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15. Examples of a Basis, and the movement of items that are not a Basis:

A. Examples brought in the rules mentioned in Halacha 13-14:

A tablecloth with Muktzah items on it: See 13 third Condition

Chicks which were on a basket: See 13 fourth condition

A radish hidden in earth: See 13 third condition

An ashtray which contains pebbles and ash in it: See Halacha 14B.

A box with Muktzah items sitting on top of non-Muktzah items: See 13 Third Condition

Summary of examples brought in Halacha 13-14: 1. A tablecloth which had Muktzah items left on it: Is not Muktzah as the tablecloth serves no use for the Muktzah.[1] 2. A box which has a Muktzah item sitting over other items which are not Muktzah: The items under the Muktzah are not considered a Basis. [2] 3. A radish hidden in earth does not become Muktzah.[3] 4. A basket which has chicks on it:[4] Is Muktzah if the chicks were on it throughout the entire Bein Hashmashos. 5. An ashtray:[5] An ashtray which contains non-Muktzah ash, as well as Muktzah shreds of wood or coals, then one is to shake off the Muktzah prior to moving the ashtray unless one needs to use the ash itself, and if he were to shake it off, he would no longer be able to use it, in which case he may move the ashtray together with the ash.

B. The law of a nest that has an egg inside of it:[6]

A nest of chickens which has an egg with a chick inside of it[7], [in which case the law is] that this egg is forbidden to be moved[8] being that it is not fit even for a dog [to eat] due to its shell, then the nest has become a [Halachic] base for the egg, as since that the nest is made for the chickens, it [therefore] is not considered like one forgot the egg there, and rather it is as if one placed it there intentionally. The same applies for all similar cases. 

The nest of a chicken with an egg which has begun to grow a chick: The nest itself is Muktzah being that it is a Basis for the Muktzah egg. Bird cages: See Halacha 6E for the different opinions.

 

C. A door with a candle or other Muktzah object attached to it:[9]

A door with an oil candle attached to it may be moved slowly in a way that will not cause the oil to extinguish the flame.[10] There is no [Muktzah] prohibition in moving the door due to the Muktzah candle which is attached to it.

The reason for this is:[11] because the door has not become a Basis for the candle, being that the door is of importance, as it serves the house and is nullified to the house and not to the candle. [Thus, the reason that it is allowed to open the door is because it is considered Tiltul Min Hatzad with intent to move the door, and Tiltul Min Hatzad for a permitted matter is permitted to be done.[12]]

Summary-A door with a candle attached to it:[13] A door with an oil candle attached to it may be moved slowly in a way that will not cause the oil to extinguish the flame. There is no [Muktzah] prohibition in moving the door due to the Muktzah candle which is attached to it, being that the door is nullified to the house and not to the candle. Q&A May one open the door of fridge with Muktzah items on it?[14] Yes, as these items are considered nullified to the door.

D. Moving candles, candle sticks, lamps and candelabras lit from before Shabbos:[15]

For moving the tray or table together with the candles-see the next example!

Moving the candle after it extinguished:[16] A candle which was lit from before Shabbos and remained lit until after dark, then even though it has later extinguished, it is forbidden to be moved throughout the entire Shabbos, even for the need of using it [for a permitted matter] or for the need of using its space.[17]

The Reason:[18] It is not similar to other vessels which are designated for a prohibited use, of which it is permitted to move them for the need of using it [for a permitted matter] or for the need of using its space, as is explained in chapter 308 [Halacha 12]. [The reason for this is] because by Bein Hashmashos when the candle was lit it was forbidden to be moved even for the need of using it or its space being that it was a Basis for the flame which was lit on it, which is Muktzah[19], and thus the candle became Muktzah just like it. Now, since by Bein Hashmashos, which is the beginning of the entrance of Shabbos it was set aside from a person’s mind, being that he removed it from his mind when he lit it, and it became a Basis for a (forbidden) Muktzah item, it [therefore] becomes Muktzah for the entire Shabbos, as was explained above.

The law by a large candelabra with a single candle:[20] [Furthermore] even a large candelabra which had one candle lit on it from before Shabbos becomes entirely a Basis for [the flame], and is forbidden to be moved for the entire Shabbos, even after the candle has extinguished, (even if the candelabra is not made up of assembled parts).

Moving the oil of an extinguished candle:[21] Similarly the oil which has remained in the candle after it has extinguished after dark is forbidden to be moved, and certainly to be used to supply oneself from, from for that entire Shabbos. [The same applies for leftover wax of the candle that did not burn.[22]]

The reason for this is:[23] because since it was set aside in the beginning of its entrance [of Shabbos], meaning that by Bein Hashmashos when the candle was lit it was forbidden to supply oneself from the oil due to the prohibition of extinguishing, as was explained in chapter 265 [Halacha 1], it [therefore] became forbidden also to be moved being that it is not fit for any use on that day. Furthermore, also regarding movement it was set aside by Bein Hashmashos when it was lit, being that it became a Basis to the flame which is Muktzah.

Moving the extinguished wick:[24] Similarly the wick has also become a Basis to the flame and is forbidden to move its leftovers for that entire Shabbos.

Moving the candle if it is repulsive to oneself:[25] Although the candle which was lit on that Shabbos is forbidden to be moved that entire Shabbos, even for the need of using it or its space, nevertheless one who is pampered and the candle is repulsive to him at times that he does not require it, such as (after it has extinguished or) tomorrow during the day, and he is unable to bear that it be resting by him, then he is allowed to move it to a different area.

The reason for this is because:[26] This candle is considered for him like a bucket of feces for all other people, of which the Sages permitted it to be moved, to be taken out of one’s house.

Who may claim to be pampered?[27] (Nevertheless not every person may claim that “I am pampered”, but rather only one who is known to be pampered.)    

If the Basis is specifically made to serve the Muktzah item:[28] Although the moving of a candle is only forbidden due to it having become a Basis for a forbidden item, which is the flame, [nevertheless] it does not help to place on the candle from before Shabbos a little bread or another item permitted to be moved in order so the candle be a Basis for a forbidden and permitted [item].

The reason for this is because:[29] the candle is made for the sake of the flame and is therefore secondary to it and not to the bread or other item even though that other matter is of more importance than the flame. The same law applies by a candelabra.  

The law if one stipulated before Shabbos to be allowed to move the candles on Shabbos:[30]

If one stipulated from before Shabbos on the candle that he be able to move it after it extinguishes, it is permitted to move it after it extinguishes, and we do not apply [the rule] of “since it was set aside for Bein Hashmashos it is set aside for the entire Shabbos”.

The reason for this is because: even by Bein Hashmashos the candle was not set aside willingly for the entire Shabbos, being that he had his mind on it to move it upon it extinguishing, and with certainty it will extinguish on Shabbos when the oil finishes.[31]

Other Opinions:[32] [However] there are opinions which say that this stipulation is of no use at all, as since the candle was set aside from his mind for [the duration of] Bein Hashmashos, meaning that when he lit the candle he had in mind that that the oil would light during Bein Hashmashos, and that the candle be a Basis for it, therefore it is [considered] set aside for the entire Shabbos.

The Final Ruling:[33] So is the custom in these provinces [like the latter, stringent opinion].[34]

Having a gentile move the candle:[35] The custom is to have a gentile move the candle, even for the sake of hiding it so it not get stolen, which is forbidden to be done so long as it is still lit[36], as was explained in chapter 276 [Halacha 10], nevertheless after it has extinguished it contains no prohibition, as being that this is the custom it is considered as if one has explicitly stipulated on the candle to begin with that he be able to move it through a gentile after it extinguishes, and regarding having a gentile move the candle one can rely on the first opinion that the stipulation helps [to allow one to move the candle] when it extinguishes. [Nevertheless] it is proper to explicitly stipulate this.

Regarding asking a gentile to move a candle for purposes of using its light in another room, or using its space-See above Halacha 3[I] for the full elaboration on this subject.

• The law of a candle or candelabra which was not lit from before Shabbos:

A candle which was not lit from before Shabbos is permitted to be moved even if it is repulsive, for need of its space or to use for a permitted purpose. [However, it may not be moved to save from damage[37]]. For the full details of this subject, and the laws of moving a Candelabra made or appeared to be made of different parts refer to Halacha 5G!

  

• The law of a candle that became lit on Shabbos:[38]

The above is all regarding a candle which was lit from before Shabbos, however if it was lit after the entrance of the Shabbos, meaning after dark, through a gentile for the need of children or for the need of an ill person which his life is not in danger, or that a Jew transgressed and lit it, whether inadvertently [i.e. did not know of the prohibition] or advertently, it is permitted to move it after it has extinguished for the need of using it [for a permitted matter] or for its space.           

The reason for this is because:[39] [the candle] was not Muktzah from the beginning of the entrance of Shabbos but rather from the middle of Shabbos when it became lit, [therefore] it does not become Muktzah due to this for the entire Shabbos, but rather only for the time that it is lit.

A lit candle which was permitted to be moved by Bein Hashmashos:[40] Furthermore, even if it was lit from before Shabbos, if it was permitted to be moved by Bein Hashmashos, such as a candle of a woman in labor or of a dangerously ill [person], then although the candle later on became forbidden to be moved, such as if the woman gave birth and no longer needs a candle, and the ill person became healed, nevertheless when the candle extinguishes, it becomes permitted to move it for the need of using it [for a permitted purpose or for its space, being that it was not forbidden to be moved by Bein Hashmashos. 

Summary-Moving candles and candleholders on Shabbos: A candle lit from before Shabbos: Any candle, lamp, or candelabra which was 1) lit from before Shabbos and 2) remained lit until after Bein Hashmashos[41], and 3) was forbidden to be moved during Bein Hashmashos[42], remains forbidden[43] to be moved the entire Shabbos for any purpose, even after it extinguishes, and even if one placed a permitted item on it from before Shabbos[44]. The wicks and oil are likewise Muktzah.[45] This is with exception to a truly pampered person to whom the candle is repulsive to him in which case he may move the candle after it extinguishes under the pretense that it is for him like a bucket of filth.[46] Having a gentile move a candle which was lit from before Shabbos:[47] It is permitted to ask a gentile to move a candle after the candle has extinguished[48], even for the purpose of saving the candle from damage, if one explicitly stipulated before Shabbos to be able to move it after Bein Hashmashos, or if one did not explicitly stipulate this, but it is the common practice and is thus considered as if it were stipulated. In any case it is proper to explicitly stipulate the above rather than rely on the custom. -If no stipulation had been done and it is not the common practice to allow a gentile to move it, or if it is still lit then: It is forbidden for a non-learned Jew to ask a gentile to move it even after it extinguishes. However, it is permitted for a learned Jew to ask a gentile to move it in order to use its space or in order to use the candle in another room, however not in order to save the Muktzah item from damage in which case it is forbidden.[49] As well in all cases one may not explicitly tell him to take the object with his hands.[50] A candle which became lit only after Shabbos begun:[51] Is permitted to be moved, when it extinguishes, for need of its space or to use for a permitted purpose how [however not to save from damage[52]]. A lit candle which was permitted to be moved during Bein Hashmashos:[53] Has the same law as does a candle which became lit after Shabbos begun. A lamp or candleholder which was not lit for the current Shabbos:[54] Is permitted to be moved even if it is repulsive, for need of its space or to use for a permitted purpose [however not to save from damage[55]]. Regarding the laws of moving a Candelabra made or appeared to be made of different parts refer to Halacha 5G!   Electric lamps: See above Halacha 5G

E. Moving a tray or table with a candle on it:

• One forgot to remove the candle from the tray from before Shabbos and it is thus not a Basis:[56]

One who left a candle on a tray [or table[57]] from before Shabbos and forgot to remove it prior to the onset of Shabbos[58], and then needed the tray to be moved and used on Shabbos, he may shake the tray and have the candle consequently fall off onto the earth. He may then move the tray to any place of his desire.

Not to intend to extinguish the candle:[59] However this is so long as one does not intend to extinguish the candle in the process of shaking it off. Now, even if it does extinguish on its own due to the fall, this is of no matter as he did not intend to do so, and it is not an inevitable occurrence being that it is possible to fall off without extinguishing.

The law by an oil candle:[60] However this is only referring to an oil candle which its oil has already come to an end and only its wick has remained lit, or a wax candle and the like, however a candle which contains oil is forbidden to be shaken off the tray, being that it is inevitable that the oil will near the wick and thus transgress the burning prohibition, or distance itself slightly from it and transgress the extinguishing prohibition. This is certainly the case if some of the oil will spill out.

Asking a gentile to shake off an oil candle:[61] Nevertheless, it is permitted to tell a gentile to shake it off as every inevitable action is permitted through a gentile, as explained in chapter 253 [Halacha 10].

Best to ask a gentile to shake off even wax candles:[62] Therefore even if it is a wax candle and the like it is proper that the Jew not shake it off himself but rather ask a gentile to do so if a gentile is easily available, or if one does not really need the tray that much.

If one wants to use the space under the tray:[63] If one needs to use the space under the tray then he may move the tray together with the candle which is on it, even if it is made of oil[64], to any place of his desire.

If one needs to move the table to another area and the table is not a Basis must one first shake off the candles?[65] If one needs to move the actual table to another area, then if it is possible to shake the candle off of it, (such as that one no longer needs the candle) then one is to first shake it off through tilting the table consequently having the candle fall off, and then afterwards move it to an area of his liking. If it is not possible to shake it off (such as he needs to further use the candle in the other area, or that there is worry of loss due to breaking the candle in the process of shaking it off the table) then one may move the table with the candle still on it being that the table did not become a Basis for it alone by Bein Hashmashos.

Furthermore, even if one no longer needs the candle but rather needs the space of the table and if one were to shake off the candle he would be unable to get done what he wishes to do in that space, then it is permitted to move the table together with the candle to another area, being that the table has not become a Basis by Bein Hashmashos for the Issur alone, as all this is written in chapter 309 and 310 look there for all the details of the laws and their reasons.

 

• If one intentionally left the candle on the tray:[66]

All the above is referring to a case that one forgot to remove the candle from the tray from before the entrance of Shabbos, and thus the tray did not become a Basis for the Muktzah object, as the tray is not serving the candle on the consent of the owner, but rather due to forgetfulness. However, if one intentionally left the candle on the tray that it should remain on it by the entrance of Shabbos then the tray has become a Basis for the candle and is secondary to it and is forbidden to be moved just like it. Therefore, it is forbidden to shake it even if the candle is of wax and the like, and even if one needs to use the space under the tray.

Touching the tray:[67] However it is permitted to touch the tray as it is permitted to touch all Muktzah.

Having a gentile move the tray: Through a gentile it is permitted to have it moved and shaken off due to the reason explained in Halacha 3.

Other Opinions in a case one had in mind to remove the candle on Shabbos:[68] There are opinions[69]  which say that the item is not considered a Basis unless one had in mind that the candle be on top of the tray throughout the entire Shabbos. However, if one had in mind to remove it from there after the entrance of Shabbos through a gentile or through shaking it off or another form of irregular movement[70], then it is permitted to shake it off if it is a wax candle or a candle of the like.

The final ruling:[71] One may rely on their words to be lenient in a case of loss, such as a candle which is on one’s table which fell onto the table and one is worried that it may burn down his table, then one may shake the table and have the candle consequently fall off, if the candle is of wax or something of the like, and one had in mind from before Shabbos to have it removed from the table on Shabbos through a gentile or through shaking or an irregular form of moving[72].

Shaking Muktzah off a tablecloth:[73] If the candle fell onto the tablecloth, then although the candle had been resting on it at the entrance of Shabbos, nevertheless according to all opinions the tablecloth has not become a Basis to the candle due to the reason explained above in Halacha 13, and one may thus shake the tablecloth so the candle fall off from it. Likewise, one may shake off any other Muktzah which fell on it on Shabbos even in a case that involves no loss if one were to not shake it off.

If there was bread on the table by the entrance of Shabbos:[74] Furthermore, even if the candle fell [on the table], or another Muktzah item which is on the table, which became a Basis for the candle which had been left on it into the entrance of Shabbos, nevertheless if there was resting on the table with the entrance of Shabbos, which is by Bein Hashmashos, also bread (which is needed for Shabbos) then the table has become a Basis for a permitted and forbidden item with the entrance of Shabbos. Furthermore, even after one removes the bread from the table it does not become a Basis for the candle alone being that it is already after the entrance of Shabbos, and one may thus shake the table to make the candle or other Muktzah fall off it, and then move the table to any area which he desires.

Other items: The same law applies if there were on the table by Bein Hashmashos other items which are not Muktzah.

Bread and other items must be of greater value: However, this only applies if the (bread or) other non-Muktzah items are of greater importance than the light of the candle, meaning the flame to which the candle became a Basis for.

Moving a tray or moving a table with a candle on it:[75] A. If the tray/table has not become a Basis: A tray or table does not become a Basis if either a) One forgot to remove the candle from the tray/table from before Shabbos; or b) Had bread [of the Shabbos meal[76]] or another non-Muktzah item of more importance[77] than the flame resting on the tray/table with the entrance of Shabbos, and the tray was not manufactured specifically for candles. Moving it for its space: If the tray is not a Basis then if one needs to move the tray in order to use the space under it, then one may move it together with the candle, if shaking off the candle would refrain him from being able to use that space[78]. In such a case that one will be moving the candle together with the tray one may do so even while the candles are still lit [although in the process one must be careful that no oil swerve in the case of an oil candle]. Shaking off the candle because one needs to use the tray: If the tray is not a Basis and one needs to use the actual tray then if the candle [is still lit and] contains oil [or liquidly wax] it is forbidden for one to shake the candle off due to the burning or extinguishing prohibition. One may however ask a gentile to shake it off. Furthermore, even if the candle is made of [hard] wax it is best to have a gentile shake it off if one is easily available, and even if one is not easily available if one does not really need the tray it is best for him to refrain from doing so. If, however, one does need it then one may shake it off the tray, so long as he does not intend that the candle extinguish in the process. Moving the tray because one wants it in a different area: If one needs to move the actual table to another area, then if it is possible to shake the candle off of it, (such as that one no longer needs the candle) then one is to first shake it off [in the way explained above]. If it is not possible to shake it off (such as he needs to further use the candle in the other area, or that there is worry of loss due to breaking the candle in the process of shaking it off the table) then one may move the table with the candle still on it.   B. If the tray has become a Basis: Then it is forbidden to move it at all. However, one may touch it or have it moved by a gentile. [However, asking a gentile is only allowed to be done not in the presence of an ignoramus and not for the sake of saving it from damage.[79] If, however, one had in mind before Shabbos to move the candle on Shabbos after it extinguishes, then one may be lenient to ask a gentile to move it even for the purpose of saving it from damage.[80]] If one had in mind before Shabbos to remove the candle on Shabbos: Then in a case of loss, one may be lenient to shake the candle to the ground.   C. Moving a tablecloth with a candle on it: Even if the table has become a Basis to the candle, nevertheless the tablecloth is not considered a Basis and it is thus allowed to be moved in the ways mentioned above by a tray which has not become a Basis to the candle which is on it.   D. A lit candle was placed on a table before Shabbos and then fell:[81] Even if the table became a Basis, if one had in mind from before Shabbos to have it removed from the table on Shabbos, such as by tilting it off after it extinguishes, then even if there is no bodily danger from the fire and it will only cause mere damage to the table, one may nevertheless tilt it off the table [if it is a hard wax candle[82], as opposed to an oil candle[83]], thus relying on the opinion which holds that an item only becomes a Basis when one intends to leave the Muktzah item on it for the entire Shabbos. If the candle is on a tablecloth then it may always be shaken off, if it is a hard wax candle, even if one did not have in mind from before Shabbos to have it removed. [In a case where the fire poses danger (as is almost always the case in today’s time where people live in buildings, or in a house with small kids) then it may be extinguished in all cases.]   Q&A Moving the table when the candle is still lit: Is permitted to do slowly.[84] Moving the Menorah while still lit: In the above case one may move the tray or chair gently, even if the Menorah that is on it is still lit, even if it contains oil. However, by an oil candle this is only allowed if one is able to do so very gently to the point that no oil swerves in the process.[85]

May one before Shabbos place bread or another permitted item on a candle tray to allow moving it on Shabbos?[86] If the candle tray is not specifically made to be used for candles[87], then it may have bread[88] [of the Shabbos meal[89]] or another permitted item of more value than the Muktzah items, placed on the tray. If the candle tray was made to be used specifically for candles[90], then it does not help to place any permitted item on the tray, and the tray thus becomes Muktzah due to it being a Basis to the candles. [Some[91] say that even if the tray was not manufactured for this purpose, but was designated to now be used only for this purpose, then it is always a Basis.] In all cases it does not help to place a permitted item on the actual candelabra.[92]   May one place a siddur or Challah’s on the chair holding the Chanukah candles?[93] Yes.   What type of Non-Muktzah item helps to be placed on a table with lit candlesticks, to allow moving the table on Shabbos?[94] Placing bread [of the Shabbos meal[95]] on the table helps to override the candles in all cases[96]. Regarding other permitted items, if the item is of more value than the candle which is on the table, then it overrides the candles. Regarding a case that one has silver candlesticks, then whether or not the non-Muktzah item must be of more value than those candlesticks is dependent on a dispute regarding whether silver candlesticks are considered MMC”K. See Halacha 5 Q&A where this was discussed at length.   If candles on a tray were placed on a table and no Non-Muktzah item of greater value was placed on the tray or table, does the tray and table become Muktzah?[97] Yes, both the tray and table are Muktzah, as they are both considered a Basis. If, however, one had planned to place a permitted object of more value on the table and merely forgot then there is a dispute if the table becomes a Basis. See above Halacha 14 Q&A.   If a permitted item of greater value was placed on the table but not on the tray, is the tray nevertheless Muktzah? Yes. The tray only loses its Basis/Muktzah status if an item of greater value was placed on the tray itself, if it is a tray which was not made specifically for candles.   In a case that the table has become Muktzah may one eat on the table? Yes. It is permitted to eat on the table even if it may move due to leaning on it and the like.[98] It is however forbidden to push the table with one’s hands. It is permitted to push the table using one’s body.

F. The laws of moving leftovers from one’s table:[99]

• May leftover crumbs on the table be removed?[100]

It is permitted to remove from one’s table [onto the floor] crumbs which are smaller than [the size of a] Kezayis[101], even though they are not designated[102] to be eaten by humans [being that crumbs that are less than a Kezayis are insignificant for humans[103]] and rather [are now only standing to be eaten] by animals or birds.

• May one remove leftover bones and peels from one’s table?[104]

If the bones and peels are unfit for animal consumption, or they are fit for animal consumption but these animals are not commonly found, then they are defined as MM”G and are forbidden to be moved with ones hands for any reason. For the entire details of this subject see Halacha 6B regarding Foods being MM”G!

Moving the items with a knife: It is forbidden to move the item using a knife. See Halacha 3B for the full details on this subject!

• May one move the table or tablecloth together with the shells and place them elsewhere?[105]

It is forbidden for one to lift up the board or cloth together with the [Muktzah] peels that are on it and to then move it to different area. Rather one must shake them off [the table and cloth] immediately.

The reason: Now, even though it is a permissible item which he is moving and carrying in his hands to the different area, while the forbidden item is [only] being moved consequently of this, nevertheless [it is forbidden to be done as] the [Sages] did not permit one to actually[106] move [a] Muktzah [item] through [moving] another [non-Muktzah] item if one is able to shake off [the non-Muktzah item] immediately, as shaking it off is not considered actually[107] moving it through [moving] another item, [which is a forbidden form of moving], as it is considered an irregularity [which is permitted to move Muktzah by doing so].[108]

The law when there is also bread on the table:[109] If there is bread on the board or on the cloth which the peels are [resting] on, then it is permitted to lift up [the board and cloth] with everything on it and to move it to any place that one wishes.

The reason for this is: because these peels are nullified to the bread.

• May one move the actual table if he cannot shake off the peels?[110]

[There are cases that it is allowed to move the actual table] even if on the table there are only these peels or other items which are not [even] edible for animals. [These are:] if the situation is that shaking [the peels off] alone will not be of any help, such as for example if one needs to use the [floor] space by the table, and the situation is that if one were to shake the [peels] off right here then they will fall to the ground here in a way that will now prevent him from being able to use the ground space for what he needs [to use it for], then it is permitted to move the table to a different area, even though the Muktzah items are [still] resting on it. As since the table has not become a base for them, one is moving a permitted item, while the prohibited item is consequently being moved with it on its own.

• Removing the shells if they have become repulsive to oneself:

If the leftovers have begun to become repulsive in one’s eyes then it is permitted to remove them from the table.[111] See Halacha 3M regarding the full details of the law of a repulsive item!

May one initially place inedible leftovers on the table with intent to remove them on the basis that they are repulsive?[112] All [foods that have] shells and seeds that are not edible for animals, one eats the food and throws away [the waste] with his tongue towards the area behind him. [However] one may not throw them away with his hands, or [throw them away] with his tongue towards the area in front of him on the basis that when there will end up being a lot of waste in front of him, and it will be repulsive in his eyes, then it will be permitted for him to remove them from there, as is the law regarding a “bucket of garbage” as will be explained [in Halacha 72].[113]

The reason that one may not throw them in front of him on this Basis is: because one is not allowed to intentionally make a “bucket of garbage” [in a way that he will be allowed to move it when it becomes repulsive to him.]

Summary-Removing Peels, Shells, or bones from a table: Not to remove the inedible parts from one’s mouth using his hands:[114] The inedible shells, and pits are to be spit out rather then removed with one’s hand [see footnote for other opinions[115]], [as they are already considered Muktzah and may thus no longer be moved.] Conditions to be allowed to lift the tablecloth together with the leftovers:[116] In general it is forbidden to pick up a table or tablecloth together with Muktzah items and carry them elsewhere.[117] Rather one must first shake off the Muktzah item from the table or tablecloth. Thus, it would likewise be forbidden to carry the tablecloth with the leftovers to throw it in the garbage. Nevertheless, there are three cases in which it is allowed to remove the leftovers. The following are the exceptions: 1. There is bread on the table: Whenever there is bread on the tablecloth it is permitted to remove the tablecloth together with all its leftovers and throw it in the garbage.[118] Likewise if there is bread on one’s plate, he may remove the plate and shake the leftovers into the garbage. [See Q&A] 2. One does not want to shake off the leftovers onto the floor: If one does not want to shake the leftovers onto the floor due to that he needs to use that space in which the leftovers were to fall on, then he is not required to shake them off and may rather carry the table or tablecloth together with the leftovers and discard it in the garbage. 3. The leftovers are considered repulsive: If the presence of the Muktzah leftovers such as bones, shells and peels has become repulsive to the person to the point that he is disgusted by them, then he may even remove the leftovers with his hands.[119] However one is not allowed to initially place the leftovers on the table with intent to discard the leftovers on this premises.[120] Accordingly, if the first two allowances mentioned above are not applicable, and one hence would need to discard the leftovers on the pretense of them being a disgusting item, in such a case he should not place the peels of banana, pineapple, grapefruit, lemon, fish, on the table with the intention to later throw out the tablecloth in a status of a disgusting item. Rather he should throw them straight in the garbage. [Practically however as mentioned above there is usually no need to have to come to this situation as one may place a piece of bread on the plate or tablecloth and this will allow him to throw out the plate/tablecloth together with the inedible.] Shaking the peels off the tablecloth:[121] In all cases, leftovers of meals which are defined as Muktzah Machmas Gufo, such as inedible peels, shells, and bones, may be removed from the table by tilting the table[122] or shaking the tablecloth, and having the inedible fall off.  Not to move the peels with a knife:[123] It is forbidden to move the inedible leftovers off the table using a knife or other utensil.[124] Eating nuts on Shabbos: According to what the Alter Rebbe writes in the Siddur, one should not eat almonds or hazelnuts that have not been shelled at all, due to problems of Borer (separating good from bad) and Muktzah. Removing crumbs from one’s table:[125] Crumbs are not considered Muktzah and thus may be removed from one’s table.   Q&A May one remove inedible parts from food before he places it in his mouth?[126] The Borer problem: Those fruits which it is the common way to remove the pit from the fruit and then eat the fruit one is allowed to remove the pit immediately prior to eating the fruit. Those fruits which the common way is not to remove the pit from the fruit but rather to eat the fruit with the pit and spit out the pit or to eat around the pit, then it is forbidden to remove the pit from the fruit, and one may only remove the fruit from the pit for right away use. [For specific examples refer to “The Laws of Borer” Halacha 4 in the Q&A.] The Muktzah problem: The removal of the pit, by fruits which this is allowed to be done to, does not pose a Muktzah prohibition.[127] Nevertheless, once the pit has been placed down it is now Muktzah and may only be moved in a case that moving Muktzah is allowed.   May one initially place bread on the table in order to be allowed to remove the tablecloth, or must the bread be there before the inedible foods were placed on the table? It is permitted to place the bread on the table even after the waste had initially been placed there, in order to be allowed to move it.[128] It goes without saying that one may initially place the bread on the table beforehand and then throw the waste onto it.[129] Do items other than bread which are placed on the table also allow one to move the tablecloth? Some Poskim[130] rule that other items, such as a spoon and knife, suffice to allow one to move the tablecloth together with the leftovers. Other Poskim[131] rule that only with bread is this allowed.[132] Must the bread be a whole loaf or does a slice of bread suffice? Some Poskim[133] rule that the bread must be a whole loaf and not a mere piece for the bones to be nullified to it. However, from this is not implied from the Poskim.

 

G. Moving a casing of knives which has a Muktzah knife inside of it:[134]

There is only a prohibition to remove a [Shechita-MMC”K] knife from the casing or to move the casing with this knife in it after one already took out from it all the other knives. However, while the other knives are still in it [having been there from before Shabbos and being of more importance than the Muktzah knife[135]] one is permitted to move the casing even though this [Muktzah] knife is also in it. [However this is only allowed if] it is impossible to shake out this knife from the casing or [it is possible but] there is suspicion that it will damage the knife if it is shaken out [and falls], or [if there is no suspicion of possible damage but] one needs [to use] the space that the case is sitting on, [and thus shaking off the knife into that space will not do one any good], as was explained regarding other vessels that have become a base for prohibited [Muktzah] and [also] for permitted [non-Muktzah] items.

A casing of knives which includes a Shechitah knife:[136] The casing does not become a Basis if the other knives are in total of more importance than the Muktzah knife. In such a case one may move the casing if he first shakes off the Muktzah knife. If, however, this is not possible, or shaking off the Muktzah knife will cause it damage, or one needs to use the space in that area, then one may move the casing together with the Muktzah knife.

 

H. May one move an item that has a stone inserted into it?[137]

A basket with a stone insert: A basket which had a hole in it which was sealed up with a stone from before Shabbos, (then if the stone was strongly inserted [into the hole][138]), then it is permitted to move the basket, as the basket has not become a base for a forbidden [Muktzah] item, as (when) the stone (is strongly inserted, it) too becomes [the status of] a vessel, being that the [stone] has become like part of the [baskets] wall.

A bucket to draw water with: Similarly a hollow pumpkin [shell] in which one hangs a stone from in order to weigh it down so one can use it to draw water[139], then if the stone is well attached to it from before Shabbos, in a way that it does not fall from [the shell] when one draws water with it, then it is permitted to draw with it, as even the stone has become permitted to be moved, as it has become like the pumpkin [shell] itself, to which it is nullified to. [However] if [the stone is] not [well attached] then it is forbidden to draw with it, unless one has designated the stone for this purpose forever, as explained above in chapter 308 [Halacha 53].

Summary: A stone which has been strongly inserted into a basket or bucket as part of its structure, or has been lightly inserted but is designated for this use forever, is no longer Muktzah and the basket or bucket thus does not become a Basis.

 

I. Moving an item which has a stone or money on top of it:

• Moving a basket of fruits with a stone:[140]

For example, a basket full of fruit which has a stone inside it, even though it was placed there before Shabbos with intention to remain there on Shabbos, [nevertheless] since there are also fruits in the basket, it becomes a base for a prohibited and permitted object, and does not become forbidden to be moved.

If the fruits are tender:[141] Therefore if the fruits are very moist and soft, such as for example dates and grapes, in which case if one were to shake [the stone off the basket the grapes would also fall and] they will get dirty from the ground and be of loss, then it is permitted to move the basket as it is together with the fruits and stone that are in it and carry it to the place that one needs the fruits to be in to be eaten there.

Why we do not make the person carry the fruits without the basket:[142] We do not obligate one to take the fruits with his hands [out of the basket] and carry them, as they may fall out of his hands onto the floor and get dirty.

If the fruits are inside small baskets within the large basket:[143]  However if the fruits are inside small baskets within the large basket, then he needs to take the [small] baskets in his hand from within the large basket, and bring them one at a time in a way that there is no worry that the fruits may fall to the ground.

If one needs to use the actual large basket:[144] If one needs to move the actual large basket to a different area in order to use it there for a certain purpose, then one should remove the small baskets from inside it with one’s hands and place them on the ground and afterwards shake out the stone from inside it and move it.

If the fruits are dry:[145] If the fruits [in the basket] are dry which do not get ruined [if they fall] on the ground, then even if they are not in baskets, one may not take the basket the way it is with, together with the fruits and stone, whether one needs the fruit or whether one needs the basket. Rather one must shake them off from inside together with the stone and then if he wants, he may gather up [the fallen fruit] with his hand and return them to the basket.

If one needs to use the space under the basket:[146] However, if one needs [to use] the space of the basket in a way that shaking [the stone off] will not allow one to accomplish this need[147], then he is permitted to move it from there the way it is in all cases.[148]

• Moving a barrel with a stone on top and a pillow with money on top:[149]

Similarly if one placed a stone on top of the opening of a barrel of wine to cover it and he forgot to move it from there before Shabbos, or [if] he placed money on a pillow and forgot to take it off before Shabbos, and he [now on Shabbos] needs to remove wine from the barrel or he wants to lie down on the pillow, then since the barrel and the pillow have not become a base for the forbidden object, [therefore] he [may] tilt the barrel on its side and [thus] cause the stone to fall off [on its own], and shake the pillow and [have] the money fall off [on its own].

If one cannot tilt the barrel: If the barrel was in-between [other] barrels in a way that one cannot tilt it in the place that it is in, then one may lift up the barrel, as it is with the stone on it, and carry it to another place and tilt it there in order to have the stone fall off of it.

If one needs to use the space that the barrel and pillow are on: If one needs the space of the barrel and the pillow in a way that the shaking will not allow one to accomplish this need, then he may move them the way they are with the stone and the money on top of them, in order to empty up the space [that they are taking up].

If one wants to move the pillow because he fears the money may get stolen: If one does not need [to move the pillow] to use the actual pillow or its space and [rather just wants to move it because] he is worried that the money that is on it may get stolen, then it is forbidden to even shake [the pillow with his hands[150]] in order that the money fall under it [and thus be safe and out of sight]. The reason for this is because [the Sages] did not permit to move [a Muktzah item] through [moving] another [non-Muktzah] item unless one is moving it for need of the permissible item and not for the need of the forbidden item.

The law if one intentionally left the stone on the barrel and the money on the pillow:[151] All the above [discussion] is only referring to one who forgot [to remove the item before Shabbos]. However if one intentionally placed it there with intention that it should remain there also on Shabbos, then whether one [wants to move it because he] needs the space of the barrel or pillow, or whether one needs to use the actual thing itself, [such as] to take out wine from the barrel and to lay on the pillow, then it is forbidden to even tilt and shake it, as since it has become a base for a forbidden item, it has therefore become forbidden just like it, and is forbidden to be moved at all, even by tilting and shaking it, just like the forbidden item itself [is forbidden to be tilted and shaken].[152]

If the money was only placed on the base after Bein Hashmashos:[153] If the money was not on the bed during Bein Hashmashos, and only afterwards a gentile or a child placed it there, then even if it was placed with the Jews knowledge, [and thus it was] set aside from his mind from moving [the bed] so long as the money is on it, nevertheless it is permitted to move it if the money was [later] removed from it, being that [the bed] was not Muktzah during Bein Hashmashos.

However so long as the money is still on [the bed], it is forbidden to move it because of the prohibition of moving the money that is on it. However, it is permitted to tilt [the bed], and [to] shake it and [thus cause] the money to fall from it, and to then move [the bed] afterwards to whatever place one wants. [As well] if one needs [to use] the space [that the bed is taking up] then he [may even] move [the bed] with [the money] on it, as explained regarding moving an item that has not become a [Halachic] base for the prohibited item, as also [in this case, the bed] has not become a base for the forbidden item [i.e. the money], since the forbidden item was not on top of [the bed] during Bein Hashmashos, as explained in chapter 265 [Halacha 5], and 266 [Halacha 24].

Summary: A stone that is in a basket of fruit:[154] The basket and fruits do not become a Basis being that fruits are of more importance and thus one may move the basket. However a) one must first shake off the rock if doing so will not cause any damage to the fruits that will also fall out in the process, and one does not need to use the space where the rock will land and b) even if they are damageable fruits, if they are in individual baskets within a large basket then the large basket may not be moved for the purpose of carrying the small baskets in it being that one is able to carry each small basket individually. If one needs to use the large basket itself elsewhere then one is to empty it of the fruit, shake out the rock and then move it. A barrel with a stone on top: If one forgot to remove the stone before Shabbos then the barrel is not a Basis and one may thus tilt the stone off the barrel or even carry the barrel with the stone if one needs to free up the space or cannot tilt it off in the area that it is now in.[155] If however one intentionally placed it there for it to remain there on Shabbos then the barrel has the status of a Basis and may not be moved on Shabbos just like the stone itself.[156] A pillow with money on top: If one forgot to remove the money before Shabbos then the pillow is not a Basis and one may thus tilt the money off the pillow if he wants to lie on the pillow or even carry the pillow with the money if one needs to free up the space that it is now in. However one may not tilt the money off in order to hide the money.[157] If however one intentionally placed it there for it to remain there on Shabbos then the pillow has the status of a Basis and may not be moved on Shabbos just like the money itself.[158] This applies even if the money is no longer on the pillow, such as that after Bein Hashmashos a gentile or child removed the money from the pillow.[159] However if the money was not on the bed during Bein Hashmashos, and only afterwards a gentile or a child placed it there, then even if it was placed with the Jews knowledge, nevertheless it does not become a Basis being that it lacks the 1st condition of a Basis.[160]

 

J. Clothing that has a Muktzah item in their pouch/pocket:[161]

May one wear it or move it?[162] Even if the pouch has money inside of it, it is only forbidden to wear the clothing, due to a decree that one may forget and go out with it into a public domain, as explained in chapters 301 [Halacha 38] and 303 [Halacha 23], however it is permitted to move the clothing.

Placed money there intentionally:[163] [Furthermore] even if one placed the money in the pouch with intent that it remains there also on Shabbos, in which case the pouch has become a base for [the money, nevertheless, it is permitted to move it].

The reason for this is because:[164] nevertheless the clothing does not become a base for the [money], being that the money is not [sitting on] the main part of the clothing, and [thus when one moves the clothing] he is moving a permitted item in his hands and the forbidden item [i.e. the money] is being moved consequently [of this moving, which is] an indirect form of moving [the money]. This is not forbidden to be done when it is not being moved to serve a purpose for the forbidden item but rather to serve a purpose for a permitted item.

May one place his hands inside the pocket?[165] However it is forbidden for one to place his hands inside the pouch if one placed money inside of it with intent that it remains there also on Shabbos, being that the pocket has become a base for the [money].

The law by a pouch/pocket that is completely sewed onto the clothing by both its top and bottom[166]:[167] All the above is only referring to a pouch which only has its opening [area] sewed onto the hole in the clothing, [and it is thus] entirely hanging [from the clothing]. However, if it is entirely [sewed[168]] onto the length of the clothing, then the entire clothing becomes a base for the money that is in the pouch [and is forbidden to move], just like the pouch itself, being that it is all one [piece of clothing].

Shaking the money from his pocket when it is not a Basis:[169] [Furthermore], even if one placed money into the pocket with intention to remove it from [the pocket] before Shabbos, and he forgot to remove it before Shabbos, [in which case] even the pocket itself has not become a [Halachic] base for [the money], nevertheless if one is able to shake the money out of his pocket, one must first shake it [out], and only then may he move [the clothing] to any place that he desires. This is just as would be the law if the money were to be left on the main part of the clothing in which case one would need to first shake off the money, as explained regarding money that was left on a pillow.

The law if a money pouch is not sewed on to the clothing but is tied onto it:[170] Even with a pouch that is entirely hanging [from the clothing, the [Sages] only permitted to move the clothing if [the top of the pouch] is sewed onto the clothing, (as in such a case the pouch is nullified to the clothing and thus the clothing does not become forbidden because of it). However if a pouch full of money is tied to the clothing [as opposed to sewed] then since the pouch is an independent vessel, (it is not nullified to the clothing, and therefore) it is forbidden to move the (entire) clothing, if one placed the money in the pouch with intent that it remain there also on Shabbos, (as the pouch has become a basis for the [money], and the clothing [has become a base] for the pouch that is tied and hanging from it.

[Furthermore], even if the money had been removed from the pouch, (or the pouch from the clothing) after Bein Hashmashos, it is [nevertheless] forbidden to move (the entire clothing) for the entire Shabbos, (being that it was a [Halachic] base by Bein Hashmashos.

[However] if one placed [the money into the pocket] with intention to remove it from [the pocket] before Shabbos, and he forgot to remove it before Shabbos, [then he may move the clothing, although] he must first shake the money out of the pocket if he is able to shake it out, and only afterwards may he move [the clothing] to any place that he desires, as long as [he is not] intending [to shake the money out] for the purpose of [benefiting] the money, [such as] to hide it, as explained.

One who noticed he was carrying a wallet in ones pocket:[171] One who forgot his wallet on him and remembered on Shabbos while he is in his house or in his courtyard, or even in a city with an Eiruv, is allowed to walk with it until [he reaches] a private room, and in there he is to loosen his belt and have the wallet fall.

The reason this does not contain a Muktzah prohibition:[172] This does not contain the moving of Muktzah prohibition, as since the Muktzah is already on him, he is allowed to carry it on him to any place which he wishes, as will be explained in Chapter 308 [Halacha 13]. (Furthermore [another reason to allow this movement of Muktzah is], as that this [form of] carrying is through his body and not with his hands, which does not contain a [Muktzah] prohibition at all.)    

May one hold the Muktzah for the entire day?[173] Certainly even the slightest delay, to stand for rest[174], which is not for the sake of reaching the destination is forbidden, as the Sages only permitted him to bring the item to a place of his choice, of which has a limit, however not for him to stand with it, to which there is no limit as he can stand the whole day [with the Muktzah].

Checking ones pockets close to Shabbos: [175]

It is a Mitzvah[176] upon every person to check his clothing[177] on Erev Shabbos, in close proximity to the beginning of Shabbos. This is done in order to verify that he is not carrying anything which is forbidden to carry[178] on Shabbos.[179] [This applies even in an area with an Eiruv, in order so one verifies whether or not he is holding a Muktzah object.[180]]

If one forgot to remove the item before Shabbos:[181] If one forgot and did not remove the item from his pockets before Shabbos, then he is to remove it on Shabbos [immediately] upon remembering. [Regarding how to remove the object if it is Muktzah- See Vol. 1 “The Laws of Muktzah”.  Regarding if one noticed that he is carrying the object on Shabbos while in an area without an Eiruv-See Vol. 3 “The Laws of Carrying”.]

Summary-Clothing that have a Muktzah item in their pouch/pocket: A. By pockets that hang from one’s clothing such as the typical front and back pockets of dress pants:[182] Moving it for a permitted purpose: Even if one placed the Muktzah item in the pocket with intent that it remains there also on Shabbos, in which case the pouch has become a Basis for the money, nevertheless it is permitted to move the clothing on Shabbos for a permitted purpose[183] being that the clothing itself has not become a Basis for the Muktzah object. [In such a case, it is implied from Admur that one does not even need to first shake the Muktzah item out from the pocket prior to moving it, as rule certain Poskim.[184]] Wearing it: However, to wear the clothing with the Muktzah item in it, or with any item in it, is forbidden even in one’s house, in an area which one may not carry outside on Shabbos due to lack of a Eiruv. This is due to a decree that one may forget and come to carry it outside[185]. [One may however empty the pockets of the Muktzah item in a permitted way such as by shaking it out through shaking the clothing, as opposed to the actual pocket if the pocket is a Basis, and then wear the clothing.[186]] Moving it for a forbidden purpose: One may not move the clothing for a forbidden purpose [such as to hide the money]. Entering one’s hands into his pocket: One may not enter one’s hands into the pocket, if the pocket itself is a Basis. [Thus, if the pocket is a Basis he may not grab the pocket from under and shake the Muktzah item out. However, if one forgot the Muktzah item in the pocket then one may shake the item out from his pocket, through holding the pocket.] B. By a pocket that is completely sewed onto the clothing by both its top and bottom, such as in jean/army pants, and the front pocket of shirts:[187] Then if one placed the Muktzah item in the pocket with intent that it remains there also on Shabbos the entire clothing becomes a Basis for the Muktzah item that is in the pouch and is forbidden to be moved being that it is all one piece of clothing. If one forgot the item there, then the clothing is not a Basis and may be moved as stated above in A. Nevertheless, one must first shake the Muktzah item out from the pocket prior to moving it unless one of the exceptions listed above apply, such as one is unable to shake it out.[188] C. By a pouch which was tied to the clothing and not sewed:[189] Has the same ruling as a pocket which is completely sewed both on top and bottom D. What is one to do if he realizes that his wallet[190] is in the pocket of the clothing that he is wearing? If one remembered that he is wearing a money belt or that his wallet, is in his pocket then he does not need to put it down right away, and rather may bring it to a place of his desire.[191] However, he must bring it there right away and not stand there or make detours.[192]   Q&A Must one shake out the Muktzah item found in his pocket? By pockets that hang from one’s clothing, such as the typical front and back pockets of dress pants, It is implied from Admur that one does not even need to first shake the Muktzah item out from the pocket prior to moving it, as rule certain Poskim.[193] By a pocket that is completely sewed onto the clothing by both its top and bottom, such as in jean/army pants, and the front pocket of shirts, then even if it does not become a Basis, one must first shake the Muktzah item out from the pocket prior to moving it unless one of the exceptions listed above apply, such as one is unable to shake it out.   If one remembered that he is carrying a Muktzah item in his pocket or on his belt and dropping it does not involve loss, may he nevertheless bring it to a desired area? Any Muktzah item which dropping it in its area will cause it damage, or cause it to get lost, may be brought to its desired location.[194] However if no loss is involved at all then it requires further analyses if one must shake it out immediately. As perhaps the allowance by the wallet case is due to that it is a case of loss, as is implied from 308/13, or perhaps it is due to that he is carrying it with his body as Admur writes in the Halacha there. Or perhaps both reasons together, or perhaps either reason suffices. One who found a Muktzah object in his Shabbos pants, shirt, or suit jacket what is he to do? If he is wearing the clothing: Then he is to immediately walk with the Muktzah item to an area where he feels comfortable shaking it out. If he is not wearing the clothing: The clothing are not considered Muktzah.[195] However he must shake out the Muktzah object prior to wearing it.

K. A table with a drawer that contains Muktzah items in it:[196]

If there is money inside a drawer that is in the table, then it is forbidden to move the table, unless done in the method that was explained[197], with exception to if there is [also] on the table from before Shabbos an item permitted to be moved, in which case the table has become a base for [both] a forbidden and permitted item, and is permitted to be moved, as will be explained [in Halacha 16-17]. [However, even in such a case, the drawer itself would remain Muktzah, unless sit itself contained a Heter item of greater value.[198]]

A table with a drawer that contains Muktzah items in it:[199] Whenever a drawer has become a Basis for a Muktzah that is in it, then the table also becomes a Basis for the Muktzah unless there is a more expensive permitted item on the table.   Q&A Does the above law, that the table becomes a Basis due to the drawer, apply by a removeable drawer?[200] Yes.[201] Does the above law, that the table becomes a Basis due to the drawer, apply even by an unremovable drawer? Some Poskim[202] rule that the above law only applies to a drawer that is removeable from the table. However, if the drawer is not removeable from the table than it does not become a Basis, being that it is nullified to the table, just as is the law by a pocket sewed by its top.   If a table became a Basis for a Muktzah object, may its drawers nevertheless still be opened and closed? If the drawers are removeable then the drawers are not Muktzah and thus may be opened and closed.[203] If, however, the drawers are not removeable then it is questionable whether one may open or close the drawer.[204] If one left some coins in a drawer on the Shabbos table does the table become Muktzah as a result?[205] No, as the table is not nullified to a few mere coins. If the drawer is meant for Heter items as well, does the table become a Basis? Some Poskim[206] rule that in such a case the table does not become a Basis, even if only Muktzah was left in the drawer.[207] However from all other Poskim it is implied that it becomes Muktzah.[208]

L. Removing an insulated radish from amongst earth:[209]

For example, a radish which had been detached [from the ground] which is insulated in earth with part of its leaves revealed, then one may grab [the radish] by [the leaves] and pull it out, even though that through removing it he [also] moves the earth from its place.

[However, this is only allowed] as long as the radish has not rooted [into the ground] in which case the prohibition of detaching [a food from the earth] does not apply. [However, it is allowed to remove it] even if one intended for [the radish] to become a plant when he insulated it there, as was explained.[210]

[Furthermore] even if it grew, due to the moisture in the ground, [nevertheless] this does not pose a problem [of uprooting], as long as it has not yet rooted [into the ground].

The reason that the radish does not become a base for the earth: The radish does not become a base for the earth that is on it even if he had in mind that it remain there the entire Shabbos, as one did not intend that the radish be there to serve [a benefit for] the earth, but rather that the earth serve [a benefit] to the radish.[211] The same laws apply to all cases similar to the one above.

If the radish is completely insulated inside the earth: If no part of its leaves are revealed, then there are opinions which allow to stab a spindle or a knife into the radish and to remove it out with [the knife], having the earth which is on top of it fall away on its own, as even though that to being with when he picks up the radish he also picks up the earth that is on it, [nevertheless] this is not problematic being that it is being moved for a permitted purpose.

Other Opinions: [However] there are opinions which prohibit to stab [the knife] into the earth because it appears like one is making a hole [in the ground, which is forbidden to do on Shabbos]

The final ruling: Regarding the final ruling, [the rule is] that by a [dispute regarding a] Rabbinical command one is to follow the lenient opinion.

By fruits that are insulated in straw or hay: However, fruits which are insulated in straw or hay which have been designated to be used as fuel, is permitted according to all opinions to stab a spindle or a knife into the fruit and then take them out, as the prohibition of making a hole only applies to earth and the like, as will be explained in chapter 506 [Halacha 2].  If one designated the straw or hay to insulate the fruit in them, then they no longer have a Muktzah status and are allowed to be moved. The same law applies with earth which one designated for this purpose, as was explained [in Chapter 308 Halacha 78].

Summary: A radish which has been insulated in earth and has not yet begun to root into the ground, then if its leaves are protruding above the earth, one may lift the radish from within the earth through its leaves. Furthermore, even if the radish is completely insulated within the earth one may stab the radish with a knife and lift it.

 

M. A box or bag that has Muktzah and Non-Muktzah items inside it:[212]

A box which has [in it] item which are permitted to be moved and [also has in it] money, then if the money is not the main item [in the box] it is permitted to move it in its current state, following the conditions which were explained above.[213]

Q&A What is the law of a set of keys which contains Muktzah keys on it?[214] A set of keys which contains a Muktzah key, such as a car key[215], is nevertheless not considered a Basis and is thus not Muktzah.[216] One may move the set of keys without needing to first remove the Muktzah key.[217] Nevertheless, it is proper that before Shabbos one removes the Muktzah keys from the band of keys.

__________________________________________________________

[1] Admur 309:9

[2] Admur 279:4

[3] Admur 311:14

[4] Admur 308:78

[5] Admur 310:17

[6] Admur 309:10; M”A 309:?; M”B 309:18

^[7] Meaning that it has developed to the point that a chick has begun to form inside it.

^[8] However, an egg that does not have a chick inside, is fit for even humans to eat, and is thus not Muktzah

[9] Admur 277:3; Michaber 277:1

[10] Admur ibid; M”A 277:1; M”B 277:7

Other opinions: Some Poskim rule one may not open or close the door at all if it is an oil candle. [Taz 277:2; See Michaber and Rama 277:1]

[11] Admur ibid; Mordechai 400; M”B 277:7

Other reasons: Some hold the door is considered attached to the house the entire time, and hence opening and closing it is not considered like one is moving it at all. [Tur 680; Hagahos Maimanis, brought in Admur Kuntrus Achron 277:3] The difference between the two reasons is regarding if one may close the door for a purpose that serves the candle. [ibid] Vetzaruch Iyun why it is not mentioned that according to the reason of Admurt one is required to shake the candle off when opening the door, or not.

[12] Kuntrus Achron ibid

Other Opinions: Other Poskim rule one may open the door even for the sake of the Muktzah, being it is not considered movement at all. [Admur ibid] The Daas Torah explains that a door can become a Basis, and in this particular case it did not because it is discussing that one forgot the candle there.

[13] Admur 277:3

[14] SSH”K 20:74; Piskeiy Teshuvos 308:9

[15] Admur 279:1-9; Michaber 279:1-7

[16] Admur 279:1; Michaber 279:1

[17] Other opinions: Some Poskim rule a candle may be moved for its space or use, similar to a Keli Shemilachro Lissur. [second opinion in Michaber in name of Igur and Mordechai] The Michaber ibid negate this opinion.

[18] Admur ibid; M”A 279:1; M”B 279:1

[19] Regarding why a flame is Muktzah-see: Igros Moshe 3:50; Chazon Ish 41:16; Minchas Shlomo 14

[20] Admur ibid

[21] Admur 279:2; Michaber 277:1

[22] M”B 279:2

[23] Admur ibid; M”A 279:2; M”B 279:3

[24] Admur 279:2

[25] Admur 279:3; Rama 279:2

[26] Admur ibid; Rama ibid

[27] Admur 279:3; Mordechai

Other opinions: Some Poskim rule that even non-pampered people may claim that the candle is repulsive and hence move it. [M”A; Bach; M”B 279:5]

[28] Admur 279:4; Michaber 279:3

Other opinions: Some Poskim rule that the bread overrides the candle even in such a case. [Kol Bo, brought in Michaber ibid]

[29] Admur ibid; M”A 279:5; M”B 279:10

[30] Admur 279:5; Michaber 279:4

[31] See M”B 279:11 that explains the difference between the regular case of a Basis and the case of a candle is that by a candle one knows for certain that it will extinguish, and hence the Michaber is more lenient

[32] Admur ibid; Rama ibid

[33] Admur ibid; Rama ibid

[34] Vetzaruch Iyun why here a) Admur does not mention that in a case of loss one may be lenient; b) Admur mentions the lenient opinion first [stam] and the stringent as the “other opinions”. This is in contrast to the ruling in 277:6 and 309:7 which both mention the stringent opinion first [as the stam] and the lenient opinion as the “other opinion”. Furthermore, there Admur rules that in a case of loss one may be lenient.

[35] Admur ibid; Rama ibid; M”B 279:13

[36] Meaning that while the candle is still lit it remains forbidden to ask a gentile to move the candle for the purpose of saving it from damage. However, for other purposes it is permitted to ask a gentile to move the candle even while lit.

[37] It may not be moved to prevent damage from occurring to it being it nevertheless has a status of Muktzah Machmas Issur.

[38] Admur 279:6; Michaber 279:5

[39] Admur ibid; M”A 279:10; M”B 279:15

[40] Admur ibid based on Rashba; M”B 279:15

[41] Admur 279:1

[42] Meaning there was no medical emergency which allowed one to move the candle.

[43] In a case that one stipulated from before Shabbos to be allowed to use the candle after it extinguishes, then it is disputed whether it is still Muktzah and the custom is to be stringent. [269:5]

[44] Admur 269:4

[45] Admur 269:2

[46] Admur 269:4

[47] Admur 279:5

[48] However, while it is still lit it may never be moved to save from damage, although a Torah Scholar, may ask a gentile to move it for the sake of using its light elsewhere or in order to use its space. [276:9]

[49] Admur 266:9-10

^[50] Admur 307:16

[51] Admur 269:6; Such as a gentile, or child, lit it, or it was lit by an adult Jew whether purposely or due to lack of knowledge. [ibid]

[52] It may not be moved to prevent damage from occurring to it being it nevertheless has a status of Muktzah Machmas Issur.

[53] Admur 269:6; Such as a medical emergency occurred which required its movement.

[54] Admur 269:1 and 7

[55] It may not be moved to prevent damage from occurring to it being it nevertheless has a status of Muktzah Machmas Issur.

[56] Admur 277:5; Michaber 277:3

[57] M”B 277:13

[58] Lit. darkness.

[59] Admur ibid; Michaber ibid

[60] Admur ibid; Michaber ibid

[61] Admur ibid; M”A 277:10; M”B 277:15

[62] Admur ibid; Rama ibid

[63] Admur ibid

[64] As one is able to move it gently in a way that will not inevitably cause the oil to swerve. [Eliyahu Zutah 276:2]; See also M”A 277:1; Taz 277:2 [who prohibits] and M”B 277:7 and 277:17 and 18

[65] Admur 277:6

This implies that one may move the non-Muktzah item with the candle on it even if he needs to use the Muktzah item in a different area. Possibly one can explain that in the latter case it is stating, that the person is mainly moving it for the purpose of the non-Muktzah [the table] and the use of the Muktzah is only a secondary use and is thus allowed. However, Tzaruch Iyun as here [See B] the Alter Rebbe writes “if one does not need at all [to move] the forbidden item itself” [See Tehila Ledavid 277:5 and Shaar Hatziyon 309:17 that explains when the main movement is for the Heter than one may move also the Muktzah if one needs it.]

[66] Admur 277:6; Michaber 277:3

[67] Admur ibid; Rama ibid

[68] Admur 277:6; 309:7; Michaber 309:4; M”A 377:8; See also Michaber 279:4; Admur 279:5 regarding a similar dispute regarding one who made a Tnaity with a candle, in which the Michaber is lenient and the Rama is stringent.

[69] Rabbeinu Tam in Tosafus 51a; 43b; 123a; Sefer Hateruma 254

[70] Lit. Tiltul Min Hatzad

[71] Admur 276:6; 309:7; Bach 277; M”A 309:7 and 277:8; M”B 309:21 and 277:18

[72] Lit. Tiltul Min Hatzad

[73] Admur ibid; Admur 277:6; M”A 309:6; based on questioner in Mahariy ibid as mentioned in Taz 309:1

Other opinions: Other Poskim rule that that even if the Muktzah was placed coincidently onto the non-Mukztah, without any specific need for it to rest on the non-Muktzah, then the item becomes a Basis. Thus, according to this opinion, the tablecloth becomes a Basis, and is Muktzah just like the table itself. [Taz 309:1; Mahariy brought in M”A ibid] Some Poskim rule based on this that one may only be lenient in a time of need. [M”B 309:18; SSH”K 20:52 and 60] Some Poskim rule that according to this opinion the entire tablecloth becomes a Basis. [Levushei Serud on Taz ibid] Other Poskim rule that only the area under the Menorah becomes a Basis even in accordance to the Taz ibid. [P”M 309 M”Z 1] Some Poskim rule that according to all opinions the tablecloths of today become Mukztah, as one desires the tablecloth to be on the entire table. [Igros Moshe 4:73] However it is clear from the wording of Admur “or [one is able to make space to place the candelabra on the table itself, such as by a tablecloth that does not take up the entire table] but one feels no desire to make space for it [on the table]” that this is not correct, and so rules SSH”K 20:52 and 60

[74] Admur 277:6; M”A 277:8; M”B 277:18

[75] Admur 277:5-6

[76] So rules Admur in 277:6. Seemingly this is coming to teach that only the Shabbos Chalas are considered to oneself of more importance then the candles. This is in contrast to weekday bread to which the candles hold more importance in relation to, and thus the table would still remain a basis.

[77] One follows whichever to oneself is of more importance, whether due to its value or its necessity. Thus, when Shabbos candles are on one’s table the permitted item placed on one’s table must be of more importance to oneself then is having the light on the table. [Ketzos Hashulchan 112 footnote 24

[78] If shaking it off will not cause any interference then one must do so, following the guidelines explained next.

[79] As explained in chapter 276; brought above in Halacha 3

[80] Admur 279:5

^[81] Chapter 309 Halacha 7 and Chapter 277 Halacha 6

[82] As opposed to many wax candles today which hold in the melted wax and are thus similar to oil candles.

^[83] As by an oil candle, moving it extinguishes or further ignites the flame which is Biblically forbidden. [277:6]

[84] Admur ibid As one is able to move it gently in a way that will not inevitably cause the oil to swerve. [Eliyahu Zutah 276:2]; See also M”A 277:1; Taz 277:2 [who prohibits] and M”B 277:7 and 277:17 and 18

The reason: As one is able to move it gently in a way that will not inevitably cause the oil to swerve. [Eliyahu Zutah 276:2]

[85] Admur 277:3 “A door with an oil candle attached to it may be moved slowly in a way that will not cause the oil to extinguish the flame. 277:5 “If one needs to use the space under the tray then he may move the tray together with the candle which is on it, even if it is made of oil, to any place of his desire.”; Elya Raba 277:14; Elya Zuta 277:3 “It is possible to carry the table slowly in a way that the oil will not swerve and it is hence not a Pesik Reishei”; Ketzos Hashulchan 112:14

[86] Based on Piskeiy Teshuvos 279:2

[87] Such as a simple metal or silver tray, or deposable baking pan. Now, although these have been designated to be used for the candles, nevertheless since they were not specifically made for this use, they can become nullified to the permitted object over the Muktzah object. So is implied from the term used in Admur 279:5 “since the candle is made for the sake of the flame”, and not simply designated. So rules Piskeiy Teshuvos 279:2, however ee the new Piskeiy Teshuvos 277:10 brought below.

[88] Although the bread is not necessarily of more worth then the candle sticks, which for certain are a basis for the flame, it nevertheless overrides the candle sticks as a) It is of more importance for the meal [see above Q&A], and b) the candlesticks are merely a Basis and thus there is no need to override them, so long as the bread is of more value than the actual Muktzah which is the flame.

[89] So rules Admur in 277:6. Seemingly this is coming to teach that only the Shabbos Chalas are considered to oneself of more importance then the candles. This is in contrast to weekday bread to which the candles hold more importance in relation to, and thus the table would still remain a basis.

[90] Such as specially designed candle trays

[91] P”M 279 A”A 14; Piskeiy Teshuvos 277:10; M”B Dirshu; Igros Moshe 5:22-11

[92] As rules Admur in 279:5

[93] See Piskeiy Teshuvos 277 footnote 97 that prohibits. However, based on P”M 279 A”A 14 it should be Mutar and so is implied from Setimas Haposkim and so is the Minhag.

[94] Piskeiy Teshuvos 279 footnote 4

[95] So rules Admur in 277:6. Seemingly this is coming to teach that only the Shabbos Chalas are considered to oneself of more importance then the candles. This is in contrast to weekday bread to which the candles hold more importance in relation to, and thus the table would still remain a basis.

[96] As explained in the previous Q&A.

[97] Igros Moshe 3:51

[98] SSH”K 20:59; M”B 309:15 in name of Maharil

[99] Admur 308:61; Michaber 308:27

[100] Admur 308:60; Michaber ibid

^[101] Approximately 27 grams. However more than a Kezayis is forbidden to throw on the floor even during the week being that doing so is degrading to the food.

^[102] Lit. “standing”

^[103] See Chapter 434 Halacha 6

[104] Admur 308:60; Michaber ibid

[105] Admur 308:61; Michaber ibid

^[106] Lit. Completely. This refers to moving in a way that is normally prohibited to move a Muktzah item

^[107] Lit. Completely. Meaning that when shaking it off, it is not considered moving it in a prohibited way at all.

^[108] See chapter 309 Halacha 6 that even shaking off is only if one needs to use the base that it is on, or the space. However, for the use of the Muktzah object it is forbidden for one to even shake off with his hands, even though this is considered an irregular way of shaking. However, one is allowed to shake it off using his body.

[109] Admur ibid; Michaber ibid; Rosh 22:8

[110] Admur 308:62; Michaber ibid

[111] M”B 308:115

[112] Admur 308:67

^[113] However, when one throws them behind him, since he does not see them, they will not become repulsive to him, and there is thus no basis for him to be allowed to eventually move them.

[114] Admur 308:67

[115] In the Ketzos Hashulchan (111:18) he explains the source for this ruling from the Talmud while also explaining a possible understanding from the Talmud in accordance to which removing with one’s hand would be permitted.

In SSH”K (20:26) they permit one to take the item out with one’s hands seemingly relying on this alternative understanding in the Talmud.

[116] Admur 308:60-61

[117] As this is considered Tiltul Gamur (moving without an irregularity), as moving from the side “Tiltul Min Hatzad” was only permitted when done in an irregular way which is defined as shaking off the Muktzah objects. [ibid]

[118] The reason is because the peels are considered nullified to the bread and it is hence permitted to be moved. [ibid]

[119] Mishna Berurah- brought in Badei Hashulchan 111:9, implied from Admur 308:67; This applies even if he threw them there with full intent that they would become repulsive.

[120] Admur 308:67

^[121] Admur 308:60

[122] As since the table was not a Basis by dusk it does not have the law of a Basis and may thus be tilted., and the moving of the Muktzah through shaking is like a Shinui (an unusual manner of moving).

[123] Admur 308:60

[124] As doing so is considered moving Muktzah in a regular way

[125] Admur 308:60

[126] Shabbos Kehalacha Vol. 2 p. 232

This question can also be rephrased as follows: According to the opinion of the Alter Rebbe mentioned that one may not remove inedible food from his mouth using his hands, may one remove the inedible from the food before he places it in his mouth?

[127] So rules Ketzos Hashulchan 125 footnote 43

In the Siddur (Hilchasa Rabasa Lishabasa), it states that removing the shell of almonds while it is still attached to the food is (ideally) permitted. Implying that the prohibition of Muktzah on inedible foods only begin once they have been removed. Likewise, Ketzos Hashulchan (111:18) writes that by fruits which must be checked for bugs, one may remove the pits with ones hands since this is the normal way of eating them.

[128] M”B 308:116; P”M 308 A”A 51; The M”A [308:51] brings a difference of opinions regarding this matter. The PR”M there learns that the opinion of the M”A himself is to allow one to place the bread on the table even after the inedible foods were placed there. Vetzaruch Iyun if according to Admur one may place the bread just in order to be allowed to move the shells, as how can the shells be nullified to the bread if the entire bringing of the bread is for the purpose of the shells.

[129] Chasam Sofer 308:27 in Otzer Hamifarshim of SH”A-Habahir

[130] Az Nidbaru 9:33

[131] Minchas Yitzchak 7:16

[132] To note that bread is given special importance over other items in the laws dealing with a Basis, that bread is always considered more important than is the Muktzah items. On the other hand regarding the laws of moving a dead body by placing bread on it, it is explained that all permitted items may be placed.

[133] Nesiv Chaim 308:27 in Otzer hamifarshim

[134] Admur 308:5

^[135] As otherwise the casing has become a Basis as explained in chapter 310 Halacha 16, see summary there.

^[136] Chapter 308 Halacha 5

[137] Admur 309:3; Michaber 309:2

^[138] Magen Avraham. Vetzaruch Iyun as this is not written in the Gemara. [Admur]

^[139] Seemingly this is referring to using the shell to draw water from a well. A stone is needed to weigh the shell into the water, as otherwise the shell will simply float on top of the water.

[140] Admur 309:5; Michaber 309:3

[141] Admur ibid; Michaber ibid

[142] Admur ibid; M”A 309:4

[143] Admur ibid; M”A 309:4; M”B 309:9

[144] Admur ibid

[145] Admur ibid; Michaber ibid

[146] Admur ibid; Michaber ibid

^[147] Such as if the stone will fall in the area that one wants to use.

^[148] Meaning even if the fruit is dry and hard.

[149] Admur 309:6; Michaber 309:4

^[150] However, one is allowed to shake it off using his body, as by such an irregularity the Sages did not decree against even directly moving a Muktzah object as explained in chapter 308 Halacha 15. Now even though in chapter 308 Halacha 61, shaking off a Muktzah item with ones hands is also referred to as an irregularity, nevertheless this is not as much of an irregularity as shaking it off with one’s body, and is thus not permitted when done for the purpose of the Muktzah.

[151] Admur 309:7

[152] However, the wine itself does not become Muktzah, and thus if the stone were to fall off [such as by pushing it off with a Shinui] then one is allowed to remove wine from the barrel. [Tehila Ledavid 7]

[153] Admur 310:11

^[154] Admur 309:5

^[155] Admur 309:6

^[156] Admur 309:7

^[157] Admur 309:6 [mentioned also in 310:11]

^[158] Admur 309:7 and 377:6

^[159] Admur 310:11

^[160] Admur 310:11

[161] Admur 310:14; Michaber 310:7

[162] Admur 310:14; Rama 310:7

[163] Admur ibid; M”A 310:7; M”B 310:29

[164] Admur ibid; Rama ibid; M”A 310:7; M”B 310:29

[165] Admur ibid; M”A 310:7; M”B 309:29

^[166] Similar to pockets of a shirt which does not hang from the shirt but is sewed onto the shirt on its sides and bottom. Pants pockets usually hang from the pants and thus are included in the previous Halacha. However, to note that there are pants which have similar pockets to shirts, such as army pants and the like.

[167] Admur 310:15

^[168] The word written in the print here is “hanging.” However, this does not fit in at all to the sentence, and thus suggests that it may be a printing error. The word used in this Halacha by the Magen Avraham and the Beis Yosef is sewed, as written above,  

[169] Admur 310:15; M”A 310:7; M”B 310:30

[170] Admur 310:15; M”A 310:7; M”B 310:31

[171] Admur 266:19; Rama 266:12

[172] Admur 266:19

[173] Admur 301 Kuntrus Achron 10

[174] Lit. Lafush

[175] Admur 252:20

[176] Tzaruch Iyun on this Lashon, which is the Lashon of the Michaber, as opposed to the wording of the Gemara and Rambam which is “obligated.” See glosses of Tzemach Tzedek printed in Shulchan Aruch 2 p. 836 which asks this question. See also Biur Halacha 252 “Mitzvah” which explains this wording. To note, that in the Kuntrus Achron [252:14] Admur explains that in truth this is not a Rabbinical decree, but rather is an obligation which comes as a result of the prohibition of carrying into a Karmalis, as it is very possible that one already has an item in his pocket, as is commonly done during the week.

[177] This refers to his pockets and all other areas of which one commonly uses to place items into. [Mishneh Berurah 252:55]

[178] Whether it being an item which is forbidden to carry in a Karmalis, or whether it being a Muktzah item which is always forbidden to carry [as explains M”A]. Now although as said before the Sages did not make a decree as a precaution against carrying into a Karmalis, being that this is a decree upon a decree, nevertheless since one always accustomed during the week to place things in his pocket, and this is something which can be easily verified, it therefore is not even considered a Rabbinical decree but rather a true doubt. [Kuntrus Achron 252:14]

[179] This applies even according to the custom today to consider all public areas as a Karmalis. [ibid]

[180] Kuntrus Achron 252:14 in name of Magen Avraham.

[181] Admur 303:23

^[182] Admur 310:14

[183] Meaning for the sake of a non-Muktzah item

^[184] See Admur 310:14-15; Rama 310:7; M”A 310:7; Glosses of Rav Akiva Eiger; Kaf Hachaim 310:40

^[185] Admur 310:14

^[186] This is allowed based on the fact that one is always allowed to shake off a Muktzah item in order to use the non Muktzah item.

^[187] Admur 310:15

^[188] Admur 310:15

^[189] Admur 310:15

[190] Or other item of value.

^[191] Admur 266:19

^[192] Admur 301:KU”A. This is in contrast to Piskeiy Teshuvos 310:6 which learns in Admur that one may carry it as long as he wants.

^[193] See Admur 310:14-15; Rama 310:7; M”A 310:7; Glosses of Rav Akiva Eiger; Kaf Hachaim 310:40

[194] SSH”K 20:72

[195] Shabbos clothing do not become a Basis for any Muktzah items that are in them as one certainly did not have intent for them to be there over Shabbos, and it is merely forgotten there.

[196] Admur 310:15; M”A 310:7; M”B 310:31

^[197] Seemingly this refers to that if one forgot to remove the money from before Shabbos, in which case the table does not become a base, the one may move the table by first shaking our the money, or together with the money if one needs the space or shaking the money out will cause damage to a non-Muktzah item, or it is not possible to shake it out.

[198] P”M 310 A”A 7; Ketzos Hashulchan 112 footnote 20

^[199] Admur 310:15

[200] Vetzaruch Iyun if the draw is removable then do we say that the table is not a Basis being that the draw is separate from the table, just like is the law by a pouch which was sewed on only by its top. Or do we say that it is similar to a pouch which was tied as opposed to sewed. Vetzaruch Iyun.

[201] M”B 310:31

[202] M”B 310:31; Ketzos Hashulchan 112 footnote 20

[203] SSH”K 20:59; However Ketzos Hashulchan 112 footnote 20 leaves this matter in question.

[204] SSH”K 20:59; However Ketzos Hashulchan 112 footnote 20 leaves this matter in question.

[205] Ketzos Hashulchan 112 footnote 20; M”B 310:31; and Chayeh Adam 2 67:10

[206] Chayeh Adam 2 67:10 brought in M”B 310:31

[207] The reason: As the table is a Basis for both Issur [the money] and Heter [the drawer which is not Muktzah]. [ibid]

[208] The M”B ibid leaves this matter with a Tzaruch Iyun, and so is implied from all other Poskim, that we never consider the Basis to be a Heter on another Basis, and hence there is no leniency mentioned by the pocket case even though it is also meant to hold permitted items.

[209] Admur 311:14

^[210] That food does not become Muktzah even when set aside from one’s mind, as is done when sewed into the ground to become a plant.

^[211] Vetzaruch Iyun from Chapter 309 Halacha 9 where Admur rules that even when it serves benefit from the Basis, such as placing a stone to cover a barrel, then it has the status of a basis. See there in the footnotes.

[212] Admur 310:20

[213] Meaning that if possible, one must shake the money out prior to moving it.

[214] Beir Moshe 8:185; Minchas Yitzchak 8:22; SSH”K  20:83

[215] See above Halacha 5 Q&A

[216] As an item does not become a Basis to something which is only MM”I, as are car keys. [See Minchas Shabbos 89:2 in name of Yeshuos Yaakov; Minchas Yitzchak 8:22] However there are other Poskim that rule an MMI object can turn it into Muktzah. [Tehila Ledavid 308:1; Peri Megadim introduction M”Z 308 leaves this matter in doubt]

[217] So, writes Minchas Yitzchak and is evident from Beir Moshe. Seemingly the reason for this is because it is not possible to shake the key off.