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88:5 Utensils, which are specifically to perform an activity that's
forbidden to do on Shabbat,1 for example a mortar, a mill, and a hammer,
and an axe, a broom with which one sweeps the house,2 a shofar and a
candelabra and a needle which one sows with, whole candles whether of
tallow or of beeswax, cotton wicks and a garment (containing) ''shatnez''3
which is forbidden to be worn. Similarly, everything similar to these
things are allowed to be handled if one needs their body, for example, a
hammer may be used to crack open nuts, an axe to cut food, a whole
needle to remove with it a splinter (However, if its point or eye is
broken off, it may not be handled in any way). Similarly, it's allowed
to handle such (articles) if one needs their space,4 that is, one needs
to use the space that they occupy. Since one picks it up with
permission, and similarly, if one forgot and picked it up,5 it's allowed
to carry it away also further and put it down where one wants. However,
if it's not for the need of its body or the need of its space, but to
handle it for its own sake only, so that it doesn't get stolen or
damaged, it's forbidden to handle them.6 Tefillin are also forbidden to
be handled. However, if they are left in a degrading place where they
might become dirty, they may be picked up and put in a safe place.7
1) This type of utensil is called a ''kli She'melachto le'issur'' - ''a tool whose work is to do a prohibited action''. 2) A broom was considered a member of this category of utensils only at a time when most homes had dirt floors; it was forbidden to sweep the floor on Shabbat because one might level out a hole, and violate the prohibition against ''plowing'' (any activity that improves the soil for planting is prohibited under that category). 3) That is, a garment containing a mixture of wool and linen. See also Ch. 176. 4) The permission granted to handle an object for the two reasons mentioned, only applies to objects that are defined as ''Kelim'', that is usable utensils. Utensils which have a function, but no permissible one on Shabbat, may be handled for the two reasons mentioned, only in cases of necessity. 5) Some authorities rule that if one inadvertently picked it up, one must put it down immediately (Vilna Gaon). 6) In cases of great financial loss, one may place a permitted item, such as bread or cutlery, on top of the object, and carry them together (Shulchan Aruch HaRav 308:22). 7) They may also be moved to prevent them from being stolen (Pri Megadim). |
כלים שהם מיוחדים לעשות בהם מלאכה האסורה לעשות בשבת כגון מכתשת ריחים וקורנס וקרדום ומכבדות שמכבדין בהן את הבית ושופר ומנורה ומחט שתופרין בה ונרות שלמים בין של חלב בין של שעוה ופתילות מצמר גפן ובגד שעטנז שאסור ללבשו וכן כל כיוצא באלו מותרין לטלטלן לצורך גופם כגון קורנס לפצוע בו אגוזים קרודם לחתוך בו דבר מאכל מחט שלמה ליטול בה את הקוץ אבל אם ניטל עוקצה או חודה אסור בכל טלטול וכן מותרין לטלטלן לצורך מקומן דהיינו שצריך להשתמש במקום שהכלי מונח שם וכיון שנטלו בהיתר וכן אם שכח ונטלו בידו מותר לטלטלו גם יותר ולהניחו במקום שירצה אבל שלא לצורך גופן ושלא לצורך מקומן אלא לטלטלן בשביל עצמן לבד שלא יגנבו או יתקלקלו אסור לטלטלן ותפילין גם כן אסורין לטלטל אך אם מונחים במקום בזיון שיוכלו להתלכלך מותר לטלטלן ולהניחם במקום דמשתמרין |
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88:6 Set apart due to (potential) financial loss: that is, a person
decides intentionally not to use them, because he's worried they might
get damaged, for example, professional tools, which we take care of them
so they don't get damaged, a knife used to sharpen a quill pen, a knife
used for (ritual) slaughter, and a knife used for circumcision.1
Similarly, (quality) paper set apart for writing on and promissory notes
and account books and letters, which he makes sure to save them,
valuable items which are not in use, and also any item that because one
takes care of it one sets a special place for it and doesn't use it.2
Similarly, items in a shop that are ready to be sold, even if they are
eating utensils, but (the owner) doesn't normally lend them out (however
if he sometimes lends them out they are not ''muktzeh'')3 All these and
anything like them, also a wallet (or purse) intended for (holding)
money, are ''muktzeh'' because of (potential) financial loss, and are
forbidden to be handled even for the sake of their body or for the sake
of their space.
1) Performing a circumcision is allowed on Shabbat, but the knife must be brought to the place where the circumcision is taking place (such as a synagogue) before Shabbat and only removed from there after Shabbat is out. 2) Like a precious work of art. 3) However food, which is set aside for sale, is not considered ''muktzeh''. | מוקצה מחמת חסרון כיס דהיינו שאדם מקצה מדעתו להשתמש בהם מפני שהוא מקפיד עליהם שלא יתקלקלו כגון כלי אומנות שמקפיד עליהם שלא יפגמו וסכין שמתקנים בו את הקולמוס וסכין של שחיטה וסכין של מילה וכן נייר העומד לכתיבה ושטרי חובות וכתבי חשבונות ואגרת שהוא מקפיד עליהם לשומרם וכלים היקרים שאינו משתמש בהם כלל וכן כל דבר שמחמת שמקפיד עליו הוא מיחד לו מקום ואינו משתמש בו וכן כלים שבחנות שעומדים למכירה אפילו הם כלי סעודה אם אין דרכו להשאילם אבל אם דרכו להשאילם לפעמים אינם מוקצה כל אלו והדומה להם וכן כיס המיוחד למעות הוין מוקצה מחמת חסרון כיס ואסורין בטלטול אפילו לצורך גופן או לצורך מקומם |
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88:7 An object that isn't considered a utensil at all, for example,
(pieces of) wood, and stones, and pieces of metal and the like, are also
forbidden to be handled at all, even for the sake of their body or for
the sake of their place, unless one set them aside on Friday for a
particular use that one wanted to use them for permanently.1 It's
therefore forbidden to take a (wooden) tooth pick and clean one's teeth
with it. Candles that aren't whole2 also aren't considered utensils and
are forbidden to be handled at all. Similarly, a ladder used for
climbing to the attic isn't considered a utensil.3
1) Where one intends to use these items in a way that is commonplace, one does not have to set it aside for more than one Shabbat. If one is setting aside an object for permanent use, then a mental resolution before Shabbat would suffice. However, if one is designating it for temporary use, a mental resolution is not sufficient; rather, one must make a small physical change in the object before Shabbat (see also Mishna Berurah 308:97 for details and exceptions). 2) That is, not fit to be lit. 3) There is a dispute among the authorities as to when and why this sort of ladder would be considered ''muktzeh''. | דבר שאין עליו שם כלי כלל כגון עצים ואבנים וחתיכות ברזל וכדומה אסורין גם כן בכל טלטול אפילו לצורך גופן וצורך מקומם אלא אם כן יחדו בערב שבת לאיזה תשמיש שישתמש בו לעולם ולכן אסור ליטול קיסם ולחצוץ בו שיניו נרות שאינם שלמים גם כן אין שם כלי עליהם ואסורין בכל טלטול וכן סולם של עליה אין עליו תורת כלי |
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