Muktzeh

So since wealthy people and princes do own ravens, they do own these nice birds, so it's not mukta for them, so the same applies for every Jew, and therefore since the onions are useful for somebody who owns ravens, onions are not mukta on Shabbos.

Mishnah base, the discussion of Muktza continues, and the Mishnah tells us that Chavilei Kash, bundles of straw, Vachavilei Eitzim, bundles of twigs, Vachavilei Ziradim, and bundles of soft branches, and we're discussing things which are edible for animals.

However, all of these things are generally used for firewood to fuel a fire, that's the regular use.

And therefore, as we're going to see, if you don't have explicit intention before Shabbos comes in... to use it for a permitted use, then we consider it as if it's set aside for the mukta use of using to fuel a fire, and therefore you would not be able to move it on Shabbos.

We're continuing to discuss the Halochas of Muktza, and in the first two Mishnahs of the Perek, we were introduced to the concept of a Klish Melach Dei Lehetar, a utensil whose main purpose is to do something which is allowed on Shabbos.

and also to a klishm l'achter le'isser, a utensil whose main purpose is to do something which is forbidden on Shabbos.

And the previous Misha gave lots of examples of how you can use a klishm l'achter le'isser for a permitted purpose.

And that is forbidden on Shabbos, you're separating the oil from the olives, and therefore this is considered to be a klishe melachdei le'isser.

However, as we learned in the previous Mishnah, one is allowed to use this le'tzorech gufei or le'tzorech mekeimei.

Mishnah Dalet, the first half of this Mishnah focuses on a particular type of Muktza, known as Muktza Machmas Chisoren Kis.

which refers to something which is very valuable and therefore people don't like to use for anything other than its specific designated use and the mission will bring a couple of examples but something like that cannot even be moved for a permissible use since this person never likes using it other than for its regular use so if that regular use is a forbidden use If it's a klishm l'achta l'isr, then you cannot use it for a permitted use, since the person's intention before Shabbos was not to use it for any other use than its regular use.

Surah al-Biyasi says, As we saw, even a klishm l'achta l'isr can be moved, and it can be used for a permitted use on Shabbos.

On Shabbos doesn't become muktzah.

But if it's something that the derech is to throw it out, even on Shabbos this happens, the derech is to throw it out, you're finished.

Muktzah.

Okay? Okay? So that's our, you say

this.

And the other Maadama holds that you have to be Meshafshaf them.

According to Rav Ammi, the Avanim that were left, that you didn't do that on Muktzeh, and therefore everything had to be Mesader Bechayov Ubebai Yom in order you should not move the Avanim.

Farishe Gemara.

You can't move the Avanim.

Now, what did he do? He told them to be Mesader them Bebai Yom.

If the Kasha is Zeh Yetzot, next day you won't move them, but you're still gonna be Mushtamush by sitting on them.

Now, you're not allowed to be Mushtamush in Muktzeh.

Not Muktzeh.

You never had a chance to be mevatel before Pesach.

Then the Yisr of Baal Yirah will override the problem of Muktza.

So pick it up, even on Yontif, in violation of Muktza, and throw it into the river.

Or crumble it up and throw it into the wind.

And some Polskim say you can even burn it.

In this psicha to Hilchas Muktzeh, we'll begin being ma'ayan in the lashones of the Rambam in the end of Perek Chof Daled of Hilchas Shabbos.

One eighteen.

For those who are following in the Maareh Makometh book, page one eighteen.

And netzech in iyun in Shetas HaRambam, we'll come to establish two fundamental gdarim, possibly three, in the dinim of Muktzeh, and some of the nafkiminas between them.

The Rambam begins in Halacha Yud Beis, "Asru chachomim letaltel miktsas devarim b'Shabbos k'deich shehu oiseh b'choyl." Now, that itself that the Rambam says that the isur of tiltul is k'deich shehu oiseh b'choyl is a chiddush of the Rambam.

Pshuto, the isur of tiltul muktze lehedi in the Gemara is not related to tiltul b'choyl.

And the Rambam's actual psicha to the klal of the isur of tiltul of miktsas devarim itself shows us that the Rambam has a chiddush in the understanding of Hilchas Muktzeh.

But before we get to that lashon, let's first focus on the Rambam's hakdoma.

The din is that there's, there's muktzeh.

There's a din of muktzeh.

Muktzeh is etz ma'bon ha'vi'ofa, a piece of junk.

If you have logs, you have se'en, junk is muktzeh.

But if you have, but if you have, let's say, a kli, let's say I have a pen or a pencil.

If you have leftover food in the, in the cholent pot or in the soup pot, so you're allowed to put the leftovers in the refrigerator because kikurei tinok.

But when it comes to muktzeh, you're not allowed to.

Muktzeh is mocham than kli she'malachta le-issa.