Kli SheMelachto LeIsser

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Kli Sh’Melachto LeIssur

Definition

  1. Items that are primarily used for prohibited activities on Shabbat is considered Kli Sh’Melachto LeIssur.[1]
  2. An item that is primarily used for prohibited activities on Shabbat and is also consistently used for permitted activities some poskim hold that it is considered a Kli Shemelachto Lheter.[2]
  3. Even if the Kli Sh’Melachto LeIssur was used for forbidden Melacha during Ben Hashemashot it’s still considered Kli Sh’Melachto LeIssur and not total Muktzeh.[3]
  4. Some achronim say that a kli shemelachto lisur which was designated to be used for something forbidden on Shabbat and was never used yet is considered a kli shemelachto lheter until it is used once. However, others disagree and consider it a kli shemelachto lisur since it is meant to be used for isur.[4]

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.[5]
  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. [6]
  3. Once the Kli Sh’Melachto LeIssur is in one’s hand, one may place it wherever he chooses.[7]
  4. If one has intent to pick up the object in order to move it for ‘need of the place’ or for the ‘need of the object’ it’s permissible to pick it up, even if one’s primary intent is really to protect the object from breaking or theft.[8]
  5. If a Kli Sh’Melachto LeIssur is picked up in a permitted way one may move it to any place one wishes. [9]

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. [10]
  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. [11]
  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. [12]
  4. Permitted purposes include: hammer to crack a nut, using a match to pick one’s teeth, or using a needle to extract a thorn. [13]
  5. Using something as a paperweight is considered a Tzorech Gufo. [14]
  6. A Kli Sh’Melachto LeIssur can be moved in order that a Jew use it for a permissible purpose, however, one may not move a Kli Sh’Melachto LeIssur for a non-Jew. [15]
  7. It’s permitted to move a Kli Sh’Melachto LeIssur in order to give it to another person who will use it for a permitted purpose or if one needs to use it in a permissible way for an animal. [16]
  8. It’s permissible to move a hammer on a table that one needs to spread a tablecloth on. Similarly, a hammer that’s on a tablecloth may be removed in order to remove the tablecloth. [17]
  9. However, one may not move the hammer on the table simply because it disturbs one’s peace of mind. [18] Some allow it so the house is clean for kavod Shabbat.[19]
  10. It seems to be a dispute if one wants to play with a kli shemelachto lisur if that is considered a use of the item.[20]

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. [21]
  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. [22]
  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. [23] For example, it’s forbidden to move a pen from a table so that the table is clean for kavod Shabbat. [24]
  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. [25]
  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. [26]
  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. [27]
  7. Some permit moving an alarm to another room so that it doesn't wake you up early because that is considered tzorech mikomo.[28]

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. [29]
  2. Many permit moving a Kli Sh’Melachto LeIssur by asking a non-Jew to move it. [30]
  3. Some say that it is permitted to move kli shemelachto lisur for any purpose if you place upon it something permitted. Others only permit this if the permitted item is normally placed there such as storing cooked food in the cooking pot. According to Ashekenazim, this leniency isn’t accepted unless there’s a great loss, whereas Sephardim hold that this leniency applies in all cases.[31]
  4. It’s permissible to ask a non-Jew to move a Kli Sh’Melachto LeIssur for any need even if it’s just to prevent the object from breaking or being stolen. [32]
  5. If Tefillin have fallen or an in a degrading position, or an in danger of falling or coming into a degrading position it’s permissible to move the Tefillin. [33]
  6. 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. [34]

Pots

Empty Pots

  1. 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.[35]
  2. 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. [36]
  3. 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.[37]
  4. If it is designated for cooking and is never used for serving, it is a Kli Sh’Melachto LeIssur.[38]
  5. The lid has the same status as the pot.[39]
  6. 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. [40]

Pots With Food

  1. 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.[41]
    1. A pot that still has food in it, even if it has less than a Kezayit, is not muktzeh. [42]
  2. 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. [43]
  3. If there was food during Bein HaShemashot and now is empty, it is a Kli Sh’Melachto LeIssur.[44]
  4. 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. [45] 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. [46]
  5. A pot that contains non-cooked food is considered Kli Sh’Melachto LeIssur. [47]

Examples

Disputed Examples

  1. 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.[113]
  2. There is a dispute if a can-opener is a kli shemelachto lisur or kli shemelachto lheter on Shabbat.[114]
  3. Electronics are a subject of debate among the poskim. There are some who rule that electronics are always a kli shemelachto lissur,[115] while others give them muktzeh status only while the electronic device is switched on.[116] 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.[117] If moving the electronic will make it turn off or pause, it may not be moved at all.[118] 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.[119]

Sources

  1. ↑ 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 (Gedulat 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.
    • Rashi might hold that anything that is used for something permitted and something forbidden is considered a kli shemelachto lheter. This can be supported by Rashi 35b s.v. chatzotzrot as understood like Tosfot, 113a s.v. muter ltaltelan, Beitzah 34a s.v. kol hakelim. See Mishnat Hashabbat p. 284 who describes this approach in Rashi and Pri Megadim M”Z 308:14 who is bothered by Rashi’s approach.
    • Knesset Hagedola (Hagahot Hatur 308:2) quotes the Shiltei Giborim 48a who says that a kli shemelachto for isur and heter is like a kli shemelachto lheter. Mishna Brurah 308:20 agrees.
    • Pri Megadim M"Z 308 intro learns from the Rashba 123a s.v. ha that a cooking pot is kli shemelachto lisur even though it is sometimes used to store food because it is generally used to cook. Mishna Brurah 308:20 agrees.
  2. ↑ Biur Halacha 308:3, Gedulat Elisha 308:19. Chazon Ovadia v. 3 p. 51 writes that one who is lenient has what to rely on.
  3. ↑ Mishna Brurah 308:11
  4. ↑ Eliya Rabba 279:13 says that designation of a kli shemelachto lisur is meaningless until it was once used and therefore it would be a kli shemelachto lheter. Therefore, he says an unused candle is a kli shemelachto lheter. Pri Megadim E"A 279:14 suggests otherwise since an unused wax candle is designated and certainly going to be used for isur it is currently already a kli shemelachto lisur. Biur Halacha 279 s.v. ner cites this Eliya Rabba. Shevet Halevi 1:56 also follows the Eliya Rabba. Chazon Ovadia (Shabbat v. 3 p. 90) cites the Eliya Rabba in support of his point.
  5. ↑ Shulchan Aruch O.C. 308:3
  6. ↑ Shulchan Aruch O.C. 308:3
  7. ↑ Mishna Brurah 308:13, Tiltulei Shabbat (pg 234), Yalkut Yosef (Kitzur Shulchan Aruch 308:109). Rashba 124a s.v. mdakshu clarifies that this is even true when it was picked up for its place.
  8. ↑ Mishna Brurah 308:16, Shemirat Shabbat KeHilchata 20:12
  9. ↑ Shemirat Shabbat KeHilchata 20:10
  10. ↑ 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.
  11. ↑ 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).]
  12. ↑ 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.
  13. ↑ Shemirat Shabbat KeHilchata 20:8
  14. ↑ Tiltulei Shabbat (pg 50)
  15. ↑ Magen Avraham 308:18, Mishna Brurah 308:34
  16. ↑ Shemirat Shabbat KeHilchata 20:9
  17. ↑ Shemirat Shabbat KeHilchata 20:10
  18. ↑ Shemirat Shabbat KeHilchata 20:10
  19. ↑ Halacha Sheleimah p. 46 citing Or Letzion 2:26:3, Mechzeh Eliyahu 46. Shemirat Shabbat Kehilchata ch. 20 fnt. 225 quotes a talmid chacham who says that it is permitted.
  20. ↑ Rav Nevinsal in Byitzchak Bikareh 308:4 writes that it is permitted to play with something even if it is a kli shemelachto lisur since that is considered a use. This seems to be against the Aruch Hashulchan 308:15 who says that it is forbidden to play with a kli shemelachto lisur since it isn't tzorech gufo even though it is considered some purpose.
  21. ↑ Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space
  22. ↑ Shemirat Shabbat KeHilchata 20:10, Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space.
  23. ↑ 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.
  24. ↑ Tiltulei Shabbat (answers of Rav Moshe#6), this is also quoted in Yalkut Yosef (Shabbat vol 2 pg 416)
  25. ↑ 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. Megilat Sefer Shabbat p. 257 suggests that it is clearly permitted to use a Kli Shemelachto Lisur for its place even if an alternative is available.
  26. ↑ Sh”t Az Nidbaru 8:64, Yalkut Yosef (Shabbat vol 2, pg 414-5)
  27. ↑ 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).
  28. ↑ Torat Hamuktzeh p. 277 writes that one could move an alarm clock that is going off and is bothering you. He cites the Kavanat Halev 16. Similarly, Orchot Shabbat v. 2 p. 16 writes that it is considered tzorech mikomo to move a phone that has an alarm going off and bothering you. He nonetheless recommends not using a cell phone for an alarm clock on Shabbat because of zilzul Shabbat.
  29. ↑ Tehillah Ldovid 308:5, Shemirat Shabbat Kehilchata 20:12, Tiltulei Shabbat (pg 39). See Biurei Inyanim Muktzeh p. 6 who discusses that this is forbidden. Az Nidbaru 9:20 discusses it but ultimately seems to accept Tehillah Ldovid. Imrei Dovid Feder 308:3 tries to prove from Rashi 123b s.v. mchama that it is forbidden.
  30. ↑ 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.
  31. ↑ Rosh 22:8:4 writes that the leniency of placing something permitted upon a corpse doesn’t apply to rocks but can apply to kli shemelechto lisur. Rashba 123a s.v. ha argues. Shulchan Aruch 308:5 accepts the Rosh, while the Gra 308:24 follows the Rashba. 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.
  32. ↑ Mishna Brurah 308:15
  33. ↑ Shemirat Shabbat KeHilchata 20:14
  34. ↑ 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.
  35. ↑ Tiltulei Shabbat (pg 43 note 25(4)) writes this case is obvious and according to everyone the pot is Kli Sh’Melachto LeHeter.
  36. ↑ 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).
  37. ↑ 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).
  38. ↑ Mishna Brurah 308:10, 20, Yalkut Yosef (Kitzur S”A 308:105)
  39. ↑ Shemirat Shabbat KeHilchata 20:15
  40. ↑ 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.
  41. ↑ 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).
  42. ↑ Nechamat Yisrael (pg 179)
  43. ↑ 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).
  44. ↑ 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
  45. ↑ 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.
  46. ↑ Shuirei HaMincha 88:6 who proves this from the Yerushalmi 17:4
  47. ↑ 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).
  48. ↑ 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).
  49. ↑ 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).
  50. ↑ See ‘Electronics’
  51. ↑ What are the status of candlesticks?
    • Ramban and Rashba 122b write that candles are kli shemelachto lheter. They Raavad to the same effect. They explain that the candles are used to hold the flame which is muktzeh and being designated for a bosis doesn’t make something to be muktzeh. Alternatively, candles enhance the Shabbat experience and aren’t considered muktzeh. Tashbetz 1:137 agrees. Chazon Ovadia v. 3 p. 92 accepts the Ramban. Shevet Halevi 1:56 endorses this approach but doesn’t it.
    • Tosfot 44a-b say that a candlestick is a kli shmelachto lisur since they are designated to be lit and become a bosis. Mishna Brurah 279:19 agrees. Sefer Tiltulei Shabbat (pg 36 note 2, 48) 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. This is printed in Igrot Moshe 5:22:28.
    • The Aruch Hashulchan 279:1 writes that they are completely muktzeh since they are never used for any other purpose than to be lit. Falling in the category of kli shekol melachto lisur could be completely muktzeh according to this approach. See that discussion Kli SheKol Melachto LeIssur. Chut Shani v. 3 p. 68 writes that it is muktzeh machmat chisaron kis, while Chazon Ovadia argues since it is kli shemelachto lheter.
  52. ↑ Sh”t Igrot Moshe O”C 5:22(11), Shalmei Yehuda (pg 201)
  53. ↑ Shalmei Yehuda (pg 202) and Shemirat Shabbat Kehilchata 20:80 consider car keys to be Kli Sh’Melachto LeIssur. Shemirat Shabbat Kehilchata 20 fnt. 293 writes that Rav Shlomo Zalman Auerbach pondered whether keys that when used to open the car door would automatically turn on the lights are considered a kli shemelachto lheter since it is only a pesik reisha and he was strict. See Rashi 124b s.v. shel tamara which implies that it is a kli shemelachto lisur.
  54. ↑ See ‘Electronics’
  55. ↑ See ‘Electronics’
  56. ↑ Shemirat Shabbat KeHilchata 20:16
  57. ↑ 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.
  58. ↑ The Weekly Halacha Discussion (vol 2 pg 338), Shemirat Shabbat KeHilchata 20:16
  59. ↑ 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.
  60. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  61. ↑ Tiltulei Shabbos (ch. 2 p. 53) writes that a crockpot is a kli shemelachto l'isur.
  62. ↑ See ‘Electronics’
  63. ↑ 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.
  64. ↑ 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.
  65. ↑ 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.]
  66. ↑ Yalkut Yosef (Kitzur S”A 308:105) writes that according to all opinions the pot is considered Kli Sh’Melachto LeIssur. This is also the opinion of Tiltulei Shabbat (pg 43 note 25(2)).
  67. ↑ 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.
  68. ↑ Tiltulei Shabbat (pg 50)
  69. ↑ See ‘Electronics’
  70. ↑ Tiltulei Shabbat (pg 47)
  71. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  72. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  73. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  74. ↑ The Weekly Halacha Discussion (vol 2 pg 338). Shemirat Shabbat KeHilchata 20:13 writes that it’s a Kli Sh’Melachto LeIssur even if it’s brand new.
  75. ↑ Tiltulei Shabbat (pg 54), see ‘egg-timer’
  76. ↑ See ‘Electronics’
  77. ↑ Shemirat Shabbat KeHilchata 20:13 writes that it’s a Kli Sh’Melachto LeIssur even if it’s brand new.
  78. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  79. ↑ See ‘Electronics’
  80. ↑ S”A 308:11, Mishna Brurah 308:46, Tiltulei Shabbat (pg 47)
  81. ↑ Shemirat Shabbat KeHilchata 20:16
  82. ↑ 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 ans 5
  83. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  84. ↑ 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)
  85. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  86. ↑ see ‘purse’
  87. ↑ Mishna Brurah 310:27 brings a dispute between the Magen 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.
  88. ↑ See ‘cooking pots’ where the guidelines are set. Tiltulei Shabbat (pg 46) writes that the status of each item must be determined individually.
  89. ↑ See ‘Electronics’
  90. ↑ Tiltulei Shabbat (pg 47), The Weekly Halacha Discussion (vol 2 pg 338)
  91. ↑ 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) and Shemirat Shabbat KeHilchata 20:16.
  92. ↑ Sefer Tiltulei Shabbat (pg 29)
  93. ↑ Tiltulei Shabbat (pg 49), The Weekly Halacha Discussion (vol 2 pg 338)
  94. ↑ Sefer Tiltulei Shabbat (pg 24) considers it keli sh’melachto le’issur since it’s a game which involves writing down the score.
  95. ↑ The Weekly Halacha Discussion (vol 2 pg 338). Shemirat Shabbat KeHilchata 20:13 writes that it’s a Kli Sh’Melachto LeIssur even if it’s brand new.
  96. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  97. ↑ Rama 308:4, Mishna Brurah 308:25 write that a shofer is Kli Sh’Melachto LeIssur but Shalmei Yehuda (pg 32) quoting Rav Elyashiv and Shemirat Shabbat KeHilchata (pg 361) quoting Rav Shlomo Zalman Auerbach note that for most people the shofar is expensive and wouldn’t be used for anything else and so should be Muktzeh Machmat Chisaron Kis.
  98. ↑ Shemirat Shabbat KeHilchata 20:16
  99. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  100. ↑ Tiltulei Shabbat (pg 47) quoting Kitzur S”A 88:5
  101. ↑ Sh”t Igrot Moshe O”C 5:22(19)
  102. ↑ Tiltulei Shabbat (pg 54) see ‘egg-timer’
  103. ↑ Tiltulei Shabbat (pg 48)
  104. ↑ See ‘Electronics’
  105. ↑ Shemirat Shabbat KeHilchata (20:17, pg 239), Rav Yisroel Pinchas Bodner in “Halachos of Muktza” (pg. 139, note 13) adds that Rav Moshe Feinstein agrees.
  106. ↑ Shemirat Shabbat KeHilchata 40:3, Tiltulei Shabbat (pg 49)
  107. ↑ See ‘Electronics’
  108. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use.
  109. ↑ See ‘Electronics’
  110. ↑ Shemirat Shabbat KeHilchata 20:16
  111. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  112. ↑ Tiltulei Shabbat (pg 48)
  113. ↑ 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).

    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).
  114. ↑ 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.
  115. ↑ 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.
  116. ↑ 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.
  117. ↑ 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.
  118. ↑ Shemirat Shabbat KeHilchata 13:35
  119. ↑ Tiltulei Shabbat (pg 50), Shalmei Yehuda (pg 40)
Category Topic
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