Halacha of the Week: Using Suntan Lotion on Shabbat by Rabbi Rothman
Suntan lotion which is in cream, ointment or thick, slow-pouring oil form, is forbidden to be used on Shabbat, as it may be a violation of the Shabbat Labor of Smoothing. It is permitted, however, to use suntan protection which is in a liquid spray form, since smoothing does not apply to runny, non-viscous liquids like liquid spray. Halacha also allows use of the lotion if the lotion is thin, more like a somewhat thick liquid than a diluted cream. Nevertheless, a liquid or spray form of suntan lotion is definitely preferred.
Although there is a Rabbinic injunction against taking medicine on Shabbat, suntan protection is not considered medication, since its purpose is not to heal but to protect. It is similar to using insect repellent on Shabbat, which is permitted since its function, as well, is not to heal but to protect.
In the atypical case where the sunburn is so severe that one feels "weak all over" or bad enough to require bed rest because of it, liquid or spray medication is permitted. If one actually feels so ill, they should seek medical attention, including, but not limited to, going to the hospital emergency room. Sadly, with the environment we live in, suntan or sunburn can directly lead to serious illness that, if not handled correctly, could threaten one’s life and require one to even break Shabbat in order to be treated.
One should keep in mind, with the proliferation of serious medical issues arising from suntanning and sunburn, one needs to be extremely careful about spending time in the hot sun. It is clearly a Mitzvah for one to put proper suntan lotion or protection on their children before they play in the sun. This includes Shabbat, in that with proper and very minimal preparation one can be assured that they are safeguarding their children and themselves against the medical fallout of “too much sun” while still staying well within the guidelines of proper Shabbat observance.
Finally, for one to sit in the sun with the specific purpose to "get a tan” on Shabbat does go against the “spirit of Shabbat” and, in addition, some authorities consider it to be forbidden to do. That does not mean that a person could not sit on their deck or in the sun on Shabbat. It only is referring to one that does so for the purpose of receiving a tan specifically.
Let us all do what is needed to assure that we and our families remain healthy this summer.
A. The Sefer Shalmei Yehudah (10:15) on Hilchos Muktzah writes, in the name of HaRav Elyashiv, Shlita, that, although generally medicines that you were not taking before Shabbos are Muktzah to move or handle, certain “over-the-counter” medications such as Tylenol, Aspirin, Acomil (in Israel) may not be Muktzah, because they are so widely used by the multitude, and accordingly can be handled in a regular manner on Shabbos.
B. The Sefer Shabbos B’Sifarta writes that L’Chatchila one should not use tissues or cut toilet paper which has specific designs, as this constitutes Mochek D’Rabanan (see Shulchan Aruch, Orach Chaim 336; Mishne Berurah Seif Katan 27). The author of the Sefer, HaRav Avrohom Adas, Shlita, of Yerushalayim writes that HaRav Chaim Kanievsky, Shlita, told him that Bi’shas Hadechak (in case of extreme necessity), one can be lenient.
C. In the same Sefer, HaRav Adas writes that on Shabbos one may not return a drawer that has fallen or been taken out of a large wall unit, or a shelf in large clothing closet (Boneh). Please consult with your Rav as to how this may affect a particular situation that you may have in your home.
D. Also relating to Boneh, HaRav Adas writes that one should not make shapes out of paper such as planes or ships, or shape melons into designs (such as baskets or boats).
1. The following Halacha applies any time that we bentch, and we bring it here because we wash and bentch three times on Shabbos: HaRav Moshe Feinstein, Z’tl, in a Responsa (Igros Moshe, Orach Chayim IV: 41) writes that in order to bentch on bread one must eat a minimum shiur of a kezayis within a kedei achilas pras--and that shiur is less than three minutes. It appears from the Responsa that, b’dieved, one has up to 4.5 minutes within which a kezayis must be eaten, but one would clearly be better off according to Rav Moshe within the three minute span. The Mishne Berurah (Shulchan Aruch, Orach Chayim 167, seif katan 35) writes that, barring other circumstances, one should eat that minimum kezayis at the outset of the meal. We note that the shiur of kezayis consumption within a kedei achilas pras (so that a Bracha Achrona can be recited) actually applies to all foods at all times--so that, for instance, one must eat a kezayis of cake within the same three minute span in order to make an Al HaMichya. (Shulchan Aruch, Orach Chayim 210, Mishne Berurah seif katan 1). The shiur for drinks is different (ibid.).
2. When different types of toys are mixed together, one is not permitted to put each toy in its proper place (due to the prohibition of Borer). Rather, one should put them away in a mixed manner, and after Shabbos rearrange them in their proper order. [Children in Halacha by Rabbi Simcha Bunim Cohen, Shlita, p.141].
3. One does not violate the prohibition of Koseiv (writing) if he has letters or a design on the bottom of his shoe that makes an imprint on the ground, because if it is writing at all, the imprint does not last, it is done "kilachar yad"--in an unusual manner--and it is not something that the person in any event wants to happen. However, if one intentionally writes in the sand, or on a foggy window pane, or with crumbs on the table, he violates an Issur DeRabbanan of Koseiv. One should also not place magnetic letters next to each other to form a word on a board or on the refrigerator which will hold them together to form the word. [HaShabbos BeTifarta (Hebrew) by Rabbi Avrohom Adas, Shlita, Volume 2, pp. 389-427]
Erev Shabbos –Halachos of Shabbos series with Halachos from HaShabbos BeTifarta by Rav Avrohom Adas, Shlita, of Yerushalayim:
a. The following points relate to the Melacha of Sirtut-or tracing lines in order to cut something properly (in the Mishkan, Sirtut was done on the Kerashim and the animal hides in order to cut them correctly):
(i) One should not fold over a paragraph or article from a Parsha Newsletter or the like on Shabbos in order to cut it out after Shabbos.
(ii) One may fold over a napkin into a basic triangular shape, even though he wants it to be an exact triangle, because the purpose of the line crease being made is not for cutting or writing--but for aesthetics. [One should be careful not to make special designs out of napkins because of the Issur of Boneh].
(iii) One may fold over the page of a Siddur or Sefer in order to remember something, because it is not being done for cutting or writing purposes. Similarly, one may fold a paper in order to put it into his pocket.
b. HaRav Aharon Kotler, Z’tl, would sometimes ride with a Lakewood cab driver who was not Shomer Shabbos. HaRav Kotler took of his valuable time to talk with him about the Torah and Kedushas HaShabbos during his rides. Once, during the Aseres Yemei Teshuva, HaRav Kotler told him--this Shabbos is Shabbos Shuva--this Shabbos you must keep and not ride! The driver became Shomer Shabbos.
Some dedication and effort on our part--and the Shabbos itself will do the rest!
The following are excerpted from the outstanding work HaShabbos BeTifarta (Hebrew, Volume 2) by HaRav Avraham Chaim Hadas, Shlita, which contains many Halacha Le’Maaseh Shailos, and outstanding pictures to clarify and remember the Halachos.
a. The R’M M’Kobrin, Z’tl, teaches that if a person wants to come closer to Kedusha and Avodas Hashem, and doesn’t know where to begin, he should begin by improving with Inyanei (matters relating to) Shabbos Kodesh.
b. One cannot remove a piece of candy or gum stuck to the hairs of a shtreimel, fur coat, or the like, because it is a Psik Raisha that one will remove some animal hair along with it (Gozez).
c. One should not remove a bandage on Shabbos if it will result in hairs being removed, as well. If one must remove a dressing, he should put alcohol on the spot first, so that the bandage will come off more easily without removing hairs (Gozez).
d. One may not make a necktie on Shabbos, if he intends to leave it made past Motzei Shabbos (i.e., more than 24 hours after made). Conversely, one should not undo a necktie on Shabbos if he is used to keeping the necktie made and ready to wear for a period of longer than 24 hours (Koshair and Mattir).
e. One should not tighten his Tzitzis knot on the bottom of his Tallis or Tallis Katan if it has become loose (Koshair).
f. Although one may not staple on Shabbos, one may use a paper clip to clip two things together.
g. One may not open a new shirt on Shabbos if he has to take out pins which are stuck through the shirt twice (Koraya).
h. On every Erev Shabbos after Chatzos, HaRav Chaim Pilagi, Z’tl, would daven to Hashem that nothing would happen this Shabbos that would require c’v’ the Shabbos to be violated, such as a choleh mesukan, a fire, or other danger.
Hakhel Note: Each and every one of us can certainly emulate this heartfelt request!
As we enter the rainy season outside of Eretz Yisroel:
1. If one’s clothes became wet, he can continue to wear the wet clothes (if he has no other clothes, he can even put them on to begin with). The Mishne Berurah (Shulchan Aruch, Orach Chaim 301, seif katan 162) explains that the gezeira of sechita of something wet does not apply to clothes that one is wearing.
2. One may not spread out wet clothes to dry on Shabbos because of Maris Ayin--raising a suspicion or giving an appearance that he washed them on Shabbos.
3. One may not spread out wet clothes even in a private room ("Chadrei Chadarim") where no one can see them because, in a situation when one could be suspected of performing an Issur D’Oraysa when seen (such as the Melacha of Melaben--cleaning clothing--by putting them out to dry after ostensibly washing them), it is also forbidden to put them out to dry even in one’s private room where in fact no one else will see them.
4. One may put out clothes to dry before Shabbos, and does not have to remove them before Shabbos, because one will not be suspected of washing on Shabbos, as they have already been out to dry since Erev Shabbos.
5. One cannot stand wearing wet clothes near a hot stove where the effect will be to dry the clothes, even if the intent is only to warm himself [Bishul and Melaben issues].
6. With regard to these Halachos, the Sefer The 39 Melochos by Rabbi Dovid Ribiat, Shlita, (Volume 3, p. 719) and The Shabbos Home by Rabbi Simcha Bunim Cohen, Shlita, (Volume 1, p. 189) write that while one may not put wet clothes out to dry on a clothesline, indoor laundry room, or bathroom over a shower, one can hang a wet garment in a closet, on a wall hook, or on the back of a chair or door knob, because wet laundry is not ordinarily hung in this manner. Similarly, according to this reasoning, while one could not hang a towel wet from use in the laundry room on Shabbos, one could hang it on a hook, towel bar, or place it on the back of a chair. One should consult with his Rav or Posek for his own P’sak in this area.
7. There is a Machlohes Haposkim whether clothes that are ordinarily dry cleaned (such as a man’s suit or a woman’s Shabbos dress) can be put out or hung to dry. Those who are lenient maintain that no one could suspect that the garments were cleaned on Shabbos, and are now being put out to dry, since wet laundering could ruin the garments. It is reported that Harav Elyashiv, Shlita, does not agree with this leniency, and prohibits putting suits and dresses out to dry, as well.
8. A wet *raincoat* may be hung out to dry in the shower or laundry room, because it is obvious that the coat is drying from the rain, since one does not wash his rain coat in this manner. (Shmiras Shabbos KeHilchasa 15, footnote 119)
a) Rabbi Mayer Birnbaum, Shlita, writes (in Shamor L’Kad’sho: Practical Halachos of Shabbos, p.17), "If siddurim were piled up after a minyan, you may not sort out the Ashkenaz and Sefard siddurim in order to put them away [however, if you read a little from each siddur, you may put each one into its proper place after reading from it] (Hilchos Shabbos by Rav Shimon Eider, Shlita, p.184 and Igros Moshe, Orach Chaim 4:74 Borer #12)." Of course, Borer on seforim applies to other mixtures of seforim as well. There may be cases where you may be lenient in this area based on facts and circumstances. Please consult your Rav with specific shailos.
b) In many city homes, the front door leads directly to front steps which lead to a short path leading to the sidewalk. We have noticed many unknowing individuals on Shabbos holding a child, looking into a Sefer, or even taking out a chair to sit on the front steps outside. We caution that without an eruv around the house, the front steps may not be considered part of your home, and it may not be permissible to carry there. The fact that the steps are attached to, or project from, the house by itself is insufficient. We urge you to consult with your Rav as to the principles of Gud Achis, Mechitzos and Reshus HaYachid prior to carrying on your front steps on Shabbos.
We continue with our Erev Shabbos Halachos of Shabbos series. Specifically, we present below rulings of HaRav Kanievsky, Shlita, relating to Hilchos Shabbos, as presented in the Sefer Shailas Rav. We once again remind our readers that although the Sefer expressly states that one is not to Paskin Halacha L’Maaseh from the Sefer, the answers (and the questions!) certainly provide a valuable basis for one to ask his own Shaila. Rav Kanievsky’s Teshuvos are as follows:
Q: Can one use a frozen Challah for Lechem Mishna?
A: If it will be fit for consumption that day, it is possible.
Q: Can one walk in the street on Shabbos with his shoelace untied (assuming it is otherwise safe), or, because it is untied, is it considered a masoi--not part of your clothing--and prohibited, i.e., must you stop in the street to tie an untied shoelace right away?
A: It is permitted to walk with an untied shoelace.
Q: Is it permissible to touch an article of clothing when you believe that it will create static electricity?
A: Yes.
Q: If one’s Shalosh Seudos continues past Shekia into the evening, and one wanted to eat something which requires a Brocha Rishona in the course of a meal (such as a fruit or wine), would it be permissible to eat that item, as one will be making a new brocha on food after Shekia?
A: Yes, it is permissible in the course of a meal.
Q: When does one look at his nails at Havdallah--before the brocha of Borei Meorai Hoaish, or after (See Shulchan Aruch, Orach Chaim 298:3)?
A: There are different opinions, and those who are careful look at their nails both before and after the brocha.
Q: At Melave Malka there is a Tefillah entitled "Ribon HaOlamim." Should women also recite this tefillah?
A: Yes.
Q: On Motze’ei Shabbos at Melave Malka, does one say Shir HaMaalos or Al Naharos Bavel? Likewise, does one recite Migdol or Magdil at Melave Malka?
We continue with our Erev Shabbos--Halachos of Shabbos Series:
1. How can one benefit his Parnassah even on Shabbos? The Mishne Berura (Shulchan Aruch, Orach Chaim 185: Seif Katan 1) brings from the Sefer HaChinuch (Mitzvah 430) that one who is always careful to bentch with concentration is assured of his parnassah in a respectable way all of his life. One can--and should bentch with concentration on Shabbos as well!
2. Is one permitted to place a new shoelace in his shoe on Shabbos, or to reinsert his old shoelace? One may reinsert his old shoelace, provided that it is not difficult to slip through the holes (i.e., the plastics at the end of the shoelace are still on, the holes are large enough, etc.). If one’s shoelace broke and he would like to insert a new shoelace (or a shoelace from another shoe), he may only do so if the new shoelace is inserted in a manner which indicates that it is temporary--such as putting it only through the top loops, or putting in a different color shoelace--and even then only if it is easy to insert (plastics at end of the shoelace are still on, etc.). One may likewise insert a belt through belt loops on Shabbos, provided that he is not inserting a belt for the first time, intending to leave it there on a permanent basis. Thus, a matching belt for a dress which is intended to remain in the dress once inserted should not be inserted for the first time on Shabbos. (Shmiras Shabbos KeHilchasa 15:60, 62).
3. Other examples of activities which are prohibited because of Makeh BePatish, according to The 39 Melochos by Rabbi Dovid Ribiat, Shlita, (Feldheim) include: Straightening a bent clasp of a necklace or bracelet so that it will open or close; straightening the bent handle on a spoon back into shape; rubbing off chalk marks left by a tailor; making paper airplanes; fashioning paper napkins into flowers, hats and the like; and inserting a new pendant into a necklace where it is meant to remain there permanently.
Chol HaMoed are days designated--set aside--for holiness. We can therefore understand why someone who disgraces these days “has no share” in the World to Come (Avos 3:15). According to the Bartenura (ibid.), disgracing the Moados means doing unnecessary work on them, and eating and drinking in the same manner as one would on a regular weekday. The following highlights are from a Hakhel Shiur, given by HaRav Dovid Zucker, Shlita, author of the Sefer Chol HaMoed (Artscroll 2005), and Rosh Kollel of the Chicago Community Kollel.
1. The Avnei Nezer teaches (based upon the Zohar) that the Kedusha of Chol HaMoed may be likened to the light of the Moon--reflecting the Kedusha of Yom Tov itself. Chol HaMoed is indeed enveloped by the Kedusha of the First Days and the Last Days of Yom Tov. 2. One should wear nicer clothes on Chol HaMoed than on a regular weekday. The mitzvah of Simchas Yom Tov applies to Chol HaMoed as well. 3. Rabbi Zucker stated that he felt that just as Kedushas Shabbos was the nisayon (the test) of 75 to 100 years ago, Kedushas Chol HaMoed is the nisayon of Galus Jewry today. 4. The laws of working on Chol HaMoed for a salaried employee depend upon whether the employee: (a) has vacation coming to him; (b) has no vacation coming to him, but can take time off without pay; (c) asking for time off will cause him to lose his job; or (d) asking for time off will not cause him to lose his job, but will have undesired effects. Our notes here are intended to highlight these distinctions, but not provide the halachic parameters, which are detailed and often require consultation with a Rav. For further information, you may study the Sefer itself, or obtain a copy of the Shiur on cassette tape or CD by calling (718) 252-5274. 5. Self-employed individuals and employers must consult with their Rav as to how/when to remain open on Chol HaMoed. One should not rely on “everybody does it” or “ignorance is bliss”--remember, we are talking about the World to Come, and that is true bliss--and infinity. The story is told of a factory owner who refused, despite the Chofetz Chaim’s pleadings, to close his factory on Shabbos--he told the Chofetz Chaim, “Rebbe, you don’t make money from a posuk in the Torah.” When the Bolsheviks confiscated all of his property a few years later, he wrote a letter of contrition and apology to the Chofetz Chaim. 6. Unskilled work is permitted for the sake of the Moed or the Last Days of Yom Tov. Therefore, if necessary, one may sew a button on in an unskilled manner. 7. A non-Jew cannot do work for you that you yourself cannot perform. For example, your lawn cannot be mowed or landscaped--and your gardener must be sent away if he comes to perform work for you. 8. Skilled work is generally prohibited--even for the sake of the Moed or the Last Days of Yom Tov. Once again, anything prohibited for a Jew to do is prohibited for a non-Jew to do for you. There are certain exceptions in which skilled labor is permitted, which relate to “Tzorchei HaGuf,” such as a serious roof leak or a necessary oven or air conditioner repair. With respect to car repairs, it would depend on the type of repair necessary, the need for the repair, and other factors, and a Rav must be consulted. 9. Laundering clothing can only be done for young children who have soiled their clothing and have nothing else to wear. You cannot add other clothing into the washing machine once their clothes are being washed. Once again, a non-Jewish housekeeper cannot do for you what you yourself cannot do. Spot cleaning, if necessary, is permitted. Drying clothing is permitted. 10. Going shopping is only permissible (even if you otherwise enjoy shopping) if needed for Chol HaMoed or the Last Days of Yom Tov, or if it would constitute a “davar ha’avad” (See paragraph 13 below). One cannot “trick” the Halacha (and yourself) by “wearing it on Chol HaMoed too. Similarly, one should not push off buying a pair of shoes to Chol HaMoed if he can do so before Yom Tov (unless he simply ran out of time). Rav Moshe Feinstein Z’TL once told a Yeshiva bochur to come back to Yeshiva a day later in order to go shopping for clothing after Yom Tov, rather than shop on Chol HaMoed. 11. One cannot schedule a “routine” medical or dental checkup or exam for Chol HaMoed. 12. One cannot put off to Chol HaMoed filling up the car with gas, going to the bank, etc., when he has time or an opportunity to do so before Chol HaMoed. 13. In specific “davar ha’avad” situations where an actual loss will occur, if work (even if skilled) is not performed on Chol HaMoed, it may very well be permissible, and your Rav should be consulted. 14. Cutting nails/manicure is permitted for Sefardim (if needed), and prohibited to Ashkenazim (unless needed, and one had previously cut nails on Erev Yom Tov as well). 15. Rav Moshe Feinstein, Z’tl, ruled that setting/cutting a sheitel is considered skilled work and therefore is prohibited even for the sake of the Moed or the Last Days of Yom Tov. 16. Standard writing (not calligraphy) is considered unskilled work and is permitted for the sake of the Moed. One can type, send e-mails, e-faxes and text messages, but not print them out (unless permitted as a “davar ha’avad”). Similarly, one can utilize a digital camera as long as the pictures are not printed out, and a standard camera, as long as the pictures are not developed.
The above, obviously, only briefly highlights some common Halachos. In fact, Hilchos Chol HaMoed encompasses 20 chapters in Shulchan Aruch (Orach Chaim 530-549). We additionally refer you to Rabbi Zucker’s wonderful sefer. You may want to ask your Rav to give a Shiur this Yom Tov on the Halachos and Hashkafos of Chol HaMoed for everyone’s benefit. Remember, with any question, or difficult or special situation, please consult your Rav--and have Simchas HaMoed.
We continue with our Erev Shabbos Hilchos Shabbos series. The following Halachos are excerpted from the Sefer Meoros HaShabbos:
1. The mitzvah of Shabbos candles is fulfilled primarily with the candles lit in the place of the Shabbos meal. Eating by their light is considered Oneg Shabbos, as discussed above. Therefore, one should eat his Shabbos meal where the candles are lit. One may not leave them to eat in a different room or in the yard, unless there is good reason for doing so.
2. Since the meal must be eaten where the candles are lit, Kiddush must also be recited there, since Kiddush must be recited where the meal is being eaten. If one lights candles at home but eats at someone else’s house where candles are lit, his candles must burn until he returns home, so that he may benefit from them. If the candles go out before he returns, he did not fulfill the mitzvah, and his brocha is levatala.
3. Some hotels forbid lighting candles in the guest’s rooms or even the dining area, for safety reasons. Instead, they designate a common area where everyone may light together. If this area will not be used that night, and no one will benefit from the candles, it is uncertain whether she can fulfill her obligation to light her candles there. A competent halachic authority should be consulted in such a case.
We continue with our Erev Shabbos-Hilchos Shabbos Series:
1.Our custom is to treat a Dovor Gush (a solid food item which is 110 degrees and above) with all of the restrictions of a Kli Rishon for most practical purposes--even if it is in a Kli Shlishi.Therefore, one may not sprinkle garlic, celery, diced onion, or any previously uncooked spices and seasoning directly onto a hot Dovor Gush, just as one may not put these items into a Kli Rishon.(The 39 Melochos of Shabbos by Rabbi Dovid Ribiat, Shlita, p. 583)
2.It is permitted to wash dishes using hot water that was heated before Shabbos.However, care must be taken not to pour the hot water directly onto the dirty dishes, as this can cause bishul of the food residue left on the dishes.The correct procedure is to first pour the hot kettle water into a large cup or container (i.e., a Kli Sheni), and then to transfer this hot water into an empty wash basin.The dishes may then be put into the basin, which is now a Kli Shlishi.Liquid Shabbos soap may then be added.Note that dishes may only be washed on Shabbos if needed later on Shabbos (ibid., 641-642).
3.If the hot water faucet was accidentally turned on (or left running) on Shabbos, there may be a problem with turning it off, as shutting the faucet may cause cold water remaining in the tank to become hot and cook.If one is uncertain as to how his hot water/heating system works, or how his cold water is being heated, he may apprise a non-Jew of the problem in the hope that he will understand on his own that his services are needed to shut the water (if possible, the Non-Jew should not be instructed directly to shut the water) (ibid.).
1. If soup was removed from a K’li Rishon(such as a soup pot on or off the fire) with a ladle and was then poured into a soup bowl, one may consider the soup bowl as a K’li Shlishi and add baked foods (such as matza, soup nuts or chow mein noodles) to the soup. (Halachos of Shabbos by Rabbi Shimon Eider, Z’tl, p. 290)
2. Cutting or chopping into large-sized pieces is not considered to fall within the melacha of Tochen (grinding). How fine an item must be ground in order for it to be considered Tochen is questionable. Therefore, when cutting vegetables into fine pieces, one should not cut them into pieces which are very small; i.e., he should cut them into larger pieces than they are cut in normal circumstances. Although some Poskim hold that if one is chopping vegetables into small pieces for immediate use it is permissible, others disagree. One should conduct himself preferably according to this view, and not cut fruits and vegetables into very fine pieces, even right before the meal. Similarly, some Poskim hold that not only is chopping or cutting into very small pieces prohibited because of Tochen, but even slicing fruits and vegetables into very small slices in length and width is also prohibited. The size of a slice is relative to the fruit and vegetable that one is slicing. (Ibid., pages 206 and 213)
3. When preparing chopped liver, chopped eggs, or chopped fish (e.g., tuna salad or salmon salad), if onions or other vegetables are added, the vegetables must be chopped right before the meal, and should not be chopped into very fine pieces. The use of a chopping knife is questionable, and one should use a regular knife or fork (Ibid, 217).
1. A Door Opener. If one’s door knob falls off on Shabbos, it is prohibited to even loosely place the doorknob back in the handle to open the door because (i) it resembles the melacha of boneh--building; and (ii) the doorknob is muktzeh. There is also the possibility that a person might continue to completely rebuild it (shemah yetokah). Instead, one should use a knife, bobby pin, handle of a spoon, or, if necessary, a screwdriver to open the door (The 39 Melachos, Rabbi Dovid Ribiat, Shlita, Volume IV, page 1090).
2. Shabbos Bows. One is permitted to make bows on Shabbos, but only for items which typically would come apart on Shabbos (i.e., are not meant to last more than one day), such as shoe laces. Accordingly, when one’s trash bag is full, he should not close it by tying a bow on top, since he never intends to open it afterwards (Shulchan Aruch, Orach Chayim 317, Mishne Berurah, seif katan 29).
3. Shabbos Nap. The Mishne Berurah (Orach Chayim 8, seif katan 42) writes that if one naps during the day, one should leave his tzitzis on, or at least cover himself with his tzitzis, because there is a Machlokes Haposkim as to whether sleeping is a “hesech hadaas,” requiring a new brocha on the tzitzis. Note: One should consult with his Rav as to the necessity of making a new brocha of Al Mitzvas Tzitzis when putting back on his tzitzis (and certainly when putting on a specially-designated pair of “Shabbos tzitzis”) after bathing on Erev Shabbos.
Additional Note: The Mishne Berurah (Orach Chayim 8, seif katan 26) makes the following incredible statement: “It appears from Kesuvim that the Jews who will be left at the End of Days will be metzuyanim in the mitzvah of tzitzis, as the posuk states…and as Chazal teach….” It would seem that there is no better time than now to be especially careful and exacting in the performance of this mitzvah.
We present the following practical Halachos of Muktza as excerpted from the first thorough work of its kind in English, The Halachos of Muktza by Rabbi Pinchas Bodner, Shlita (Feldheim; originally published in 1981).
1. Shells, Peels: Inedible peels and shells are muktza. Therefore, items such as egg shells, nut shells, and the like are muktza. Edible peels such as apple peels or pear peels are viewed as regular food and not muktza. Peels which are only suitable for animals, are not muktza on Shabbos.
2. Canned Food: According to some poskim it is prohibited to open cans, as well as many types of sealed food containers and bottles on Shabbos. The poskim rule, however, that all sealed food containers and canned goods are nor muktza. However, cans containing food which is not edible on Shabbos e.g. popping corn, are muktza.
3. Rain: According to most poskim, rain which fell on Shabbos or Yomtov is not considered nolad and may be used. These poskim rule that since the moisture existed beforehand (in the form of clouds); it is not considered nolad when it falls on Shabbos or Yomtov. Thus, according to this view, one may drink, use, and move this rain water (providing that it is not dirty) on Shabbos.
4. The following are the halachos of muktza with regard to medications on Shab¬bos and Yom Tov:
a. Medications which will not be used on Shabbos are muktza. This applies both to prescription and non-prescription medications, e.g. aspirin, Alka Seltzer, and cough medicines are all muktza.
b. Medicines as well as all types of muktza may be moved for a sick person, even for a Choleh Sheayn Bo Sakana--a sick person whose sickness does not pose a possible threat to his life.
5. Garbage and Garbage Cans: Usable food items in the garbage are under certain conditions, not Muktza, however, many items commonly found in one’s garbage are muktza. Therefore: since many garbage items are muktza, it is suggested that one should not move his garbage or his garbage can on Shabbos or Yom Tov [without the guidance of your Rav, as to your particular situation]. Where foul odors from the garbage are causing discomfort to people, the garbage may be removed in accordance with the rules outlined in Chapter 21, part 6 of the book.
6. Frozen Food: Frozen ready-to-eat food is not muktza. Of course, frozen raw meat has the same halacha as raw meat and is muktza. The reason that frozen ready-to-eat food is not muktza is that although the frozen food is inedible bain hashmoshos, since it can be defrosted and, thereby, become edible on Shabbos, it is considered regular food and is not muktza.
1. HaRav Cordevero, Z’tl writes in his Sefer Raishis Chochma (Shaar HaKedusha, Chapter 3), that Shabbos is holy because of the additional neshamos which are added on this day (the neshama yesaira of each and every one of us), and that it is fitting for us to help sanctify the Neshama Yesaira through our deveikus to Hashem on this day through our kavanah in Tefillah and the study of Torah. We should, therefore, endeavor to daven with more Kavanah on Shabbos than we may otherwise have on a regular weekday. If one can begin this Shabbos to focus on the meaning of the words of Nishmas and each of the unique Shabbos Shemone Esreis, we will raise the Kedushas HaShabbos for ourselves--from within and without. 2. The following Halachos are excerpted from an essential Shabbos Sefer, The Shabbos Home (Volume 2) by Rabbi Simcha Bunim Cohen, Shlita (Artscroll, 2003):
a. If a colored liquid spills, it should preferably be wiped up with a disposable napkin or towel. If no disposable item is available, one may use a cloth. However, the cloth should preferably not be the same color as the liquid that spilled. If no cloth of another color is available, this one may be used (as well). b. There is dissent among the contemporary Poskim regarding the colored blocks of deodorizer commonly placed in toilet bowls. Some hold that they may not be used on Shabbos, for they cause the water to become colored during flushing. Others maintain that these deodorizers are permitted for use. Therefore, it is best to remove these items from one’s toilet before Shabbos. In the event that they were not removed, one should remove them on Shabbos. If this is not possible, and no other bathroom is available, one may rely on the Poskim who permit the use of these deodorizers on Shabbos. c. Bending a safety pin that is unusable in its present state is prohibited from the Torah. If it is usable in its present state, bending it back into shape is prohibited Rabbinicaly. Likewise, it is forbidden to bend back a key into shape, or to straighten out a bent hook, even if they are usable in their present states.
1. The Sefer Penei Shabbos advises that on Erev Shabbos one open all of the boxes and containers that he believes he will need on Shabbos. Although there are various lenient opinions which relate to various types of containers, it is best to avoid all of the conflicting opinions--for on Shabbos, we try to avoid Machlokes!
2. The Sefer Piskei Teshuvos (Orach Chaim, Chapter 13) states that before putting on one’s Tzizis or Tallis on Shabbos morning, he should not tighten the knots, and should not separate or untangle Tzizis which are significantly entangled. He highly recommends following the advice of the Bi’ur Halacha (ibid.), who writes that if you tightened the knots and untangle the tzitzis Motzai Shabbos when putting away the Talis, you need not check them Shabbos morning, and you may put on your tallis right away.
3. If one finds muktzah in his pocket, he should not directly hold or move the muktzah. Rather, he should shake his pocket inside out until the muktzah item falls out.
4. The Apter Rav, Zt’l, teaches that “When a person comes to the next world after 120 years, with the only mitzvah in his hand being the mitzvah of shining his shoes on Erev Shabbos in honor of Shabbos, and he sees the great reward that he receives for this, he will begin to wail and cry over the many great mitzvos that came before him to which he did not turn.” Remember--with your polished shoes you honor not only yourself--you honor the Shabbos Queen!
5. One should perform an act L’Kavod Shabbos ** in the morning** on Erev Shabbos (cutting your nails, setting the table, etc.) (Shulchan Aruch, Orach Chaim 250:1).
6. When is it that a woman lighting candles is mekabeles Shabbos? There are two opinions. The first opinion is, immediately upon completing to light the last candle. It is for this reason that many have the custom to drop their match on the candle tray as soon as they have lit the last candle--for it is muktzah, and they can no longer hold onto it. This is the opinion of the Ben Ish Chai, and to our knowledge, is followed in many Chassidic and other circles. The second opinion is that one is only mekabeles Shabbos upon making the Bracha of Lehadlik Ner Shel Shabbos. According to this opinion, one can physically extinguish the match and then make the Brocha. This is the opinion of the Aruch HaShulchan. Rabbi Simcha Bunim Cohen, Shlita in The Radiance of Shabbos reports that HaRav Moshe Feinstein, Zt’l, followed this opinion. There are, of course, other differing results, depending upon which opinion you follow, and one should consult further with their Rav or Posek relating to this interesting and important point.
One final note: Many will not blow out a candle or a match with their breath at any time. Indeed, it is reported in the Halachos and Halichos of the Steipler Gaon, HaRav Yaakov Yisroel Kanievesky, Zt’l, that he did not blow out candles with his breath.
The following is excerpted from the monumental four-volume work, The 39 Melachos by Rabbi Dovid Ribiat, Shlita (Feldheim Publishers). This Sefer is an essential addition to everyone’s library:
1. Chazal forbade one from allowing clean garments and linens to become wet on Shabbos for fear that one is likely to forget himself and come to wring and squeeze them out (S’chitah) to help them dry more quickly. Since garments and linens are only usable in their dry state, one has an interest in causing them to dry out as quickly as possible, and may inadvertently wring them out. The restriction applies to wetting clothing and linens with a basically clear, odorless liquid. Accordingly, one may not wipe a clear water spill with a shirt, sheet, or towel.
2. Although wet clothing is ordinarily Muktza, Chazal waived this Muktza restriction in the case of clothing that one is actually wearing. Due to considerations of Kovod Habriyos (human dignity) and the excessive hardship that this would impose, they did not require a person to remove his wet clothing. One may even put on his wet clothing (e.g., that became wet from a leak, flood, etc. while he was sleeping) if he has no other suitable garments to wear.
3. Once one changes into dry clothing, the wet garments may no longer be handled because of the Muktza restriction that applies to wet clothes which then takes effect. If the garment happens to dry out during the day, it reverts back to its non-Muktza status.
4. One whose shoes and socks became soaked in the rain, etc. may continue to walk without concern for the fact that the wet socks are inevitably becoming pressed and squeezed with every step. This is because the wearer is completely oblivious to the squeezing and has no thought or need for cleansing his socks. Moreover, the moisture that becomes extracted with each step becomes instantly re-absorbed into the fabric of the sock, making this form of S’chitah Halachically irrelevant. Similarly, one may walk on a wet carpet without concern for S’chitah.
5. One whose wet shoelaces became untied may gently tie them in a somewhat loose bow-knot in order to continue walking. This is permitted because any squeezing is neither deliberate nor inevitable. However, the laces must not be tugged tightly while tying them (as is normally done when tying shoes), and the bow-knot must not be made very tight, otherwise the action would be considered a P’sik Reisha--an inevitable consequence--and forbidden. Similarly, one may gently untie the wet laces to remove the shoes. However, here too, care must be taken to avoid tugging hard at the laces or exerting other pressure that would inevitably cause moisture to be squeezed out.
The following is excerpted from the excellent work Halachos of Refuah on Shabbos, by Rabbi Yisroel Pinchos Bodner, Shlita and Rabbi Daniel B. Roth, M.D. (Feldheim, 2008):
1. Vitamins which are taken to cure an existing illness are considered to be medicine, and may not be taken on Shabbos (unless one is Incapacitated, or will become Incapacitated [as defined in the Sefer] if he does not take the vitamins).
2. Hagaon Rav Moshe Feinstein, Z’tl, ruled that vitamins and minerals which are taken to supply the body with essential nutrients for growth, or which are taken to gradually enhance the body’s resistance to becoming ill, are not considered to be medicines. Other Poskim are of the opinion that all vitamins are considered medicines. According to this view, one may not take any type of vitamin on Shabbos. However, one can often achieve the desired objective by taking them right before and right after Shabbos.
3. One who has iron-deficiency anemia may not take iron supplements, because he is taking it like a medicine to cure his anemia. (He should take the iron supplements immediately before and after Shabbos).
4. Similarly, some people take Zinc or Vitamin C tablets at the onset of cold symptoms, which may enhance the immune system’s ability to arrest the growth of the cold virus (this approach, of course, is not conclusively proven). Because those tablets are being used as medicine to fight the virus, they may not be taken on Shabbos (unless the person is Incapacitated [as defined in the Sefer], in which case all medications, including vitamins, are permitted).
5. Substances which can pass as food, but which are only eaten for their medicinal qualities, may not be eaten to relieve an Ailment [as defined in the Sefer] on Shabbos. For example, someone suffering from heartburn may not drink a bi-carbonate beverage such as Alka Seltzer (which may pass as a seltzer beverage), or eat an antacid tablet such as a Kosher Tums-like product (which may pass as candy). Although these preparations are edible, because they are primarily used as medicine, they are included in the prohibition and may not be taken on Shabbos.
The following Halachos were reviewed by HaRav Yisroel Belsky, Shlita:
1. The Crock Pot’s Blech. The commonly-accepted practice is that one places a piece of aluminum foil on top of the heating element of the crock pot to serve as a blech between the heating element and the pot itself. This foil extends over the temperature dial to ensure that the dial will not be adjusted on Shabbos. We note that the dial should be adjusted to the appropriate setting (typically between two and three) before the aluminum foil blech is inserted--otherwise, if the setting is adjusted after the foil is put on, the blech is clearly not preventing you from adjusting the dial! (Shmiras Shabbos K’Hilchasa, Chapter 1, footnote 185).
2. The Light of Havdala. When making Havdala, we also make a special brocha of thanks to Hashem for providing us with light. This brocha, borei meorei haesh, is made Motzei Shabbos only, since this is when Odom HaRishon discovered fire (Pesachim 53B). One cannot make this brocha (or be yotzeh with the person making Havdala) unless he or she is actually close enough to the ner Havdala to be able to distinguish between two coins, such as an American nickel and a Canadian nickel. The equivalent of this is to be able to distinguish between the fingernails of one’s hand and the skin on the palm and on the fingers, using only the light of the ner Havdala (Shulchan Aruch, Orach Chayim 298:4).
Accordingly, family members should take care not to stand at the other end of the room from the Havdala candle, but rather close to it, when the person making Havdala recites the borei meorei haesh. As to how you should actually demonstrate your benefit from the ner, entitling you to make a brocha, see ibid. 298:3.
Note: Generally, only the person making Havdala should make the brocha over the besomim and the ner, even though all others smell the besomim and benefit from the ner (Shulchan Aruch, Orach Chayim 297, Mishne Berurah seif katan 13).
Important Numbers
