Torah · Halacha YomitLaws of Mukseh: Broken Pieces on ShabbatRabbi Uri Nahum · September 6, 2022 · Laws of Mukseh-15Play+30Position0:00—Save⌄ShareA Shabbat halacha class with Rabbi Uri Nahum.Recorded by BSD Productions.Transcript0:00Welcome to the Halacha Hour here on JRoot Radio Live. Today is Chav Zayin Av, Tav Shin Ayin Hey, August 13th, 2015, and we are0:10here live at two and a few more minutes. I know I get usually the text, Rabbi, you're late.0:16I apologize. You know, some things you just can't get out of. You know, it's in my nature,0:21it's in my blood. It's very hard to get rid of it. I am Sefardi, and that adds to the fact,0:26you know, time doesn't play; lema'alah has zman. Okay, in any case, let me give you the numbers before we get0:32to the class, quickly, very, very quickly. The number to the studio, 718-683-5888. If you0:37have a question to call in, you will be on the air unless you call after the show at0:41three o'clock, and we'll be around. We'll be more than happy to answer any questions after0:45the show. To text in your question is 347-927-8398, and I may not have the text working right0:53now in front of me. I don't see it in front of me working. If it does work, I'll be able0:58to see all your texts eventually. But, be'ezrat Hashem, when we do see your texts, we will be able to answer1:03your questions. Today's class is sponsored, l'refuah shelemah of Aaron Chaim ben Ruchama. We should1:11pray for him that he should have a speedy recovery, be'ezrat Hashem, very, very soon. We are in Halachot1:17of Muktzeh, Ben Yishchai, Parashat Miketz. Last week we left off, we had to kind of like cut off the1:24class in the middle, and we left off speaking about muktzeh with food. Food, in general, is not1:34muktzeh, and that is food that is edible. We mentioned last week food that's not edible and what's1:41called not edible, and we mentioned the halachot of meat, chicken, and fish, those halachot and how1:47they are applicable in our days. There is what the halacha... says, and there's a reason for what1:54the halacha says and how they're applicable nowadays. It would be too long to go through it now,1:58but we're continuing. We're picking up from where we left off, and that2:03is the halachot of mukseh by food. These two halachot, mukseh by food, which we picked up from2:10Parashat Pikudei, we have to do the second halacha, which is found in Parashat Pikudei, and jump right2:15back to Parashat Meketz. So, in case you are listening and you're following through with the book, so jump2:20with me to Parashat Pikudei, halacha yod. Ben Ish Hai brings over there the halacha as follows:2:32Beitzah shenoldah b'Shabbat, an egg that was born on Shabbat. What does it mean, born? That means, you know, a chicken laid an egg2:39on Shabbat. Asurah afilu b'taful. The egg is forbidden. It's mukseh, not only in eating it, even moving it, the egg is forbidden.2:52However, im kofeh aleha keli shelo tishaver, zeh shelo yigaba. If you want to protect it, you don't want it that it should break, the chicken laid the egg and it left, and2:57now you want nothing to happen to it, so you can't pick it up. So what you could do is you may take3:02a keli, you may take a utensil that is not mukseh, like a bowl, a glass bowl that's heavy, and you want to3:08place it on top of the egg, then nothing should happen to the egg. That's mutar, on a condition3:13you have to be careful not to move the egg. In general, mukseh is permitted to be touched,3:18not to be moved, but to be touched. We already explained that. But in a case where touching3:23the mukseh will certainly cause it to move, then it will be forbidden to even touch the3:30mukseh. Here is such an example: an egg that's born on Yom Tov, on Shabbat. Since the egg is3:37mukseh, so therefore touching it will move it for sure, it will inevitably move it, so therefore we cannot3:45touch even. The muktzeh, when it's— excuse me, we cannot even touch the egg because of its3:52muktzeh. One more line: u'peirot shenashru min ha'ilan b'Shabbat. This is very applicable if you have fruits growing in your3:59backyard. Any fruits that have fallen off the tree on Shabbat, asurim afilu b'tiltul, afilu sefekan asur. Any fruits that came into Shabbat on a tree, and now we had a storm or a wind,4:10whatever it was, or even the kids were playing in the backyard, or somebody by accident picked it4:14off and they fell on the floor on Shabbat, and you see now, beautiful, I have the fruits. May4:21I eat the fruits now? They are edible. It's not like the egg. The egg is not edible. And the answer is no.4:25The fruits, even though they're edible, since they fell on Shabbat, it remains muktzeh, because4:32it came into Shabbat muktzeh, then it remains muktzeh throughout the whole duration of Shabbat,4:37even though right now it's edible. It's, you know, I can eat it. Let me define this last thing a4:44little bit, and then we'll go into some practical examples. There's something known as4:52muktzeh machmat issur. Muktzeh machmat issur means that something that came into Shabbat muktzeh, meaning to say I couldn't have access to it,5:05and the only way I would be able to have access to it on Shabbat is by doing something that's5:11forbidden. L'mashal, the example that we gave right here in Ben Ish Chai: I have fruits on a tree.5:19When Shabbat came in, I look at my tree and I see the fruits. I want to eat from the fruit.5:23Can I pick the fruit off the tree? And the answer is no. Picking the fruits off the tree5:27is an issur de'oraita. It's a biblical prohibition, which is the issur of tolesh,5:35one of the 39 melachot. It's tolesh. Even if I want to bite from the fruit on Shabbat,5:42so I'm tolesh that part. I'm ripping off that part of the fruit. That's also considered5:46picking a fruit off the tree. I'm picking part of the fruit. That's also tolesh.5:50It's asur, whether I bite it off or I pull it off. It's asur min haTorah. So therefore,5:54that fruit is inaccessible to me. It becomes muktzeh, muktzeh machmat issur. Not so much our subject,6:01because we said we're not going to focus so much on this halacha. Maybe when we get to it.6:05But in any case, just to understand the halacha right now, we need to know this concept called6:09muktzeh machmat issur. Now, what happened is on Shabbat something happened. The wind came,6:15it was a storm. My kids were playing in the backyard, all the examples that we gave before.6:19You can come up with all your own examples. What happened is that the fruits fell down,6:24and now I have access to it. I don't have to do a melachah to get to the fruit anymore.6:28I don't have to rip off the tree and commit an issur. No, it's right there. It's accessible.6:33Can I eat it? And the answer is no. Why? There's a concept. We need to know this concept. It will6:39help us always. It's good to know this concept, especially in Hilchot muktzeh, and we will get6:43to it hopefully today. And that is what the Gemara calls, migu6:50d'איתקצאי לבין השמשות, איתקצאי לכולי יומא. Once it becomes muktzeh for the time of bein hashmashot. Bein hashmashot6:58is that period of time between sunset and the three stars, which we call Shabbat already.7:04Once the sun sets, we already said, for all halachic reasons, pretty much that is Shabbat.7:10So once the sun sets, we look at the fruit then. What was its status then when Shabbat came in?7:18Since its status when Shabbat came in was that it was on the tree, which means it was—7:24Mukseh machmat issur, since I could only access it by doing an issur, so it remains for that status7:33throughout the whole duration of Shabbat. It remains mukseh machmat issur, even though it came7:40down, and not because I did anything to it. I didn't tell my kids to play in the backyard.7:44I didn't tell Hashem that He should make it windy and stormy and another possible hurricane,7:49chas v'shalom, right? It just fell by itself. Doesn't make a difference. It still remains7:54mukseh, and even though I'm not doing any melacha, but the status of mukseh does not.8:00Leave the food,8:02okay? That's very important.8:04The Ben Ish Chai says, as over here,8:06even though it's a8:07safek, which we would say maybe perhaps8:09safek deRabbanan lekula,8:11Ben Ish Chai is machmir anyway.8:13He's stringent, and he says8:14even if you're not sure if this fruit8:16was on the tree before Shabbat8:18or was off the tree from before Shabbat,8:21and now he came on Shabbat8:22and he saw it on the tree,8:22for all you know in your mind,8:24you had in mind that these fruits8:27are not accessible to you.8:28You thought that they are on the tree.8:30So in your mind, you made them8:32muktzeh. You thought that they are not available.8:35That's what muktzeh is,8:36like we explained in the first class.8:38Muktzeh is from the word8:39ketz. It's at the end,8:40it's the end of your mind.8:41You're not planning to use it.8:43Therefore, even if you have a doubt,8:45since in your mind you8:46planned that they should be not usable for Shabbat,8:49they remain8:51muktzeh. The Ben Ish Chai pointed out over8:53here—now we're going to go back to8:55parashat Miketz, but before we leave,8:56I just want to clarify8:57something—the Ben Ish Chai pointed out over here8:58that an egg is9:01muktzeh when it's born on Shabbat.9:03What about raw eggs I have in my9:05fridge I bought on Friday?9:06Or not Friday, whatever,9:07you know, I bought them before Shabbat.9:08They're not born on Shabbat.9:09I have them in my house.9:10I bought them once9:11when I went shopping at9:12Moishe's. So now what's the status of raw eggs?9:15Are raw eggs in general9:17muktzeh, or only if it's born on Shabbat?9:19And the answer to that is9:21no. Raw eggs are edible.9:23Even though, even though,9:25if a goy would cook for me9:27a raw egg,9:29he would take a raw egg and cook it for me,9:30it would be considered bishul akum,9:32as Shulchan Aruch brings in9:35Yoreh Deah. But that's as far as hilchot bishul akum.9:38We can't9:39combine—you know, sometimes people have an issue,9:41I come across certain people,9:42Baruch Hashem, they like to learn,9:43but they'll take one9:45halacha and they'll apply it9:46in every single area in9:48Shulchan Aruch, in all categories. You know, Baruch Hashem,9:50we have many, many categories in9:52Shulchan Aruch, and not everything is comparable.9:54Some things are comparable,9:55but not everything is comparable.9:56You have to know when9:57and where you can compare it.9:59So an egg that's raw10:02cannot be cooked by a goy for you10:03because you normally don't eat it raw.10:06However, as far as the muktzeh status of a food,10:10it doesn't go by what's normally eaten,10:13what's not normally eaten,10:14but rather it goes by10:15if it's possible to be eaten.10:18It's any worse from raw meat10:19that we mentioned last week,10:21which halacha says10:22some people, it's possible,10:23not everybody, but some people do eat it.10:25Same thing with b'y with raw eggs.10:27Raw eggs, yeah, it's possible for people to eat it.10:30Some people do eat it, yeah.10:31Chazanim maybe will swallow it.10:33Is it a common thing?10:34No. Would you do it?10:35Maybe not. It doesn't go by you.10:37It doesn't go by what's common.10:38But if it's possible, it's possible,10:41and it could be done.10:43So therefore, it's not considered10:45muktzeh. And not only that,10:46you could even take the raw egg10:48and mix it with other foods,10:49kind of like a spice.10:51I'm not the expert here10:53in how to make all these different things.10:55I could spice my10:56challent, and that's as good as I could get.10:57But more than that,10:59you know, you leave it to the experts.11:00But I did see that brought down,11:01that if you take a raw egg,11:03you can mix it with other foods.11:04I believe Chut Shani says that,11:07Rav Nissim Karelitz shlita. So therefore, if you have11:09a raw egg in your house,11:11it is not11:12muktzeh, which means you see a raw egg on the table,11:13you want to move it,11:14even though it's raw,11:15you have to make sure if it's cooked or not,11:17you can pick it up.11:18It's not muktzeh, since it can be eaten.11:21It can be even mixed with other foods.11:22Even though11:24it's—let's say you tell me,11:25you're going to argue and say,11:25Hold on, but you can't eat it by itself.11:27It doesn't make a difference.11:28Nobody eats spice by itself.11:30You don't take all spice11:31and you just sit there and munch on it.11:33And if you do, okay,11:35I don't know what to tell you.11:37But you11:37don't. People don't normally do that,11:39and it's not ראוי for that.11:40Yet the status of spices11:43is that it's11:45ochel. It's food.11:45It could be eaten,11:46even though it can only be eaten11:48by mixing with other foods.11:49This raw egg is not any worse.11:51If I can mix it with other foods11:52and it will be edible,11:54therefore it is not11:56muktzeh. I'll give you a few other examples of this,11:58that although by itself11:59maybe I won't come to eat it by itself,12:02but if I mix it with other things,12:04it will be edible.12:05For example, coffee powder.12:08We all have coffee.12:09Is coffee12:11mukseh? Now, you tell me,12:12coffee, leave the issue12:15bishul. We're talking about instant coffee,12:16which has no issue of bishul right now.12:19So first of all,12:20coffee could be eaten, by the way,12:22by itself.12:24Forget the fact that I could mix it with water12:25and then have coffee,12:27which is for sure going to12:29make it mutar. But even without this fact,12:31even if I, just the mere fact that12:34I could mix it with other foods,12:36like sugar.12:37If I mix coffee with sugar,12:39that's food.12:40Believe it or not, in the olden days,12:41and the olden days, by the way,12:42I mean even my days,12:43I'm not such an old guy,12:44but even in my days12:45when I was a little kid in Syria,12:47I remember they used to put coffee.12:49Now that was even Turkish coffee,12:50which is even harder to, you know, make.12:53Instant coffee could be done on coffee,12:54but the Turkish coffee12:55you actually have to cook it.12:56But they would put it together12:57with sugar, and they would eat it.12:59It is edible.13:00Do we do it today?13:01No, because we have Hershey's,13:03and we have13:04Kleins, and we have13:05Liebers, and we have all the geshmake food,13:07so we don't need them.13:09But it could be done.13:10It is edible,13:11and therefore even Turkish coffee,13:13which people do not make on Shabbat13:15because you might actually have to cook it,13:18possibly—I'm not going into the13:19halachot of bishul, I'm careful in how I'm saying13:21it—but still, it's not going to be considered13:25mukseh because it could be mixed with other foods13:27and it could be eaten or drank on Shabbat.13:31Same thing would be for cocoa powder.13:33Cocoa powder also,13:33even though people may not eat cocoa powder,13:35but it's edible.13:36It could be eaten.13:37It could be mixed with water.13:38It could be mixed with hot water,13:40and you'll have hot cocoa on Shabbat.13:43It also becomes food,13:45or it's food that's13:47edible, and therefore takes it out13:47of the status of13:50mukseh. Another example,13:51even though things that we may not eat,13:53but it's13:55ra'ui, it could be eaten.13:56There's a halacha that13:58erev Shabbat13:58we may not eat any matzah14:01that we can be yotzei with14:04on Leil Pesach.14:07That's Erev Pesach.14:08If Erev Pesach falls out on Shabbat,14:12so we cannot eat matzah that day,14:16you know, after the time14:17chametz, the whole day, excuse me.14:20But still the matzah does not become14:22muktzeh, because although I may not eat it,14:24but it is edible.14:26Only the matzah that I'm planning14:27to use for that night,14:30specifically the ones, the handmade ones14:31that I14:33was very careful with, that14:34I'm planning to use just for that night,14:35only14:36is muktzeh. But any other regular matzah,14:38even though I may not have it,14:40but since little children can have it,14:42and for sure I could give it to a goy,14:44so therefore it's not going to be14:48muktzeh. Why is then the matzah14:49that I'm going to use for Leil Pesach14:51muktzeh? The answer is because14:53matzah that I'm planning to use for Leil Pesach,14:54I won't give it to a little child.14:55It's so expensive.14:56I worked for it.14:57I paid so much money for it.14:58I'm going to eat it.14:59I won't give it to somebody else.15:01I only want to eat it on Leil Pesach,15:05and therefore it is15:07muktzeh, but not the regular matzot.15:08Even though I cannot eat it,15:09and little kids in general cannot eat it,15:10but little, little kids,15:11very, very young children15:13who don't understand,15:14since they could eat regular matzah,15:18a goy could eat regular matzah,15:21even though it could be raui to be eaten15:23for Leil Pesach as a mitzvah,15:25it's still not15:26muktzeh. Here's another example.15:27Now we're talking about Pesach.15:29Rice, cooked rice,15:31cooked rice on Pesach for Ashkenazim15:34who do not eat rice,15:36it's not muktzeh for them,15:37even though they don't eat it,15:38it's not15:39muktzeh. It's kind of like if you eat meat,15:41if you ate meat already,15:42you're allowed to move a bottle of milk.15:44Why? Because somebody else15:45who didn't eat meat15:46was not15:47fleishig could have milk.15:48It's15:49raui. It's somebody else could eat it,15:52and therefore it's still15:53in the category of food.15:54Likewise, Pesach, an Ashkenazi,15:57chas v'shalom, finds rice in his house,15:59it's okay.16:00Give it to us, the Sefardim, we'll eat it. We'll make beracha. We won't eat it in your house, don't worry.16:04Kitniyot. Those are not muktzeh. Why? Because it could be eaten by someone.16:10Same thing, a lot of poskim, not everybody, but a lot of poskim bring also when it comes to rice—excuse me, medicine.16:19Medicine is also not muktzeh. HaRav Ovadia has a whole arichut on this, and he explains that rice—excuse me, not rice—medicine is not16:26muktzeh. Why? Because people who are sick could have medicine, and since they could have medicine, so therefore it's raui, it's befitting.16:37Somebody could have it. It doesn't have the status of muktzeh, and one could move medicine if it's necessary.16:45There are some who are machmirim. We'll talk about them maybe a little bit later on.16:48Now we move on, and we go back, really. We move on, but we go back. We go back to halachot muktzeh in Parashat Miketz, in the Ben16:58Ish Chai, and from halacha—you were up to halacha yud. The whole parashah is only tet-zayin, which means sixteen halachot. We don't have so many halachot left.17:06From halacha yud to halacha tet-vav, it's one theme, and that is muktzeh, something that becomes muktzeh on Shabbat,17:14something which maybe entered Shabbat as not muktzeh and it became muktzeh on Shabbat.17:20This is the subject from halacha yud to halacha17:24tet-vav. Some very interesting and important halachot. They may seem, rabotai, they may seem like, Oh, it's not applicable nowadays,17:32but no, they are very, very applicable, as we'll see when we get to the practical applications,17:36very applicable. And not only that, these halachot are so important in the laws of17:41muktzeh. I'm not exaggerating when I tell you that there were hours. It took me hours to word exactly how to give this class.17:49Hopefully, bezrat Hashem, with the time that we have left—I know I came17:52late—but a lot of hours just to word it so it could be clear that we should understand exactly how to apply the halachot on our own.17:59We'll begin, first of all, with halacha yud. We'll read it from inside.18:04Halacha yud is basically a combination of a few halachot together that Ben Ish Chai brings in one.18:09We'll analyze each one. And then we'll explain. We might jump in the middle,18:14but we'll explain what will come out with some practical and applicable cases.18:21Let's begin.18:22Kol hakelim. Basically, what we're talking about is things that break on Shabbat.18:28What would be their status on Shabbat?18:31These are known in halacha as shebrei kelim, broken utensils.18:35What would be their halacha? Let's read it from the Ben18:37Ish Chai. Kol hakelim shenishberu, afilu shenishberu b'Shabbat. Any utensil that breaks, even if it breaks on Shabbat,18:43mutar letaltel shivreihem im18:48re'uyim l'shum melacha. The broken pieces can be moved as long as they can be used for something.18:54They have to have some sort of usage. You have to be able to use it for something.18:58For example,19:02let's say, in their days, you know, what's it called, a wooden plate broke.19:08So now what are we going to do? We can't use it as a plate, but fine,19:11but you can use the broken pieces maybe to cover a bottle, right?19:14So since it can be used as a cover for a bottle, or if we're talking about a bigger dish, let's say the chair broke,19:20a wooden chair broke, so you can use the piece to cover a barrel.19:25Since it has some sort of usage, then they're not muktzeh. You can pick it up. It's not a problem.19:31However,19:35but if they break in a way that you can't figure out anything to do with them,19:40they're not ra'ui. You cannot use them for anything, then they become19:45muktzeh. Even though it was created on Shabbat, they become19:48muktzeh. Okay, let's give you a few examples.19:52Vessels that have to completely break.19:54That means when we say break, you cannot use the vessel the way it used to be.19:59We gave an example of a wooden plate.20:02We gave the example also of a wooden chair.20:04That's just a few examples.20:06Let me give you some maybe practical examples in our days.20:09For some reason, and it happens, your kids are climbing on the bookcase,20:12and how many times did you tell them, Don't go on the bookcase.20:15We got it from—I don't want to say from where, right?20:18We didn't pay expensive furniture. You know, our in-laws didn't buy for us.20:21And they go, and guess what happens?20:23They used to go when they were three years old, and nothing was wrong20:26because they were not so heavy.20:28Now they became five, seven years old, and guess what?20:30The shelf broke.20:32The shelf broke on Shabbat.20:33So now that shelf, what's the status of that shelf?20:35Could you use it as a shelf anymore?20:36No.20:38So it should be muktzeh, right?20:39However, the halacha of Shabbos Keilim tells me that since the shelf came into Shabbat20:44as not being muktzeh, as being just a regular20:47keli, as long as there's something that I could use the shelf for,20:50it will be considered a20:54keli, which means it does not become20:58muktzeh. And therefore, the shelf, what could it be used for?21:02I'll give you ten seconds.21:04Okay, time is up.21:06You know what the shelf could be used for?21:08The shelf could be, or the broken shelf could be used to make a smaller shelf.21:12You have a three-foot shelf, and now it's broken in half.21:15You can use it for a smaller shelf.21:17Or you can use it as a paperweight.21:19You have napkins on the table and the AC is blowing or the fan is21:23blowing, and the napkins are flying all over the place.21:25What do you do?21:26You take a napkin holder or something and you put it on it.21:28So you could take the broken shelf and put it on it.21:31Would you do it?21:32Probably not, but it doesn't make a difference.21:35Actually, we'll talk about if it makes a difference or not.21:38But since it could be done, that's all I need.21:42That's all I need to save it from becoming21:45muktzeh. Another example: a metal picture frame.21:48A metal picture frame falls and breaks.21:50I'm not talking about the glass right now.21:51I'll get to the glass part in a second.21:54A metal picture frame breaks.21:57The kids were playing ball in the house, or they're playing with their little brother,22:00and they threw the brother on the wall, and boom, the metal frame came down.22:04It broke,22:05and now I have the broken glass that's shattered all over the floor,22:09and I have the metal frame that broke.22:11The metal frame itself, even though it's broken, it cannot be used anymore as a frame,22:15but still the pieces themselves can be used for something.22:19For example, if it's a heavy metal thing, it can be used, guess what, as a napkin holder, paperweight.22:26You could hold it, even if I don't use it, but it can be used,22:31therefore it doesn't lose its status of22:33muktzeh. I'm explaining, it doesn't lose the status of a keli, and it does not become22:38muktzeh. Good?22:39However, the second part of the halacha, which is the glass,22:44that's what the Ben Ish Chai talks about over here, right?22:47The glass has no purpose.22:48When glass breaks, that's it.22:51You can't use it for anything else.22:53So therefore, technically, technically, the glass pieces that fell all over the floor are23:00muktzeh. Why? What am I going to use with a small little piece of glass?23:03Nothing.23:05And I know what you're saying,23:06But Rabbi, it's dangerous.23:08You are right.23:09Hold on, I didn't finish the23:10halacha. A hundred percent it's dangerous, and that's the next part of the23:14halacha. The Ben Ish Chai explains,23:15when we said that the broken pieces that have no usage whatsoever are23:22muktzeh, that's only—is, when do we say it's23:26muktzeh? That's only if they're not going to be damaging.23:33However, if they fell and they broke in a place where they could hurt someone,23:37they could damage someone, it's hazardous.23:40For example, he says over here,23:41keli zechuchit, anything that's glass,23:46mutar lefanot ha-shevarim k'dei shelo yizuku bahem. You're allowed to pick up the muktzeh with your own bare hands.23:49There's no issur of23:50muktzeh. Would you do it? I don't know, ask your doctor.23:52But you're allowed to pick up the muktzeh with your own bare hands.23:55They're not23:56muktzeh. Why?23:58Because they're dangerous.24:00That's a very important halacha.24:02Something that's dangerous,24:04something that's dangerous when it falls down,24:07even though there's no usage24:08words, and therefore there technically should have been24:12muktzeh. In such a case,24:14the Chachamim, the rabbis, were not24:16gozer, did not decree against them to become24:18muktzeh, and you can move them with your own hands.24:21Let's give an example.24:22You have a nice glass cup.24:25Crystal could be,24:26and it falls on the floor24:27and it shatters into breaks.24:29Guess what? What's the halacha?24:30The halacha is,24:32well, what do you think about it?24:34Glass,24:34could you use it for anything?24:35The broken pieces of a cup,24:36could you use it for anything?24:37And the answer is no.24:39So they should have24:40been muktzeh. However, because it's glass24:41and it's sharp,24:42people could step on it24:43and a lot of people walk barefoot.24:45So therefore, the halacha is24:48that it is not24:51muktzeh. You can even pick it up with your hands.24:53Of course, if you could pick it up with your hands,24:54you could also brush it with a broom24:56and clean it up.24:57You don't have to get a goy for it.24:59Certainly you could get a goy,25:00but even you could pick it up with your own bare hands,25:01pick up the big glass piece25:03and throw it away in the garbage25:05or whatever you want to get rid of it.25:07Good?25:07That's very important to keep in mind.25:09However, Ben Ish Chai says25:11if something breaks,25:12but it's not dangerous,25:15then he says over there25:16you're not allowed to move them.25:19Asur lefanotam, you cannot move them25:19if they don't have any purpose.25:21He says over here,25:22talking about,25:22he brings an example of25:25cheres, of clay,25:26something that's made out of clay material,25:28or I don't know if called china,25:30because china really is25:31glaze and has a little glass,25:32but it all depends on the subject.25:34We gave the example of a wooden plate, right?25:36A wooden plate that breaks.25:38So that's,25:38you can't use it25:39anymore. Let's say you can't use it.25:40You have no purpose.25:41It can't be a paperweight.25:42It can't be anything.25:43You can't cover it.25:44So then in that case,25:46it is25:47muktzeh, and since it's not going to hurt anybody,25:49you can't pick it up with your hands.25:50Maybe you could kick it to the side,25:51but you cannot go ahead25:53and pick it up with your hand.25:54I am going to interrupt over here for a second,25:58to halacha yud aleph,25:59because it's a short26:00halacha and it's connected really over here,26:02and then come back26:03and continue on this26:04halacha. Halacha yud aleph,26:07Ben Ish Chai says26:08that the Gemara26:09only talks about26:09something that breaks on Shabbat.26:11As long as you have some sort of usage for it,26:13that's only regarding26:16something that came into Shabbat26:17as a26:18keli. It came into Shabbat26:19as a utensil,26:21like your wooden shelf.26:23It came as a utensil,26:25your picture frame,26:26it came as a utensil.26:27It has a purpose.26:28It was a26:29keli in26:30halacha. And then on Shabbat26:31it broke,26:32so therefore,26:33as long as we find26:35some sort of usage for it,26:36it's still considered a26:38keli. However,26:39if something came into Shabbat26:42not as a26:43keli, even though you may figure out26:45a usage for it,26:46you cannot use it now on Shabbat26:47because it came in as26:50muktzeh. Let me give you an example.26:54Stones, right? You have stones26:56or26:56pieces of wood.26:57Those are things are called27:01muktzeh machmat gufo, beams. Could you use a beam27:02to maybe hold a door open?27:05Could you use a beam27:07maybe to lock the door27:08to make sure nobody comes into your house?27:09Could you use a piece of stone27:12to hold up,27:12you know,27:13to make a shaky chair27:16steady, sturdy?27:17And the answer is,27:19yeah,27:19it can be used for it.27:21But since27:22I didn't use it for it before Shabbat,27:24it came into Shabbat as a stone,27:26as a beam,27:26as a piece of wood,27:27then when Shabbat comes in,27:29even though now I came up with the idea,27:31now on Shabbat,27:32that's it.27:32It came as27:33muktzeh, it remains27:34muktzeh. This27:36heter of27:37allowing you to use broken pieces27:39when it's used for something,27:40when it could be used for something,27:42is only for27:44something that came into Shabbat as a27:46keli and it broke on Shabbat.27:47Okay,27:48now we go back27:50to27:51Halacha Yod. Just wanted to get this halacha out of the way.27:53I have a question.27:55The question is like this,27:56it's brought in the27:59halacha. What's the status of a shivrei kelim?28:02Meaning to say,28:03you know,28:03we already learned there's six categories of28:05muktzeh, and four that we're dealing with,28:07meaning to say,28:14kli שמלאכתו לאיסור, muktzeh מחמת חסרון כיס, kli שמלאכתו להיתר, or28:16muktzeh מחמת גופו. What would be the status now28:19of a utensil?28:21Like, let's say,28:22you know,28:23something that's28:26muktzeh, kli shemelachto l'isur. Let's say it broke on Shabbat,28:28somehow it broke on Shabbat,28:29and now28:31it can be used28:33for something that's mutar.28:36Does it convert now28:37from28:40kli shemelachto l'isur into kli shemelachto l'heter, and therefore28:41I'll be able to move it28:42even for no unnecessary reason,28:44like kli shemelachto l'heter is?28:46Or do we say,28:47no, it remains the way it is.28:49That's the way28:49it came into Shabbat28:50as kli shemelachto l'isur, remains that way.28:52And the answer is that28:54it depends what the case is.28:56In the case of28:59kli shemelachto l'isur, if it broke on Shabbat29:01and now the pieces can be used29:03for something like a paperweight,29:04or to hold the table,29:06or to cover a pot with it,29:08so29:09in that case29:09we have a29:10machloket between the Pri Megadim,29:11who says29:12it becomes like29:14a kli shemelachto l'heter, and the Eliyah Rabbah,29:15who says,29:16no, it remains29:18as kli shemelachto l'isur. The29:19Acharonim, I saw, the Biur29:21Halacha, Menuchat Ahava, both of them bring29:23the Pri Megadim29:24lahalacha, which means that's who they go with,29:26that when it29:29converted—not that29:29it broke—it converted from29:31kli shemelachto l'isur and it turns into29:34kli shemelachto l'heter. However,29:34in a case where something came into Shabbat29:37as29:38muktzeh machmat chisaron kis, for example,29:39you have an iPad,29:40and the kids were grabbing something off the shelf29:43and the iPad fell29:44and it cracked in half.29:46So the iPad before Shabbat29:47was29:49muktzeh machmat chisaron kis; you couldn't move it for any purpose.29:50Now that it broke29:52and it didn't shatter all over the place,29:54it's not dangerous,29:55but now what's the status of the broken pieces?29:58Technically,29:59they can be used as a paperweight.30:00The iPad—you know,30:01I'm not talking about the new one,30:02Air, you know, but the old ones,30:03a little bit30:04heavier—you can use it as a paperweight.30:06Could you now pick it up30:07and move it as a paperweight?30:08And the answer is no.30:11When it's30:13muktzeh machmat chisaron kis, since it came into Shabbat30:16broken—I'm excuse30:16me—since it came into Shabbat as30:20muktzeh machmat chisaron kis, and it was therefore forbidden to move30:22even30:24l'tzorech mekomo v'gufo, it remains that way throughout the Shabbat.30:28That's the rule that we mentioned earlier:30:33migu d'איתקצאי לבין השמשות, איתקצאי לכולי יומא. Since it was muktzeh by bein hashmashot,30:36it's muktzeh throughout the Shabbat.30:37This iPad came in as30:41muktzeh machmat chisaron kis by bein hashmashot,30:43and it remains that way throughout the whole Shabbat.30:46The next point we want to clarify is30:50the30:51halacha, part of the halacha that the Ben Ish Chai said over here,30:53that if something breaks, like glass,30:56if it's in a place that's dangerous,30:59then you can move it.31:00It doesn't become31:02muktzeh. You can move it.31:02You can actually pick it up with your hands,31:04even though there's absolutely no use for it.31:06Examples of things that may break on Shabbat31:09that I31:11believe—you know, some of them31:13maybe, you know, you'll have your own opinion about it,31:15and maybe you find poskim certain ways here and31:18there—but examples that are,31:19I believe, I don't think anybody will argue,31:22but things that are dangerous are the following:31:25if you have glass plates or cups31:27when they break and they shatter all over the place,31:29or if you have, let's say,31:31the glass of the picture frame31:33that we mentioned beforehand,31:34same idea.31:35Or if you have a knife that breaks.31:37You know, sometimes you're cutting31:38and the knife may not be so good,31:40and as you're pressing on the knife31:42and the knife just breaks in your hand.31:44So now there's no use for it.31:46You can't use it.31:46It's a sharp knife.31:47You can't use it regularly,31:50and the handle will also not be able to be used.31:52So the handle itself—31:55Could you figure out a way to use it?31:57If you can,31:57if there's something that it could be used.32:00Or let's say it's a heavy handle, so it can be used like a paperweight. It's not muktzeh. But if it cannot be, it doesn't have32:06a, you know, there's nothing that it really could be used for, so then it is32:10muktzeh. You cannot pick it up, and it's not dangerous. The other part of the knife, which is the sharp metal part,32:16that there's really no uses for it,32:18but it's still not muktzeh. Why? Because the sharp part is sharp and dangerous.32:24Yes, especially if you have little kids on it. If you have little kids on it,32:27sometimes you're grabbing, you're trying to reach out, you reach something on the table, and you might come and slice your32:33finger, and it's very, very easy with a sharp knife for a person to get a cut. It could be32:37dangerous. Yes, open wounds in the hospital, ask any doctor, open wounds are, there could be sakana.32:41By the way, this sakana over here doesn't have to be32:46that life-threatening. Life-threatening cases on Shabbat, you don't need—here we're trying to override the issur of32:53muktzeh. A sharp knife or glass that breaks, we're saying that's not muktzeh. Muktzeh is derabanan. We're trying to override the32:59issur derabanan. When it's dangerous, so you can do an issur derabanan of moving it. Chachamim were not gozer that's33:06muktzeh. If it's33:08life-threatening, whoa, I don't need muktzeh only. I could drive a car. Driving a car is de'oraita. The fire is burning in the engine.33:15I could do all sorts of33:19issur de'oraita for something that is33:21life-threatening, even if it's safek, even if I'm in doubt, I'm not sure it could be life-threatening or not.33:28A person could and should do an issur de'oraita to save a Jewish life or to prevent a person33:35from getting into a situation of a life-threatening situation. Of course it's a mitzvah.33:40So therefore, we have to point out that what we're talking about over here is something that's dangerous. It's not33:45life-threatening, but it's dangerous. You could get a cut from it. That's also dangerous.33:49Halacha brings down that when something like glass breaks, and33:54it's b'makom hezek de-rabim, it's in a place where many people could get hurt from it, it is34:02mutar to move it because it's not34:05muktzeh. What is considered rabim over here? So,34:08Rav Shlomo Zalman Auerbach says that we could, based on the Gemara, it's brought down34:13in Shmiras Shabbat Kehilchata, that it could be34:17even three people. Even three people qualify to make the place a place of rabim, and34:26therefore you can move it.34:28The Chut Shani, Rav Nissim Karelitz, he explains that34:33when we need three people, we need makom rabim that's only to do other issur d'rabbanan, like carrying in an area known as34:41karmelit. But to override the issur of34:44muktzeh, even if it's for one person, it can be dangerous for one person, and certainly if it's for children,34:50then you could move it. It doesn't have a problem of34:54muktzeh. So therefore, if my glass cup breaks in a place where there's even one person that may walk barefoot, and35:00chas v'shalom, it could get into his body, it could cut him,35:03then we can move it, and certainly if I have little children around. Another point35:07is that Rav Nissim Karelitz points out that35:12you can't just go ahead, by the way, and pick up all those glass pieces if there's another way, if there's a way35:18to avoid it. Meaning to say, the heter of moving broken pieces because they're dangerous,35:25it's only as a secondary option.35:28If you have a way to close the room and nobody should go in there, then close the room.35:33If you have a non-Jew that could clean it up, get a non-Jew to clean it up.35:37If you're scared, by the way,35:40you're going to wait till you bring a non-Jew to clean it up and it's going to be people might walk on it,35:44you don't have to wait. You have a35:47housekeeper in the house. You're in the dining room, she's in the living room, so you say, Excuse me,35:51could you come here and clean it up? You know, that's two seconds. She might even be faster than you, right?35:55So of course you should get a non-Jew to do it.35:57If you could sweep it up or carry it in a way that's not the normal way of moving it.36:04Therefore, avoiding36:05having to override the muktzeh, that should be the approach to take.36:11The heter, though, applies even things that could be potentially hazardous.36:16Lemashal, you have, let's say, a fluorescent light bulb, and36:20for some reason or another, I don't know,36:22you're changing light bulbs before Shabbat and you left it alone. You left it in the dining room,36:26now you come and it's Shabbat and it's right there. You have kids are coming over,36:30you have nieces, nephews, your grandchildren are coming over, and it's not dangerous yet,36:34but you know that all you need is a little bit of, you know,36:39touch. All you have to do is somebody to touch that little, that, what's called, that light bulb, and all of a sudden it'll shatter36:44all over the place and it could be dangerous.36:47Even that36:48qualifies for something that's called hezek, and therefore you can move it.36:53The fluorescent light, if it's in a place that could be dangerous,36:56you could pick it up and move it before it comes to an actual situation where it's actually dangerous.37:03Another example is that,37:06let's say the item in itself is not muktzeh, but it could be dangerous. I'm allowed to move something that's37:14muktzeh to37:14save people from the item. An example: let's say I have in my backyard a deep pit.37:20I don't know, somebody falls in it, it could hurt himself, he could trip on it and break,37:24you know, some limbs or rip something.37:26So therefore, I could take something to cover that pit in my backyard,37:32even though the item that I could, the only item I could find is a37:38muktzeh item. That is the halacha. I could even pick up something that's37:44muktzeh that I could pick up something, excuse me, I could pick up something that's muktzeh to cover a deep pit in my backyard37:50because, again, what I'm doing is I'm avoiding a place,37:55I'm avoiding— A37:58dangerous situation for other people. Finally, one last thing before we move on, and that is38:06spiritual danger.38:08Spiritual danger, spiritual hazardous things,38:11you cannot38:13override muktzeh to move them. What's an example?38:16We learned that if you cut your nails,38:18you should make sure you throw them out, you dispose of them, because if you dispose of them—dispose of them38:23means to say, like put them in the toilet or,38:26you know, burn them.38:28Don't burn them in public, you know, or in your house; that's a little dangerous. Anyway,38:32but you can throw them in the toilet. Why? Because if a pregnant woman, chas v'shalom, steps on38:37something, on a nail that was cut from a person's body, it could be dangerous. She could have a miscarriage.38:43But that's a spiritual danger.38:45It's not a physical danger. You don't see it necessarily, right? It's something that was told us.38:50That spiritual danger, does that qualify38:53for this hezek or38:56avoiding overriding this issur of muktzeh? Which means, somebody cut his nails before Shabbat, and you come in the bathroom,39:02you see nails all over the place. You can't pick them up and move them because, you know, you have somebody pregnant over you. Why?39:08Because39:09it's not a physical danger. They're only matir this only for non-physical danger.39:14I mean, only for physical danger, not for spiritual danger. What do you do in such a case?39:18It is, you know, you don't want any lady to have a miscarriage, so very simple.39:22We already explained that if you have a nail from your body that fell on the floor,39:25all you have to do is blow on it, move it from its place, and it doesn't have the same effect.39:31Same thing over here. You could kick the nails out of the way.39:35Once they moved from the place that they landed,39:38it's not a problem of muktzeh. You could sweep them up a little bit to the side, then it's not muktzeh anymore.39:43Excuse me, then it's not dangerous anymore for any lady that steps on it, and this way you avoid having to override the issur of39:51muktzeh. Let's finish this39:58halacha yud. Halacha yud, we bring one more.40:00Case, and the case is when something—two more cases, sorry, two more dinim.40:06If something broke—I'm not going to read inside because of the40:09time—if something broke from before Shabbat,40:14if something broke before Shabbat,40:17let's say you have kelim, utensils, that broke before Shabbat came in.40:22In that case already, they came into Shabbat as broken pieces.40:27Even though there's something what to do with it,40:29but those pieces, since they came into Shabbat broken40:32and you're about to throw them out, you're going to throw them out.40:34If you did throw them out, then they become40:38muktzeh. There's nothing to do with them. That's it.40:40The heter is only for things that broke on Shabbat.40:43Since they were kelim when Shabbat came in,40:45then they don't lose the status of kelim as long as they have some sort of usage.40:50The last din that's in this big halacha is—I'm going to say it again40:54outside—this only applies when the whole utensil broke completely.41:00But if something is still intact and a piece of it broke on Shabbat,41:05then it has a different halacha.41:08Then the halacha is that that piece must be able to work,41:16must have the same function as the item, the original utensil that did not break.41:23Let me explain this. It sounds a little confusing.41:25Let's say you have, for example, a chair, a dining room chair.41:28It has an armrest. You sit on Shabbat, you're leaning on it,41:31you had a little bit too much cholent, and you're leaning on your armrest,41:34and all of a sudden the armrest falls.41:36What could you use the armrest for now?41:38Nothing. You can't use it.41:41Actually, there is something you can use it for.41:42You can use it as a paperweight. It's heavy. You can use it as a paperweight.41:45You can use it perhaps to hold up the door.41:47But since it fell off from the chair, and the chair is still intact41:51and the chair can be used, so that item becomes now41:57muktzeh. A broken piece from a42:00keli, shevrei kelim, are only mutar when they have a new usage.42:02That's only if the old usage is gone.42:05But if they break, they must retain the same usage as beforehand.42:10So let's say you have, for example, a tray, a big tray,42:14and a piece of the tray broke off.42:16If you could still pick up with the other broken piece of the tray,42:20then the halacha is that since both of them can be used to hold something in it,42:27it's still not muktzeh because it retains its old function.42:33I think we had enough examples of this42:36halacha. I want to move on now to halacha yud-bet, the halacha of a broken needle.42:39I know a lot of people may be thinking at this point,42:42what in the world is going on over here?42:44Who is using42:45shevrei kelim? Now this halacha will put everything together.42:48There's a halacha in42:50Shulchan Aruch. It's from the Gemara regarding a needle.42:53Ben Ish Chai brings it almost word for word from the Shulchan Aruch and the42:57Acharonim. I cannot read it inside because of the limited time that we have,43:01but we'll say it outside.43:03A needle. What's the status of a needle?43:06Usually a needle is used to sew things together.43:09So therefore, a needle is43:13kli shemelachto l'isur. Can a person move a needle on Shabbat?43:15And the answer is, well, let's see,43:19every kli shemelachto l'isur, what's the43:21halacha? Chaze mutar l'tzorech mekomo or gufo.43:23So if you have a splinter and you know that you probably won't bleed,43:27or you're not sure if it's going to bleed or not,43:28so in that case, you could take a needle and take out the splinter.43:33Right?43:33If you want to pin two things together, so you can do the same thing.43:37You can take the pin or the needle and stick two things, two clothing together.43:43That would be fine on Shabbat.43:46It's43:48kli shemelachto l'issur, and it could be mutar l'tzorech gufo,43:51l'tzorech mekomo. What about if the needle of the pin breaks on Shabbat in a way that you can't use it?44:00What do you mean you can't use it?44:02You can't use it as a needle.44:04For example, the sharp part of the needle breaks.44:07Now what are you going to do?44:08You can't use it to take out any splinters from your body.44:12You can't use it to pin things together.44:15Does the needle become muktzeh or not?44:17Well, based on what we learned, any shevrei keilim, any keilim that usually used, any keilim that come to Shabbat as a44:25keli and it breaks on Shabbat, so long as it can be used for something,44:30then it shouldn't lose the status of44:32muktzeh. It shouldn't lose the status of keli, and it should not be44:36muktzeh. So in our case, we should say normally, under the normal rules that we just learned,44:40is that the needle, if I can figure out some sort of usage for it,44:44then it would be mutar for me to use it even on Shabbat.44:50However, halacha is not that way.44:51Halacha says that if a needle loses its sharp part on Shabbat,44:55even if it loses it on Shabbat, that's it.44:58It's44:59muktzeh. You cannot use it. You cannot pick it up.45:02And the question is, how come?45:04That's a question of45:06the Magen Avraham. What is the difference between a needle that breaks on Shabbat45:11to a plate or a picture frame that breaks on Shabbat?45:13Why by the picture frame you told me I could use it as a paperweight,45:17and by the needle you told me that even I could figure out something to use for the needle,45:22now that's it, it's45:24muktzeh. Even if I could come up with something that I could use a broken needle for.45:27That is the question of the Magen Abraham.45:29He brings two answers, and he seems to go with the second answer,45:33and that's certainly the answer that the Mishnah Berurah also goes with,45:37and it's an important answer.45:38And this is going to bring up a very, very practical difference.45:43The needle loses its status of a45:48keli because the norm of the people is when a needle breaks,45:53they usually dispose of it; they throw it in the garbage.45:57However, says the Magen Abraham,46:00by the other kelim, by any other utensil,46:03when that breaks, people will figure out something else to use with it,46:08and therefore they do not become46:10muktzeh. So it goes on what the norm of the people,46:13not the norm of you, but the norm of the people.46:16People usually don't just throw out things. In those days,46:19they'll use it for something else.46:21Not so by a46:22needle. A needle is something small, insignificant.46:24When it breaks, people will throw it out, and it's over.46:27Based on what we just said, you know what that means?46:30That means this whole heter of anything that breaks on Shabbat should be down the drain.46:34Why?46:34When was the last time something broke and you used it when it's broken?46:37Not to fix it, of course. If you want to fix it, something else.46:40Something broke and you can't fix it,46:42and then you use the broken pieces for something else.46:44When was the last time that happened?46:46You probably have to think about it,46:48and if you probably have to think about it and come up with only once or two times that this happened,46:52then that tells you already of what the norm in our days is.46:57And therefore there's a question.46:59The poskim in our days deal with the following question:47:02Do we say that this heter of shevereh kelim is down the drain, it's all in the garbage,47:06and therefore we should not be able—even if vessels break on Shabbat—we should not be able to use it?47:11So this whole example that I gave of the picture frame that breaks on Shabbat.47:16Or the bookcase, or the shelf on the bookcase that breaks on Shabbat,47:20there should be muktzeh. I shouldn't be able to pick it up,47:23even though I could use it as a paperweight.47:25And that is really the opinion of Shevet HaLevi, of Shlomo Vosner zatzal.47:31That's also the opinion of the sefer Shalmei Yehuda, bringing the name of big47:37poskim, Piskei Teshuvot also seems to go that way as well.47:40However, I found that Chacham Ovadia brings a halacha of47:45shevrei kelim, without—and Chacham Ovadia, by there, was not written so long ago,47:49and Chazon Ovadia—we're not talking about in his teshuvot, we're talking about in47:52Chazon Ovadia. In Chazon Ovadia, Chacham Ovadia writes this47:56halacha that if a vessel breaks, let's say your hanger breaks, or...48:00Picture frame breaks. He says you could use, as long as there's something that you could use it for,48:05it's not muktzeh. Menuchat HaAba also brings the same halacha.48:07These sefarim are not written so long ago.48:09Chut Shani, Rabbi Nissim Karelitz, who lives in our days, says the same thing,48:13but he explains what's the difference.48:15How come by shivrei keilim they don't lose their status?48:17He argues with Shevet HaLevi. He argues with the other poskim who hold48:21in our days things changed. He says no.48:25The item, the shivrei keilim, let's say the picture frame or the bookcase,48:29let's use that, the shelf on the bookcase, when that breaks,48:33since the bookcase, really the shelf, can be used now as, let's say, a paperweight,48:40it can be used for a smaller shelf. Would we use it?48:43No. You know why we don't use it?48:44Not because there's anything wrong with the shelf.48:47It's just we're so spoiled today.48:49We have so many things better to use, so we don't use it,48:52so we get rid of it because we have something better to use for it.48:56So it doesn't make the broken shelf any worse now.49:01It's still a keli. I won't use it because I have something better to use,49:05but it still shouldn't lose its status of a49:07keli. Not so by the needle. The needle, once it breaks,49:11there's nothing to use it for anymore.49:13I have to come up with some sort of creation to figure out a way to use it,49:18and therefore he concludes that it doesn't make a difference if it's a needle, anything else.49:22If it breaks on Shabbat to the point that I have to figure out49:27or create some sort of way to use it, then it's49:32muktzeh. But if the item that breaks on Shabbat is really something that can be used49:37and is fit to be used for something, like the case of a bookshelf,49:44I could use it for a smaller bookshelf. I could use it as a paperweight,49:49so then it's not considered muktzeh, even though the norm is that we throw it in the garbage.49:55And let's just give you the last few examples, and we'll finish with this.50:00You have a dustpan on Shabbat that breaks. What's the halacha?50:04Well, the stick technically can be used, right? I could threaten.50:08I could use it to scare the kids. If you guys don't go, right?50:11I could use it. It can be used for something.50:13And yeah, it could be normally used. Would I probably use it?50:16Probably not. I'll probably throw it out and get a new dustpan.50:18So therefore, but still the stick is not considered50:22muktzeh. If the dustpan breaks to the point that I cannot use it at all,50:26so then anyway it's muktzeh because it cannot be used at all.50:30But if it breaks to the way that I could still some sort of dust, you know, I could still dust the things inside of it,50:35so then it's not muktzeh either.50:37Broken mirror, we already explained. Broken mirror has no usage when it breaks,50:42but it's not muktzeh because it's dangerous. It's sharp. People could get hurt from it.50:48And finally, if you have a shirt that rips on Shabbat,50:51you probably are not planning to fix it.50:53It's going to have a, you know, a stitch in the middle. It's going to be like a scar.50:56But still, it's not muktzeh because it could be used as a51:02shmata. You could probably use a rag that they sell for, you know, five for 99 cents.51:06You won't use your undershirt. You won't use your shirt,51:08but it could be used for it. So therefore, according to the51:11Mishnah Berurah, that will not become51:13muktzeh. We're going to stop here.51:15Next week, be'ezrat Hashem, we will have the halacha hour.51:19I don't know if it's going to be live or not because we might have to go into the halachot of the holidays,51:23which we have51:25prerecorded. In any case, if you have any questions, you'd like to call up right now,51:28please call in 718-683-5858, or you can text in51:33347-927-8398. We want to give thanks to everybody that helped out and everybody that was listening.51:37Thank you. Have a wonderful day and week.