Beitza 26b-27a

1- We continued last weeks discussion:

An object that was fit at the beginning of Shabbos, became unfit and then fit again. Is that object now muktzah?

We touched upon many ideas of muktzah.

2- When something which was muktza at the start of Shabbos it locks its status and remains that way even when the reason for it being muktza has passed.

For example: A candelabra. Even after the candles have extinguished it is not permissible to move the candelabra.

See 310 # 4.

כל דבר שהיה אסור בטלטול בבין השמשות ובשבת הלך לו הדבר הגורם לו האיסורלט כגון דבר שהיה מוקצה בבין השמשות מחמת איסורמ דהיינו שמחמת איזה איסור שהיה אסור באכילה ולא היה ראוי לכלוםמא בבין השמשות היה מוקצה ואסור בטלטולמב ובשבת נסתלק ממנו האיסור ונעשה ראוי אעפ”כ אסור לטלטלו כל השבת כולה.

3- One that had the intention to remove the צuktza (i.e. thru a nochri) in the middle of Shabbos.  Does the table (בסיס) lose its muktza status?

Two opinions. The AR rules to be stringent unless there is a great need.

See 277  #6.

ואפילו אם היה בדעתו שלא ישארו שם כל השבת כולה אלא בכניסת השבת בלבד דהיינו שהיה בדעתו שישארו שם עד לאחר בין השמשות בלבדפ שאז יסירם משם ע”י ניעור אין זה מועיל כלום

See 309 #7.

4- Similarly, if one made a תנאי  to remove the muktza during Shabbos.

Two opinions. The AR rules to be stringent.

279 # 5.

5- Our Gemara makes a difference between something that will surely lose its Muktza status, or a human can change its status and something that is beyond human control, such as the weather…

Such as a pot of cholent when at bein ha’shmoshos it is inedible because it it too hot. Why can we eat it the next day? Why is it not Muktza for the entire Shabbos. The answer is because one can always remove the pot off the fire and it will surely cool off.

On the other hand fruit that one is waiting for the sun to dry and is still moist and inedible at bein ha’shmoshos, even if it does happen to dry out by morning is still Muktza because tomorrow may be cloudy and it may not dry.

6- We touched upon a case of wet laundry at bein ha’shmoshos. In the morning it would surely be dry. Is it Muktzah after it dries out? See # 3 above.

7- We discussed the famous ‘lomdisher’ sefer Afikei Yam penned by Reb Yechiel Michel Rabinowitz of Slutzk who was murdered in WWII.  

https://www.kedem-auctions.com/he/node/27097

In his Sefer (2,19) he discussed the Rashi that  states that the reason for muktzah is because one needs to prepare everything prior to Shabbos.

This why Rashi writes on 2b that Muktza is prohibited Min Hatorah! As opposed to all other Rishonim (based upon a Gemore) that it is only Mi’Derabonon.

מוקצה הוא מה שלא הוכן לפני שבת.

 

See here.

 

Beitza 26b

1- Hillel asked Rava regarding an object that was fit at the beginning of Shabbos, became unfit and then fit again. Is that object now muktzah?

Some background to understand the question:

In general, anything that is muktzah on Shabbos cannot be moved.

If it was muktzah at the beginning of Shabbos it remains muktzah for the entire Shabbos even if  it is not muktzah any longer. The beginning of Shabbos ‘locks in’ its status of muktzah.

Example: A burning candle at the beginning of Shabbos. It remains muktzah even after extinguished.

Now, if it becomes muktzah on Shabbos, it also cannot be moved.

Hillel’s question is if something becomes muktzah on Shabbos but then becomes non muktzah on Shabbos.

Do we say that once something becomes muktzah is remains in that state all Shabbos regardless of its change?

2- The example our Gemara uses is an edible fruit that is obviously not muktzah. But then it absorbed water and making it  inedible and therefore muktzah. A while later the fruit dries and is again edible.

Do we say that once an item becomes muktzah its status cannot be changed?

Rava responded that it is muktzah. Rava’s ruling is unsuccessfully challenged and according to a second version of this discussion Rava ruled that it is not muktzah.

That is indeed the Halachah.

3- We discussed the words of Rashi that the reason for muktzah is because one needs to prepare everything prior to Shabbos.

It follows,  that if one puts away something for a specific time, and by doing that it becomes muktzah, the item automatically become non-muktzah at the end of the time he designated. No special act or thought is needed to to revert it back to its non muktzah state.

Rashi bases this on the words of Reb Achai Goan.

See here.