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Shabbos 141

1) MOVING "MUKTZAH" WITH ONE'S BODY

OPINIONS: The Mishnah states that one may use his body, but not his hands, to move straw that is on a bed, even though the straw is Muktzah because it is designated as fuel for fire (Rashi, DH ha'Kash). Why is it permitted to move straw with one's body if the straw is Muktzah?

(a) According to RASHI, the person is moving the straw with his body in order to arrange the straw so that it is comfortable to lie upon. It could be that Rashi rules like the ROSH on Daf 44a (3:19), who permits moving Muktzah with one's body as long as one does not move it with one's hands. (Rashi, however, may allow moving Muktzah only with the trunk of one's body, but not with one's feet which are, like the hands, sometimes used to move objects.)

(b) The RITVA (44a) explains that it is permitted to move straw that is Muktzah in this case because the person is doing so in order to rest on Shabbos. For one's Shabbos pleasure, it is permitted to move Muktzah with one's body.

(c) The RAN and RAMBAN (44a) and the RITVA later (154a) explain that the Mishnah is referring to one who wants to lie down on the bed but the straw is in his way. He may knock the straw off of the bed because he is moving it for the sake of something which is permissible (i.e. the bed). This understanding of the Ramban is the interpretation of Rav Shlomo Zalman Auerbach as printed at the end of Shemiras Shabbos k'Hilchasah.

(d) The CHAZON ISH, though, interprets the RAMBAN to be saying that one may move the straw because he is not doing an obvious, visible act of moving the straw. Rather, while in the process of the act of lying down he moves the straw out of the way. (See also Insights to Shabbos 127:1)

OPINIONS: The Gemara records a four-way dispute concerning wiping mud off of one's shoes on Shabbos. Abaye permits rubbing the shoe against the ground in order to remove the mud, but not against a wall. Rava pronounces an opposite ruling; it is permitted to rub the shoe against a wall, but not on the ground. Mar brei d'Ravina prohibits both, and Rav Papa permits both. What is the Halachah?

(a) The RIF rules that both rubbing one's shoes on the ground and on a wall is prohibited (like Mar brei d'Ravina).

(b) The RAMBAM rules that one may not rub one's shoes on the ground, but one may rub them on a wall (like Rava).

(c) The ROSH rules that both are permitted, because this is a Safek d'Rabanan in which case we are always lenient.

HALACHAH: The SHULCHAN ARUCH (OC 302:6) cites the first two opinions (those of the Rif and the Rambam), and the REMA cites the third opinion (that of the Rosh). The MISHNAH BERURAH rules (for Ashkenazim) that one should be stringent and favor the compromise opinion of the Rambam, that one may not rub one's shoes on the ground but one may rub them on a wall.

141b

QUESTION: The Mishnah discusses moving items that are Muktzah, such as a stone and Terumah Teme'ah. The Mishnah continues with a statement of Rebbi Yehudah, who said that a person may remove produce from a mixture of Terumah which fell into Chulin and (if the Terumah became Batel) and one need not worry that he is performing an act of Tikun on Shabbos (fixing the Chulin from being prohibited because of the Terumah that fell into it).

What does Rebbi Yehudah's statement have to do with the rest of the Mishnah, which is discussing the laws of moving Muktzah?

ANSWER: The SEFAS EMES proposes that perhaps Rebbi Yehudah was referring to Terumah *Teme'ah* that fell into Chulin and became Batel. Since the portion of produce that one removes is considered to take the place of the Terumah that fell in, it must be burned like any Terumah Teme'ah. Perhaps Rebbi Yehudah is teaching that even though the portion that one removes is considered Terumah Teme'ah *after* one lifts it out of the mixture and is Muktzah, nevertheless it is permitted to take it out because at the moment that one lifts it up it is not Terumah Teme'ah. (The Sefas Emes remains in doubt whether or not this is correct Halachically.)