|Is combing a wig
permitted on Shabbos?
We must differentiate
between setting a wig, and conventional combing. Setting a wig includes the
initial setting and the rearranging of a tangled wig. This involves an issur of tikun
manah repairing a kli ,1 and an issur of
extracting hair.2 Since the wig could not be worn in its present state, it is
considered impaired, and rearranging it is equivalent to fixing it.
Regular day-to-day combing of a wig is permitted, and one
should use a type of brush or comb that will not necessarily remove hairs from the wig.
May I slice a tomato with a shechita
A shechita knife is one of the items that are muktze
machmas chisaron kis, which means that it belongs in the class of items that are muktze
because of their value. The wide-ranging group of muktze items is subdivided into
several categories, which sometimes differ from one another with regards to their laws. As
we go along, we will BH learn the specific laws for each group.
Items used for purposes that are forbidden to do on
Shabbos, and one is very particular about using them for anything but their intended
purpose due to their value, are in the category of chisaron kis.
This would include a shechita knife. Besides being
an expensive knife, a shochet is extremely careful that his knife does not get
nicked or dented. He therefore places it in a secure place out of harms way.
The halacha is that one may not use an item which is
muktze machmas chisaron kis for any other use, nor move it from a space one needs
to use that it is occupying. The halacha terms it ltsorech gufo
One is therefore forbidden to use a shechita
knife to slice a tomato, because this category of muktze is totally forbidden to
use or move on Shabbos.
What if I change my mind on Shabbos and
from now on want to use the shechita knife as a regular kitchen knife?
The Mishna Berura 4 quotes the Magen
Avraham saying that even if the kli broke on Shabbos, thereby causing the
owner of the kli to set it aside for another use, since it was muktze
when Shabbos came in, it remains muktze for the duration of the Shabbos. Therefore,
even if one changed his mind and wants to use the kli from now on for a use
that would not render it muktze, he may do so for the next Shabbos, but as far as
this Shabbos is concerned, the kli remains muktze.
There are many more muktze items under this category
of chisaron kis, which can be found in the seforim on Hilchos
Is one permitted to move a heavy
cupboard on Shabbos?
Even though a heavy cupboard is hardly ever moved,
nevertheless it is not branded as a muktze item.5 If however, the
cupboard is not moved for fear that it would get damaged, it is then considered as part of
the category of a chisaron kis. 6 This is because the definition of a chisaron
kis is that one is careful not to do anything with the kli that might
damage or spoil it. This would also apply to a fragile cupboard.
Is the sign vtein tal
umatar muktze on Shabbos?
Even though chisaron kis is defined as a muktze
where items are set aside for safekeeping, this would not apply to a sign of vtein
tal umatar livrachah. This is because this particular notice is not put there
for safekeeping, rather so as to enable everyone to see it. Therefore, the sign may be
changed on the first day of Pesach.
 Ktzos HaShulchan 143, footnote 6.
 Shmiras Shabbos Kehilchasa 14:26, footnote 123 and vol.3 footnote ibid.
 Gufo = its body, in other words for use of the actual kli. Mkomo
= its place that it is occupying.
 Simon 308:35, towards the end.
 Simon 308:2.
 MB 308:8.
Food For Thought
Is it permitted to use a hammer
to crack open a nut?
If I have a nutcracker, may I
nevertheless use a hammer?
If a screwdriver is occupying my chair,
my I remove it?
Once it is removed from the chair, may
one place it into the toolbox or it has to be put down as soon as possible?
If one lifted a muktze item when
he was not allowed to, must it be put down as soon as possible, or once it is already in
ones hand, it can be put wherever he wants?
Answers coming next week.
Vort on the Parsha
The possuk says (13-45) that the mtzorah
must cry out that he is tameh (impure). The gemora in Shabbos 67a
says that he must cry about his sorrows in public, and ask everyone to pray for him. The
reason for approaching the people is because through his Lashon Hara he separated
husbands from wives and friends from each other. His reformation is to go back to the
people he harmed, and show them that when they are united they can ask Hashem to cure him.
This is because a prayer of a tzibur is much more powerful than a prayer of single
person. Thereby showing that he was wrong to cause people to separate.