Non-muktzeh Items

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Kli Sh’Melachto LeHeter

Definition

  1. An item that’s primarily used for permitted purposes is called Kli Sh’Melachto LeHeter. [1]
  2. 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. [2]

Rules

  1. 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. [3]
  2. 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. [4]
  3. Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. [5]
  4. It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. [6]
  5. It’s 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) [7]

Examples

  • air freshener [8]
  • alarm clocks [9]
  • artificial plants [10]
  • (baby) rattle as long as it’s moved without it making noise [11]
  • baseball bat, glove and mit [12]
  • binoculars [13]
  • blech [14]
  • blocks (toy) [15]
  • books of secular wisdom [16]
  • broom which have bristles that do not break[17]
  • chess [18]
  • deodorant [19]
  • egg-slicer [20]
  • empty pots used for cooking and serving but not designated for either one [21]
  • empty pots primarily used for serving but are sometimes used for cooking [22]
  • furniture [23]
  • hair spray [24]
  • handball racket [25]
  • insect repellent [26]
  • kitchen scissors (used to cut food or food bags) [27]
  • marbles [28]
  • microscopes [29]
  • perfume sprays [30]
  • perfumes [31]
  • pingpong racket [32]
  • plastic tarp or sheet [33]
  • racquetball racket [34]
  • safety pin [35]
  • salt shaker (even if it has rice in it) [36]
  • telescopes [37]
  • tennis racket [38]
  • thermos [39]
  • toothpick [40]
  • toy phone as long as it’s moved without it making noise [41]
  • magnet [42]
  • musical toy as long as it’s moved without it making noise [43]
  • talking doll as long as it’s moved without it making noise [44]
  • water used for Netilat Yadayim and Mayim Achronim [45]
  • wind-up toy [46]
  • whistle as long as it’s moved without it making noise [47]
  • wrist watch (mechanical [48] or electric [49]) as long as it works [50]

Sources

  1. ↑ see further; Tiltulei Shabbat (pg 18)
  2. ↑ S”A 308:2, Mishna Brurah 308:8
  3. ↑ 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 S"A 85:8 agrees.
  4. ↑ S”A 308:4
  5. ↑ Aruch HaShulchan 308:15, 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. See also Avnei Nezer OC 403. However, Yalkut Yosef (Shabbat vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.
  6. ↑ Aruch HaShulchan 308:15, Tiltulei Shabbat (pg 18)
  7. ↑ Mishna Brurah 308:21
  8. ↑ Tiltulei Shabbat (pg 30)
  9. ↑ Shemirat Shabbat KeHilchata 28:54
  10. ↑ Tiltulei Shabbat (pg 31)
  11. ↑ 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
  12. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  13. ↑ Sefer Tiltulei Shabbat (pg 28) considers binoculars Kli Sh’Melachto LeHeter
  14. ↑ Tiltulei Shabbat (pg 33)
  15. ↑ 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.
  16. ↑ 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.
  17. ↑ 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 D”H 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.)
  18. ↑ Shalmei Yehuda (pg 91) in name of Rav Elyashiv, Sefer Tiltulei Shabbat (pg 27).
  19. ↑ Tiltulei Shabbat (pg 30)
  20. ↑ Tiltulei Shabbat (pg 55 in the footnote)
  21. ↑ 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.
  22. ↑ 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.
  23. ↑ Tiltulei Shabbat (pg 31)
  24. ↑ Tiltulei Shabbat (pg 30)
  25. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  26. ↑ Sefer Tiltulei Shabbat (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on Shabbat
  27. ↑ Shemirat Shabbat KeHilchata 20:16
  28. ↑ Sefer Tiltulei Shabbat (pg 28) considers marbles Kli Sh’Melachto LeHeter
  29. ↑ Sefer Tiltulei Shabbat (pg 28) considers microscopes Kli Sh’Melachto LeHeter
  30. ↑ Tiltulei Shabbat (pg 30)
  31. ↑ Tiltulei Shabbat (pg 31)
  32. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  33. ↑ 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.
  34. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  35. ↑ Tiltulei Shabbat (pg 31)
  36. ↑ 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.
  37. ↑ Sefer Tiltulei Shabbat (pg 28) considers telescopes Kli Sh’Melachto LeHeter
  38. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  39. ↑ 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, the thermos should be considered a Kli Sh’Melachto LeIssur.]
  40. ↑ Tiltulei Shabbat (pg 32)
  41. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  42. ↑ Tiltulei Shabbat (pg 32)
  43. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  44. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  45. ↑ Buir Halacha 338:8 D”H 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.
  46. ↑ 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.
  47. ↑ 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
  48. ↑ 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.
  49. ↑ 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.
  50. ↑ 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
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