How is one permitted to wash מים אחרונים over a bowl – as the water that washed his hands with may not be used for anything? Why is this not considered מבטל כלי מהיכנו?
The Magen Avraham quotes the Rambam who states in the case money was left on the wheel of a wagon and the wheel is permanently affixed to the wagon although the wagon does not become a Bosis to the money one must shake off the money if it’s possible before moving the wagon.
Quickly review תוס’ דף מד: “הא
Learn ה’ רע”א ס’ ש”י סע’ ז “אין צריך לנער who brings a proof from Tosfos that he argues on the Rambam and does not require the money to be shaken off.
Why is this different than any case of one who forgot Muktza on top of an item although the item does not become a Bosis if possible one must shake off the Muktza before the item as stated in the משנה דף קמב עמ’ ב?
See חזון איש או”ח ס’ מז ס”ק ה
Bottom Line Halacha:
Questions:
Does one need to shake out the money from the pants pocket before moving it?
Does it matter if the money was left inside by accident or intentionally?
The Magen Avraham differentiates between different types of pockets. What is the difference?
May one move a desk in which the drawer contains Muktzah?
Does it matter in the value of the Muktzah item in the drawer?
In a case where there is a Muktzah item in the drawer but a non Muktza item on the top of the desk. May one move the desk
Review the רמ”א ס’ ש”י סע’ ז and learn משנה ברורה ס”ק כט-לא
We learnt the רמ”א ס’ ש”י סע’ ז who rules like Tosfos & the Rashba of Muktza is placed on ancillary part of an item the entire item does not become a bosis.
How do the Rishonim that hold it is prohibited explain the גמרא דף קנ”ד?
What are the proofs from the גמרא דף מג that ביטל כלי לשעה is prohibited?
How does the בעל המאור who holds that ביטל כלי לשעה is permitted explain the original assumption of the Gemara that the cases of catching the flying sparks and placing a basket in front of chicks are prohibited because of ביטל כלי as these were only temporary ביטל?
According to the רשב”א that ביטל כלי לשעה is prohibited. Why is it permitted in a case of loss?
Learn ה’ אשרי על רא”ש ס’ יח
What extra chidushim do we learn from the ה’ אשרי?
How do the Rishonim that hold it is prohibited explain the גמרא דף קנ”ד?
What are the proofs from the גמרא דף מג that ביטל כלי לשעה is prohibited?
How does the בעל המאור who holds that ביטל כלי לשעה is permitted explain the original assumption of the Gemara that the cases of catching the flying sparks and placing a basket in front of chicks are prohibited because of ביטל כלי as these were only temporary ביטל?
According to the רשב”א that ביטל כלי לשעה is prohibited. Why is it permitted in a case of loss?
Learn ה’ אשרי על רא”ש ס’ יח
What extra chidushim do we learn from the ה’ אשרי?
How does the Rishonim that hold it is prohibited explain the גמרא דף קנ”ד?
What are the proofs from the גמרא דף מג that ביטל כלי לשעה is prohibited?
How does the בעל המאור who holds that ביטל כלי לשעה is permitted explain the original assumption of the Gemara that the cases of catching the flying sparks and placing a basket in front of chicks are prohibited because of ביטל כלי as these were only temporary ביטל?
According to the רשב”א that ביטל כלי לשעה is prohibited. Why is permitted in a case of loss?
Learn ה’ אשרי על רא”ש ס’ יח
What extra chidushim do we learn from the ה’ אשרי?
Write a summary based on תוס’ דף מד. “מטה, the גמרא דף לו with Rashi & תוס’ דף לו. “אמר ר’ יהודה, and תוס’ דף מד: “הא – of the different explanations we learnt last week
Why a מטה שיחדה למעות is considered Muktzah?
What level of Muktza it is?
Is it Muktzah just according to ר”י or even according to ר”ש?
Learn רא”ש פרק ג ס’ כ starting from הוא שאמר רב מטה (towards the end)
