh machmat chisaron kis for all kelim. Shaarei Muktzeh siman 15 p. 105 quotes Tosfot 46a, Rashba (Avodat Hakodesh Moed 5), Rosh Yosef 46a s.v. vda, Mahari Avuhav 308:1, and Mishna Brurah 308:8 that agree with the Chazon Ish that all utensils can be muktzeh machmat chisaron kis. However, Rosh (responsa 22), Tosefet Shabbat 310:13, Peni Yehoshua 46a, Shulchan Aruch Harav 308:4, and Yalkut Yosef (vol 2, pp. 328-332) hold that it only applies to kli shemelachto lisur. The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated not to be used.
	* Rambam Shabbat 25:9 writes that utensils that are designated to be sold are muktzeh machat chisaron kis. Why? Shulchan Aruch Harav 308:4 and Rav Pinchas Brandsfeman (Shiurim v. 6 p. 7) answer that utensils to be sold are all kli shemelachto lisur. However, Tehilah Ldovid 308:1 answers that even a kli shemelachto lheter are muktzeh machmat chisaron kis since you don’t want to move it since it is designated to be sold. </ref> The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated to not be used.<ref>Tosefet Shabbat 310:13</ref> Others hold that muktzeh machmat chisaron kis is relevant to any utensil as long as a person wouldn't move it.<ref>Chazon Ish 43:17. See above for sources.</ref>		*Rambam Shabbat 25:9 writes that utensils that are designated to be sold are muktzeh machat chisaron kis. Why? Shulchan Aruch Harav 308:4 and Rav Pinchas Brandsfeman (Shiurim v. 6 p. 7) answer that utensils to be sold are all kli shemelachto lisur. However, Tehilah Ldovid 308:1 answers that even a kli shemelachto lheter are muktzeh machmat chisaron kis since you don’t want to move it since it is designated to be sold.</ref> The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated to not be used.<ref>Tosefet Shabbat 310:13</ref> Others hold that muktzeh machmat chisaron kis is relevant to any utensil as long as a person wouldn't move it.<ref>Chazon Ish 43:17. See above for sources.</ref>

	===Rules===		===Rules===
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	==Sources==		==Sources==
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	[[Category:Shabbat]]		[[Category:Shabbat]]
	[[Category:Muktzeh]]		[[Category:Muktzeh]]
	{{Shabbat Table}}		{{Shabbat Table}}

YitzchakSultan1 at 17:36, 13 July 2023

2023-07-13T17:36:15Z

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	[[Category:Shabbat]]		[[Category:Shabbat]]
	[[Category:Muktzeh]]		[[Category:Muktzeh]]
			{{Shabbat Table}}

Unknown user: /* Papers */

2023-03-29T08:34:54Z

Papers

← Older revision		Revision as of 08:34, 29 March 2023
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	# A loose leaf binder that contains commercial documents, building plans, account documents, passports, or identity certificates is considered [[Muktzeh]] and shouldn’t be moved. <Ref>Shemirat Shabbat KeHilchata 28:9 </ref>		# A loose leaf binder that contains commercial documents, building plans, account documents, passports, or identity certificates is considered [[Muktzeh]] and shouldn’t be moved. <Ref>Shemirat Shabbat KeHilchata 28:9 </ref>
	# Some poskim say that blank paper is considered Muktzeh Machmat Chisaron Kis, while others only consider it a Kli SheMelachto LeIssur. <ref>* Mishna Brurah 308:3 writes that blank paper is Muktzeh Machmat Chisaron Kis. Rav Moshe Feinstein in Igrot Moshe 4:72 writes that this still applies today since no sensible person would waste a blank piece of paper that’s useable for writing. See Halachos of [[Muktzeh]] (p. 84) who quotes Rav Moshe Feinstein as saying that even paper that one isn’t concerned about wasting is still [[Muktzeh Machmat Gufo]] since it has no purpose.		# Some poskim say that blank paper is considered Muktzeh Machmat Chisaron Kis, while others only consider it a Kli SheMelachto LeIssur. <ref>* Mishna Brurah 308:3 writes that blank paper is Muktzeh Machmat Chisaron Kis. Rav Moshe Feinstein in Igrot Moshe 4:72 writes that this still applies today since no sensible person would waste a blank piece of paper that’s useable for writing. See Halachos of [[Muktzeh]] (p. 84) who quotes Rav Moshe Feinstein as saying that even paper that one isn’t concerned about wasting is still [[Muktzeh Machmat Gufo]] since it has no purpose.
	* Rav Shlomo Zalman Auerbach (Meor HaShabbat v. 1 letter 10:3), however, says that a single piece of paper isn’t [[Muktzeh]] because people aren’t concerned about using it to clean something. Thus, Shemirat Shabbat Kehilchata 20:19 writes that only expensive stationary is Muktzeh Machmat Chisaron Kis, but regular paper is considered Kli SheMelachto LeIssur since it is designated for writing. Shevet Halevi 9:78 and Chazon Ovadia v. 3 agree.</ref>		* Rav Shlomo Zalman Auerbach (Meor HaShabbat v. 1 letter 10:3), however, says that a single piece of paper isn’t [[Muktzeh]] because people aren’t concerned about using it to clean something. Thus, Shemirat Shabbat Kehilchata 20:19 writes that only expensive stationary is Muktzeh Machmat Chisaron Kis, but regular paper is considered Kli SheMelachto LeIssur since it is designated for writing. Shevet Halevi 9:78 and Chazon Ovadia v. 3 agree.</ref> The lenient opinion rules that nowadays paper is so commonplace that it is permissible to handle a blank notebook because it can also be used as a bookmark. <ref> Hazon Ovadia, Volume 3, Page 97; Ach Tov VaHessed, Year 5783, Page 120 </ref>
	# Blank pieces of paper are [[Muktzeh]]. Therefore, if a loose-leaf binder has pages with content together with blank pages, and the pages of content have some importance and one sometimes reads them, then, the binder is not [[Muktzeh]] and one may turn the blank pages in order to reach the pages of content. However, if the pages of content aren’t of importance and one doesn’t read them, then the binder as a whole is [[Muktzeh]] and should be moved. <Ref>Shemirat Shabbat KeHilchata 28:9. Chut Shani v. 3 p. 59 is lenient. </ref>		# Blank pieces of paper are [[Muktzeh]]. Therefore, if a loose-leaf binder has pages with content together with blank pages, and the pages of content have some importance and one sometimes reads them, then, the binder is not [[Muktzeh]] and one may turn the blank pages in order to reach the pages of content. However, if the pages of content aren’t of importance and one doesn’t read them, then the binder as a whole is [[Muktzeh]] and should be moved. <Ref>Shemirat Shabbat KeHilchata 28:9. Chut Shani v. 3 p. 59 is lenient. </ref>
	# A stamped envelope is muktzeh machmat chisaron kis.<Ref>Tiferet 308:8 quoting Yalkut Yosef p. 346</ref>		# A stamped envelope is muktzeh machmat chisaron kis.<Ref>Tiferet 308:8 quoting Yalkut Yosef p. 346</ref>

Unknown user: /* Definition */

2023-03-17T16:04:47Z

Definition

← Older revision		Revision as of 16:04, 17 March 2023
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	Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?		Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?
	* The Gemara 45b initially assumes that a canopy is muktzeh machmat chisaron kis (see Tosfot 46a) even though it is kli shemelachto lheter. Pnei Yehoshua in fact is bothered why the gemara makes this assumption if it is impossible to have muktzeh machmat chisaron kis for a kli shemelachto lheter. Tosefet Shabbat 310:13 answers that a canopy is melachto lisur binyan ohel. Also, Shulchan Aruch Harav 308:4 holds that it is impossible to have muktzeh machat chisaron kis for kli shemelachto lisur.		* The Gemara 45b initially assumes that a canopy is muktzeh machmat chisaron kis (see Tosfot 46a) even though it is kli shemelachto lheter. Pnei Yehoshua in fact is bothered why the gemara makes this assumption if it is impossible to have muktzeh machmat chisaron kis for a kli shemelachto lheter. Tosefet Shabbat 310:13 answers that a canopy is melachto lisur binyan ohel. Also, Shulchan Aruch Harav 308:4 holds that it is impossible to have muktzeh machat chisaron kis for kli shemelachto lisur.
	* Chazon Ish 41:17 and 43:16 argues that there’s muktzeh machmat chisaron kis for all kelim. Shaarei Muktzeh siman 15 p. 105 quotes Tosfot 46a, Rashba (Avodat Hakodesh Moed 5), Rosh Yosef 46a s.v. vda, Mahari Avuhav 308:1, and Mishna Brurah 308:8 that agree with the Chazon Ish that all utensils can be muktzeh machmat chisaron kis. However, Rosh (responsa 22), Tosefet Shabbat 310:13, Peni Yehoshua 46a, Shulchan Aruch Harav 308:4, and Yalkut Yosef (vol 2, pp. 328-332) hold that it only applies to kli shemelachto lisur. The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated not to be used.		* Chazon Ish 41:17 and 43:17 argues that there’s muktzeh machmat chisaron kis for all kelim. Shaarei Muktzeh siman 15 p. 105 quotes Tosfot 46a, Rashba (Avodat Hakodesh Moed 5), Rosh Yosef 46a s.v. vda, Mahari Avuhav 308:1, and Mishna Brurah 308:8 that agree with the Chazon Ish that all utensils can be muktzeh machmat chisaron kis. However, Rosh (responsa 22), Tosefet Shabbat 310:13, Peni Yehoshua 46a, Shulchan Aruch Harav 308:4, and Yalkut Yosef (vol 2, pp. 328-332) hold that it only applies to kli shemelachto lisur. The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated not to be used.
	* Rambam Shabbat 25:9 writes that utensils that are designated to be sold are muktzeh machat chisaron kis. Why? Shulchan Aruch Harav 308:4 and Rav Pinchas Brandsfeman (Shiurim v. 6 p. 7) answer that utensils to be sold are all kli shemelachto lisur. However, Tehilah Ldovid 308:1 answers that even a kli shemelachto lheter are muktzeh machmat chisaron kis since you don’t want to move it since it is designated to be sold. </ref> The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated to not be used.<ref>Tosefet Shabbat 310:13</ref> Others hold that muktzeh machmat chisaron kis is relevant to any utensil as long as a person wouldn't move it.<ref>Chazon Ish 43:16. See above for sources.</ref>		* Rambam Shabbat 25:9 writes that utensils that are designated to be sold are muktzeh machat chisaron kis. Why? Shulchan Aruch Harav 308:4 and Rav Pinchas Brandsfeman (Shiurim v. 6 p. 7) answer that utensils to be sold are all kli shemelachto lisur. However, Tehilah Ldovid 308:1 answers that even a kli shemelachto lheter are muktzeh machmat chisaron kis since you don’t want to move it since it is designated to be sold. </ref> The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated to not be used.<ref>Tosefet Shabbat 310:13</ref> Others hold that muktzeh machmat chisaron kis is relevant to any utensil as long as a person wouldn't move it.<ref>Chazon Ish 43:17. See above for sources.</ref>

	===Rules===		===Rules===

Unknown user: /* Rules */

2023-03-17T16:04:27Z

Rules

← Older revision		Revision as of 16:04, 17 March 2023
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	# Merchandise which is meant to be sold, if the owner is particular not to use it, is Muktzeh Machmat Chisaron Kis. However, if the owner is not concerned that it will get ruined, it is not [[Muktzeh]]. <Ref>Rama 308:1, Mishna Brurah 308:7 </ref>		# Merchandise which is meant to be sold, if the owner is particular not to use it, is Muktzeh Machmat Chisaron Kis. However, if the owner is not concerned that it will get ruined, it is not [[Muktzeh]]. <Ref>Rama 308:1, Mishna Brurah 308:7 </ref>
	# A board of wood which is owned by a carpenter or a store owner who plans on selling is Muktzeh Machmat Chisaron Kis if most carpenters are concerned about using it for other purposes (such as sitting on it) so that it does not break. <Ref>Shulchan Aruch O.C. 308:26 </ref>		# A board of wood which is owned by a carpenter or a store owner who plans on selling is Muktzeh Machmat Chisaron Kis if most carpenters are concerned about using it for other purposes (such as sitting on it) so that it does not break. <Ref>Shulchan Aruch O.C. 308:26 </ref>
	# Some say that it is permitted to move muktzeh machmat chisaron kis by placing something permitted on top of it, however, most hold that this is forbidden.<ref>Rosh 22:8:4 writes that it is permitted to move any kli shemelachto lisur if you place upon it something permitted such as a piece of bread. That solution does not work for real muktzeh but does work for any kli. Rabbi Akiva Eiger 305:7 suggests that the same should apply to muktzeh machmat chisaron kis. Chazon Ovadia v. 3 p. 57 cites the Chazon Ish 47:11, Or Letzion 2:26:4 who ~~same at the same should apply~~. However, the Taz 311:5 and Tosefet Shabbat 308:23 imply otherwise. Pri Megadim M”Z 4 has a doubt about this. Chazon Ovadia concludes that one should be strict.</ref>		# Some say that it is permitted to move muktzeh machmat chisaron kis by placing something permitted on top of it, however, most hold that this is forbidden.<ref>Rosh 22:8:4 writes that it is permitted to move any kli shemelachto lisur if you place upon it something permitted such as a piece of bread. That solution does not work for real muktzeh but does work for any kli. Rabbi Akiva Eiger 305:7 suggests that the same should apply to muktzeh machmat chisaron kis. Chazon Ovadia v. 3 p. 57 cites the Chazon Ish 47:11 and Or Letzion 2:26:4 who imply this as well. However, the Taz 311:5 and Tosefet Shabbat 308:23 imply otherwise. Pri Megadim M”Z 4 has a doubt about this. Chazon Ovadia concludes that one should be strict.</ref>
	# It is permitted to move muktzeh machmat chisaron kis with one's body like all muktzeh.<ref>Pri Megadim M"Z 308 introduction points out that the Bet Yosef in his introduction to 308 implies that the leniencies of all of muktzeh such as moving it with one's body or tiltul min hasad don't apply to muktzeh machmat chisaron kis. [http://www.hebrewbooks.org/pdfpager.aspx?req=41315&st=&pgnum=119 Tehilah LDovid 308:2] disagrees with this understanding of the Bet Yosef and is lenient. Imrei Shem pp. 111-122 (R' Refaeli Mordechai Eliyahu) defends the Pri Megadim. Yalkut Yosef Shabbat v. 2 p. 317 fnt. 4 quotes Rav Ovadia as holding like the Tehillah Ldovid.</ref>		# It is permitted to move muktzeh machmat chisaron kis with one's body like all muktzeh.<ref>Pri Megadim M"Z 308 introduction points out that the Bet Yosef in his introduction to 308 implies that the leniencies of all of muktzeh such as moving it with one's body or tiltul min hasad don't apply to muktzeh machmat chisaron kis. [http://www.hebrewbooks.org/pdfpager.aspx?req=41315&st=&pgnum=119 Tehilah LDovid 308:2] disagrees with this understanding of the Bet Yosef and is lenient. Imrei Shem pp. 111-122 (R' Refaeli Mordechai Eliyahu) defends the Pri Megadim. Yalkut Yosef Shabbat v. 2 p. 317 fnt. 4 quotes Rav Ovadia as holding like the Tehillah Ldovid.</ref>
	# Tiltul min hasad is permitted for muktzeh machmat chisaron kis like all other muktzeh.<ref> Pri Megadim M"Z 309:2 writes that according to the Bet Yosef there is no leniency of tiltul min hasad for muktzeh machmat chisaron kis. [http://www.hebrewbooks.org/pdfpager.aspx?req=41315&st=&pgnum=119 Tehillah LDovid 308:2] and Tosefet Shabbat 308:3 disagree. Kaf Hachaim 308:10 is lenient. Imrei Shem pp. 111-122 (R' Refaeli Mordechai Eliyahu) defends the Pri Megadim. Yalkut Yosef Shabbat v. 2 p. 317 fnt. 4 quotes Rav Ovadia as holding like the Tehillah Ldovid.</ref>		# Tiltul min hasad is permitted for muktzeh machmat chisaron kis like all other muktzeh.<ref> Pri Megadim M"Z 309:2 writes that according to the Bet Yosef there is no leniency of tiltul min hasad for muktzeh machmat chisaron kis. [http://www.hebrewbooks.org/pdfpager.aspx?req=41315&st=&pgnum=119 Tehillah LDovid 308:2] and Tosefet Shabbat 308:3 disagree. Kaf Hachaim 308:10 is lenient. Imrei Shem pp. 111-122 (R' Refaeli Mordechai Eliyahu) defends the Pri Megadim. Yalkut Yosef Shabbat v. 2 p. 317 fnt. 4 quotes Rav Ovadia as holding like the Tehillah Ldovid.</ref>

Unknown user: /* Muktzeh Machmat Chisaron Kis */ grammar, spelling, etc

2022-06-19T14:26:33Z

Muktzeh Machmat Chisaron Kis: grammar, spelling, etc

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Unknown user: /* Definition */ spelling and deleting contractions

2022-06-19T14:18:24Z

Definition: spelling and deleting contractions

← Older revision		Revision as of 14:18, 19 June 2022
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	==Muktzeh Machmat Chisaron Kis==		==Muktzeh Machmat Chisaron Kis==
	===Definition===		===Definition===
	# Merchandise which the ~~other~~ is particular not to use in anticipation of it's ~~same~~<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is Muktzeh Machmat Chisaron Kis. However, if the owner isn’t concerned that ~~it’ll~~ get ruined, ~~it’s~~ not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it isn't [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he isn't concerned it isn't [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>		# Merchandise which the owner is particular not to use in anticipation of it's sale<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is Muktzeh Machmat Chisaron Kis. However, if the owner isn’t concerned that the merchandise will get ruined, it is not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it isn't [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he isn't concerned it isn't [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>
	# Food which one plans to sell ~~isn't~~ considered muktzeh machmat chisaron kis according to some poskim.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>		# Food which one plans to sell is not considered muktzeh machmat chisaron kis according to some poskim.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>
	# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<reF>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)		# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<reF>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)
	Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?		Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?

Unknown user at 14:16, 19 June 2022

2022-06-19T14:16:12Z

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	{{Okay}}		{{Okay}}
	An object that one may not use on [[Shabbat]], such as if its primary ~~purpose~~ is forbidden on [[Shabbat]], and the owner is careful about not using it for anything other than its intended use for fear that it may get ruined, is considered Muktzeh Machmat Chisaron Kis. Any object in this category may not be moved on [[Shabbat]] even for a permitted use or for the use of its place. <ref>The Gemara ([[Shabbat]] 157a) writes that even Rabbi Shimon, who usually is lenient in the laws of [[Muktzeh]], would agree to the concept of Muktzeh Machmat Chisaron Kis. Based on Tosfot ([[Shabbat]] 123b s.v. VeSakina), S”A 308:1 rules that Muktzeh Machmat Chisaron Kis may not be moved even for a permitted use or for the use of its place.		An object that one may not use on [[Shabbat]], such as if its primary use is forbidden on [[Shabbat]], and the owner is careful about not using it for anything other than its intended use for fear that it may get ruined, is considered Muktzeh Machmat Chisaron Kis. Any object in this category may not be moved on [[Shabbat]] even for a permitted use or for the use of its place. <ref>The Gemara ([[Shabbat]] 157a) writes that even Rabbi Shimon, who usually is lenient in the laws of [[Muktzeh]], would agree to the concept of Muktzeh Machmat Chisaron Kis. Based on Tosfot ([[Shabbat]] 123b s.v. VeSakina), S”A 308:1 rules that Muktzeh Machmat Chisaron Kis may not be moved even for a permitted use or for the use of its place.
	* The Rosh ([[Shabbat]] 17:4) understands Muktzeh Machmat Chisaron Kis to apply to objects that a person is concerned about using for any purpose other than its primary one. This language is quoted in S”A 308:1. Mishna Brurah 308:2 explains that one wouldn’t use these objects for any other purpose because of a fear of devaluing it.		* The Rosh ([[Shabbat]] 17:4) understands Muktzeh Machmat Chisaron Kis to apply to objects that a person is concerned about using for any purpose other than its primary one. This language is quoted in S”A 308:1. Mishna Brurah 308:2 explains that one wouldn’t use these objects for any other purpose because of a fear of devaluing it.
	* To clarify, the [[Tosefet Shabbat]] 310:13 writes that Muktzeh Machmat Chisaron Kis only applies to a Kli SheMelachto LeIssur, a utensil whose primary purpose is prohibited on [[Shabbat]]. He explains that the owner of a Kli SheMelachto LeIssur that is also something that one is concerned about using for anything else, sets it aside completely not to be used on [[Shabbat]]. However, a person doesn’t set aside a utensil whose primary purpose is permitted on [[Shabbat]] even if he wouldn’t use it for other uses and so it isn’t [[Muktzeh]]. S”A HaRav 308:4, Rabbi Mordechai Willig (“Hilchos [[Muktzeh]],” min 8-9) and Rav Hershel Schachter (“Insights into the Laws of [[Muktzeh]],” min 12-14) agree. Orchot [[Shabbat]] (vol 2, p. 42) argues that the [[Tosefet Shabbat]]’s rule is imprecise based the cases of merchandise (S”A 308:1) and a heavy cabinet (Mishna Brurah 308:8). Therefore, he concludes that the category includes anything that isn’t meant to be used on [[Shabbat]] and its owner is careful about not using it for other uses.		* To clarify, the [[Tosefet Shabbat]] 310:13 writes that Muktzeh Machmat Chisaron Kis only applies to a Kli SheMelachto LeIssur, a utensil whose primary purpose is prohibited on [[Shabbat]]. He explains that the owner of a Kli SheMelachto LeIssur that is also something that one is concerned about using for anything else, sets it aside completely not to be used on [[Shabbat]]. However, a person doesn’t set aside a utensil whose primary purpose is permitted on [[Shabbat]] even if he wouldn’t use it for other uses and so it isn’t [[Muktzeh]]. S”A HaRav 308:4, Rabbi Mordechai Willig (“Hilchos [[Muktzeh]],” min 8-9) and Rav Hershel Schachter (“Insights into the Laws of [[Muktzeh]],” min 12-14) agree. Orchot [[Shabbat]] (vol 2, p. 42) argues that the [[Tosefet Shabbat]]’s rule is imprecise based the cases of merchandise (S”A 308:1) and a heavy cabinet (Mishna Brurah 308:8). Therefore, he concludes that the category includes anything that isn’t meant to be used on [[Shabbat]] and its owner is careful about not using it for other uses.

Unknown user: clarified first sentence

2022-06-19T14:15:50Z

clarified first sentence

← Older revision		Revision as of 14:15, 19 June 2022
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	{{Okay}}		{{Okay}}
	An object that ~~isn’t meant to be used~~ on [[Shabbat]], such as if its primary purpose is forbidden on [[Shabbat]], and ~~its~~ owner is careful about not using it for ~~any~~ other use, is considered Muktzeh Machmat Chisaron Kis. Any object in this category may not be moved on [[Shabbat]] even for a permitted use or the use of its place. <ref>The Gemara ([[Shabbat]] 157a) writes that even Rabbi Shimon, who usually is lenient in the laws of [[Muktzeh]], would agree to the concept of Muktzeh Machmat Chisaron Kis. Based on Tosfot ([[Shabbat]] 123b s.v. VeSakina), S”A 308:1 rules that Muktzeh Machmat Chisaron Kis may not be moved even for a permitted use or for the use of its place.		An object that one may not use on [[Shabbat]], such as if its primary purpose is forbidden on [[Shabbat]], and the owner is careful about not using it for anything other than its intended use for fear that it may get ruined, is considered Muktzeh Machmat Chisaron Kis. Any object in this category may not be moved on [[Shabbat]] even for a permitted use or for the use of its place. <ref>The Gemara ([[Shabbat]] 157a) writes that even Rabbi Shimon, who usually is lenient in the laws of [[Muktzeh]], would agree to the concept of Muktzeh Machmat Chisaron Kis. Based on Tosfot ([[Shabbat]] 123b s.v. VeSakina), S”A 308:1 rules that Muktzeh Machmat Chisaron Kis may not be moved even for a permitted use or for the use of its place.
	* The Rosh ([[Shabbat]] 17:4) understands Muktzeh Machmat Chisaron Kis to apply to objects that a person is concerned about using for any purpose other than its primary one. This language is quoted in S”A 308:1. Mishna Brurah 308:2 explains that one wouldn’t use these objects for any other purpose because of a fear of devaluing it.		* The Rosh ([[Shabbat]] 17:4) understands Muktzeh Machmat Chisaron Kis to apply to objects that a person is concerned about using for any purpose other than its primary one. This language is quoted in S”A 308:1. Mishna Brurah 308:2 explains that one wouldn’t use these objects for any other purpose because of a fear of devaluing it.
	* To clarify, the [[Tosefet Shabbat]] 310:13 writes that Muktzeh Machmat Chisaron Kis only applies to a Kli SheMelachto LeIssur, a utensil whose primary purpose is prohibited on [[Shabbat]]. He explains that the owner of a Kli SheMelachto LeIssur that is also something that one is concerned about using for anything else, sets it aside completely not to be used on [[Shabbat]]. However, a person doesn’t set aside a utensil whose primary purpose is permitted on [[Shabbat]] even if he wouldn’t use it for other uses and so it isn’t [[Muktzeh]]. S”A HaRav 308:4, Rabbi Mordechai Willig (“Hilchos [[Muktzeh]],” min 8-9) and Rav Hershel Schachter (“Insights into the Laws of [[Muktzeh]],” min 12-14) agree. Orchot [[Shabbat]] (vol 2, p. 42) argues that the [[Tosefet Shabbat]]’s rule is imprecise based the cases of merchandise (S”A 308:1) and a heavy cabinet (Mishna Brurah 308:8). Therefore, he concludes that the category includes anything that isn’t meant to be used on [[Shabbat]] and its owner is careful about not using it for other uses.		* To clarify, the [[Tosefet Shabbat]] 310:13 writes that Muktzeh Machmat Chisaron Kis only applies to a Kli SheMelachto LeIssur, a utensil whose primary purpose is prohibited on [[Shabbat]]. He explains that the owner of a Kli SheMelachto LeIssur that is also something that one is concerned about using for anything else, sets it aside completely not to be used on [[Shabbat]]. However, a person doesn’t set aside a utensil whose primary purpose is permitted on [[Shabbat]] even if he wouldn’t use it for other uses and so it isn’t [[Muktzeh]]. S”A HaRav 308:4, Rabbi Mordechai Willig (“Hilchos [[Muktzeh]],” min 8-9) and Rav Hershel Schachter (“Insights into the Laws of [[Muktzeh]],” min 12-14) agree. Orchot [[Shabbat]] (vol 2, p. 42) argues that the [[Tosefet Shabbat]]’s rule is imprecise based the cases of merchandise (S”A 308:1) and a heavy cabinet (Mishna Brurah 308:8). Therefore, he concludes that the category includes anything that isn’t meant to be used on [[Shabbat]] and its owner is careful about not using it for other uses.

Unknown user: /* Definition */ grammar and sentence structure

2022-06-09T13:22:03Z

Definition: grammar and sentence structure

← Older revision		Revision as of 13:22, 9 June 2022
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	==Muktzeh Machmat Chisaron Kis==		==Muktzeh Machmat Chisaron Kis==
	===Definition===		===Definition===
	# ~~Regarding merchandise that can be sold, if~~ the ~~owner~~<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is ~~particular not to use it, it’s~~ Muktzeh Machmat Chisaron Kis~~, however~~, if the owner isn’t concerned that it’ll get ruined, it’s not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it isn't [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he isn't concerned it isn't [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>		# Merchandise which the other is particular not to use in anticipation of it's same<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is Muktzeh Machmat Chisaron Kis. However, if the owner isn’t concerned that it’ll get ruined, it’s not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it isn't [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he isn't concerned it isn't [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>
	# Food ~~merchandise according~~ to ~~some poskim~~ isn't considered muktzeh machmat chisaron kis.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>		# Food which one plans to sell isn't considered muktzeh machmat chisaron kis according to some poskim.<ref>Rav Nevinsal in Byitzchak Yikreh 308:1</ref>
	# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<reF>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)		# Some say that Muktza Machmat Chisaron Kis only applies to vessels that are already Kli SheMelachto LeIssur but not to vessels that are [[Kli SheMelachto LeHeter]].<reF>Shulchan Aruch HaRav 308:4, Yalkut Yosef (vol 2, pp. 328-332)
	Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?		Can you have muktzeh machmat chisaron kis for a kli shemelachto lheter?