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7. Keli Shemilachto Liheter-The laws of vessels designated for permitted use:[1]

A. Definition and law-May move even to save from damage:

A Keli Shemilachto Liheter which means [a vessel] that is designated to be used for purposes that are permitted to be done on Shabbos, such as for example a cup and plate and the like[2], are permitted to be moved even if one does not need to [move them in order to] use them or use their space, but rather [he wants to move it] for the benefit of the vessel itself, as he fears that it may otherwise break or get stolen from there, and [he thus wants to] move it from there in order to hide it, or he [wants to] move it from being under the sun and into a shady area as he fears that it may otherwise crack.

What is the status of a vessel which is designated both for a permitted and forbidden use?[3] A vessel which is designated for both a permitted and forbidden purpose [irrelevant to what it is most used for[4]] is permitted to be moved even for the benefit of the vessel itself, [just] as is the law by a vessel which is [only] designated for a permitted use, being that [this vessel] is also designated for permitted use.[5]

Is it allowed to move an item for no need at all?[6] However for no need at all, it is forbidden to move any vessel, even if it is designated for a permitted purpose.

The reason for this restriction is:[7] because in the times of Nehemiah Ben Chakilia, when the people belittled[8] the Shabbos prohibitions, as it says “In those days I saw in Judah [people] working in the threshing floor on Shabbos and carrying the stalks”. Thus the Sages made precautions and boundaries on the prohibition of carrying [items], and they made a decree on all vessels, even if they are designated for a permissible purpose, that they may not be carried at all, even for the use that they are designated for. This however is with exception of cups and knives and plates and the like of vessels which are very much needed for the Shabbos meal.

Now, after some time when the Sages saw that the population returned to being a little more careful about the Shabbos prohibitions, they then retracted and permitted to move any vessel which is designated for a permitted purpose [if he is moving it] in order to use it or its space. Later on when they saw that the people returned to being even more careful, they then retracted [further] and permitted to move any vessel which is designated for permitted use, even [to move it] for the benefit of the vessel itself.

However to move it for no need at all the Sages still never voted to permit, and thus it remains under its original prohibition which was forbade by decree of the Sages of the times of Nechemiah Ben Chakilia.

B. The law regarding moving food and Torah books:[9]

However any type of food or liquid which are permitted [to be eaten] on Shabbos, and any types of books[10] which are permitted to be read from[11] [on Shabbos] [and clothing, and jewelry[12]] it is permitted to move them even if one has no need [to move] them at all.[13]

The reason for this is:[14] because the [Sages] in the times of Nechemiah only [originally] decreed against [moving] vessels  and not [against moving] food or books, and thus [food and books] remain today in the same status as they were before the decree made in  the times of Nechemiah, [and before the decree, the status] was that it is permitted to move anything which is fit to be used on Shabbos even if he has no need [to move it] at all, [thus also now books and food which were never decreed against may be moved for no need at all].

The original decree of Muktzah that existed prior to the Sages of the times of Nechemiah:[15] [The above statement that the status quo until the times of Nechemiah was that there were no restrictions to move items, only referred to items that have a use on Shabbos], however an item which was not fit to be used on Shabbos, was forbidden to move even in the days of King David and King Solomon or [possibly] even beforehand.

The vessels that were included in the decree of the times of Nechemiah:[16] [Books and food were not included ever in any decree of Muktzah,] however vessels [including] even cups and plates and knives and the like, were all included in the decree which they made [in the times of Nechemiah], as they also decreed on these items that they may only be moved for their specific purpose and [may] not [be moved even] for [the purpose] of using the space [that is under them], and [as well may] not [be moved] for a purpose that it has not been designated for.

The reason that these vessels were also included in the decree is:[17] because they only excluded [these vessels] out from the general decree of [not being allowed to move for any purpose, which was made against all] other vessels, because the need that one has to use these vessels is much greater [than his need] to use other vessels. Thus [logic dictates that since this is their reason of exclusion to not be totally forbidden to move] therefore it is only allowed to be used for its specific purpose alone [for which it was excluded for from the general decree, and not for any other purpose]. [Now, although that these vessels were excluded from the general decree, nevertheless] afterwards when they [retracted and] removed [some of the restrictions of the general decree] and then again retracted [further] and permitted to move all vessels that are designated for a permitted purpose even for the benefit of the vessel itself [to save it from damage], also cups, knives and plates and the like were included in this [retraction of restrictions]. [However] the [second retraction] only permitted to move the vessels for their own benefit, however [it did] not [permit] to move them for no need at all.

C. Moving an object for a non-immediate use:[18]

Nevertheless [despite the prohibition to move an item for no need], it is permitted for a person to carry a knife on him even when he goes to Shul, in a place where there is an Eiruv, even if he has no need to bring the knife there, [as long as] he will have a need for it afterwards on that day.

The reason for this is because:[19] the Sages only forbade moving [an item] without need if one will not need [to use] it the entire day. However if he will use it that day and he is carrying it with him in order so it be readily available for when the time comes [that he needs it], then it is permitted, as since his desire to carry the item is in order so it be available for him, this is thus considered moving it for a use.

 

D. Items that are considered Keli Shemilachto Liheter:

See above A-B, and the other Muktzah categories and their examples listed. The following are examples that have not been listed above.

• Are books or a telescope Muktzah?[20]

May one read books on Shabbos: Some opinions[21] say that it is forbidden to study on Shabbos and Yom Tov with exception to words of Torah and fear of heaven. Even books of wisdom are forbidden [to study]. The reason for this is because any book which does not have a remnant of holiness is decree against [reading] due to laypersons documents [which one may come to write on].

Are these books Muktzah: According to this even to move them is forbidden.

Other Opinions: There are those which permit [to read] all books of wisdom and books of medicine being that matters of wisdom will not be confused[22] with a laypersons document and [thus] one is not to decree on this [type of writing] due to the other [type of writing].

The final ruling:[23] The custom is to be lenient [like the second opinion].

Telescope: According to this opinion it is permitted to look on Shabbos through a telescope and to turn it over and move it, just as it is permitted to move the books of wisdom according to this opinion, as what is the difference between that which is written and marked with a metal pen on a copper board and that which is written in a book.

One is not to forbid [looking through a telescope] due to fear that one may remove the boards and return them, and this is similar to building a vessel, as it is common for these boards to be loose, and thus does not carry a building prohibition, as is written in chapter 313.

Summary: The custom is to allow reading books of wisdom and medicine on Shabbos. Likewise, it is permitted to look through and move a telescope. Telescopes of Today: Are not Muktzah according to any opinion, as there is nothing written in them and is completely different than the telescope discussed above.

• Is a hand-held fan Muktzah?[24]

It is permitted to carry a fan to shoo away flies, being that it is a vessel. However, one must be careful not to kill a fly [in the process]. [Nevertheless it is considered an MM”I.[25]]

Summary-Keli Shemilachto L’heter (KS”L)/Items which are not Muktzah: The definition and rule: Any item which has a use specified for permissible matters, even if it’s specified as well for forbidden matters[26], [is not Muktzah[27] and] may thus be moved in order to use it or to its space, or even to save from potential damage. However, it is forbidden to move even Non-Muktzah items, including cutlery and china[28], for no need at all.[29] This however is with exception to food, books that are permissible to read, [clothing, and jewelry[30]] which one may move for even no need at all.[31] When moving an object for its use, one need not use it right away, so long as he plans to use it within the duration of Shabbos.[32] Examples of non-Muktzah items which may not be moved for no need:[33] 1) Cups 2) Plates 3) Forks 4) Knives 5) Spoons 6) A Telescope.[34] 7) A hand held fan.[35] 8) Binoculars[36]. It is permitted to focus the binoculars on Shabbos.[37] Examples of non- Muktzah items which may be moved for even no need at all: 1) Books 2) Food 3) Jewelry 4) Clothing 5) Spices[38] 6) Glasses[39] Q&A May one twiddle a non-Muktzah item in his hand for mere enjoyment? It is permitted for one to twiddle items in his hands so long as he is doing so with an explicit intent that it serve him some form of enjoyment[40], such as to release his nerves.[41] However out of mere casualness without any explicit intent is forbidden to be done.[42] What is the law of an item which contains a Muktzah part and a Non-Muktzah part which are inseparable? Examples: Pens with clocks etc. Some Poskim[43] rule that one is to follow whatever to him is of more importance in the item. Others[44] rule that the vessel is not Muktzah in all cases.

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[1] Admur 308:16; Michaber 308:4; Shabbos 124a

[2] Admur 308:16; See Rambam 25:1; M”B 308:23 in his 2^nd opinion

Other opinions: Some Poskim rule that it is permitted to move plates, cups, and knives for even no need at all, being that they are very commonly used. [Shiltei Giborim; other Achronim; M”B 308:23] The M”B ibid concludes that there are opinions which are stringent.

[3] Admur 308:21

^[4] So is implied here is explicitly mentioned in K”H 108:12. However the P”MG implies that the main (majority) usage of the item will determine its status. In Sharei Tziyon of M”B explains P”MG to be referring only to an item which has not yet been designated for a permissible use. In SSH”K (20:6) it sides that the majority usage determines the status. This does not seem to be the opinion of The Alter Rebbe

^[5] In other words since the main aspect by a vessel designated for permitted use is the fact that the person has intention to use it on Shabbos, therefore it does not make a difference if the vessel is also designated for a forbidden use, as nevertheless the person still intends to use it, and has not removed it from his mind.

[6] Admur ibid; Michaber 308:4; Mishneh Ibid in name of Reb Nechmia

[7] Admur ibid; Shabbos 123b; Rashi ibid; Ran ibid

^[8] Lit. were disrespectful

[9] Admur 308:17; Michaber 308:4; Ran Perek Kol Hakeilim 48a

[10] Michaber ibid “Kisveiy Kodesh”; M”A 308:10 “All Sefarim”; Admur ibid; M”B 308:22

^[11] In chapter 307 The Alter Rebbe explains that there are certain books which one may not read on Shabbos. In general all non-Torah related books may not be read, unless they contain a moral message, or  [according to our custom it is also allowed if they] are books of wisdom, such as healing and science and the like.

[12] Ketzos Hashulchan 108 footnote 7

^[13] With regards to plates and cups according to the Alter Rebbe it is not included in this leniency however M”B allows plates and cups

[14] Admur 308:17

[15] Admur 308:17

[16] Admur 308:17; See Rambam 25:1; M”B 308:23 in his 2^nd opinion

Other opinions: Some Poskim rule that it is permitted to move plates, cups, and knives for even no need at all, being that they are very commonly used. [Shiltei Giborim; other Achronim; M”B 308:23] The M”B ibid concludes that there are opinions which are stringent.

[17] Admur 308:17

[18] Admur 308:18; Taz 308:2; M”B 308:21

[19] Admur 308:18

[20] Admur 307:31; 308:87: Regarding a telescope, if it is permitted to turn it over and move it in order to look through it, it was already explained in chapter 307 [Halacha 31]; Michaber 308:50; 307:17

[21] Rambam

[22] Lit. switched

[23] Admur ibid; Levush 307; M”B 307:65

[24] Admur 308:86; Michaber 308:48

[25] M”B 308:162

[26] Admur 308:21

[27] In truth even these items are Muktzah regarding moving them for no reason, as will be explained next. However they are called not Muktzah in common talk and thus they are referred to hear as not Muktzah for clarity sake.

[28] The M”B [308:23] however rules that it is permitted to move plates, cups, and knives for even no need at all, being that they are very commonly used. However he concludes that there are opinions which are stringent.

^[29] Admur 308:16

[30] Ketzos Hashulchan 108 footnote 7

^[31] Admur 308:17

[32] Admur 308:18

[33] Admur 308:16;

^[34] Admur 307:21, in accordance to the custom to be lenient by non-Torah books. However according to those which are stringent by non-Torah books, they too would be stringent by telescopes

[35] Admur 308:86

[36] Piskeiy Teshuvos

[37] Ketzos Hashulchan 119 footnote 12

[38] Ashel Avraham Butschech 308

[39] Ashel Avraham Butschech 308

[40] Aruch Hashulchan 308:15. There the Aruch Hashulchan asks what is the definition of no need, as one always moves something for some intent. He thus concludes that no need means that he is doing so out of mere casualness without any prior motif. If however one is moving it with intent to receive some pleasure by moving it, then it is considered a need and therefore allowed. However, for a MM”I object it would be forbidden since it’s not considered a true need ligufo.

[41] Beir Moshe 3:23. There he concludes that according to all opinions there is no prohibition to twiddle food utensils even for no purpose, unlike the Mishneh Berurah which rules that some are stringent. Vetzaruch Iyun Gadol that in the entire Teshuvah no mention is made of the opinion of Admur in 308:16 which mentioned explicitly that a cup and plate may not be moved for any purpose. Furthermore Tzaruch Iyun why he does not make mention of the Aruch Hashulchan in his Teshuvah supporting moving items to release nerves.                                                                                                                                                                  

[42] Aruch Hashulchan ibid

[43] Minchas Shabbos 81:41

[44] Az Nidbaru 2:50; as it is as if the entire vessel is designated for permissible matters.