הלכות שבת ו' מוקצה ג' - סימן שט-שי

(8) 8. Indirect handling of an object for a permitted purpose is permitted. Therefore, a radish deposited in the ground with its leaves partially exposed, which has not yet taken root, which was deposited in the ground without intending to plant it, may be pulled out even though soil will move as a result, even though it grew from the ground’s moisture. RAMA: Even if it was placed there before Shabbos for the entire Shabbos, because food cannot become a Basis ledavar ha’assur. (Kol Bo) Moving Muktze with one’s body is permitted even when moved for the sake of the Muktze. Therefore, straw spread out on a bed, which is usually used as fuel for fire, may be moved with one’s body. If pillows or sheets were placed above the straw before Shabbos it may be handled directly, because it was prepared before Shabbos for lying on. RAMA: The same applies if one had in mind to lie on it.

(8) 8. Indirect handling of an object for a permitted purpose is permitted. Therefore, a radish deposited in the ground with its leaves partially exposed, which has not yet taken root, which was deposited in the ground without intending to plant it, may be pulled out even though soil will move as a result, even though it grew from the ground’s moisture. RAMA: Even if it was placed there before Shabbos for the entire Shabbos, because food cannot become a Basis ledavar ha’assur. (Kol Bo) Moving Muktze with one’s body is permitted even when moved for the sake of the Muktze. Therefore, straw spread out on a bed, which is usually used as fuel for fire, may be moved with one’s body. If pillows or sheets were placed above the straw before Shabbos it may be handled directly, because it was prepared before Shabbos for lying on. RAMA: The same applies if one had in mind to lie on it.

(1) Muktzeh / Basis Le-davar Ha-asur and Conscious Placement

(2) If a muktzeh item was placed atop a non-muktzeh item with the intention that it stay there all of Shabbat, then the permitted item becomes muktzeh, as it serves as a basis (base) for a forbidden object. For example, if one placed money on a table, then even though the table is not in itself muktzeh, since he placed muktzeh money on it, the table becomes muktzeh because it is now a basis le-davar ha-asur. In other words, the decision to place money on the table implies consent not to use the table on Shabbat, making the table muktzeh just like the money on it. Even if the money were to fall off during Shabbat, it would not matter; since the table was muktzeh during bein ha-shmashot, it remains muktzeh all of Shabbat (SA 310:7). In contrast, if one did not intend for the money to stay on the table over Shabbat but simply left it there by mistake, then the table does not become muktzeh, since he did not decide to make it a basis for something muktzeh. Nevertheless, le-khatḥila one should still not move the table while the muktzeh item is on it. Rather, he should tilt the table so that the money falls off and then move the table wherever he wants. However, if the muktzeh item would be damaged if it slid offupon falling to the floor, then one may move the table along with the muktzeh item to a place where the latter can safely be slid off without being damaged. For example, if the muktzeh item is a smartphone, which would likely break if dropped, one may move the table elsewhere. Similarly, if the muktzeh item is a stone, and next to the table are fragile glass items that would likely break if the stone were to fall on them, one may move the table elsewhere (Shabbat 142b; SA 309:4; SA 277:3; section 14 below).

(3) The same applies to a laptop left on top of a book, valuable candlesticks left on a tray, valuable knives left in a case, raw potatoes left in a drawer, or a tzedaka box left on the bima. If these items were intentionally placed there, then whatever they are resting upon becomes a basis le-davar ha-asur and is muktzeh. If they were forgotten there, the base does not become muktzeh.

(4) Sometimes, during the week, one wishes to place something muktzeh in a closet, but because there is no space he puts it on top of clothing in the closet. There is a disagreement whether such a placement renders the clothing muktzeh. Some say that since ultimately the muktzeh was consciously placed atop the clothing, the clothing becomes a basis (Taz). Others maintain that since the person did not intend for the muktzeh to be there specifically, but it simply ended up there, the item of clothing does not become a basis (MA). In practice, when necessary one may be lenient (MB 309:18).

(5) If one finds money or other muktzeh items in his pocket, he may assume they were forgotten there, so his clothes do not become a basis. However, in order that he not continue to carry around muktzeh in his pocket, he should try to shake it out. If he is embarrassed to do so in public, or if he is worried that the muktzeh item will get lost, he may continue to wear this item of clothing until he reaches a place where he can shake out the muktzeh without fear of losing it or embarrassing himself.

(1) Muktzeh / More on Basis Le-davar Ha-asur

(2) If an assortment of items have been placed on a tray or table, some muktzeh and some not, the muktzeh status of the tray depends upon which items one considers to be more important. If the muktzeh items are more important, then the tray becomes a basis. If the non-muktzeh items are more important, the tray does not become a basis and is not muktzeh (SA 310:8). For example, let us say the Shabbat candles and the challahs are on the table. If the candlesticks are made of clay, the challahs are more important, and the table may be moved. However, if the candlesticks are silver (which makes them muktzeh maḥmat ḥesron kis), they are more important than the challahs; the table becomes a basis and may not be moved.

(3) If one left a muktzeh item on top of something belonging to his friend, he has not rendered it a basis; as a general rule, one cannot render someone else’s possession forbidden without permission. However, if he acted at his friend’s behest or he knows that his friend wished it to be done, then he has rendered it a basis (Rema 309:4; MB ad loc. 27).

(4) Even when the basis is much more expensive than the muktzeh item placed upon it, it still takes on its muktzeh status, since it serves as its base. However, when the muktzeh item is of no importance compared to the basis on which it was placed, the basis does not become muktzeh. Therefore, if one left small change on a table or bones on a plate, since the muktzeh item is negligible vis-à-vis the table or plate, they do not become a basis. Similarly, if the main function of the basis is not to be a basis – for example, if the door of a closet or refrigerator is attached to drawers that contain muktzeh objects – since the main function of the door is to open the closet or refrigerator and not to be a basis for what is in the drawers, the door does not become a basis (MB 310:31, 277:7; SSK 20:77).

(5) A table that has become a basis may not be moved, but it may be used for eating or studying, as long as it is not moved. One may also expand the table or shorten it, as long as he does not use his hands to move the part of the table that has the muktzeh item on it. If the table has drawers, they may be used as well, as long as the table itself is not moved (Tehila Le-David 310:7; SSK 20:61).

(1) Muktzeh / Making an Item Unsuitable for Its Normal Usage on Shabbat

(2) One may not cause an object to become unsuitable for its normal usage (levatel kli me-heikhano) on Shabbat. Doing so is akin to demolishing something (Soter) on Shabbat. Therefore, if oil is dripping from a lamp, one may not put a container underneath it to collect the oil. Since the lamp and its oil are muktzeh, the container will become forbidden to move, and thus it will no longer be fit for normal use on Shabbat. If one wants to ensure that the dripping oil does not make a mess, he should put something under it before Shabbat. Similarly, one may not put a container under a chicken in which it can lay its eggs. Since an egg laid on Shabbat is muktzeh, the container with an egg in it will become forbidden to move (Shabbat 42b; SA 310:6, 265:3).

(3) However, there is a way around this problem. Before placing the receptacle beneath the lamp or the chicken, one may place an item that is more important than the oil or egg. One may then move the container for the sake of that non-muktzeh item (MB 265:6).

(4) If one is worried about sparks flying from a lamp, he may put a kli underneath it to collect the sparks. Because sparks are insubstantial and go out almost immediately, the kli may subsequently be moved. It is not rendered unsuitable for its normal use. However, he should not put water into the kli, because that will extinguish the sparks more quickly (Shabbat 47b; SA 265:4).

(5) Making pillows and blankets wet is forbidden, because doing so makes them unsuitable for their normal use (SA 305:19). It is also forbidden to make an item of clothing so dirty that it is no longer wearable without washing. If liquid spilled on the floor, one may not use clothing to mop it up; by doing so, one is making the clothing unfit to wear. However, one may use a rag to mop up the spill, since this is the intended use of the rag. It is also permissible for many people to dry their hands on a towel, even if it will eventually become too wet to use any longer. This is because they are not making it unusable; rather, they are using it for its intended purpose. Similarly, one may put a garbage bag into a garbage can on Shabbat and put garbage in it, even though doing so gives the bag the muktzeh status of the garbage inside it. This is not considered rendering it unusable, as holding garbage is the purpose of the garbage bag (Levush 265:3; Shulḥan Shlomo 308:17:7; Yalkut Yosef vol. 2, p. 480; Orḥot Shabbat 2:19:329).

(6) One may place a box in front of chicks as a step stool so that they can go back and forth from their coop. Even though animals are muktzeh, this is not considered making the box unusable, since he can shoo the chicks away from it whenever he wants. However, while they are on the box, he may not move it (Shabbat 128b; SA 308:39).