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Valuable items that have no use on Shabbat and that people always take care not to move except for the specific purpose for which they are designed (to ensure the items do not get damaged or lost) are muktzeh maḥmat ḥesron kis. For example, knives designed for ritual slaughter or for leatherworking are muktzeh. Even if one wants to cut his food with them, he may not pick them up (Shabbat 123b, 157a; SA 308:1).

Cups, plates, and clothes that are meant to be sold are muktzeh maḥmat ḥesron kis, since sellers usually insist that no one use them. If a seller does not insist upon this, his wares are not muktzeh. People who sell food generally do not insist that no one eat from their merchandise, and therefore the food in stores and warehouses is not muktzeh (Beit Yosef and Rema 308:1; MB ad loc. 6-7; SA 310:2; MB ad loc. 4).

Whenever a person is careful [not to use] a utensil lest its value depreciate - e.g., utensils that are set aside as merchandise, or very expensive utensils of which one is extremely careful lest they spoil - carrying it is forbidden on the Sabbath. This [category] is referred to as muktzeh [lest] financial loss [be caused].
[Included in this category are] a large saw, the knife-like point of a plow, a butcher's knife, a leather-worker's knife, a carpenter's plane, a perfume-maker's mortar, and the like.

Any entity that is not a utensil - e.g., stones, money, rods, beams, and the like - is forbidden to be carried. [Nevertheless,] even a large stone or a large beam that requires ten people to carry it, if it is deemed a utensil it may be carried.
The doors of a house are considered to be utensils; they have not, however, been prepared for use. Therefore, if they are detached - even on the Sabbath - they may not be moved.
Earth, sand, and a corpse may not be moved from their place. Similarly, an infant born in the eighth month, [although] he is alive, is considered as a stone and it is forbidden to move him.

Kelim she-melakhtam le-isur are objects normally used for activities that are prohibited on Shabbat. Some examples are hammers, scissors, needles, pliers, and phone books. Since they are designed for things that are prohibited on Shabbat, they are muktzeh. Nevertheless, since they can be used for permissible activities as well, one does not put them out of his mind completely over Shabbat. Therefore, the Sages established an intermediate category for such items. On the one hand, they are muktzeh, and one may not move them even if they were left in a place where they are likely to be damaged or stolen. On the other hand, one may move them in two cases: le-tzorekh gufam or le-tzorekh mekomam (SA 308:3).

Once the kli she-melakhto le-isur has been picked up, whether le-tzorekh gufo or le-tzorekh mekomo, one may move it to where it will be safe (SA 308:3; section 15 below).

In contrast, one may use part of his body to move the money and conceal it. For the entire prohibition of moving muktzeh on Shabbat is to do so in the normal manner, with one’s hand. The Sages did not prohibit moving muktzeh with the body. This includes moving with one’s foot, his arm, his breath, or any other limb other than the hand (SA 311:8; Rema 308:3). Therefore, if money is lying on the ground, one may move it with his foot to conceal it. Similarly, if an item is lying on the ground and is at risk of being stepped on and broken, he may use his foot to move it out of harm’s way. So, too, if a drawer has become a basis but has an item in it which one needs, he may open the drawer with part of his body and remove the necessary item. One may sit on a stone or on the wood of a construction site even though sitting down causes it to move (MB 308:82). Similarly, one may lean on a car, on condition that doing so will not set off the alarm.

In contrast, once one has already put down a muktzeh item that he had been permitted to hold, it resumes its muktzeh status. At that point, even if it is not in its proper place, he may no longer move it (SA 308:3; MB 506:29). Similarly, if one forgot that an item is muktzeh and picked it up, he must put it down immediately (MB 308:13).

In contrast, once one has already put down a muktzeh item that he had been permitted to hold, it resumes its muktzeh status. At that point, even if it is not in its proper place, he may no longer move it (SA 308:3; MB 506:29). Similarly, if one forgot that an item is muktzeh and picked it up, he must put it down immediately (MB 308:13).

In addition to the melakhot that are prohibited on Shabbat, the Torah commands us to rest and relax on Shabbat, as it states: “but on the seventh day you shall cease, so that your ox and your donkey may rest, and the son of your maidservant and the stranger may be refreshed” (Shemot 23:12). Similarly, we read: “Six days shall work be done, but on the seventh day there shall be a Shabbat of complete rest, holy to the Lord” (Shemot 31:15). In order to fulfill the Torah commandment to rest and relax on Shabbat, the Sages established several ordinances meant to protect the spirit of Shabbat as a day of sanctity and rest. One of them is the prohibition of muktzeh. If moving items unnecessary for Shabbat were permitted, people might well spend all of Shabbat cleaning and arranging their homes and belongings, thus negating the mitzva to rest. Additionally, the prophets instructed the people that the atmosphere of Shabbat should be different from that of the weekday – one should walk and talk differently. Following this line of thought, the Sages decreed that people should not handle objects and implements on Shabbat in the same way as during the week. This way Shabbat is truly felt by all, including those whose weekday activities do not normally involve any forbidden melakhot. We see that the prohibition of muktzeh is rooted in the words of the Torah and the prophets, while its precise parameters and details are rabbinic (AHS 308:4-5; above, 22:1).

In addition to the melakhot that are prohibited on Shabbat, the Torah commands us to rest and relax on Shabbat, as it states: “but on the seventh day you shall cease, so that your ox and your donkey may rest, and the son of your maidservant and the stranger may be refreshed” (Shemot 23:12). Similarly, we read: “Six days shall work be done, but on the seventh day there shall be a Shabbat of complete rest, holy to the Lord” (Shemot 31:15). In order to fulfill the Torah commandment to rest and relax on Shabbat, the Sages established several ordinances meant to protect the spirit of Shabbat as a day of sanctity and rest. One of them is the prohibition of muktzeh. If moving items unnecessary for Shabbat were permitted, people might well spend all of Shabbat cleaning and arranging their homes and belongings, thus negating the mitzva to rest. Additionally, the prophets instructed the people that the atmosphere of Shabbat should be different from that of the weekday – one should walk and talk differently. Following this line of thought, the Sages decreed that people should not handle objects and implements on Shabbat in the same way as during the week. This way Shabbat is truly felt by all, including those whose weekday activities do not normally involve any forbidden melakhot. We see that the prohibition of muktzeh is rooted in the words of the Torah and the prophets, while its precise parameters and details are rabbinic (AHS 308:4-5; above, 22:1).

In addition to the melakhot that are prohibited on Shabbat, the Torah commands us to rest and relax on Shabbat, as it states: “but on the seventh day you shall cease, so that your ox and your donkey may rest, and the son of your maidservant and the stranger may be refreshed” (Shemot 23:12). Similarly, we read: “Six days shall work be done, but on the seventh day there shall be a Shabbat of complete rest, holy to the Lord” (Shemot 31:15). In order to fulfill the Torah commandment to rest and relax on Shabbat, the Sages established several ordinances meant to protect the spirit of Shabbat as a day of sanctity and rest. One of them is the prohibition of muktzeh. If moving items unnecessary for Shabbat were permitted, people might well spend all of Shabbat cleaning and arranging their homes and belongings, thus negating the mitzva to rest. Additionally, the prophets instructed the people that the atmosphere of Shabbat should be different from that of the weekday – one should walk and talk differently. Following this line of thought, the Sages decreed that people should not handle objects and implements on Shabbat in the same way as during the week. This way Shabbat is truly felt by all, including those whose weekday activities do not normally involve any forbidden melakhot. We see that the prohibition of muktzeh is rooted in the words of the Torah and the prophets, while its precise parameters and details are rabbinic (AHS 308:4-5; above, 22:1).

If one threw out perfectly good clothes or kelim before Shabbat, they do not become muktzeh even though he is their owner. Since his personal attitude differs from that of most people, it is disregarded by halakha. Nevertheless, if before Shabbat he threw out used clothing and kelim, they become muktzeh even if some people would use such items. Since the owner threw them out, and they are used, they become muktzeh (SA 308:12; MB ad loc. 51; Rema 308:7). But if he threw them out on Shabbat, they do not become muktzeh. Since they were not muktzeh when Shabbat began (as they were still somewhat fit for use), they do not lose their status over the course of Shabbat (MB 308:32).

In contrast, if an item was attached to the ground and then broke on Shabbat, it is muktzeh because nobody plans to move something attached to the ground. Therefore, if a door in a house falls off on Shabbat, one may not move it (Shabbat 122b; SA 308:8-10; MB ad loc. 35).

In contrast, if an item was attached to the ground and then broke on Shabbat, it is muktzeh because nobody plans to move something attached to the ground. Therefore, if a door in a house falls off on Shabbat, one may not move it (Shabbat 122b; SA 308:8-10; MB ad loc. 35).

Permanently affixing something useful to a house or the ground violates the Torah prohibition of Boneh. Removing such fixtures violates the Torah prohibition of Soter. This is the case even if the attachment is not tight and the objects can easily be detached and reattached, as is the case with hinged or sliding windows or doors. Since these are permanently attached to the house, they become part of it, and installing them or removing them is a transgression of a Torah prohibition. Therefore, even if a room is hot, one may not remove a window from the wall or from its frame (Shabbat 122b; SA 308:9; MB ad loc. 39). Similarly, one may not attach or detach a filter that is screwed onto a faucet, rubber pipes attached to the sink, or light bulbs screwed into their sockets, since their attachment to the house is permanent. Similarly, pounding a nail into the wall or gluing a hook to the wall violates a Torah prohibition, since these additions are permanent (Shabbat 103a; MB 314:8).

In contrast, devices, which are less permanent, may be assembled using temporary attachments that do not require craftsmanship or strength. Therefore, one may assemble and disassemble a portable cot of the type travelers use, which can be assembled and disassembled daily, and which is loosely attached (Shabbat 47a-b; SA 313:6). Similarly, one may remove the door of an implement that is easily assembled and disassembled and that turns easily on its hinges. Technically, one should be permitted to place this door on its hinges as well. However if the hinge is attached to the implement with nails or screws, the Sages forbid it out of concern lest one tighten the attachment and thereby transgress a Torah prohibition. Only if nothing can be tightened, such as if the hinge is part of the implement, may the door then be attached to the implement (Shabbat 122b; SA 308:9).

In contrast, if an item was attached to the ground and then broke on Shabbat, it is muktzeh because nobody plans to move something attached to the ground. Therefore, if a door in a house falls off on Shabbat, one may not move it (Shabbat 122b; SA 308:8-10; MB ad loc. 35).

It is prohibited by Torah law to use a nail or a screw to reattach a door handle that has fallen off. Reattaching it without a nail or a screw in a way that joins the handles of both sides of the door to each other is rabbinically prohibited, since the attachment is only temporary. In contrast, one may insert one of the two handles into the door without using nails or screws. This is not considered an attachment at all, since the handle is just resting there with nothing to support it. However, there is still a concern that one might forget that it is Shabbat and decide to reattach it properly with nails. Therefore, the door handle should be replaced awkwardly, tilted upward or downward, so there is no concern that anyone will tighten the connection. A handle that has begun to come loose from its attachment to the corresponding handle may not be pushed back into place.