May one carry a lulav home from shul if nobody needs it
If there is
no eruv and nobody needs the lulav at home it seems that it
should not be carried home. However, based on
ñåôå îùåí úçéìúå learned in
last week’s shiur, one may carry it home.
What are the mechanics of this
last week, the heter is that if one is committed to
leave one’s siddur in shul and not carry it home, then one
would not take a siddur to shul lest it get removed or lost.
Consequently Chazal permitted carrying the siddur
home. The same logic applies to a lulav and to
anything else valuable brought to shul for the sake of a
mitzvah. Many rely on the fact that others will need to
bentch on the lulav at home.
May one carry a lulav home for
ùàâú àøéä writes
that one may not carry a shofar through a reshus harabim
to blow for women, nor a lulav for women to bentch
(make a b'racha). This is because women are not
obligated to hear the shofar or bentch on the lulav
and this is considered carrying for no reason.
Shulchan Aruch HaRav
however argues and rules that one may blow the shofar for
women on Rosh Hashana and carry the shofar through a
reshus harabim for that purpose. The same applies to
bringing a lulav home from shul for women to bentch
This carrying is deemed necessary and permitted.
What about carrying a tallis home
have the same heter as carrying home a machzor. If it
can be left in shul without fear of it getting removed or
misplaced it should, otherwise it may be carried home.
Are matches muktze on Yom Tov?
ossur to strike a match to light a fire even when needed
for ochel nefesh i.e. cooking etc. on account of
nolad – creating a new entity.
Matches may be used to pass fire from one place to another;
for example, you touch a match to a gas fire on your stove
and light Yom Tov candles or another fire.
What’s the chidush, why should it
not be allowed?
is the match is a conduit and not necessary for itself. One
might think that one must light Yom Tov candles directly
from an existing flame and not use matches as an
intermediary. Since matches have a permitted use on Yom Tov
they are not muktze and may be handled like any other
k’li she’mlachto l’heter (an item used for
permitted purposes). On Shabbos matches are a k’li
Does nolad apply to Yom Tov?
applies to Yom Tov and its halachos are stricter than
on Shabbos. For example, bones left on one’s plate on Yom
Tov are muktze even when one owns a dog or there are
dogs in one’s vicinity. Those same bones on Shabbos are not
muktze and may be given to dogs.
of muktze is a derivative of nolad – a new
being. The entire piece of chicken or meat was intended for
human consumption when Yom Tov began. Subsequent to eating
the bones are “found” and are intended for dogs and animals,
which is a new purpose, because until now the whole piece
was human food. Although the bones were intended for animals
from the start, but being attached to the meat they are
tafel (subordinate) to it and are not an entity on their
own. They acquire this new purpose on Yom Tov.
And there is a difference between
Yom Tov and Shabbos?
Yes, on Yom
Tov the bones are muktze and on Shabbos they are not,
provided that dogs or animals are in the vicinity.
Why is Yom Tov stricter than
gemora in the beginning of maseches Beitza says
Rebbi was stricter on Yom Tov with regards to muktze
because Yom Tov has leniencies that do not exist on Shabbos,
namely cooking. Since cooking and other melachos may
be performed on Yom Tov, people tend to regard Yom Tov as
being less severe than Shabbos and might violate issurim
when prohibited. Consequently he adopted a stricter position
with regards to muktze and nolad.
applies to peels and shells fit for animal consumption: on
Yom Tov they are muktze and on Shabbos, when animals
are in the vicinity, they are not muktze.
Does that mean that peels and bones
must be left on the table?
means is they are muktze and must be dealt with
according to the laws of muktze. This is not new.
Many of us do not live next to cows and sheep (who consume
shells and peels) and consequently these items are muktze
on Shabbos as well.
The way to
remove them from the table on Shabbos is either by scraping
them with a knife onto a plate (according to Taz and
Mishna Berura, not the Chazon Ish) or to place
them on a plate in the first place. Some are machmir
to place a heter in the plate before placing
If the pile of peels and bones appear distasteful, one may
remove them with one’s hands, based on the heter of
g’raf shel re’i.