Kli SheMelachto LeIsser: Difference between revisions
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# 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. <Ref> Mishna Brurah 308:12 writes that if there’s another permitted kli available one shouldn’t use the [[Kli Sh’Melachto LeIssur]]. See Mishna Brurah 308:57 who writes that if it is possible to move a kli shemelachto lisur or heter according to the taz it is permitted to move either one but according to the Eliyah Rabba one should specifically move the kli shemelachto lheter. | # 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. <Ref> Mishna Brurah 308:12 writes that if there’s another permitted kli available one shouldn’t use the [[Kli Sh’Melachto LeIssur]]. See Mishna Brurah 308:57 who writes that if it is possible to move a kli shemelachto lisur or heter according to the taz it is permitted to move either one but according to the Eliyah Rabba one should specifically move the kli shemelachto lheter. | ||
The following achronim bring this Mishna Brurah's stringency 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 Kesot Hashulchan (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), Chazon Ovadia v. 3 p. 50, Megilat Sefer Shabbat p. 257, 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. </ref> | The following achronim bring this Mishna Brurah's stringency 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 Kesot Hashulchan (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), Chazon Ovadia v. 3 p. 50, Megilat Sefer Shabbat p. 257, 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. </ref> | ||
#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]]. <Ref> 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).]</ref> | #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]]. <Ref> Sefer Tiltulei [[Shabbat]] (pg 38) in the name of Rav Moshe Feinstein, A Guide to Practical Halacha (Shabbat v. 3 p. 150 n. 18) quoting 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).]</ref> | ||
# 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. <Ref> Magen 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. The Aruch HaShulchan 308:14 limits this leniency to where there’s a loss of money as is in the case of the source and Magen Avraham. Tiltulei [[Shabbat]] pg 40 agrees.</ref> | # 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. <Ref> Magen 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. The Aruch HaShulchan 308:14 limits this leniency to where there’s a loss of money as is in the case of the source and Magen Avraham. Tiltulei [[Shabbat]] pg 40 agrees.</ref> | ||
# Permitted purposes include: hammer to crack a nut, using a match to pick one’s teeth, or using a needle to extract a thorn. <Ref>Shemirat Shabbat KeHilchata 20:8 </ref> | # Permitted purposes include: hammer to crack a nut, using a match to pick one’s teeth, or using a needle to extract a thorn. <Ref>Shemirat Shabbat KeHilchata 20:8 </ref> | ||
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# Some say it’s permissible to move a Kli SheMelachto LeIssur which has a permissible item on top of it from [[Bein HaShemashot]], while others hold that one may only move a [[Muktzeh]] item if the Kli SheMelachto LeIssur is specifically designated to hold that permissible item item. For example, one may move a [[cooking pot]] if there was food in it from before [[Shabbat]]. <Ref>S”A 308:5 writes that it’s permissible if there’s some permissible item on the [[Muktzeh]] from [[Bein HaShemashot]]. However, Mishna Brurah 308:26 writes that this is a dispute in the Rishonim and many achronim hold that the above leniency only applies to moving a corpse, yet all agree that one may only move [[Muktzeh]] if there was the designated permissible item on it from [[Bein HaShemashot]] such as food in a [[cooking pot]]. </ref> | # Some say it’s permissible to move a Kli SheMelachto LeIssur which has a permissible item on top of it from [[Bein HaShemashot]], while others hold that one may only move a [[Muktzeh]] item if the Kli SheMelachto LeIssur is specifically designated to hold that permissible item item. For example, one may move a [[cooking pot]] if there was food in it from before [[Shabbat]]. <Ref>S”A 308:5 writes that it’s permissible if there’s some permissible item on the [[Muktzeh]] from [[Bein HaShemashot]]. However, Mishna Brurah 308:26 writes that this is a dispute in the Rishonim and many achronim hold that the above leniency only applies to moving a corpse, yet all agree that one may only move [[Muktzeh]] if there was the designated permissible item on it from [[Bein HaShemashot]] such as food in a [[cooking pot]]. </ref> | ||
===Examples | ==Pots== | ||
===Empty Pots=== | |||
# A pot that is designated for serving and [[cooking]], and the majority of its use is as a serving bowl is considered a Kli Sh’Melachto LeHeter.<ref>Tiltulei [[Shabbat]] (pg 43 note 25(4)) writes this case is obvious and according to everyone the pot is Kli Sh’Melachto LeHeter. </ref> | |||
# If the pot is designated for serving and [[cooking]] and the majority of its use is for [[cooking]], most poskim rule that it is a Kli Sh’Melachto LeHeter. <ref>The Biur Halacha (308 s.v. 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). </ref> | |||
# If it is designated for [[cooking]] and is sometimes used for serving, there is a dispute among the poskim whether it is a [[Kli Sh’Melachto LeIssur]].<ref>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. See further. | |||
* 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 its only purpose is a prohibited activity and so it is 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> | |||
# If it is designated for [[cooking]] and is never used for serving, it is a [[Kli Sh’Melachto LeIssur]].<ref> Mishna Brurah 308:10, 20, Yalkut Yosef (Kitzur S”A 308:105) </ref> | |||
# The lid has the same status as the pot.<ref>Shemirat Shabbat KeHilchata 20:15 </ref> | |||
# Once a pot has the status of a kli shemelachto lisur from before Shabbat, even if food was subsequently put in on Shabbat, the pot remains a kli shemelachto lisur. <Ref> 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. </ref> | |||
===Pots With Food=== | |||
# A pot that was used to cook before Shabbat and still has food in it is not muktzeh because the pot is subservient to the food which is not muktzeh.<ref> Gemara Shabbat 123a. Shulchan Aruch HaRav 308:22 writes that a pot which still has food that was cooked in it is not muktzeh as the pot is subservient to the food which is not muktzeh. This is also the opinion of Mishna Brurah 308:20, 26, Tiltulei [[Shabbat]] (pg 47), and Shemirat Shabbat KeHilchata 20:15 (note 35). </ref> | |||
## A pot that still has food in it, even if it has less than a [[Kezayit]], is not muktzeh. <Ref> Nechamat Yisrael (pg 179) </ref> | |||
# 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. <Ref> Shulchan Aruch 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). </ref> | |||
# If there was food during [[Bein HaShemashot]] and now is empty, it is a [[Kli Sh’Melachto LeIssur]].<ref> 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 an empty pot a [[Kli Sh’Melachto LeIssur]] </ref> | |||
# If there was food during [[Bein HaShemashot]], one emptied the pot, and then returned the food to the pot, some say the pot is [[Kli Sh’Melachto LeIssur]]. <Ref> 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. </ref> while others say it is Kli Sh’Melachto LeHeter as long as one intends to return the food to the pot even if one didn’t do it yet. <Ref> Shuirei HaMincha 88:6 who proves this from the Yerushalmi 17:4 </ref> | |||
# A pot that contains non-cooked food is considered [[Kli Sh’Melachto LeIssur]]. <Ref> 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). </ref> | |||
==Examples== | |||
* aquarium <ref> 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). </ref> | * aquarium <ref> 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). </ref> | ||
* ash try <ref> 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). </ref> | * ash try <ref> 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). </ref> | ||
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* cell phone (off) <ref> See ‘[[Electronics]]’ </ref> | * cell phone (off) <ref> See ‘[[Electronics]]’ </ref> | ||
* cigarettes <Ref>Shemirat Shabbat KeHilchata 20:16 </ref> | * cigarettes <Ref>Shemirat Shabbat KeHilchata 20:16 </ref> | ||
* clock<ref>A Guide to Practical Halacha (Shabbat v. 3 p. 151 n. 26) quoting Rav Moshe Feinstein writes a clock that is plugged in is considered a kli shemelachto lisur and can be used for tzorech gufo, such as turning it to see the time. However, if it is easily possible to see or use another watch without turning it one shouldn't turn it.</ref> | |||
* combs <ref> The Weekly Halacha Discussion (vol 2 pg 338), Shemirat Shabbat KeHilchata 20:16 </ref> | * combs <ref> The Weekly Halacha Discussion (vol 2 pg 338), Shemirat Shabbat KeHilchata 20:16 </ref> | ||
* [[cooking]] spoon <ref> 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]]. </ref> | * [[cooking]] spoon <ref> 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]]. </ref> | ||
* crayons <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref> | * crayons<ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref> | ||
* crockpot<ref>Tiltulei Shabbos (ch. 2 p. 53) writes that a crockpot is a kli shemelachto l'isur.</ref> | |||
* drill (off)<ref> See ‘[[Electronics]]’ </ref> | * drill (off)<ref> See ‘[[Electronics]]’ </ref> | ||
* egg-timer <ref> | * egg-timer <ref> Shulchan Aruch O.C. 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. </ref> | ||
* empty wallets <ref> 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.</ref> | * empty wallets <ref> 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.</ref> | ||
* empty kettles <ref> 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]].] </ref> | * empty kettles <ref> 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]].] </ref> | ||
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===Disputed Examples=== | ===Disputed Examples=== | ||
# empty | #There is a dispute if an empty cooking pot that are sometimes used for serving food is a kli shemelachto lisur or kli shemelachto lheter on Shabbat.<ref> 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. Shulchan Aruch O.C. 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). <br></br> 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> | ||
#There is a dispute if a can-opener is a kli shemelachto lisur or kli shemelachto lheter on Shabbat.<ref>Orchot Shabbat 2:19:74 p. 36 writes that a can opener is a kli shemelachto lisur according to those who hold it is asur to use on Shabbat, while it is a kli shemelachto lheter according to those who hold it is muter to use on Shabbat.</ref> | |||
#Electronics are a subject of debate among the poskim. There are some who rule that electronics are always a kli shemelachto lissur,<ref> 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]].] 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]].</ref> while others give them muktzeh status only while the electronic device is switched on.<ref> 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]].</ref> A third group of poskim rule that electronics, while prohibited to turn on and off or use on Shabbat, are nevertheless considered a kli shemelachto lheter in regards to moving it, and may always be used.<ref> Shalmei Yehuda (pg 37) quotes [[Rabbi Shlomo Zalman Auerbach]] who considers electronics to be Kli Sh’Melachto LeHeter. [It seems Rav Moshe really holds electronics are [[Kli SheMelachto LeHeter]], see Sh”t Igrot Moshe O”C 5:23.] | |||
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.</ref> If moving the electronic will make it turn off or pause, it may not be moved at all.<ref> Shemirat Shabbat KeHilchata 13:35</ref> If the electronics are expensive and the owner is careful not to use them for anything but their intended use to prevent them from breaking, the electronics are [[Muktzeh Machmat Chisaron Kis]] according to all poskim.<ref>Tiltulei [[Shabbat]] (pg 50), Shalmei Yehuda (pg 40)</ref> | |||
==Sources== | ==Sources== | ||
