Muktzeh

From Halachipedia
  1. The Rabbis forbad moving certain items on Shabbat in order that one’s actions on Shabbat will be distinguished from the rest of the week. [1]

Categories of Muktzeh

  1. There’s two general categories of Muktzeh 1)severe Muktzeh and 2)light Muktzeh. In general, items that never used on Shabbat are considered severe Muktzeh, while items that are sometimes used as considered light Muktzeh (see further). [2]


Non-Muktzeh

Definition

  1. Certain items that Chazal excluded from the laws of Muktzeh altogether are non-Muktzeh. [3]

Rules

  1. It’s permissible to move or touch a non-Muktzeh item even for no purpose at all. [4]

Examples

  • Food [5]
  • Food Utensils including dishes, glasses, and silverware [6]
  • Sefarim (holy books which are permissible to read) [7]

Further examples

  • Clothing that will be used on Shabbat [8]
  • serving utensils [9]
  • chairs that will be used for sitting [10]
  • tablecloth [11]
  • keys to the house [12]
  • talit bag [13]
  • empty bottles for drinks [14]


Kli Sh’Melachto LeHeter

Definition

  1. An item that’s primarily used for permitted purposes is called Kli Sh’Melachto LeHeter. [15]
  2. A vessel of any size or weight is considered a vessel and isn’t Muktzeh. [16]

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. [17]
  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. [18]
  3. It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. [19]
  4. 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) [20]

Examples

  • air freshener [21]
  • alarm clocks [22]
  • artificial plants [23]
  • (baby) rattle as long as it’s moved without it making noise [24]
  • baseball bat, glove and mit [25]
  • binoculars [26]
  • blech [27]
  • blocks (toy) [28]
  • broom which have bristles that do not break[29]
  • chess [30]
  • deodorant [31]
  • egg-slicer [32]
  • empty pots used for cooking and serving but not designated for either one [33]
  • empty pots primarily used for serving but are sometimes used for cooking [34]
  • furniture [35]
  • hair spray [36]
  • handball racket [37]
  • insect repellent [38]
  • marbles [39]
  • microscopes [40]
  • perfume sprays [41]
  • perfumes [42]
  • pingpong racket [43]
  • plastic tarp or sheet [44]
  • racquetball racket [45]
  • safety pin [46]
  • salt shaker (even if it has rice in it) [47]
  • telescopes [48]
  • tennis racket [49]
  • thermos [50]
  • toothpick [51]
  • toy phone as long as it’s moved without it making noise [52]
  • magnet [53]
  • musical toy as long as it’s moved without it making noise [54]
  • talking doll as long as it’s moved without it making noise [55]
  • water used for Netilat Yadayim and Mayim Achronim [56]
  • wind-up toy [57]
  • whistle as long as it’s moved without it making noise [58]
  • wrist watch (mechanical [59] or electric [60]) as long as it works [61]

Kli Sh’Melachto LeIssur

Definition

  1. The following items are included in the Kli Sh’Melachto LeIssur category:
  • items that are primarily used for prohibited activities on Shabbat [62]

Rules

  1. An item of Kli Sh’Melachto LeIssur status may be moved either
    1. to be used for its permitted use or
    2. because its space is needed. [63]
  2. It’s forbidden to move a Kli Sh’Melachto LeIssur for the purposes of the object itself such as to prevent it from getting broken or being stolen. [64]
  3. Once the Kli Sh’Melachto LeIssur is in one’s hand, one may place it wherever he chooses. [65]

for it’s permitted use

  1. Many authorities hold that a Kli Sh’Melachto LeIssur item shouldn’t be used for a permitted use if there’s a permitted item available that serves the same function, yet some argue and one has what to rely on. [66]
  2. Some define ‘available’ as within the same room, meaning, that there’s if there’s a Kli Sh’Melachto LeHeter in the same room as a Kli Sh’Melachto LeIssur, one must use the Kli Sh’Melachto LeHeter, however, if the permitted one is in another room, one may use the Kli Sh’Melachto LeIssur. [67]
  3. It’s permitted to move the Kli Sh’Melachto LeIssur for a permitted use even if one’s primary intent is to move the object to protect it from breaking. Some limit to where there’s a loss of money. [68]
  4. Using something as a paperweight is considered a Tzorech Gufo. [69]

for it’s space

  1. It’s permitted to move a Kli Sh’Melachto LeIssur if the space it is occupied is needed for some permitted purpose i.e. clearing a chair to sit. [70]
  2. It’s permitted to move a Kli Sh’Melachto LeIssur if the object is in the way of getting something for a permitted purpose i.e. clearing a bookshelf ledge to get a book. [71]
  3. Many authorities hold that moving a Kli Sh’Melachto LeIssur to clean up clutter isn’t considered moving an item for its space and therefore it’s forbidden to move a Kli Sh’Melachto LeIssur item just to declutter. [72] For example, it’s forbidden to move a pen from a table so that the table is clean for kavod Shabbat. [73]
  4. Some authorities hold that a Kli Sh’Melachto LeIssur item shouldn’t be moved for it’s space if another space is available that serves the same purpose. [74]
  5. If one has a certain insistence on using the space that the Kli Sh’Melachto LeIssur occupies specifically and not another space that’s available, one may move the Kli Sh’Melachto LeIssur. [75]
  6. Some say that it’s permitted to move the Kli Sh’Melachto LeIssur if it’s space is needed even if one’s primary intent is to move the object to protect it from breaking, while others forbid. [76]

Other reasons to permit

  1. Some permit moving a Kli Sh’Melachto LeIssur in order to protect it so that later on that Shabbat one will be able to use the Kli Sh’Melachto LeIssur itself for a permitted purpose. [77]
  2. Many permit moving a Kli Sh’Melachto LeIssur by asking a non-Jew to move it. [78]
  3. Some suggest that by placing a permitted item (e.g. piece of food) on a Kli Sh’Melachto LeIssur, one would be permitted to move the Kli Sh’Melachto LeIssur. According to Ashekenazim, this leniency isn’t accepted unless there’s a great loss, whereas Sephardim hold that this leniency applies in all cases. [79]

Examples

Muktzeh Machmat Gufo

Definition

  1. The following items are included in the severe Muktzeh category:
  • items that are non-utensils or have no function
  • items that are precious or delicate and wouldn’t be used for a permitted activity

Rules

  1. It’s permitted to move a severe Muktzeh item for any of the follow reasons:
  • item is foul-smelling or disgusting
  • item is a safety hazard
  • item is at risk of being stolen
  • for human dignity

Examples

Disputed items

  1. The following items are considered by some to be Kli Sh’Melachto LeHeter while others consider by others to be Kli Sh’Melachto LeIssur.
  • pictures on the wall [166]
  • clocks on the wall [167]
  • buttons that fell off clothes [168]
  • empty cooking pots that are sometimes used for serving food, fruit, or water [169]
  • fresh snow [170]
  • Jigsaw puzzles [171]
  • lego (toy) [172]
  1. The following items are considered by some to be Kli Sh’Melachto LeIssur and by others to be Muktzeh Machmat Gufo.
  2. One may be lenient for this category if there’s an extenuating circumstance [173]

Balls and games

  • a play-ball according to Sephardim is Muktzeh, while Ashkenazim hold it’s Kli Sh’Melachto LeHeter[183]

Muktzeh Machmat Chisaron Kis

Definition

  1. Any object that a person is careful with and because of it’s value one wouldn’t use for anything other than it’s designated purpose, is considered Muktzeh Machmat Chisaron Kis. [184]
  2. Regarding merchandise that can be sold, if the owner is particular not to use it, it’s Muktzeh Machmat Chisaron Kis, however, if the owner isn’t concerned that it’ll get ruined, it’s not Muktzeh. [185]

Rules

  1. A item that’s Muktzeh Machmat Chisaron Kis can not be moved for any need, for the need of it’s place or for the need of the object itself. [186]

Examples

  • cigarette case (golden) [187]

Delicate items

Items designated for a mitzvah



Cooking pot that’s empty

  • items that are primarily used for prohibited activities on Shabbat [190]

1) If it’s designated for serving and cooking, and the majority of it’s uses is serving it’s Kli Sh’Melachto LeHeter. 2) If it’s designated for serving and cooking and the majority of it’s uses is cooking it’s a Kli Sh’Melachto LeHeter. * 3) If it’s designated for cooking and is sometimes used for serving, it’s a Kli Sh’Melachto LeIssur. * 4) If it’s designated for cooking and is never used for serving, it’s a Kli Sh’Melachto LeIssur.

  • -dispute or doubt

1) Tiltulei Shabbat (pg 43 note 25(4)) writes this case is obvious and according to everyone the pot is Kli Sh’Melachto LeHeter. 2) The Buir Halacha (308 D”H Kardom Lachtoch) sides that this case should be lenient but leaves it unresolved. From Mishna Brurah 308:20 it seems that one may be lenient. The Shemirat Shabbat KeHilchata (Chapter 20 note 37), Badei HaShulchan 108:12, and Nachalat Yisrael (pg 139) are lenient. See Shalmei Yehonatan (pg 45). 3) The Mishna Brurah 308:20, 26 considers it Kli Sh’Melachto LeIssur. So agree the achronim including Shemirat Shabbat KeHilchata 20:15, Sefer Tiltulei Shabbat (pg 46), Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). However, the Gedolot Elisha 308:19 writes that there’s what to rely on to be lenient in this case. ** 4) Mishna Brurah 308:10, 20, Yalkut Yosef (Kitzur S”A 308:105)

    • The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba (Shabbat 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is Kli Sh’Melachto LeIssur even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is Muktzeh as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited (cooking) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.] These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim (Muktzeh#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei Shabbat (pg 46), Shemirat Shabbat KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). On the other hand, some authorities are lenient including the Chaye Adam 66:3, and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a Kli Sh’Melachto LeIssur but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105). </ref>

Pot with food in it

  1. A pot which still has food that was cooked in it (from before Ben HaShemashot) is non-Muktzeh as the pot is subservient to the food which is non-Muktzeh. [191]
  1. If there was food during Ben HaShemashot and now is empty is a Kli Sh’Melachto LeIssur. [192]
  1. If there was food during Ben HaShemashot, one emptied the pot, and then returned the food to the pot, some say the pot is Kli Sh’Melachto LeIssur. [193] while others say it’s Kli Sh’Melachto LeHeter as long as one intends to return the food to the pot even if one didn’t do it yet. [194]
  1. If a pot was empty and food that was cooked in another pot was placed in there, the pot remains a Kli Sh’Melachto LeIssur. [195]
  1. If there was no food during Ben HaShemashot, one may place inside it food that was cooked in it on Shabbat. [196]
  1. a pot with food may be moved for protection of the pot as a Kli Sh’Melachto LeHeter, and some say it may be moved for no reason. [197]
  1. A pot that has food still in it that’s less than a kezayit is considered non-Muktzeh. [198]
  1. A pot that contains non-cooked food is considered Kli Sh’Melachto LeIssur. [199]

Electronics

While it’s off

  1. Shalmei Yehuda (pg 37) quotes Rabbi Binyamin Zilber who holds that if the electronic is only turned off it’s still a Kli Sh’Melachto LeIssur. Sefer Tiltulei Shabbat (pg 50) quotes Rabbi Moshe Feinstein who holds that if the electronic isn’t a Muktzeh Machmat Chisaron Kis because of its value, it’s only a Kli Sh’Melachto LeIssur (this seemingly includes when it’s turned off). [Similarly, Zachor VeShamor 41:4 concerning flashlights The Weekly Halacha Discussion (vol 2 pg 338) concerning toasters agree with Rav Moshe in considering them Kli Sh’Melachto LeIssur.]
  2. However, Shalmei Yehuda (pg 37, 40) quoting Rav Elyashiv considers electronics that are turned off to be broken instruments and so they are Muktzeh Machmat Gufo.

While it’s on

  1. Sh”t Igrot Moshe 3:49, Sh”t Az Nidbaru 8:33, Rabbi Ovadyah Yosef (Halichot Olam pg 194), and Rav Elyashiv (quoted by Shalmei Yehuda pg 37, 51) consider electronics that are on and are useable on Shabbat are considered Kli Sh’Melachto LeIssur, while Shalmei Yehuda (pg 37) quotes Rabbi Shlomo Zalman Auerbach who considers them Kli Sh’Melachto LeHeter. [It seems Rav Moshe really holds electronics are Kli SheMelachto LeHeter, see Sh”t Igrot Moshe O”C 5:23.]
  2. Tiltulei Shabbat (pg 52) quotes Rav Moshe and Rav Shlomo Zalman who permit moving the fan’s direction even to move the breeze away from him. However, Sh”t Bear Moshe 8:31 holds that it’s only permissible to turn the fan blades if one is directing the air towards him, but to direct the blades away from him would be forbidden.
  3. If moving the electronic will make it turn off or pause, it may not be moved at all- Shemirat Shabbat KeHilchata 13:35.

If it’s expensive

  1. If the electronic is expensive enough that the owner is careful to make it doesn’t get broken, the electronic Muktzeh Machmat Chisaron Kis according to everyone (Tiltulei Shabbat (pg 50), Shalmei Yehuda (pg 40)).

Papers

  1. Business letters, building plans, account documents, passports, and identification certificates are Muktzeh. [200]
  2. A loose leaf binder that contains commercial documents, building plans, account documents, passports, or identity certificates is considered Muktzeh and shouldn’t be moved. [201]
  3. Blank pieces of paper are Muktzeh. If a loose-leaf binder has pages with content together with blank pages, and the pages of content have some importance and one sometimes reads them, then, the binder is not Muktzeh and one may turn the blank pages in order to reach the pages of content. However, if the pages of content aren’t of importance and one doesn’t read them, then the binder as a whole is Muktzeh and should be moved. [202]

How to move Muktzeh in a permissible way

  1. Moving a Muktzeh item with one’s body isn’t considered moving Muktzeh and is permissible. [203]

References

  1. ↑ Mishna Brurah (Intro to Siman 308) quoting the Rambam (Shabbat 24:12)
  2. ↑ The Weekly Halacha Discussion (vol 2 pg 335) breaks up Muktzeh into these two general categories.
  3. ↑ see further; Tiltulei Shabbat (pg 19)
  4. ↑ 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)
  5. ↑ S”A 308:4
  6. ↑ 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.] So rules Tiltulei Shabbat (pg 19) (with the language of many authorities versus some authorities).
  7. ↑ S”A 308:4 writes that Kitvei Kodesh, holy books, are non-Muktzeh. 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). So rules the Tiltulei Shabbat (pg 32) leniently.
  8. ↑ 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.
  9. ↑ 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, talit bag. If so, certainly serving utensils are also included.
  10. ↑ Shalmei Yehuda 6:1
  11. ↑ Shalmei Yehuda 6:1
  12. ↑ Shalmei Yehuda 6:1
  13. ↑ Shalmei Yehuda 6:1
  14. ↑ Shalmei Yehuda 6:1
  15. ↑ see further; Tiltulei Shabbat (pg 18)
  16. ↑ S”A 308:2
  17. ↑ 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.
  18. ↑ S”A 308:4
  19. ↑ Aruch HaShulchan 308:15 quoted in Tiltulei Shabbat (pg 18)
  20. ↑ Mishna Brurah 308:21
  21. ↑ Tiltulei Shabbat (pg 30)
  22. ↑ Shemirat Shabbat KeHilchata 28:54
  23. ↑ Tiltulei Shabbat (pg 31)
  24. ↑ 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
  25. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  26. ↑ Sefer Tiltulei Shabbat (pg 28) considers binoculars Kli Sh’Melachto LeHeter
  27. ↑ Tiltulei Shabbat (pg 33)
  28. ↑ 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.
  29. ↑ Sefer Tiltulei Shabbat (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 (Biur 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)
  30. ↑ Shalmei Yehuda (pg 91) in name of Rav Elyashiv, Sefer Tiltulei Shabbat (pg 27).
  31. ↑ Tiltulei Shabbat (pg 30)
  32. ↑ Tiltulei Shabbat (pg 55 in the footnote)
  33. ↑ 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.
  34. ↑ 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.
  35. ↑ Tiltulei Shabbat (pg 31)
  36. ↑ Tiltulei Shabbat (pg 30)
  37. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  38. ↑ Sefer Tiltulei Shabbat (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on Shabbat
  39. ↑ Sefer Tiltulei Shabbat (pg 28) considers marbles Kli Sh’Melachto LeHeter
  40. ↑ Sefer Tiltulei Shabbat (pg 28) considers microscopes Kli Sh’Melachto LeHeter
  41. ↑ Tiltulei Shabbat (pg 30)
  42. ↑ Tiltulei Shabbat (pg 31)
  43. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  44. ↑ 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.
  45. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  46. ↑ Tiltulei Shabbat (pg 31)
  47. ↑ 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.
  48. ↑ Sefer Tiltulei Shabbat (pg 28) considers telescopes Kli Sh’Melachto LeHeter
  49. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  50. ↑ 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.]
  51. ↑ Tiltulei Shabbat (pg 32)
  52. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  53. ↑ Tiltulei Shabbat (pg 32)
  54. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  55. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  56. ↑ 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 Biur 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.
  57. ↑ 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.
  58. ↑ 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
  59. ↑ 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.
  60. ↑ 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
  61. ↑ Shemirat Shabbat KeHilchata 28:25, Rav Elyashiv quoted by Sefer Tiltulei Shabbat (pg 21) consider non-working watches to be Muktzeh, however, Sefer Tiltulei Shabbat (pg 21) based on Kaf HaChaim 308:277 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
  62. ↑ Mishna Brurah 308:10 writes that a kli for which a majority (or more) of it’s uses are forbidden is considered a Kli Sh’Melachto LeIssur. On the other hand, some opinions (Gedolot Elisha 308:19, see ‘empty cooking pots’) hold that even if only a minority of the uses of the kli are permitted, the kli is considered Kli Sh’Melachto LeHeter.
  63. ↑ S”A 308:3
  64. ↑ S”A 308:3
  65. ↑ Mishna Brurah 308:13, Tiltulei Shabbat (pg 234), Yalkut Yosef (Kitzur S”A 308:109)
  66. ↑ Mishna Brurah 308:12 writes that if there’s another permitted kli available one shouldn’t use the Kli Sh’Melachto LeIssur. The following achronim bring this Mishna Brurah as halacha: Kaf HaChaim 308:22, Igrot Moshe O”C 5:21(12), Sh”t Shevet HaLevi 1:127(9), and Sh”t Az Nidbaru 8:31,64. However, the Badei HaShulchan 108:14, and Shemirat Shabbat KeHilchata 20:8 question the Mishna Brurah and leave it unresolved (the Shemirat Shabbat KeHilchata says it’s preferable to use the other permitted kli). Lastly, the Sh”t Bear Moshe 8:74-5, Daat Torah 308:3, Yalkut Yosef (Shabbat vol 2 pg 413) and Sh”t Tefillah LeMoshe 1:17 rule against the Mishna Brurah that even if there’s a permitted item to use, one may use the forbidden one.
  67. ↑ Sefer Tiltulei Shabbat (pg 38) in the name of Rav Moshe Feinstein. [A similar idea is found in Sh”t Chesev HaEfod 3:80 (quoted by Piskei Teshuvot 308:5) and Shemirat Shabbat KeHilchata (chapter 20 note 19).]
  68. ↑ Magan Avraham 308:8 and Mishna Brurah 308:16 write that as long as one uses the Kli Sh’Melachto LeIssur for a permitted use even if one’s primary intent is to move the Kli Sh’Melachto LeIssur for it’s protection it’s permissible. However, the Aruch HaShulchan 308:14 (quoted as halacha in Tiltulei Shabbat pg 40) limits this leniency to where there’s a loss of money.
  69. ↑ Tiltulei Shabbat (pg 50)
  70. ↑ Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space
  71. ↑ Shemirat Shabbat KeHilchata 20:10, Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space.
  72. ↑ Sh”t Igrot Moshe O”C 5:22-31, Shemirat Shabbat KeHilchata 20:10, Rav Elyashiv in Shalmei Yehuda (pg 11), and Sh”t Az Nidabru all hold that moving an item to clean up clutter isn’t considered moving an item because its space is needed. Similarly, Yalkut Yosef (Shabbat vol 2 pg 415-6) writes that one should really not move a Kli Sh’Melachto LeIssur just to clean up for guests unless it’s done with a shinui but concludes that those who lenient have what to rely on. See Sh”t Machazeh Eliyahu 46 who is lenient.
  73. ↑ Tiltulei Shabbat (answers of Rav Moshe#6), this is also quoted in Yalkut Yosef (Shabbat vol 2 pg 416)
  74. ↑ Sh”t Shevet HaLevi 1:127(9) makes no difference between the need for the object and the need for it’s space, in both cases one may only use it if another permitted one isn’t available. Sh”t Az Nidbaru 8:64 agrees but writes that the Mishna Brurah 308:12 didn’t spell this out since it’s obvious that if there’s another space available that’ll serve the same purpose of the space that the Kli Sh’Melachto LeIssur occupies that the Kli Sh’Melachto LeIssur shouldn’t be moved.
  75. ↑ Sh”t Az Nidbaru 8:64, Yalkut Yosef (Shabbat vol 2, pg 414-5)
  76. ↑ Sh”t Shevet HaLevi 1:127(6) understood Mishna Brurah 308:16 as saying that it’s permissible to move a Kli Sh’Melachto LeIssur even if one’s primary intent is to protect it whether it’s a need for the kli itself or a need for it’s space. However, Sh”t Az Nidbaru 8:64 argues that this leniency is only true regarding a need for the kli itself but not when the space is needed (especially if there’s other space available).
  77. ↑ Tiltulei Shabbat (pg 39) quoting Tehilah LeDavid 308:5
  78. ↑ Mishna Brurah 308:15, Tiltulei Shabbat (pg 40), however, Yalkut Yosef (Shabbat vol 2 pg 409) writes that this leniency should only be relied on if there’s a great need or great financial loss.
  79. ↑ The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba (Shabbat 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, the achronim including the Taz 308:4 and Mishna Brurah 308:26 argue that one should be strict like the Rashba. Nonetheless, the Yalkut Yosef holds like S”A.
  80. ↑ Tiltulei Shabbat (pg 45 in the note) quotes Rav Moshe Feinstein (based on Mishna Brurah 310:27) as ruling that any case designated to hold a Muktzeh item, the owner doesn’t want to use container for anything else, and the owner is careful that the case isn’t broken is considered Muktzeh Machmat Chisaron Kis. Nonetheless, says the Tiltulei Shabbat, since owners wouldn’t mind placing other objects in the aquarium when it’s empty, the aquarium isn’t Muktzeh Machmat Chisaron Kis but only Kli Sh’Melachto LeIssur (So it seems from Igrot Moshe 4:46 at the end).
  81. ↑ Shalmei Yehuda (pg 72,76) quotes Rabbi Binyamin Zilber and Rav Elyashiv who consider an ash try as a Kli Sh’Melachto LeIssur. Yalkut Yosef (Shabbat vol 2 pg 468) writes that if the try is also used for leftover food then it’s a Kli Sh’Melachto LeHeter, but if it’s only used for ashes it’s a Kli Sh’Melachto LeIssur (and there’s what to rely on to consider it a Kli Sh’Melachto LeHeter if it’s empty).
  82. ↑ See ‘Electronics’
  83. ↑ Sefer Tiltulei Shabbat (pg 48,36 note 2) quotes Rav Moshe Feinstein as saying that candlesticks are Kli Sh’Melachto LeIssur even if has no permitted purpose it’s still considered a kli.
  84. ↑ Sh”t Igrot Moshe O”C 5:22(11), Shalmei Yehuda (pg 201)
  85. ↑ Shalmei Yehuda (pg 202) considers car keys to be Kli Sh’Melachto LeIssur, while Tikkunim UMiluim (pg 254) quotes Rav Shlomo Zalman Auerbach as saying it’s severe Muktzeh if the light will turn on if the door is opened.
  86. ↑ See ‘Electronics’
  87. ↑ See ‘Electronics’
  88. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  89. ↑ Tiltulei Shabbat (pg 47) writes that a spoon depends on the same criteria as does the pot and so a cooking spoon is Kli Sh’Melachto LeIssur.
  90. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  91. ↑ See ‘Electronics’
  92. ↑ S”A 308:51 writes perhaps a hourglass that works by sand granules falling is considered Kli Sh’Melachto LeIssur as it’s used to tell time which can be an issue of measuring time on Shabbat. So explains the Mishna Brurah 308:165-7. The Rama 308:51 comments that the minhag is to be strict on this issue. Therefore, Tiltulei Shabbat (pg 54) rules that an egg-timer is considered Kli Sh’Melachto LeIssur. Tiltulei Shabbat quotes the Meorei Esh by Rabbi Shlomo Zalman Auerbach who argues that nowadays when people are careful about not wasting a minute, the measuring of time shouldn’t be forbidden as it’s similar to a weekday activity. However, he concludes with the question unresolved. On the other hand, the Shalmei Yehuda (pg 97) writes that an egg-timer is Muktzeh Machmat Gufo as it has no purpose at all.
  93. ↑ The Weekly Halacha Discussion (vol 2 pg 338) considers it Kli Sh’Melachto LeIssur just like the Tiltulei Shabbat (pg 45) rules concerning a change purse.
  94. ↑ The Weekly Halacha Discussion (vol 2 pg 338) considers it’s Kli SheMelachto LeIssur. [This ruling is most similar to empty cooking pots that are never used for serving which according to all are considered Kli Sh’Melachto LeIssur.]
  95. ↑ Yalkut Yosef (Kitzur S”A 308:105) writes that according to all opinions the pot is considered Kli Sh’Melachto LeIssur. So holds Tiltulei Shabbat (pg 43 note 25(2)).
  96. ↑ Sh”t Igrot Moshe O”C 5:22(22), 3:49, Sh”t Az Nidbaru 8:33, Rabbi Ovadyah Yosef (Halichot Olam pg 194), and Rav Elyashiv (quoted by Shalmei Yehuda pg 37, 51), however Rav Shlomo Zalman Auerbach in Shalmei Yehuda (pg 51) doesn’t consider a fan Muktzeh at all. Shemirat Shabbat KeHilchata 13:35 permits moving the direction of the blades of the fan. Tiltulei Shabbat (pg 52) quotes Rav Moshe and Rav Shlomo Zalman who permit moving the fan’s direction even to move the breeze away from him. However, Sh”t Bear Moshe 8:31 holds that it’s only permissible to turn the fan blades if one is directing the air towards him, but to direct the blades away from him would be forbidden.
  97. ↑ Tiltulei Shabbat (pg 50)
  98. ↑ See ‘Electronics’
  99. ↑ Tiltulei Shabbat (pg 47)
  100. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  101. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  102. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  103. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  104. ↑ Tiltulei Shabbat (pg 54), see ‘egg-timer’
  105. ↑ See ‘Electronics’
  106. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  107. ↑ See ‘Electronics’
  108. ↑ Tiltulei Shabbat (pg 47)
  109. ↑ Sh”t Igrot Moshe O”C 5:22(32), Rav Elyashiv in Shalmei Yehuda (pg 197), Yalkut Yosef (Shabbat vol 2 pg 405), Shemirat Shabbat KeHilchata pg 20:1
  110. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  111. ↑ Brit Olam (Kli Sh’Melachto LeIssur #4), Shalmei Yehuda (pg 98), Tiltulei Shabbat (pg 47), Minchat Shabbat 88:22(4), Yalkut Yosef (Shabbat Vol 2 pg 406)
  112. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  113. ↑ see ‘purse’
  114. ↑ Mishna Brurah 310:27 brings a dispute between the Magan Avraham who says that a change purse that’s designated for holding money is Muktzeh Machmat Chisaron Kis even if it’s now empty, while the Eliyah Rabba holds that as long as a person wouldn’t mind placing another object in the purse it’s only considered Kli Sh’Melachto LeIssur when empty. The Mishna Brurah and Sefer Tiltulei Shabbat (pg 45) side with the Eliyah Rabba.
  115. ↑ See ‘cooking pots’ where the guidelines are set. Tiltulei Shabbat (pg 46) writes that the status of each item must be determined individually.
  116. ↑ See ‘Electronics’
  117. ↑ Tiltulei Shabbat (pg 47), The Weekly Halacha Discussion (vol 2 pg 338)
  118. ↑ Tiltulei Shabbat (pg 49) includes postage scales, food scales, and bathroom scales in the category of Kli Sh’Melachto LeIssur since it’s forbidden to weigh an object on Shabbat. So writes the Weekly Halacha Discussion (vol 2 pg 338).
  119. ↑ Sefer Tiltulei Shabbat (pg 29)
  120. ↑ Tiltulei Shabbat (pg 49), The Weekly Halacha Discussion (vol 2 pg 338)
  121. ↑ Sefer Tiltulei Shabbat (pg 24) considers it keli sh’melachto le’issur since it’s a game which involves writing down the score.
  122. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  123. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  124. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  125. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  126. ↑ Sh”t Igrot Moshe O”C 5:22(19)
  127. ↑ Tiltulei Shabbat (pg 54) see ‘egg-timer’
  128. ↑ Tiltulei Shabbat (pg 48)
  129. ↑ See ‘Electronics’
  130. ↑ Shemirat Shabbat KeHilchata (20:17, pg 239)
  131. ↑ Shemirat Shabbat KeHilchata 40:3, Tiltulei Shabbat (pg 49)
  132. ↑ See ‘Electronics’
  133. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use.
  134. ↑ See ‘Electronics’
  135. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  136. ↑ Tiltulei Shabbat (pg 48)
  137. ↑ S”A 308:39
  138. ↑ Sh”t Igrot Moshe 5:22(15), Rav Shlomo Zalman Auerbach in Tikkunim UMiluim (pg 32), and Rav Elyashiv in Shalmei Yehuda (pg 158) all consider a bar of soap to be Muktzeh Machmat Gufo
  139. ↑ Shalmei Yehuda (pg 61) quoting Rav Elyashiv says that batteries are considered Muktzeh Machmat Gufo and in extenuating circumstances can be considered Kli Sh’Melachto LeIssur
  140. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein
  141. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  142. ↑ Mishna Brurah (Intro to 308)
  143. ↑ Mishna Brurah (Intro to 308)
  144. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  145. ↑ Mishna Brurah (Intro to 308)
  146. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  147. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  148. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  149. ↑ Shalmei Yehuda (pg 164), Menuchat Shabbat 88:7, Brit Olam (Muktzeh Machmat Gufo#33), Sefer Tiltulei Shabbat (pg 30)
  150. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  151. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  152. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  153. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  154. ↑ Shalmei Yehuda (pg 98) rules that since a roll of plastic tablecloth roll is unusable and it’s forbidden to rip it on Shabbat the roll is totally Muktzeh Machmat Gufo.
  155. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  156. ↑ Mishna Brurah (Intro to 308)
  157. ↑ Shalmei Yehuda pg 98, 171 writes that it’s Muktzeh because Muktzeh Machmat Issuro
  158. ↑ Mishna Brurah (Intro to 308)
  159. ↑ Mishna Brurah (Intro to 308)
  160. ↑ S”A 308:47
  161. ↑ Tiltulei Shabbat (pg 30)
  162. ↑ Shalmei Yehuda (pg 98) rules that since a roll of tin-foil is unusable and it’s forbidden to rip it on Shabbat the roll is totally Muktzeh Machmat Gufo.
  163. ↑ Yalkut Yosef (Kitzur S”A 308:100)
  164. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  165. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  166. ↑ Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh)
  167. ↑ Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh)
  168. ↑ Mishna Brurah 308:35 seems to hold that buttons are non-Muktzeh, while Sh”t Igrot Moshe 5:22(20) holds it’s severe Muktzeh. Rav Shlomo Zalman and Rav Elyashiv in Shalmei Yehuda (pg 80) hold it’s non-Muktzeh but say it’s proper to be strict in this case.
  169. ↑ The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba (Shabbat 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is Kli Sh’Melachto LeIssur even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is Muktzeh as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited (cooking) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.] These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim (Muktzeh#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei Shabbat (pg 46), Shemirat Shabbat KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98).

    On the other hand, some authorities are lenient including the Chaye Adam 66:3 and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a Kli Sh’Melachto LeIssur but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105).
  170. ↑ Rav Elyashiv in Shalmei Yehuda (pg 203) and Shemirat Shabbat KeHilchata consider snow to be non-Muktzeh, while Sh”t Igrot Moshe 5:22(37) and Rav Shlomo Zalman Auerbach in Sefer Tiltulei Shabbat (pg 13) consider it severe Muktzeh.
  171. ↑ Sefer Tiltulei Shabbat (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on Shabbat. So writes Shalmei Yehuda (pg 90) quoting Rav Elyashiv. [It’s clear to me, that the above poskim hold like those who forbid building puzzles [including Shemirat Shabbat KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:45:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions (see there)], the jigsaw puzzle should only be Kli Sh’Melachto LeHeter.]
  172. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are Kli Sh’Melachto LeHeter, and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur.
  173. ↑ Shalmei Yehuda (pg 19) in name of Rav Elyashiv and Rav Shlomo Zalman Auerbach, Sh”t Shevet HaLevi 2:32, Sh”t Az Nidbaru 8:67, Zachor VeShamor 41:4
  174. ↑ Magan Avraham 308:18 rejects the (then) common notion that unused candles aren’t Muktzeh and holds that they are considered Kli Sh’Melachto LeIssur, while the Mor UKesiah (308, pg 67c, mechon yerushalyim pg 344) argues that really candles are Muktzeh Machmat Gufo and the Magan Avraham really only meant to say that even according to their mistaken logic the candles are Kli Sh’Melachto LeIssur. The Mishna Brurah 308:34 quotes this as a dispute and decides in favor of the Magan Avraham (as is evident from Shaar HaTzion 279:4). So rules the Yalkut Yosef (Shabbat vol 2, pg 404) and Shemirat Shabbat KeHilchata (21:6, vol 1 pg 279). However, Rav Moshe Feinstein in Dibrot Moshe (Shabbat 36a, vol 1 pg 533-4 note 101) quotes the Maharshal and Shlah who hold like the Mor Ukesiah and concludes that had the Magan Avraham seen these authorities he would have retracted. Therefore, Sefer Tiltulei Shabbat (pg 82) in the name of Rav Moshe rules stringently.
  175. ↑ Mishna Brurah 308:34 (as the anonymous first opinion based on Magan Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei Shabbat (pg 36 note 2) consider it Kli Sh’Melachto LeIssur. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, Rabbi Shlomo Zalman Auerbach quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it Muktzeh Machmat Gufo.
  176. ↑ Mishna Brurah 308:34 (as the anonymous first opinion based on Magan Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei Shabbat (pg 36 note 2) consider it Kli Sh’Melachto LeIssur. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, Rabbi Shlomo Zalman Auerbach quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it Muktzeh Machmat Gufo.
  177. ↑ Rav Elyashiv in Shalmei Yehuda(pg 180) considers nails and screw in dependent on the dispute quoted in Mishna Brurah 308:34, while Zachor VeShamor considers nails and screws as severe Muktzeh.
  178. ↑ same as nails
  179. ↑ Rama 308:4 writes that a Shofar is a Kli Sh’Melachto LeIssur and can be moved for tzorech mekomo and gufo. Mishna Brurah 658:4 explains that it’s only because it’s sometimes used to fill up water to drink. Based on this Mishna Brurah, the Shemirat Shabbat KeHilchata 28:20 writes in the name of Rabbi Shlomo Zalman, that nowadays when people won’t drink out of a shofar, it has no purpose and is Muktzeh Machmat Gufo. However, the Sefer Tiltulei Shabbat (pg 56), Yalkut Yosef (Shabbat vol 2 pg 406) rules like the Rama. [It seems from the Tiltulei Shabbat and Yalkut Yosef that the reason to be lenient is because even though there’s no permitted use, it’s still considered a kli.]
  180. ↑ Mishna Brurah 308:34 (as the anonymous first opinion based on Magan Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei Shabbat (pg 36 note 2) consider it Kli Sh’Melachto LeIssur. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, Rabbi Shlomo Zalman Auerbach quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it Muktzeh Machmat Gufo.
  181. ↑ Mishna Brurah 308:34 (as the anonymous first opinion based on Magan Avraham 308:18), Sh”t Igrot Moshe O”C 5:22(28,32), quoted in Sefer Tiltulei Shabbat (pg 36 note 2) consider it Kli Sh’Melachto LeIssur. While Mishna Brurah 308:34 in name of the Yaavetz, Chazon Ish 44:13, Aruch HaShulchan 279:1, 308:23, Rabbi Shlomo Zalman Auerbach quoted in Shemirat Shabbat KeHilchata (chapter 28 note 80) consider it Muktzeh Machmat Gufo.
  182. ↑ Sefer Tiltulei Shabbat (pg 82) quotes Rav Moshe Feinstein and Shalmei Yehuda (pg 74) quotes Rav Elyashiv who consider matches to be Muktzeh machmat gufo, while Shemirat Shabbat KeHilchata 20:13, Sefer Tiltulei Shabbat (pg 82) in name of Rabbi Shlomo Zalman Auerbach, and Rabbi Binyamin Zilber (quoted by Shalmei Yehuda pg 74) consider it Kli Sh’Melachto LeIssur. Yalkut Yosef (Kitzur S”A 308:101) brings both opinions and doesn’t give a final ruling. [Rav Moshe (Tiltulei Shabbat pg 82) is strict since a match doesn’t have a permitted function nor is it a kli (since it’s only used one time), while Rav Shlomo Zalman Auerbach (Tiltulei Shabbat pg 82) is lenient since he holds there’s a permitted use i.e. picking one’s ear.]
  183. ↑ Even though Shevut Yitzchak (pg 89) quotes Rav Elyashiv who says that S”A would agree that the modern play-ball is non-Muktzeh, nonetheless, Yalkut Yosef (Kitzur S”A 308:84) says one should follow S”A 308:45 that considers all balls to be Muktzeh. Therefore, for Ashkenazim the Rama 308:45 certainly considers balls to be non-Muktzeh. So holds Rav Moshe Feinstein quoted by Sefer Tiltulei Shabbat (pg 22 note 16) and Rav Elyashiv in Shalmei Yehuda (pg 91).
  184. ↑ Mishna Brurah 308:3
  185. ↑ Rama 308:1, Mishna Brurah 308:7
  186. ↑ S”A 308:1
  187. ↑ Tiltulei Shabbat (pg 45 in the note) quotes Rav Moshe Feinstein (based on Mishna Brurah 310:27) as ruling that any case designated to hold a Muktzeh item, the owner doesn’t want to use container for anything else, and the owner is careful that the case isn’t broken is considered Muktzeh Machmat Chisaron Kis.
  188. ↑ Shalmei Yehuda (pg 32) quoting Rav Elyashiv and Shemirat Shabbat KeHilchata (pg 361) quoting Rav Shlomo Zalman Auerbach
  189. ↑ Mishna Brurah 308:25 writes that a lulav is Muktzeh as it’s not a utensil
  190. ↑ Mishna Brurah 308:10 writes that a kli for which a majority (or more) of it’s uses are forbidden is considered a Kli Sh’Melachto LeIssur. On the other hand, some opinions (Gedolot Elisha 308:19, see ‘empty cooking pots’) hold that even if only a minority of the uses of the kli are permitted, the kli is considered Kli Sh’Melachto LeHeter.
  191. ↑ S”A HaRav 308:22 writes that a pot which still has food that was cooked in it is non-Muktzeh as the pot is subservient to the food which is non-Muktzeh. So rules Mishna Brurah 308:20, 26, Tiltulei Shabbat (pg 47), and Shemirat Shabbat KeHilchata 20:15 (note 35).
  192. ↑ Chazon Ish 47:11, Minchat Shabbat 88:16 (see Shuirei HaMincha 88:6 who proves this from the Yerushalmi 17:4), Yalkut Yosef (Shabbat vol 2 pg 406), and Tiltulei Shabbat (pg 47) consider it Kli Sh’Melachto LeIssur
  193. ↑ Nechamat Yisrael pg 181 implies from Chazon Ish 47:11 that this wouldn’t help make the pot a Kli Sh’Melachto LeHeter. See Shuirei HaMincha 88:6.
  194. ↑ Shuirei HaMincha 88:6 who proves this from the Yerushalmi 17:4
  195. ↑ Nechamat Yisrael pg 181 implies from Chazon Ish 47:11 that this wouldn’t help make the pot a Kli Sh’Melachto LeHeter. If so, says the Nechamat Yisrael, all the more so if the food was cooked in another pot.
  196. ↑ Rav Elyashiv in Shalmei Yehuda (pg 98) and Yalkut Yosef (Shabbat vol 2 pg 406) are lenient, while Rabbi Binyamin Zilber is strict as he writes in Sh”t Az Nidbaru 9:20.
  197. ↑ S”A HaRav 308:22 writes explicitly that the pot becomes subservient to the food and can be moved for no reason just like the food. However, the Nechamat Yisrael (pg 180) argues that from the Rishonim and Achronim it seems that the leniency only extends to making the pot a Kli Sh’Melachto LeHeter. So it seems from the Shemirat Shabbat KeHilchata (20 note 35).
  198. ↑ Nechamat Yisrael (pg 179)
  199. ↑ Nechamat Yisrael (pg 184) considers a pot with raw carrots or apples that are edible to be a Kli Sh’Melachto LeHeter since there was no action done upon the food with the pot and so the food in the pot doesn’t permit the pot just like a piece of bread is insufficient (Mishna Brurah 208:26).
  200. ↑ Shemirat Shabbat KeHilchata 28:6
  201. ↑ Shemirat Shabbat KeHilchata 28:9
  202. ↑ Shemirat Shabbat KeHilchata 28:9
  203. ↑ S”A 311:8
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