Non-muktzeh Items and Shabbat Candles: Difference between pages

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==Kli Sh’Melachto LeHeter==
[[File:Shabbat_candles.jpg|200px|right]]
===Definition===
There’s an obligation upon every household to have a candle lit for [[Shabbat]].<ref>Rambam ([[Shabbat]] 5:1) and Shulcham Aruch O.C. 263:2 rule that there’s an obligation to have a candle lit in the house for [[Shabbat]]. </ref> There is a discussion whether [[lighting Shabbat candles]] is part of the mitzvah of [[Kavod Shabbat]] or [[Oneg Shabbat]].<ref>In one place the Rambam ([[Shabbat]] 5:1) writes that [[lighting Shabbat candles]] is considered [[Oneg Shabbat]], whereas in another place (Rambam [[Shabbat]] 30:5) he states that it is included in [[Kavod Shabbat]]. </ref> Either way, [[lighting Shabbat candles]] is a derabbanan mitzvah.<ref>Rambam ([[Shabbat]] 5:1)</ref>
# An item that’s primarily used for permitted purposes is called Kli Sh’Melachto LeHeter. <Ref> see further; Tiltulei [[Shabbat]] (pg 18) </ref>
==Procedure==
# A vessel of any size or weight is considered a vessel even if it’s not usually moved during the week and isn’t [[Muktzeh]]. However, if one doesn’t move it during the week because one’s afraid of it breaking it’s considered [[Muktzeh Machmat Chisaron Kis]]. <Ref>S”A 308:2, Mishna Brurah 308:8 </ref>
===Beracha===
# The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. <ref> Shulchan Aruch 263:5, Mishna Brurah 263:22 </ref>


===Rules===
===The order of candle lighting===
# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref>
# The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. <Ref> Rama 263:5 </ref> However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. <Ref> Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting. </ref>
# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref>
# A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. <ref> Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light. </ref>
# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref>
#The practice is the women says a [[prayer]] for her children grow to become Torah scholars. <Ref> The practice to pray for children that will be Torah scholars is based on the Gemara [[Shabbat]] 23b that says in reward for keeping [[Shabbat]] candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the [[Shabbat]] candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3). </ref>
# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>
===How many candles?===
# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref>
# The minimum requirement is to have one candle.<Ref> Implied for the language of Rambam ([[Shabbat]] 5:1) and Shulchan Aruch O.C. 263:2. </ref> However, the minhag is to have two candles.<ref> Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor. Rashba (responsa 7:530) writes that the source for lighting two Shabbat is from the Midrash that all activities of Shabbat are doubled, lechem mishna, Shamor and Zachor, and two sheep for korbanot. </ref>
# A minority opinion holds that if you can set the table before Shabbat you should and it would be forbidden because of muktzeh to wait until Shabbat to do that. However, this opinion isn’t accepted.<ref> Why was moving the reeds on the Shulchan an issue? Ritva and Tosfot Harosh say that it is only an issue according to Rabba who says that moving something for the protection of the utensil isn’t enough and we don’t follow his opinion. Ran Meyuchas Lritva writes that it is because it is shelo ltzorech klal since it could be avoided by arranging it before and after Shabbat. Birkat Tzvi Shabbat p. 333 quotes Rav Yisrael Schwartz that according to the Meyuchas LRitva you should set the table before Shabbat otherwise it is considered shelo ltzorech klal to do something on Shabbat that you could have done on Shabbat. He writes that he didn’t see the poskim write this. This assumes that silverware and the like shouldn’t be moved for no reason; see Mishna Brurah 308:23.</ref>
# Some have the minhag to have 7 candles and some have the minhag to have 10 candles.<ref>Magen Avraham 263:2 in name of the Shlah </ref>
#Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.<ref>Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.</ref>


===Examples===
===Where to light===
* air freshener <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
# If one is staying in a hotel for [[Shabbat]], some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 3, original version). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38)] explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.</ref>
* alarm clocks <ref> Shemirat [[Shabbat]] KeHilchata 28:54 </ref>
# There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.<ref>
* artificial plants <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=190 Or Letzion 2:18:13] assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.  
* (baby) rattle as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein, however, Shalmei Yehuda (pg 91) in name of Rav Elyashiv considers this Kli SheMelachto LeIssur </ref>
* The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
* baseball bat, glove and mit <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.  
* binoculars <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers binoculars Kli Sh’Melachto LeHeter </ref>
* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
* blech <ref> Tiltulei [[Shabbat]]  (pg 33) </ref>
# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
* blocks (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use and other permitted uses. So agrees Shalmei Yehuda (pg 90) as long as the blocks don’t connect they are considered Kli Sh’Melachto LeHeter. </ref>
# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>
* books of secular wisdom <ref>S”A 307:17 writes that it’s forbidden to learn secular wisdom on [[Shabbat]] and some permit. Mishna Brurah 307:65 comments that the minhag is to be lenient. Regarding [[Muktzeh]] 308:50 writes that some say it’s not [[Muktzeh]] and some say it may be [[Muktzeh]]. Mishna Brurah 308:164 writes that the Gra holds that both opinions would be lenient and also references his comment in 307. Hacham Ovadia Yosef (Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 31) differentiates between books of wisdom and medicine versus history books. He maintains that the former is not muktze at all because some say that they are permissible to read on Shabbat but the latter is muktze because they are not permissible to read on Shabbat. </ref>
* broom which have bristles that do not break<ref> S”A 308:49 writes that a broom isn’t [[Muktzeh]], however, Mishna Brurah 308:168 writes that it’s considered [[Kli Sh’Melachto LeIssur]] because one may not use a broom on [[Shabbat]] even on a tiled floor. Nowadays, however, Sefer Tiltulei [[Shabbat]] (Rav Bodner pg 29) considers brooms which have bristles that do not break to be Kli Sh’Melachto LeHeter since it’s permitted to broom a tiled floor where most of the homes of the city have tiled floors (Beiur Halacha 337:2 s.v. VeYesh; Sefer Hilchot [[Shabbat]] (vol 2 pg 51, [[Choresh]] note 115, by Rabbi Eider) in name of Rabbi Moshe Feinstein writes that nowadays it’s permissible to use a broom on ground with flooring.) </ref>
* chess <ref> Shalmei Yehuda (pg 91) in name of Rav Elyashiv, Sefer Tiltulei [[Shabbat]] (pg 27). </ref>
* deodorant <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
* egg-slicer <ref> Tiltulei [[Shabbat]] (pg 55 in the footnote) </ref>
* empty pots used for [[cooking]] and serving but not designated for either one <ref> Tiltulei [[Shabbat]] (pg 43 note 25(3)) quotes Kesot HaShulchan  (Badei HaShulchan 108:12) who rules that if a pot is designated for both serving and [[cooking]] even if it’s mostly used for [[cooking]] it’s considered a Kli Sh’Melachto LeHeter. </ref>
* empty pots primarily used for serving but are sometimes used for [[cooking]] <ref> Tiltulei [[Shabbat]] (pg 43-4) rules that a pot that’s designated for serving and [[cooking]] but is used primarily for serving is certainly considered Kli Sh’Melachto LeHeter. </ref>
* furniture <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
* gun for a soldier<ref>Shemirat Shabbat Kehilchata ch. 20 fnt. 28 suggests that wearing a gun to scare of criminals is tzorech gufo and if that is the majority use it would be melachto lheter. Otherwise he implies it is melachto lheter. Orchot Shabbat 19:62 writes that in fact a gun that is mostly used to scare people is considered kli shemelachto lheter and even when it is used to shoot it is pikuach nefesh. But in America a gun is muktzeh machmat chisaron kis since they're dangerous and usually locked away. However, Shalmei Yohatan Muktzeh v. 1 p. 329 argues that a gun is a kli shemelachto lisur since it is used for melacha even though it is used for pikuach nefesh which is permitted. His proof is a milah knife which is kli shemelachto lisur (Pri Megadim M"Z 308:2). See Chazon Ish 49:9 as a proof for this.</ref>
* hair spray <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
* handball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* insect repellent <ref> Sefer Tiltulei [[Shabbat]] (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on [[Shabbat]]  </ref>
* kitchen scissors (used to cut food or food bags) <ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref>
* ladder used indoors<ref>Mishna Brurah 308:78, Shalmei Yehuda 11:4 p. 180 quoting Rav Elyashiv, Minchat Ish p. 173 n. 391, Nishmat Shabbat 3:2:369. Even though the Rambam 26:7 writes that a ladder is muktzeh because it services a house (Levushei Sarad 308:46) and isn't considered a utensil an indoor ladder that is moved around in the house even the Rambam would agree is a utensil (Nishmat Shabbat). Also, Biur Halacha 308:9 points out that the Tur and Gra disagree with the Rambam altogether. Shalmei Yehuda quotes Rav Elyashiv that a ladder isn't a kli shemelachto lisur since it is sometimes used for permitted uses as well.</ref>
* liquid soap<ref>Tiltulei Shabbat (p. 83) writes that any liquid soap which is permitted to use on Shabbat isn't muktzeh.</ref>
* magnet <ref> Tiltulei [[Shabbat]]  (pg 32). see more at [[Games_on_Shabbat#Magnets | Magnets]] </ref>
* marbles <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers marbles Kli Sh’Melachto LeHeter </ref>
* microscopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers microscopes Kli Sh’Melachto LeHeter </ref>
* musical toy as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* perfume sprays <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
* perfumes <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
* photos or pictures<ref>Shalmei Yehuda 3:14 quoting Rav Elyashiv</ref>
* ping pong racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* plastic tarp or sheet <ref>  Sh"t Igrot Moshe 5:39(4) writes that it's permissible to cover the [[Sukkah]] with a plastic sheet on [[Shabbat]] and [[Yom Tov]] without an issue of Boneh by making an Ohel nor the issue of [[muktzah]]. </ref>
* racquetball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* safety pin <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
* salt shaker (even if it has rice in it) <ref> Shalmei Yehuda 6:5 writes that according to those who permit (oral ruling from Rav Elyashiv, Az Nidbaru 2:14, 4:23, Yalkut Yosef [[Shabbat]] vol 3 pg 307) having dry rice in the salt shaker and don’t consider it [[Muktzeh]] there’s no question that the shaker isn’t [[Muktzeh]]. However, says the Shalmei Yehuda, even according to those who forbid (Rav Moshe Feinstein quoted in Hilchot [[Shabbat]] by Rabbi Eider, Melachat [[Borer]] note 103, Shemirat [[Shabbat]] KeHilchata 3:60) who forbids will agree that it’s not [[Muktzeh]] since it can be used without rice. </ref>
* telescopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers telescopes Kli Sh’Melachto LeHeter </ref>
* tennis racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* thermos <ref> Shalmei Yehuda 6:4 writes that a thermos isn’t [[Muktzeh]] since many (Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Igrot Moshe 1:95, oral ruling from Rav Elyashiv) permit pouring hot water from a Kli RIshon in there and it’s not [[hatmana]]. [However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, thermos should be considered a [[Kli Sh’Melachto LeIssur]].] </ref>
* toothpick <ref> Tiltulei [[Shabbat]]  (pg 32) </ref>
* toy phone as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* talking doll as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
* water used for [[Netilat Yadayim]] and [[Mayim Achronim]] <ref>Beiur Halacha 338:8 s.v. Asur writes that water used for [[Netilat Yadayim]] and [[Mayim Achronim]] isn’t [[Muktzeh]]. Rav Pinchas Sheinburg (his Kuntres on [[Muktzah]] in Shalmei Yehuda (pg 264-5) agrees with Beiur Halacha. However, Rav Binyamin Zilber in Brit Olam (pg 111 #30) and Sh”t Az Nidbaru 1:79(179) argues that it should be considered [[Muktzeh]]. </ref>
* wind-up toy <ref> Sefer Tiltulei [[Shabbat]] (pg 28) quoting Rav Moshe Feinstein considers wind-up toys Kli Sh’Melachto LeHeter by reasoning that even though it’s forbidden to wind up a toy the toy is not [[Muktzeh]] since they’re designated for little kids.</ref>
* whistle as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein, however, Shalmei Yehuda (pg 91) in name of Rav Elyashiv considers this Kli SheMelachto LeIssur </ref>
* wrist watch (mechanical <ref> Mishna Brurah 308:168 writes that mechanical wrist and pocket watches are non-[[Muktzeh]]. Sefer Tiltulei [[Shabbat]] (pg 20 writes that a self-winding watch is also non-[[Muktzeh]]. </ref> or electric <ref>Sefer Tiltulei [[Shabbat]] (pg 20-21) in name of Rav Moshe Feinstein writes that electric wrist watches are non-[[Muktzeh]] and one doesn’t need to cover the buttons unless one feels that one will hit a button. Menuchat Ahava 12:3 holds that one should be strict not to move an electric watch on [[Shabbat]] but the strict law is that it’s permissible. </ref>) as long as it works <ref>Shemirat [[Shabbat]] KeHilchata 28:25 and Rav Elyashiv quoted by Sefer Tiltulei [[Shabbat]] (pg 21) consider non-working watches to be [[Muktzeh]], however, Kaf HaChaim 308:277 quoted by Sefer Tiltulei [[Shabbat]] (pg 21) and Yalkut Yosef (Kitzur S”A 308) write that for a person who would wear the watch as jewelry and wear it even if it wasn’t working, the watch is considered non-[[muktzah]] </ref>
#A utensil designated to be used for pikuach nefesh is considered kli shemelachto lheter.<ref>Shemirat Shabbat Kehilchata ch. 20 fnt. 28 implies guns are kli shemelachto lisur. Orchot Shabbat 2:19:62 p. 33 writes that guns are kli shemelchto lheter since they’re used to scare people or to shoot for pikuach nefesh. Peninei Halacha Shabbat Harchavot 7:11 p. 528 writes this as a general rule that utensils for pikuach nefesh are kli shemelachto lheter and cites Rav Goren for this ruling.</ref> Others consider it kli shemelachto lisur.<ref>Ayala Shelucha Muktzeh p. 168 writes that items that are used for melacha even though they are a mitzvah are nonetheless considered a kli shemelachto lisur. His proof is a milah knife that is considered melachto lisur and additionally muktzeh machmat chisaron kis even though they’re used for a mitzvah of milah.
* See further in Meiri Beitzah 28b that a spit used on yom tov is melachto lisur. See however Rabbi Akiva Eiger beitzah 2b that a shechita knife on yom tov is melachto lheter. See also Biur Halacha 518 s.v. v'im.</ref>
#Any book of secular wisdom is considered by some to be a kli shemelachto lisur, others hold it is muktzeh,<ref>Shulchan Aruch O.C. 308:50 has a doubt within the Rambam that it is forbidden to read science books on Shabbat if they’re muktzeh. Gra argues that it is certainly only a kli shemelachto lisur since they could be read during the week. Mishna Brurah 308:164 cites the Gra.</ref> while many hold that they aren't muktzeh at all.<ref>Shulchan Aruch 308:50 citing the Rashba, Mishna Brurah 308:164 citing the Gra</ref>
#Any book that is forbidden to read is a kli shemelachto lisur.<ref>Shulchan Aruch O.C. 308:50 has a doubt within the Rambam that it is forbidden to read science books on Shabbat if they’re muktzeh. Gra argues that it is certainly only a kli shemelachto lisur since they could be read during the week. Mishna Brurah 308:164 cites the Gra. Tiltulei Shabbat p. 140 accepts the Gra. </ref>


==Items that are entirely excluded from Muktzeh==
==Women and Candle Lighting==
===Definition===
#The obligation is greater upon women in the house than the men.<Ref>Rashi ([[Shabbat]] 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi.  This reason is brought by Mishna Brurah 263:12. </ref> If the man and woman both want to light, preference is given to the women. <Ref> Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him. </ref>
# Certain items that Chazal excluded from the laws of [[Muktzeh]] altogether are non-[[Muktzeh]]. <Ref> see further; Tiltulei [[Shabbat]] (pg 19) </ref>
# However, the obligation of setting up the wicks and oil should be done by the men of the house.<Ref> Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12 </ref>
===Rules===
# The minhag is that the husband of a woman who gave birth that week, lights [[Shabbat]] candles for his wife.<Ref> Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to. </ref>
# It’s permissible to move or touch a non-[[Muktzeh]] item even for no purpose at all. <Ref>S”A 308:4 rules that holy books and food may be moved for no purpose at all as they weren’t included in the gezerah of [[Muktzeh]] at all. Tiltulei [[Shabbat]] (pg 18) </ref>
==Accepting Shabbat with Candle Lighting==
===Examples===
# There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.<ref>Shulchan Aruch O.C. 263:10</ref> They should only make such a stipulation when necessary.<ref>Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.</ref> This stipulation can be done mentally.<ref>Mateh Efraim 619:6, Siach Dovid 2:10:7</reF>
* Food and drinks <ref> S”A 308:4; Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 9; Hacham Ovadia (Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22) writes that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). </ref>
* Food utensils including dishes, glasses, and silverware <ref> Mishna Brurah 308:23 rules that food utensils may be moved even for no purpose at all even though some authorities hold that food utensils are considered Kli Sh’Melachto LeHeter and not non-[[Muktzeh]]. [Since the language of Mishna Brurah is the utensils that are on the table and used often aren’t [[Muktzeh]] seemingly including serving utensils.] This is also the opinion of Tiltulei [[Shabbat]] (pg 19) (with the language of many authorities versus some authorities). Menuchat Ahava 12:2 rules leniently but adds that it's preferable to be strict. </ref>
* Sefarim (holy books which are permissible to read) <ref> S”A 308:4 writes that Kitvei Kodesh, holy books, are non-[[Muktzeh]]. Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 9 quotes this Halacha. Kitzur Shulchan Aruch 85:8 agrees. Mishna Brurah 308:22 adds that the Pri Megadim and Eliyah Rabba consider a [[megillah]] in this category even though the Pri Chadash 688:6 considers it [[Muktzeh]] (See Sharei Teshuva 308:2). The Tiltulei [[Shabbat]] (pg 32) also rules leniently. </ref>
* Some authorities permit reading books of wisdom and medicine, so they are not muktze. <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 31 </ref>


===Further examples===
==Obligation of a Guest==
# Some consider the following to be exceptions to [[muktzeh]] just like the above examples.
# A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for him at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.<ref>Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6 </ref>
* chairs that will be used for sitting <ref> Shalmei Yehuda 6:1 </ref>
# A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host.<ref>Shemirat Shabbat KeHilchata 45:2</ref>
* clothing that will be used on [[Shabbat]] <ref> Shalmei Yehuda 4:1 writes that clothing that will be used on [[Shabbat]] is considered non-[[Muktzeh]] according to all, while clothing that won’t be used on [[Shabbat]], some consider it non-[[Muktzeh]] while others consider it Kli Sh’Melachto LeHeter. Rav Elyashiv is quoted in Shvut Yitzchak v. 1 p. 85 that clothing is like food and isn’t muktzeh at all. He explained that it is different than utensils since those only enable you to function while clothing directly benefit you. Shemirat [[Shabbat]] KeHilchata 20:83 rules like the Kesot HaShulchan (Badei HaShulchan 108:7) who holds that clothing are considered non-[[muktzah]] like food. Nachalat Yisrael 1:7 (pg 3), Mechaze Eliyahu 45, and Shevut Yitzchak ([[Muktzah]] pg 85) quoting Rav Elayshiv agree. Yalkut Yosef (vol 2, pg 463) is also lenient regarding clothing. See also Meiri 124b s.v. Kli (quoted by Nachalat Yisrael by 140) who considers clothes as a Kli SheMelacha LeHeter.</ref>
# If a person is eating out Friday night he should light at home before Shabbat with long enough candles that could last until he gets back to enjoy them on Shabbat.<ref>Yalkut Yosef (Shabbat 1-2, 5771, p. 82, 263:37)</ref>
* empty bottles for drinks <ref> Shalmei Yehuda 6:1 </ref>
# If someone is a guest for Shabbat and has his own room he must light. According to Sephardim he cannot light in a room that someone is already lighting. Therefore, he should light in his own private room. A guest in a hotel who cannot light in his own room should light in the cafeteria where they're going to eat. If she's not the first one to light there, then they should make the bracha upon the electric lights in their private room.<ref>Yalkut Yosef (Shabbat 1-2, 5771 edition, p. 81, 263:36)</ref>
* keys to the house <ref> Shalmei Yehuda 6:1 </ref>
 
* serving utensils <ref> Shalmei Yehuda 6:1 writes in the name of Rav Elyashiv and another Talmid Chacham that the exception from the laws of [[Muktzeh]] includes anything that’s always used on [[Shabbat]] such as a chair, a house key, tablecloth, empty bottle, [[Tallit]] bag. If so, certainly serving utensils are also included. </ref>
==Hadlakat Neirot Shabbat in Yeshiva==
* tablecloth <ref> Shalmei Yehuda 6:1 </ref>
# Some say that a yeshiva student whose mother is [[lighting Shabbat candles]] at home need not light [[Shabbat candles]] at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.<ref>
* [[Tallit]] bag <ref> Shalmei Yehuda 6:1 </ref>
* The Rambam ([[Shabbat]] 5:1) and S”A 263:2 write that men are obligated in the mitzvah of [[lighting Shabbat candles]] just like women. The Mordechai ([[Shabbat]] 294) quotes the Maharam, who says that a person who is going away from home for [[Shabbat]] must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.  
* Medicine that is found in the house, which is permissible for a choleh she'en bo sakana, is not muktze and may be moved from sun to shade. <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 19, and an example given is aspirin </ref>
* Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light [[Shabbat candles]]: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for [[Shabbat]]. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.  
===Animal Food===
* Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.  
# Animal food isn’t muktzeh if the animals common in that place would eat it. Animals that only rich people own as pets doesn’t make food that they eat to be non-muktzeh.<ref>Gemara Shabbat 128a, Rambam Shabbat 26:16, Shulchan Aruch O.C. 308:29</ref>
* However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting. </ref>
# If there are animals common in another place nearby neighborhood some poskim say that it makes it non-muktzeh for the nearby area<ref>Chazon Ovadia v. 3 p. 23</ref>, while others hold it depends on your neighborhood where you would walk.<ref>Or Letzion v. 2 p. 216 writes that it depends on where you would walk but not from one end of the city of a city to the other.</ref>
# According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.<ref>
# We only consider animals which are common in that place and it doesn’t matter what’s common in the world.<ref>Shalmei Yonatan Muktzeh v. 1 p. 241 writes you need it to be common in that place and not just in the world. This might depend on the ran and rosh as the Pri Megadim 308:55 writes. However, the Drisha 308:12 cites the Rosh in full and it is evident that there’s no dispute. Either way, the Ran is codified by Shulchan Aruch 308:29 that you need matzuy in your place.</ref>
* Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family.  Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of [[Shabbos]] p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
# Some say that we only consider pets<ref>Shalmei Yehuda p. 111 cites Rav Elyashiv holding this opinion since it is forbidden to fed animals which aren’t pets besides for dogs. Tehilah Ldovid and Chut Shani cited by Dirshu.</ref> and others argue that we consider any animal that is common in that town even non-pets.<ref>Shalmei Yehuda p. 333 n. 33 cites a letter from Rav Pinchas Sheinberg that it doesn’t depend on only pets. His proof is that the poskim didn’t specify only pets but rather wrote any common animal. Also, it is sometimes permitted to feed non-pets if they rely on you for sustenance like ownerless dogs (Magen Avraham 324:7). Rav Yakov Yisrael Fisher (Meor Hashabbat v. 1 p. 547, cited by Chazon Ovadia) writes that animal food isn’t muktzeh if animals of that area would eat it even if it is forbidden to feed the animals which aren’t pets. Chazon Ovadia v. 3 p. 24 agrees.</ref>
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for [[Shabbat]]. Az Nidbru 5:2, [[Shevet Halevi]] 1:52, and Chazon Ovadyah ([[Shabbat]] vol 1, p. 202) agree. </ref>
===Leftover Foods===
# If a yeshiva student eats the [[Friday night meal]] at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. <ref>Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of [[Shabbat]] (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient. </ref> According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.<ref>Yalkut Yosef ([[Shabbat]] v. 2, 263:17). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)] explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.</ref>
# If a person is eating fruit or nuts and has spits or shells in his mouth that aren’t edible to humans or people some poskim hold that one should spit it out on the plate, while others hold that one can use one’s hands to take the pits and place them on the plate.<ref>Gemara Shabbat 143a cites several alternatives of how to get rid of seeds and pits while one is eating fruits. Rav Sheshet used to spit them out to a place of garbage and it isn’t clear if the others did the same or not. See Meyuchas Lran 143a s.v. hani who implies that it is permitted to place it down after eating. Shemirat Shabbat Kehilchata 20:26 rules that it is permitted to take the muktzeh pits or shells from one’s mouth and place them on the plate. Orchot Shabbat v. 2 p. 82 explains that the reason is that the pits or seeds aren’t muktzeh since they are nullified by the food. Furthermore, to place it on the plate and not to drop it immediately it is relevant to the discussion of the Magen Avraham 266:12 and Even Haozer 266. However, Shulchan Aruch Harav 308:67 explicitly writes that one may not take it in one's hands. Orchot Shabbat cites many including Tehilah Ldovid, Aruch Moshe, Igrot Moshe, and Chazon Ish who held that you can’t take the muktzeh in your hands, rather you have to spit it out. This is also implied by Magen Avraham 308:50 and Mishna Brurah 308:124. Rav Shlomo Zalman is quoted in contradictory ways.</ref>
# The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.<ref>Ohr Letzion (vol 2, p 166) in footnote, [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)]</ref>
# Leftover food that is edible to animals in your place isn't muktzeh.<ref>Beitzah 2a, Shabbat 143a, Shulchan Aruch O.C. 308:26</ref> What animals are considered for this see [[#Animal Food]].
 
# Leftover food that isn't edible that is upon one's plate one could shake it off the plate since it didn't become a [[bosis]].<ref>Beitzah 2a, Shabbat 143a, Shulchan Aruch O.C. 308:26. The reason that it didn't become a bosis is because one planned to remove them before the end of Shabbat (Tosfot Beitzah 2a), there is also permitted food on the table (Tosfot), it was left in a haphazard manner and not placed (Tosfot), it wasn't there from the beginning of Shabbat (Baal Hameor), or it isn't significant compared to what is holding it (Rashba Beitzah 2a s.v. mistabra). This is all quoted by the Magen Avraham 308:50.</ref>
==Time to light candles==
#Fruit pits that one is eating and the pit which is left is muktzeh some say that one can place them on the plate while others say that they should be dropped.<ref>Orchot Shabbat 19:212 and  356 based on Magen Avraham and Even Haozer end of 266</ref>
# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>
# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>
 
==What should be used for candles?==
# Even though all oil that is drawn after wick is kosher for [[Shabbat]] candles, it’s preferable to use olive oil. <Ref> S”A 264:6 </ref>
# If one can’t get olive oil, one should use wax <Ref> S”A 264:7 </ref> or paraffin candles. <Ref> Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles. </ref>
# If one can’t get oil or wax candles at all, one can use an incandescent bulb and still make a bracha. However, if they only have fluorescent or LED lights (as are most electric lights nowadays), one should turn them on without a bracha <ref> Sh”t Yechave Daat 5:24 says one can make a bracha on electric lights. However, he is only discussing incandescent bulbs, as evidenced by his argument that it has the halachic status of a fire. 
 
There is a minority view attributed to Rav Elyashiv (Hilchos Shabbos BeShabbos pgs. 152-153) that one could make a bracha on any light source, including LED and fluorescent lights.
 
However, Rav Rimon (Shabbat 3 pg. 242 + 244) notes the majority of poskim would not allow one to make a bracha on an LED or fluorescent bulb as they do not have the halachic status of fire, nor are they comparable to a candle (which has a fuel source and a localized "flame") in the same way that an incandescent bulb is. 
 
</ref>
# It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. <ref> Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef ([[Shabbat]] vol 1 pg 187). </ref>
===Electric Candles===
see [[Electricity_on_Shabbat#Using_a_light_bulb_for_Shabbat_Candles_and_Havdala|Using a light bulb for Shabbat Candles and Havdala]]
==How to Move the Candlesticks from the Table==
# If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.<ref>Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See [[Kli_SheMelachto_LeIsser]] as to the discussion of whether candlesticks are muktzeh.</ref> Some hold it is isn't valid because a tray is designated for candles.<ref>Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.</ref>
##Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
# According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.<ref>Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.</ref>


==Sources==
==Sources==
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[[Category:Shabbat]]
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[[Category:Muktzeh]]
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Revision as of 00:59, 22 October 2024

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Shabbat candles.jpg

There’s an obligation upon every household to have a candle lit for Shabbat.[1] There is a discussion whether lighting Shabbat candles is part of the mitzvah of Kavod Shabbat or Oneg Shabbat.[2] Either way, lighting Shabbat candles is a derabbanan mitzvah.[3]

Procedure

Beracha

  1. The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. [4]

The order of candle lighting

  1. The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. [5] However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. [6]
  2. A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. [7]
  3. The practice is the women says a prayer for her children grow to become Torah scholars. [8]

How many candles?

  1. The minimum requirement is to have one candle.[9] However, the minhag is to have two candles.[10]
  2. Some have the minhag to have 7 candles and some have the minhag to have 10 candles.[11]
  3. Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.[12]

Where to light

  1. If one is staying in a hotel for Shabbat, some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. [13]
  2. There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.[14] Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.[15] Others say to turn off the lights, light the regular candles, and then turn on the electric lights. [16]
  3. The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.[17]
  4. One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.[18]

Women and Candle Lighting

  1. The obligation is greater upon women in the house than the men.[19] If the man and woman both want to light, preference is given to the women. [20]
  2. However, the obligation of setting up the wicks and oil should be done by the men of the house.[21]
  3. The minhag is that the husband of a woman who gave birth that week, lights Shabbat candles for his wife.[22]

Accepting Shabbat with Candle Lighting

  1. There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.[23] They should only make such a stipulation when necessary.[24] This stipulation can be done mentally.[25]

Obligation of a Guest

  1. A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for him at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.[26]
  2. A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host.[27]
  3. If a person is eating out Friday night he should light at home before Shabbat with long enough candles that could last until he gets back to enjoy them on Shabbat.[28]
  4. If someone is a guest for Shabbat and has his own room he must light. According to Sephardim he cannot light in a room that someone is already lighting. Therefore, he should light in his own private room. A guest in a hotel who cannot light in his own room should light in the cafeteria where they're going to eat. If she's not the first one to light there, then they should make the bracha upon the electric lights in their private room.[29]

Hadlakat Neirot Shabbat in Yeshiva

  1. Some say that a yeshiva student whose mother is lighting Shabbat candles at home need not light Shabbat candles at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.[30]
  2. According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.[31]
  3. If a yeshiva student eats the Friday night meal at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. [32] According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.[33]
  4. The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.[34]

Time to light candles

  1. One should light Shabbat candles a "short hour" before Shekiyah each place according to its minhag. If there's no minhag in that place, one should light a half hour before shekiyah or at least 20 minutes. [35]
  2. One should make sure to light close to Shabbat so that it's recognizable that one is lighting for Kavod Shabbat, however, if one accepts Shabbat early one may light as early as Plag HaMincha. [36]

What should be used for candles?

  1. Even though all oil that is drawn after wick is kosher for Shabbat candles, it’s preferable to use olive oil. [37]
  2. If one can’t get olive oil, one should use wax [38] or paraffin candles. [39]
  3. If one can’t get oil or wax candles at all, one can use an incandescent bulb and still make a bracha. However, if they only have fluorescent or LED lights (as are most electric lights nowadays), one should turn them on without a bracha [40]
  4. It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. [41]

Electric Candles

see Using a light bulb for Shabbat Candles and Havdala

How to Move the Candlesticks from the Table

  1. If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.[42] Some hold it is isn't valid because a tray is designated for candles.[43]
    1. Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
  2. According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.[44]

Sources

  1. ↑ Rambam (Shabbat 5:1) and Shulcham Aruch O.C. 263:2 rule that there’s an obligation to have a candle lit in the house for Shabbat.
  2. ↑ In one place the Rambam (Shabbat 5:1) writes that lighting Shabbat candles is considered Oneg Shabbat, whereas in another place (Rambam Shabbat 30:5) he states that it is included in Kavod Shabbat.
  3. ↑ Rambam (Shabbat 5:1)
  4. ↑ Shulchan Aruch 263:5, Mishna Brurah 263:22
  5. ↑ Rama 263:5
  6. ↑ Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting.
  7. ↑ Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light.
  8. ↑ The practice to pray for children that will be Torah scholars is based on the Gemara Shabbat 23b that says in reward for keeping Shabbat candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the Shabbat candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3).
  9. ↑ Implied for the language of Rambam (Shabbat 5:1) and Shulchan Aruch O.C. 263:2.
  10. ↑ Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor. Rashba (responsa 7:530) writes that the source for lighting two Shabbat is from the Midrash that all activities of Shabbat are doubled, lechem mishna, Shamor and Zachor, and two sheep for korbanot.
  11. ↑ Magen Avraham 263:2 in name of the Shlah
  12. ↑ Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.
  13. ↑ Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot (p. 3, original version). Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38) explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.
  14. ↑
    • Or Letzion 2:18:13 assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.
    • The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
    • Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
    • Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57) explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.
  15. ↑ Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.
  16. ↑ Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34
  17. ↑ Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.
  18. ↑ Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.
  19. ↑ Rashi (Shabbat 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi. This reason is brought by Mishna Brurah 263:12.
  20. ↑ Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him.
  21. ↑ Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12
  22. ↑ Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to.
  23. ↑ Shulchan Aruch O.C. 263:10
  24. ↑ Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.
  25. ↑ Mateh Efraim 619:6, Siach Dovid 2:10:7
  26. ↑ Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6
  27. ↑ Shemirat Shabbat KeHilchata 45:2
  28. ↑ Yalkut Yosef (Shabbat 1-2, 5771, p. 82, 263:37)
  29. ↑ Yalkut Yosef (Shabbat 1-2, 5771 edition, p. 81, 263:36)
  30. ↑
    • The Rambam (Shabbat 5:1) and S”A 263:2 write that men are obligated in the mitzvah of lighting Shabbat candles just like women. The Mordechai (Shabbat 294) quotes the Maharam, who says that a person who is going away from home for Shabbat must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.
    • Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light Shabbat candles: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for Shabbat. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.
    • Rav Mordechai Willig (“The Positive Mitzvos of Shabbos,” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.
    • However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting.
  31. ↑
    • Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family. Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of Shabbos p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
    • Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for Shabbat. Az Nidbru 5:2, Shevet Halevi 1:52, and Chazon Ovadyah (Shabbat vol 1, p. 202) agree.
  32. ↑ Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of Shabbat (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient.
  33. ↑ Yalkut Yosef (Shabbat v. 2, 263:17). Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38) explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.
  34. ↑ Ohr Letzion (vol 2, p 166) in footnote, Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)
  35. ↑ Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before Shekiyah.
  36. ↑ How early can one light Shabbat candles? The Rosh (Brachot 4:6) writes that the earliest time to light Shabbat candles is Plag Mincha (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to Shabbat so that it's recognizable that one is lighting for Kavod Shabbat, however, if one accepts Shabbat early one may light as early as Plag HaMincha.
  37. ↑ S”A 264:6
  38. ↑ S”A 264:7
  39. ↑ Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles.
  40. ↑ Sh”t Yechave Daat 5:24 says one can make a bracha on electric lights. However, he is only discussing incandescent bulbs, as evidenced by his argument that it has the halachic status of a fire. There is a minority view attributed to Rav Elyashiv (Hilchos Shabbos BeShabbos pgs. 152-153) that one could make a bracha on any light source, including LED and fluorescent lights. However, Rav Rimon (Shabbat 3 pg. 242 + 244) notes the majority of poskim would not allow one to make a bracha on an LED or fluorescent bulb as they do not have the halachic status of fire, nor are they comparable to a candle (which has a fuel source and a localized "flame") in the same way that an incandescent bulb is.
  41. ↑ Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef (Shabbat vol 1 pg 187).
  42. ↑ Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See Kli_SheMelachto_LeIsser as to the discussion of whether candlesticks are muktzeh.
  43. ↑ Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.
  44. ↑ Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.
Category Topic
Mitzvot of Shabbat
Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat
Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos
Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying
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