Muktzeh Machmat Chisaron Kis: Difference between revisions

# Merchandise which the owner is particular not to use in anticipation of it's sale<ref>Machasit Hashekel 308:2, Pri Megdim E”A 308:2, Levushei Sarad 308:2 all understand that it depends on the individual and not the place. Mishna Brurah 308:6 codifies these opinions that it depends on the owner exclusively. However, Shulchan Aruch Harav 308:6 implies that it depends on the place and if in that place they are makpid it is mutzeh machmat chisaron kis and if not not. It depends on the place. Harchev Daat Muktzeh 1 p. 401 points out this dispute.</ref> is  Muktzeh Machmat Chisaron Kis. However, if the owner isn’t concerned that the merchandise will get ruined, it is not [[Muktzeh]]. <Ref>The Bet Yosef 308:1 asks how the Rambam could write that merchandise is Muktzeh Machmat Chisaron Kis if the Gemara [[Shabbat]] 19b implies that it isn't [[Muktzeh]] according to Rabbi Shimon and he concludes that if the owner is concerned about using it then it is Muktzeh Machmat Chisaron Kis, but if he isn't concerned it isn't [[Muktzeh]]. Rama 308:1 and Mishna Brurah 308:7 codify this as halacha. Chazon Ish 42:16 clarifies that merchandise can be Muktzeh Machmat Chisaron Kis even if the item is otherwise a [[Kli SheMelachto LeHeter]]. Shulchan Aruch HaRav 308:4 and Shemirat Shabbat KeHilchata 20:21 agree.</ref>

* Gemara 45b initially assumes that a canopy is muktzeh machmat chisaron kis (see Tosfot 46a) even though it is kli shemelachto lheter.  Peni Yehoshua in fact is bothered why the gemara makes this assumption if it is impossible to have muktzeh machmat chisaron kis for a kli shemelachto lheter. Tosefet Shabbat 310:13 answers that a canopy is melachto lisur binyan ohel. Also, Shulchan Aruch Harav 308:4 holds that it is impossible to have muktzeh machat chisaron kis for kli shemelachto lisur.  

* Rambam Shabbat 25:9 writes that utensils that are designated to be sold are muktzeh machat chisaron kis. Why? Shulchan Aruch Harav 308:4 and Rav Pinchas Brandsfeman (Shiurim v. 6 p. 7) answer that utensils to be sold are all kli shemelachto lisur. However, Tehilah Ldovid 308:1 answers that even a kli shemelachto lheter are muktzeh machmat chisaron kis since you don’t want to move it since it is designated to be sold. </ref> The reason for this approach is that a kli shemelachto lisur is partially designated not to be used and once they are also expensive and fragile then they are completely designated not to be used.<ref>Tosefet Shabbat 310:13</ref> Others hold that muktzeh machmat chisaron kis is relevant to any utensil as long as a person wouldn't move it.<ref>Chazon Ish 43:16. See above for sources.</ref>

# A item that’s Muktzeh Machmat Chisaron Kis can not be moved for any need, for the need of its place or for the need of the object itself. <Ref>Tosfot 123b s.v. vsakina and Rosh responsa 22:8 clarify that it is forbidden to move something that is muktzeh machmat chisaron kis at all even if you need it itself. Bet Yosef 308:1 explains that the Rambam 25:9 agrees. Darkei Moshe 308:1 cites Rabbenu Yerucham 12:13 as agreeing. However, the Mordechai Shabbat 3:315 argues that really muktzeh machmat chisaron kis is permitted to move for the need of the item or its place. Shulchan Aruch O.C. 308:1 rules like the majority of rishonim that a muktzeh machmat chisaron kis is completely forbidden. Maamer Mordechai 308:1 agrees.</ref>

# If something that was muktzeh machmat chisaron kis during [[Bein HaShemashot]] and broke on Shabbat and no longer is muktzeh machmat chisaron kis it is still muktzeh.<ref>Magen Avraham 308:19, Mishna Brurah 308:35, Shulchan Aruch Harav 308:4, Chazon Ish 43:21. Rabbi Akiva Eiger Beitzah 2b s.v. btosfot argues that perhaps it isn’t muktzeh since once a person decides to use it for something else it isn’t muktzeh machmat chisaron kis. He echoes this position in Hagahot Rabbi Akiva Eiger on Magen Avraham 308:19.</ref>  

# Merchandise which is meant to 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]]. <Ref>Rama 308:1, Mishna Brurah 308:7 </ref>

# A board of wood which is owned by a carpenter or a store owner who plans on selling is Muktzeh Machmat Chisaron Kis if it’s the usual case where the owner is concerned about using it for other purposes (sitting on it) so that it doesn’t break. <Ref>Shulchan Aruch O.C. 308:26 </ref>

# Some say that it is permitted to move muktzeh machmat chisaron kis by placing something permitted on top of it, however, most hold that this is forbidden.<ref>Rosh 22:8:4 writes that it is permitted to move any kli shemelachto lisur if you place upon it something permitted such as a piece of bread. That solution doesn’t work for real muktzeh but does work for any kli. Rabbi Akiva Eiger 305:7 suggests that the same should apply to muktzeh machmat chisaron kis. Chazon Ovadia v. 3 p. 57 cites the Chazon Ish 47:11, Or Letzion 2:26:4 who same at the same should apply. However, the Taz 311:5 and Tosefet Shabbat 308:23 imply otherwise. Pri Megadim M”Z 4 has a doubt about this. Chazon Ovadia concludes that one should be strict.</ref>

# A golden cigarette case is considered Muktzeh Machmat Chisaron Kis. <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. </ref>

# A [[shofar]] is considered Muktzeh Machmat Chisaron Kis unless one is not concerned about using it for other uses. <Ref>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. </ref>

# Some poskim consider [[Pesach]] dishes that one wouldn’t use during the year as Muktzeh Machmat Chisaron Kis, while others hold that they are not [[Muktzeh]]. <ref>Shemirat Shabbat Kehilchata 20:22 writes that [[Pesach]] dishes that a person is careful not to use during the year even if a need came up are considered Muktzeh Machmat Chisaron Kis. Rav Hershel Schachter (“Hilchos Muktze,” min 27-30) argues that they aren’t [[Muktzeh]] since they are perfectly useable utensils, whose primary purpose is permitted. He reasoned that even though the owner didn’t plan on using them on [[Shabbat]], according to Rabbi Shimon, they aren’t [[Muktzeh]]. Chut Shani (vol 3, p. 88) agrees. </ref>

# A credit card<ref>Shemirat Shabbat Khilchata 20:20 writes that credit cards are muktzeh machmat chisaron kis. Orchot Shabbat 19:95 and [https://ph.yhb.org.il/en/01-23-04/ Peninei Halacha Shabbat 23:4 (v. 2 p. 158)] agree. [https://torah.org/torah-portion/weekly-halacha-5771-behar/ Rabbi Neustadt] wrote that it is completely muktzeh machmat gufo like money since it has no use.[https://ohr.edu/ask_db/ask_main.php/190/Q6/ A rabbi from Ohr Same'ach] agreed.</ref>, business documents, checks, securities, tax exempt documents, bills of money, bus or subway cards are all Muktzeh Machmat Chison Kis.<ref>Shemirat Shabbat Kehilchata 20:20. Chut Shani v. 3 p. 111 writes that bus cards are completely muktzeh. He isn't sure whether a magnetic identity card used in a hospital or the like is considered a kli shemelachto lisur or muktzeh machmat gufo. He discusses whether it is a kli since it has a use albeit forbidden or perhaps since it isn't used in it of itself it is like money which is muktzeh machmat gufo. He concludes that we should be strict.</ref>

##According to Tosfot Shabbat 123b s.v. vsakina and Rabbenu Chananel it isn’t a question since they translate it as a shechita knife and shechita is a melacha. Avodat Hakodesh Bet Moad 5:2:26 agrees.