We will now begin, with Hashem’s help, to review some of the Halachos of Muktzeh on Shabbos and Yom Tov.
This topic can be complex, and contain many Halachos that are the subject of dispute among the Rishonim as well as among contemporary Poskim. Also, very often, one small detail in a situation can change the facts and thus change the Halacha, thus making it difficult, at times, to establish the practical Halacha L’ma’aseh in one case vs. another similar case.
We will endeavor to present the Halachos in a simple and clear way, and try and provide all sides of any issues where the Halachic authorities differ. As with all Halacha topics we present, it is important for all readers to remember that we are only presenting these for learning purposes, as for a Halacha L’Ma’aseh ruling, each individual must consult their own Rav.
Our collective Tefilah to the Ribono Shel Olam is that He grant us the wisdom to understand His holy Torah, and help us know its laws so that we can live our lives – every Shabbos and every day - according to His will. Amen.
INTRODUCTION:
“Muktzeh” literally means “Set Aside”.
There are many categories of Muktzeh, and many criteria that differ based on what category of Muktzeh something falls under. However, all Muktzeh items are things that may not be moved on Shabbos, unless we find an acceptable reason, or an indirect way, to override this prohibition in specific cases.
The prohibition to move Muktzeh items is referred to in Halacha as “Isur Tiltul – the prohibition of moving”, as it is only prohibited to move items that are deemed Muktzeh, as just touching such items, without moving them is not forbidden. (Though some Poskim maintain that there are 2 separate prohibitions; a) Muktzeh and b) Tiltul of utensils, most Poskim consider these as one and the same, and discuss their many facets under the one heading of Muktzeh. See Ritva to Shabbos 124 and Biur Hagra Yoreh Deah Siman 266:3)
Muktzeh is a rabbinically decreed gezeirah (edict). There are various reasons given for this decree.
The Talmud (Shabbos 124b) states that the prohibition was put in place as Chazal were worried that people would carry items from one domain to another on Shabbos (a biblical prohibition of Hotza’ah) and thus they limited the movement of many items so that they don’t end up being transported from one domain to another on Shabbos. (This is also how the Ra’avad, in his objections to the Rambam Hilchos Shabbos Perek 24:12 holds)
The Rambam (Hilchos Shabbos Perek 24:12 and 13) maintains that the edict of Muktzeh was an extension of the Nevi’im’s (prophets) edict of “V’Dabru Davar” (Yeshayahu 58:13), where they required the speech of Shabbos to be different than the speech of weekdays, and the traveling of Shabbos to be different than the traveling on weekdays; certainly the moving of utensils and objects on Shabbos must be different than that of weekdays. All of these “differences” were put in place to ensure that the holy day of Shabbos would not be the same as any other day of the week.
Furthermore, and specifically as it relates to moving utensils, differentiating which utensils and objects may be moved, would prevent people from moving these utensils from place to place and/or fixing these utensils if they broke (which often can be a biblical or rabbinical prohibition on Shabbos), especially given that people are home on Shabbos, and often find themselves with nothing else to do to occupy their time, and would thus transgress the Torah’s mandate to rest on Shabbos.
Moreover, writes the Rambam, there are those individuals who do not work during the weekdays, and sit home idly all day, all week, and thus if it would be permitted to travel and move items on Shabbos in the same manner as during the week, there would be no apparent difference between their schedules on Shabbos vs. their schedules the rest of the week, thus Chazal forbade many activities and dictated which items may not be moved freely. (See also Mishna Berura’s introduction to Siman 308)
1) Muktzeh items are divided into various categories. The primary categories are:
- Muktzeh Machmas Gufo (Intrinsically Muktzeh due to having no use on Shabbos)
- Muktzeh Machmas Chisaron Kis (Muktzeh due to its value or significance)
- Kli SheMelacto L’Isur (A utensil whose purpose is to do a Melacha that is prohibited on Shabbos)
- Kli SheMelachto L’Heter (A utensil whose purpose is to do a Melacha that is allowed to be done on Shabbos)
- Bosis L’Davar Ha’Asur (A non Muktzeh item which is supporting a Muktzeh item on it)
- Muktzeh Machmas Mitzvah (Muktzeh due to a Mitzvah that will be done with it)
- Nolad (An item that came into being on Shabbos)
- Muktzeh Machmas Mi’us (A repulsive item)
As we progress in this topic, B’Ezras Hashem, we will see more details of each of the aforementioned categories.
2) Moving Muktzeh items can be done in various ways, and the way in which it is moved, can impact the permissibility of moving the items, in various situations.
The main categories of how items are moved are:
- Directly moving Muktzeh
- Indirectly moving Muktzeh (Tiltul Min HaTzad)
- Moving Muktzeh with a body part other than with hands (K’Lachar Yad)
- Blowing Muktzeh items
Keep these categories and terms in mind as we progress in this topic, as they will all impact each situation’s ruling.
...To be continued next week B’Ezras Hashem
