Muktzeh

From Halachipedia

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). [1]


Non-Muktzeh

Definition

  1. Certain items that Chazal excluded from the laws of Muktzeh altogether are non-Muktzeh. [2]

Rules

  1. It’s permissible to move or touch a non-Muktzeh item even for no purpose at all. [3]

Examples

  • Food [4]
  • Food Utensils [5]
  • Sefarim (holy books which are permissible to read) [6]
  • Clothing that will be used on Shabbat [7]


Kli Sh’Melachto LeHeter

Definition

  1. An item that’s primarily used for permitted purposes is called Kli Sh’Melachto LeHeter. [8]

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. [9]
  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. [10]
  3. It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. [11]
  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) [12]

Examples

  • air freshener [13]
  • alarm clocks [14]
  • artificial plants [15]
  • (baby) rattle as long as it’s moved without it making noise [16]
  • baseball bat, glove and mit [17]
  • binoculars [18]
  • blech [19]
  • blocks (toy) [20]
  • broom which have bristles that do not break[21]
  • chess [22]
  • deodorant [23]
  • furniture [24]
  • hair spray [25]
  • handball racket [26]
  • insect repellent [27]
  • marbles [28]
  • microscopes [29]
  • perfume sprays [30]
  • perfumes [31]
  • pingpong racket [32]
  • racquetball racket [33]
  • safety pin [34]
  • telescopes [35]
  • tennis racket [36]
  • toothpick [37]
  • toy phone as long as it’s moved without it making noise [38]
  • magnet [39]
  • musical toy as long as it’s moved without it making noise [40]
  • talking doll as long as it’s moved without it making noise [41]
  • wind-up toy [42]
  • whistle as long as it’s moved without it making noise [43]
  • wrist watch (mechanical [44] or electric [45]) as long as it works [46]



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 [47]
  • items that are designated for a mitzvah

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. [48]
  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. [49]
  3. Once the Kli Sh’Melachto LeIssur is in one’s hand, one may place it wherever he chooses. [50]

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. [51]
  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. [52]
  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. [53]

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. [54]
  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. [55]
  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. [56] For example, it’s forbidden to move a pen from a table so that the table is clean for kavod Shabbat. [57]
  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. [58]
  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. [59]
  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. [60]

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. [61]
  2. Many permit moving a Kli Sh’Melachto LeIssur by asking a non-Jew to move it. [62]
  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. [63]

Examples

Items that a matter of debate

Items that are either Kli Sh’Melachto LeIssur or Muktzeh Machmat Gufo

  • unused candles
  • unused candlesticks
  • lipstick
  • copy paper

some consider it Kli Sh’Melachto LeIssur[94] some consider it Muktzeh Machmat Gufo [95] Rav Elyashiv in Shalmei Yehuda(pg 180) considers nails and screw in this category as well, while Zachor VeShamor considers nails and screws as severe Muktzeh.

One may be lenient for this category if there’s an extenuating circumstance [96]


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



Items that are Kli Sh’Melachto LeHeter or Kli Sh’Melachto LeIssur

  • pictures on the wall [120]
  • clocks on the wall [121]
  • buttons that fell off clothes [122]
  • empty cooking pots that are sometimes used for serving food, fruit, or water [123]
  • fresh snow [124]
  • Jigsaw puzzles [125]
  • lego (toy) [126]


Big differences between Sephardim and Ashkenazim

  • a play-ball according to Sephardim is Muktzeh, while Ashkenazim hold it’s Kli Sh’Melachto LeHeter[127]

Muktzeh Machmat Chisaron Kis

Delicate items

Items designated for a mitzvah


References

  1. ↑ The Weekly Halacha Discussion (vol 2 pg 335) breaks up Muktzeh into these two general categories.
  2. ↑ see further; Tiltulei Shabbat (pg 19)
  3. ↑ 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)
  4. ↑ S”A 308:4
  5. ↑ 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. So rules Tiltulei Shabbat (pg 19) (with the language of many authorities versus some authorities)
  6. ↑ 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.
  7. ↑ 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.
  8. ↑ see further; Tiltulei Shabbat (pg 18)
  9. ↑ 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.
  10. ↑ S”A 308:4
  11. ↑ Aruch HaShulchan 308:15 quoted in Tiltulei Shabbat (pg 18)
  12. ↑ Mishna Brurah 308:21
  13. ↑ Tiltulei Shabbat (pg 30)
  14. ↑ Shemirat Shabbat KeHilchata 28:54
  15. ↑ Tiltulei Shabbat (pg 31)
  16. ↑ 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
  17. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  18. ↑ Sefer Tiltulei Shabbat (pg 28) considers binoculars Kli Sh’Melachto LeHeter
  19. ↑ Tiltulei Shabbat (pg 33)
  20. ↑ 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.
  21. ↑ 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)
  22. ↑ Shalmei Yehuda (pg 91) in name of Rav Elyashiv, Sefer Tiltulei Shabbat (pg 27).
  23. ↑ Tiltulei Shabbat (pg 30)
  24. ↑ Tiltulei Shabbat (pg 31)
  25. ↑ Tiltulei Shabbat (pg 30)
  26. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  27. ↑ Sefer Tiltulei Shabbat (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on Shabbat
  28. ↑ Sefer Tiltulei Shabbat (pg 28) considers marbles Kli Sh’Melachto LeHeter
  29. ↑ Sefer Tiltulei Shabbat (pg 28) considers microscopes Kli Sh’Melachto LeHeter
  30. ↑ Tiltulei Shabbat (pg 30)
  31. ↑ Tiltulei Shabbat (pg 31)
  32. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  33. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  34. ↑ Tiltulei Shabbat (pg 31)
  35. ↑ Sefer Tiltulei Shabbat (pg 28) considers telescopes Kli Sh’Melachto LeHeter
  36. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  37. ↑ Tiltulei Shabbat (pg 32)
  38. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  39. ↑ Tiltulei Shabbat (pg 32)
  40. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  41. ↑ Sefer Tiltulei Shabbat (pg 26) in name of Rav Moshe Feinstein
  42. ↑ 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.
  43. ↑ 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
  44. ↑ 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.
  45. ↑ 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
  46. ↑ Shemirat Shabbat KeHilchata 28:59, 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
  47. ↑ 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.
  48. ↑ S”A 308:3
  49. ↑ S”A 308:3
  50. ↑ Mishna Brurah 308:13, Tiltulei Shabbat (pg 234), Yalkut Yosef (Kitzur S”A 308:109)
  51. ↑ 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.
  52. ↑ 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).]
  53. ↑ 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.
  54. ↑ Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space
  55. ↑ Shemirat Shabbat KeHilchata 20:10, Sefer Tiltulei Shabbat (pg 39) in explanation of a need of the space.
  56. ↑ 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.
  57. ↑ Tiltulei Shabbat (answers of Rav Moshe#6), this is also quoted in Yalkut Yosef (Shabbat vol 2 pg 416)
  58. ↑ 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.
  59. ↑ Sh”t Az Nidbaru 8:64, Yalkut Yosef (Shabbat vol 2, pg 414-5)
  60. ↑ 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).
  61. ↑ Tiltulei Shabbat (pg 39) quoting Tehilah LeDavid 308:5
  62. ↑ 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.
  63. ↑ 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.
  64. ↑ 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.
  65. ↑ Sh”t Igrot Moshe O”C 5:22(11), Shalmei Yehuda (pg 201)
  66. ↑ 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.
  67. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  68. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  69. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  70. ↑ 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.]
  71. ↑ Yalkut Yosef (Kitzur S”A 308:105) writes that according to all opinions the pot is considered Kli Sh’Melachto LeIssur.
  72. ↑ Sh”t Igrot Moshe O”C 5:22(22), 3:49, however Rav Shlomo Zalman Auerbach in Shalmei Yehuda (pg 51) doesn’t consider a fan Muktzeh at all
  73. ↑ Zachor VeShamor 41:4 considers flashlights Kli Sh’Melachto LeIssur, while Rav Elyashiv in Shalmei Yehuda (pg 55) considers it severe Muktzeh
  74. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  75. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  76. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  77. ↑ Tiltulei Shabbat (pg 47)
  78. ↑ 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
  79. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  80. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  81. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  82. ↑ TIltulei Shabbat (pg 48), The Weekly Halacha Discussion (vol 2 pg 338)
  83. ↑ Sefer Tiltulei Shabbat (pg 29)
  84. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  85. ↑ Sefer Tiltulei Shabbat (pg 24) considers it keli sh’melachto le’issur since it’s a game which involves writing down the score.
  86. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  87. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  88. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  89. ↑ Sh”t Igrot Moshe O”C 5:22(19)
  90. ↑ Shemirat Shabbat KeHilchata pg 239(?)
  91. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  92. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use.
  93. ↑ The Weekly Halacha Discussion (vol 2 pg 338)
  94. ↑ 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)
  95. ↑ 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)
  96. ↑ 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
  97. ↑ 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.
  98. ↑ 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.]
  99. ↑ 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.]
  100. ↑ S”A 308:39
  101. ↑ 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
  102. ↑ Sefer Tiltulei Shabbat (pg 24) in name of Rav Moshe Feinstein
  103. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  104. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  105. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  106. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  107. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  108. ↑ Shalmei Yehuda (pg 164), Menuchat Shabbat 88:7, Brit Olam (Muktzeh Machmat Gufo#33), Sefer Tiltulei Shabbat (pg 30)
  109. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  110. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  111. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  112. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  113. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  114. ↑ Shalmei Yehuda pg 98, 171 writes that it’s Muktzeh because Muktzeh Machmat Issuro
  115. ↑ S”A 308:47
  116. ↑ Tiltulei Shabbat (pg 30)
  117. ↑ Yalkut Yosef (Kitzur S”A 308:100)
  118. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  119. ↑ The Weekly Halacha Discussion (vol 2 pg 337)
  120. ↑ Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh)
  121. ↑ Chazon Ish 43:17 considers it severe Muktzeh, while Sh”t Igrot Moshe 5:21(13), 22(12) considers it non-Muktzeh)
  122. ↑ 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.
  123. ↑ 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), 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, Kitzur S”A 88:8, and Rav Elyashiv in Shalmei Yehuda (pg 98). 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).
  124. ↑ 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.
  125. ↑ 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.]
  126. ↑ 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.
  127. ↑ 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).
  128. ↑ Sefer Tiltulei Shabbat (pg 36 note 2) quotes Rav Moshe Feinstein as saying that calculators are Kli Sh’Melachto LeIssur unless the owner fears for it’s loss in which case it would be Muktzeh Machmat Chisaron Kis.
  129. ↑ Shalmei Yehuda (pg 32) quoting Rav Elyashiv and Shemirat Shabbat KeHilchata (pg 361) quoting Rav Shlomo Zalman Auerbach
  130. ↑ Mishna Brurah 308:25 writes that a lulav is Muktzeh as it’s not a utensil
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