SEIF 45 (CONTINUED)

BALLS (CONTINUED)

Tosfos permits playing with a ball on Tom Tov. He considers it as part of the leisure time of Yom Tov. This would seem to argue with the Shevulei HaLeket that holds that a ball is Muktza. The Shach says the reason for Tosfos, as Tosfos says specifically, is the Heter of Mitoch. On Yom Tov we have a Heter, that since we allow certain actions for preparation for food we allow it also for other uses. Playing ball is considered somewhat of a use to allow moving it on Yom Tov, but on Shabbos it's unequivocally prohibited. The Magen Avraham argues and says that Tosfos is not giving the Heter of Muktza of Mitoch. Tosfos is just saying the Heter of carrying the ball in R'shus Harabim is because of Mitoch. We never permit Muktza because of Mitoch. On the contrary, Muktza is more stringent on Yom Tov than on Shabbos.

But the Yam Shel Shlomo that it's not part of what the Torah gave us for leisurely pleasure on Yom Tov. Tosfos was only trying to find some justification to those that carry a ball on Yom Tov. Therefore they're saying, that according to the misconception that ball playing is part of the leisure activities on Yom Tov, then it would be permitted to carry. In reality though, all it is is small children play and frivolity. The Yerushalmi says that the King's Mount was destroyed from the sin of playing ball on Shabbos. Therefore the Shulchon Orech Paskins that balls are Muktza.

The Rama permits moving and playing ball on Shabbos. The Gra explains the Yerushalmi according to the Rama it's referring to the sin of playing ball in a R'Shus Harabim. This the Rama prohibits even within four Amos since it's very probable that it would roll out of the four Amos. The Magen Avraham says that this is only permitted if you're not playing on the floor. But rolling on the floor is prohibited since you'll come to smooth out the (dirt) floor to have a better field.

quote:

But rolling on the floor is prohibited since you'll come to smooth out the (dirt) floor to have a better field.

Are we saying that the process of a ball rolling over a lawn flattens the earth besides rolling over it, and thus is providing a farming benefit?

Or are we saying that after a ball rolls, or in order to make it easier for a ball to roll straight, we will be tempted to flatten out the earth with an earth-flattening device?


If we are permited to walk through snow, and we are permitted to push a baby carriage in an area enclosed by an eruv, is there any additional prohibition of walking in front of a baby carriage so it will be easier for someone to push the baby carriage through the flattened path of footsteps through the snow?

Is it similarly permitted to roll a ball through an area which happened to have been flattened by permissible walking that was not for the sole intent of flattening the earth?

Quote "Or are we saying that after a ball rolls, or in order to make it easier for a ball to roll straight, we will be tempted to flatten out the earth with an earth-flattening device?"

The second one, as highlighted, is correct.

Flattening snow is not real ground, so there is no Issur by that, but since you're doing it purposely, it can have a problem of melting it. See 320:13 and 14 to what to compare it with.

SEIF 46

CARRYING SILK COCOONS

The Rashba says that you're not allowed to carry silk cocoons under your arms on Shabbos. First of all, it's Muktza. Also, you're incubating the worms thus helping them to be born.

SEIF 47

SHATNEZ

R' Yeruchum in the name of the Maharam says that Shatnez is Muktza on Shabbos. His proof is from Beitza 14b that says it's forbidden to send Shatnez to a friend on Yom Tov unless they're hard. We are only allow to send things that you're allowed to partake in on Yom Tov. The Magen Avraham explains that it has the status of a Kli Shemalachto L'Issur and can't be moved to save it. But it definitely have uses. We see in Yoreh Deah there are certain things we may do with Shatnez. But the Agudah seems to imply that it's completely Muktza. The Elya Rabba agrees to that, since the implications of the Maharam is that it's not fit for anything.

The Mordichai in the name of the Ohr Zeruah permits moving it on Shabbos. He compares it to the nailed sandal that is forbidden to use on Shabbos and Yom Tov, and you also cannot send them to a friend on Yom Tov, still it's permitted to move because it's a utensil. The Gra explains the Gemara in Beitza according to this Shita that we can't send gifts on Yom Tov for things that our BODIES cannot partake pleasure in, though they might have other uses for them.

SEIF 48

BELLOWS

The Kol Bo allows someone to use a bellow to chase away flies, as long as you're careful not to kill them.

SEIF 49

BROOM

The Rambam Paskins that a broom is a Kli Shemelachto L'Heter (main use is permitted on Shabbos) since you're allowed to sweep tiled floors, even though it's forbidden to sweep dirt floors. But according to those that say that all floors are prohibited to sweep. They prohibit tiled floors lest you came to sweep dirt floors. To them, brooms are Kli Shemalachto Lissur (main use is prohibited on Shabbos).

SEIF 50

TELESCOPES

The Agur writes, according to the Rashba that allows reading scientific knowledge on Shabbos, you're allowed to move a telescope on Shabbos. According to him it's a Kli Shemalachto L'Heter. The Magen Avraham quotes the Rashba, even though there are removable parts, there is no problem that you may come to fasten them. It's like a bed that is made to be put together loosely that we're not afraid that he'll want to fasten them tightly. But the Rambam, that forbids reading anything but Torah on Shabbos, it's a Safeik if it's a Kli Shemalachto L'Issur. The Elya Rabbah explains the Safeik that the reason we forbid reading science on Shabbos is that it might lead to reading business documents on Shabbos. So maybe a telescope would be permitted to use on Shabbos, since there is no connection to reading, won't lead to reading business documents.

The Gra says that even the Rambam would allow moving a telescope. Even though you cannot use it on Shabbos, it's still a utensil. This is not comparable to read from a Sefer Haftorah before they permitted writing down parts of the Torah. There it's completely Muktza since it's forbidden to use it even during the weekdays. But a telescope that you can use during the weekdays, it's still a utensil and is not Muktza.

SEIF 51

TIME PIECES

The Mahril says it's prohibited to measure time with an hourglass or to set up a sundial. This would be similar to measuring, though you're not measuring a tangible object. Even if you want to learn by it (to see how long you need to learn) it's forbidden. Even though it's permitted to measure for a Mitzva, but here the actual Mitzva is not done by the measurement. Elya Rabbah says that measuring something for a Segulah to heal someone could be permitted. The Tosfos Shabbos says in the name of Panim M'eiros that clocks (and watches) are not Muktza. (Presumably, because the clock runs by itself so you're not doing any measuring.)