be handled after they dry?
must appreciate that wet clothes are
muktze on Shabbos.
Chazal were concerned that when handling wet
clothing one might wish to wring them, which results in the
violation of an
issur d'oraisso (a biblical violation).
Mishna Berura adds
that damp clothing is not
muktze as one will not squeeze them.
wet garment is also
wiping cloths and towels that one does not care if they
are wet, may be handled, provided one does not squeeze
them when handling.
previous shiur we learned the
migo d'itkatsai, whereby an item that is
muktze at the onset of Shabbos remains
muktze for the entire Shabbos. This manifests
itself with respect to wet clothing at the onset of Shabbos,
muktze even after becoming dry.
clothes hanging on the line to dry before Shabbos that were
wet at the onset of Shabbos are
muktze even when dry.
(See below where this may not apply).
What if it's going to rain - may I
remove them from the lines?
I am afraid
not. They are
muktze and may not be removed from the lines
even to prevent them from getting wet.
What if I know that they will dry
at some point on Shabbos?
previous shiur we learned about a complicated concept called
gomro bidei odom, i.e. an item that will
definitely lose its
muktze status during the course of Shabbos is
muktze. This concept explains why potatoes in
cholent that were raw at the onset of Shabbos
muktze and may be eaten on Shabbos, as we know
that in due course they will be edible. (One may only place
raw food in a
cholent when certain conditions are met, such
as using a
blech or hotplate, not an open fire, or when a
significant piece of raw meat is placed inside the
cholent very close to Shabbos).
we could assume that wet clothing on a line in a dry and hot
climate will not be
muktze when dry as we know for certain that in
due course it will dry on Shabbos.
But did the Mishna Berura not write
that wet clothing is muktze even after dry?
did, but we can assume that he is referring to a wet climate
or cloudy days when it is not certain that clothes will dry.
And yet, since this is a novel idea, one must ask one's rav
Is this case pertinent in locales
where laundry is machine dried and not hung?
and even more so.
placed in a clothes drier switched on before the onset of
Shabbos that will automatically stop on Shabbos after the
set time (assuming this is
muter, as the noise the machine makes might be
a halachic problem) will definitely dry the laundry, and
following the above assumption, once the clothes are dry
they will not be
this question could be more pertinent nowadays than in
Would there not be a problem to
open the drier on Shabbos?
drier has stopped, opening the door will not break or make
an electric circuit. The issue involved is
muktze, specifically a
k'li shemlachto l'issur (a k'li used
for performing an issur, such as a pen, or an
issur is done when using the k'li, such as a
k'li shemlachto l'issur may be handled
l'tzorech gufo um'komo, i.e. to use the
k'li or move it out of the way. In this case
the door is "in the way" of the clothing and may be "moved"
out of the way once the drier has stopped.
Must washing be removed from
clothes lines before Shabbos?
– people might say that one laundered clothes on Shabbos and
hung them to dry. The
Shulchan Oruch writes that clothes need not be
removed from lines before Shabbos. The
Mishna Berura explains
that the reason it is forbidden to hang wet washing (after
rain etc.) on clothes lines on Shabbos is because people
will suspect that one laundered them on Shabbos.
Accordingly, clothing hanging from lines before Shabbos does
It is known
though that the
Chazon Ish was of the opinion that laundry
should be removed from clothes lines before Shabbos because
mar'is ayin, but this is contrary to
Shulchan Oruch and
If I thought something was
and I realized my mistake, may I handle it?
An item is
muktze when mentally set aside before Shabbos
due to its prohibited use or from the fact that it is not a
k'li, such as a stone. If one
thought something was
muktze but in fact it was not, it is not
a classical example. If one thought clothes were wet at the
onset of Shabbos and intended not to use them and contrary
to his presumption he learned that they were dry, they may
be handled and worn.
Similarly, if one presumed that certain fruit were
orlah – fruit born from a tree within its
first three years – and
muktze and subsequently learned that they are
not, one may eat the fruit.