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===Rules=== | ===Rules=== | ||
# 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. <Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; 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. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.)<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref> | # 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.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; 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. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref> | ||
# 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. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref> | # 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. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref> | ||
# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. See also Avnei Nezer OC 403. However, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref> | # Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref> | ||
# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref> | # It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref> | ||
# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is 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]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref> | # It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is 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]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref> | ||
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===Examples=== | ===Examples=== | ||
* air freshener <ref> Tiltulei [[Shabbat]] (pg 30) </ref> | * air freshener <ref> Tiltulei [[Shabbat]] (pg 30) </ref> | ||
* alarm clocks <ref> Shemirat | * alarm clocks <ref> Shemirat Shabbat KeHilchata 28:54 </ref> | ||
* artificial plants <ref> Tiltulei [[Shabbat]] (pg 31) </ref> | * artificial plants <ref> Tiltulei [[Shabbat]] (pg 31) </ref> | ||
* (baby) rattle as long as it’s moved without it making noise <ref> 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 </ref> | * (baby) rattle as long as it’s moved without it making noise <ref> 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 </ref> | ||
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* handball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | * handball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | ||
* insect repellent <ref> Sefer Tiltulei [[Shabbat]] (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on [[Shabbat]] </ref> | * insect repellent <ref> Sefer Tiltulei [[Shabbat]] (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on [[Shabbat]] </ref> | ||
* kitchen scissors (used to cut food or food bags) <ref>Shemirat | * kitchen scissors (used to cut food or food bags) <ref>Shemirat Shabbat KeHilchata 20:16 </ref> | ||
* ladder used indoors<ref>Mishna Brurah 308:78, Shalmei Yehuda 11:4 p. 180 quoting Rav Elyashiv, Minchat Ish p. 173 n. 391, Nishmat Shabbat 3:2:369. Even though the Rambam 26:7 writes that a ladder is muktzeh because it services a house (Levushei Sarad 308:46) and isn't considered a utensil an indoor ladder that is moved around in the house even the Rambam would agree is a utensil (Nishmat Shabbat). Also, Biur Halacha 308:9 points out that the Tur and Gra disagree with the Rambam altogether. Shalmei Yehuda quotes Rav Elyashiv that a ladder isn't a kli shemelachto lisur since it is sometimes used for permitted uses as well.</ref> | |||
* liquid soap<ref>Tiltulei Shabbat (p. 83) writes that any liquid soap which is permitted to use on Shabbat isn't muktzeh.</ref> | |||
* magnet <ref> Tiltulei [[Shabbat]] (pg 32). see more at [[Games_on_Shabbat#Magnets | Magnets]] </ref> | * magnet <ref> Tiltulei [[Shabbat]] (pg 32). see more at [[Games_on_Shabbat#Magnets | Magnets]] </ref> | ||
* marbles <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers marbles Kli Sh’Melachto LeHeter </ref> | * marbles <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers marbles Kli Sh’Melachto LeHeter </ref> | ||
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* racquetball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | * racquetball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | ||
* safety pin <ref> Tiltulei [[Shabbat]] (pg 31) </ref> | * safety pin <ref> Tiltulei [[Shabbat]] (pg 31) </ref> | ||
* salt shaker (even if it has rice in it) <ref> Shalmei Yehuda 6:5 writes that according to those who permit (oral ruling from Rav Elyashiv, Az Nidbaru 2:14, 4:23, Yalkut Yosef [[Shabbat]] vol 3 pg 307) having dry rice in the salt shaker and don’t consider it [[Muktzeh]] there’s no question that the shaker isn’t [[Muktzeh]]. However, says the Shalmei Yehuda, even according to those who forbid (Rav Moshe Feinstein quoted in Hilchot [[Shabbat]] by Rabbi Eider, Melachat [[Borer]] note 103, Shemirat | * salt shaker (even if it has rice in it) <ref> Shalmei Yehuda 6:5 writes that according to those who permit (oral ruling from Rav Elyashiv, Az Nidbaru 2:14, 4:23, Yalkut Yosef [[Shabbat]] vol 3 pg 307) having dry rice in the salt shaker and don’t consider it [[Muktzeh]] there’s no question that the shaker isn’t [[Muktzeh]]. However, says the Shalmei Yehuda, even according to those who forbid (Rav Moshe Feinstein quoted in Hilchot [[Shabbat]] by Rabbi Eider, Melachat [[Borer]] note 103, Shemirat Shabbat KeHilchata 3:60) who forbids will agree that it’s not [[Muktzeh]] since it can be used without rice. </ref> | ||
* telescopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers telescopes Kli Sh’Melachto LeHeter </ref> | * telescopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers telescopes Kli Sh’Melachto LeHeter </ref> | ||
* tennis racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | * tennis racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref> | ||
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* wind-up toy <ref> 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.</ref> | * wind-up toy <ref> 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.</ref> | ||
* whistle as long as it’s moved without it making noise <ref> 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 </ref> | * whistle as long as it’s moved without it making noise <ref> 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 </ref> | ||
* wrist watch (mechanical <ref> 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]]. </ref> or electric <ref>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. Menuchat Ahava 12:3 holds that one should be strict not to move an electric watch on [[Shabbat]] but the strict law is that it’s permissible. </ref>) as long as it works <ref>Shemirat | * wrist watch (mechanical <ref> 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]]. </ref> or electric <ref>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. Menuchat Ahava 12:3 holds that one should be strict not to move an electric watch on [[Shabbat]] but the strict law is that it’s permissible. </ref>) as long as it works <ref>Shemirat Shabbat KeHilchata 28:25 and Rav Elyashiv quoted by Sefer Tiltulei [[Shabbat]] (pg 21) consider non-working watches to be [[Muktzeh]], however, Kaf HaChaim 308:277 quoted by Sefer Tiltulei [[Shabbat]] (pg 21) 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]] </ref> | ||
#A utensil designated to be used for pikuach nefesh is considered kli shemelachto lheter.<ref>Shemirat Shabbat Kehilchata ch. 20 fnt. 28 implies guns are kli shemelachto lisur. Orchot Shabbat 2:19:62 p. 33 writes that guns are kli shemelchto lheter since they’re used to scare people or to shoot for pikuach nefesh. Peninei Halacha Shabbat Harchavot 7:11 p. 528 writes this as a general rule that utensils for pikuach nefesh are kli shemelachto lheter and cites Rav Goren for this ruling.</ref> Others consider it kli shemelachto lisur.<ref>Ayala Shelucha Muktzeh p. 168 writes that items that are used for melacha even though they are a mitzvah are nonetheless considered a kli shemelachto lisur. His proof is a milah knife that is considered melachto lisur and additionally muktzeh machmat chisaron kis even though they’re used for a mitzvah of milah. | #A utensil designated to be used for pikuach nefesh is considered kli shemelachto lheter.<ref>Shemirat Shabbat Kehilchata ch. 20 fnt. 28 implies guns are kli shemelachto lisur. Orchot Shabbat 2:19:62 p. 33 writes that guns are kli shemelchto lheter since they’re used to scare people or to shoot for pikuach nefesh. Peninei Halacha Shabbat Harchavot 7:11 p. 528 writes this as a general rule that utensils for pikuach nefesh are kli shemelachto lheter and cites Rav Goren for this ruling.</ref> Others consider it kli shemelachto lisur.<ref>Ayala Shelucha Muktzeh p. 168 writes that items that are used for melacha even though they are a mitzvah are nonetheless considered a kli shemelachto lisur. His proof is a milah knife that is considered melachto lisur and additionally muktzeh machmat chisaron kis even though they’re used for a mitzvah of milah. | ||
* See further in Meiri Beitzah 28b that a spit used on yom tov is melachto lisur. See however Rabbi Akiva Eiger beitzah 2b that a shechita knife on yom tov is melachto lheter. See also Biur Halacha 518 s.v. v'im.</ref> | * See further in Meiri Beitzah 28b that a spit used on yom tov is melachto lisur. See however Rabbi Akiva Eiger beitzah 2b that a shechita knife on yom tov is melachto lheter. See also Biur Halacha 518 s.v. v'im.</ref> | ||
#Any book of secular wisdom is considered by some to be a kli shemelachto lisur, others hold it is muktzeh,<ref>Shulchan Aruch O.C. 308:50 has a doubt within the Rambam that it is forbidden to read science books on Shabbat if they’re muktzeh. Gra argues that it is certainly only a kli shemelachto lisur since they could be read during the week. Mishna Brurah 308:164 cites the Gra.</ref> while many hold that they aren't muktzeh at all.<ref>Shulchan Aruch 308:50 citing the Rashba, Mishna Brurah 308:164 citing the Gra</ref> | |||
#Any book that is forbidden to read is a kli shemelachto lisur.<ref>Shulchan Aruch O.C. 308:50 has a doubt within the Rambam that it is forbidden to read science books on Shabbat if they’re muktzeh. Gra argues that it is certainly only a kli shemelachto lisur since they could be read during the week. Mishna Brurah 308:164 cites the Gra. Tiltulei Shabbat p. 140 accepts the Gra. </ref> | |||
==Items that are entirely excluded from Muktzeh== | ==Items that are entirely excluded from Muktzeh== | ||
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# Some consider the following to be exceptions to [[muktzeh]] just like the above examples. | # Some consider the following to be exceptions to [[muktzeh]] just like the above examples. | ||
* chairs that will be used for sitting <ref> Shalmei Yehuda 6:1 </ref> | * chairs that will be used for sitting <ref> Shalmei Yehuda 6:1 </ref> | ||
* clothing that will be used on [[Shabbat]] <ref> 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. Shemirat | * clothing that will be used on [[Shabbat]] <ref> 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. Rav Elyashiv is quoted in Shvut Yitzchak v. 1 p. 85 that clothing is like food and isn’t muktzeh at all. He explained that it is different than utensils since those only enable you to function while clothing directly benefit you. Shemirat Shabbat KeHilchata 20:83 rules like the Kesot HaShulchan (Badei HaShulchan 108:7) who holds that clothing are considered non-[[muktzah]] like food. Nachalat Yisrael 1:7 (pg 3), Mechaze Eliyahu 45, and Shevut Yitzchak ([[Muktzah]] pg 85) quoting Rav Elayshiv agree. Yalkut Yosef (vol 2, pg 463) is also lenient regarding clothing. See also Meiri 124b s.v. Kli (quoted by Nachalat Yisrael by 140) who considers clothes as a Kli SheMelacha LeHeter.</ref> | ||
* empty bottles for drinks <ref> Shalmei Yehuda 6:1 </ref> | * empty bottles for drinks <ref> Shalmei Yehuda 6:1 </ref> | ||
* keys to the house <ref> Shalmei Yehuda 6:1 </ref> | * keys to the house <ref> Shalmei Yehuda 6:1 </ref> | ||
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* [[Tallit]] bag <ref> Shalmei Yehuda 6:1 </ref> | * [[Tallit]] bag <ref> Shalmei Yehuda 6:1 </ref> | ||
* Medicine that is found in the house, which is permissible for a choleh she'en bo sakana, is not muktze and may be moved from sun to shade. <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 19, and an example given is aspirin </ref> | * Medicine that is found in the house, which is permissible for a choleh she'en bo sakana, is not muktze and may be moved from sun to shade. <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 19, and an example given is aspirin </ref> | ||
===Animal Food=== | |||
# Animal food isn’t muktzeh if the animals common in that place would eat it. Animals that only rich people own as pets doesn’t make food that they eat to be non-muktzeh.<ref>Gemara Shabbat 128a, Rambam Shabbat 26:16, Shulchan Aruch O.C. 308:29</ref> | |||
# If there are animals common in another place nearby neighborhood some poskim say that it makes it non-muktzeh for the nearby area<ref>Chazon Ovadia v. 3 p. 23</ref>, while others hold it depends on your neighborhood where you would walk.<ref>Or Letzion v. 2 p. 216 writes that it depends on where you would walk but not from one end of the city of a city to the other.</ref> | |||
# We only consider animals which are common in that place and it doesn’t matter what’s common in the world.<ref>Shalmei Yonatan Muktzeh v. 1 p. 241 writes you need it to be common in that place and not just in the world. This might depend on the ran and rosh as the Pri Megadim 308:55 writes. However, the Drisha 308:12 cites the Rosh in full and it is evident that there’s no dispute. Either way, the Ran is codified by Shulchan Aruch 308:29 that you need matzuy in your place.</ref> | |||
# Some say that we only consider pets<ref>Shalmei Yehuda p. 111 cites Rav Elyashiv holding this opinion since it is forbidden to fed animals which aren’t pets besides for dogs. Tehilah Ldovid and Chut Shani cited by Dirshu.</ref> and others argue that we consider any animal that is common in that town even non-pets.<ref>Shalmei Yehuda p. 333 n. 33 cites a letter from Rav Pinchas Sheinberg that it doesn’t depend on only pets. His proof is that the poskim didn’t specify only pets but rather wrote any common animal. Also, it is sometimes permitted to feed non-pets if they rely on you for sustenance like ownerless dogs (Magen Avraham 324:7). Rav Yakov Yisrael Fisher (Meor Hashabbat v. 1 p. 547, cited by Chazon Ovadia) writes that animal food isn’t muktzeh if animals of that area would eat it even if it is forbidden to feed the animals which aren’t pets. Chazon Ovadia v. 3 p. 24 agrees.</ref> | |||
===Leftover Foods=== | |||
# If a person is eating fruit or nuts and has spits or shells in his mouth that aren’t edible to humans or people some poskim hold that one should spit it out on the plate, while others hold that one can use one’s hands to take the pits and place them on the plate.<ref>Gemara Shabbat 143a cites several alternatives of how to get rid of seeds and pits while one is eating fruits. Rav Sheshet used to spit them out to a place of garbage and it isn’t clear if the others did the same or not. See Meyuchas Lran 143a s.v. hani who implies that it is permitted to place it down after eating. Shemirat Shabbat Kehilchata 20:26 rules that it is permitted to take the muktzeh pits or shells from one’s mouth and place them on the plate. Orchot Shabbat v. 2 p. 82 explains that the reason is that the pits or seeds aren’t muktzeh since they are nullified by the food. Furthermore, to place it on the plate and not to drop it immediately it is relevant to the discussion of the Magen Avraham 266:12 and Even Haozer 266. However, Shulchan Aruch Harav 308:67 explicitly writes that one may not take it in one's hands. Orchot Shabbat cites many including Tehilah Ldovid, Aruch Moshe, Igrot Moshe, and Chazon Ish who held that you can’t take the muktzeh in your hands, rather you have to spit it out. This is also implied by Magen Avraham 308:50 and Mishna Brurah 308:124. Rav Shlomo Zalman is quoted in contradictory ways.</ref> | |||
# Leftover food that is edible to animals in your place isn't muktzeh.<ref>Beitzah 2a, Shabbat 143a, Shulchan Aruch O.C. 308:26</ref> What animals are considered for this see [[#Animal Food]]. | |||
# Leftover food that isn't edible that is upon one's plate one could shake it off the plate since it didn't become a [[bosis]].<ref>Beitzah 2a, Shabbat 143a, Shulchan Aruch O.C. 308:26. The reason that it didn't become a bosis is because one planned to remove them before the end of Shabbat (Tosfot Beitzah 2a), there is also permitted food on the table (Tosfot), it was left in a haphazard manner and not placed (Tosfot), it wasn't there from the beginning of Shabbat (Baal Hameor), or it isn't significant compared to what is holding it (Rashba Beitzah 2a s.v. mistabra). This is all quoted by the Magen Avraham 308:50.</ref> | |||
#Fruit pits that one is eating and the pit which is left is muktzeh some say that one can place them on the plate while others say that they should be dropped.<ref>Orchot Shabbat 19:212 and 356 based on Magen Avraham and Even Haozer end of 266</ref> | |||
==Sources== | ==Sources== | ||
