Chapter 88 : The Laws of Muktzeh on Shabbos

---

§1

The following items are not muktzeh and may be handled on Shabbos: If you made up your mind not to eat something on Shabbos because it is unfit to eat, except in an extreme circumstance, or if it is fit to eat, even in normal circumstances, but you set it aside for sale, even if you placed it in storage; also food that is considered dog food today even if was not intended as such before Shabbos, for instance, an animal or bird that died on Shabbos; or something that took a new form today other than what it was yesterday, but is, nevertheless, still fit for some use today, such as vessels that broke today but are still fit for some utility that is similar to their original purpose, [i.e.] to hold food or drink; also bones that were stripped today of their meat and are fit for dogs. All of these things may be handled on Shabbos, unless you definitely reject it, such as [drying] dates and raisins.

---

§2

The following are considered muktzeh and may not be handled on Shabbos: Food that is totally unfit for human consumption as is, even in extreme circumstances, because it requires cooking, although it is fit for animals or dogs. Since it is meant to be eaten by people afterwards, it is not [considered] food for animals and dogs. Similarly, things that are not fit for any use on Shabbos; such as wood, feathers, animal skins, wool or flax and all living animals, even if they are domesticated; nut shells, egg shells, hardened bones that are not fit even for dogs, doors and windows of a house, ([those] that are forbidden to be hung on Shabbos); as well as broken vessels that are no longer fit for any use; all these things and similar things are forbidden to be handled. Nevertheless, when broken glass vessels can cause injury, the broken pieces may be removed.

---

§3

Food that is forbidden to be eaten, but from which benefit may be derived, and is fit for a non-Jew in its present state, such as cooked meat and the like, and you have the right to give it to a non-Jew since it is yours, may be handled. But, if it is not fit for a non-Jew in its present state, such as raw meat, (neither can it be considered as food for dogs, since it is fit for a non-Jew;) or if you are unable to give it to a non-Jew, because it is not yours but someone else's, is forbidden to be handled.

---

§4

Nolad is something that came into being today, such as ashes from a fire which was ignited today by a non-Jew; or an egg that was laid today and sap running from the trees during the month of Nissan. And even if nothing new came into being today, but came as a result of an act which is forbidden today, such as fruit that fell from the tree, or was plucked by a non-Jew, or milk that was milked today and the like, are also forbidden to be handled. But bread that a non-Jew baked on Shabbos, in a town where a majority are non-Jews, where in all likelihood he baked it for non-Jews, in extreme circumstances, or for the sake of a mitzvah, a Jew may eat it on Shabbos.

---

§5

Utensils that are specifically [used] to do work that is forbidden on Shabbos, such as a mortar, a mill, a hammer, an ax, and brooms used for sweeping the house, a shofar, a candelabra, a needle used for sewing, whole candles [made] either of tallow or of wax, cotton wicks, a shatnez garment that is forbidden to wear, and anything similar to these, may be handled [only] when needed for use; for example, a hammer to crack walnuts, or an ax to cut food, an unbroken needle to remove a splinter, (however, if its eye or point is broken off it is forbidden to be handled at all). Likewise, you may handle them for their space, that is, if you need to use the space occupied by the object. Once you have lawfully taken it or if you forgot and took it in your hand, you may continue to handle it and place it wherever you like. However, if you do not need the object itself nor the space it occupies, but you want to handle it solely for itself, that it not be stolen or damaged, such objects are forbidden to be handled. It is also forbidden to handle tefillin. However, if they are lying in an indecent place where they might be soiled, you may handle them and put them in a secure place.

---

§6

All objects that are Muktzeh because of "monetary loss," are forbidden to be handled. These include things that you set aside not to be used because of your concern lest they become defective, such as: a craftsman's tools, a knife used to repair a quill, a knife used for slaughtering, a knife used for circumcision, as well as writing paper, promissory notes, accounting ledgers, letters that you take care to safeguard, valuable vessels that you do not use at all, as well as anything that you are so careful about that you keep in a special place, and do not use it, as well as vessels in your store that are intended for sale, even if they are eating implements, if you do not usually lend them, (but if you sometimes lend them they are not muktzeh.) All of these and similar things, as well as a purse in which you keep money, are muktzeh because of "monetary loss" and you are forbidden to handle them even if you need to use them or you need the space they occupy.

---

§7

An object that cannot be considered a "vessel" at all, such as wood, stones, chunks of metal and the like, are forbidden to be handled in any way, even when you need to use them or the space they occupy, unless you set it aside before Shabbos for some permanent use. Therefore, you may not handle a splinter to pick your teeth. Broken candles, are also not considered "vessels" and you are forbidden to handle them. Also, a ladder used for an attic is not considered a "vessel."

---

§8

Implements for permissible usage, or even those used for both forbidden and permissible [usage], such as pots or even loathesome vessels, (because on Shabbos, muktzeh because of "repugnance" is permissible), may be handled even if only for the vessel's sake, that it not be stolen or broken. However, if there is no need for handling them, you are forbidden to handle them. Sacred writings and foods may be handled even for no purpose at all.

---

§9

Just as it is forbidden to handle muktzeh, or something newly formed, so is it forbidden to place a vessel beneath those objects in order that they may drop therein; for by doing this, you are making the vessel useless, because you will no longer be allowed to handle it. This is considered as if you cemented it there. (See above, Chapter 75, paragraph 11.) However, you may turn a basket over in front of young chicks so that they can go on and off it, because once they are no longer on it, it is permissible to handle the basket. If the chicks were on the basket at twilight, it is forbidden to handle the basket for the rest of the day.

---

§10

Earth or sand that is heaped up in the corner of the yard or house, may be handled, for the fact that you made a pile, indicates its preparation for use. However, if it is scattered, it is considered part of the ground and it is forbidden to be handled. Also, if you cut a branch from a tree before Shabbos to use as a fan, or to chase away flies or any similar [use], you may use it on Shabbos since you prepared it for that purpose and made it into a [useful] utensil. But, it is forbidden to take a twig from a broom on Shabbos, since it is set aside [from use]. Even if a non-Jew took it out it is forbidden to handle it.

---

§11

Wooden boards belonging to the household that are not for sale, may be handled. If they belong to a carpenter it is forbidden to handle them, unless it was his intention on Friday to use them on Shabbos.

---

§12

Every type of muktzeh is forbidden only to be handled, but touching muktzeh, without moving it, is permitted. Thus, you may touch standing candlesticks even while the candles are burning in them. Similarly, you may take an object that may be handled which is lying on top of muktzeh. However, you may not touch a hanging candelabra, because just by touching it you will be moving it. You may cover a muktzeh object with a non-muktzeh object, [to protect it] from rain and the like.

---

§13

If handled in an unusual manner it is permitted to handle muktzeh. Therefore, if you unintentionally left a muktzeh object on any vessel, or it fell there on Shabbos, if you need the permitted vessel, or the space it occupies, you may shake off [the muktzeh object] or carry the vessel [with the muktzeh] to another place and shake off the muktzeh there. This can also be done if you left money in a pocket of your garment and you need the garment. But, for the sake of the muktzeh object itself, it is forbidden to do this. (If you intentionally put a muktzeh object on a vessel before Shabbos, [the vessel] becomes a base for the forbidden object [and it may not be handled on Shabbos]. This will, God willing, be explained in the following chapter.)

---

§14

However, if you don't need the permitted vessel, you are forbidden to handle it if there is a muktzeh object on it. Therefore, you may not carry a child even in a private domain, if he has a stone in his hand or any other muktzeh object. But, if the child is very attached to you, and would get sick if you do not pick him up, and at the same time it is impossible to make him throw away the stone or any other muktzeh object, because he would scream or cry, you may pick him up [and carry him] if you are in a private domain. If the child has a coin in his hand, you may not even hold his hand while he is walking, even in a private domain, even if he is very attached to you, because we are concerned that the coin may fall from the child's hand, and you may forget that it is Shabbos and pick it up, resulting in your handling muktzeh in a direct manner. This is prohibited even where there is danger of illness,56 since there is no threat to [the child's] life if you don't pick him up.

---

§15

It is forbidden to move a corpse on Shabbos. However, you may remove the pillow from beneath him, so that he does not decompose, provided you do not move any limb. If the mouth keeps opening, you may tie the jaw in a way that it opens no further, but not in a way that you close that which is already open, because then you would be moving a limb. (See below, end of Chapter 124.)

---

§16

If a fire breaks out and there is concern that the corpse will be burned, you may move it together with a permitted object, that is, by placing some food on it or near it and [then] move them together. If there is no food available you may place on it any vessel or garment which may be handled. If this, too, is unavailable, you may move it by itself. Regardless, you may not move it except to a place where carrying is permitted. But, to a place where you are forbidden to carry, it may not be moved except by a non-Jew.

---

§17

Anything repulsive such as dung, retch or excrement, whether of humans or hens, if they are in the house or yard where people live, may be removed to the trash heap. When a night pot is removed or a bedpan [to be emptied], as long as the vessel is still in your hand, it may be returned to its original place. This is in accordance with the law concerning any muktzeh, that as long as you are holding it you may handle it in order to place it anywhere you wish. But, once you put it down you are forbidden to move it, because it is extremely repulsive (and is worse than ordinary muktzeh due to "repulsiveness.") However, if it (the bedpan) is necessary to avoid embarrassment, it may be replaced. Similarly, if you can put water in it which is fit for an animal to drink, it may be returned in that way.

---

§18

You may place a vessel under a leak on Shabbos. When it fills, you may empty it and put it back in its place, provided the dripping [water] is fit for washing. If, however, the water is dirty, you are forbidden to place a vessel there, because it is forbidden to create a "new bedpan." If you transgressed and placed [the vessel there] and it is in a place where it is repugnant to you, you may remove [the water]. (For the laws of muktzeh involving great monetary loss — see above Chapter 85, paragraph 4. The laws of muktzeh on Yom Tov and the laws of muktzeh due to a mitzvah, will be explained, God willing, in their respective places.)