Good morning everyone. B 'ezrat Hashem at 8 .15. We're going to be praying Minchah. Please be on time. The Halacha tells us about matches. Is a match considered to be Muktzeh? So first of all on Shabbat, it's very clearly Muktzeh because it's not allowed to be used for lighting a fire. That's asur to do on shabbat so certainly that's muktzeh there is an insight that on shabbat itself you're still allowed to move a


match if you need the location so you have a box of matches that's on one of the chairs and you want to sit over there and it's annoying to sit on matches so you want to pick it up and you want to move it you would be allowed to move it even though matches don't have any other purpose other than their asur purpose. And therefore, some authorities say that it's considered to be muktzeh machamat gufo, the highest level of muktzeh, which means you wouldn't be able to move it at all for any intent, even if you need the space. However, Chacham Ovadia says we don't say


that. even though that purpose is only of isur, and there is no heter, there's no permissible purpose, still it has a status of kli she'melachto le'isur, which is a middle form muktzeh, which means I can't just move it around, but if I need the space, I would be able to move it even on Shabbat. So yes, it is considered to be muktzeh on Shabbat, however it does have the leniencies like every other kli she'melachto le'isur. What about on Yom Tov? On Yom Tov,


We say since it does have some purpose, we know you're also not allowed to strike a match. You're not allowed to light a fire from scratch because of Yom Tov. However, on Yom Tov, you're allowed to use a match to transfer a fire. Meaning to say, a match is something that lights very efficiently, very effectively. So you want to use a match from an existing fire and go and to use it to light something else, that would be permitted to do. And it's very practical to do. So therefore, a match does have a permissible usage on Yom Tov. Now, there's no question to use it for that purpose


on Yom Tov would be allowed. However, the real question is, but wait a second, what's the primary purpose of a match? It's to light it from scratch, not to light it from an existing fire. So there's some authority that say, well, it's true that you're allowed to use the match to, for, for the simplicity, for the easiness of transferring the fire, but the match itself does have the status of muktzeh because its primary purpose is for something that is asur and therefore


you wouldn't be able to handle it except for the same rules that you would be on Shabbat if you needed the space or if you wanted to use the entity of the item itself what Chacham Ovadia argues is that matches on Yom Tov could be viewed as a kli she'melachto le'heter, because since this is a fire and that's a fire, both are called fires. And it's true that when you light it from scratch, it's melachto, it's considered to be something that's asur. But when I light it from an existing fire, it's mutar, and they're both called lighting.


So therefore, it's not called primary purposes of isur and the secondary purpose, because these aren't two utilities, it's one utility and within that utility you have heter therefore one could make an argument that matches on yom tov have the status of a kli she'melachto le'heter which means it would be able to be moved even if it wasn't such a major necessity like any other instrument of heter like a chair like we talked about forks and knives all the


utilities that can you you can use it for and therefore Chacham Ovadia says halacha le'maaseh, if someone wants to handle matches on yom tov without using them just to handle them they would have on what to rely on we consider it to be not muktzeh however since there are some opinions that hold that it's considered a kli she'melachto le'isur it should only be handled lechatechila, on the best way to be machmir is to only handle it for things that it would be mutar to use other kelim she'melachto le'isur i .e. existing


fire transferring Baruch Adonai le'olam amen ve'amen you've just experienced another Torah class brought to you by Torahanytime .com


Continuing in the halachot of muktzeh, Hacham Ovadia writes that if milk is pumped in a fashion that is prohibited, which means through a manual pump, both by the way, it applies to a woman who's nursing, if she pumps milk manually, she's violating a Torah violation. A lot of people do not realize this. They say, oh, it's for the child. It's okay. It's a Torah violation. It's


no different than turning on a light on Shabbat. It's actually more serious because even the light on Shabbat is a little bit disputed, and this is not disputed whatsoever. It's definitely a Torah violation, and therefore people have to be very careful. Even an electric pump, by the way, violation and therefore people have to be very careful even an electric pump by the way it's not everything is muta a person has to ask uh shayla and know what is allowed and what is not allowed it's beyond today's uh halakha but it is important to know that electric pump although it lessens the prohibition there's still important details that one must know


It's not everything is muta. A person has to ask shayla and know what is allowed. but if one uses a manual pump uh a woman or lehavdil, from a cow, for example, they pump out milk. Both of those cases, which are asurim from the Torah, the milk itself becomes asur because of muktseh. Since that milk is not allowed to be used on Shabbat, certainly. So therefore, it cannot be handled it's not deemed to be food it's not deemed to be something that's edible and and therefore


either to extract milk from it becomes muktse itself if it is muktse no one is allowed to handle that milk if needs to be moved it needs to be transferred from one place to another one would be permitted to tell a goy to do it but to do it himself he would not be allowed to do under the rules of muktse. And by and large, in general, anytime there's a prohibition that is violated, then that item usually ends up becoming muktse. Baruch Adonai le 'olam. Amen ve


'amen. You've just experienced another Torah class brought to you by TorahAnytime .com


Time continuing in the halachot of Muktzeh. We were talking about tefillin and we said tefillin has the status of a kli she'melachto le'isur, which means you're not allowed to handle it from one place to another place. It does have the rules of Muktzeh, unless the tefillin themselves are being desecrated or they're in a place where they could get destroyed or ruined or chas v'shalom an animal could come and take it any of those situations you could move


it for the protection of the tefillin but a very common question that happens and arises on shabbat is sometimes a person wants to use the talit and the talit that he has is in the tefillin bag the same bag that holds the tefillin holds the talit. And he only remembered, he forgot to take it out before Shabbat. He only remembers on Shabbat. Is he able to take out the talit from the tefillin bag on Shabbat in order to be able to use the talit? So what would be the possible violation?


The possible violation is not because of muktzeh per se, because he's not handling the tefillin, he's handling the talit. However, there is a halacha in the Gemara that a person is not permitted to be mevatel kli me'heichano, which means anytime there is a utensil and you nullify the usage of that utensil, on Shabbat, it's like you destroyed that utensil in a halachic sense. There's a halachic definition of destroying that utensil. So when I take out the talit, the talit is something that is mutar. What remains is tefillin, which means the bag now


cannot be moved because it is a kli she'melachto le'isur. It itself becomes a problem of bitul kli me'heichano. So there are some authorities that say that it's not allowed to be done on Shabbat. However, Chacham Ovadia writes a basis to permit it. First of all, in terms of the problem of bitul kli me'heichano, it's not an issue because there's a machloket if tefillin is a kli she'melachto le'isur. Some hold that tefilin could be moved around. It is a kli she'melachto le'heter, and therefore it's a machloket on the first step,


if it would even be called bitul kli me'heichano. Some hold, like the Yeshuot Yaakov says in interesting svara, he says bitul kli me'heichano only applies to high levels of muktzeh. And since tefillin is on a lower level of muktzeh, it doesn't have the status of basis le'davar ha'asur, and it wouldn't be called bitul kli me'heichano. The third argument, which is an argument that many authorities bring down in other circumstances, is when I indirectly cause an instrument to be nullified, then it's a problem meaning what's the case of the Gemara? i can't take a


utensil and put it under a candle that's leaking because then the utensil itself becomes prohibited because there i physically went and i put the utensil under a place that muktzeh is basically dripping out of. So that's bitul kli me'heichano. But here, I didn't take the instrument itself. I removed the tefillin. So it's indirectly causing the utensil to be nullified. And since all of these factors are there, therefore one would be permitted to take out the talit. And the tefillin, even though it still remains,


it is not called bitul kli me'heichano. And it is permitted to take out that talit on Shabbat, of course. if you could remember to do it before Shabbat, that is obviously the most ideal thing to do. Baruch Adonai Le 'olam. Amen ve'amen.


Continuing in the halachot of muktzeh, Chacham Ovadia Yosef discusses a needle that's used for sewing, for stitching. A needle used for stitching is muktzeh on Shabbat. Why? It's a kli she'melachto le'isur. Stitching, of course, is not allowed on Shabbat. Oreg is one of the violations, one of the 39 melachot. And therefore, to have a needle, a needle which primary purpose is the ones that have a hole, the ones that


you sew with, those types of needles are used for stitching. Therefore, it is an instrument of muktzeh It doesn't really matter that it's very, very small. You can't move it from one place to another. You can't handle it unless you're following the guidelines of tzorech gufo and tzorech mekomo as was discussed previously so the question is as follows let's say a person has a splinter in his skin is he able to take out the splinter using that needle that sewing needle so like we said tzorech gufo for


the purpose of the usage of the needle one is allowed to to handle a kli she'melachto le'isur. Since he's using it for something that is permitted to be done. He's allowed to take out the splinter using that needle. And then when he's done, he puts it back in its place. And then again, it resorts back to the status of muktzeh. But in the meantime, when he was using it, it was fine. One may ask a question, wait a second. If that's the case how's it mutar isn't he going to bleed and we know that bleeding on shabbat is uh is


a problem a person is not allowed to cause himself to bleed as a matter of fact the ben ish chai talks about if a person has the sometimes they used to have i guess one of these games where you would punch each other and you would get bruises he says you have to to be very careful not to bruise someone on Shabbat, because what that does is it causes the blood to come out of where it is, even though it's internal, it's still a violation of Shabbat. So how could a person go ahead and use the needle on Shabbat if it caused him to bleed? So number one, it's not necessarily


definite that it's going to cause him to bleed, and he's not intending for that. So it's called the pesik reisha it's called eino mitkaven he's not intending for it so if it's not definite then it's uh okay and even if it is definite the prohibition is on a rabbinic level because he's not interested he doesn't need the blood so it's called melacha she'einah tzricha legufah as well as it's b'makom tzaar because there's pain involved therefore. Therefore, the chachamim permitted the usage of the needle. So even if he's for sure going to bleed, because it's so deep, he knows he's going


to bleed, he's still allowed to take it out because the chachamim imposed, superimposed, you could say, a permissible way of doing it. And they said that b'makom tzar, we did not decree a decree. And therefore, one is allowed to take out the needle, the splinter using the needle. No problems. It is mutar to do. And then once again, the needle resorts back to the status of muktzeh. Baruch Adonai le'olam. Amen ve'amen. You've just experienced another Torah class brought to


you by TorahAnytime .com.


This Torah class is brought to you by TorahAnytime .com Continuing in the halachot of muktzeh, we were discussing yesterday a kli that is muktzeh machamat chisaron kis. Something that is considered to be the highest form of muktzeh, where a person does not want to use it for any other usage than its primary usage because he is concerned that it might break, get ruined, and get lost. So that's called muktzeh machamat


chisaron kis, is the highest level of muktzeh. There is a question that was posed and something that we were very careful to mention. Muktzeh machamat chisaron kis only applies to something that its primary purpose is of isur . Let's give an example. If you have a knife, a knife of a shochet, a knife of a mohel, its primary purpose is av isur. Then you can have on top of that, so he doesn't want to use it for other things, it's called muktzeh machamat chisaron kis. However, what if the primary usage is


something that's not asur? Let's say a person has, as an example, expensive cups. Really, really expensive china or glassware that he does not use throughout the entire year. Only on Pesach he uses it. So a random Shabbat, he wants to take it from one place and move it to another place. We don't call that muktzeh machamat chisaron kis. Even though he's very careful, he doesn't let anybody use it. But what is its primary purpose? Of isur or of heter? Its primary


purpose is to drink. That is of heter, it does not have the status of muktzeh. The same thing would be true, a very common example, let's say a person has an expensive painting hanging on the wall. Kid runs around, bangs into the wall, painting falls on the floor. Would he be permitted to pick it up and put it back on the wall? It is mutar to go ahead and do that. Obviously, to connect it with some, you know, glue and tape would be a problem, but to go ahead and to just hang it onto the nail would not be a violation of any halacha. And the reason


is because it's not called muktzeh machamat chisaron kis, even though it's a very expensive painting, because the main purpose of the painting, to see it, is not something of isur. The same thing would be true for a clock that's hanging on the wall, and it falls down. One would be permitted to take it and put it back on, even if it is something very expensive, like let's say, as an example out there, like a Rolex watch that's clock hanging on the ceiling. You ahead and you would still be able to take it and put it back on without


any issue whatsoever and it does not get defined as muktzeh machamat chisaron kis. Baruch Adonai le'olam. Amen ve'amen.