Siman 88פ״ח
1 א

מֻקְצֶה מִדַּעַת, דְּהַיְנוּ שֶׁהִקְצָהוּ הָאָדָם מִדַּעְתּוֹ מִלְּאָכְלוֹ בַשַׁבָּת, מֵחֲמַת שֶׁאֵינוֹ רָאוּי לַאֲכִילָה אֶלָּא עַל יְדֵי הַדְּחָק, אוֹ שֶׁרָאוּי לַאֲכִילָה אֲפִלּוּ בְּלֹא דְּחָק, אֶלָּא שֶׁהִקְצָהוּ לִסְחוֹרָה, אַף עַל פִּי שֶׁנְּתָנוֹ לָאוֹצָר, וְכֵן דָּבָר שֶׁהוּא רָאוּי הַיוֹם לְמַאֲכַל כְּלָבִים, אַף עַל פִּי שֶׁבְּעֶרֶב שַׁבָּת לֹא הָיָה עוֹמֵד לְכָךְ, כְּגוֹן בְּהֵמָה וָעוֹף שֶׁנִּתְנַבְּלוּ בַשַׁבָּת, וְכֵן דָּבָר שֶׁנִּשְׁתַּנָּה הַיּוֹם מִמַּה שֶּׁהָיָה אֶתְמוֹל, אֲבָל מִכָּל מָקוֹם גַּם הַיּוֹם עֲדַיִן רָאוּי לְאֵיזֶה תַשְׁמִישׁ, כְּגוֹן כֵּלִים שֶׁנִּשְׁתַּבְּרוּ הַיּוֹם וַעֲדַיִן רְאוּיִין לְהִשְׁתַּמֵּשׁ בָּהֶן מֵעֵין תַּשְׁמִישָׁן הָרִאשׁוֹן לְקַבֵּל בָּהֶן אֵיזֶה מַאֲכָל אוֹ מַשְׁקֶה, וְכֵן עֲצָמוֹת שֶׁנִּתְפָּרְקוּ הַיּוֹם מִן הַבָּשָׂר וְהֵן רְאוּיִין לִכְלָבִים, כָּל אֵלּוּ מֻתָּרִין לְטַלְטֵל בַּשַׁבָּת, חוּץ מִמַּה שֶּׁדָּחָה בַיָּדַיִם כְּגוֹן גְּרוֹגָרוֹת וְצִמּוּקִין.

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,1Shulchan Aruch 310: 2. 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 died2Having died without שְׁחִיטָה (kosher slaughtering) they are fit only for animal consumption. on Shabbos;3Shulchan Aruch 324: 7. Eliyahu Rabbah and the Gra, (Vilna Gaon) suggest that where the animal was in good health before Shabbos and died unexpectedly, it is muktzeh. or something that took a new form today4I.e. on Shabbos. 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,5It is therefore not considered nolad (a newly formed object). However, if it is fit for an entirely different use it would be nolad. [Magein Avraham 308: 6] Others [Bach, Taz, Eliyahu Rabbah, Tosafos Shabbos] rule that if it remains fit for any use whatsoever it is not muktzeh. [v. Biur Halachah 308: 6, Mishnah Berurah 501: 22] [i.e.] to hold food or drink; also bones that were stripped today of their meat and are fit for dogs.6Or any animal in the vicinity. [Shulchan Aruch 308: 29] All of these things may be handled on Shabbos,7But not on Yom Tov. Laws of muktzeh are more stringent on Yom Tov. [v. Mishnah Berurah 495: 17; Shulchan Aruch Harav] unless you definitely reject it, such as [drying] dates and raisins.8Drying dates and raisins are absolutely set aside not to be used until ready. Additionally, during one stage in the process they are repulsive and unfit for eating. These two factors render them muktzeh. [Shulchan Aruch 310: 2]
Additionally, since at twilight of Friday they are unfit to eat, they remain muktzeh throughout Shabbos. [Chayei Adam 65; Shulchan Aruch Harav; see also Maseches Shabbos 45a]

2 ב

דְּבָרִים שֶׁאֵינָם רְאוּיִים כְּלָל לַאֲכִילַת אָדָם כְּמוֹ שֶׁהֵן אֲפִלּוּ עַל יְדֵי הַדְּחַק, שֶׁצְּרִיכִין בִּשּׁוּל, וְאַף עַל גַּב שֶׁרְאוּיִים לַבְּהֵמוֹת אוֹ לַכְּלָבִים, הֲרֵי כֵּיוָן שֶׁהֵם מוּכָנִים לְמַאֲכַל אָדָם לְאַחַר זְמַן, אֵינָם עוֹמְדִין לַבְּהֵמוֹת וְלַכְּלָבִים, וְכֵן דְּבָרִים שֶׁאֵינָם רְאוּיִין בַּשַׁבָּת לְשׁוּם תַּשְׁמִישׁ, כְּגוֹן עֵצִים וְנוֹצוֹת שֶׁל עוֹפוֹת, וְעוֹרוֹת בְּהֵמוֹת, וְצֶמֶר אוֹ פִּשְׁתָּן, וְכָל בַּעֲלֵי חַיִּים אֲפִלּוּ שֶׁהֵן בְּתוֹךְ בֵּיתוֹ, וּקְלִפֵּי אֱגוֹזִים וּקְלִפֵּי בֵּיצִים, וַעֲצָמוֹת קָּשׁוֹת, שֶׁאֵינָן רְאוּיוֹת אֲפִלּוּ לַכְּלָבִים, וּדְלָתוֹת וְחַלּוֹנוֹת הַבַּיִת, (דְּאָסוּר לִתְלֹתָן בַּשַׁבָּת), וְכֵן שִׁבְרֵי כֵּלִים שֶׁאֵינָן רְאוּיִין עוֹד לְשׁוּם תַּשְׁמִישׁ, כָּל אֵלּוּ וְהַדּוֹמֶה לָהֶם, אֲסוּרִין בְּטִלְטוּל. וּמִכָּל מָקוֹם כְּלֵי זְכוּכִית שֶׁנִּשְׁתַּבְּרוּ בְּמָקוֹם שֶׁיְכוֹלִין לְהַזִּיק, מֻתָּר לְפַנּוֹת הַשְּׁבָרִים (ש"ח).

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.9And are therefore muktzeh. [Mishnah Berurah 308: 17] 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.10They are muktzeh because they are useless and are not considered a כְּלִי (vessel). They may not even be handled when needed for some use or for the use of the space they occupy. You may not even move them to avoid monetary loss or damage. [see Mishnah Berurah 308: 146]
Pet birds in their cages are not muktzeh according to Minchas Shabbos; Maharach Ohr Zorua 81. Shulchan Aruch Harav, however, prohibits pet birds.
However, Rosh and Maharach Ohr Zorua prohibit handling any living creature. This ruling has been accepted. [see Chasam Sofer 1: 82; Yabia Omer 5: 26]
Nevertheless, when broken glass vessels can cause injury, the broken pieces may be removed.11Whether pottery may be removed to avoid injury is disputed. Mishnah Berurah (308: 28) based on Magein Avraham prohibits it. Peri Megadim based on Eliyahu Rabbah permits it.

3 ג

מַאֲכָל שֶׁהוּא אָסוּר בַּאֲכִילָה וּמֻתָּר בַּהֲנָאָה, וְהוּא רָאוּי לְאֵינוֹ יְהוּדִי כְּמוֹ שֶׁהוּא, כְּגוֹן בָּשָׂר מְבֻשָּׁל וְכַדּוֹמֶה, וְיָכוֹל הוּא לִתְּנוֹ לְאֵינוֹ יְהוּדִי שֶׁהוּא שֶׁלּוֹ, מֻתָּר לְטַלְטְלוֹ. אֲבָל אִם אֵינוֹ רָאוּי לְאֵינוֹ יְהוּדִי כְּמוֹ שֶׁהוּא, כְּגוֹן בָּשָׂר חַי, (וְגַם לַכְּלָבִים אֵינוֹ עוֹמֵד, כֵּיוָן שֶׁרָאוּי לְאֵינוֹ יְהוּדִי), אוֹ שֶׁאֵינוֹ יָכוֹל לִתְּנוֹ לְאֵינוֹ יְהוּדִי מִפְּנֵי שֶׁאֵינוֹ שֶׁלּוֹ אֶלָּא שֶׁל אַחֵר, אָסוּר לְטַלְטְלוֹ.

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.12However, food from which you are forbidden to derive any benefit whatsoever, such as chametz on Pesach or meat that was cooked with milk, are muktzeh and may not be handled. [see Mishnah Berurah 444: 6] 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 ד

נוֹלָד, וְהַיְנוּ דָּבָר שֶׁנִּתְחַדֵּשׁ הַיּוֹם, כְּגוֹן אֵפֶר מִן אֵשׁ שֶׁהֻסְּקָה הַיּוֹם עַל יְדֵי אֵינוֹ יְהוּדִי, וְכֵן בֵּיצָה שֶׁנּוֹלְדָה הַיּוֹם, וּמַיִם הַזּוֹחֲלִין מִן הָאִילָנוֹת בִּימֵי נִיסָן, וְכֵן אֲפִלּוּ לֹא נִתְחַדֵּשׁ הַיּוֹם, אֶלָּא שֶׁבָּא מִכֹּחַ מַעֲשֶֹה, שֶׁהָיוּ אֲסוּרִין לַעֲשׂוֹת הַיּוֹם, כְּגוֹן פֵּרוֹת שֶׁנָּפְלוּ מִן הָאִילָן אוֹ שֶׁתְּלָשָׁן אֵינוֹ יְהוּדִי, וְחָלָב שֶׁנֶּחֱלַב הַיּוֹם וְכַדּוֹמֶה, גַּם כֵּן אֲסוּרִין בְּטִלְטוּל. וּפַת שֶׁאֲפָאָהּ אֵינוֹ יְהוּדִי בַּשַׁבָּת בְּעִיר שֶׁרֻבָּהּ נָכְרִים, דְּמִסְּתָמָא אַדַּעְתָּא דְּאֵינוֹ יְהוּדִי אֲפָאָהּ, אִם הוּא שְׁעַת הַדְּחַק אוֹ לְצֹרֶךְ מִצְוָה, מֻתָּר לְיִשְֹרָאֵל לְאָכְלָהּ בַּשַׁבָּת.

Nolad13Unlike the nolad discussed in paragraph 1, where vessels changed form (e.g. vessels that broke) and as long as they can still be used in a way similar to their original use, are not muktzeh, here we are dealing with absolute nolad, that is, things that were not available at all for use before Shabbos. This nolad is forbidden equally on Shabbos and Yom Tov. [v. Rema 495; Chayei Adam 66; Mishnah Berurah 310: 32] 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 today14Maseches Beitzah 2. There is a dispute among poskim. Some poskim consider a newly laid egg as absolute nolad (see note 13). [Chayei Adam] Most disagree and permit handling it on Shabbos. [Aruch Hashulchan 322: 1]
Nevertheless, the Mishnah Berurah (322: 1) rules that since the egg may not be eaten on Shabbos, neither may it be handled.
and sap running from the trees during the month of Nissan.15Rain and snow that fell on Shabbos are nolad. [Peri Megadim, Preface to Laws of Muktzeh 29; Teshuvas Hageonim 242 allows handling rain and snow. [v. Chapter 80: 14] And even if nothing new came into being today, but came as a result of an act which is forbidden today,16See Maseches Shabbos 44a; Maseches Chulin 15a. 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.17Shulchan Aruch 325: 4 cites a dispute among poskim concerning bread baked on Shabbos by a non-Jew. Rabbeinu Tam prohibits it altogether because it may have been in a state of dough and inedible at twilight of Shabbos (Rosh; Gra) or because the Jew may ask the non-Jew to bake the bread. [Shulchan Aruch; see Shevus Yaakov 2: 12]

5 ה

כֵּלִים שֶׁהֵם מְיֻחָדִים לַעֲשׂוֹת בָּהֶם מְלָאכָה הָאֲסוּרָה לֵעָשׂוֹת בַּשַׁבָּת, כְּגוֹן מַכְתֶּשֶׁת וְרֵחַיִם וְקֻרְנָס [פַּטִּיֹש] (האמר) וְקַרְדֹּם, וּמַכְבֵּדוֹת, שֶׁמְּכַבְּדִין בָּהֶן אֶת הַבַּיִת, וְשׁוֹפָר, וּמְנוֹרָה, וּמַחַט שֶׁתּוֹפְרִין בָּהּ, וְנֵרוֹת שְׁלֵמִים, בֵּין שֶׁל חֵלֶב בֵּין שֶׁל שַׁעֲוָה, וּפְתִילוֹת מִצֶּמֶר גֶּפֶן וּבֶגֶד שַׁעַטְנֵז שֶׁאָסוּר לְלָבְשׁוֹ, וְכֵן כָּל כַּיּוֹצֵא בְּאֵלוּ מֻתָּר לְטַלְטְלָן לְצֹרֶךְ גּוּפָם, כְּגוֹן קֻרְנָס לִפְצוֹעַ בּוֹ אֱגוֹזִים, קַרְדֹּם לַחְתֹּךְ בּוֹ דְּבַר מַאֲכָל, מַחַט שְׁלֵמָה לִטֹּוֹל בָּהּ אֶת הַקּוֹץ. (אֲבָל אִם נִטַּל עֻקְצָהּ אוֹ חֻדָּהּ, אֲסוּרָה בְּכָל טִלְטוּל). וְכֵן מֻתָּר לְטַלְטְלָן לְצרֶךְ מְקוֹמָן, דְּהַיְנוּ שֶצָּרִיךְ לְהִשְׁתַּמֵּשׁ בְּמָקוֹם שֶהַכְּלִי מֻנָּח שָׁם. וְכֵיוָן שֶׁנְּטָלוֹ בְהֶתֵּר, וְכֵן אִם שָׁכַח וּנְטָלוֹ בְיָדוֹ, מֻתָּר לְטַלְטְלוֹ גַּם יוֹתֵר וּלְהַנִּיחוֹ בְּמָקוֹם שֶׁיִּרְצֶה. אֲבָל שֶׁלֹּא לְצֹרֶךְ גּוּפָן וְשֶׁלֹּא לְצֹרֶךְ מְקוֹמָן, אֶלָּא לְטַלְטְלָן בִּשְׁבִיל עַצְמָן לְבַד, שֶׁלֹּא יִגָּנְבוּ אוֹ יִתְקַלְּקְלוּ, אָסוּר לְטַלְטְלָן. וּתְפִלִּין גַּם כֵּן אֲסוּרִין לְטַלְטֵל. אַךְ אִם מֻנָּחִים בִּמְקוֹם בִּזָּיוֹן שֶׁיּוּכְלוּ לְהִתְלַכְלֵךְ, מֻתָּר לְטַלְטְלָן וּלְהַנִּיחָם בַּמָּקוֹם דְּמִשְׁתַּמְּרִין (ש"ח).

Utensils that are specifically [used] to do work that is forbidden18Even if only derabanan. [Biur Halachah; Peri Megadim] However, if it is something that is used for lawfully permitted work, but some refrain from doing it because they are stringent, such objects are not muktzeh. [Peri Megadim 338: 3; Levush] on Shabbos,19Objects that are intended for both forbidden and non-forbidden use are muktzeh if the majority of their use is forbidden. [Peri Megadim; Derech Hachaim] Biur Halachah questions this; for if it is often used for non-forbidden work, then no muktzeh should apply. He agrees, however, where normally the use is forbidden and it is only occasionally used for non-forbidden work, then it is muktzeh (308: 3). such as a mortar, a mill,20All these objects are muktzeh, as are those utensils that are used as a base for or to serve these objects, e.g. a candlestick. a hammer, an ax, and brooms used for sweeping the house,21When floors were dirt and earth and it was forbidden to sweep on Shabbos. [v. Chapter 80, paragraph 73] a shofar,22R. Akiva Eiger forbids totally the handling of a shofar since it is rarely used for anything else. [Orach Chaim 266: 13] a candelabra,23Peri Megadim (279: 12) rules that this applies even to a candlestick that has never been used. Eliyahu Rabbah and Tehillah Ledavid’s opinion, however, is that merely having in mind to use the candlestick is insufficient for muktzeh.
The poskim generally rule that an object that is clearly intended for melachah is muktzeh, even if never used.
A candlestick that was still lit at twilight is muktzeh for all purposes for the remainder of Shabbos. [Shulchan Aruch 279: 1, 2]
a needle used for sewing, whole candles [made] either of tallow or of wax,24Magein Avraham; Mishnah Berurah 308: 34. However, others rule that a candle has no use whatsoever on Shabbos and is not considered a כְּלִי (vessel) and may not be handled for any purpose. [Sha’arei Teshuvah 308: 3; Mor Uketziyah, Peri Megadim 308: 12] cotton wicks, a shatnez garment25A garment containing wool and linen which the Torah forbids to be worn at all times.
Many poskim (Eliyahu Rabbah, Shulchan Aruch Harav and Mishnah Berurah) disagree with the author and prohibit handling shatnez for any purpose. (See also Kilkeles Shabbos and Yoreh Dei’ah 301: 8)
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,26Where another permitted utensil is readily available, it is preferable that this muktzeh not be handled. [Mishnah Berurah 308: 12] Others rule that the muktzeh object may be used even when something else is available. [Ketzos Hashulchan, Tosafos Shabbos] (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,27Magein Avraham. However, Gra prohibits handling the object any further when you inadvertently picked it up. you may continue to handle it and place it wherever you like.28Without stopping to rest. Once you stop you must put it down wherever you are. [Yeshuas Yaakov 308: 9; v. Ohr Samei’ach, Shabbos 24: 12]
This allowance applies only to the particular muktzeh discussed in this paragraph, i.e. מְלַאכְתּוֹ לְאִיסוּר (objects that are for usage that is forbidden on Shabbos) which are כֵּלִים (vessels). However, objects that are not כֵּלִים, e.g., pebbles or bones, may not be handled at all. [Even Ha’ozer; Peri Megadim, Mishnah Berurah 308: 13]
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.29Where great loss is involved, you may place something permissible, such as bread or silverware, on the object and handle them together. [Shulchan Aruch Harav 308: 22] Minchas Shabbos stipulates that this allowance does not apply to a moneybag. It is also forbidden to handle tefillin.30See Biur Halachah 31. 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.31You may also move tefillin to prevent them from being stolen. [Peri Megadim] However, Shulchan Aruch Harav (308: 19) disagrees and disallows handling tefillin where the potential thief is a Jew.

6 ו

מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס, דְּהַיְנוּ דְּבָרִים שֶׁהָאָדָם מַקְצֶה מִדַּעְתּוֹ לְהִשְׁתַּמֵּשׁ בָּהֶם, מִפְּנֵי שֶׁהוּא מַקְפִּיד עֲלֵיהֶם שֶׁלֹּא יִתְקַלְקְלוּ, כְּגוֹן כְּלֵי אֻמָּנוּת שֶׁמַּקְפִּיד עֲלֵיהֶם שֶׁלֹּא יִפָּגְמוּ, וְסַכִּין שֶׁמְתַקְּנִים בּוֹ אֶת הַקֻּלְמוּס, וְסַכִּין שֶׁל שְׁחִיטָה, וְסַכִּין שֶׁל מִילָה, וְכֵן נְיָר הָעוֹמֵד לִכְתִיבָה, וְשִׁטְרֵי חוֹבוֹת, וְכִתְבֵי חֶשְׁבּוֹנוֹת, וְאִגְּרוֹת שֶׁהוּא מַקְפִּיד עֲלֵיהֶן לְשָׁמְרָן, וְכֵלִים הַיְקָרִים שֶׁאֵינוֹ מִשְׁתַּמֵּשׁ בָּהֶם כְּלָל, וְכֵן כָּל דָּבָר שֶׁמֵּחֲמַת שֶׁמַּקְפִּיד עָלָיו, הוּא מְיַחֵד לוֹ מָקוֹם וְאֵינוֹ מִשְׁתַּמֵּשׁ בּוֹ, וְכֵן כֵּלִים שֶׁבַּחֲנוּת שֶׁעוֹמְדִים לִמְכִירָה, אֲפִלּוּ הֵם כְּלֵי סְעוּדָּה, אִם אֵין דַּרְכּוֹ לְהַשְׁאִילָן, (אֲבָל אִם דַּרְכּוֹ לְהַשְׁאִילָן לִפְעָמִים, אֵינָן מֻקְצִים) כָּל אֵלּוּ וְהַדּוֹמֶה לָהֶם, וְכֵן כִּיס הַמְיֻחָד לְמָעוֹת, הַוְיָן מֻקְצִים מֵחֲמַת חֶסְרוֹן כִּיס וַאֲסוּרִין בְּטִלְטוּל אֲפִלּוּ לְצֹרֶךְ גּוּפָן אוֹ לְצֹרֶךְ מְקוֹמָן.

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,32Which are used only for “work” prohibited on Shabbos. [Shulchan Aruch Harav] a knife used to repair a quill, a knife used for slaughtering,33A slaughtering knife is muktzeh even on Yom Tov. [R. Akiva Eiger, Beitzah 2b] a knife used for circumcision,34Rema (Yoreh Dei’ah 266: 4) and Shach permit storing the knife after completing the circumcision. Others (Maharal, Taz, Gra) prohibit it. as well as writing paper, promissory notes, accounting ledgers, letters that you take care to safeguard,35The owner determines whether that object is worthwhile safeguarding. [Mishnah Berurah 308: 6] 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,36To be considered “מוּקְצֶה מַחְמַת חֶסְדוֹן כִּיס” (“muktzeh due to monetary loss”) the owner must be averse to the object being moved needlessly. [Sha’ar Hatzi’yun 310: 19 from Beis Meir, as interpreted by R. Shlomo Zalman Auerbach, zatzal. and do not use it, as well as vessels in your store that are intended for sale,37Food, however, even if intended for sale, is not muktzeh. [v. Magein Avraham 308: 3; Mishnah Berurah 310: 4; Ohr Samei’ach, Shabbos 25: 9] 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 ז

דָּבָר שֶׁאֵין עָלָיו שֵׁם כְּלִי כְּלָל, כְּגוֹן עֵצִים וַאֲבָנִים וַחֲתִיכוֹת בַּרְזֶל וְכַדּוֹמֶה, אָסוּר גַּם כֵּן בְּכָל טִלְטוּל, אֲפִלּוּ לְצֹרֶךְ גּוּפוֹ וְצֹרֶךְ מְקוֹמוֹ, אֶלָּא אִם כֵּן יִחֲדוֹ בְּעֶרֶב שַׁבָּת לְאֵיזֶה תַּשְׁמִישׁ שֶׁיִּשְׁתַּמֵּשׁ בּוֹ לְעוֹלָם. וְלָכֵן אָסוּר לִטּוֹל קֵיסָם לַחֲצוֹץ בּוֹ שִׁנָּיו. נֵרוֹת שֶׁאֵינָן שְׁלֵמִים, גַּם כֵּן אֵין שֵׁם כְּלִי עֲלֵיהֶם וַאֲסוּרִין בְּכָל טִלְטוּל. וְכֵן סֻלָּם שֶׁל עֲלִיָּה, אֵין עָלָיו תּוֹרַת כֶּלִי.

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 aside38I.e. mentally. It is not necessary to verbalize your intent. [Chayei Adam 66: 7; Mishnah Berurah 308: 93 disagreeing with Peri Megadim 259] “Setting aside” also applies to muktzeh due to monetary loss. [Rabbi Akiva Eiger 266: 1] before Shabbos for some permanent use.39Where you intend to use these items (wood, stones etc.) in a way that is commonplace, e.g. to use a round stone for opening nuts, it is unnecessary to set it aside for more than that Shabbos. [v. Shulchan Aruch 308: 22; Shulchan Aruch Harav; Mishnah Berurah 308: 97; 303: 73] Therefore, you may not handle a splinter to pick your teeth. Broken candles,40That are no longer fit to be lit. [v. note 24] are also not considered "vessels" and you are forbidden to handle them. Also, a ladder used for an attic is not considered a "vessel."41Peri Megadim citing Rambam; Mishnah Berurah 308: 30. Tur allows moving the ladder on Shabbos and not on Yom Tov. Gra rules that only moving the ladder to another location is forbidden, lest it seem that you are on the way to repair the roof. Moving it in its place is permitted. [v. Beitzah 9]

8 ח

כְּלִי שֶׁמְּלַאכְתּוֹ לְהֵתֶּר אוֹ אֲפִלּוּ לְאִסּוּר וּלְהֶתֵּר, כְּגוֹן קְדֵרוֹת, וַאֲפִלּוּ כֵּלִים מְאוּסִים (דִּבְשַׁבָּת מֻקְצֶה מֵחֲמַת מִאוּס מֻתָּר) מֻתָּר לְטַלְטְלָן אֲפִלּוּ רַק בִּשְׁבִיל הַכְּלִי שֶׁלֹּא יִגָּנֵב אוֹ יִשָּׁבֵר. אֲבָל שֶׁלֹּא לְצֹרֶךְ כְּלָל, אָסוּר לְטַלְטְלָן. וְכִתְבֵי הַקֹּדֶשׁ וָאֳכָלִין, מֻתָּר לְטַלְטְלָן, אֲפִלּוּ שֶׁלֹּא לְצֹרֶךְ כְּלָל (ש"ח).

Implements for permissible usage, or even those used for both forbidden and permissible [usage],42See Note 19; Mishnah Berurah 308: 20. Utensils generally used for cooking and not for storing food, such as frying pans, would be muktzeh, unless they contained food at twilight of Friday. If they were later emptied on Shabbos, then it is preferable not to handle them. [Minchas Shabbos; Bi’ur Halachah 308: 4 seems to concur] Pots that you use for cooking as well as storing food are not muktzeh. such as pots or even loathesome vessels, (because on Shabbos, muktzeh because of "repugnance" is permissible),43See Maseches Shabbos 44a; Maseches Chulin 15a. 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.44The majority of poskim permit the handling of non-muktzeh items, such as dishes and cutlery, even when there is no purpose whatsoever. [Shulchan Aruch 308: 4; Rambam; Shulchan Aruch Harav; Chayei Adam etc. Only Shiltei Giborim dissents. Mishnah Berurah (308: 23) cites both opinions] Sacred writings and foods may be handled even for no purpose at all.45This does not apply to animal food. [Peri Megadim 308: 10]

9 ט

כְּשֵׁם שֶׁאָסוּר לְטַלְטֵל אֶת הַמֻּקְצֶה אוֹ אֶת הַנּוֹלָד, כָּךְ אָסוּר לִתֵּן כְּלִי תַּחְתֵּיהֶן כְּדֵי שֶׁיִּפְּלוּ לְתוֹכוֹ, כֵּיוָן שֶׁעַל יְדֵי זֶה הוּא מְבַטֵּל אֶת הַכְּלִי שֶׁלֹּא יוּכַל לְטַלְטְלוֹ עוֹד, וַהֲרֵי זֶה כְּאִלּוּ חִבְּרוֹ שָׁם בְּטִיט, אֲבָל מֻתָּר לִכְפּוֹת סַל לִפְנֵי הָאֶפְרוֹחִים כְּדֵי שֶׁיַּעֲלוּ וְיֵרְדוּ בּוֹ, כִּי לְאַחַר שֶׁלֹּא יִהְיוּ עָלָיו, מֻתָּר לְטַלְטְלוֹ. וְאִם הָיוּ עָלָיו בֵּין הַשְּׁמָשׁוֹת, נֶאֱסַר הַסַּל בְּטִלְטוּל לְכָל הַיּוֹם.

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,46This is somewhat similar to wrecking or demolishing, which is forbidden on Shabbos. [Mishnah Berurah 510: 20 citing Tur] 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,47And even when they are on it you can chase them off. [Shulchan Aruch Harav 308: 78] it is permissible to handle the basket. If the chicks were on the basket at twilight,48And the basket is made for that purpose or the chicks were put there intentionally. [Magein Avraham 309: 6; Kilkeles Shabbos] it is forbidden to handle the basket for the rest of the day.

10 י

עָפָר וְחוֹל הַצָּבוּר בְּזָוִיּוֹת בֶּחָצֵר אוֹ בַבַּיִת, מֻתָּר לְטַלְטְלוֹ, דְּכֵיוָן דִּצְבָרוֹ זוֹ הוּא הַזְמָנָתוֹ לְתַשְׁמִישׁ. אֲבָל אִם הוּא מְפֻזָר, בָּטֵל לְגַבֵּי קַרְקַע וְאָסוּר בְּטִלְטוּל. וְכֵן אִם חָתַךְ קֹדֶם שַׁבָּת עָנָף מִן הָאִילָן לְהָנִיף בּוֹ וּלְהַבְרִיחַ הַזְּבוּבִים וְכַיּוֹצֵא בוֹ, מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ בַּשַׁבָּת, כֵּיוָן שֶׁיִּחֲדוֹ לְכָךְ וַעֲשָׂאוֹ כֶּלִי. אֲבָל אָסוּר לִקַּח בַּשַׁבָּת בַּד מִן הַמַּכְבֵּדוֹת, שֶׁהֲרֵי הוּא מֻקְצֶה. וַאֲפִלּוּ נְטָלוֹ אֵינוֹ יְהוּדִי, אָסוּר לְטַלְטְלוֹ.

Earth or sand that is heaped up in the corner of the yard or house, may be handled,49But you must take care not to form a hole in the process. [Mishnah Berurah 308: 143] for the fact that you made a pile, indicates its preparation for use. However, if it is scattered, it is considered part of the ground50See Biur Halachah 308: 38 for a discussion as to whether this applies only to dirt floors. 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 יא

נְסָרִים שֶׁל בַּעֲלֵי בָּתִּים שֶׁאֵינָם עוֹמְדִין לִסְחוֹרָה מֻתָּר לְטַלְטְלָן. וְשֶׁל אֻמָּן, אָסוּר, אֶלָּא אִם כֵּן חָשַׁב עֲלֵיהֶם מִבְּעוֹד יוֹם לְהִשְׁתַּמֵּשׁ בָּהֶם בַּשַׁבָּת (שח).

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.51Shulchan Aruch 308: 26.

12 יב

כָּל מֻקְצֶה, אֵינוֹ אָסוּר אֶלָּא בְּטִלְטוּל. אֲבָל בִּנְגִיעָה בְעָלְמָא שֶׁאֵינוֹ מְנַדְנְדוֹ שָׁרִי. וְלָכֵן מֻתָּר לִגַּע בִּמְּנוֹרָה הָעוֹמֶדֶת, אֲפִלּוּ נֵרוֹת דּוֹלְקִים בָּהּ, וְכֵן מֻתָּר לִקַּח דְּבַר הֶתֵּר הַמֻּנָּח עַל גַּבֵּי מֻקְצֶה. אֲבָל אָסוּר לִגַּע בִּמְּנוֹרָה הַתְּלוּיָה, כִּי גַּם בִּנְגִיעָה בְּעָלְמָא הוּא מְנַדְנְדָהּ. וּמֻתָּר לְכַסּוֹת דָּבָר מֻקְצֶה בְּדָבָר שֶׁאֵינוֹ מֻקְצֶה, מִפְּנֵי הַגְּשָׁמִים וְכַדּוֹמֶה (רס"ה ש"ח של"ח).

Every type of muktzeh is forbidden only to be handled, but touching muktzeh, without moving it, is permitted.52However, when in the process of acting on behalf of the muktzeh, such as covering it, some (Taz 310: 6; Magein Avraham 310: 3) prohibit even touching the muktzeh; others (Gra and Derech Hachaim) permit it. 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.53Even if, as a result, the muktzeh object moves, because muktzeh may be moved indirectly when it is done for the purpose of something that is not muktzeh. [Peri Megadim; Shulchan Aruch Harav, Mishnah Berurah 308: 19; v. Shulchan Aruch 311: 8] 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 יג

טִלְטוּל כִּלְאַחַר יָד, מֻתָּר בְּמֻקְצֶה. וְלָכֵן אִם שָׁכַח אֵיזֶה דָּבָר מֻקְצֶה עַל אֵיזֶה כְּלִי אוֹ שֶׁנָּפְלָה שָׁם בַּשַׁבָּת, אִם צָרִיךְ לַכְּלִי הַמֻּתָּר אוֹ לִמְקוֹמוֹ, מֻתָּר לְנַעֲרוֹ אוֹ לִשָּׂא אֶת הַכְּלִי לְמָקוֹם אַחֵר וּלְנַעֵר אֶת הַמֻּקְצֶה. וְכֵן יָכוֹל לַעֲשׂוֹת אִם שָׁכַח מָעוֹת בַּכִּיס שֶׁבְּבִגְדּוֹ וְהוּא צָרִיךְ לְבִגְדּוֹ. אֲבָל בִשְׁבִיל הַמֻּקְצֶה לְחוּד, אָסוּר לַעֲשׂוֹת כֵּן. (וְאִם הִנִּיחַ קֹדֶם שַׁבָּת בְּכַוָּנָה דָּבָר מֻקְצֶה עַל כְּלִי, נַעֲשֶׂה בָּסִיס לְדָבָר הָאָסוּר, וִיבֹאַר אִם יִרְצֶה הַשֵׁם בְּסִימָן שֶׁאַחַר זֶה).

If handled in an unusual manner54E.g. with your foot, on the back of your hand. [v. Mishnah Berurah 276: 31. This applies even where the purpose for moving the muktzeh is that it not be stolen or damaged. [Shulchan Aruch 311: 8] 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 muktzeh55The paragraph begins the discussion of טִלְטוּל כִלְאַחַר יַד (unusual handling); whereas the examples are טִלְטוּל עַל יְדֵי דָבָד אַחֵר (indirect handling) in which case handling the muktzeh for its own benefit (e.g. that it not be stolen or damaged) is not permitted. The author seems to agree with this latter opinion. [see Magein Avraham 309: 14 and Sha’ar Hatziyun.] 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 יד

אֲבָל בְּשֶׁאֵינוֹ צָרִיךְ לְהַכְּלִי הַמֻּתָּר, אָסוּר לְטַלְטְלוֹ אִם יֵשׁ עָלָיו דָּבָר מֻקְצֶה. וְלָכֵן אָסוּר לִטּוֹל בְּיָדָיו תִּינוֹק אֲפִלּוּ בִּרְשׁוּת הַיָּחִיד, אִם יֵשׁ בְּיָדוֹ אֶבֶן אוֹ שְׁאָר דָּבָר מֻקְצֶה. אַךְ אִם יֵשׁ לְהַתִּינוֹק גַּעְגּוּעִין שֶׁאִם לֹא יִטְלוּהוּ יֶחֱלֶה, וְגַם אִי אֶפְשָׁר לְהַשְׁלִיךְ מִיָּדוֹ הָאֶבֶן וְכַדּוֹמֶה, מִפְּנֵי שֶׁיִּצְעַק וְיִבְכֶּה, אָז מֻתָּר לִטְּלוֹ עַל יָדָיו בִּרְשׁוּת הַיָּחִיד, וְאִם יֵשׁ בִּידֵי הַתִּינוֹק אֵיזֶה מַטְבֵּעַ, אָסוּר אֲפִלּוּ לֶאֱחֹז בְּיָדוֹ וְהוּא מְהַלֵּךְ בְּרַגְלָיו, וַאֲפִלּוּ בִּרְשׁוּת הַיָּחִיד, וַאֲפִלּוּ יֵשׁ לוֹ גַּעְגּוּעִין, מִשּׁוּם דְּאִכָּא לְמֵיחָשׁ, שֶׁמָּא יִפֹּוֹל הַמַּטְבֵּעַ מִידֵי הַתִּינוֹק וְזֶה יִשְׁכַּח שֶׁהַיּוֹם שַׁבָּת וְיַגְבִּיהוֹ, וְנִמְצָא מְטַלְטֵל מֻקְצֶה בְּטִלְטוּל גָּמוּר. וְאָסוּר אֲפִלּוּ בִּמְקוֹם סַכָּנַת חֹלִי, כֵּיוָן שֶׁאֵין שָׁם שׁוּם סַכָּנַת נֶפֶשׁ אִם לֹא יִטְלֶנּוּ (ש"ט ש"י שי"א).

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,56The author’s ruling is based on the first opinion in Shulchan Aruch 309: 1. However, Bi’ur Halachah (citing Eliyahu Rabbah] rules that where illness may result you may rely on the second opinion and hold the child’s hand. since there is no threat to [the child's] life if you don't pick him up.

15 טו

מֵת, אָסוּר לְטַלְטְלוֹ בְּשַׁבָּת. אֲבָל מֻתָּר לִשְׁמוֹט אֶת הַכַּר מִתַּחְתָּיו, שֶׁלֹּא יַסְרִיחַ, וּבִלְבַד שֶׁלֹּא יָזִיז בּוֹ שׁוּם אֵבֶר. וְאִם הָיָה פִּיו נִפְתָּח וְהוֹלֵךְ, קוֹשֵׁר אֶת הַלֶּחִי בְּעִנְיָן שֶׁלֹּא יוֹסִיף לְהִפָּתֵחַ, אֲבָל לֹא כְּדֵי שֶׁיִּסָגֵר מַה שֶּׁכְּבָר נִּפְתַּח, שֶׁאִם כֵּן הָיָה מֵזִיז אֵבֶר (וְעַיֵּן לְקַמָּן סוֹף סִימָן קכ"ד).

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.57Shulchan Aruch 311: 7. (See below, end of Chapter 124.)

16 טז

אִם נָפְלָה דְּלֵקָה וִירֵאִים שֶׁלֹּא יִשָּׂרֵף הַמֵּת, מֻתָּרִין לְטַלְטְלוֹ אַגַּב דְּבַר הֶתֵּר, דְּהַיְנוּ שֶׁמַּנִּיחִין עָלָיו אוֹ אֶצְלוֹ אֵיזֶה דְּבַר מַאֲכָל, וּמְטַלְטֵל שְׁנֵיהֶם בְּיָחַד. וְאִם אֵין דְּבַר מַאֲכָל, מַנִּיחִין עָלָיו אֵיזֶה כְּלִי אוֹ מַלְבּוּשׁ שֶׁמֻּתָּר בְּטִלְטוּל. וְאִם גַּם זֶה אַיִן, אֲזַי מְטַלְטְלִין אוֹתוֹ לְבַדּוֹ. בֵּין כָּךְ וּבֵין כָּךְ אֵין מְטַלְטְלִין אוֹתוֹ אֶלָּא לְמָקוֹם שֶׁמֻּתָּרִין לְהוֹצִיא לְשָׁם. אֲבָל לְמָקוֹם שֶׁאֲסוּרִין לְהוֹצִיא, אֵין לְהוֹצִיאוֹ כִּי אִם עַל יְדֵי אֵינוֹ יְהוּדִי (שי"א).

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.58This method is permitted only to prevent debasing the corpse. [Mishnah Berurah 311: 2] If there is no food available you may place on it any vessel or garment which may be handled.59The clothes of the corpse are deemed sufficient for this according to Shulchan Aruch (311: 4). Beis Yosef and Magein Avraham question this and Bi’ur Halachah forbids even making use of the corpse’s bed for this purpose. If this, too, is unavailable, you may move it by itself. 60This is so because, otherwise, the person may panic and extinguish the fire which is a more serious transgression than moving the corpse. [Maseches Shabbos 43] 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 יז

כָּל דָּבָר מְטֻנָּף, כְּגוֹן רְעִי וְקִיא צוֹאָה, בֵּין שֶׁל אָדָם בֵּין שֶׁל תַּרְנְגוֹלִים, אִם הֵם בְּבַיִת אוֹ בֶּחָצֵר שֶׁיּוֹשְׁבִים שָׁם בְּנֵי אָדָם, מֻתָּר לְהוֹצִיאָם לָאַשְׁפָּה. וּכְשֶׁמּוֹצִיא גְּרָף שֶׁל רְעִי אוֹ עָבִיט שֶׁל מֵי רַגְלַיִם, כָּל זְמַן שֶׁהַכְּלִי עֲדַיִן בְּיָדוֹ, מֻתָּר לְהַחְזִירוֹ, כְּדִין כָּל מֻקְצֶה שֶׁבְּעוֹדוֹ בְּיָדוֹ, מֻתָּר לְטַלְטְלוֹ לְהַנִּיחוֹ בְּמָּקוֹם שֶׁיִּרְצֶה. אֲבָל לְאַחַר שֶׁהִנִּיחוֹ מִיָּדוֹ, אָסוּר לְטַלְטְלוֹ, מִשּׁוּם דְּמָאִיס טְפֵי (וְגָרַע מִשְׁאָר מֻקְצֶה מֵחֲמַת מִאוּס). וְאַךְ כְּשֶׁצְּרִיכִין לוֹ מִשּׁוּם כְּבוֹד הַבְּרִיּוֹת, מֻתָּר לְהַחְזִירוֹ (ש"ח). וְכֵן אִם יָכוֹל לָתֵת בְּתוֹכוֹ מַיִם, שֶׁיִּהְיוּ רְאוּיִין לִשְׁתִּיַּת בְּהֵמָה, יָכוֹל לְהַחְזִירוֹ כָּךְ.

Anything repulsive such as dung, retch or excrement, whether of humans or hens, if they are in the house or yard where people live,61This rule applies also if it is in a place where people walk. [Mishnah Berurah 308: 31] 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 repulsive62See Shulchan Aruch Harav 308: 73; Mishnah Berurah 308: 136. (and is worse than ordinary muktzeh due to "repulsiveness.")63מוּקְצֶה מַחְמַת מַיאוּסmuktzeh due to repulsiveness is ruled permissible on Shabbos, unlike Yom Tov; however, something as repugnant as a used bedpan is considered a non-vessel since it has no use whatsoever. [Shulchan Aruch Harav 308: 73; Mishnah Berurah 308: 136] 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.64According to some, this method is applicable only to prevent the bedpan from being lost. [Mishnah Berurah 308: 138; Shulchan Aruch Harav] (It is interesting to note the Chazon Ish’s opinion [48: 10] that “repulsiveness” renders something a non-vessel only if it makes the object totally useless, whereas a bedpan still remains useful for its purpose. He maintains that the necessity to add water is a relatively recent restriction.)

18 יח

מֻתָּר לִתֵּן כְּלִי תַּחַת הַדֶּלֶף בַּשַׁבָּת. וְאִם נִתְמַלֵּא, שׁוֹפְכוֹ וּמַחְזִירוֹ לִמְקוֹמוֹ, וְהוּא שֶׁיְהֵא הַדֶּלֶף רָאוּי לִרְחִיצַה. אֲבָל אִם הַמַּיִם מְאוּסִים, אָסוּר לִתֵּן שָׁם כְּלִי, מִשּׁוּם דְּאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה. וְאִם עָבַר וּנְתָנוֹ וְהוּא בְּמָקוֹם דְּמָאִיס עָלָיו, מֻתָּר לְהוֹצִיאוֹ (דִין מֻקְּצָה בִּמְקוֹם הֶפְסֵד גָּדוֹל, עַיֵן לְעֵיל סִימָן פ"ה סָעִיף ד'. וְדִינֵי מֻקְצֶה בְּיוֹם טוֹב וְדִין מֻקְצֶה מֵחֲמַת מִצְוָה, יְבֹאֲרוּ אִם יִרְצֶה הַשֵׁם בִמְקוֹמָם).

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."65Explanation: making a vessel that had other uses into a bedpan “destroys” the potential of the other uses. The Rabanan found this comparable to “destroying,” (סְתִּירָה) —a melachah prohibited on Shabbos.
Note: This ruling of the author is based on Shulchan Aruch and Rambam. Tur, however, is more lenient and rules that you may place the vessel there even if the water is not fit for anything. Bi’ur Halachah (338) points to this ruling as the source for our washing our hands in the morning into a vessel (“negl-vasser“) though the water is totally unfit after washing (v. Chapter, paragraph 2). The same applies to “mayim acharonim“ —the washing done before Birkas Hamazon.
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.)