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88:2 1 Food items that are completely unfit for human consumption in
their present state, even in extreme circumstances, because they require
cooking although they are suitable for animals or dogs, since they are
ready for human consumption at a later date, they aren't considered
prepared for animals or dogs.2 Similarly, articles that are not useful
on Shabbat for any purpose, for example: pieces of wood, bird feathers,
animal hides, wool or flax, and all living creatures, even those that
are in the home, nut shells and egg shells, and the hard bones that
aren't fit even for dogs, and (unattached) doors or windows of the house
(which are forbidden to be attached on Shabbat). Similarly, broken
utensils that are no longer fit for any purpose.3 All these and anything
similar to them are forbidden to be moved. In any event, broken glass
utensils in a place where they could cause damage, it's allowed to
remove the broken pieces.
1) The following (and anything similar) are considered ''muktzeh'' and so may not be moved on Shabbat. 2) The principle is that if something is designated for a purpose which cannot be achieved on Shabbat (in this case because cooking is prohibited), it is considered ''muktzeh'', even if it is suitable for another usage for which it was not originally designated. 3) Something which has no inherent function in its present state is ''inherently muktzeh''. Prior to the onset of Shabbat, one may designate objects such as sticks and stones to be used for a specific purpose (like a door stop) thereby turning them into functional objects, and removing their ''muktzeh'' status. |
דברים שאינם ראויים כלל לאכילת אדם כמו שהן אפילו על ידי הדחק שצריכין בישול ואף על גב שראויין לבהמות או לכלבים הרי כיון שהם מוכנים למאכל אדם לאחר זמן אינם עומדין לבהמות ולכלבים וכן דברים שאינם ראויין בשבת לשום תשמיש כגון עצים ונוצות של עופות ועורות בהמות וצמר או פשתן וכל בעלי חיים אפילו אלו שהן בתוך ביתו וקליפי אגוזים וקליפי ביצים ועצמות הקשות שאינן ראויין אפילו לכלבים ודלתות וחלונות הבית דאסור לתלותן בשבת וכן שברי כלים שאינם ראוים עוד לשום תשמיש כל אלו והדומה להם אסורים בטלטול ומכל מקום כלי זכוכית שנשתברו במקום שיכולין להזיק מותר לפנות השברים |
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88:3 Food which is forbidden to be eaten and allowed to derive benefit
from,1 and is fit for a Gentile as it is, for example, cooked meat and
the like, and he can give it to the Gentile since it's his, is allowed
to be handled.2 However, if it's not fit for a Gentile as it is, for
example uncooked meat (and also for dogs it's not available, because
it's fit for a Gentile) or one can't give it to a Gentile because it's
not yours but belongs to another, it's forbidden to handle it.
1) By a Jew. 2) That is, its not ''muktzeh''. However, food from which a Jew is not allowed to derive any benefit whatsoever, such as chametz on Pesach or meat cooked in milk (that is, one isn't even allowed to give it away as a gift) is considered ''muktzeh'' and may not be handled on Shabbat (see Mishna Berurah 444:6). | מאכל שהוא אסור באכילה ומותר בהנאה והוא ראוי לאינו יהודי כמו שהוא כגון בשר מבושל וכדומה ויכול הוא ליתנו לאינו יהודי שהוא שלו מותר לטלטלו אבל אם אינו ראוי לאינו יהודי כמו שהוא כגון בשר חי וגם לכלבים אינו עומד כיון שראוי לאינו יהודי או שאינו יכול ליתנו לאינו יהודי מפני שאינו שלו אלא של אחר אסור לטלטלו |
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88:4 ''Born'',1 this is something that came into existence on the
(Shabbat) day,2 for example, ashes from a fire lit on the (Shabbat) day
by a Gentile, and similarly, an egg which was laid on the (Shabbat)
day,3 or sap flowing from the trees during the month of Nissan.4
Similarly, even if it didn't come into existence on the (Shabbat) day,
but came from an action that is forbidden to do on the (Shabbat) day,
for example, fruit that fell from a tree5 or was picked by a Gentile, or
milk (from a cow) that was milked (by a Gentile) on the (Shabbat) day
and the like, are also forbidden to be handled. Bread baked by a Gentile
on Shabbat in a city which is mostly Gentiles, which we assume was
probably baked by a Gentile.6 in a time of difficulty or for the sake of
fulfilling a mitzvah may be eaten by a Jew on Shabbat.
1) ''nolad'' or lit: ''came into existence''. 2) In general, anything that is not ''Muchan'' - ''prepared'' or ''ready'' - for regular use on Shabbat, is considered ''muktzeh''. It's essential that this ''preparation'' be completed before Shabbat begins, but it doesn't have to result from any action performed by a human being. If at the onset of Shabbat, an item is available for regular use, it is considered ''prepared'' for Shabbat. There are two types of ''nolad'': a) Items that were not in existence at all before Shabbat, are called ''nolad gamur'' - ''absolute nolad''. All items in this category are ''muktzeh''; b) Items that were in existence before Shabbat, but changed and assumed a new form on Shabbat; most items in this category are not considered ''muktzeh''. 3) Although, in general, simply touching a ''muktzeh'' item without moving it, is permitted, it's forbidden to touch an egg that is ''muktzeh'', because, due to its round shape, touching it is likely to cause it to roll a little from its place. (See also Aruch Hashulchan 322:1, and Mishna Berurah 322:1). 4) Spring. 5) Fallen fruit is prohibited for two reasons: a) As a safeguard against people inadvertently climbing the tree and picking fruit on Shabbat; b) Since the fruit was attached to the tree when Shabbat began, a person would have put the possibility of eating it on Shabbat, out of his mind and therefore it is considered ''muktzeh''. 6) A Jew may not benefit from a forbidden activity performed by a Gentile on Shabbat, if the activity was performed for the sake of a Jew. | נולד והיינו דבר שנתחדש היום כגון אפר מן האש שהוסק היום על ידי אינו יהודי וכן ביצה שנולדה היום ומים הזוחלין מן האילנות בימי ניסן וכן אפילו לא נתחדש היום אלא שבא מכח מעשה שהיו אסורין לעשות היום כגון פירות שנפלו מן האילן או שתלשן אינו יהודי וחלב שנחלבה היום וכדומה גם כן אסורין בטלטול ופת שאפאו אינו יהודי בשבת בעיר שרובה נכרים דמסתמא אדעתא דאינו יהודי אפאו אם הוא שעת הדחק או לצורך מצוה מותר לישראל לאכלו בשבת |
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