343: Muqtse [items set aside for (not to be touched on) Shabbat]

Abaye said to Rav Yosef: With regard to fruits that fall, what in fact is the reason that the Sages prohibited them [on Shabbat and holidays]? [source continues below...]

... It is a decree lest one climb the tree and pick the fruit, as this would constitute the prohibited labor of harvesting.

(4) Rabbi Yose says: all vessels may be carried, except a large saw and the pin of a plough. All vessels may be carried whether required or not required. Rabbi Nehemiah says: they may be handled only for what is required.

MISHNA [Mishnah Shabbat 17:4]: All vessels may be moved [both] for a specific purpose and not for a specific purpose. Rabbi Neḥemya says: Vessels may only be moved for a specific purpose.

GEMARA: The Gemara asks: What is the meaning of: For a specific purpose, and what is the meaning of: Not for a specific purpose? Rabba said: For a specific purpose means: Moving an object whose primary function is for a permitted use for the purpose of utilizing the object itself. Not for a specific purpose means: Moving an object whose primary function is for a permitted use for the purpose of utilizing its place. And an object whose primary function is for a prohibited use, for the purpose of utilizing the object itself, yes, it is permitted; for the purpose of utilizing its place, no, it is prohibited.

And Rabbi Neḥemya came to say: And even an object whose primary function is for a permitted use, moving it for the purpose of utilizing the object itself, yes; for the purpose of utilizing its place, no. Rava said to him: Do you call for the purpose of utilizing its place, not for a specific purpose? It is for a purpose. Rather, Rava said: For a specific purpose means: Moving an object whose primary function is for a permitted use both for the purpose of utilizing the object itself and for the purpose of utilizing its place. Not for a specific purpose means: Moving it even from the sun to the shade. And an object whose primary function is for a prohibited use, both for the purpose of utilizing the object itself and for the purpose of utilizing its place, yes, it is permitted; moving it from the sun to the shade, no, it is prohibited.

And Rabbi Neḥemya came to say: Even an object whose primary function is for a permitted use, moving it for the purpose of utilizing the object itself and for the purpose of utilizing its place, yes, it is permitted; moving it from the sun to the shade, no, it is prohibited.

The Gemara relates that Rav Mari bar Raḥel, had felt cushions in the sun on Shabbat. Rav Mari came before Rava and said to him: What is the ruling with regard to carrying them? Rava said to him: It is permitted. Rav Mari said to Rava: I have others, and I do not need these cushions specifically. Rava said to him: Even so, these cushions are suitable for guests. Rav Mari said to him: I also have others for guests and therefore would be moving the cushions so that they would not be ruined in the sun. Rava said to him: You have revealed your opinion that you hold in accordance with the opinion of Rabba. For everyone else, it is permitted to move the cushions in this situation; however, for you, it is prohibited, as it is inappropriate to permit one to perform an action that he considers prohibited.

Rabbi Abba said that Rabbi Ḥiyya bar Ashi said that Rav said: With regard to brooms made of fine wool garments, it is permitted to move them on Shabbat because it is permitted to use them. However, brooms made of date-palm fronds, no, they may not be moved. It is prohibited to fill holes in the ground. Rabbi Elazar says: It is permitted to move even those made of date-palm fronds. The Gemara asks: With what are we dealing? If you say that this is referring to moving it for the purpose of utilizing the object itself and for the purpose of utilizing its place, would Rav say a broom made of date-palm fronds, no, it may not be moved? Doesn’t Rav hold in accordance with the opinion of Rava? Rather, this is referring to moving the broom from the sun to the shade, and that these brooms are in a place where they can be damaged. However, it is still puzzling: In this case, would Rabbi Elazar say that even brooms made from date-palm fronds may be moved? The Gemara answers: Actually, this is referring to moving them from the sun, where they will be damaged, to the shade. Emend this and say: And so too, Rabbi Elazar said, like Rav, that it is prohibited.

(12) The Sages forbade the carrying of some things on the Sabbath in the way that one does it on an ordinary day. And because of what did this prohibition come to pass? And they said: just as the Prophets warned us and commanded us that your walking on the Sabbath should not be like your walking on an ordinary day and the conversation of the Sabbath like the conversation of an ordinary day, as was said "and speak of a matter" [Isaiah 58:13], a fortiori there should not be any carrying on the Sabbath like the carrying on an ordinary day so that it will not be like an ordinary day in one's eyes and one will come to lift and repair items [moving them] from corner to corner or house to house or move stones away, and similar cases, in that behold one is idle and sits in one's house and look for something to busy oneself with. And we would find that he did not rest and had nullified the meaning of what was said "so that one will rest" (Exodus 23:12).

(9) Any item that one is careful regarding it lest it should decrease in is value -- for example, things set aside as merchandise and particularly expensive items that one is careful regarding them lest they deteriorate -- it is forbidden to carry them on the Sabbath. And this is what is called "muktzah because of a monetary loss." For example: the large file, a pin of the plow, a butcher's knife, a knife of a leatherworker, the carpenter's spade, a spice-dealer's mallet, or similar cases.

(10) Any item that has been set aside because it is forbidden, it is forbidden to carry it. For example, a lamp that they lit regarding the Sabbath and the menorah that has the lamp upon it, and the table that has money on it, even though the lamp went out or the money fell, it is forbidden to carry them, in that anything that was forbidden to carry bein ha-shamashot [between sunset and twilight], it is forbidden to carry it during the entire Sabbath even though the thing that caused the prohibition has gone.

Objects that may or may not be carried on ShabbatAll implements are carried on Shabbat except for implements that are muqtze because of monetary loss. For example, a knife used for the ritual slaughter of an animal; for the performance of a ritual circumcision; hairdressers’ scissors; or the knife used by scribes to sharpen their quills. Since one shows great care not to use those for any other purpose, it is forbidden to move them on Shabbat, even for the "purpose of its place" (= its place is needed), or for the "purpose of the object itself". [RAMA: And even those [special knives] stuck in with a sheath with other knives, it is forbidden to move it (Maharil)]. This too is the law regarding hammers used for herbs and spices, since one shows great care not to soil it. [RAMA: And this is the law regarding implements set aside for merchandise, where one is strict regarding their use].

(24) Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest [shabbaton], a sacred occasion commemorated with loud blasts.

(24) ...It appears to me that the meaning of the midrash [interpreting the phrase “Shabbaton”] is that we are commanded on holidays (Yom Tov) to rest from those activities that technically do not qualify as melacha, we should not be disturbed all day to measure our grain, to weigh our fruit and possessions, to fill our vessels with wine, to move our wares, and even building stones, from house to house and place to place, and if located in a walled city, load up our donkeys, and even wine, grapes, figs and all packages could indeed be delivered on holidays; and the marketplace would be filled with ongoing commerce, and the shops would be open and money changers tables strewn with coins, and the workers would arise for their duties and establish their daily wages, like the rest of the week, and so on. These and similar activities, whether on Yom Tov or even Shabbat itself, all these activities do not technically constitute melakha. Therefore, the Torah commands us “Shabbaton” -- that these should be days of rest and cessation of work, and not days of labor and toil. And this is a good and beautiful interpretation.

(1) ..."He should speak a word," one should not speak words on Shabbat like one would on a weekday. The law is that it is forbidden for one to say "I will do this tomorrow," or, "I will sell this or buy this tomorrow." And even with things that are not shabbesdikh (shabbat-y) are forbidden to talk about.

RAMA [Rabbi Moses Isserles, a 16th century commentator on the Shulchan Arukh] comments: If one says non-shabbesdikh things because it is pleasurable, it is permitted to say these things on Shabbat, just as it would be on a weekday. But for someone for whom it doesn't bring joy, it is forbidden to talk about it.]